Al-Hadith (Prophetic Traditions) - Level 1

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Hadith 1 — «Islam is Built on Five»

Arabic (matn):

Hadith

«بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَحَجِّ الْبَيْتِ، وَصَوْمِ رَمَضَانَ»

Translation: It was narrated from Ibn Umar (may Allah be pleased with them both) that the Prophet ﷺ said: «Islam is built upon five: the testimony that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving the zakat, pilgrimage to the House, and fasting Ramadan.» (agreed upon — Bukhari & Muslim; in some narrations fasting Ramadan is mentioned before Hajj)

Key Terms:

• On five — five pillars/foundations
• Establishing prayer — consistently offering obligatory prayers, fulfilling all conditions and essentials
• Giving zakat — handing it to prescribed categories so it becomes their property

Meaning: These five hold up the structure of Islam; without them it cannot stand. Islam’s other features complete the structure — dropping them harms integrity but doesn’t collapse it, unlike dropping the five, which makes Islam vanish. Islam also vanishes if the shahada (greatest pillar) is missing or if one contradicts it. On the other four, scholars differed; correct view: omitting one doesn’t make a person a disbeliever — except prayer, since abandoning it entirely is disbelief. Denying that any is obligatory (while still doing it) is also disbelief, as their obligation is a known fundamental.

What We Learn:

• Concise, foundational hadith gathering all pillars — a principle for understanding Islam’s rulings
• Order of precedence: shahada first (basis for deeds), then prayer (greatest pillar), then zakat (paired with prayer in the Qur’an; links physical and financial worship), then fasting, then Hajj (combines both types)
• Urges establishing prayer properly, giving zakat, fasting Ramadan, performing Hajj

For Your Information:

Ahl as-Sunnah agree that the believer who won’t abide forever in Hell is one who believes wholeheartedly, free of doubt, and utters the shahada. Saying only “there is no god but Allah” without affirming Muhammad ﷺ as Messenger does not make one Muslim — «I have been commanded to fight the people until they testify that there is no god worthy of worship except Allah and that Muhammad is the Messenger of Allah» (agreed upon).

Hadith 2 — «Tell Me About Islam» (Hadith of Jibreel)

Arabic (matn):

Hadith

عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ قَالَ: بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم ذَاتَ يَوْمٍ، إذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ، شَدِيدُ سَوَادِ الشَّعْرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ، حَتَّى جَلَسَ إلَى النَّبِيِّ صلى الله عليه وسلم، فَأَسْنَدَ رُكْبَتَيْهِ إلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ، وَقَالَ: يَا مُحَمَّدُ أَخْبِرْنِي عَنْ الْإِسْلَامِ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إنْ اسْتَطَعْت إلَيْهِ سَبِيلًا». قَالَ: صَدَقْت. فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ! قَالَ: فَأَخْبِرْنِي عَنْ الْإِيمَانِ. قَالَ: «أَنْ تُؤْمِنَ بِاَللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ». قَالَ: صَدَقْت. قَالَ: فَأَخْبِرْنِي عَنْ الْإِحْسَانِ. قَالَ: «أَنْ تَعْبُدَ اللَّهَ كَأَنَّك تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك». قَالَ: فَأَخْبِرْنِي عَنْ السَّاعَةِ. قَالَ: «مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنْ السَّائِلِ». قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَاتِهَا؟ قَالَ: «أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ». ثُمَّ انْطَلَقَ، فَلَبِثْتُ مَلِيًّا، ثُمَّ قَالَ: «يَا عُمَرُ أَتَدْرِي مَنْ السَّائِلُ؟» قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ»

Translation: It was narrated that Umar ibn al-Khattab said: While we were sitting with the Messenger of Allah ﷺ one day, there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no trace of travel could be seen on him, and none of us knew him. He came and sat down by the Prophet ﷺ, resting his knees against his knees and placing his palms on his thighs, and said: “O Muhammad, tell me about Islam.” The Messenger of Allah ﷺ said: «Islam is that you testify that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, that you establish the prayer, give the zakat, fast Ramadan, and perform pilgrimage to the House if you are able to make your way there.» He said: “You have spoken the truth” — and we were amazed at him asking and then confirming the answer. He said: “Tell me about eeman (faith).” He said: «It is that you believe in Allah, His angels, His Books, His Messengers, and the Last Day, and that you believe in the divine decree (al-qadar), its good and its bad.» He said: “You have spoken the truth.” He said: “Tell me about ihsan.” He said: «It is that you worship Allah as though you see Him; for though you do not see Him, He surely sees you.» He said: “Tell me about the Hour.” He said: «The one asked about it knows no more than the one asking.» He said: “Then tell me about its signs.” He said: «That the slave-woman will give birth to her mistress, and that you will see the barefoot, naked, destitute shepherds competing in the construction of lofty buildings.» Then he departed, and I remained a while. Then he said to me: «O Umar, do you know who the questioner was?» I said: “Allah and His Messenger know best.” He said: «That was Jibreel; he came to you to teach you your religion.» (Muslim)

Key Terms:

• Palms on his thighs — sitting as a student before a teacher (great respect)
• Their amazement — the questioner both asked and confirmed the answer, unlike one who is ignorant
• Slave-woman gives birth to her mistress — widespread disobedience of children toward parents (one interpretation)
• Barefoot, naked, destitute shepherds building tall — the desert poor becoming so wealthy they compete in lofty construction
• maliyyan — a long time (Maryam 19:46)

Meaning: The hadith covers all worship — outward and inward — principles of faith, sincerity of heart, and guarding against what spoils deeds. Religious commitment rises through levels: Islam → eeman → ihsan (the highest).

Belief in Allah (the pillars of eeman, expanded)

• Names and attributes — affirm what Allah affirmed for Himself in the Book and Sunnah , in a way befitting Him, without distorting, denying, asking “how,” or likening them to creation
• The Books — believe in the originals as revealed, before distortion; all abrogated by the Qur’an, so their rulings are not acted upon
• The Last Day — the Day of Resurrection; includes the grave as the first stage of the Hereafter, and its bliss and torment

What We Learn:

• Proper etiquette toward teachers (Jibreel sat politely to learn)
• The virtue of Islam — begin da’wah with the shahada
• Eeman = belief in the heart, words on the tongue, and physical actions (including the pillars)
• Ihsan = worship with awareness that Allah is near — the highest level
• A scholar asked about what he does not know should say so plainly; that reflects piety, not weakness
• The soundness of all deeds rests on the shahada — requiring sincerity (ikhlas) to Allah and following (ittiba’) the Messenger ﷺ. “No god but Allah” is Tawhid al-uluhiyyah (also Tawhid al-ibadah): worship none but Allah. Directing worship (supplication, asking, vows, oaths, sacrifice) to any other is not permitted

Hadith 3 — «Actions Are According to Intentions»

Arabic (matn):

Hadith

«إنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوْ امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إلَى مَا هَاجَرَ إلَيْهِ»

Translation: It was narrated that Umar ibn al-Khattab said: I heard the Messenger of Allah ﷺ say: «Actions are but by intentions, and every person shall have only that which he intended. So whoever’s migration was to Allah and His Messenger, his migration was to Allah and His Messenger; and whoever’s migration was to attain some worldly gain or to marry a woman, his migration was to that for which he migrated.» (al-Bukhari)

Key Terms:

• Niyyah — the aim and resolve to do a thing
• Hijrah — linguistically, leaving one’s land/home/family (opposite of maintaining ties); in Shariah, leaving the land of disbelief for the land of Islam to practice one’s religion
• His migration was for what he migrated to — his recompense is only the worldly thing he sought

Meaning: Sincerity to Allah is a condition for accepting all words and deeds. Deeds are judged by intention — sound or corrupt, complete or deficient. A good intention brings full reward; a deficient one, deficient reward. The Prophet gave hijrah as a measure by which all other matters can be weighed.

What We Learn:

• Foundational hadith — paired by scholars with Aisha’s «Whoever does an action that is not part of this matter of ours, it is rejected» (al-Bukhari): this hadith is the standard for inward deeds, hers for outward deeds
• Intention must be sincerely for Allah in all one does, leaves, says (al-Bayyinah 98:5; az-Zumar 39:3)
• A good intention can turn permissible /worldly acts (eating, sleeping, earning) into worship, if done to help fulfil one’s duty to Allah — «You will never spend anything seeking the pleasure of Allah but you will be rewarded for it, even the morsel you put in your wife’s mouth» (al-Bukhari & Muslim)

Hadith 4 — «Faith Has Seventy-Odd Branches»

Arabic (matn):

Hadith

«الإيمان بضع وسبعون، أو بضع وستون شعبة، فأفضلها قول لا إله إلا الله، وأدناها إماطة الأذى عن الطريق، والحياء شعبة من الإيمان»

Translation: It was narrated that Abu Hurayrah said: The Messenger of Allah ﷺ said: «Faith has sixty-odd — or seventy-odd — branches: the highest of them is the saying “laa ilaaha illa Allah” (none has the right to be worshipped except Allah), and the lowest of them is removing something harmful from the road; and hayaa (modesty) is a branch of faith.» (agreed upon)

Key Terms:

• -odd — any number from three to nine
• Branch — like the limbs of a tree; faith is likened to a tree whose fruit ripens only when all branches are sound
• Harmful thing — stones, soil, thorns — anything causing harm or annoyance
• Hayaa — the trait that drives one toward the praiseworthy and away from the shameful

Meaning: Faith is not a single trait but has many branches. The best is “Laa ilaaha illa Allah” — the word of sincerity, which would outweigh the heavens and the earth; if it is one’s last word in this world, he enters Paradise. Hayaa is praiseworthy — the Prophet ﷺ was more modest than a virgin in her chamber.

What We Learn:

• The narrator’s uncertainty (sixty/seventy) reflects honesty in narration
• “Laa ilaaha illa Allah” is the word of Tawhid — the dividing line between faith and disbelief, hence the highest branch (with the obligation to add “wa anna Muhammadan rasool Allah”)
• Per Ahl as-Sunnah, faith = words on the tongue + physical actions + beliefs and actions of the heart
• Hayaa before Allah drives obedience and restraint; hayaa before people yields dignity — all hayaa is part of faith

Hadith 5 — «I Was Only Sent to Perfect Noble Character»

Arabic (matn):

Hadith

«إنما بعثت لأتمم صالح الأخلاق» — وفي روايات: «مكارم الأخلاق»، «حسن الأخلاق»

Translation: It was narrated that Abu Hurayrah said: The Messenger of Allah ﷺ said: «I have only been sent to perfect noble character.» In other narrations: «…to perfect sound character» and «…to perfect good character.» (al-Bazzar, Ahmad and Malik; sahih per al-Albani)

Key Terms:

• Sent — to all mankind
• To perfect — to enhance/complete
• Akhlaq — a person’s nature and inner image. Everyone has two images: an outward one (physical appearance, good or bad) and an inward one (character — the deep-rooted disposition from which all deeds, good or bad, stem)

Meaning: All the prophets promoted the noblest character, but over time distortion of their messages lost much of it. The Arabs retained some of Ibrahim’s teachings yet drifted into disbelief; the Prophet ﷺ was sent to perfect character — clarifying what had been lost and adding more. His mission was, at its core, noble character in word and deed: easy-going and enjoining all that is good.

What We Learn:

• Good character is part and parcel of Islam, not an optional extra — cf. the righteousness verse (al-Baqarah 2:177)
• The better one’s character, the higher one’s rank — «The best of you are the best in character» (agreed upon)
• Nothing placed in the Balance is heavier than good character (at-Tirmidhi; sahih per al-Albani)
• Houses in Paradise are promised for leaving arguments even when right, avoiding lies even in jest, and improving one’s character (Abu Dawud; hasan per al-Albani)
• The Prophet ﷺ is the final “brick” completing the structure of prophethood (agreed upon)

For Your Information:

Character can be acquired through effort and training — «Knowledge is by learning, and forbearance by making the effort to be forbearing…». The most comprehensive verse on virtue is (an-Nahl 16:90): Allah orders justice, good conduct and giving to relatives, and forbids immorality, evil and oppression — Ibn Mas’ud and al-Hasan al-Basri noted it gathers all good to attain and all evil to avoid.

Hadith 6 — «You Are Going to Some of the People of the Book»

Arabic (matn):

Hadith

«إنك تأتي قوما من أهل الكتاب، فادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله، فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم وليلة، فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم فترد في فقرائهم، فإن هم أطاعوا لذلك فإياك وكرائم أموالهم، واتق دعوة المظلوم فإنه ليس بينها وبين الله حجاب»

Translation: It was narrated from Ibn Abbas that Muadh said: The Messenger of Allah ﷺ sent me and said: «You are going to a people from the People of the Book, so call them to testify that none has the right to be worshipped except Allah and that I am the Messenger of Allah. If they obey you in that, then inform them that Allah has enjoined upon them five prayers in every day and night. If they obey you in that, then inform them that Allah has enjoined upon them a charity (zakat) to be taken from their rich and given back to their poor. If they obey you in that, then beware of the choicest of their wealth, and be on guard against the supplication of the one who has been wronged, for between it and Allah there is no barrier.» (Muslim)

Key Terms:

• The best of their wealth — the choicest livestock (plentiful milk, fine appearance, much meat and wool)
• No barrier between it and Allah — the du’a is heard, not rejected — a warning to Muadh, who would assess wealth for zakat and must not be unjust

Meaning: Sent to Yemen (10 AH); as they were People of the Book, he was briefed to deal with and debate them in the best way. Begin with Tawhid and the message of Muhammad ﷺ; then the five prayers; then zakat from the rich to the poor, taking medium-quality wealth, not the best; and fear the wronged one’s du’a, which reaches Allah without barrier.

What We Learn:

• The Qur’an and Sunnah judge between people; the rulings apply in every era and land
• Rulers must send callers (du’ah) wherever da’wah is needed — the Prophet’s practice
• The caller should be briefed about his audience so he is ready in knowledge and manner
• After the shahada, prayer is most important, then zakat, then the other duties
• Zakat is due on wealth and is a debt one owes if left unpaid
• Begin da’wah with Tawhid — as Yusuf did with his prison companions (Yusuf 12:39–40), and as all the prophets began (al-A’raf 7:59)
• Zakat is not taken from the poor; permissible to give to one of the eight categories; called sadaqah because giving beloved wealth shows the giver’s sincerity (sidq)
• Injustice is forbidden — the collector must not take more than due, nor the best of people’s wealth. The wronged one’s du’a is answered, so avoid wronging others

Hadith 7 — «The Shaytan Comes to One of You»

Arabic (matn):

Hadith

«يأتي الشيطان أحدكم فيقول: من خلق كذا؟ من خلق كذا؟ حتى يقول: من خلق ربك؟ فإذا بلغه فليستعذ بالله ولينته» — وفي رواية: «لا يزال الناس يتساءلون حتى يقال: هذا خلق الله الخلق، فمن خلق الله؟ فمن وجد من ذلك شيئا فليقل: آمنت بالله» وفي رواية: «فليقل: آمنت بالله ورسله»

Translation: It was narrated that Abu Hurayrah said: The Messenger of Allah ﷺ said: «The Shaytan comes to one of you and says: Who created such-and-such? Who created such-and-such? — until he says: Who created your Lord? So when it reaches that, let him seek refuge with Allah and desist.» (agreed upon). According to another version: «People will keep on asking until it is said: This is Allah, the Creator of all things — so who created Allah?» In Musnad Ahmad, with a sahih isnad: «If one of you experiences any of that, let him say: I believe in Allah and His Messengers, and that will drive it away from him.» And in Abu Dawud’s version: «…then when they say that, say: “He is Allah, the One; Allah, the Eternal Refuge; He neither begets nor is born, nor is there to Him any equivalent” — then let him spit drily to his left three times, and seek refuge with Allah from the accursed Shaytan.» (hasan per al-Albani)

Key Terms:

• The Shaytan comes — Iblees (or his human/jinn helpers) whispers to cause confusion
• Remedy — say “A’udhu billahi min ash-shaytan ir-rajeem,” stop the runaway thoughts, affirm belief, and turn to something else. Questioning who created Allah is invalid : that He is the Creator and is uncreated is known by necessity

What We Learn:

• The Shaytan only whispers to the believer because he has despaired of misleading him — a sign of the believer’s protection and of the Shaytan’s own weakness (an-Nisa 4:76: “the plot of the Shaytan is weak”)
• It is forbidden to argue or debate about the Essence and attributes of Allah; one must refrain from such talk

Hadith 8 — «Keep Striving, for Everyone Will Be Enabled»

Arabic (matn):

Hadith

كان النبي صلى الله عليه وسلم في جنازة فأخذ شيئا فجعل ينكت به الأرض فقال: «ما منكم من أحد إلا وقد كتب مقعده من النار ومقعده من الجنة». قالوا: يا رسول الله أفلا نتكل على كتابنا وندع العمل؟ قال: «اعملوا فكل ميسر لما خلق له، أما من كان من أهل السعادة فييسر لعمل أهل السعادة، وأما من كان من أهل الشقاء فييسر لعمل أهل الشقاوة»، ثم قرأ: {فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى}

Translation: It was narrated that Ali said: The Prophet ﷺ was at a funeral, and he took a small stick and began scratching the ground with it, then he said: «There is no one among you but his seat in the Fire or his seat in Paradise has already been written.» They said: O Messenger of Allah, shall we not then rely upon what has been written for us and abandon striving? He said: «Work, for everyone is eased toward that for which he was created. As for the one who is of the people of felicity, he will be eased toward the deeds of the people of felicity; and as for the one who is of the people of wretchedness, he will be eased toward the deeds of the people of wretchedness.» Then he recited: {As for he who gives and fears Allah, and believes in the best [reward], We will ease him toward ease} (al-Layl 92:5–7). (agreed upon)

Key Terms:

• Hitting the ground — leaving slight marks
• His place is decreed — the abode he will occupy
• Give up striving — the objection that effort is pointless if all is decreed
• Enabled for what he was created — helped and prepared for it

Meaning: Allah ordained things with causes and effects, though He could create without them — by His wisdom and prior decree. The Paradise-bound are enabled to do its deeds and softened to accept the truth; the Hell-bound are left to their whims. The names and places of the people of Paradise and Hell are already known to Allah.

What We Learn:

• Foundational principle for Ahl as-Sunnah on the decree: Allah knew from eternity who would obey and disobey; He compels no one to sin — His knowledge and will preceded their deeds, and His reward and punishment recompense them
• This must not lessen striving but increase it; beware self-admiration
• The sinner should not despair of Allah’s mercy however many his sins — he should hasten to repent

Hadith 9 — «The Creation of One of You Is Gathered»

Arabic (matn):

Hadith

«إنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يُرْسَلُ إلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ، وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: بِكَتْبِ رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَشَقِيٍّ أَمْ سَعِيدٍ؛ فَوَاَللَّهِ الَّذِي لَا إلَهَ غَيْرُهُ إنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا. وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»

Translation: It was narrated that Abdullah ibn Mas’ud said: The Messenger of Allah ﷺ — the truthful, the believed — told us: «The creation of each one of you is brought together in his mother’s womb for forty days as a nutfah (drop), then he is an alaqah (clinging clot) for the like of that, then he is a mudghah (lump of flesh) for the like of that. Then the angel is sent to him and breathes the soul into him, and he is commanded with four words: to write down his provision, his lifespan, his deeds, and whether he is wretched or blessed. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until there is nothing between him and it but a cubit, then the writ overtakes him and he does the deeds of the people of the Fire and so enters it; and one of you may do the deeds of the people of the Fire until there is nothing between him and it but a cubit, then the writ overtakes him and he does the deeds of the people of Paradise and so enters it.» (agreed upon)

Key Terms:

• Spoke the truth and was believed — truthful in his words and believed in the revelation he brought
• nutfah — a drop of semen; alaqah — a blood-clot (also a leech); mudghah — a morsel-sized lump of flesh
• The soul (ar-ruh) — what gives the body life; how it is breathed in is known only to Allah
• Lifespans vary greatly — «The lifespans of my ummah are between sixty and seventy…» (hasan per at-Tirmidhi)
• A cubit — a likeness for nearness to death

Meaning: The stages of development run to 120 days; then the soul is breathed in and it becomes a human being — before that, “nothing.” The angel writes the four decrees. A person may outwardly do the deeds of one abode, then end on the other because of what lies in the heart — so seek a good end and never feel safe from Allah’s plan.

What We Learn:

• The eloquence of Ibn Mas’ud; the described creation is a sign of prophethood
• The wisdom of Allah in the stages — the mudghah “formed and unformed” (al-Hajj 22:5); rulings attach to whether the miscarried lump is formed
• Aborting the nutfah — scholars differ: some permit it (not yet human), but the stronger view forbids tampering with the “firm lodging” (al-Mursalat 77:21–22), unless the mother’s life is at risk (necessity)
• The soul is breathed in — an unseen matter (cf. at-Tahreem 66:12). The angels are Allah’s obedient slaves
• The written decrees do not mean abandoning effort — strive and take the means, which are tied to the decreed outcome
• The decree is affirmed — all benefit and harm occur by Allah’s will; don’t be deceived by outward deeds, for the end is what matters

Rulings on Miscarriage After the Soul Has Been Breathed In (After Four Months)

1. If miscarried after ensoulment: the foetus is washed, shrouded, prayed over, buried in the Muslim graveyard, named, and the aqeeqah is done — for he became a human being and comes under the rulings of an adult
2. After ensoulment, aborting the pregnancy becomes prohibited in all cases, since it would kill a human being

Hadith 10 — «The Strong Believer Is Better»

Arabic (matn):

Hadith

«المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف، وفي كل خير، احرص على ما ينفعك واستعن بالله ولا تعجز، وإن أصابك شيء فلا تقل: لو أني فعلت كان كذا وكذا، ولكن قل: قدر الله وما شاء فعل، فإن لو تفتح عمل الشيطان»

Translation: It was narrated that Abu Hurayrah said: The Messenger of Allah ﷺ said: «The strong believer is better and more beloved to Allah than the weak believer, though in both there is good. Be eager for that which benefits you, seek the help of Allah, and do not be feeble. And if something befalls you, do not say, “If only I had done such-and-such, then such-and-such would have been” — rather say: “It is the decree of Allah, and what He wills He does” — for “if only” opens the door to the work of the Shaytan.» (Muslim)

Key Terms:

• Strong believer — strong in faith (and in body and action), able to benefit the Muslims (jihad, defence of Islam)
• Good in both — both share faith; even the weak do some acts of worship
• Seek what benefits you — obey Allah and hope for His reward, in both religious and worldly terms
• Seek Allah’s help — even in small matters; without it you achieve nothing
• Do not feel helpless — persist; don’t slacken or give up
• Don’t say “if only” — after doing your best, don’t dwell on regret over what is beyond your control; “if only” opens the door to regret, sorrow, and intrusive thoughts

Meaning: Both have good, but the strong believer’s benefit reaches beyond himself to his family, people and ummah, and by his strength he can defeat the Shaytan’s party. He is braver in jihad, firmer in enjoining good, and keener in worship. Pursue what benefits you; when religious and worldly matters conflict, give precedence to the religious — if your religion is sound, your worldly life follows. After striving, surrender to the decree.

What We Learn:

• Pursue benefit in both religious and worldly terms, and take the means — neglecting them is negligence
• Surrender to and be content with Allah’s decree
• Beware regret over the past and giving the Shaytan any foothold

Usage of “If” / “If Only” (Arabic: lau)

• Blameworthy — expressing regret over the decree and panic at what has passed; this is what the Prophet ﷺ forbade
• Permissible — using it without regret (as in the Qur’an, al-Anbiya 21:22), or to express a wish to do good (“if only I had done such-and-such good…”)

For Your Information:

Ibn al-Qayyim noted this hadith affirms that Allah truly loves, and that He loves what accords with His names and attributes — He is the Most Strong and loves the strong believer; He is One and loves the odd; He is Beautiful and loves beauty; He loves the scholars, the patient, the grateful — and His love for believers varies.

Hadith 11 — «Do Not Go to Extremes in Praising Me»

Arabic (matn):

Hadith

«لا تطروني كما أطرت النصارى ابن مريم، فإنما أنا عبده، فقولوا: عبد الله ورسوله»

Translation: It was narrated from Ibn Abbas that he heard Umar saying on the minbar: I heard the Prophet ﷺ say: «Do not extol me as the Christians extolled the son of Maryam; I am only His slave, so say: the slave of Allah and His Messenger.» (al-Bukhari)

Key Terms:

• Ghuluww — exaggeration and overstepping the mark (including false, invalid praise)
• As the Christians did — by claiming divinity and sonship
• Say: the slave of Allah and His Messenger — describe me as my Lord described me

Meaning: Out of keenness to guard Tawhid, the Prophet ﷺ warned his ummah against ascribing to him divine attributes, as the Christians did with the Messiah — falling into shirk (al-Ma’idah 5:72). Describe him as slave and Messenger. Praising him with what Allah honoured him with is fine — e.g. «I will be the leader of the sons of Adam on the Day of Resurrection…» (Muslim).

What We Learn:

• Beware exaggeration and overstepping the mark in praising the Prophet ﷺ
• Raising anyone above his rightful status is transgression — if it were ever allowed, he ﷺ would be the most deserving, yet he forbade it
• Describing the Messiah as a slave distances him from divinity and affirms his humanity

For Your Information:

The noblest status is servitude to Allah (ubudiyyah) — the Qur’an calls him “His Servant” at the highest moments (al-Isra 17:1; al-Jinn 72:19; an-Najm 53:10; al-Baqarah 2:23). Blameworthy praise — such as al-Busayri’s lines in al-Burdah directing to the Prophet ﷺ what belongs to Allah alone — is a form of shirk ; refuge and reliance are for Allah alone.

Hadith 12 — «If I Were to Take a Khaleel»

Arabic (matn):

Hadith

«إني أبرأ إلى الله أن يكون لي منكم خليل، فإن الله قد اتخذني خليلا كما اتخذ إبراهيم خليلا، ولو كنت متخذا من أمتي خليلا لاتخذت أبا بكر خليلا، ألا وإن من كان قبلكم كانوا يتخذون قبور أنبيائهم وصالحيهم مساجد، ألا فلا تتخذوا القبور مساجد، إني أنهاكم عن ذلك»

Translation: It was narrated from Jundub ibn Abdillah that he said: I heard the Prophet ﷺ say, five days before he died: «I declare my innocence before Allah of having a khaleel (dearest, most intimate friend) among you, for Allah has taken me as a khaleel as He took Ibrahim as a khaleel; and had I taken from my ummah a khaleel, I would have taken Abu Bakr as a khaleel. Indeed, those who came before you used to take the graves of their prophets and righteous men as places of worship. Do not take graves as places of worship — I forbid you from that.» (Muslim)

Key Terms:

• Khaleel — one loved to the utmost (from khullah — love entrenched in the heart). His heart was full of the love of Allah, leaving no room for khullah with anyone else; khullah is higher than mere love (mahabbah)
• Took graves as places of worship — praying toward them, supplicating them, asking them for needs
• The prohibition is emphatic

Meaning: Khullah was the Prophet’s rank before Allah, as it was Ibrahim’s; among people, Abu Bakr would have been his khaleel were his heart not already filled with Allah. He then stressed Tawhid and blocked the means to shirk — forbidding building over graves and taking them as places of worship, lest it lead to worshipping their occupants (how shirk began among earlier nations).

What We Learn:

• Refutes the Rafidah who malign Abu Bakr — it shows his high status and closeness to the Prophet ﷺ
• Praying at or toward graves counts as taking them as places of worship — it is haram , and such a prayer does not count
• Building places of worship over graves is prohibited , and domes built over them should be removed (per Ibn Taymiyyah and Ibn al-Qayyim)

Hadith 13 — «I Know That You Are Only a Stone»

Arabic (matn):

عَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ جَاءَ إِلَى الحَجَرِ الأَسْوَدِ فَقَبَّلَهُ، فَقَالَ: إِنِّي أَعْلَمُ أَنَّكَ حَجَرٌ، لاَ تَضُرُّ وَلاَ تَنْفَعُ، وَلَوْلاَ أَنِّي رَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُكَ مَا قَبَّلْتُكَ

Translation: It was narrated from Umar that he came to the Black Stone and kissed it, then said: “I know that you are only a stone; you can neither harm nor benefit. Had I not seen the Prophet ﷺ kiss you, I would not have kissed you.” (al-Bukhari)

Key Terms:

• Cannot harm or benefit — in and of itself; the benefit is the reward of obeying Allah’s command to kiss it
• I would not have kissed you — indicating that this is an act of worship: done in obedience, not questioned as to its reason

Meaning: The hadith highlights following the Sunnah . Umar kissed the Stone as Allah prescribed — in humility and servitude — while guarding Tawhid by declaring the stone powerless, and made clear he kissed it only to follow the Prophet ﷺ, not out of hope for benefit or fear of harm.

What We Learn:

• Follow the Prophet’s example (kissing the Black Stone) and don’t reject Sunnahs on the basis of reason
• Kissing it is not worship of it, but worship of Allah by obeying His command (like the angels prostrating to Adam)
• Leaders should clarify Sunnahs and pre-empt any corruption of belief — at-Tabari: Umar spoke thus because people were newly out of idol worship

For Your Information / Benefit:

Only the Black Stone is kissed; ar-Rukn al-Yamani (the Yemeni Corner) is touched only; the other corners are neither, as there is no report for it. What is good or bad is judged by the revealed texts, not by reason — acts of worship are either rationally clear or enjoined purely for obedience. The Black Stone is touched with the right hand and kissed; if not possible, touch it then kiss the hand; if not, point to it — without kissing the object. Submit to the Lawgiver without objecting, even where the wisdom is unknown.

Hadith 14 — «Allah Forbids You to Swear by Your Fathers»

Arabic (matn):

Hadith

أن رسول الله صلى الله عليه وسلم أدرك عمر بن الخطاب وهو يسير في ركب وهو يحلف بأبيه، فقال رسول الله صلى الله عليه وسلم: «إن الله ينهاكم أن تحلفوا بآبائكم، فمن كان حالفا فليحلف بالله أو ليصمت»

Translation: It was narrated from Abdullah ibn Umar that the Messenger of Allah ﷺ caught up with Umar ibn al-Khattab while he was in a riding party, swearing by his father, and he said: «Indeed, Allah forbids you from swearing by your fathers. Whoever would swear, let him swear by Allah or keep silent.» (al-Bukhari)

Key Terms:

• Whoever must swear — whoever wishes to
• Remain silent — keep quiet and don’t swear at all

Meaning: An oath emphasises truthfulness by invoking something esteemed. One should swear only by Allah — not by anyone or anything else — for true veneration here belongs to Him alone. Swearing by other than Allah is haram : «Whoever swears by other than Allah has disbelieved or committed shirk » (sahih per at-Tirmidhi).

What We Learn:

• It is haram — described as shirk or kufr — to swear by anything or anyone other than Allah
• It is good to attach the oath to Allah’s will (“InshaAllah”) — «Whoever swears an oath then says InshaAllah does not break his oath» (hasan per al-Albani) — giving two benefits: the matter may be made easy, and no expiation is due if broken

The Oath for Which Expiation Is Required (If Broken)

No expiation is due for an oath about the past — but lying in it is sinful, while telling the truth carries no sin. If you swear an oath, then find something more pious, expiate and do the better thing — «Whoever swears an oath, then sees something better, let him offer expiation and do the better» (Muslim) (e.g. swearing not to speak to a relative: uphold the tie and expiate). Whoever swears falsely to be a follower of another religion is “as he said.”

The Prohibition on Swearing by Anything Other Than Allah

• Minor shirk — if said habitually, without actually venerating the thing sworn by
• Major shirk — if one venerates the sworn-by as one venerates Allah (as some Sufis do with awliya and shaykhs — even fearing a false oath by a shaykh more than a false oath by Allah). Note: «He will succeed, by his father, if he is telling the truth» (Sahih Muslim) is not a true oath — it is a customary Arab expression, or predates the prohibition

Hadith 15 — «You Will Be With Those Whom You Love»

Arabic (matn):

Hadith

عن أنس رضي الله عنه أن رجلا سأل النبي صلى الله عليه وسلم عن الساعة، فقال: متى الساعة؟ قال: «وماذا أعددت لها». قال: لا شيء، إلا أني أحب الله ورسوله صلى الله عليه وسلم. فقال: «أنت مع من أحببت». قال أنس: فما فرحنا بشيء فرحنا بقول النبي صلى الله عليه وسلم «أنت مع من أحببت». قال أنس: فأنا أحب النبي صلى الله عليه وسلم وأبا بكر وعمر، وأرجو أن أكون معهم بحبي إياهم، وإن لم أعمل بمثل أعمالهم

Translation: It was narrated from Anas that a man asked the Prophet ﷺ about the Hour, saying: When is the Hour? He said: «And what have you prepared for it?» He said: Nothing, except that I love Allah and His Messenger. He said: «You will be with those whom you love.» Anas said: We never rejoiced at anything as we rejoiced at the words of the Prophet ﷺ, «You will be with those whom you love.» Anas said: “So I love the Prophet ﷺ, and Abu Bakr, and Umar, and I hope to be with them because of my love for them, even though I have not done deeds like theirs.” (agreed upon). According to another report, the man said: “I have not prepared for it much fasting, prayer, or charity, but I love Allah and His Messenger.”

Key Terms:

• What have you prepared for it? — what righteous deeds have you stored — more important than knowing its time
• With those whom you love — with those whose love supersedes love of self, family and wealth — included among their group

Meaning: The Prophet ﷺ redirected the man to what matters. Loving the righteous for Allah’s sake brings one together with them in Paradise, even if one’s deeds fall short — for love is a deed of the heart, tied to faith, and Allah bestows His favour on whom He wills.

What We Learn:

• A questioner may be steered toward what is more important (cf. al-Baqarah 2:189, on the new moons)
• The virtue of loving Allah, His Messenger ﷺ, the Sahabah, the scholars and the people of good
• You will be with whom you love — a warning against loving the people of falsehood (celebrities and the like)
• Benefiting from loving the righteous doesn’t require matching their striving (though it doesn’t guarantee equal rank or reward)
• Focus on what concerns you; prioritise preparing for the Hereafter

Benefit:

The hadith affirms the virtue of Abu Bakr and Umar and the falseness of the Rafidi view; loving them is part of loving the Prophet ﷺ, for sincere love means loving what the beloved loves.

Hadith 16 — «Do Not Revile My Companions»

Arabic (matn):

Hadith

«لا تسبوا أصحابي، فوالذي نفسي بيده لو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه»

Translation: It was narrated that Abu Hurayrah said: The Messenger of Allah ﷺ said: «Do not revile my Companions! By the One in Whose hand is my soul, if one of you were to spend the like of Uhud in gold, it would not equal the mudd of one of them, nor half of it.» (al-Bukhari & Muslim)

Key Terms:

• Equal to Uhud — like the mountain
• mudd — a quarter of a saa’ — the small amount they would typically give in charity
• Nor half of it — your Uhud of gold won’t reach the reward of their mudd or half-mudd

Meaning: The hadith clearly prohibits reviling the Sahabah. Their small charity outweighed others’ large spending because they gave despite need and hardship, in support of the Prophet ﷺ; add to that their jihad, their being the first to blaze the trail of guidance, and the honour of companionship.

What We Learn: All the Sahabah were people of good character — by the apparent meaning of the texts and by scholarly consensus.

The Ruling on Reviling the Sahabah

A principle of Ahl as-Sunnah: take them as allies, love them, mention their good qualities, believe in their virtue and pre-eminence. Keep the heart free of rancour and the tongue from reviling them; refrain from their disputes; pray for mercy and forgiveness for them, and ask Allah to be pleased with them (al-Hashr 59:10).

Hadith 17 — «There Are Three Characteristics»

Arabic (matn):

Hadith

«ثلاث من كن فيه وجد حلاوة الإيمان: أن يكون الله ورسوله أحب إليه مما سواهما، وأن يحب المرء لا يحبه إلا لله، وأن يكره أن يعود في الكفر كما يكره أن يقذف في النار»

Translation: It was narrated from Anas ibn Malik that the Prophet ﷺ said: «There are three qualities — whoever has them has found the sweetness of faith: that Allah and His Messenger be more beloved to him than everything besides them; that he love a person, loving him for nothing but the sake of Allah; and that he hate to return to disbelief, after Allah has rescued him from it, as he would hate to be cast into the Fire.» (agreed upon)

Key Terms:

• Sweetness of faith — the heart opening to faith, finding pleasure in obedience and in enduring hardship for the religion
• Than all else — than all others
• A person — a believing Muslim, for whom sincere love for Allah’s sake is possible
• Only for Allah’s sake — with no worldly aim
• To be thrown — to be cast

Meaning: Faith has a spiritual sweetness unmatched by any other pleasure — tasted only by those with these traits.

• First — love of Allah and His Messenger ﷺ overwhelms the heart, stronger than love of father, child, wealth, status, even of self. A sign of it is perfect obedience and complete following (Ibn Qudamah: whoever loves Allah will not disobey Him)
• Third — hating a return to disbelief as one hates the Fire

What We Learn:

• Love of Allah stems from knowing Him (His names, attributes, actions; reflecting on His creation) and from reflecting on His blessings — «Love Allah for the blessings He bestows on you» (sahih per at-Tirmidhi and al-Hakim)
• Whoever knows Allah loves Him, and love prompts obedience — attainable only by following the Messenger ﷺ (Aal Imran 3:31)
• Loving the Prophet ﷺ is two types: obligatory (obeying him, avoiding what he forbade, submitting fully to his teachings) and recommended (emulating his Sunnah , etiquette and manners)
• Love for Allah’s sake is among the highest levels of faith — «The strongest bond of faith is loving for the sake of Allah and hating for the sake of Allah» (sahih per al-Albani) — and must be free of any worldly aim
• Allah has the real attribute of love, in a manner befitting His majesty, without likening, denial, or distortion (al-Ma’idah 5:54)

Ahl as-Sunnah wa’l-Jama’ah Divide People (in Loyalty) into Three Groups

Those loved purely (the believers, in proportion to their faith); those hated purely (the disbelievers); and those loved for their faith while disliked for their sin (the disobedient believer) — so love and enmity are apportioned according to what is with a person of faith and of sin.

Benefit:

Love of the Messenger ﷺ is subordinate to and stems from love of Allah — he said “Allah and His Messenger,” not “Allah, then His Messenger.” Making one’s love for him equal to or greater than one’s love for Allah is a type of shirk (as with those who tremble when the Messenger ﷺ is mentioned but remain unmoved when Allah is mentioned).

Hadith 18 — «Whoever Introduces Into This Matter of Ours»

Arabic (matn):

Hadith

«مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ» — وَفِي رِوَايَةٍ لِمُسْلِمٍ: «مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ»

Translation: It was narrated that Aisha said: The Messenger of Allah ﷺ said: «Whoever introduces into this matter of ours that which is not of it, it is rejected.» And in a version narrated by Muslim: «Whoever does a deed that is not in accordance with this matter of ours, it is rejected.» (agreed upon)

Key Terms:

• Introduces — invents, innovates
• This matter of ours — our religion, Islam
• Not part of it — not found in the Qur’an and Sunnah (or in conflict with their rulings)
• Rejected — false and worthless

Meaning: A foundational principle rejecting all innovation (bidah ) in the religion, leaving no room for reason to add to it. It is worth memorising and quoting often to denounce objectionable matters.

What We Learn:

• A basic principle, supported by (al-An’am 6:153) — follow the straight path, not other ways
• It is haram to introduce anything into the religion, even with good intentions, even if the heart feels at ease with it — for this is the work of the Shaytan
• Even an idea with some basis in Islam, if done in a specific manner not found in any text, is rejected (e.g. invented adhkar and forms of worship)

Conditions for a Valid Act of Worship (Must Accord with the Shariah in Six Respects)

1. Reason/cause — e.g. taking two rak’ahs every time one enters the house as a fixed practice is rejected
2. Type — e.g. sacrificing a horse is rejected; only an’am (camels, cattle, sheep) may be offered
3. Amount/number — e.g. a fourth washing in wudu; the extra is rejected and sinful
4. Manner — e.g. prostrating before bowing; the prayer is invalid
5. Time
6. Place — e.g. i’tikaf outside a mosque is invalid

The scholars agree that worship is valid only when it combines two things: sincerity (ikhlas) to Allah, and following (ittiba’) the Messenger ﷺ.

Hadith 19 — «I Urge You to Adhere to My Sunnah»

Arabic (matn):

Hadith

قَالَ الْعِرْبَاضُ: صَلَّى بِنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ذَاتَ يَوْمٍ ثُمَّ أَقْبَلَ عَلَيْنَا فَوَعَظَنَا مَوْعِظَةً بَلِيغَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ، فَقَالَ قَائِلٌ: يَا رَسُولَ اللَّهِ كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا؟ فَقَالَ: «أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ عَبْدًا حَبَشِيًّا، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ بَعْدِي فَسَيَرَى اخْتِلاَفًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ، تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ، فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ»

Translation: It was narrated that Abu Najeeh al-Irbad ibn Sariyah as-Sulami said: The Messenger of Allah ﷺ led us in prayer one day, then turned to face us and delivered an eloquent exhortation at which the eyes shed tears and the hearts trembled. Someone said: O Messenger of Allah, it is as if this is the exhortation of one bidding farewell, so what do you enjoin upon us? He said: «I enjoin you to fear Allah, and to hear and obey, even if [the one placed over you] be an Abyssinian slave; for whoever among you lives on after me will see much difference. So hold fast to my Sunnah and the Sunnah of the rightly-guided, right-directed caliphs — cling to it, and bite onto it with the molar teeth. And beware of newly-invented matters, for every newly-invented matter is an innovation (bidah ), and every innovation is misguidance.» (Abu Dawud and at-Tirmidhi, who said: a hasan sahih hadith; wording above is Abu Dawud’s, sahih per al-Albani)

Key Terms:

• Exhortation — a heart-softening reminder. Trembled — with fear (cf. al-Anfal 8:2)
• Fear Allah (taqwa) — obey His commands and heed His prohibitions, with knowledge and insight (an-Nisa 4:131)
• Hear and obey — those in authority; singled out because of the danger of rebelling against them
• Even if a slave is appointed over you
• Great differences — in beliefs, deeds and methodologies
• My Sunnah — the path he was on: don’t innovate or drift from the religion
• Rightly-guided caliphs — Abu Bakr, then Umar, then Uthman, then Ali
• Beware newly-invented matters — in religion (not worldly affairs, some of which may be beneficial); every religious innovation is misguidance because it was introduced without precedent

Meaning: Fear Allah and obey the rulers — leading to well-being in this world and the Hereafter; adhere to the Sunnah and the caliphs’ way in belief, deed and word; and shun innovations — anything introduced into the religion without basis.

What We Learn:

• The most important advice is taqwa — mentioned first, indicating its virtue
• Hearing and obeying those in authority, in matters of their rightful role, is obligatory (an-Nisa 4:59)

Reconciling «Every newly-invented matter is an innovation» with «Whoever sets a good precedent in Islam» (Muslim)

“Setting a good precedent” means: (1) being the first to act on a proven Sunnah — the context was charity for a delegation to Madinah, where a man of the Ansar gave first and others followed; or (2) being the first to do an unprecedented act that serves an already-prescribed goal — as when the Sahabah agreed on a single Mushaf to unite the Muslims. It does not mean introducing new practices from one’s own opinion.

Hadith 20 — «He Drew a Line for Us»

Arabic (matn):

Hadith

خط لنا رسول الله صلى الله عليه وسلم خطا ثم قال: «هذا سبيل الله»، ثم خط خطوطا عن يمينه وعن شماله ثم قال: «هذه سبل، على كل سبيل منها شيطان يدعو إليه»، وقرأ: {وأن هذا صراطي مستقيما فاتبعوه ولا تتبعوا السبل فتفرق بكم عن سبيله}

Translation: It was narrated that Abdullah ibn Mas’ud said: The Messenger of Allah ﷺ drew a line for us, then said: «This is the path of Allah.» Then he drew lines to its right and to its left, and said: «These are paths, upon each of which is a devil calling to it.» Then he recited: {And this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way} (al-An’am 6:153). (Ahmad and an-Nasai; hasan per al-Arna’ut)

Key Terms:

• Drawing a line — giving intangible matters a tangible, visible form to make them clear
• The path of Allah — the true religion and the straight path: sound belief and righteous deeds, on the way of Ahl as-Sunnah wa’l-Jama’ah
• The other lines — the middle way lies between the two extremes; the innovators’ paths drift from the truth
• The straight path — the religion of Islam, straight and true, with no crookedness

Meaning: Follow the path of Ahl as-Sunnah wa’l-Jama’ah and keep away from the paths of the deviant groups — «The path that I and my Companions are on» (hasan per at-Tirmidhi). The hadith refutes every group that falsely claims the straight path: the truly guided cling to the Sunnah and the way of the rightly-guided caliphs, while the deviant split into seventy-two sects (the lines to the right and left).

What We Learn:

• Allah commanded the believers to be united and forbade division
• The path of Allah is the middle path between the two extremes of exaggeration (ghuluww) and heedlessness — based on Tawhid and balanced conduct. The innovators’ paths drift, fall short, or go to extremes (the Qadaris, Jabaris, Khawarij, Rafidah, and those who deny or liken Allah’s attributes)
• A sign of the deviant groups is following the ambiguous verses while ignoring the clear ones, and giving whims precedence over the evidence

Causes That Lead to the Emergence of Deviant Sects

1. Ignorance of Islam’s teachings and rulings — knowledge recedes as scholars die, until people take the ignorant as leaders who give fatwas without knowledge, going astray and leading others astray (agreed upon)
2. Following whims and desires (al-Qasas 28:50)
3. Fanaticism and blind following (al-Baqarah 2:170) — as with grave-worshippers who cite shaykhs and forefathers when called to the Qur’an and Sunnah
4. Imitating depraved beliefs and cultures — «You will surely follow the ways of those before you, handspan by handspan…» (as-Sahihayn)

Hadith 21 — «Whoever Calls to Guidance»

Arabic (matn):

Hadith

«من دعا إلى هدى كان له من الأجر مثل أجور من تبعه، لا ينقص ذلك من أجورهم شيئا، ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه، لا ينقص ذلك من آثامهم شيئا»

Translation: It was narrated from Abu Hurayrah that the Messenger of Allah ﷺ said: «Whoever calls to guidance will have a reward like the rewards of those who follow him, without that diminishing their rewards in the slightest; and whoever calls to misguidance will have sin upon him like the sins of those who follow him, without that diminishing their sins in the slightest.» (Muslim)

Key Terms:

• Calls to guidance — explains it and invites people to it (e.g. teaching that the two rak’ahs of Duha are Sunnah )
• Calls to misguidance — invites to what is sinful (idle pursuits, falsehood, music, riba, and so on)

Meaning: Reward and burden extend to whoever sets the precedent — as with the son of Adam who bears a share of sin for every soul killed, for being the first to set the precedent of killing (agreed upon). This applies whether he originated the practice or revived one already introduced — in teaching, worship or manners, during his life or after his death. The hadith encourages setting good precedents and forbids bad ones.

What We Learn:

• Great encouragement to enjoin what is right and forbid what is wrong — the role of the messengers and of those who guide people — and a stern warning to those who mislead
• A warning against innovations: the innovator may take his act lightly and think it insignificant, yet he incurs the sins of those who follow him
• Calling to guidance or misguidance can be by word or by deed — especially from one taken as an example, whose actions people cite as proof
• Rewards multiply with the number of followers, showing the virtue of the earlier generations (the Muhajireen and Ansar) and of the mujtahid scholars over their later followers

Precedents in Islam Are of Two Types

• Bad precedent = innovation (bidah ) — bad even if the one who sets it thinks it good, because «Every innovation is misguidance» (Muslim)
• Good precedent (two kinds): (i) reviving a prescribed but abandoned Sunnah — as when Umar gathered the people for Taraweeh behind one imam, reviving a practice the Prophet ﷺ had stopped lest it be made obligatory ; and (ii) being the first to do a good thing that others then follow — as one who hastens to give charity. Inventing adhkar and prayers for which Allah sent no authority, then calling it “a good precedent,” is rejected — for every innovation is misguidance

End of Level 1 (Hadiths 1–21).