“Whoever visits my grave, my intercession will be guaranteed for him.”

The Hadith " Whoever visits my grave..." by Prophet (صلى الله عليه وسلم)

Imām al-Dāraqutunī narrated in his Sunan from Ibn ‘Umar that the Prophet said:


“Whoever visits my grave, my intercession will be guaranteed for him.”


( Man zāra qabrī wajabat lahu shafā‘atī )


al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adi, Tabarani, and Ibn Khuzayma in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdi from `Ubayd Allah Ibn `Umar, both from Nafi`, From Ibn`Umar:


"Whoever visits my grave, my intercession will be guaranteed for him."


Although declaring all the chains of this hadith imperfect (layyina), Dhahabi nevertheless said that they strengthened each other and declared the chain jayyid (good) as narrated, in Mizan al-i`tidal, vol. 4, p. 226: "Huwa salih al-hadith" which means: "He (Musa ibn Hilal) is good in his narrations." That is: the hadith is hasan. Sakhawi confirmed him in the Maqasid al hasana, while al-Subki declared it sahih according to Samhudi in Sa`adat al darayn 1:77. Ibn`Adi said in al-Kamil fi al-Du`afa" (6:2350): "He (Musa ibn Hilal) is most likely acceptable; other people have called him "unknown" and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." Even Albani declared him thabit al-riwaya (of established reliability) in his Irwa' (4:338). About `Ubayd Allah ibn `Umar al-`Umari:


- Dhahabi calls him saduq hasan al hadith [truthful, of fair narrations] in al-Mughni 1:348;

---

- Sakhawi says of him salih al-hadith [of sound narrations]
in al-Tuhfa al latifa 3:366;

- Ibn Ma`in said to Darimi about him: salih thiqa [sound and reliable]
in al-Kamil 4:1459.

This is one of the proof-texts adduced by the ulama of Islam to derive the obligation or recommendation of visiting the Prophet's grave and seeking him as wasila (intermediary/means). See the chapter on visiting the Prophet's grave in Nawawi's book al-Adhkar and in Qadi Iyad's book al Shifa. 



Sakhawi said in al-Qawl al-badi` (p. 160):
The emphasis and encouragement on visiting his noble grave is mentioned in numerous hadiths, and it would suffice to show this if there was only the hadith whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes obligatory for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this is among the best acts of drawing near to Allah.



Ibn Hajar al-Haytami said in his commentary on Nawawi's Idah fi manasik al hajj:


Ibn Khuzayma narrated it in his Sahih but mentioned its weakness. Ibn al Kharrat and Taqi al-Subki declared it sound (sahih). Daraqutni and Tabarani also narrate it with the wording: "Whoever visits me with no other need than visiting me, it is my duty to be his intercessor on the Day of judgment" One version has: "It is Allah's duty that I be his intercessor on the Day of Judgment." Ibn al-Subki declared it sound.



The comment of the Saudi author Bin Baz whereby "The ahadith that concern the desirability of visiting the grave of the Prophet are all weak, indeed forged" (kulluha da`ifa bal mawdu`a) in the 1993 edition of Fath al Bari (3:387) is insignificant.


( This scholar ( Bin Baz) deviated from ahlus sunnah belief. )





Imām al-Dāraqutnī narrated in his Sunan from Ibn ‘Umar ∗# that the Prophet  said:
“Whoever visits my grave, my intercession will be guaranteed for him.”

(Man zāra qabrī wajabat lahu shafā‘atī)


I. Sourcing (takhrīj)



Narrated from Ibn ‘Umar by al-Dāraqutnī.
in his Sunan (2:278 #194),
al-T. ayālisī (2:12),
al-Dūlābī in al-Kunā wal-Asmā’ (2:64),
al-Khat. īb in Talkhīs.al-Mutashābih fīl-Rasm (1:581),
Ibn al-Dubaythī in al-Dhayl ‘alā al-Tārīkh (2:170),
Ibn Abī al-Dunyā in Kitāb al-Qubūr, al-Bayhaqī in Shu‘ab al-Īmān (3:490),
al-H. akīm al-Tirmidhī in Nawādir al-Us. ūl (p. 148),
al-Haythamī (4:2),
al-Subkī in Shifā’ al-Siqām (p. 12-14),
Abū al-Shaykh, Ibn ‘Adī in al-Kāmil (6:235, 6:351),
al-‘Uqaylī in al-D.u‘afā’4:170),
al-Bazzār in his Musnad with a very weak chain containing ‘Abd Allāh ibn Ibrāhīm al-Ghifārī ([cf. Ibn H. ajar’s Mukhtas. ar Musnad al-Bazzār (1:481 #822)]
with the wording (1) “Whoever visits my grave, my intercession shall take place for him” (h. allat lahu shafā‘atī


and Ibn H.ajar who indicated its grade of hasan in Talkhīs.al-H.abīr (2:266)

as it is strengthened by other h. adīths which both he and al-Haythamī mention ), 



such as:




(2) “Whoever visits me without any avowed purpose other than my visit, it is incumbent upon meto be his intercessor on the Day of Resurrection.


” Narrated by al- Tabarānī in al-Awsat and al-Kabīr with a chain containing Maslama ibn Sālim and by Ibn al-Sakan in his Sunan al-Sihah as stated by al-Shirbīnī in Mughnī al-Muhtāj (1:512).







(3)“Whoever makes pilgrimage then visits me after my death it is as if he visited me in my life.” 

Narrated by al-T. abarānī in al-Kabīr (12:406), al-Dāraqut.nī (2:278), and al-Bayhaqī, Sunan, (5:246#10054-10055)all through H.afs. ibn Abī Dāwūd al-Qārī whom only Ahmad declared passable (sālih).
Mamdūh said (p. 337-340) it is more da‘īf than other weak h. adīths in this chapter





(4) “Whoever visits my grave after my death is as those who visited me in my life.” 

Narrated by al-Tabarānī in al-Kabīr (12:406) and al-Awsat. (1:94) with a chain containing ‘Ā’isha bint Yūnus, whose status is uncertain, and from H. āt.
ib by al-Dāraqutnī (2:278) with another chain which al-Dhahabī said 
was one of the best chains in that chapter. Mamdūh said (p. 330-334) it is da‘īf but not mawdu.




(5) “Whoever makes pilgrimage and does not visit me, has been rude to me.”


Narrated by al-Dāraqutnī in his Sunan. Abū Ghudda said: “It is not forged as Ibn al-Jawzī and Ibn Taymiyya said,rather, a number of scholars considered its chain fair, and a number considered it weak.” Mamdūh.(p.344-346) considers it forged.

Al-‘Uqaylī in al-Du‘afā’ (4:170) declared the chains of Ibn ‘Umar’s narration “soft” (layyina) as did al-Dhahabī, the latter adding as did al-Bayhaqī and al-Fattanī in
Tadhkirat al-Mawduat – that they strengthened each other as none contains any liar nor forger,as stated by al-Suyūti in al-Durar al-Muntathira, al-Munāwī, and al-‘Ajlūnī in Kashf al-Khafā (2:328-329).






The narration (6) “Whoever visits me in al-Madīna anticipating reward (muh. tasiban), I shall be for him a witness and an intercessor on the Day of Resurrection.


Narrated from Anas by al-Bayhaqī,Shu‘ab(3:489-490), al-Jurjānī in Tārīkh Jurjān (p. 220, 433), Ibn Abī al-Dunyā, Ibn ‘Asākir, al-Jundī,and others,through Abū al-Muthannā Sulaymān ibn Yazīd al-Madanī al-Ka‘bī who was declared weak by
al-Dāraqutni Abū Hātim, and Ibn Hibbān while al-Tirmidhī considered his narrations fair cf. Ibn HajarLisān (7:481) and Tahdhīb (12:242). It was declared fair by al-Suyūtiin al-Jāmi‘ al-Saghīr (#8716) and fair or rather sound through its corroborators” by al-Ghumārī in al-Mudāwī (6:290) in confirmation of
al-Subkī in Shifā’ al-Siqām.


II. Grade (martaba)


The h.adīth “Whoever visits my grave, my intercession will be guaranteed for him” 

is a fair (h.asan) narration as concluded by Imām Abū al-H. asanāt al-Lacknawī1 and his editor ‘Abd al-Fattāh.Abū Ghuddain the latter’s notes on the Muwat.t.a’ in Muh.ammad ibn al-H. asan’s narration (chapter 49: On the Prophet’s grave) as well as Shaykh Mah.mūd Mamdūh 



2 although some early scholars declared itsound (s.ah.īh.) such as Ibn al-Sakan in al-Sunan al-Sihāh.and ‘Abd al-H.aqq al-Ishbīlī in al-Ah.kām, followed by Shaykh al-Islām al-Taqī al-Subkī in Shifā’ al-Siqām in view of the totality of the chains.

3 Other h.adīth scholars who considered it authentic are Ibn H.ajar’s student the h.adīth Master al-Sakhāwī,


4 the h.adīth Master of Madīna al-Samhūdī5 and Imām Ibn Hajar al-Haytamī in al-Jawhar al-Munaz zam fī Ziyārat al-Qabr al-Mukarram. Al-Ghassāni (d. 682) did not include it in his recension of al-Dāraqut.nī’s weak narrations entitled Takhrīj al-Ahādīth al-D. i‘āf min Sunan al-Dāraqut.nī.6 Some late scholars, beginning with Ibn Taymiyya, are undecided whether to grade this h.adīth weak or forged.

[u]
Imām al-Lacknawī said about this h.adīth:



There are some who declared it weak [e.g. al-Bayhaqī, Ibn Khuzayma, and al-Suyūt.

ī], and others who asserted that all the h.adīths on visitation of the Prophet  are forged, such as Ibn Taymiyya and his followers, but both positions are false for those who were given right understanding, for verification of the case dictates that the h.adīth ishasan, as Taqī al-Dīn al-Subkī has expounded in his book Shifā’al-Siqām.” 



.................................................. .................................................. ..............................


Among those who fall into the category of “Ibn Taymiyya and his followers”:
Muhammad Ibn ‘Abd al-Hādī who wrote al-Sārim al-Munkī in violent refutation of al-Subkī’s book on visitation but contradicted his own position in another book of his: he makes much ado about the reliability of ‘Abd Allāh ibn ‘Umar al-‘Umarī in al-Sārim al-Munkī, but relies upon him in another book, al-Tanqīh.!



8 Shaykh Mah.mūd Mamdūh refuted his weakening of this h.adīth in great detail 



9 and stated that al-S. ārim al-Munkī is at the root of all subsequent generalizations in weakening the h.adīths that concern the desirability of visitation.



10The late ‘Abd al-‘Azīz ibn Baz who reiterated Ibn Taymiyya’s imprudent verdict: “The h.adīths that concern the visitation of the grave of the Prophet  are all weak, indeed forged”;



11The late Nāsir al-Albānī,12 who claimed that the visit to the Prophet  ranks among the innovations 13 although himself the Innovator of our time.

A Nās ir al-Jadya‘, who in 1993 obtained his Ph.D. with First Honors from the University of Muhammad ibn Sa‘ūd after writing a 600-page book entitled al-Tabarruk in which he perpetuates the same aberrant claim.14 




14

Imām al-Sakhāwī said:

The emphasis and encouragement on visiting his noble grave is mentioned in numerous h.adīths, and it would suffice to show this if there was only the h.adīth whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes guaranteed for whoever visits him, and the Imāms are in complete agreement from the time directly after his passing until our own
time that this [i.e. visiting him] is among the best acts of drawing near to Allāh.



15


1 In Zafar al-Amānī (p. 422) and al-Ajwibat al-Fād.
ila (p. 155). 



2 In his Raf‘ al-Mināra (p. 280 and p. 318). 



3 As related by Ibn H. ajar in Talkhīs al-H. abīr (2:267). Cf. al-Shawkānī in Nayl al-Awtar (5:95) and al-Sindī in hisnotes on Ibn Mājah.



4 In al-Qawl al-Badī‘ (p. 160). 



5 In Sa‘ādat al-Darayn (1:77). 

6 Published at Ryad: Dār ‘Alam al-Kutub, 1991. 



7 Al-Lacknawī, Zafar al-Amānī (p. 422). 



8 Ibn ‘Abd al-Hādī, Tanqīh. (1:122) cf. Mamdūh Raf‘ al-Mināra (p. 12).



9 In Raf‘ al-Mināra (p 280-318) 



10 In Raf‘ al-Mināra (p. 9). 

11 In his annotations on Ibn H. ajar’s Fath. al-Bārī (1989 ed. 3:387), echoing the exact words used by Ibn Taymiyya in his Minhāj (1986 ed. 2:441) and Fatāwā (27:119). 

12 In his Irwa’ al-Ghalīl (4:337-338) in which he imitated Ibn ‘Abd al-Hādī. 13In Talkhīs Ah kām al-Janā'iz (p. 110) and elsewhere in his writings. 14Nasir al-Jadya’, al-T. abarruk (p. 322). Note that all these books are presently available in print, but not Shifā’ al Siqām! 

15 Al-Sakhāwī, al-Qawl al-Badī‘ (p. 160). He contradicts himself in al-Maqās.
id al-H. asana (p. 413) where he adopts al-Dhahabī’s opinion that “the chains of the h. adīth of visitation are all ‘soft’ (layyina) but strengthen each
other because none of them contains any liar.”

There is no contest among the jurists of the Four Schools as to the probative force of the narration of Ibn ‘Umar, as it is adduced time and again by the jurists to support the strong desirability of visiting the Prophet in Madīna, especially among H anbalī sources early and late: al-Mardāwī, Ibn Hubayra, and others stated that the entirety of the early and late authorities in the Hanbalī Madhhab stipulate the desirability (istih.bāb) of visiting the grave of the Prophet  in Madīna, most especially after Hajj,and/or travelling to do so.16 Ibn Muflih., al-Mardāwī, and Mar‘ī ibn Yūsuf in Ghāyat al-Muntahā stated the Sunnī character of visiting the graves of the Muslims and the permissibility (ibāh.a) of travelling to do
so. Mar‘ī reiterates this ruling in his unpublished monograph on the ethics of graves and visitation,Shifā’ al-Sudūr fī Ziyārat al-Mashāhid wal-Qubūr.




17.There are many additional sound texts illustrating the visit to the Prophet , among them that of the Companion Bilāl ibn Rabāh al-Habashī all the way from Damascus with the expressed intention of visiting the Prophet to greet him and, upon arrival, his rubbing his face against the Prophetic grave in tears before proceeding to raise the adhān upon the request of the two grandsons of the Prophet upon them peace.

18 See also the Companions’ practice of seeking the Prophet  as a means for their needs by visiting his grave, such as Bilāl ibn al-H. ārith al-Muzanī, Abū Ayyūb al-Ans.āri, ‘Ā’isha, and Fātima 


19 And Allāh knows best.16 Ibn Qudāma, al-Mughnī (3:117, 3:297, 5:465),
al-Muqni‘ (1:466), al-Kāfī (1:619);
Ibn Muflih. , al-Mubdi‘ fī Sharh al-Muqni‘ (3:259);
al-Buhūtī, Kashshāf al-Qinā‘ (2:514-515; 5:36),
al-Rawd. al-Murba‘ (1:522);
Ibn Dawyān Manār al-Sabīl (1:256);
Shams al-Dīn ibn Muflih. , Furū‘ (3:523);
al-H. ajjāwī, Iqnā‘ (1:395);
‘Abd al-Rah.mān al-Ba‘lī, Kashf al-Mukhaddarāt (p. 193);
Mar‘ī, Ghāyat al-Muntahā (1:418), Dalīl al-T. alīb (p. 88);
Ah.mad al-Ba‘lī,al-Rawd. al-Nadī (p. 190);
Bahā’ al-Dīn al-Maqdisī (p. 209);
Ibn al-Najjār, Muntahā al-Irādāt (1:286);
Ibn al-Jawzī, al-Madhhab al-Ah. mad (p. 68);
Shams al-Dīn Ibn Qudāma, al-Sharh. al-Kabīr (3:494);
al-Kawladhānī,Hidāya (p. 105);
Ibn Hubayra, Ifs. āh.(1:297),
al-Mardāwī, Ins. āf (4:53).

17 Z.āhiriyya ms. cf. Ibn Muflih. , Mubdi‘ (2:107),
Mar‘ī, Ghāya (1:258),
al-Mardāwī, Ins. āf (2:317).

18Narrated by Ibn ‘Asākir (7:137) with a good chain (sanad jayyid) as stated by al-Shawkānī in Nayl al-Awtar(5:180),
at the conclusion of Kitāb al-Manāsik. 

19All as cited in the sections on Tawassul and Visitation in the Encyclopedia of Islamic Doctrine. 

Analysis on the ahadith about visiting the grave of Prophet (Peace be upon him)

Hadith # 1

ثنا القاضي المحاملي نا عبيد الله ابن محمد الوراق نا موسى ابن هلال العبدي عن عبيد الله ابن عمر عن نافع ، عن ابن عمر قال

قال رسول الله صلى الله عليه وسلم: من زار قبري وجبت له شفاعتي

Translation: Narrated by Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever visits my grave then my intercession becomes Wajib for him [Sunnan Daraqutni Volume No. 2, Page No. 244, Imam al-Bayhaqi in Shu‘ab al-Iman (3:490) and others]

In this hadith Jirah is made upon two narrators 

1) Musa bin Hilal

2) Ubayd Ullah ibn Umar 

Although there is Tadil on both these narrators too (remember there has been Jirah even upon Imam Bukhari and Imam al-Adham Abu Hanifa, If Jirah superseded Tadil as some have us believe then all Imams would cease to be relied upon). First of all I shall prove the hadith to be Sahih but still If people with Bughz for Prophet (Peace be upon him) do not believe then I will present ahadith in which these two narrators are not present (remember these narrators are not "Fabricators" the maximum jirah upon them is of weakness, hence Ibn Taymiyyah made a blunder to call "ALL" these ahadith as Mawdo)

Regarding Musa bin Hilaal, Imam Ibn Hajr al-Asqalani (rah) while doing Tadil on him said: 

وقال ابن عدي: أرجو أنه لا بأس به. قلت: وهو (صالح) الحديث، روى عنه أحمد، والفَضْلُ بن سَهْلٍ

Ibn Adi (rah) said: There is no harm in him and he said he is “UPRIGHT IN HADITH” From him have narrated Imam Ahmed and Fudhayl bin Sahl [Lisan ul Mizan, Volume No. 8, Page No. 157]

Regarding Ubayd Ullah Ibn Umar (ra) Sheikh ul Islam Imam Taqi ud din Subki (rah) said: 

Imam Abu Hatim said that he saw Imam Ahmed praising him a lot. And Yahya bin Ma’een said: There is no harm in him and his ahadith are written. Ibn Adi said: There is no harm in him and he “Truthful” [Shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No.9]

Qadhi Shawkani, one of the leading authorities of Salafis, he said:

وقد صحح هذا الحديث ابن السكن وعبد الحق وتقي الدين السبكي

Translation: This hadith is declared “Sahih” by Ibn al-Sakin (rah), Abdul Haq (rah) and Taqi ud din as-Subki (rah) [Nayl al Awtar 5:164]

Imam Ibn Hajr al Asqalani (rah) also showed this authentication in his Talkhis al Habir (2:265)

Imam Sakhawi (rah) also declared it Sahih in al-Qawl al-Badi‘ (p. 160)

قال الذهبي طرقه كلها لينة لكن يتقوى بعضها ببعض لأن ما في روايتها متهم بالكذب

Translation: Imam Dhahabi said: the chains of the hadith of visitation are all ‘soft’ (layyina) but strengthen each other because none of them contains any liar [Imam Sakhawi in al-Maqasid al Hasana, Volume No.1, Page No. 472]

Hadith # 2

حدثنا عبد الله ابن محمد ابن عبد العزيز نا أبو الربيع الزهراني نا حفص ابن أبي داود ، عن ليث ابن أبي سليم عن مجاهد عن ابن عمر قال

: قال رسول الله صلى الله عليه وسلم: من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي

Narrated Abdullah Ibn Umar:

Allah's Messenger (صلى الله عليه وسلم) said: Whoever visits my grave after my death it is same as him visiting me in my life [ImamTabrani in his Al-Kabir Volume No. 12, Page No. 291. Imam Bayhaqi in Sha’yb ul Iman Volume No. 3: Hadith #489]

Note this hadith is also narrated by Ibn Umar (ra) but the chain of narrators in this case are "TOTALLY DIFFERENT" hence the hadith becomes Hassan 

Imam Ibn Qudama (rah) the great Hanbali authority said: 

ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي

It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]

Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]

Qadhi Iyaad (rah) said in his magnificent Ash-Shifa

في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر

Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.

It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]

Hadith # 3 

حدثنا عبدان بن احمد، قال: حدثنا عبد الله بن محمد العبادى البصري، قال: حدثنا مسلمة بن سالم الجهنى قال حدثنى عبيد الله بن عمر عن نافع عن سالم عن بن عمر قال

قال رسول الله صلى الله عليه وسلم من جاءني زائرا لا تعمله حاجة إلا زيارتى كان حقا على أن اكون له شفيعا يوم القيامة

Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: Anyone who comes to visit me and he came solely for this purpose then It becomes Wajib upon me to do intercession for him on the Day of Judgment [Imam Tabrani in Mu’ajm al Kabir, Volume No. 12, Page No. 291 and as mentioned in Al-Talkhis al Habir by al-Asqalani 2:241] 

Note: The chain of this hadith is totally different form the first two which I mentioned therefore due to overwhelming different Turuq the hadith definitely becomes Hassan if not Sahih

Hadith # 4

من حج البيت، ولم يزرني فقد جفاني رواه ابن عدي بسند حسن

Translation: The Prophet (Peace be upon him) said: Whosoever does Hajj of Bayt Ullah but does not visit me then He has been rude to me – Ibn Adi has narrated it with “Hassan” Chain [Hashiya Tahtawi, Volume No. 1, Page No. 403]

This hadith also has a different chain. 5 more ahadith with different chains could be shown. The two outstanding Imams i.e. Sheikh ul Islam Taqi ud din as-Subki (rah) in his magnificent Shifa us Siqaam fi Ziyaratil Khayr al Anaam, and Imam al-Hafidh Ibn Hajr al Haythami (rah) in Al-Jawhar al Munazzam have written their whole works on these ahadith and established all rulings in regards to visiting the blessed grave of Prophet (Peace be upon him) including detailed verdict of Tawassul and Istighatha through him to be fair. Hence these ahadith combined together reach the status of Hassan at least if not Sahih and this is accepted Usool in hadith methodology that ahadith coming from different ways become Hassan even if their chains are weak.

No Shadow of Prophet Sal Allahu Alai Wasallam

The following Ahadith establish the fact that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) could not be seen during the day or night (moonlight).  

(1) It is in Hadith -(رضئ اللہ تعالی عنہ) who  said: "The Messenger of Allah (صلى الله عليه و آله وسلم)

 had no shadow, not while standing in the sun, but the brilliance of his light (nur) surpassed the rays of the sun; nor while sitting before a burning light, but his luminous light excelled the luster of the light". (Kitab al-Wafa by Ibn al-Jawzi)    

 (2) It is in Hadith -(رضئ اللہ تعالی عنہ),   that he said to the Prophet (صلى الله عليه و آله وسلم)

: "Allah Almighty does not let your shadow fall on the ground, so that no foot of man can fall on it".(Tafseer Madaarik by Imam Nasafi) 

(3) It is in Hadith -  (صلى الله عليه و آله وسلم)

 that his shadow did not touch the ground, because he was light (nur), and when he used to walk in the sunshine his shadow could not be seen." (Khasaa'el al-Kubra by Jalaluddin Suyuti)

 (4) It is in Hadith -(رضئ اللہ تعالی عنہ) a Sahabi of the Prophet(صلى الله عليه و آله وسلم) who said:  "The shadow of the Prophet  (صلى الله عليه و آله وسلم), could not be seen in the brightness of the sun,  or in moonlight". 

Abu Abd Allah Muhammad al-Hakim al-Tirmidhi, is a great Islamic Scholar of 3rd Century AH,  who collected many Ahadith pertaining to various Islamic issues,  in his book Nawadir al-usul fi  ma’rifat Ahadith al-Rasul (صلى الله عليه و آله وسلم)’.  Some Salafi scholars claim the above Hadith to be weak.  However, when Salafis find some weak Ahadith as per their own standards, which can be misinterpreted to downgrade the respect of Prophet Mohammad (صلى الله عليه و آله وسلم), they use it  gleefully.  But when it relates to the respect of Prophet Mohammad(صلى الله عليه و آله وسلم)

, they  reject it.  

Famous Imams, Islamic scholars and Shuyooks who confirmed the non-existence of the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم)are as follows:

(1) Imam Qadi Iyad(رحمتہ اللہ علیہ)states:  "The Prophet  in his Ash-Shifa(صلى الله عليه و آله وسلم))". did not possess a shadow in the brightness of the sun or in the moonlight, because he was light (

(2)Imam Ahmad Qastalani (رحمتہ اللہ علیہ) states in Al-Mawahibul-laduniyya: " The Prophet (صلى الله عليه و آله وسلم)

 did not possess a shadow in the brightness of the sun or moonlight.   

(3) Shaikh Abdul Haq Muhaddith Dehlvi (رحمتہ اللہ علیہ), who is  heavily quoted by Deobandis and their like minded groups, states in Madaarij an-nubuwwah: " The Prophet's (صلى الله عليه و آله وسلم)  shadow did not appear in sunshine nor in moonlight".

(4) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ), the Shaikh and teacher of Shaikh Mir Asedullah Quadri has  described in several of his books that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear in Sunshine or in the moonlight.   

(Majmu`at  al-fatawa  al-kubra by Ibn Taymiyyah).  .  (iii) Qutb al-Arifeen Sayyidi ((ii)Shaykhuna(i)(5) Ibn Taymiyyah,  

) as follows.about al-Ghawth al-A'zam (رضئ اللھ تعالی عنہ"Siyar  a`lam  al-nubala"Ad-Dhahabi, who is considered as great scholar by Salafis,

UNQUOTE"Spiritual States and Miracles (karamaat)Shaykh al-IslamZahid, QUOTE - 

Ghawth al-A'zam Shaikh Abd al-Qadir al-Jilani (رضئ اللھ تعالی عنہ)(صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in moonlight.

(6) Literally all Ahle Sunnah Scholars(صلى الله عليه و آله وسلم) shadow did not appear in sunshine or in the moonlight.

Salafis quote following two Ahadith to establish that Prophet Mohammad’s (صلى الله عليه و آله وسلم) shadow appeared on the ground.

(1) It is in Hadith - (رضئ اللہ تعالی عنہ) narrates that, one night the Messenger of Allah (صلى الله عليه و آله وسلم) led us in prayer, and whilst in prayer he stretched out his hand and then pulled it back. We said: “O Messenger of Allah (صلى الله عليه و آله وسلم) we saw you doing something in prayer that we did not see you do before.” The Messenger of Allah (صلى الله عليه و آله وسلم) said: “Indeed, Paradise was presented before me, and I saw in it, fruits that were low and near.   I intended to take one but was told to hold back, thus I held back.  Then Hell was presented before me until  I saw my and your shadow in it, thus I gestured to you to move back.” 

Correct understanding of the above Hadith  - (صلى الله عليه و آله وسلم) says   “ Then Hell was presented before me until  I saw my and your shadow in it,  thus I gestured to you to move back.”

Hell has been referred to as Fire in Quran on many occasions which burns the human bodies,  as punishment.  Meaning, when the Hell was presented to  Prophet (صلى الله عليه و آله وسلم), the brightness of the Hell was in front of  him. Then, how come his shadow will appear in the Hell?    If at all he had a shadow (as wrongly claimed by Salafis), it will appear behind him.  Therefore, the meanings of this Hadith are,  " the Prophet (صلى الله عليه و آله وسلم) could see into the Hell from a touching distance.  Therefore, he gestured to move back from this kind of reflective closeness. In this Hadith, "I could see the Shadow in it" is used as a metaphor which emphasizes the closeness with which the Prophet (صلى الله عليه و آله وسلم) witnessed the Hell.

(2) It is in Hadith - (رضئ اللہ تعالی عنہا)narrates that once while the Messenger of Allah (صلى الله عليه و آله وسلم)  was on a journey, the camel of Ummul Momineen Safiyya (رضئ اللہ تعالی عنہا) fell ill.  Ummul Momineen Zainab (رضئ اللہ تعالی عنہا)(who also accompanied this journey) had an extra camel. The Messenger of Allah (صلى الله عليه و آله وسلم) said to  Zainab (رضئ اللہ تعالی عنہا):  “ The camel of  Safiyya (رضئ اللہ تعالی عنہا) has become ill, can you lend her your extra camel? ”   She replied: “should I give that Jew? ”  ( Before converting to Islam, Safiyyah (رضئ اللہ تعالی عنہا) was  a Jew).   So, ( the Messenger of Allah - صلى الله عليه و آله وسلم  did not like this utterance, and)  left  Zainab (رضئ اللہ تعالی عنہا) for two or three months as he would not come to her…. She says: “Until one day, at midday, I could see the shadow of the Messenger of Allah  (صلى الله عليه و آله وسلم) approaching…..” 

Correct understanding of the above Hadith  - (صلى الله عليه و آله وسلم)  approaching…..”  

All Ummahatul Momineen were provided with rooms adjacent to each other,  close by Masjid-e-Nabawi (صلى الله عليه و آله وسلم).  No one could see the inside of Prophet's (صلى الله عليه و آله وسلم) household from outside as these rooms were always tightly closed. When, Prophet Mohammad  (صلى الله عليه و آله وسلم) went to see Ummul Momineen Zainab (رضئ اللہ تعالی عنہا),  she must have seen the Prophet (صلى الله عليه و آله وسلم)  approaching her all of a sudden after a long absence.  How could she see his shadow in the room  at mid-day when there is no shadow of the body falling on the ground even outside the room?  

Let us look at another possibility that when Prophet Mohammad (صلى الله عليه و آله وسلم) approached Ummul Momineen Zainab (رضئ اللہ تعالی عنہا), somewhere outside their residence.  Even in this scenario, she cannot see Prophet’s  (صلى الله عليه و آله وسلم) shadow approaching her, because the Hadith mentioned the time to be "mid day".   At mid day, the sun is straight on the head and we find no shadow falling on the ground. 

Therefore, the meanings of the above Hadith are, Ummul Momineen Zainab (رضئ اللہ تعالی عنہا) saw  Prophet (صلى الله عليه و آله وسلم) approaching her.  The shadow in this Hadith is used as a metaphor for the sudden approach of the Prophet (صلى الله عليه و آله وسلم)

 in front of her.   

It is important that we learn Quran and Ahadith in the company of  truthful Shaikhs of Ihsan.  If we try to learn Quran and Ahadith independently, we are sure to get mislead and go astray.  

If the shadow of Prophet (صلى الله عليه و آله وسلم) was there, then  we could have found its mention in many Ahadith in Saha Sitta.  The above two Ahadith which are misquoted by Salafis are taken from Musnad Ahmad and Mustadrak Al-Hakim. However, very prominent Islamic scholars have confirmed that the shadow of Prophet Mohammad (صلى الله عليه و آله وسلم) did not appear on the ground. This shows that they understood the above Ahadith in their correct perspective.

Who were the people who used to equate Prophet Mohammad  (صلى الله عليه و آله وسلم) with normal sinful human beings? 

They were Makkan Pagans. 

[Meaning - (the apostates of Makka used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.), he eats food like us and goes to around the markets like us’.It is in Quran -

Now, who are following the foot steps of Makkan Pagans?

They are Salafis and their like minded groups. 

hadith of three questions in grave

hadith of three questions in grave Dawud :: Book 40 : Hadith 4735 Narrated Al-Bara’ ibn Azib: We went out with the Apostle of Allah (peace_be_upon_him) accompanying the bier of a man of the Ansar. When we reached his grave, it was not yet dug. So the Apostle of Allah (peace_be_upon_him) sat down and we also sat down around him as if birds were over our heads. He had in his hand a stick with which he was scratching the ground. He then raised his head and said: Seek refuge with Allah from the punishment in the grave. He said it twice or thrice. The version of Jabir adds here: He hears the beat of their sandals when they go back, and at that moment he is asked: O so and so! Who is your Lord, what is your religion, and who is your Prophet? Hannad’s version says: Two angels will come to him, make him sit up and ask him: Who is your Lord? He will reply: My Lord is Allah. They will ask him: What is your religion? He will reply: My religion is Islam. They will ask him: What is your opinion about the man who was sent on a mission among you? He will reply: He is the Apostle of Allah (peace_be_upon_him). They will ask: Who made you aware of this? He will reply: I read Allah’s Book, believed in it, and considered it true; which is verified by Allah’s words: “Allah’s Book, believed in it, and considered it true, which is verified by Allah’s words: “Allah establishes those who believe with the word that stands firm in this world and the next.” The agreed version reads: Then a crier will call from Heaven: My servant has spoken the truth, so spread a bed for him from Paradise, clothe him from Paradise, and open a door for him into Paradise. So some of its air and perfume will come to him, and a space will be made for him as far as the eye can see. He also mentioned the death of the infidel, saying: His spirit will be restored to his body, two angels will come to him, make him sit up and ask him: Who is your Lord? He will reply: Alas, alas! I do not know. They will ask him: What is your religion? He will reply: Alas, alas! I do not know. They will ask: Who was the man who was sent on a mission among you? He will reply: Alas, alas! I do not know. Then a crier will call from Heaven: He has lied, so spread a bed for him from Hell, clothe him from Hell, and open for him a door into Hell. Then some of its heat and pestilential wind will come to him, and his grave will be compressed, so that his ribs will be crushed together. Jabir’s version adds: One who is blind and dumb will then be placed in charge of him, having a sledge-hammer such that if a mountain were struck with it, it would become dust. He will give him a blow with it which will be heard by everything between the east and the west except by men and jinn, and he will become dust. Then his spirit will be restored to him.

HALWA KHANA SUNNAT HAI

HALWA KHANA SUNNAT HAI

NAME MOHAMMAD

The Holy Prophet Peace and Blessings of Allah be Upon Him has two personal names. He is known as Ahmad in the past scriptures and Muhammad in the Holy Qur'an. There are countless attributive names of Sayyiduna Rasoolullah Peace and Blessings of Allah be Upon Him. He is known by a distinct name in different areas. Every area (skies, earth, oceans, mountains, etc.) knows him by a special name and he is addressed accordingly.

There are numerous Fadha'il (Excellence and Benefits) of keeping the names "AHMAD" and "MUHAMMAD" as mentioned in many sayings (Ahadith) of the best of the Creation; the Master of Mankind Peace and Blessings of Allah be Upon Him. Few of them are given below:

 

1. It is stated in Tibrani that the Holy Prophet Sallallaho Alaihi wa Aalihi wa Sallam said, "Keep the names (of your children) on my name and not on my Kunniyat (Title)." 

2. Ibn Asakir and Hussain Ibn Ahmad has stated that Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam said, "If a son is born to you and out of love and respect for me and to obtain the blessings of my name, you keep the child's name 'Muhammad', then the father and child will both enter Jannah." 

 

3. Hafidh Abu Tahir and Hafidh Ibn Bakeer narrates on the authority of Sayyiduna Anas Radi Allahu Ta'ala Anhu that Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam said, "On the day of Qiyamah two persons will be summoned to the Court of ALLAH. The verdict would be - 'take them both to Jannah!' They would say, 'O Almighty ALLAH! We have performed no good deed to entitle us to enter Jannah!' ALLAH will command again, 'Take them to Jannah because I have taken an oath that I will not put any person in Jahannam (Hell) whose name is Ahmad or Muhammad.'" 

 

NOTE: Elaborating on the above Hadith, A'laHadrat Imam Ahmad Rida (Radi ALLAHu Ta'ala Anhu) states: "That person is a Mu'min (Believer) and according to the Quran, the Hadith and the Sahaba, a Mu'min is he who has sound and correct beliefs of the Ahle Sunnah Wa Jama'ah, that is, 'Sunni Sahih-ul-Aqida'. On the contrary, as for those who are misled and possess incorrect Aqaid are, according to Hadith Shareef, dogs of Jahannam whose deeds are rejected, and even if they are innocently murdered between Hajre Aswad and Makame Ibraheem and have Sabr and hopes for reward from ALLAH, then too ALLAH will not show any mercy towards them but sentence them to Hell. These Ahadith have been narrated by Daarqutni, Ibn Majah, Baihaqi and Ibn Jawzi etc from Hadrat Abu Umaama and Hadrat Huzaifa and Hadrat Anas (Radi Allahu Ra'aala Anhum Ajma'een) and this faqeer (AlaHadrat) has quoted these narrations in numerous of his Fatawa. Now, it must be noted that there is no glad tidings in this Hadith (about those whose names are Muhammad and Ahmad), for kuffaar like Muhammed bin Abdul Wahab Najdi or Sayid Ahmed Khan whose maslak is clearly kufr, since even the fragrance of Jannat is definitely haraam upon the kaafirs." [Ahkaam-e-Shariat]

 

4. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam states: "My Lord has mentioned to me, 'I swear by My Sight and greatness that whosoever is named after you shall never be destroyed by the Fire of Hell.'" [Hilyah Abu Nu'aym]

5. Ameer al-Mu'mineen Sayyiduna Ali (Radi ALLAHu Ta'ala Anhu) narrates that Rasoollulah Sallallaho Alaihi wa Aalihi wa Sallam states: "Those who sit in a company and eat food, and if there is a person amongst them by the name of Ahmad or Muhammad, then that entire group would receive the blessing of ALLAH twice daily." [Hafidh Ibne Bakeer, Waylami, Musnad Abi Saeed Naqqash, Ibn Adi Kaamil]

Shortly, in homes where persons with these sacred names live, ALLAH blesses that home twice daily.

 

6. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam states: "What would you lose if in your homes there is one, two or three Muhammad's."[Tabaqat Ibne Sa'ad]

7. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam states: "When a group sit in consultation and if a person by the name of Muhammad is amongst them, but is not included in such a meeting, ALLAH does not bestow Barakah in such a meeting." [Taraifi, Ibne Jawzi]

 

8. The Glorious Prophet of ALLAH Sallallaho Alaihi wa Aalihi wa Sallam said: "He who is blessed with three sons and does not name one Muhammad is indeed a Jahil (Ignorant)." [Tibrani, Mau'jam al-Kabeer]

9. The Holy Prophet Sallallaho Alaihi wa Aalihi wa Sallam said: "When you name the child Muhammad, respect him, make place and accommodate him in a gathering and do not accuse or curse him." [Hakim, Musnad al-Firdous, etc.]

 

10. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam said: "When you name your son Muhammad, do not hit him, deprive him or rob him."[Musnad, Bazar]

It is preferable (MustaHsan) to keep the child's name "Muhammad" alone and not to add any name to it because the excellence of the sacred name alone has been mentioned in the aHadith. [An Nooru Wad Diya, pages 18 to 24]
11. Imam Sakhaawi narrated on the authority of Imam Ataa (Radi Allahu Anhu) [Taabi’ee, who is the distinguished Teacher of Imam al-A’ima Sayyidina Imam al-Azam Abu Hanifa Radi Allahu Anhuma] as follows: “One who wishes for his pregnant wife to have a boy baby, he should place his hand on her stomach and say,

 

إن كان هذا الحمل ذكراً فقد سميته محمداً
If it is a boy, then I have named him Muhammad.
 

Insha Allah a boy will be born.” 

 

To Say ALLAH and His Rasool Know Best

To Say ALLAH and His Rasool Know Best

Some people say that it is Shirk to say, "Allah and His Rasool know best" as we are equating Rasoolullah�s (sallal laahu alaihi wasallam) knowledge with Allah Ta�ala�s Knowledge. They say that Rasoolullah�s (sallal laahu alaihi wasallam) knowledge is limited because verses like "Alif Laam Meem", "Yaseen", etc. are only known to Allah Ta�ala. They say that were not the Christians led astray and cursed because they did the same thing of equating Hazrat �Isa (alaihis salaam) to Allah Ta'ala? 

They say that all authoritative and reliable Kitaabs of Tafseer, Fiqh or Fatawa have the words "Wallaahu A' lamu" (And Allah Ta'ala knows best) and that nowhere will one find the words "Allah and His Rasool know best". 

The Ahadith below will prove that it is indeed the Sunnah of the Sahabah Ikraam (radi Allahu anhum) to say: "Allah and his Rasool know best". 

Not only is it the Sunnah of the Sahabah Ikraam to utter the above phrase, Rasoolullah (sallal laahu alaihi wasallam) never refuted this statement when he heard it. Therefore, this means that Rasoolullah (sallal laahu alaihi wasallam)approved the statement. 

Hazrat Umar Ibn Khattab (radi Allahu anhu) said: One day, as we were sitting in the company of Allah�s Messenger (sallal laahu alaihi wasallam) there appeared before us, all of a sudden, a man (dressed) in extremely white clothes with extremely black hair. There seemed to be no sign of fatigue caused by journey on him and none amongst us ever knew him. At last, he sat near the Prophet (sallal laahu alaihi wasallam). He placed his knees upon the Prophet�s (sallal laahu alaihi wasallam) knees and placed his palms on his thighs and said: "O Muhammad, inform me about Islam". He (the Holy Prophet) said: "Islam requires that you testify that there is no god but Allah and that Muhammad is His Messenger and, that you establish Prayer and pay Zakaah, observe Fast during the month of Ramadaan and perform Pilgrimage to the House (Ka�bah) if you have the means". He said: "You have told the truth". What was amazing about him was that he would ask a question and then he himself would testify it to be true. He said: "Inform me about Iman".He (the Holy Prophet) said: "You must affirm your faith in Allah, His Angels, His Books, His Messengers, in the Hereafter, and in the Divine Decree to good and evil". He said: "You have told the truth". He asked again: "Inform me about Ihsaan". He (the Holy Prophet) said: "Ihsaan is that you worship Allah as if you are seeing Him, (perceive) that He is in fact Seeing you". He said:"Inform me about (the Last) Hour". He (the Holy Prophet) said: "The one who has been inquired about the Qiyamah does not know more than the one who is inquiring (it means you know just as myself)". He (the inquirer) said:"Tell me some of it�s indications". He (the Holy Prophet) said: "Slave-girls will give birth to their mistress, and you find bare-footed, destitute, shepherds exulting in buildings (palaces)". Then he (the inquirer) made his way, but I stayed with him (the Holy Prophet) for a long time. He then asked me:"Umar, do you know about this inquirer?" I said: "ALLAHO WA RASOOLO HU A�LAMU - Allah and His Messenger know best". He (the Holy Prophet) said:"He was Gabriel, he came to you to instruct you on your religion". (Sahih Muslim; Mishkaat) 

Ibn Abbas (radi Allahu anhu) reported that a deputation of the tribe of Abdul Qais came to Allah�s Messenger (sallal laahu alaihi wasallam). Allah�sMessenger (sallal laahu alaihi wasallam) said: "Who are the people, or of whom is the deputation (constituted)". They said: "(The deputation) of Rabi�a". He (the Holy Prophet) said: "Welcome to the people or the deputation that you have come to us without feeling any shame or sense of disgrace". They said:"Allah�s Messenger, we do not find it possible for ourselves to come to you but in the sacred months - (for) between us and you there is a tribe of unbelievers called Mudar. Give us a decisive command which we may tell to those behind us and which may entitle us to get into Paradise", and they also asked him about drinks. He commanded them to observe four things and prohibited them (from four things). He commanded them to affirm faith in Allah, the One. He said: "Do you know what it means to have faith in Allah?"They said: "ALLAHO WA RASOOLO HU A�LAMU - Allah and his Messenger know best". (Sahih Bukhari; Mishkaat) 

Three points are derived from the above two Ahadith. They are: 

It is indeed the Sunnah of the Sahaba Ikraam (radi Allahu anhum) to say, "Allah and his Rasool know best". Those who say, "Allah and his Rasool know best" are following in the footsteps of the Sahaba Ikraam(radi Allahu anhum) and are the true and real Sunnis. Rasoolullah (sallal laahu alaihi wasallam) said: "Those who follow my footsteps and the footsteps of my Sahaba are the only Jama�at which will achieve salvation". 

If it were Shirk to say "Allah and his Rasool know best" then the logic that follows would be that the whole Ummah of Rasoolullah (sallal laahu alaihi wasallam), including Rasoolullah (sallal laahu alaihi wasallam)himself, would become Mushriks (Allah forbid!). The reason for saying this is that Rasoolullah (sallal laahu alaihi wasallam) heard this sentence from the Sahabah (radi Allahu anhum) and did not show any disagreement with them. To agree with Shirk is in itself Shirk. It would imply that if the Sahaba Ikraam (radi Allahu anhum) uttered this"Shirkia sentence" then all those people who learnt, read, heard, and taught these Ahadith would have become Mushriks (Allah forbid!). It would also imply that even those who believed in the correctness of these Ahadith would also have become Mushriks. 

 We do not say that the knowledge of Rasoolullah (sallal laahu alaihi wasallam)is unlimited. Allah Ta'ala gave the knowledge of the entire creation to his beloved Rasool (sallal laahu alaihi wasallam). The entire creation is limited, therefore, it is understood that the knowledge of creation is also limited. Hence, we agree that the Nabi's (sallal laahu alaihi wasallam) knowledge is limited to the entire creation. Allah's Knowledge is unlimited, thus there is no comparison to the limited knowledge of Nabi (sallal laahu alaihi wasallam) and the unlimited Knowledge of Allah. Therefore, to say that the Ahle Sunnah Wal Jama'at proves that the knowledge of Rasoolullah (sallal laahu alaihi wasallam)is equal to the Knowledge of Allah Ta'ala, is a sheer lie and a baseless accusation.

Bukhari :: Volume 6 :: Book 60 :: Hadith 193

Narrated Umar bin Al-Khattab:

When 'Abdullah bin Ubai bin Salul died, Allah's Apostle (Peace be upon him) was called in order to offer the funeral prayer for him. When Allah's Apostle (Peace be upon him)got up (to offer the prayer) I jumped towards him and said, "O Allah's Apostle!  (Peace be upon him)Do you offer the prayer for Ibn Ubai although he said so-and-so on such-and-such-a day?" I went on mentioning his sayings. Allah's Apostle (Peace be upon him) smiled and said, "Keep away from me, O 'Umar!" But when I spoke too much to him, he said, "I have been given the choice, and I have chosen (this) ; and if I knew that if I asked forgiveness for him more than seventy times, he would be forgiven, I would ask it for more times than that." So Allah's Apostle (Peace be upon him) offered the funeral prayer for him and then left, but he did not stay long before the two Verses of Surat-Bara'a were revealed, i.e.:-- 'And never (O Muhammad) pray for anyone of them that dies.... and died in a state of rebellion.' (9.84) Later I was astonished at my daring to speak like that to Allah's Apostle and Allah and His Apostle (Peace be upon him) knows best.

Bukhari :: Volume 8 :: Book 74  :: Hadith 276

Narrated 'Ali:

Allah's Apostle (Peace be upon him)  sent me, Az-Zubair bin Al-Awwam and Abu Marthad Al-Ghanawi, and all of us were horsemen, and he said, "Proceed till you reach Rawdat Khakh, where there is a woman from the pagans carrying a letter sent by Hatib bin Abi Balta'a to the pagans (of Mecca)." So we overtook her while she was proceeding on her camel at the same place as Allah's Apostle (Peace be upon him) told us. We said (to her) "Where is the letter which is with you?" She said, "I have no letter with me." So we made her camel kneel down and searched her mount (baggage etc) but could not find anything. My two companions said, "We do not see any letter." I said, "I know that Allah's Apostle (Peace be upon him) did not tell a lie. By Allah, if you (the lady) do not bring out the letter, I will strip you of your clothes' When she noticed that I was serious, she put her hand into the knot of her waist sheet, for she was tying a sheet round herself, and brought out the letter. So we proceeded to Allah's Apostle (Peace be upon him)with the letter. The Prophet said (to Habib), "What made you o what you have done, O Hatib?" Hatib replied, "I have done nothing except that I believe in Allah and His Apostle (Peace be upon him), and I have not changed or altered (my religion). But I wanted to do the favor to the people (pagans of Mecca) through which Allah might protect my family and my property, as there is none among your companions but has someone in Mecca through whom Allah protects his property (against harm). The Prophet (Peace be upon him) said, "Habib has told you the truth, so do not say to him (anything) but good." 'Umar bin Al-Khattab said, "Verily he has betrayed Allah, His Apostle (Peace be upon him), and the believers! Allow me to chop his neck off!" The Prophet said, "O 'Umar! What do you know; perhaps Allah looked upon the Badr warriors and said, 'Do whatever you like, for I have ordained that you will be in Paradise.'" On that 'Umar wept and said, "Allah and His Apostle (Peace be upon him) knows best."

Bukhari :: Volume 6 :: Book 60 :: Hadith 326

Narrated Abu Dharr:

Once I was with the Prophet (Peace be upon him) in the mosque at the time of sunset. The Prophet (Peace be upon him) said, "O Abu Dharr! Do you know where the sun sets?" I replied, "Allah and His Apostle (Peace be upon him) knows best." He said, "It goes and prostrates underneath (Allah's) Throne; and that is Allah's Statement:--

'And the sun runs on its fixed course for a term (decreed). And that is the decree of All-Mighty, the All-Knowing....' (36.38)

Bukhari :: Volume 9 :: Book 91 :: Hadith 371

Narrated Ibn Abbas:

When the delegate of 'Abd Al-Qais came to Allah's Apostle (Peace be upon him), he said, "Who are the delegate?" They said, "The delegate are from the tribe of Rabi'a." The Prophet (Peace be upon him) said, "Welcome, O the delegate, and welcome! O people! Neither you will have any disgrace nor will you regret." They said, "O Allah's Apostle (Peace be upon him)! Between you and us there are the infidels of the tribe of Mudar, so please order us to do something good (religious deeds) that by acting on them we may enter Paradise, and that we may inform (our people) whom we have left behind, about it." They also asked (the Prophet) about drinks. He forbade them from four things and ordered them to do four things. He ordered them to believe in Allah, and asked them, "Do you know what is meant by belief in Allah?" They said, "Allah and His Apostle (Peace be upon him) knows best." He said, ''To testify that none has the right to be worshipped except Allah, the One, Who has no partners with Him, and that Muhammad is Allah's Apostle (Peace be upon him); and to offer prayers perfectly and to pay Zakat." (the narrator thinks that fasting in Ramadan is included), "and to give one-fifth of the war booty (to the state)." Then he forbade four (drinking utensils): Ad-Duba', Al-Hantam, Al-Mazaffat and An-Naqir, or probably, Al-Muqaiyar. And then the Prophet said, "Remember all these things by heart and preach it to those whom you have left behind."

Bukhari :: Volume 9 :: Book 93 :: Hadith 470

Narrated Mu'adh bin Jabal:

The Prophet (Peace be upon him) said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle (Peace be upon him) knows best." The Prophet (Peace be upon him) said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle (Peace be upon him) knows best." The Prophet (Peace be upon him) said, "Not to punish them (if they do so)."

Bukhari :: Volume 9 :: Book 93 :: Hadith 520

Narrated Abu Dharr:

I entered the mosque while Allah's Apostle (Peace be upon him) was sitting there. When the sun had set, the Prophet (Peace be upon him) said, "O Abu Dharr! Do you know where this (sun) goes?" I said, "Allah and His Apostle (Peace be upon him) knows best." He said, "It goes and asks permission to prostrate, and it is allowed, and (one day) it, as if being ordered to return whence it came, then it will rise from the west." Then the Prophet (Peace be upon him) recited, "That: "And the sun runs on its fixed course (for a term decreed)," (36.38) as it is recited by 'Abdullah.

Bukhari :: Volume 8 :: Book 78 :: Hadith 679

Narrated Anas bin Malik:

Abu Talha said to Um Sulaim, "I heard the voice of Allah's Apostle (Peace be upon him) rather weak, and I knew that it was because of hunger. Have you anything (to present to the Prophet)?" She said, "Yes." Then she took out a few loaves of barley bread and took a veil of hers and wrapped the bread with a part of it and sent me to Allah's Apostle (Peace be upon him). I went and found Allah's Apostle (Peace be upon him) sitting in the mosque with some people. I stood up before him. Allah's Apostle (Peace be upon him) said to me, "Has Abu Talha sent you?" I said, ' Yes. Then Allah's Apostle (Peace be upon him) said to those who were with him. "Get up and proceed." I went ahead of them (as their forerunner) and came to Abu Talha and informed him about it. Abu Talha said, "O Um Sulaim! Allah's Apostle (Peace be upon him) has come and we have no food to feed them." Um Sulaim said, "Allah and His Apostle  (Peace be upon him) know best." So Abu Talha went out (to receive them) till he met Allah's Apostle (Peace be upon him).

Allah's Apostle (Peace be upon him) came in company with Abu Talha and they entered the house. Allah's Apostle (Peace be upon him) said, "O Um Sulaim! Bring whatever you have." So she brought that (barley) bread and Allah's Apostle (Peace be upon him) ordered that bread to be broken into small pieces, and then Um Sulaim poured over it some butter from a leather butter container, and then Allah's Apostle (Peace be upon him) said what Allah wanted him to say, (i.e. blessing the food). Allah's Apostle (Peace be upon him) then said, "Admit ten men." Abu Talha admitted them and they ate to their fill and went out. He again said, "Admit ten men." He admitted them, and in this way all the people ate to their fill, and they were seventy or eighty men."

Bukhari :: Volume 7 :: Book 72 :: Hadith 850

Narrated Mu'adh bin Jabal

While I was riding behind the Prophet (Peace be upon him) and between me and him and between me and him there was only the back of the saddle, he said, "0 Mu'adh!" I replied, "Labbaik, 0 Allah's Apostle (Peace be upon him), and Sa'daik!" he said, "Do you know what is Allah's right upon his slave?" I said, "Allah and His Apostle (Peace be upon him) knows best" He said "Allah's right upon his slaves is that they should worship Him alone and not worship anything else besides Him." Then he proceeded for a while and then said, "O Muadh bin Jabal!" I replied, "Labbaik, O Allah's Apostle (Peace be upon him):, Sa'daik!' He said, "Do you know what is the right of the slaves upon Allah if they do that?" I replied, "Allah and His Apostle (Peace be upon him) knows best." He said, "The right of the slaves upon Allah is that He will not punish them (if they do that)."

Muslim :: Book 1 : Hadith 23

Abu Jamra reported: I was an interpreter between Ibn Abbas and the people, that a woman happened to come there and asked about nabidh or the pitcher of wine. He replied: A delegation of the people of 'Abdul-Qais came to the Messenger of Allah (Peace be upon him). He (the Holy Prophet) asked the delegation or the people (of the delegation about their identity). They replied that they belonged to the tribe of Rabi'a. He (the Holy Prophet) welcomed the people or the delegation which were neither humiliated nor put to shame. They (the members of the delegation) said: Messenger of Allah, we come to you from a far-off distance and there lives between you and us a tribe of the unbelievers of Mudar and, therefore, it is not possible for us to come to you except in the sacred months. Thus direct us to a clear command, about which we should inform people beside us and by which we may enter heaven. He (the Holy Prophet) replied: I command you to do four deeds and forbid you to do four (acts), and added: I direct you to affirm belief in Allah alone, and then asked them: Do you know what belief in Allah really implies? They said: Allah and His Messenger knows best. The Prophet said: It implies testimony to the fact that there is no god but Allah, and that Muhammad is the messenger of Allah, establishment of prayer, payment of Zakat, fast of Ramadan, that you pay one-fifth of the booty (fallen to your lot) and I forbid you to use gourd, wine jar, or a receptacle for wine. Shu'ba sometimes narrated the word naqir (wooden pot) and sometimes narrated it as muqayyar. The Holy Prophet also said: Keep it in your mind and inform those who have been left behind.

Muslim :: Book 1 : Hadith 46

It is narrated on the authority of Mu'adh b. Jabal: I was riding behind the Prophet (Peace be upon him) and there was nothing between him and me but the rear part of the saddle, when he said: Mu'adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He moved along for a few minutes, when again he said: Mu'adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He then again moved along for a few minutes and said: Mu'adh b. Jabal: To which I replied. At your beck and call, and at your pleasure. Messenger of Allah He, (the Holy Prophet) said: Do you know what right has Allah upon His servants? I said: Allah and His Messengers know best. He (the Holy Prophet) said: Verily the right of Allah over His servants is that they should worship Him, not associating anything with Him. He (the Holy Prophet) with Mu'adh behind him, moved along for a few minutes and said: Mu'adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He (the Holy Prophet) said: Do you know what rights have servants upon Allah in case they do it (i. e. they worship Allah without associating anything with Him)? I (Mu'adh b. Jabal) replied: Allah and His Messenger knows best. (Upon this) he (the Holy Prophet) remarked: That He would not torment them (with the fire of Hell).

Muslim :: Book 1 : Hadith 47

It is narrated on the authority of Mu'adh b. Jabal that he observed: I was riding behind the Messenger of Allah (Peace be upon him) on an ass known as 'Ufair. He (Mu'adh) observed: He (the Holy Prophet) said: Mu'adh, do you know what right has Allah over His bondsmen and what right have His bondsmen over Him? Mu'adh added: I replied: Allah and his Messenger knows best. Upon this he (the Holy Prophet remarked: The right of Allah over His bondsmen is that they should worship Allah and should not associate anything with Him, and the right of His bondsmen over Allah, Glorious and Sublime, is that He does not punish him who associates not anything with Him. He (Mu'adh) added: I said to the Messenger of Allah: Should I then give the tidings to the people? He (the Holy Prophet) said: Do not tell them this good news, for they would trust in it alone.

Muslim :: Book 1 : Hadith 48

It is narrated on the authority of Mu'adh b. Jabal that the Messenger of Allah (may peace be upon him) said: Mu'adh, do you know the right of Allah over His bondsmen? He (Mu'adh) said: Allah and His Apostle knows best. He (the Messenger of Allah) said: That Allah alone should be worshipped and nothing should be associated with Him. He (the Holy Prophet) said: What right have they (bondsmen) upon Him in case they do it? He (Mu'adh) said: Allah and His Apostle knows best. He (the Holy Prophet) said: That He would not punish them.

Muslim :: Book 1 : Hadith 132

It is narrated on the authority of Zaid b. Khalid al-Juhani: The Messenger of Allah (may peace and blessings be upon him) led the morning prayer at Hudaybiya. There were some marks of the rainfall during the night. At the conclusion of prayer he turned towards people and observed: Do you know what your Lord has said? They replied: Allah and His Messenger knows best. Upon this he (the Holy Prophet) remarked: He (Allah) said: Some of My bondsmen entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Blessing and Mercy of Allah, he is My believer and a disbeliever of stars, and who said: We have had a rainfall due to the rising of such and such (star) disbelieved Me and affirmed his faith in the stars.

Muslim :: Book 1 : Hadith 297

It is narrated on the authority of Abu Dharr that the Messenger of Allah (Peace be upon him) one day said: Do you know where the sun goes? They replied: Allah and His Apostle knows best. He (the Holy Prophet) observed: Verily it (the sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out from its rising place and then glides till it reaches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out from the place of your setting, and it will rise from the place of its setting. The Messenger of Allah (Peace be upon him) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.

Muslim :: Book 4 : Hadith 790

Anas reported: One day the Messenger of Allah (may peace be upon him) was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger knows best. The Holy Prophet (may peace be upon him) said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you"

Muslim :: Book 4 : Hadith 1358

Abu Dharr reported: (The Messenger of Allah) said: How would you, or how would thou, act if you survive to live among people who defer prayer beyond the (prescribed) time? (The narrator said: Allah and His Messenger knows best). whereupon he said: Observe prayer at its prescribed time, but if the Iqama is pronounced for (congregational) prayer, then observe prayer along with them. for herein is an excess of virtue.

Muslim :: Book 4 : Hadith 1384

Mahmud b. al-Rabi' reported that 'Ibn b. Malik, who was one of the Companions of the Apostle of Allah (Peace be upon him) and who participated in the (Battle of) Badr and was among the Ansar (of Medina), told that he came to the Messenger of Allah (Peace be upon him) and said: Messenger of Allah, I have lost my eyesight and I lead my people in prayer. When there is a downpour there is then a current (of water) in the valley that stands between me and them and I find it impossible to go to their mosque and lead them in prayer. Messenger of Allah, I earnestly beg of you that you should come and observe prayer at a place of worship (in my house) so that I should then use it as a place of worship. The Messenger of Allah (Peace be upon him) said: Well, it God so wills. I would soon do so. 'Itban said: On the following day when the day dawned, the Messenger of Allah (may peace he upon him) came along with Abu Bakr at-Siddiq, and the Messenger of Allah (Peace be upon him) asked permission (to get into the house). I gave him the permission, and be did not sit after entering the house, when he said: At what place in your house you desire me to say prayer? I ('Itban b. Malik) said: I pointed to a corner in the house, The Messenger of Allah (Peace be upon him) stood (at that place for prayer) and pronounced Allah-o-Akbar (Allah is the Greatest) (as an expression for the commencement of prayer). We too stood behind him, and he said two rak'ahs and then pronounced salutation (marking the end of the prayer). We detained him (the Holy Prophet) for the meat curry we had prepared for, him. The people of the neighbouring houses came and thus there was a good gathering in (our house). One of them said: Where is Malik b. Dukhshun? Upon this one of them remarked: He is a hypocrite; he does not love Allah and His Messenger. Thereupon the Messenger of Allah (Peace be upon him) said: Do not say so about him. Don't you see that he utters La ilaha ill-Allah (There is no god but Allah) and seeks the pleasure of Allah through it? They said: Allah and His Messenger knows best. One (among the audience) said: We see his inclination and well wishing for hypocrites only. Upon this the Messenger of Allah' (Peace be upon him) again said: Verily Allah has forbidden the Fire for one who says: There is no god but Allah, thereby seeking Allah's pleasure. Ibn Shihab said: I asked Husain b. Muhammad al-Ansar (he was one of the leaders of Banu Salim) about the hadith transmitted by Mahmud b. Rabi' and he testified it.

Muslim :: Book 4 : Hadith 1768

Ubayy b. Ka'b said: Allah's Messenger (Peace be upon him) said: O Abu' al-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah and His Apostle (Peace be upon him) knows best. He again said: Abu'l-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah, there is no god but He, the Living, the Eternal. Thereupon he struck me on my breast and said: May knowledge be pleasant for you, O Abu'l-Mundhir!

Muslim :: Book 16 : Hadith 4160

Abu Bakra reported that (in the Farewell Address) Allah's Apostle (may peace be upon him) said: Time has completed a cycle and come to the state of the day when Allah created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhu'l-Qa'da, Dhu'l- Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha'ban. He (the Holy Prophet) then said: which month is this? We said Allah and His Messenger knows best. He (the narrator) said: He (the Holy Prophet) remained silent for some time until we thought that he would give it a name other than that (by which it was known). He said: Is it not Dha'l-Hijja? We said: Yes. He (the Holy Prophet) said: Which city is this? We said: Allah and His Messenger knows best. He (the Holy Prophety remained silent until we thought that he would give it another name. He (the Holy Prophet) said: Is it not the Balda (the city of Mecca)? We said: Yes. He said: What day is this? We said: Allah and His Messenger knows best. He (the Holy Prophet) remained silent until we thought that he would give it another name. He said: Is it not the Day of Sacrifice? We said: Allah's Messenger. yes. Thereupon he said: Your blood, your property (Muhammad, one of the narrators, said: I think, he also said this) and your honour are sacred to you like the sacredness of this day of yours, in this city of yours, and in this month of yours. You will soon meet your Lord and He will ask you about your deeds. So do not turn after me unbelievers (or misguided), some of you striking the necks of the others. Behold I let him who is present convey to him who is absent, for many a one whom a message is conveyed has a more retentive memory than one who hears. He again said: Behold! have I not delivered (the message) to you? This hadith has been narrated through another chain of transmitters, but with a slight variation of words.

Muslim :: Book 16 : Hadith 4161

Abu Bakra reported that when it was that day (the 10th of Dhu'l-Hijja) he mounted his camel and a person caught its nosestring, whereupon he said: Do you know which day is this? They said: Allah and His Messenger knows best. (The Holy Prophet [may peace be upon him] kept silent) until we thought that he would give that another name. He said: Is it not the day of Nahr (Sacrifice) (10th of Dhu'l- Hijja)? We said: Allah's Messenger, yes. He (again) said: Which month is it? We said: Allah and His Messenger knows best. He said: Is it not Dhu'l-Hijja? We said: Allah's Messenger, yes. He said: Which city is this? We said: Allah and His Messenger knows best. He (the narrator) said (that the Holy Prophet kept silent until we thought that he would give it another name besides its (original) name. He said: Is it not Balda (the city of Mecca)? We said: Yes, Allah's Messenger. He (then) said: Verily your blood (lives) and your property and your honour are as sacred unto you as sacred is this day of yours, in this month of yours, in this city of yours. Let him who is present convey it to one who is absent. He then turned his attention towards two multicoloured (black and white) rams and slaughtered them, and two goats, and distributed them amongst us.

Muslim :: Book 23 : Hadith 5058

Anas b. Malik reported that Abu Talha said to Umm Sulaim: I felt some feebleness in the voice of Allah's Messenger (Peace be upon him) and perceived that it was due to hunger; so have you anything with you? She said: Yes. She brought out barley loaves, then took out a head-covering of hers, in a part of which she wrapped those loaves and then put them beneath my mantle and covered me with a part of it. She then sent me to Allah's Messenger (Peace be upon him). I set forth and found Allah's Messenger (Peace be upon him) sitting in the mosque in the company of some persons. I stood near them, whereupon Allah's Messenger (Peace be upon him) said: Has Abu Talha sent you? I said, Yes. He said: Is it for a feast? I said. Yes. Thereupon Allah's messenger (Peace be upon him) said to'those who were with him to get up He went forth and so I did before them, until I came to Abu Talha and informed him. Abu Talba said: Umm Sulaim, here comes Allah's Messenger (Peace be upon him) along with people and we do not have enough (food) to feed them. She said: Allah and His Messenger knows best. Abu Talha went out (to receive him) Until he met Allah's Messenger (Peace be upon him) and Allah's Apostle (Peace be upon him) came forward along with him until they both (Allah's Messenger, along with Abu Talha) came in. Then Allah's Messenger (Peace be upon him) said: Umm Sulaim. bring forth that which you have with you. She brought the bread. Allah's Messenger (Peace be upon him) commanded that the bread be broken into small pieces, and when Umm Sulaim had squeezed a small waterskin and put seasoning on it, Allah's Messenger (Peace be upon him) recited something regarding it what Allah wished him to say. He then said: Allow ten (guests to come in and have their meals). He permitted them; they ate until they had their fill. They then went out. He (the Holy Prophet) again said: Permit ten (more) and he (the host gave permission to them. They ate until they had enough. Then they went out. he again said: Permit ten (more) until all the people had eaten to their fill, and they were seventy or eighty persons.

Muslim :: Book 26 : Hadith 5538

'Abdullah. Ibn 'Abbas reported: A person from the Ansar who was amongst the Companions of Allah's Messenger (Peace be upon him) reported to me: As we were sitting during the night with Allah's Messenger (Peace be upon him), a meteor shot gave a dazzling light. Allah's Messenger (Peace be upon him) said: What did you say in the pre-Islamic days when there was such a shot (of meteor)? They said: Allah and His Messenger knows best (the actual position), but we, however, used to say that that very night a great man had been born and a great man had died, whereupon Allah's Messenger (Peace be upon him) said: (These meteors) are shot neither at the death of anyone nor on the birth of anyone. Allah, the Exalted and Glorious, issues Command when He decides to do a thing. Then (the Angels) supporting the Throne sing His glory, then sing the dwellers of heaven who are near to them until this glory of God reaches them who are in the heaven of this world. Then those who are near the supporters of the Throne ask these supporters of the Throne: What your Lord has said? And they accordingly inform them what He says. Then the dwellers of heaven seek information from them until this information reaches the heaven of the world. In this process of transmission (the jinn snatches) what he manages to overhear and he carries it to his friends. And when the Angels see the jinn they attack them with meteors. If they narrate only which they manage to snatch that is correct but they alloy it with lies and make additions to it.

Muslim :: Book 26 : Hadith 5545

Ibn 'Umar reported: I heard Allah's Messenger (Peace be upon him) commanding the killing of dogs and the killing of the striped and the short-tailed snakes, for both of them affect the eyesight adversely and cause miscarriage. Zuhri said: We thought of their poison (the pernicious effects of these two). Allah, however, knows best. 'Abdullah b. 'Umar said: I did not spare any snake. I rather killed everyone that I saw. One day as I was pursuing a snake from amongst the snakes of the house, Zaid b. Khattab or Abu Lubaba happened to pass by me and found me pursuing it. He said: 'Abdullah, wait. I said: Allah's Messenger (Peace be upon him) commanded (us) to kill them, whereupon he said that Allah's Messenger (Peace be upon him) forbade the killing of the snakes of the houses. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

Muslim :: Book 31 : Hadith 6108

Abu Usaid Ansar reported: I bear witness to the fact that Allah's Messenger (Peace be upon him) said: The best settlements of the Ansar are of those of Banu Najjar, then of Banu 'Abu al-Aslihal and then of Banu Harith b. Khazraj, then of Banu Sa'ida and there is in every settlement of the Ansar good. Abu Salama reported that Abu Usaid said: Can I tell a Iie about Allah's Messenger (Peace be upon him)? And if I were a liar, I would have started with my tribe Banu Sa'ida. This was conveyed to Sa'd b. 'Ubida and he found (rankling) in his mind and said: We have been left behind (in the sense) that we have been (mentioned) last of the four. He (Sa'd) sid: Saddle my pony so that I should go to Allah's Messenger (Peace be upon him). His nephew saw him and said: Are you going to contradict (the order of) precedence set by Allah's Messenger (Peace be upon him), whereas Allah's Messenger (Peace be upon him) has the best knowledge of it? Is it not sufficient for you that you are the fourth amongst the four (best tribes of the Ansar)? So he returned and said: Allah and His Messenger knows best, and he commanded that his pony should be unsaddled.

Muslim :: Book 32 : Hadith 6265

Abu Huraira reported Allah's Messenger (Peace be upon him) as saying: Do you know what is backbiting? They (the Companions) said: Allah and His Messenger knows best. Thereupon he (the Holy Prophet) said: Backbiting implies your talking about your brother in a manner which he does not like. It was said to him: What is your opinion about this that if I actually find (that failing) in my brother which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, you in fact backbite him, and if that is not in him it is a slander.

Muslim :: Book 40 : Hadith 6813

Abu Huraira reported: We were in the company of Allah's Messenger (may peace be upon him) that we heard a terrible sound. Thereupon Allah's Apostle (may peace be upon him) said: Do you know what (sound) is this? We said: Allah and His Messenger knows best. Thereupon he said: That is a stone which was thrown seventy years before in Hell and it has been constantly slipping down and now it has reached its base.

Muslim :: Book 41 : Hadith 7028

Amir b. Sharahil Sha'bi Sha'b Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women: Narrate to me a hadith which you had heard directly from Allah's Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allah's Messenger (may peace be upon him). When I became a widow, 'Abd al-Rahman b. Auf, one amongst the group of the Companions of Allah's Messenger (may peace be upon him), sent me the proposal of marriage. Allah's Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allah's Messenger (way peace be upon him) had said (about Usama): He who loves me should also love Usima. When Allah's Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Anqir. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently vizited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin 'Abdullah b. 'Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed).

So I set out towards that mosque and observed prayer along with Allah's Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allah's Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger knows best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was-telling, yuu about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that Island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a Devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We &aid: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not.

We said: Yes Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with him? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Had it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about. myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allah's Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? 'The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranian) or the Yemen sea (Arabian sea). Nay, on the contrary, he As In the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved It In my mind (this narration from Allah's Messenger (may peace be upon him).

Muslim :: Book 42 : Hadith 7079

Anas b. Malik reported: We were in the company of Allah's Messenger (way peace be upon him) that he smiled and said: Do you know why I laughed? We said: Allah and His Messenger, knows best. Thereupon he said: It was because of the (fact that there came to my mind the) talk which the servant would have with his Lord. (on the Day of judgment). He would say: My Lord, have you not guaranteed me protection against injustice? He would say: Yes. Then the servant would say: I do not deem valid any witness against me but my own self, and He would say: Well, enough would he the witness of your self against you and that of the two angels who had been appointed to record your deeds. Then the seal would be set upon his mouth and it would be said to his hands and feet to speak and they would speak of his deeds. Then the mouth would be made free to talk, he would say (to the bands and feet): Be away, let there be curse of Allah upon you. It was for your safety that I contended.

Malik :: Book 9 : Hadith 9.23.75

Yahya related to me from Malik from Yahya ibn Said from an-Numan ibn Murra that the Messenger of Allah, may Allah bless him and grant him peace, said,"What about drunkenness, stealing and adultery? "That was before anything had been revealed about them. They said, "Allah and His Messenger knows best." He said, "They are excesses and in them is a punishment. And the worst of thieves is the one who steals his prayer." They said, "How does he steal his prayer, Messenger of Allah?" He replied, "He does not do ruku or sajda properly."

Malik :: Book 13 : Hadith 13.3.4

Yahya related to me from Malik from Salih ibn Kaysan from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Zayd ibn Khalid al-Juhani said, "The Messenger of Allah, may Allah bless him and grant him peace, took the subh prayer with us at Hudaybiyya after it had rained in the night. When he had finished he went up to the people and said, 'Do you know what your Lord has said?' They said, 'Allah and His Messenger knows best.' He said, 'Some of my slaves have begun the morning believing in Me, and others have begun it rejecting Me. As for those who say, 'We were rained on by the overflowing favour of Allah and His mercy,' they believe in Me and reject the stars. But as for those who say, 'We were rained on by such and such a star, they reject Me and believe in the stars.' "

Malik :: Book 20 : Hadith 20.76.256

Yahya related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, entered Makka, in the Year of Victory, wearing a helmet, and when he took it off a man came to him and said, "Messenger of Allah, Ibn Khatal is clinging to the covers of the Kaba,'' and the Messenger of Allah, may Allah bless him and grant him peace, said, "Kill him."

Malik commented, "The Messenger of Allah, may Allah bless him and grant him peace, was not in ihram at the time, and Allah knows best."

Malik :: Book 31 : Hadith 31.44.97

Malik related to me from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not go out to meet the caravans for trade, do not bid against each other, outbidding in order to raise the price, and a townsman must not buy on behalf of a man of the desert, and do not tie up the udders of camels and sheep so that they appear to have a lot of milk, for a person who buys them after that has two recourses open to him after he milks them. If he is pleased with them, he keeps them and if he is displeased with them, he can return them along with a sa of dates."

Malik said, "The explanation of the words of the Messenger of Allah, may Allah bless him and grant him peace, according to what we think - and Allah knows best - 'do not bid against each other,' is that it is forbidden for a man to offer a price over the price of his brother when the seller has inclined to the bargainer and made conditions about the weight of the gold and he has declared himself not liable for faults and such things by which it is recognised that the seller wants to make a transaction with the bargainer. This is what he forbade, and Allah knows best."

Malik said, "There is no harm, however, in more than one person bidding against each other over goods put up for sale."

He said, "Were people to leave off haggling when the first person started haggling, an unreal price might be taken and the disapproved would enter into the sale of the goods. This is still the way of doing things among us."

Malik :: Book 49 : Hadith 49.10.19

Yahya related to me from Malik that Ishaq ibn Abdullah ibn Abi Talha heard Anas ibn Malik say that Abu Talha had said to Umm Sulaym, "I have just been listening to the Messenger of Allah, may Allah bless him and grant him peace, and his voice was very weak. I recognised hunger in it, so, do you have anything?" She replied, "Yes," and brought out some barley loaves. She took her long head scarf and wrapped up the bread with part of it and put it into my (Anas's) hand and gave me part of it to wear. Then she sent me to the Messenger of Allah, may Allah bless him and grant him peace."

Anas continued, "I took it, and I found the Messenger of Allah, may Allah bless him and grant him peace, sitting in the mosque with some people. I watched them. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Did Abu Talha send you?' I replied, 'Yes.' He said, 'For food?' I said, 'Yes.' The Messenger of Allah, may Allah bless him and grant him peace, said to those with him, 'Let us go.' He set off and I went among them until I came to Abu Talha and told him. Abu Talha said, 'Umm Sulaym! The Messenger of Allah, may Allah bless him and grant him peace, has brought people and we have no food. What shall we give them to eat?' She said, 'Allah and His Messenger knows best.' "

Anas continued, "Abu Talha went out and met the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, approached with Abu Talha until they entered. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Come now, Umm Sulaym, what have you got?' She brought out bread. The Messenger of Allah, may Allah bless him and grant him peace, ordered it to be broken into pieces, and Umm Sulaym squeezed out onto it a container of clarified butter which she had seasoned. Then the Messenger of Allah, may Allah bless him and grant him peace, said whatever Allah wished him to say, and said, 'Will you give permission for ten of them to come in?' He gave them permission, and they ate until they were full and then left. He said, 'Give permission to ten more.' He gave them permission, and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave them permission and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave permission and they ate until they were full and left. There were seventy or eighty men."

Dawud :: Book 35 : Hadith 4248

Narrated AbuDharr:

The Apostle of Allah (peace_be_upon_him) said to me: O AbuDharr. I replied: At thy service and at thy pleasure, Apostle of Allah. He then mentioned the tradition in which he said: What will you do when there the death of the people (in Medina) and a house will reach the value of a slave (that is, a grave will be sold for a slave).

I replied: Allah and His Apostle knows best. Or he said: What Allah and His Apostle choose for me.

He said: You must show endurance. Or he said; you may endure. He then said to me: What will you do, AbuDharr, when you see the Ahjar az-Zayt covered with blood?

I replied: What Allah and His Apostle choose for me.

He said: You must go to those who are like-minded.

I asked: Should I not take my sword and put it on my shoulder? He replied: you would then associate yourself with the people. I then asked: What do you order me to do? You must stay at home. I asked: (What should I do) if people enter my house and find me?

He replied: If you are afraid the gleam of the sword may dazzle you, put the end of your garment over your face in order that (the one who kills you) may bear the punishment of your sins and his.

Dawud :: Book 38 : Hadith 4395

Narrated AbuDharr:

The Apostle of Allah (peace_be_upon_him) said to me: O AbuDharr: I replied: At your service and at your pleasure, Apostle of Allah! He said: how will you do when death smites people, and a house, meaning a grave, will cost as much as a slave. I said: Allah and His Apostle knows best, or he said: What Allah and His Apostle choose for me. He said: Show endurance, or he said: You may show endurance.