40 Hadith from Sahih Muslim أربعون حديثا من صحيح مسلم نصيحة لكل مسلم

The following is an Arba’een compilation of forty Hadith. It is named

أربعون حديثا من صحيح مسلم نصيحة لكل مسلم

‘FORTY HADITH FROM SAHIH MUSLIM
ADVICE FOR EVERY MUSLIM’

Compiled by B.M.I. for @piousfacts.

It is a compilation of authentic Hadith taken from Sahih Muslim. Both the Arabic text and translation are included. The aim of this compilation is two-fold:

1. Including Hadith on topics that serve as advice and reminders for the Muslim community. Each Hadith addresses an important topic. This book can be covered by scholars during advice sessions, lectures or in a short course.

2. Including Hadith with their Asaneed (chains of narration) for students of Hadith. Teachers of Hadith can use this to instruct students on how to analyse a Sanad. It has been colour-coded for this purpose.

Keep us in your prayers. If you notice any errors, please contact us.

40-hadith-sahih-muslim-40piousfactsDownload

Sarf (Conjugation) Board Game

It is important when teaching Sarf that students are able to translate from a language into Arabic and vice versa orally (not just in written form). For younger students, keeping it interactive with games and activities makes class fun whilst pushing students to translate under pressure, improving their ability. This is a simple enough game. The blank boxes can be kept blank or the teacher’s own choice of words can be added in.

Introduction to Mishkāt-ul-Masābeeh, Masābeeh-us-Sunnah, Imams al-Baghawi & at-Tabrezi

INTRODUCTION TO MISHKĀT-UL-MASĀBEEH, MASĀBEEH-US-SUNNAH, IMAMS AL-BAGHAWI & AT-TABREZI

THE STATUS OF MISHKĀT-UL-MASĀBEEH

Mishkāt-ul-Masābeeh is a renowned work of Hadith and amongst the greatest. A long standing book, compiled hundreds of years ago, it continues to be studied hundreds of years later, ever-fresh and ever-proving guidance. It is unique amongst other books of Hadith due to it containing narrations from various books of Hadith all in one book. It contains narrations that are largely understood by the average student of Hadith and does not contain difficult to understand narrations. It is also not too voluminous, allowing easy navigation. It is for these reasons, amongst others, that it is included in the syllabus of Islamic universities all across the world where Muslim scholars-in-training devote a year or two to its study. Thus, its formation lends to students coming to know and analyse the proofs for religious rulings, as well as to discuss the narrations used as proofs by each school of Fiqh, in rulings where they do differ. It gives them a soft introduction to the larger canonical works of Hadith, preparing them to take the final step in their Hadith study where they study Hadith not only with Matan  – as is the case in Mishkāt – but also with Sanad.  

It must first be understood that this work is actually the contribution of two great scholars of Hadith. The original work, Masābeeh-us-Sunnah, was compiled by Imam al-Baghawi. It was then improved upon by Imam at-Tabrezi, who named this new compilation Mishkāt-ul-Masābeeh. The naming beautifully ties together their combined efforts aswell as the purpose of the book. Masābeeh-us-Sunnah means ‘lanterns of the Sunnah’ whilst Mishkāt-ul-Masābeeh means ‘niche/alcove for the lanterns.’ Placing the lantern in the niche allows its light to be enhanced; an apt analogy for the guidance that is found within the Hadith.

We will first discuss the biography of Imam Baghawi, then Imam Tabrezi, and then discuss both works.

AUTHOR OF MASĀBEEH-US-SUNNAH (LANTERNS OF THE SUNNAH): IMAM AL-BAGHAWI (MAY ALLAH BE PLEASED WITH HIM)

• Laqab (title): Muhyu-us-Sunnah, Qāmi-ul-Bid’ah, Rukn-ud-Deen
• Kunya (teknonym): Abu Muhammad
• Name: Husain ibn Mas’ud ibn Muhammad
• Nisbah (attribution): al-Farrā (because his family dealt in fur trade) al-Baghawi (because was from Baghthur/Baghshur/Bagh in Khurasan, between Marw and Herat in what is modern day Iraq)
• Born: Anywhere between 433 to 436 A.H.
• Passed away: Anywhere between 510 to 516 A.H.
• Buried: in al-Marw al-Rudh graveyard, Baghthus, next to his teacher Qadhi Husain
• Lived around 81-83 years
• Fiqh school: Shafi’ee

HIS EDUCATION, PIETY AND UNIQUENESS

He travelled to al-Marw al-Rudh at age 27 and became a favourite pupil of Qadi Husain ibn Muhammad al-Marw al-Rudhi. Their attachment was so strong and in life and death that they are buried near each other. Imam Baghawi travelled all over Khurasan and other countries, seeking knowledge. He had many teachers including Abul Fadhl ibn Muhammad al-Hanafi. His brother Mufti Abu Ali Husain ibn Masu’d was also an Alim. His knowledge reached such peaks that he is considered one of the senior Shafi’ee jurists.

He spent his entire life in study of Hadith, Fiqh, writing and compilation. A rare scholar; he was a master in every field – be it Tafseer, Hadith or Fiqh – and his contributions in each field are some of the most studied.

He was a great Qāri, well known for his recitation. He was also the grand Mufti of his area.

He was known for his Zuhd (asceticism) and contentment with less. He would excessively fast and wear simple clothes. At the time of Iftar, he used to only take some dry bread and dip it into water. Due to the decline in his health, his students and doctors recommended that he add richer food in his diet. They urged him to this, citing the necessity of his contributions, which could only be achieved if he was healthy enable to do so. He then added gravy or olive oil with the bread.

He would only every study or teach in the state of Wudhu.

His wife passed away before him. Due to his Taqwa, he did not take any of the inheritance out of fear of taking even the smallest amount that could possibly be someone else’s right.

BLESSED DREAM

Imam Baghawi was given the title Muhyu-us-Sunnah (Reviver of the Sunnah). When Imam al-Baghawi wrote Sharh-us-Sunnah, he saw Rasulullah (peace be upon him) in a dream who gave him the glad tidings: ‘May Allah revive you the way you have revived my Sunnah.’

احياك الله كما احييت سنتي

What an honour! What a status! What closeness to the best of creation (peace be upon him)!

HIS LITERARY WORKS

• He was a prolific writer. His most famous and well known book is مصابيح السنة Masābeeh us-Sunnah (Lanterns of the Sunnah)
• In Hadith: Sharh us-Sunnah
• In Hadith: al-Jam’ Bayn-as-Sahihain
• In Tafseer: Ma’ālim-ut-Tanzeel, one of the most studied works of Tafseer world wide
• In Fiqh: Kitāb-ut-Tahdheeb (in Shafi’ee Fiqh)

AUTHOR OF MISHKĀT-UL-MASĀBIH (NICHE OF THE LANTERNS): IMAM AT-TABREZI (MAY ALLAH BE PLEASED WITH HIM)

• Laqab (title): Wali-ud-Deen, al-Khateeb at-Tabrezi. (Note: do not confuse the name with Imam Khateeb Yahya Tabrezi or with Shams Tabrezi.)
• Kunya (teknonym): Abu Abdullah
• Name: Muhammad ibn Abdullah
• Attribution: at-Tabrezi (born in Tabrez, Iran)
• Descent: al-Umari; descended from Sayyidina Umar (may Allah be pleased with him)
• Passed away: Between 740-748 A.H

HIS KNOWLEDGE AND PIETY

He was well-versed in the intricacies of the Arabic language, and was a great scholar and orator. Due to his heart moving, eloquent Khutbahs, he was called Khateeb.

He was especially known for his piety, good character and Zuhd (asceticism). It is interesting to note that both Imam Baghawi and Imam Tabrezi were known for their simple lifestyles and disengagement from worldly luxuries.

He was a great Muhaddith who also wrote Al-Ikmālu fi Asmā-ir-Rijāl, a great work on narrators of Hadith. This work was completed around 740 AH (just before he passed). 

It is sad that not much is known about his life. Yet, the legacy he leaves behind clearly shows his calibre and his acceptance with Allah Almighty. His own teacher, Allamah Tibi, described with following words of praise:

‘Qutb-us-Saliheen, Baqiyyatul Awliya, Sharf-uz-Zuhhad’.

COMPILATION OF MISHKĀT-UL-MASĀBEEH

Imam Baghawi, when compiling Masābeeh-us-Sunnah, had sufficed to narrate only the Hadith without mention of the Isnad, Takhrij or Sahabi’s name who narrated the Hadith. Perhaps he did not include these for the sake of conciseness so that students of Hadith could focus on the Matn (text). None the less, this work was well regarded but its benefit was limited. It is of utmost importance to know the source and chain of narrations as this affects their validity which in turn affects their usage as proof.

Allah Almighty had destined for the Ummah to benefit from this work despite this obstacle. A few hundred years later, there came Imam Tabrezi.  He heard his teacher Allamah Sharf-ud-Deen Husain ibn Muhammad at-Tibi mentioning the greatness of the book but regretting how the scholars were limited in benefitting fully from it due to certain reasons. Taking these words to heart, Imam Tabrezi decided to embark on this great undertaking. It is interesting to note that Imam al-Bukhari also was inspired to compile his great Sahih due to the encouragement of his teacher. This clearly shows their connection to their teachers was a sign of acceptance with Allah Almighty, and acceptance within the Ummah.

Imam Tabrezi finished compiling Mishkāt in 737 A.H. in the last Jumu’ah of Ramadhan, the night before Eid-ul-Fitr. The next day, he presented it to his teacher, Allamah Tibi. His teacher was so impressed with the improvements to Masābeeh and he understood the use this book would be to the Ummah. It is a testament to the work that Imam Tibi was the first to write a commentary on Mishkāt.

THE KEY DIFFERENCES BETWEEN MASĀBEEH-US-SUNNAH AND MISHKĀT-UL-MASĀBEEH

The book is split into Kutub (subjects). In each Kitab, there are various Abwab (topics). In each Bab, there are three Fusul (chapters). Total number of Kutub is 29, Abwab is 327, and Fuṣul is 1038. Imam Baghawi included two Fusul in each Bab whilst Imam Tabrezi added a third. This increased the volume of the book a great deal.

MASĀBEEH	MISHKĀT
Fasl 1 : Only those Ahadith taken from al-Bukhari and Muslim Fasl 2 : Ahadith from other books	Fasl 3 : Ahadith from other books, more from al-Bukhari and Muslim, and Mauqoof narrations/Āthār
Approximately 4434 Ahadith	Addition of 1511 = 5945 Ahadith
Sahabi’s name not included	Sahabi’s name included
Takhreej (sourcing) not mentioned	Takhreej (sourcing) mentioned
Explained whether a narration was Ghareeb, Dha’eef etc.	Reclassified and reorganised some narrations, and elaborated on others

(Sometimes there is an aberration to the general theme where Ahadith of different levels of classifications are in the non-intended Fasl. This is perhaps because the Imam’s aim was to collect Hadith based on their source books, rather than focusing on their classifications.)

The Hadith books, besides Sahih al-Bukhari and Sahih Muslim, which the narrations are taken from:

1. Mu’atta Imam Malim
2. Musnad Imam Shafi’ee
3. Musnad Imam Ahmed
4. Sunan Tirmidhi
5. Sunan Abu Dawud
6. Sunan Nasa’i
7. Sunan Ibn Majah
8. Sunan Darimi
9. Sunan Dar-al-Qutni
10. Sunan Baihaqi
11. Kitab Razin ibn Mu’awiyah

Imam Ibn al-Jawzi has mentioned that there are 18 Mowḍu’ (fabricated) Ahadith in Mishkāt. However, Imam Ḥafiẓh ibn Hajar wrote a short treatise called Ajwibat ‘an Ahadith-ul-Masābih which proves that those narrations are not so. It should be borne is mind that sometimes the Muhadditheen may label a Hadith as reliable or unreliable depending on their own criteria. For example, according one Muhaddith’s extensive research, a narrator may be deemed reliable whilst another Muhaddith’s extensive research will lead him to conclude that he is not reliable. Another reason why there may be difference on this issue is that one Muhaddith may be incorrectly overly-strict in his criteria whilst another may be incorrectly overly-lenient.

COMMENTARIES OF MISHKĀT-UL-MASĀBEEH

The status of Mishkāt-ul-Masābeeh is clearly evidenced by the fast that it is probably the book of Hadith that has the most Shuruhat (commentaries) and Hawāshi (marginal notes) about it, after Sahih al-Bukhari and Sahih Muslim. Imam Baghawi was of Shafiee’ Fiqh. This affected the narrations he chose to bring and clearly his Fiqhi background is part of his educational background, and he would be most aware of narrations relating to that partical school of Fiqh. One of the specialities of this book is that it is one of the most loved books by all scholars. Its best commentary is perhaps Mirqāt which was compiled a great Hanafi in Fiqh scholar. These contributions added to the richness of its study.  

• Al-Kāshif ‘an Haqā’iq-us-Sunan: by Imam Sharf-ud-Deen al-Husayn ibn Muhammad at-Tibi. This was the very first commentary on Mishkāt.
• Mirqāt al-Mafāteeh: by Allamah Mulla Ali ibn Sultan Muhammad al-Qāri al-Hanafi (d.1014 A.H.) is the most comprehensive and excellent Arabic commentary on Mishkāt. It is a wondrous work of Hadith within itself.
• Sharh-ul-Mishkāt: by Imam Abul Hasan Ali ibn Muhammad Alam-ud-Deen Bukhari
• Minhāj-ul-Mishkāt: by Shaykh Abdul Aziz Abhari
• Sharh-ul-Mishkāt: by Shaykh Shihab-ud-Deen Abul Abbas Ahmad ibn Ali
• Hāshiyah Mishkāt: by Shaykh Sayyid Shareef Ali Jurjani
• Hāshiyah Mishkāt: by Shaykh Muhammad Sa’eed ibn al Mujaddid Alf Thani
• Hidayat-ul- Ruwāt ‘ila Takhreej-ul-Masābeeh wal Mishkāt: by Imam Hafizh Ibn Hajar Asqalani
• Lam’āt al-Tanqeeh and Asha’t-ul- Lam’āt (Persian): by Shaykh Abdul Haq Muhaddith Dahlavi
• At-Ta’leeg al-Sabeeh: by Allamah Mawlana Muhammad Idrees Khandhalwi.
• Mir’āt al-Mafāteeh: by Mawlana Ubaydullah Rahmani MubarakPuri
• Azeeqat-un-Najāt Sharh Mishkāt: by Shaykh Abd-un-Nabi Imad-ud-Deen Muhammad Shatari
• Zinyat al-Nukāt Sharh Mishāt: by Shaykh Sayyid Muhammad Abdul Majd Mahbood Alam Ahmadabadi
• Mazāhir Haq (Urdu): by Allamah Nawab Muhammad Qutb-ud-Deen Khan Dahlavi. This is an invaluable contribution which has also been translated into English.

EXAMPLE OF A SANAD OF MISHKĀT BACK TO THE COMPILER

Shaykh Nawab Muhammad Qutub-ud-Deen ibn Muhyuddin Khan Dahlavi (Author of Mazāhir Haq)

Shaykh Muhammad Ishaq Dahlavi

(His grandfather) Shaykh Abdul Aziz Dahlavi

(His father) Shah Waliullah Dahlavi

Shaykh Abu Tahir Madani

Shaykh Ibrahim Kurdi

Shaykh Ahmad Qashashi

Shaykh Ahmad ibn Abdul Quddos Shanadi

Sayyid Ghaznafar ibn Sayyid Ja’far Naharwani

Shaykh Muhammad Sa’eed Meer Kalan

Sayyid Naseemuddin Meerak Shah

(His father) Sayyid Jamal-ud-Deen Ataullah ibn Sayyid Ghiyath-ud-Deen ibn Abdur Rahman

(His paternal uncle) Sayyid Assel-ud-Deen Abdullah ibn Abdur Rahman Sheerazi Hasani

Sharaf-ud-Deen Abdur Raheem al-Jurhani Siddiqi

Allamah Imam-ud-Deen Mubarak Shah Saadji Siddiqi

Imam Wali-ud-Deen Muhammad Abdullah Khateeb Tabrezi (Compiler of Mishkāt)

May Allah Almighty have mercy on Imam Baghawi, Imam Tabrezi, all the commentators of Mishkāt, and all the scholars of Hadith. May He raise us up with them, make our study of their works a Sadaqah Jariyah for them, and give us correct understanding. Aameen.

40 Distinctive Virtues of Prophet Muhammad ﷺ

40 Distinctive Virtues of Prophet Muhammad ﷺ. These points are derived from the book:

‘Bidayat As-Sul Fi Tafdil Ar-Rasul’  بداية السول في تفضيل الرسول صلى الله عليه وسلم

‘Beginning of the journey in the preference of the Messenger ﷺ’

by Imam Izz Ibn Abd-us-Salam (may Allah have mercy on him)  العز عبد العزيز بن عبد السلام السلمي

The book ‘Bidayat As-Sul’ is very short in Arabic and has been published in English also. All students of Seerah are recommended to buy it. Below is a paraphrased summary from a student who has studied it and given @piousfacts permission to share their notes.

1. Prophet Muhammad ﷺ is the chief/master of all mankind.

He ﷺ has said: “I am the master of the children of Adam, and it is no boast.” A ‘master’ is someone that is characterised by sublime attributes and luminous qualities of character. Thus, this makes him the best in both worlds. He ﷺ is the best in this world due to his tremendous qualities and he is also the best in the next world due to his high status.

2. Prophet Muhammad ﷺ will be given the ‘banner of praise’ on the day of rising.

3. Everyone will be behind Prophet Muhammad ﷺ on the day of rising.

This special quality indicates his highest rank; a rank that is even above all other prophets of Allah ﷻ, who all came before him.

4. Prophet Muhammad ﷺ has been promised forgiveness for all his wrong actions.

Although Prophet Muhammad ﷺ did not commit any sins, Allah ﷻ has still promised him forgiveness in the opening Ayats of Surah Fath. On the day of judgement, it is this most sinless and most forgiven person who will intercede for all of mankind and jinn, for their reckoning to commence.

5. Prophet Muhammad ﷺ is the first to intercede and the first whose intercession is accepted.

This indicates that he is most special as he is the only person whose intercession will be accepted for the ‘general intercession’ or the ‘major intercession’. Thereafter, the specific intercessions will take place, open to all the prophets, as well as those whom Allah ﷻ permits to intercede.

6. Prophet Muhammad ﷺ has saved his special supplication to intercede for his Ummah.

All prophets were given a special supplication that was guaranteed to be accepted. They all hastened to make this supplication in this world on behalf of their Ummah but Prophet Muhammad ﷺ saved it for the next life on behalf of his Ummah.

7. Allah ﷻ took an oath by the life of Prophet Muhammad ﷺ in the Qur’an.

“By your life, [O Muhammad], indeed they were, in their intoxication, wandering blindly.” (15:72)

Allah ﷻ takes a number of oaths within the Qur’an; on things that show the magnificence of His creating and those things which are beneficial to mankind. However, the only oath He takes on a human being is the oath that He takes in the name of Prophet Muhammad ﷺ.

8. Allah ﷻ uses titles for the Prophet Muhammad ﷺ which show respect and endearment when addressing him.

“O Prophet!” (8:64 and other places)

“O Messenger!” (5:41)

“O You who are enwrapped in your clothing!” (73:1)

“O You who are enveloped in your cloak!” (74:1)

This quality is not established about anyone else, but rather it is established that each prophet was called by their names, which are blessed themselves. None the less, this indicates that Prophet Muhammad ﷺ was most near and dear to Allah ﷻ.

9. The miracle of Prophet Muhammad ﷺ will continue to live until the day of judgement.

All the miracles of the other prophets had come to an end after their demise. However, the greatest miracle given to Prophet Muhammad ﷺ, the Qur’an, will continue to exist until the last day.

10. The stones would greet Prophet Muhammad ﷺ and the palm trunk had sighed for him.

These events are not established about any of the other prophets, signifying that even non-living creatures had love and respect for him. It is well established that stones would greet Prophet Muhammad ﷺ even prior to his prophethood saying, “Peace be upon you, O Messenger of Allah.” It is proven through mass-transmitted narrations of the palm trunk which wept, and the Sahabah heard it, when Prophet Muhammad ﷺ took a Minbar and no longer leant on it during Khutbah.

11. The miracles of Prophet Muhammad ﷺ were more wondrous than the miracles of the other prophets.

For example, Musa عليه السلام had made water gush from a stone by the permission of Allah. Prophet Muhammad ﷺ. Prophet Muhammad ﷺ had made water gush from his fingers by the permission of Allah.

12. Isa عليه السلام could heal the blind but Prophet Muhammad ﷺ was able to place a person’s eye back into their socket as well as restore their eyesight.

We do not point these out to compare the great prophets of Allah but merely to point to the highest station which belongs to Prophet Muhammad ﷺ.

13. Prophet Muhammad ﷺ could bring spiritually dead people from disbelief to Imaan.

The number of those is greater than the number of whom Isa عليه السلام revived from physical death.

14. Allah ﷻ records a reward for Prophet Muhammad ﷺ each time anyone in his Ummah does a good deed.

This reward is available for all prophets when a member of their Ummah does a good deed, for indeed they were guided to it in lei of their prophet. However, their Ummahs have passed but the Ummah of Prophet Muhammad ﷺ will live until the last day. A larger Ummah means more rewards written for Prophet Muhammad ﷺ. Over half the residents of Jannah will consist of those from the Ummah of Prophet Muhammad ﷺ.

15. Prophet Muhammad ﷺ was sent to the whole of mankind.

Each prophet was sent to their own people whilst Prophet Muhammad ﷺ was sent to all of mankind as well as to the Jinn, up until the end of times. The scope of his prophethood extends beyond his people, beyond his time period, and beyond mankind itself.

16. Allah ﷻ spoke to Prophet Muhammad ﷺ at a place beyond the Lote Tree of the Furthers Limit.

Prophet Musa عليه السلام also had the privilege of speaking with Allah ﷻ on Mount Sinai but Allah ﷻ spoke to Prophet Muhammad ﷺ a place beyond the seventh heaven, a place that even Jibreel عليه السلام has not visited.

17. The Ummah of Prophet Muhammad ﷺ is the first and last.

His Ummah is the last in this world but first to be accounted for in the next world and subsequently the first to enter Jannah.

18. Prophet Muhammad ﷺ will be the first to come out of his resting place on the day of judgement.

19. All of creation will turn to Prophet Muhammad ﷺ for his intercession.

Even the other prophets will ask Prophet Muhammad ﷺ to intercede to Allah ﷻ to start the accounting on the day of judgement.

20. Prophet Muhammad ﷺ has been given the Waseelah.

This is a position which, out of all of creation, is reserved for only one. We make Dua in the Dua after Adhan for the Waseelah, the Fadheelah, and Maqam-ul-Mahmoud to be granted to him. The Waseelah is the highest level in Jannah, under the Arsh of Allah ﷻ, and it is reserved for him.

21. 70,000 people from the Ummah of Prophet Muhammad ﷺ will go to Jannah without any reckoning. This blessing has not been established about any other Ummah.

22. Prophet Muhammad ﷺ has been given the Kawthar.

The water from the Hawdh of Kawthar quenches thirst forever. True followers of Prophet Muhammad ﷺ will be given the privilege to drink from this on the day of judgement. May Allah ﷻ make us of them. Aameen.

23. The Ummah of Prophet Muhammad ﷺ is the last Ummah in the Dunya but ahead of the other Ummahs in virtues.

Although people amongst the other Ummahs lived longer lives, the Ummah of Prophet Muhammad ﷺ are ahead in virtues. This is because the reward for each good deed that is committed by the Ummah of Prophet Muhammad ﷺ is multiplied atleast by 10, then even more by 70 or 700 or even more.

24.The Ummah of Prophet Muhammad ﷺ is granted certain blessings that were not given to the Ummah of any other prophet.

For instance:

–   War booty is permissible for this Ummah only.

–   The rows of this Ummah are like the rows of the angels.

–   All the earth is a place of prayer for this Ummah.

–   The earth is a mean of purification for this Ummah (Tayammum).

These special blessings indicate the high rank of Prophet Muhammad ﷺ and the special favour shown to his Ummah.

25. Allah ﷻ praises the character of Prophet Muhammad ﷺ in the Qur’an.

“Indeed you are truly on a vast character.” (68:4)

When Allah ﷻ Himself, the Most Excellent and Majestic, holds the character of Prophet Muhammad ﷺ in high esteem, it only indicates its true immensity.

26. Allah ﷻ spoke to Prophet Muhammad ﷺ through various modes of Revelation.

Some prophets received revelation primarily or solely through one or a few different modes of Revelation but Prophet Muhammad ﷺ received it through all of them.

27. The Qur’an that was revealed to Prophet Muhammad ﷺ consists of all that the previous Books of Divine Revelation contained and more.

This includes the content of the Zaboor, Injeel and the Tawrah. The Qur’an also consists of the Mufassal Surah, which are not included in any other Books of Divine Revelation.

28. The Ummah of Prophet Muhammad ﷺ has performed less actions than those previously but will receive a greater reward.

They have been gifted ‘The Night of Qadr’ which gives them the rewards of 1000 months or even more of worship.

29.Allah ﷻ offered Prophet Muhammad ﷺ the keys to the treasures of the earth and gave him a choice between being a prophet who is a king or a prophet who is a slave of Allah without being a king.

Prophet Muhammad ﷺ consulted Jibreel عليه السلام who indicated “Adopt humbleness!” He ﷺ said, “Indeed, [I will be] a prophet who is a slave. I will be hungry one day and full one day. When I am hungry, I will call on Allah. When I am full, I will thank Allah.”

30. Prophet Muhammad ﷺ was sent as a “mercy to all beings.” (21:106)

He ﷺ is not only a blessing to the believers, but also to the disbelievers. Those who disbelieved in him were not destroyed in this world unlike the sinful people of previous nations.

31. The perfection of his life is unparalleled.

He was always forbearing, grateful, gentle to others and firm in his Beliefs, never got angry for himself, wonderful to socialise and liaise with, patient upon difficulties faced in upholding the Deen of Allah. He was always in a state of awe and humbleness before Allah ﷻ, evident in his all aspects of his life like his eating, drinking, dress, general living, and worship.

32. Prophet Muhammad ﷺ was immensely gentle.

This is shown in the words of Allah ﷻ: “It is a mercy from Allah that you were gentle with them.” (3:159)

33. Prophet Muhammad ﷺ was resolute against the disbelievers and merciful towards the believers.

This is shown in the words of Allah ﷻ: “Muhammad is the Messenger of Allah and those who are with him are strong to the unbelievers, merciful to one another.” (48:29)

34. Prophet Muhammad ﷺ was grieved out of concern for his Ummah.

His eagerness for his community to believe and his compassion for everyone is found in the words of Allah ﷻ: “A messenger has come to you from among yourselves. Your suffering is distressing him; he is deeply concerned for you; he is caring and merciful to the believers.” (9:128)

35. Prophet Muhammad ﷺ was sincere in conveying his message of truth.

This is evident in the words of Allah ﷻ: “Turn away from them, for you are not to blame.” (51:54). Blame being directed at him indicates that he has never fallen short in his mission.

36. There will be testifiers and witnesses from the Ummah of Prophet Muhammad ﷺ on the day of judgement.

When Allah ﷻ judges between his slaves – and the nations such as the nation of Nuh عليه السلام deny that the message of truth was conveyed – the Ummah of Prophet Muhammad ﷺ will be summoned and will testify to the truth. This quality is not established about any of the other Ummah. Prophet Muhammad ﷺ will be a witness on behalf of his Ummah.

37. The Ummah Prophet Muhammad ﷺ is protected from agreeing on misguidance.

This indicates the words of Prophet Muhammad ﷺ: “Allah will not let my community ever agree in misguidance and the hand (i.e. support) of Allah is over the group.”

38. The Qur’an that was revealed to Prophet Muhammad ﷺ will always be preserved.

Unlike the other Books of Divine Revelation that got changed over time, the Qur’an will always be in its correct form. Allah ﷻ left it to the people to ensure their preservation which they failed at as an Ummah but He Himself assures the preservation of the Qur’an.

39. Allah ﷻ concealed those of the Ummah of Prophet Muhammad ﷺ whose actions are not accepted.

Previous Ummahs would sometimes have their unaccepted deeds exposed to the community whereas Allah ﷻconceals the faults of the Ummah of Prophet Muhammad ﷺ. This is in lieu of him ‎ﷺ being a mercy. 

40. Prophet Muhammad ﷺ was sent with concise but comprehensive words.

Speech was made very succinct for him and he excelled the Arabs – the most eloquent of all speakers – in his eloquence and his expressiveness, conveying a depth of meaning and wisdom which can be seen in his Hadith.

Prophet Muhammad ﷺ was favoured over all the creation. Just as Allah ﷻ favoured him over His human prophets and Messengers, He similarly favoured him over those He chose from His messengers among the heavenly beings and His angels. We ask Allah ﷻ, by His favour and generosity, to grant us success in following His Messenger – Prophet Muhammad ﷺ – in his teachings and his character, both outward and inward, and to place us among his party and his helpers. Indeed Allah ﷻ has power over all things and is worthy of the answer. There is no power or strength except by Allah, the Most High, the All-Encompassing.

May Allah bless our master, our Prophet Muhammad ﷺ, his family, his companions, all the other Prophets, and grant them abundant peace constantly and always. Aameen.

Biography of Imam Nawawi

IMAM AN-NAWAWI (MAY ALLAH HAVE MERCY ON HIM)

Please note: This information has been derived from various sources. Some has been paraphrased while other parts are direct quotes. All intellectual properties belong to their respective owners.

TIME PERIOD:

The Seventh Century of Islam was a very turbulent time, especially for the area of Shaam. The Mongols invaded the East and the Crusaders controlled part of the Muslim lands from the West. The Muslim forces continued to battle and make headway against the Mongols. Similarly, the Crusaders were defeated and removed from Shaam in the year 691 CE.  By the grace and mercy of Allah, these turbulent times did not mean the end of Islam studies for the inhabitants of that area. In fact, Noor-ud-Deen Zanki (d. 569 CE) opened many schools for the study of Islam. He opened the first Dar-ul-Hadeeth in Damascus, Aleppo and elsewhere. One does not find a shortage of scholars and learning even during that century of Islamic history.

NAME:

Abu Zakariyyah Muhy-ud-Deen Yahya ibn Sharaf al-Hizaami an-Nawawi or an-Nawaawi

His father named him Muhy-ud-Deen (the reviver of the Religion). Imam Nawawi, who always had respect for his father, refused to use the name out of humility saying, ‘Who am I to give life to the Deen when the Deen lives and I die?’

LINEAGE:

Yahya, son of Sharaf, son of Murry, son of Hasan, son of Husain, son of Muhammad, son of Juma, son of Hizaam. His ancestors were from a place in Syria called Hizaam.

BIRTH:

Imam Nawawi was born in a village called Nawaa, south of Damascus, Syria.

He was born in 631 A.H. (1233 CE) and passed away in 676 A.H. (1277 CE). He only lived 44 years but is an example of someone whose life was so blessed that he left behind a legacy that would take hundreds of years for an average person to build. This is a sign of his acceptance with Allah Almighty.

FAMILY AND UPBRINGING:

Imam Nawawi did not come from a well-known family. They were a modest family, not known for producing great scholars. His father was very pious. His father had a garden in which he would grow food for his family. He would avoid, and taught his family to avoid, eating anything which may be forbidden in any way whatsoever.

Shaykh Afthar (one of his greatest students) mentions from Imam Nawawi’s father that when Imam Nawawi was around 7 years old, Imam Nawawi woke up in the middle of the night. They had a small house and slept in the same room. He asked his parents, ‘Do you all see that?’ They asked him, ‘What? It is dark with no light?’ He asked startled, ‘Do you not see the room filled with Nur?’  They did not understand what he meant but then realised in was the 27th night of Ramadan. His father considered the greatness of his young son who had received the blessings of Laylat-ul-Qadr.

Another indication of who this boy was to become occurred when he was 10 years old. A pious Shaykh named Shaykh Yasin al-Murakashi was walking in the streets of Nawaa. He saw boys playing during their Madrasah playtime. There was a boy off to the side who they kept insisting to join them. He was studying Mushaf and at their insistence started to cry, ’I don’t want to play. I just want to study.’ Shaykh Yasin found the boy’s Qur’an teacher and told him to pay attention to this boy because he will be someone for the Ummah. His Qur’an teacher looked at Shaykh Yasin and said in shock, ‘How can you make a prediction of the future?’ The Shaykh assured him that he is not a charlatan astrologer but rather he saw signs of piety in the young boy. Imam Nawawi’s father is also told to care of his learning. His father, despite being a labouring farmer, dedicated his attention to his son’s studies. He sat him in the store and told his son, ‘You sit here and memorize the Qur’an.’ Thus, Imam Nawawi memorized. His family were pious and his father had a desire that his son dedicate his life to Islamic education from a young age. His father’s prayers came true and now Imam Nawawi is one of the greatest scholars in Islam.

At the age of 18, his father took him to Damascus to continue his studies.  Imam Nawawi never

married because he only wanted to dedicate his life to knowledge.

YOUTH AND FURTHER EDUCATION:

Because there were no Islamic institutes where he lived, when he was 18, his father took him to Damascus which was considered the centre of learning and scholarship. During that period, there were more than 300 Islamic institutes, colleges and universities in Damascus. Imam Nawawi first studied at the Saaramiya Madrasah in Damascus. He had no housing there whatsoever.

After some time, he approached the Shaykh of the Madrasah to ask if he had any housing. They had no housing so the Shaykh suggested that he go to Rawaahiyah Madrasah. Imam Nawawi joined Madrasah Rawaahiyah which was affiliated with the Ummavi University. The founder and patron of this Madrasah was a trader named Zakiuddin Abul-Qasim, known as Ibn Rawaha (He was called such because he was a descendant of the great Sahabi Abdullah ibn Rawaha). He studied in this institution for 2 years. There he was given a very small room in which he lived for a number of years. He remained in that small room until he was named the head of the Ashrafiyah Madrasah, a number of years later.

INTELLIGENCE AND STRUGGLE FOR DEEN:

Imam Nawawi states about himself (whilst encouraging other students to continue studying with a cheerful heart despite lack of physical comforts), ‘During my stay in Madrasah Rawaahiyah, I never had complete rest and lived on the limited food supplied by the institution.’

He used to sleep very little at night. When it became difficult, he would lean and slumber against the support of books. After a short duration he would again study.

It was stated that, when one visited him, the room was so small and the books were so many, that the only was one could sit down was to remove the books and pile them on top of each other to make some room to sit.

Imam Nawawi says, ‘For 2 years I was in that Madrasa I never slept on my side. I slept leaning back because I wouldn’t allow myself to sleep too much.’

This attitude of disengagement with worldly comforts allowed him to amass large portions of knowledge in short amounts of time. In 4 months he memorized Kitab-ut-Tarbih, a very difficult book in Shafii fiqh, and then spent rest of period memorizing Hadith.

He used to have twelve study sessions (lessons) a day with his teachers. These included explanations, verifications, commentaries, explaining the different aspects and expressions as well as exacting the correct wordings. This would take, at a least approximation, twelve hours a day.

Al-Qutb al-Yauneeni said, ‘He would not waste any moment of the day or night but he would spend it busy with attaining knowledge. Even when he walking and in the streets he will be busy going over what he had remembered and reviewing his notes. He continued gaining knowledge in that way for a period of six years.’

He would go home to his room at night and he would write. He would write until he couldn’t write anymore that evening, then he would lean back and sleep until he heard the Adhan. He would wake up and restart the same blessed schedule.

One of great statements he makes about that time is, ’It came to my mind while I was engaged in all this study, that perhaps I should study some medicine. So I bought Qitab al-Qanoon of Ibn Sina and brought it home and I resolved that I was going to study medicine. So my heart began to darken and days would pass I was unable to do anything so I started thinking what could it be? And then it came to me I was inspired to recognize, it was because I was busying myself with medicine, so I sold the book and I took out of my house any book that was related to medicine and light entered my heart, and I came back to the state I was in before.’ This does not discourage the study of medicine but shows that Allah Almighty had selected him for expertise in the science of Deen.

Allah Almighty blessed him immensely in his time. He gave him the ability to complete in one day what it takes everyone else 2 years to accomplish. Whatever the book he read, he put down the marginal notes and explanations on that book. According to Imam Dhahabi, Imam Nawawi’s concentration and absorption in academic love gained proverbial fame. This is the only way we can explain this tremendous undertaking that made him one of the greatest scholars of his time in about 10 years. In fact, it made him one of the leading, if not the leading, Imam of his time.

TEACHING:

At the age of 24, he began teaching at the Ashrafiyah Madrasah.

He did not accept a stipend for his teaching. It seems that he may have accepted money for the first year or two. That money he did receive, he would spend on books that were left as endowments after him. However, after that time, he refused to accept any money whatsoever for his services. This shows that he did not spend money on anything besides the very basic necessities and what was required for his studies and writing. He chose not to accrue wealth.

TEACHERS:

During his stay at Damascus, he studied from more than 20 celebrated teachers. He studied all the sciences – whether it be Hadith, Islamic Jurisprudence, its principles, syntax and Etymology – from great scholars of his time. His intelligence, hard work, love, devotion and absorption in his-studies amazed his teachers and they became fond of him and began to praise and admire him. A few examples of his teachers:

• Abu Ibrahim Ishaq bin Ahmad aI-Maghribi
• Abu Muhammad Abdur-Rahman bin Ibrahim al-Fazari,
• Radiyuddin Abu Ishaq Ibrahim al-Mudari
• Abu Ishaq Ibrahim bin Isa al-Muradi
• Abul-Baqa Khalid bin Yusuf an-Nablusi
• Abul-Abbas Ahmad bin Salim al-Misri
• Abu Abdullah al-Jiyani
• Abul-Fath Umar bin Bandar
• Abu Muhammad at-Tanukhi
• Sharaf-ud-Deen Abdul-Aziz bin Muhammad al-Ansari
• Abul-Faraj Abdur-Rahman bin Muhammad al-Maqdisi
• Abul-Fada’il Sallar bin al-Hasan al Arbali etc.

STUDENTS:

There were hundreds of Imam’s students. Some notables are:

• Alauddin bin Attar
• Ibn Abbas Ahmad bin Ibrahim
• Abul-Abbas al-Ja’fari
• Abul-Abbas Ahmad bin Farah
• Rashid Ismail bin Mu’allim al-Hanafi
• Abu Abdullah al-Hanbali
• AbulAbbas al-Wasiti
• Jamaluddin Sulaiman bin Omar az-Zar’i
• AbulFaraj Abdur-Rahman bin Muhammad
• Badr Muhammad bin Ibrahim
• Shamsuddin Muhammad bin Abu Bakr
• Ash-Shihab Muhammad bin Abdul-Khaliq
• Hibatullah al-Barizi
• Abul-Hajjaj Yusuf bin az-Zaki etc.

HAJJ:

He went to Hajj with his father. His father was very moved by Imam Nawawi’s piety. Imam Nawawi was overtaken by a strong fever which remained until the day of Arafah. His father notes about him that he did not moan or complain once traveling in desert to Hajj with a sever fever. When they returned from that Hajj, his father said it was like Allah was pouring knowledge down into Imam Nawawi.

PIETY:

Imam Nawawi is known for his humbleness for the sake of Allah, his asceticism and adherence to the Sunnah lifestyle. He lived an extremely simple life. Some narrations state that all the clothing he possessed was a turban and long gown.

Imam Nawawi is also one of the rare scholars who never married, despite marriage being a blessed Sunnah. This is because he had dedicated his life to the study and spreading of knowledge and hardly had time relax for himself, let alone to care for the rights of a wife or offspring.

At one point in time, he would not eat anything except some bread and olives that his father would send him from time to time from their garden in Nawaa.  Indeed, he refused to eat any of the fruits of Damascus because he feared that orchards, many of which were endowments and for orphans and others, were not handled properly and he feared that the food he would be eating was not from a permissible source. Another reason he gave for not eating the fruit was that much of it was handled through sharecropping and there was a difference of opinion among the scholars concerning the validity of sharecropping. In a footnote, Imam al-Haddaad points out that in reality all of those matters boiled down to one thing: Imam Nawawi was afraid to involve himself in any matter concerning which there was even the slightest doubt.

Cheif Justice Sulaimaan Zara’i narrated that he visited Imam Nawawi on the day of Eid. Imam Nawawi was eating some kind of broth with no meat. He asked Sulaiman to eat with him and he said that is was not appealing to him. Sulaiman’s brother went and bought some roasted meat and sweets. Sulaiman told Imam Nawawi to eat from it and he refused. Sulaiman said to him, ‘O my brother! Is this forbidden?’ He said, ‘No, but it is the food of the tyrants (and extravagant).’

He was also well-known for his modesty. Part of his modesty included never being served by any of his students. At the same time, he continued to serve his students even into his old age.

When someone would go to visit him, he would not sit to socialise because there was not enough room to sit in room due to the room being small in size and full of book. Also, he would sharpen his pens whilst they were present so as not waste time.

An-Nawawi would fast perpetually (every day except the days of Eid). In general, he would only eat once a day, after the last obligatory prayer of the day; and he would only drink once a day, before dawn. When he drank, he would drink cold water out of fear that it may make him drowsy.

BRAVERY:

One day, he was called by king Zhahir Bebris to sign a Fatwa, a way for the king claim religious approval for whatever plan he had. Imam Nawawi came; a skinny man wearing modest clothes. The king commanded him, ‘Sign this Fatwa!’ He read it and refused to sign it. The king got angry and asked why. He replied, ‘Because it contains a clear oppression.’ The king got even angrier and said, ‘Discharge this man from all his positions!’ The king’s servants said, ‘He owns no position at all.’ The king was eager to kill him but Allah prevented him from doing it by putting a fear of it in his heart. When he was asked, ‘Why didn’t you kill him, whereas he had dared to behave so impudent to you?’ The king answered, “By Allah, I feel really low in front of him.’ The king told him to go back to Nawa and he did. The scholars interceded on his behalf but Imam Nawawi refused to return as long the king was alive. One month after this, he passed away.

FIQHI MADHAB AND TAZKIYAH:

Imam Nawawi was a Shafi’ee in Fiqh and he was a Sufi -in the correct and upright meaning of the word- who focused on not only outward knowledge but inward knowledge too; which is the purification of the heart. He writes:

The specifications of the way of the Sufis are five:

1. To keep the Presence of Allah in your heart in public and in private

2. To follow the Sunnah of the Prophet (peace be upon him) by actions and speech

3. To keep away from (unnecessary interaction with) people and from asking them

4. To be happy with what Allah gave you, even if it is less

5. To always refer your matters to Allah

STATUS:

His teacher Imam Muhy-ud-Deen says, ‘Imam Nawawi had three distinctive commendable qualities in his person. If anybody has even one out of these three, people turn to him in abundance for guidance.

1) Having knowledge and its dissemination.

2) To evade completely from the worldly inclinations.

3) Inviting to all that is good (Islam) enjoining virtue and forbidding vice.’

RETURN TO HOMELAND:

Imam Nawawi spent 27 years in Damascus and returned to his homeland Nawa, Syria. This world renowned scholar spend the last moments of his life teaching, moulding and benefitting the people the people of his hometown, along with others.

DEMISE:

After a brief illness, he passed away in the month of Rajab in the year year 676 A.H. He was around 44 years of age. Although he lived a short life, he benefitted the world so much that if a person lived hundreds of years, he would not be able to do what Imam Nawawi did. His resting place is in Nawa, Syria. There is a tree growing over his grave. (May Allah Almighty preserve his blessed grave; damage was done to the stone tomb but the tree survived during the ongoing bloodshed in Syria. May Allah Almighty bring peace, justice and safety for the people there and protect them from tyrants. Aameen.) May Allah fill his grave with Nur and benefit us through him. Aameen.

WORKS:

Imam Nawawi is a scholar whom the entire Ummah in indebted to. Allah Almighty gave him a depth of knowledge which is unparalleled. His contributions in every field, primarily the field fo Hadith, are invaluable and his words, views, teachings, explanations, compilations are studied all across the world. His tirelessness and dedication paid off. He would write and write until his hand felt pain, after which he would recite a couplet of poetry to keep him going. Some of his works are:

• Al-Minhaj bi Sharh Sahih Muslim شرح صحيح مسلم, (is considered the best commentary on Sahih Muslim)
• Riyadh as-Saaliheen رياض الصالحين, (a collection of hadith on ethics, manners, conduct, and is very popular in the Muslim world today)
• Al-Majmu’ sharh al-Muhadhdhab المجموع شرح المهذب, (is a comprehensive manual of Islamic law according to Shafii fiqh)
• Minhaj al-Talibin منهاج الطالبين وعمدة المفتين في فقه الإمام الشافعي, (a classical manual on Islamic Law according to Shafii fiqh)
• Tahdhib al-Asma wal-Lughat تهذيب الأسماء, (biographical Dictionary of Illustrious Men chiefly at the Beginning of Islam)
• Taqrib al-Taisir التقريب والتيسير لمعرفة سنن البشير النذير, (an introduction to the study of Hadith)
• Forty Hadiths (al-arbaʿīn al-nawawiyya) الأربعون النووية, (possibly the most celebrated Arba’in work across the world, published along with numerous commentaries)
• Kitab al-Adhkar الأذكار المنتخبة من كلام سيد الأبرار, (is a collection of Sunnah supplications)
• Manasik متن الإيضاح في المناسك, on Hajj rituals
• Ma Tamas ilayhi hajat al-Qari li Saheeh al-Bukhaari ما تمس إليه حاجة القاري لصـحيح البـخاري,
• Tahrir al-Tanbih تحرير التنبيه,
• al-Tibyan fi adab Hamalat al-Quran التبيان في آداب حملة القرآن,
• Adab al-fatwa wa al-Mufti wa al-Mustafti آداب الفتوى والمفتي والمستفتي,
• al-Tarkhis fi al-Qiyam الترخيص بالقيام لذوي الفضل والمزية من أهل الإسلام,
• Sharh Sunan Abu Dawood
• Sharh Sahih al-Bukhari
• Mukhtasar at-Tirmidhi
• Tabaqat ash-Shafi’iyah
• Rawdhat al-Talibeen
• Bustan al-Arifin