The Prophet’s Recommendation Allah bless and greet him – to Ibn `Abbas in Which He Describes the Habits A Believer Must Have With Allah Almighty

Al-Tirmidhi narrated from Ibn `Abbas – Allah be well-pleased with both of them! – that he said:

“I was [riding] behind the Prophet one day and he said to me: ‘O my boy! I shall teach you certain words. Keep Allah [with you], and He shall keep you. Keep Allah [with you], and you shall find Him facing you. If you ask for something, ask Allah. If you seek help, seek it from Allah. Know with certainty that if the entire Community gather together to support you, they can benefit you nothing except in what Allah has foreordained for you; and if they gather together in order to harm you, they can harm you in nothing except in what Allah has foreordained against you. The quills have been raised and the records are dry.’”

Imam Ahmad added in his narration: “Seek to know Allah in the time of prosperity and He shall know you in the time of affliction. Know that perseverance in the face of what you hate is an immense good, that help lies with patience, deliverance with trial, and with hardship goes ease.”

NOTES 1 Narrated from Ibn `Abbas by Ahmad in his Musnad with a sound chain as stated by Shaykh Ahmad Shakir

His Recommendation to Ibn `Umar, Allah Be Pleased With Both of Them

Al-Tirmidhi narrated from Ibn `Umar raDiy-Allahu-anhu.gif – Allah be well-pleased with both of them! – that he said: “Allah’s Messenger held my shoulders1 and said: ‘Be in the world as if you were either a stranger or a traveller, and count yourself as one of those who lie in their graves.’”2

Al-Nasa’i's3 and Ahmad’s narrations have the following addition at the beginning of the hadith: “Worship Allah as if you see Him.”4

This recommendation contains the exposition of the stages of spiritual travel and wayfaring toward the station of the Supreme Sovereign King. These three stages include all the abodes of travelers and the stations of those who have arrived. We have made an extensive and valuable study of this narration, which we shall cite further down, if Allah wills.

NOTES: 1 Al-Tirmidhi’s wording has “held part of my body,” but the shaykh used the wording of al-Bukhari. The latter narrated the hadith without the clause “and count yourself as one of those who lie in their graves.”

2 Narrated by al-Bukhari as mentioned, al-Tirmidhi, Ibn Majah, Ahmad

The Prophet’s Description of the Deeds By Which a Muslim Becomes Beloved of Allah and of People

Ibn Majah narrated from Sahl ibn Sa`d al-Sa`idi raDiy-Allahu-anhu.gif — Allah be well-pleased with him — that he said: “A man came to the Prophet and said: ‘O Messenger of Allah, show me a deed which, if I perform it, Allah will love me, and people will love me.’ The Prophet replied: ‘Renounce the world and Allah will love you, and renounce what lies in the hands of people and they will love you.’”1

1 Also narrated by al-Tabarani in al-Kabir …

The Prophet’s Recommendation That None Be Burdensome Nor Covetous Among People, And To Perform One’s Prayer Intensely For It May Be One’s Last

Narrated from Sa’d ibn Abi Waqqas raDiy-Allahu-anhu.gif : A man came to the Prophet and said: “O Messenger of Allah, advise me!” He replied: “Expect nothing from what people possess. Beware of greed, for it is immediate poverty. Perform your prayer as one departing. Beware of what one apol ogizes for.”1

NOTES 1 Narrated by al-Hakim (4:326) who declared it sahiih,…

The Prophet’s Recommendation To Hasten To Do Good Deeds Without Procrastination Nor Laziness, Before Involvement With Concerns And Unforeseeable Obstacles

It is narrated from Abu Hurayra raDiy-Allahu-anhu.gif – Allah be well-pleased with him — that the Prophet said: “Hasten to good deeds before seven [deadlines]! Are you waiting for poverty to make you oblivious? Or wealth to turn you into an oppressor? Or debilitating illness? Or hoary senility? Or sudden death? Or the Antichrist – what a loathsome wait! Or the Hour [of Resurrection]? Indeed, the Hour is hardest to bear and most bitter!”

Al-Tirmidhi narrated it and declared it hasan, while al-Hakim declared its chain sahih as stated in al-Mundhiri’s Targhib and in Fayd al-Qadir.1

NOTES 1 Al-Tirmidhi declared it hasan gharib….

The Prophet’s – Allah bless and greet him – Prohibition Against Being A Conformer, Rather, Let One Practice Goodness And Follow Truth

It is narrated from Hudhayfa raDiy-Allahu-anhu.gif — Allah be well-pleased with him — that he said: Allah’s Messenger said: “Do not be conformers who say: ‘If people do good we shall do good, and if they do wrong we shall do wrong.’ Rather, make yourselves ready to do good if people do good, and, if they do wrong, not to do wrong.”

Al-Tirmidhi narrated it and declared it hasan, as stated in al-Targhib and elsewhere.1

NOTES 1 Al-Tirmidhi declared it hasan gharib. It is narrated by al-Bukhari in al-Tarikh al-Kabir (4:367 #3169) with the wording: “Do not be conformers who turn with every wind.”

The Prophet’s Recommendation Of Truthfulness And His Description Of Its Excellent Effects; His Warning Against Lying and His Description Of Its Evil Effects

It is narrated from Ibn Mas’ud raDiy-Allahu-anhu.gif – Allah be well-pleased with him — that he said: “Allah’s Messenger said: ‘You must be truthful! Verily, truth leads to righteousness, and righteousness leads to Paradise. One is ever truthful and pursues truthfulness until he is recorded, in Allah’s presence, as most-truthful-and-trustful (siddiq). Beware of lying! Verily, lying leads to depravity, and depravity leads to Hellfire. One constantly lie and pursues falsehood until he is recorded, in Allah’s presence, as a liar.’”

The above is narrated by al-Bukhari, Muslim, Abu Dawud, and al-Tirmidhi, who declared it sahih – the above is the latter’s wording – as mentioned in al-Targhib and elsewhere.1

The Prophet here recommends truthfulness. That is truthfulness of speech in harmony with the practical aspect of the Law; truthfulness of deeds with sincerity of intention for the sake of Allah Almighty; and truthfulness in states which are acquired through close attention (muraqaba) to Allah.

Then he showed that the realization of truthfulness brings one to rightousness (birr), which lexically signifies “vast and abundant goodness.” What is meant here is vast and abundant goodness of faith, and the realization of the many, magnificent branches of faith.

Allah said: {It is not righteousness that you turn your faces to the East and the West; but righteous is he who believes in Allah and the Last Day and the angels and the Scripture and the Prophets; and gives his wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observes proper worship and pays the poor due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the God fearing.} (2:177)

Reflect on Allah Almighty’s saying: {Such are they who are sincere} after He enumerated the branches of righteousness. Compare this with the Prophetic hadith in this chapter, and you will understand what is meant.

The Prophet also showed that whoever realizes righteousness in faith, such realization will make him reach Paradise.

Then the Prophet warned against lying in word, deeds, and states. He showed that lying eventually leads to depravity (fujur), which, at the root, signifies “something passing its limit.” What is meant here is that lying leads the liar to trespass the lawful bounds imposed on him by Allah Who decreed that he should stop at those limits. The Prophet showed that such depravity leads one to Hellfire without fail. Thus speech, deeds, states, and stations are all interrelated. Each leads to the other and produces effects in goodness or evil.

The Immense Merit of Love Based on Belief And Its Consequence

It is narrated from Ibn Mas’ud raDiy-Allahu-anhu.gif – Allah be well-pleased with him — that he said: “A man came to the Allah’s Messenger and said: ‘O Messenger of Allah! What do you think about a person who loves a people but did not join them?’ That is: He was not able to do what they do.

The Prophet said: ‘Each is with those he loves.’” Bukhari and Muslim narrated it.

[Abu Dawud]1 also narrated from Anas raDiy-Allahu-anhu.gif – Allah be well-pleased with him — that he said: “I saw the Companions of Allah’s Messenger rejoice for something more than any other thing for which I ever saw them rejoice: A man said: ‘O Messenger of Allah! What if someone loves someone else for his excellent deeds, but does not do as he does?’2

The Prophet said: ‘Each is with those he loves.’” See al-Mundhiri’s al-Targhib.

The Prophet’s Admonition Against Harboring Suspicion and His Description of A Muslim’s Duty Toward His Brother

It is narrated from Abu Hurayra raDiy-Allahu-anhu.gif – Allah be well-pleased with him — that he said: “The Prophet said: ‘Beware of harboring suspicion, for suspicion is the most deceitful discourse of all. Neither search out nor spy on others. Do not contend with one another, nor envy one another, nor harbor hostility nor enmity for one another. Rather – O Allah’s servants! – be brethren as Allah commanded you.

‘The Muslim is brother to the Muslim. He does not wrong him. He does not humiliate him. He does not demean him. Godwariness is right here! Godwariness is right here! Godwariness is right here!’ – he pointed to his chest three times. ‘It is evil enough that one should demean his Muslim brother. All of the Muslim is sacred to the Muslim: his life, his property, and his honor.’”

Muslim’s narration adds: “Verily, Allah Almighty does not look at your appearances and your possessions; but He looks at your hearts and your deeds.”

The hadith master al-Mundhiri said: “Malik, al-Bukhari, Muslim, Abu Dawud, and al-Tirmidhi narrated it.1 The wording above is Muslim’s, and it is the most inclusive narration.” He means the latter in the sense of collating all of them together, as becomes clear after examining the narration in Sahih Muslim.

The Prophet’s Recommendation That Each Believer Be Full of Concern Over What Benefits Him (or Her) In His (or her) Religion And Everyday Existence, Asking For Allah’s Help; His Urging the Believer To Work And Beware of Frustration And Laziness

Muslim narrated from Abu Hurayra raDiy-Allahu-anhu.gif – Allah be well-pleased with him — that he said: “Allah’s Messenger said: ‘The strong believer is better and more beloved to Allah than the weak one, but in each of them there is great goodness. Be full of concern over what benefits you. Seek Allah’s help and do not get frustrated. If something bad happens to you, do not say: if only I had done such and such, then such and such would have happened. Say: Allah foreordained it to take place, and whatever Allah wishes, He does. For ‘if only’ begins Satan’s work.”1

The Prophet’s Recommendation Of Godwariness In Private and In Public

It is narrated from Mu’adh raDiy-Allahu-anhu.gif – Allah be well-pleased with him — that Allah’s Messenger said: “Be wary of Allah wherever you are. Follow up your wrongdoing with a good deed which shall erase it. Treat people with great kindness.”

Al-Tirmidhi narrated it and said it is hasan sahih.1

Al-Tabarani also narrated, with a chain from Abu Salama whose narrators are trustworthy, from Mu’adh – Allah be well-pleased with him: “I said: ‘O Messenger of Allah, advise me.’ He replied: ‘Worship Allah as if you see Him. Count yourself among the dead. Remember Allah at every rock and every tree. If you did wrong, then do good next to it; secret for secret, open deed for open deed.’”

The above wording is that of al-Targhib. The author said: “Abu Salama did not actually meet Mu’adh.”2

NOTES 1 Al-Tirmidhi narrated it from Abu Dharr…

The Prophet’s Recommendation of Filial Piety and Modesty in the Custody of One’s Eyes

It is narrated from Ibn ‘Umar – may Allah be well-pleased with both of them – that the Prophet said: “Keep filial piety with your parents so that your children shall keep filial piety with you, and practice virtue so that your womenfolk shall be virtuous.”1

The Prophet’s Description Of The Attributes That Place One In The Shade of Allah — Almighty and Exalted

It is narrated from Abu Hurayra raDiy-Allahu-anhu.gif – Allah be well-pleased with him: “I heard Allah’s Messenger say: ‘Seven shall be those whom Allah grants shade the day that there shall be no shade except His:

• The equitable leader;

• A young man who grew up worshipping Allah — Almighty and Exalted –;

• A man whose heart is attached to the mosques;

• Two men who loved one another for Allah’s sake, meeting for that

reason and parting for that reason;

• A man who was invited by a woman of distinction and beauty

but said to her: Verily I fear Allah — Almighty and Exalted –;

• A man who gave in charity but kept it secret so that his left hand did not

know what his right hand expended;

• A man who remembered Allah in seclusion, whereupon his eyes wept.’”

Narrated by the Two Shaykhs [Bukhari and Muslim] and others. The Prophet mentioned in many of his hadiths a vast array of those whom Allah shall place in His shade. One of the scholars of hadith gathered those narrations in a monograph, and the reader can look them up there.1

The Prophet’s Warning Against One’s Uttering A Word Without First Ascertaining What One is Saying

It is narrated from Abu Hurayra raDiy-Allahu-anhu.gif — Allah be well-pleased with him — that he heard Allah’s Messenger say: “Verily Allah’s servant may u tter a word without first bringing it to light [whether it is a good or a bad word], and because of it will stumble into the Fire a distance greater than what lies between East and West.” The Two Shaykhs narrated it.

Al-Tirmidhi narrated it in the following wording: “Verily a man shall utter a word he deems innocuous, and fall headlong for it a distance of seventy years.”

Al-Hakim narrated it in the following wording: “Verily a man shall utter a word which he thinks of little consequence, and fall headlong for it into the Fire a distance of seventy years.”

Al-Bayhaqi narrated it in the following wording: “Verily Allah’s servant shall say a word and not mean to say it except to make his gathering laugh – and fall headlong for it a distance greater than what lies between the heaven and the earth. Verily a man shall fall, because of his tongue, harder than he could ever fall from his feet.”

Abu al-Shaykh also narrated with a fair chain from Anas – Allah be well-pleased with him — that Allah’s Messenger said: “Lo! Verily a man among you may speak a word so as to make the people laugh, and because of it plummet farther than the heaven. Lo! Verily a man among you may speak a word so as to make his friends laugh, and Allah Almighty and Exalted shall become angry with him because of that word, and not accept anything from him, until He enters him into the Fire.”

The reader can look up these collected narrations in al-Mundhiri’s Targhib.

The Prophet’s Description of the States of People in the World and Their Consequences in the Hereafter

It is narrated from Abu Kabsha al-Anmari raDiy-Allahu-anhu.gif — Allah be well-pleased with him — that he heard the Prophet say: “I shall swear an oath to three things. I shall tell you what these three things are, so remember this well:

[1.] No property is ever diminished by the giving of charity.

[2.] No servant [of Allah] is ever unjustly mistreated and yet bears it patiently, except Allah shall increase him in good reputation.

[3.] No servant [of Allah] begins to solicit charity except Allah Almighty and Exalted initiates poverty for him.”

He also said: “I shall tell you something which you must remember well. The world belongs to one of four kinds exclusively:

[1.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed property and knowledge, by means of which he seeks to protect himself from His Lord’s displeasure and strengthen family ties, knowing that Allah Almighty and Exalted owns rights over that property and knowledge. This is truly the best of stations.

[2.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed knowledge but not property, who is truthful in his intention and says: ‘If I had property I would do the deeds of So-and-so.’ His status is according to his intention, and the reward of each of the two is exactly the same.

[3.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed property but not knowledge, who gropes aimlessly with his property without knowledge, not seeking to protect himself from His Lord’s displeasure with it, nor strengthening family ties with it, not recognizing that Allah Almighty and Exalted owns rights over that property. This is truly the worst of stations.

[4.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed neither property nor knowledge, who says: ‘If I had property, I would use it to do the [evil] deeds of So-and-so.’ His status is according to his intention, and the burden of each of the two is exactly the same.”

Narrated by al-Tirmidhi who declared it hasan sahih, and Ibn Majah.1

The meaning of “begins to solicit charity” is: begging and asking for people’s property when one is not pushed by necessity. As for one pushed by necessity, he is allowed to ask to whatever extent is necessary if unable to meet his need through work and the like.

The meaning of “I would do the deeds of So-and-so” in the first instance is: I would give in charity and perform good deeds just as that wealthy, generous, and Godwary person is doing. In the second instance it means that he formed the intention, if he had property, to grope aimlessly and commit transgressions with it such as So-and-so does, squandering and sinning with it. Through such an intention, the other person’s offense becomes his also.

The Prophet’s Description of the Deeds of Mercy and Their Effects

It is narrated from Abu Umama raDiy-Allahu-anhu.gif — Allah be well-pleased with him — that he said the Prophet said: “Good deeds protect one from a bad death. Charity given in secret extinguishes the Lord’s wrath. And upholding family ties increases one’s life.”1

Another version adds: “Every good deed is a charity. The people who do good deeds are a charity. The people who do good in the world are the people of good in the hereafter. The people that do evil in the world are the people of evil in the hereafter. The first to enter Paradise will be the people who did good.”2

The Prophet’s Exposition of the Obligation of Loving Him Above All Other Created Beings

It is narrated from Anas raDiy-Allahu-anhu.gif — Allah be well-pleased with him — that he said the Prophet said: “None of you believes until I am more beloved to him than his father, his son, and all people.” This narration is agreed upon [i.e. narrated by Bukhari and Muslim].

The Prophet’s Description of the Attributes By Which the Believer Obtains the Sweetness of Faith

It is narrated from Anas raDiy-Allahu-anhu.gif — Allah be well-pleased with him — that the Prophet said: “There are three traits by which, if they are found in a person, that person shall obtain the sweetness of faith:

[1.] One to whom Allah and His Messenger are dearer than anyone else besides them;

[2.] who loves someone for no other reason than Allah’s sake;

[3.] and who loathes to return into unbelief after Allah has saved him from it as much as he would loathe to be thrown into a furnace[: That person shall obtain the sweetness of faith].

Another versions states: “There are three traits by which, if they are found in a person, that person shall obtain the sweetness and taste of faith:

[1.] One to whom Allah and His Messenger are dearer than anyone else besides them;

[2.] who loves in the way of Allah and hates in the way of Allah;

[3.] who would consider that the kindling of a great furnace and his falling into it are lovelier to him than to associate anything or anyone with Allah Almighty and Exalted. Narrated by the Two Shaykhs, al-Tirmidhi, and al-Nasa’i.

What Was Conveyed About the Rights of Muslims Over One Another

It is narrated from Abu Hurayra raDiy-Allahu-anhu.gif that he said Allah’s Messenger said: “The rights of a Muslim over a Muslim are six.” He was asked: “And what are they, O Messenger of Allah?” He replied:

“

[1.] When you meet a Muslim, greet him [with al-salamu 'alaykum].

[2.] When he invites you, respond to his invitation.

[3.] When he seeks your faithful advice advise him faithfully.

[4.] When he sneezes and glorifies Allah [by saying al-hamdu lillah]

invoke Allah’s mercy upon him.

[5.] When he falls sick visit him.

[6.] When he dies follow his funeral.”

It was narrated by Muslim, while al-Bukhari narrates only five items.

Concerning the Warning Against Envy and Hatred Which Are the Disease That Caused the Destruction of Nations

It is narrated from al-Zubayr ibn al-’Awamm raDiy-Allahu-anhu.gif that Allah’s Messenger said: “The disease of previous nations has crawled its way to you: envy and hatred. Hatred is the shearer (al-haliqa). It does no shear hair but it shears religion. By the One in Whose hand is Muhammad’s soul! You shall never enter Paradise until you believe, and you shall never believe until you love one another. Shall I inform you of something which, if you do it, you shall love one another?” They said: “Yes, O Messenger of Allah!” He said: “Spread salaams among yourselves.”

The Exposition of the Rights of the Road and Its Etiquette

It is narrated from Abu Sa’id raDiy-Allahu-anhu.gif that Allah’s Messenger said: “Beware of sitting in the pathways.” They said: “O Messenger of Allah, We have necessities which we address in our gatherings.” He replied: “If you must have your gatherings, then give the road its right.” They said: “O Messenger of Allah, and what is the right of the road?” He said: “

[1.] Lowering the gaze,

[2.] Refraining from harm,

[3.] Returning the salaam,

[4.] Commanding good and forbidding evil.

It was narrated by the Two Shaykhs. It is also narrated by Abu Dawud whose narration adds: “And giving directions.” Al-Tabarani’s version adds: “And rescuing the one in sorrow.”

The Exposition That Whoever Fears Allah ( Hastens To Salvation From His Punishment Through Obeying Him)

It is narrated from Abu Hurayra raDiy-Allahu-anhu.gif that Allah’s Messenger said: “He who fears [for his profit] travels early in the night, and he who travels early in the night reaches home early. Lo! Truly Allah’s ( merchandise is dear. Lo! Truly Allah’s merchandise is Paradise.”

Al-Tirmidhi narrated it and said: hasan gharîb, also al-Hakim who declared it sahîh, and al-Dhahabi confirmed it.

The Exposition of the Immense Merit of Bringing Deliverance to A Muslim, Covering Up His Condition, Facilitating His Case and Helping Him, and the Immense Merit of Pursuing Knowledge and Gathering in Order to Recite Allah’s Book and Study It Together

It is narrated from Abu Hurayra raDiy-Allahu-anhu.gif that he said Allah’s Messenger said:

“Whoever dispels one of the worldly cares of a believer, Allah (may His Majesty be exalted) shall dispel one of the cares of the Day of Judgment for him.

“Whoever shields a Muslim, Allah (may His Majesty be exalted) shall shield him in the world and the hereafter.

“Whoever facilitates something for someone in difficulty, Allah (may His Majesty be exalted) shall facilitate things for him in the world and the hereafter.

“Allah ever provides help to His servant as long as His servant is providing help to his brother.

“Whoever treads a path in which he pursues knowledge, Allah (may His Majesty be exalted) shall facilitate for him a path to Paradise.

“No people gather in one of Allah’s houses to recite Allah’s Book and study it together except tranquility descends upon them, mercy envelops them, angels surround them, and Allah (may His Majesty be exalted) mentions them among those who are with Him.

“And whoever is delayed by [scarcity of] deeds, his lineage shall in no way quicken him.”

Narrated by Muslim as well as al-Tirmidhi, Abu Dawud, Ibn Majah, Ahmad, and al-Darimi.

The Exposition of the Servant’s Responsibility on the Day of Judgment

It is reported from Abu Barza al-Aslami raDiy-Allahu-anhu.gif that Allah’s Messenger said: “The two feet of Allah’s servant shall not move one inch (lâ tazûl) on the Day of Judgment until that servant is asked about four things:

[1.] His life: to what purpose did he spend it?

[2.] His knowledge: how did he put it into practice?

[3.] His property: how did he acquire it and how did he spend it?

[4.] His body: in doing what did he wear it out?”

Al-Tirmidhi narrated it and said it is hasan sahîh. [Also al-Darimi.]

Al-Bazzar, al-Bayhaqi, and al-Tabarani also narrated it with a sound chain – as stated in many places of al-Mundhiri’s al-Targhib wa al-Tarhib – [also al-Darimi] from Mu’adh ibn Jabal raDiy-Allahu-anhu.gif that he said Allah’s Messenger said: “The two feet of Allah’s servant shall not move one inch on the Day of Judgment until that servant is asked about four qualifications (khisâl):

[1.] His life: to what purpose did he spend it?

[2.] His youth: in doing what did he wear it out?

[3.] His property: from where did he earn it and how did he spend it?

[4.] His knowledge: to what use did he put it?”

His Sermon ( in Which He Urges To Hold Fast to Allah’s Book and Conform Fully to His Guidance )

It is reported from Jabir raDiy-Allahu-anhu.gif that he said: “When Allah’s Messenger gave a public address his eyes would redden, his voice go up, and his anger flare, as if he were haranguing an army. He would say:

To proceed: Truly the most truthful of all speech is Allah’s Book, and truly the best guidance is the guidance of Muhammad. The worst of all matters are newfangled matters. Every newfangled matter is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.

The Hour is about to come to you suddenly. I was sent together with the Hour like these [two fingers]. The Hour is coming to you in the morning, it is already touching you!

I am nearer to every believer than his own soul. Whoever leaves behind property, it belongs to his dependents. Whoever leaves behind a debt or destitute dependents, the debt is on me and so is the expense of his dependents. I am the protecting friend (walî) of the believers.”

It is narrated by Imam Ahmad, Muslim, al-Nasa’i, and Abu Dawud as stated in [al-Suyuti's] al-Jami` al-Saghir wa Sharhihi al-Kabir.

His Sermon in the First Jum`a He Prayed in al-Madina al-Munawwara

Ibn Jarir al-Tabari said:

Yunus ibn `Abd al-A`la said: Ibn Wahb told us: From Sa`id ibn `Abd al-Rahman al-Jamhi: News reached the latter that in the Prophet’s khutba in the first Jum`a that he prayed in al-Madina MHMD, among the Banu Salim ibn `Amr ibn ‘Awf, he said:

“Praise and glory to Allah!

I praise and glorify Him,

I seek His help and forgiveness,

I seek His guidance,

I believe in Him and do not deny Him,

and I take as my enemy those who deny Him.

I bear witness that there is no God except Allah

alone without partner,

and that Muhammad is His worshipper and Messenger

whom He sent with right guidance and the true Religion,

with light and admonition,

after an interval of time without Messengers,

in which knowledge had waned,

misguidance had spread among people,

time had become short,

the Hour had dawned, and the end is near.

Whoever obeys Allah and His Prophet has followed right,

and whoever disobeys them has gone astray,

wasted his opportunity, and truly gone far into misguidance.

I call upon you to fear Allah!

Truly the best to which a Muslim can call another Muslim

is that he urges him to seek the hereafter

and command him to fear Allah.

Beware, therefore, when {Allah bids you beware of Him} (3:28).

There is no better faithful advice than this.

There is no better admonition than this.

Truly it is a safeguard (taqwâ) for anyone that heeds it

in true Godwariness (wajal) and devout fear.

Truly it is trusty help toward what you seek of the hereafter.

Whoever sets aright what lies between himself and Allah

in matters both private and public,

intending nothing thereby other than Allah’s countenance:

it will be for him a reminder in his worldly existence

and provision for him after death,

when a human being finds himself depending solely

upon the deeds he has sent forth,

and whatever else, he will long that there might be

a mighty space of distance between it and that (evil).

{Allah bids you beware of Him.

And Allah is full of pity for (His) bondmen} (3:30).

By the One Whose Word is true

and Who discharged His promise:

it shall not be otherwise than what I have described!

For He says – Exalted and Almighty:

{The sentence that comes from Me cannot be changed,

and I am in no wise a tyrant unto the slaves} (50:29).

Beware Allah in your worldly matters

as well as your otherworldly ones,

in secret and openly.

For whoever fears Allah, He shall absolve him of his evils

and grant him a great reward.

Whoever fears Allah has achieved a huge victory.

Truly fear of Allah protects one from what He detests.

It protects one from His punishment.

It protects one from His wrath.

Truly fear of Allah makes one illustrious

and raises one’s rank.

Take your share but do not fall short regarding Allah’s side.

Allah has taught you His book

and made plain for you the way to Him,

so as to make known (li ya`lama) those who are truthful

and to make known the liars.

Therefore, excel in goodness

just as Allah has excelled in goodness toward you.

Take His enemies for your enemies.

{And strive for Allah

with the endeavor which is His right.

He has chosen you }

{and has named you Muslims} (22:78)

{that he who perished might perish by a clear proof and he who survived might survive by a clear proof (8:42).

And {There is no strength save in Allah} (18:39)

so remember and mention Allah abundantly

and work for what comes after death!

Whoever sets aright what lies between himself and Allah,

Allah shall give him sufficiency

in what lies between himself and humankind.

That is because Allah pronounces judgment on mankind

while they do not pronounce judgment against Him;

and He owns rights over them

while they own no right over Him.

Allah is greatest!

And there is no change nor power

but with Allah the Exalted, the Almighty!”

The hadith master Ibn Kathir said: “This is how Ibn Jarir narrated it, and there is omission of the Companion (irsâl) in its chain of transmission.” Then he went on to say: “Al-Bayhaqi said: ‘Chapter of the First Sermon Delivered by Allah’s Messenger when he arrived in al-Madina.’” Then Ibn Kathir mentioned al-Bayhaqi’s chain to Abu Salama ibn `Abd al-Rahman ibn ‘Awf who said: “This was the first sermon delivered by Allah’s Messenger when he first took up residence in it. He glorified Allah and praised Him as becomes Him then he said:

To proceed: O people!

Send forth [good deeds] for your own sakes.

You know full well – by Allah! -

that one of you may be struck down (layus`aqanna)

whereupon he shall surely leave his sheep without shepherd.

Then his Lord shall surely say to him

- without any translator nor doorkeeper

between him and his Lord:

‘Did my Messenger not come to you

and convey [My message] to you?

Did I not provide you with property and favor you?

What, then, did you send forth for yourself?’

The servant will then look right and left

but he will not find anything.

He will look in front of him and see nothing but Hell-Fire.

Therefore, whoever among you is able

to protect his face from the Fire,

even with half a date, let him do so.

And if he does not find half a date,

then with a good word.

For through that good word his good deed

shall be repaid tenfold and up to seven hundredfold.

Peace be upon you and upon Allah’s Messenger,

and Allah’s mercy and His blessings.”

Then Allah’s Messenger spoke another time and said:

Truly the best discourse is Allah’s Book!

He has achieved success,

he in whose heart Allah adorned it,

entering him into Islam after unbelief,

whereupon he chose it above the speech of all mankind.

Truly it is the most beautiful speech and the most eloquent.

Love those whom Allah loves!

Love Allah with all your hearts!

Do not grow weary of Allah’s discourse and remembrance!

Let not your hearts harden against it!

For whoever chooses Allah and prefers Him,

He has named it His favored one among all deeds,

His favored one among all worshippers,

and the most becoming of all speech,

above all that mankind was ever given,

both the licit and the unlawul.

Therefore, worship Allah

and do not worship anything together with Him!

Fear Him as He ought to be feared!

Confirm to Allah whatever righteous word

you say with your mouths!

Love one another with Allah’s spirit among yourselves!

Truly Allah hates that His covenant be broken.

Peace upon you all, and Allah’s Mercy, and His blessings.

Ibn Kathir said, after narrating the above: “This path of transmission is also missing the Companion-link except that it strengthens the one before it, even if the wording differs.”

Narrated from Ibn `Abbas by Ahmad in his Musnad with a sound chain as stated by Shaykh Ahmad Shakir in his edition (3:194 #2669); al-Tirmidhi in his Sunan with two similar chains, and he graded it hasan sahîh; al-Bayhaqi in al-Asma` wa al-Sifat (1:188 #126) as part of his explanation of Allah’s attributes al-Dârr al-Nâfi` (“The Bringer of Harm and of Benefit”) with a sound chain as stated by its editor `Abd Allah al-Hashidi; and Abu Ya`la al-Musili in his Musnad (4:430 #2556). Some versions mention the wording “and you shall find Him in front of you” (tajidh u amâmak), while al-Tirmidhi’s version has “and you shall find Him facing you” (tajidhu tujâhak). Ibn Rajab al-Hanbali cites it in his Jami` al-`Ulum wa al-Hikam (“The Compendium of the Sciences and the Words of Wisdom”) and declares it authentic (1:359-361). Al-Nawawi cites it in Riyad al-Salihin and as the nineteenth of his “Forty Hadiths.” Al-Tirmidhi’s wording has “held part of my body,” but the shaykh used the wording of al-Bukhari. The latter narrated the hadith without the clause “and count yourself as one of those who lie in their graves.” Narrated by al-Bukhari as mentioned, al-Tirmidhi, Ibn Majah, Ahmad through two chains other than that mentioned below, Ibn Hibban in his Sahih (2:471 #698), al-Bayhaqi in al-Sunan al-Kubra (3:369 #6304), al-Tabarani in al-Kabir (1:59 #63, 12:398 #13470, 12:418 #13538) and Musnad al-Shamiyyin, Abu Nu`aym in the Hilya (1:386 #1105), Ibn Mubarak in al-Zuhd (#5), and al-Quda`i in Musnad al-Shihab (1:373-374 #644-645).

In his al-Sunan al-Kubra, book of Raqa`iq, as mentioned by al-Arna`ut in Sahih Ibn Hibban (2:473n.), citing Tuhfa al-Ashraf (5:481).

Narrated by Ahmad with a sound chain as stated by Shaykh Ahmad Shakir in the Musnad (5:398 #6156) and Abu Nu`aym in the Hilya, both from al-Awza`i as narrated in the latter’s Sunan (p. 33 #52-54), all without the words “and count yourself as one of those who lie in their graves.”

Also narrated by al-Tabarani in al-Kabir (6:193 #5972), al-Hakim in al-Mustadrak (4:313), al-Mundhiri in al-Targhib wa al-Tarhib (4:152 #4679), and al-Quda`i in Musnad al-Shihab (1:373 #643). Al-Mundhiri said: “On this hadith shines a beam from the lights of Prophethood.” The hadith was declared hasan by al-`Iraqi in al-Mughni, al-Nawawi in the “Forty Hadiths,” al-Adhkar, and Riyad al-Salihin, and al-Sakhawi as cited by al-`Ajluni in Kashf al-Khafa`. See also al-Albani’s Sahih Sunan Ibn Majah (#3312).

Narrated by al-Hakim (4:326) who declared it sahîh, Ibn Abi `Asim in al-Ahad wa al-Mathani (4:246 #2249), and al-Bayhaqi in al-Zuhd (p. 86 #101). Dhahabi concurred with al-Hakim in the published editions of the Mustadrak, however, al-Munawi in Fayd al-Qadir (4:329) reported that al-Dhahabi disagreed with al-Hakim concerning it. Ibn Majah narrated it from Abu Ayyub al-Ansari (see Sahih Sunan Ibn Majah) – without the words “Beware of greed, for it is immediate poverty.” Similarly, Ahmad in his Musnad (17:16 #23390) with a fair chain as stated by al-Zayn and Tabarani in al-Kabir (4:154 #3987) with a sound chain as stated in Kashf al-Khafa`.

Al-Tirmidhi declared it hasan gharîb. Also narrated through two chains by al-Quda`i in Musnad al-Shihab (2:31-32 #823-824) Al-Hakim’s grading of sahîh was confirmed by al-Dhahabi. Al-Albani denied al-Tirmidhi’s grading and said that it was da`îf. Of note is al-Tirmidhi’s terminology of using hasan together with gharîb, the latter indicating the singleness of the chain under consideration and the former indicating that more than one chain exist for it, while their combined application indicates that, although single-chained, the hadith deserves, in his view, the grading of hasan. See the section entitled qawl al-Tirmidhi hasan gharîb in Shaykh Nur al-Din `Itr, al-Imam al-Tirmidhi (p. 171). Something similar is narrated from Abu Hurayra by Ibn Hibban in his Sahih (15:199 #6790) with a sound chain as stated by Shaykh Shu`ayb Arna`ut, Muslim through two different chains, Ahmad through five, Ibn Majah with a fair chain as stated by al-Busiri – al-Albani termed it hasan sahîh, Abu Ya`la in his Musnad with a sound chain as stated by its editor Shaykh Husayn Asad, Abu Dawud al-Tayalisi and Ishaq ibn Rahuyah in their Musnads; also from `Abis ibn `Abas al-Ghifari al-Kufi by al-Tabarani with a weak chain as stated by al-Haythami, all listing six items which, moreover, are external eschatological events unrelated to one’s personal condition, unlike the former version. Also narrated from Abu Umama by al-Bayhaqi in Shu`ab al-Iman and from Anas by al-Daylami, both listing five items only.

Al-Tirmidhi declared it hasan gharîb. It is narrated by al-Bukhari in al-Tarikh al-Kabir (4:367 #3169) with the wording: “Do not be conformers who turn with every wind.” Also narrated – in its full wording – mawqûf from `Abd Allah ibn Mas`ud by al-Tabarani in al-Kabir (9:152 #8765). As with the previous hadith, al-Albani contested al-Tirmidhi’s grading and said that it was da`îf.

Also narrated by Ahmad in the Musnad, al-Bukhari in al-Adab al-Mufrad, and al-Daraqutni in his Sunan. Al-Tirmidhi declared it hasan sahîh and cited it from four other Companions. Also narrated by Ibn Majah and Ahmad as part of a longer hadith.

The 1990 edition erroneously states “Al-Tirmidhi.” The wording is actually Abu Dawud’s version.

Narrated by Ahmad and Abu Dawud with sound chains. Al-Tirmidhi narrates something similar (hasan sahîh). This hadith is mass-narrated (mutawâtir) from fifteen or twenty Companions as stated by al-Kattani in his Nazm al-Mutanathir, who cites al-Suyuti, al-Zurqani, Abu Nu`aym, and others to that effect.

Also Ibn Majah and Ahmad, the latter through twenty-three chains from Abu Bakr, Abu Hurayra, and Anas ibn Malik.

Also narrated from Abu Hurayra by Ahmad, Ibn Majah, Malik, and al-Tabarani.

Al-Tirmidhi narrated it from Abu Dharr, Abu Hurayra, and Mu`adh, but applied the grading of hasan sahîh only to the narration from Abu Dharr. Also narrated from the latter by Ahmad with three chains and al-Darimi. Narrated by al-Tabarani in al-Mu`jam al-Kabir and al-Bayhaqi in Shu`ab al-Iman, each with a chain missing the Successor-link. Al-Suyuti declared it hasan in al-Jami` al-Saghir, and al-Munawi did not contradict him in Fayd al-Qadir.

Narrated from Ibn `Umar by al-Tabarani in al-Awsat with a chain of sound narrators except for al-Tabarani’s unidentified shaykh according to al-Haythami in Majma` al-Zawa`id (8:138:139). Both al-Mundhiri in al-Targhib and Ibn Hajar as cited by Ibn `Arraq in Tanzih al-Shari`a (2:227) declared al-Tabarani’s chain fair (hasan).

The hadith is also narrated from Jabir ibn `Abd Allah with the addition: “And whoever is made excuses to but does not accept, shall not be allowed to approach my Pond”: by Abu Nu`aym in al-Hilya (1985 ed. 6:335), al-Hakim (4:154), al-Khatib in Tarikh Baghdad (6:311), and Ibn `Abd al-Barr in al-Tamhid (2:309) all with weak or very weak chains because of Muhammad ibn Yunus al-Kudaymi and/or `Ali ibn Qutayba al-Rifa`i. Ibn al-Jawzi in his Mawdu`at (3:85) cited the latter two narrators as cause for considering the hadith forged, but this grading was rejected by al-Suyuti in al-La`ali` (2:190) and Ibn `Arraq in his Tanzih (2:227).

This is the hadith master Abu Shama in his Amali as well as his monograph Ma`rifa al-Khisal al-Musila ila al-Zilal as mentioned by Muhammad Basiuni Zaghlul in his notes on al-Bayhaqi`s al-Arba`un al-Sughra (p. 68).

Also by Ahmad in his Musnad through two chains, respectively in part and in whole.

Narrated by al-Tabarani in al-Kabir (8:261) with a fair chain as stated by al-Mundhiri in al-Targhib wa al-Tarhib (1997 ed. 2:15=1994 ed. 2:65 #1322), al-Haythami in Majma` al-Zawa`id (3:115), from Abu Sa`id al-Khudri by al-Bayhaqi in Shu`ab al-Iman (3:244-245), and from several other Companions cf. al-Quda`i in Musnad al-Shihab (1:93-94), Abu Nu`aym, Hilya al-Awliya (1985 ed. 6:145), Ibn Hajar, Lisan al-Mizan (4:337) and al-`Ajluni, Kashf al-Khafa (2:29). Al-Haythami also cites the second version of al-Tabarani as weak. Al-Tirmidhi narrates something similar from Anas in his Sunan, book of zakât (hasan gharîb) and in another narration from Abu Dharr by him (hasan gharîb) defines the good deeds that constitute charity as: “smiling in the face of your brother, commanding good and forbidding evil, indicating direction to one who is lost, serving as a blind man’s seeing-eye, removing a rock, thorns, or bones from the road, and emptying your container in someone else’s.”

Narrated by al-Tabarani in al-Awsat.

This hadith is also narrated from Ibn Mas`ud and Abu al-Darda` as stated in Kashf al-Khafa`.

Narrated from Jabir by al-Nasa`i and Ahmad respectively with a sound and a weak chain, from Abu Dawud in part (last paragraph only) and from Ibn Mas`ud by Ibn Majah with a weak chain. The hadith is also sound in Muslim’s narration from Jabir with the wording:

“Every newfangled matter is an innovation and every innovation is misguidance” without mention of the Fire.

Ibn Taymiyya stated in his epistle Minhaj al-Usul in Majmu` al-Fatawa (19:191) that the phrase “every misguidance is in the Fire” is not a sound (sahîh) narration from the Prophet . See the discussion of the various narrations of that hadith adduced by Abu Ghudda and the latter’s confirmation of Ibn Taymiyya’s remark in his appendices on al-Lucknawi’s Tuhfa al-Abrar (p. 139-144). Ibn Kathir, al-Bidaya wa al-Nihaya.