There are three records (of the deeds of men: a record which God pardons not, namely, the associating of any with God; a record which God will not leave (unpunished), namely, the wrongs of (His) servants in respect of one another, until one avenges himself upon another; and a record which God regards not, namely, the wrongs of (His) servants in their relation to God—this rests with God: if He please He may punish them and if He please He may pass them over. —A‘ishah, BA, He who has given cause to complaint to his brother against -himself in regard to his good fame or anything (else), let him be absolved there from to-day, before (the day) when they shall have no dinars* and no dirhams: if he shall have any good work, it shall be taken away from him according to the measure of his complaint, and if he has no good work, the evil works of his companion shall be taken from him, and he shall be made to bear them.
—Abu-Hurayrah, BU. ier | God pardons the sin of all who do not associate anything with Him, except his between whom and his brother there is a deep-rooted hatred; of these will He say, “Leave these two until they get reconciled.’ —Abu-Hurayrah, MU: AB: TI MA.
feae7B J Have ye considered what is a poor man? Verily, the poor man among my people is he who shall come on the day of resurrection with prayers and fastings and almsgivings, and also having reviled this (man) or falsely accused that (man), and having devoured the substance of this (man), and having shed the blood of that (man), and having beaten this (man); for, this (man) will be given (a part) of his good works, and that (man) a part of his good works; so that if his good works fail ere yet what lies against him is decided, (a part) of their faults shall be taken, and imposed upon him, and then shall he be thrown into the fire (of hell).
I heard the Prophet say. ‘Bad the servant (of God) who fancies and cheats himself and forgets the Great, the Most High (God)! Bad the servant (of God) who is haughty and commits iniquity, and forgets the Dominant, the Most High (God); bad the servant who neglects (his duty), and is wanton, and forgets the grave and (its) calamities; bad the servant who is haughty and insolent, and forgets the beginning and the end; bad the servant of God who deceives the world by religion; bad the servant who deceives religion by ambiguities; and’ bad the servant whose covetousness makes him obsequious; bad the servant whom (his) lust leads astray; bad the servant whom (his) greed disgraces.
—Abu-Hurayrah, MU.
—Abu-Hurayrah, MU.
—Asma‘, daughter of ‘Umays, TI: BA. A tale-bearer shall not enter into paradise. —Hudhayiah, BU: MU A faithful believer is not a slanderer, or a shameless, impudent talker. —Ibni Mas‘ud, TI. Presses} The best of God’s servants are those who, when seen, remind of God, and the worst of God’s servants are those who walk about with slander, dividing friends, and seeking to put good men into trouble.
—Abru’r-Rahman b. Ghanm, and Asma‘, daughter of Yazid, AHs BA.
Let none of you call out to his slave, saying, ‘My slave boy!’ or ‘My slave girl!’ nor let a slave call out to his master, saying, ‘My lord!’ but let the master call out to the slave, saying, ‘My young man!’ or ‘My young girl!’ and let the slave call out to the master as ‘My chief!’ for, verily, ye are all slaves, and your Lord is God Almighty.
—Abu-Hurayrah, BU: MU: AB.
Whoso frees a Muslim man (from captivity), he shall be a ransom for him from hell.
—Amru b. ‘Abasah, BG. The best of sadaqah* is the intercession by which a neck is freed (from captivity). —Samurah b. Jundab, BA.
Sa‘d b. Ubadah came to the Prophet, and said, ‘Verily my mother is dead; would it benefit her (soul) if I set a fe887e4 ‘Which slave it is more meritorious to emancipate?’ asked a disciple. “Ihe slave who carries the highest value, and whom his people like,’ was the Prophet’s reply.
—A‘ishah, MA. Any When a man possesses a nearer relation by blood (as his slave), this man becomes free. —Hasan al-Basriy,, from Samurah, TI: AB: IB. When the slave-girl of a man gives birth to a child by that man, she becomes free after his death.
—Ibni ‘Abbas, DA.
‘Aliy separated a mother from her child,’ but the Prophet forbade that, and cancelled the sale.
—Aliy, AB.
Whoso separates a mother from her child, God will divide between him and those dear to him on the day oi resurrection. ' —Abu-Ayyub, TI.
The Prophet of God granted me two youths who were brothers to each other; afterwards I sold one of them. ‘Then the Prophet of God said, ‘What hast thou done with thy young man?’ I told him what I had done with him. Whereupon the Prophet said, “Take him back, take him back.’ —Aliy, TI.
1 By selling them to two different parties.
pres9sae] He who buys a slave, and does not include (with him) his substance, he has nothing to do with it. —Abdu'llah b. ‘Umar, DA. Whoso shall accuse a slave, while he is clear of what he attributes to him, shall be scourged on the day or re-SI —Abu-Hurayrah, BU: MU: TI AB. [eB oo re] We had a female slave, and one of us beat her with the hand. The story reaching the Prophet, he commandsurrection.
ed us, saying, ‘Emancipate her.’ —Mu‘awiyah b. Suwayd b. Muqrin, MU: AB: TTI.
I said, “O Prophet of God! I have a salve-girl who tends my sheep near Mount Uhad and Jawaniyyah; and I went one day to see the sheep, and behold! an wolf had taken away a sheep from the herd; and being a man of the children of Man, I was very sorry like as they are sorry, and I (also) beat her violently.’ The Prophet deemed it a great sin of me, so that I said, ‘O Prophet of God! should I not free her?? The Prophet said, ‘Yes; but bring her to me.’ And when I had brought her to him, he said to her, ‘Where is God?’ She said, ‘In the Heaven.’ ‘And who am I?’ ‘Thou art the apostle of God.’ The Prophet said, ‘Free her for verily she is a Mu‘min* (also).’
—Mu‘awiyah b. al-Hakam, MU. I was scourging my slave with a scourge, when I heard a loud noise calling from behind me, “Take care, O Abu Mas‘ud!’ but I did not recognize the voice because of the rage I was in; but when it came near me, lo! it was the Prophet. He said, “Take care, O Abu-Mas‘ud!’ take care, O Abu-Mas‘ud!’ whereupon I threw the scourge out of my hand. The Prophet said, ‘O Abu-Mas‘ud! know that God has more power over thee (to punish thee) than what thou hast over this young man.’ I said, ‘I will never again strike a slave after this, and I am going to set him free.’ The Prophet said, ‘If thou do it not, thou wilt surely enter the fire (of hell).’ —Abu-Mas‘ud al-Badriy, BU: MU: AB: TT. [Rees pe Whoever kills his slave, we will kill him; and whoever mutilates his slave, we will mutilate him; and whoever castrates his slave, We will castrate him (also).
—Samurah, AB: NA: IB.
Whoso holds fast to my example during the corruption of my people, he shall have the reward of an hundred martyrs.
—Abu-Hurayrah, BA.
A time will come over men when the steadfast among them in his religion shall be like him who holds a live coal in (his) hands.
—Anas, TI. The Prophet was told that a certain man had killed himself: whereupon he said he would not offer his. funeral prayer. —Jabir b. Samurah, AB peeg02 4 Whoso shall throw himself from (the top of) a mountain and kill himself, shall be in the fire of hell, for ever and evermore; and whoso shall take poison and kill himself, shall be in the fire of hell, for ever and evermore; and whoso shall kill himself with iron, shall be in the fire of hell, for ever and evermore.
—Abu-Hurayrah, BU: MU: AB: TI: NA. bape Lecand I were indeed reckless if I drank panacea, or hang about me an amulet, or spoke words as my soul prompted me.
Beware of suspicion! for, verily, nothing is more false than suspicion; and be not inquisitive, nor overhear anything, nor dispute anything with another, nor envy one another, nor hate one another, nor leave one another in the lurch; and be ye all servants of God and brothers to one another, like as God has commanded you.
—Abu-Hurayrah, BU: MU: AB: TI: MA.
Verily God has granted to all who have rights their respective rights: no testament is (lawful) in favour of an heir. —Amru b. Kharijah, AB: NA: IB.
God says: “The son of Man aggrieves Me when he abuses Time, whereas I am Time: in My hand is all affair —I change the night and the day.’
—Abu-Hurayrah, BU: MU: AB: MA. S590 Feu When the son of Man enters on the morning of a day, verily his whole body stretches out (as it were) its hands to beg of the tongue, saying, “Fear God Almighty in respect of ourselves, for verily we are with thee: ii thou goest straight on, we shall also go straight, and if thou goest crooked, we shall also go crooked.’
—al-Khudriy, TI. Le G0S so I said, ‘O Prophet of God! tell me of a thing which I may hold fast.’ ‘Say thou,’ said the Prophet, “My Lord is God Almighty; and then keep straight on.’ I said, “O Prophet of God! and what is it that thou dost fear for me?’ The Prophet pointed to the tongue, and said, “This.’
—Sufyan b. ‘Abdu‘llah, Ti. ade beige (Many a time) the servant of God speaks a word which pleases God, for which he was not solicitous, but for which God exalts him in paradise, and verily (many a time) does the servant of God speak a word which angers God, for which he was not solicitous, but for which God throws him into the fire (of hell) seventy autumns down. —Abu-Hurayrah, BU: MU: TI: MA.
All speech of the son of Man is a crime against him, except the bidding of what is reasonable, and the forbidding of what is wrong, or the remembrance of God.
—Ummi Habibah, TI. feo D lle] God hates the man who talks glibly, who moves about his tongue as the cow. —Ibni ‘Amru b. al-As, TI.
Whoso learns to turn about words, that thus he may captivate the hearts of men, God will not accept from him (his) repentance or atonement, on the day of resurrection. — Abu-Hurayrah, AB.
Lyons: | Perish those who make a show of intelligence and skill in speaking. —Ibni Mas‘ud, MU: AB. [ote] Verily, many a speech is enchantment; and_ verily, many a poetry is sound sense.
—Ibni ‘Abbas, AB; cf. Ubayy b. Ka‘b, BU: AB; Ibni ‘Umar, BU: AB: TI: MA.
le ake) The truest word that a poet has uttered is that of Labid, namely, ‘Aye! everything which is beside God is vanity.’ —Abu-Hurayrah, BU: MU: TI.
The dignity of a man _ owing to silence is better than sixty years of worship. —TImran b. Husayn,, BA. ee Vie Whoso believes in God and the last day, let him speak good, or keep silent. —Abu-Hurayrah, TI. PASsuid He who is silent is saved. —Ibni ‘Amru, TI: AH: DA: BA. eee Te He who restrains his tongue, God will hide his weakness; and he who suppresses his anger, God will avert from him His torment on the day of resurrection, —Anas, BA.
Peele Speak not much, for, verily, speaking much without the mention of God is hard-heartedness, and verily the man farthest removed from God is the hard-hearted.
—Ibni ‘Umar, TI.
Paes wey A man died; whereupon another said, ‘Receive the glad tidings of paradise.’ The Prophet heard this, and said, ‘And what shall make thee know (for certain)? It may be this man has spoken something which did not concern him, or has acted miserly in respect of what did not make him independent, (so as to forfeit paradise).” —Anas, TI.
[ eae I am the third of two partners so long as one of them does not play the other false; but when he plays him false, I depart from among them, and satan comes in. —Abu-Hurayrah, AB: RA, Pee OAs When, on the day of resurrection, God will gather the former and the latter generations, a standard will be hoisted near every treacherous man, who shall be known by it; and it shall be said, “This is such and such a treacherous man!’
—Ibni ‘Abbas, BU: MU: TI: AB. pies | There were three men of the children of Israel: a deper, a bald-headed man, and a blind man. God desired to try them; so He sent to them an angel. He came to the leper, and ‘said, ‘What thing dost thou like best?’ He said, ‘A good complexion and a good skin, and that the thing which men look upon as unclean (in me go away from me.’ The angel then passed his hands (over him), and his uncleanliness passed away from him, and he was given a good complexion and a good skin. ‘Then the angel asked, ‘And what substance dost thou like best?’ The man said, ‘Camels.’ Whereupon he was given shecamels ten months gone with young. Then the angel said, ‘God bless thee therein!’ and went away.
The angel then came to the bald-headed man, and said, ‘What thing dost thou like best?’ He said, ‘A beautiful hair, and that the thing which men look upon as unclean (in me) go away from me.’ Then the angel passed his hands (over him), and his uncleanliness passed away, and he was given a beautiful hair. The angel also asked, ‘And what substance dost thou like best?’ He said, ‘Cows.’ Whereupon he was given cows big with young. Then the angel said, ‘God bless thee therein!’ and went away.
The angel then came to the blind man, and said, ‘What thing dost thou like best?’ He said, “That God re? store my eye-sight to me, and I may see my people.’ Then the angel passed his hands (over him), and God restored his eye-sight to him. ‘The angel (also) asked, ‘And what substance dost thou like best?’ he said, ‘Sheep.’ Whereupon he was given sheep that multiplied exceedingly, and brought forth young, so that each of the three men had a valley full of their own herds. 3 Sometime afterwards the angel returned to the leper, and said, ‘I am a poor man who have lost everything on my journey, and I cannot reach my destination but by God’s grace; and I beg of thee, by Him who has given thee the beautiful complexion and the beautiful skin, and the substance, a camel by which I may reach my destination.’ The man said, “There are many claims (which I have to satisfy, and I cannot possibly attend to you).’ The angel said, ‘Methinks I know thee: wast thou not a leper whom people looked upon as unclean, and wast thou not a poor man, and has not God given thee everything?’ The man said, ‘I have only inherited this substance from my forefathers.. Whereupon the angel said, ‘If thou art a liar, God will bring thee back to what thou hast been (formerly). Then the angel came to the bald-headed man, and said as he had said to the former, and received the same reply; whereupon the angel said, ‘If thou art a liar, God will bring thee back to what thou hast been (formerly).’ Then he came to the blind man, and said, ‘I am a poor man, a wayfarer, who have lost everything on my journey, and I cannot reach my destination out by God’s grace; and I beg of thee, by Him who has restored to thee thy eye-sight, a sheep, that I may reach my destination.’ The man said, ‘I was before this a blind man, and God restored to me my eye-sight; so take away what thou pleasest, and’ leave (for me) what thou pleasest; for, by God! I will not to-day demand of thee anything which thou dost take for the sake of God.” The angel said, ‘Keep thy substance to thyself, for I was only trying you (all), and God is pleased with thee and angered against thy companions.’ —Abu-Hurayrah, BU: MU. Restore the trusts to those who trust thee, and deal not falsely with him who deals falsely with thee. —Abu-Hurayrah, AB: TI. Peed, al Verily, the treasurer who is a Muslim and fulfils (his) trust, and who gives what he is bidden (to give) wholly and completely, and with a god conscience, is one of the two charitable men (who shall be rewarded for it). —Abu-Musa, BU: MU: AB NA. [i Fare] ‘When trusts are wasted, then wait thou for the judgment (of God to descend upon the earth).’ It was asked, ‘And how shall trusts be wasted?” The Prophet said, ‘When aflairs are committed to those who are not worthy (of them).’ —Abi-Hurayrah, BU.
fie 2Bcch} Verily, truth is goodness, and goodness leads to paradise; and verily lying is wickedness, and wickedness leads to the fire (of hell). Ibni Mas‘ud, MU, [ies ae Take care about truth and sincerity! for verily truth and sincerity guide to what is good, and goodness leads to paradise; and man continues to be truthful and sincere, and strives after the truth, so that he is written down before God as a truthful man; and beware of falsehood: for verily falsehood leads to wickedness, and wickedness leads to the fire (of hell); and man continues to be untruthful, and strives after the untruth, so that he is written down before God a liar. —Ibni Mas‘ud, BU: MU: AB: TI: MA. Whoso shall be sincere to God forty days, streams of wisdom will appear from his heart upon his tongue. —Ibni ‘Abbas, RA. i Sake 4 Avoid all things doubtful for those that are not doubtful; verily truth brings quiet, and falsehood doubt. —Abu'lJ-auza TI: NA. [y doef Cursed is he who does the deed of the people of Loti —Abu-Hurayrah, RA. Pisas Cursed is he who comes in unto a woman from her back part. —Abu-Hurayrah, AB.
Ft 984 yy] God will not look upon the man who comes in unto a man or woman from his or her back parts. —Ibni ‘Abbas, TI. The Prophet cursed the taker of usury and the giver of it, and the writer of it, and the witness to it, and said they were all equal. —Jabir, MU. hits | Shall I tell you of the worst among you? He it is who eats alone, and scourges (his) slave, and refuses help (to the needy). —Abu-Hurayrah, RA.
POST] The worst of people are those who put wicked questions, so that they may thereby deceive the learned. —Abu-Huraryrah, RA.
: f Soe.} There is none more jealous than God; for that reason has He forbidden all filthy actions, both open and secret. —Ibni Mas‘ud, BU: MU: TI.
a a There are three men whose adversary I will be on the day of resurrection: the man who swears by me and then ‘deceives; a man who sells a freeman, and devours his price; and a man who hires a workman, and gets his services, and then does not fully pay his wages. —Abu-Hurayrah, BU.
Whoso intervenes with his intercession against an ordinance out the (many) ordinances of God stands in opposition to God; and whoso disputes with falsehood while he knows it, will not cease to draw upon himself the indignation of God, until he withdraws himself therefrom; and whoso speaks of a thing in a Mu‘min* which is not in him, God will make him dwell amidst the pus of those in hell, until he withdraws himself from what he said; and whoso assists in a quarrel wrongfuly, returns with wrath from God the Most High. —Yahyah; Abu-Rashid, AB.
Pee | Verily, God has disallowed you the disobedience of mothers, and the burying of female children alive, and has forbidden (you) covetousness, and has made talkativeness. and much questioning and the wasting of substance hateful to you. —Mughirah, BU: MU.
There are three men who will not enter into paradise: he who is refractory to his parents, a habitual drunkard, and one who reproaches with what he gives.
—Ibni ‘Umar, NA.
There are three men to whom God will not speak on, the day of resurrection, nor will He look upon them, nor, will He purify them; and for them there will be a painful torment: an old adulterer, a lying king, a proud fellow. —Abu-Hurayrah, MU: NA. The deceitful shall not enter paradise, nor the miserly, SAYINGS OF MUHAMMAD 21] nor those who reproach (men) for the benefits conferred upon them. —Abu-Bakr, TI. fer S45s(5 | Whoso dies while he is clear of three things, namely, pride, embezzlement, and debt—shall enter paradise.
—Thauban, TI.
Fear to do wrong, for verily wrongdoing will be (a cause of) darknesses on the day of resurrection; and fear avarice, for verily avarice destroyed those who were before you, carrying them on to shed blood among themselves, and to make their unlawful things lawful.
—Jabin, MU.
The servant (of God) who will be of the worst of men in respect of place on the day of resurrection, is he who lets go his hereafter for the world of another.
—Abu-Umamah, IB.
Verily, the worst of men in (the sight of) God, in respect of position on the day of resurrection, will be he whom people abandon for fear of his filthy actions.
—A‘ishah, BU: MU; AB: TI: MA.
He who lives in the desert is insolent, and he who pursues a game is negligent, and he who comes to the gates of a monarch will be in trouble, and no servant (of God) draws nearer to a monarch but is farther from God. —Ibni ‘Abbas, AB: NA. IB.
Verily God hates three things in you: wrangling, wasting one’s wealth, and frequent, useless questioning. —al-Mughirah, BU: MU: AB. [ceSbl ac} Avoid ye the seven destructive things: the joining (of others) with God; the killing of breathing beings which God has forbidden unless by right; the devouring of usury: the devouring the wealth of the orphan; the turning (one’s) back on the day of battle; and the calumniating of chaste women who are believing (but) careless (in their behaviour).
—Abu-Hurayrah, BU: MU. ia | Moderation in expenses is half livelihood, and the love of men is half wisdom, and good questioning is half knowledge. 5 —Ibni ‘Umar, BA. SR Ba There are two traits which are never found together in a hypocrite: good conduct and the understanding of religion.
—Abu-Hurayrah, TI.
Serve the Merciful (God), and give food (to the needy), and extend greetings, ye shall enter paradise in peace. —Ibni ‘Umar, TI: IB.
Shall I tell you of him who will be shut out from the fire (of hell)? Every quiet, good-natured fellowman, —Ibni Mas‘ud, TI.
There are four things which when they are in thee, thou hast nothing (to fear) even if the World pass away from thee: the safeguarding of trusts; speaking the truth; good manners; and abstemiousness in diet. —Ibni ‘Amru, AH: BA.
Pego1G, | The Prophet was asked as to what would mostly make men enter into the fire (of hell). “The mouth and the private parts ( of men),’ said the Prophet. Being asked as to what would mostly make men enter paradise, the Prophet said, “The fear of God, and a good character.’ —Abu-Hurayrah, TI.
Whoso shall give me a pledge for (the right use of) what is between his two jaws and what is between his two feet, I shall guarantee paradise for him. —Sahl b. Sa‘d, BU: TI.
Give me to understand six things out of yourselves, and I guarantee you paradise; namely, be truthful when ye say, and fulfil when ye promise, and restore when ye are trusted with ( a thing), and guard yourselves from immodesty, and lower your eyes to the ground, and withhold your hands (from what is wrong). —Ubadah b. a’s-Samit, BA. Four are of the characteristics of the apostles; modesty, perfuming oneself, marriage, and brushing the teeth.
—Abu-Ayyub, TI.
Right proceeding, steadiness, and moderation are parts out of the four and twenty parts of a prophet’s character. —Abdu'llah b. Sarjas, TI; cf. Ibni ‘Abbas, AB.
[eaeOer Following the middle way, steadiness, and good manners, are parts out of the five and twenty parts of a prophet’s character. —Ibni ‘Abbas, AB: MA.
I said, ‘O Prophet of God! enjoin upon me (a rule of conduct).’ ‘The Prophet said, ‘I enjoin upon thee the fear of God; for verily it will best adorn all thy affairs.’ I said, “Tell me something more.’ He said, “The reading of the Qur’an and the remembering of God, for that will be (a cause) of thy mention in the heaven, and a light for thee in the earth.’ I said, “Tell me something more.’ He said, ‘Upon thee is enjoined a long silence, for verily that would drive away Satan and be helpful to thee in the affairs of thy religion.’ I said, “Tell me something more.’ He said, ‘Take care that thou do not laugh much, for verily that deadens the heart, and goes off with the light of thy countenance.’ I said, “Tell me something more.’ He said, ‘Speak the truth although it be bitter.’ I said, “Tell me something more.’ He said, ‘Fear not, concerning God, the obloquy of the detractor.’ I said, “Tell me something more.’ He said, ‘Conceal thou in men what thou knowest in thyself.’ —Abu-Dharr, BA.
fue.964 J Blessed is he whose heart God has made pure for faith, and has made his heart perfect, and his tongue truthful, and has kept his soul at rest, and his character upright, and has made his ears hearing, and his eyes seeing; then as to (his) ears, they act (as) funnels, and as to the eyes, they are (as) receptacles for what the heart gathers and preserves,; and blessed indeed is he who makes his heart grasping. —Abu-Dhar, AH: BA.
Whoso believes in God and in the last day, let him honour his guest; and whoso believes in God and in the last day, let him be good to his neighbours; and whoso believes in God and in the last day, let him speak what is good or keep silent. —Abu-Hurayrah, BU: MU.AB, My Lord has bidden me do nine things: the fear of ‘God in secret and in public; a just word amidst anger and pleasure, and a (middle) way in poverty and affluence; and that I perform my relative duties to him who cuts off all ties with me, and give to him who denies me, and forgive him who wrongs me, and that my silence be for reflection, and my speaking be for a remembrance (ol God), and my eye (sight) be to take example, and that I bid justice.
—Abu-Hurayrah, IB: RA. One day the Prophet said to his companions, ‘Who will take (to heart) these sayings, and act accordingly, or teach him who will act accordingly?’ I said, ‘I will do it, O Prophet of God!’ Then he caught me by the hand, and counted five (sayings). He said, ‘Fear (to do) all forbidden things, and thou shalt become the best servant (of God) among men; and be pleased with what God has apportioned to thee, and thou shalt become the most independent of men; and be good to thy neighbour, and thow shalt become a Mu‘min*; and love for men what thou lovest for thyself, and thou shalt become a Muslim*; and laugh not much, for verily much laugh deadens the heart.’
—Abu-Hurayrah, TI.
Three men have a right to the help of God: the doer of Jihad* in the service of God, the slave who desires to pay for his manumission, and the man who marries (a woman) desiring to live chastely with her.
7 —Abu-Hurayrah, TI: NA.
O ‘Abdu’l-Qays! in thy character there are two traits.
which God and His apostle love, namely, mildness and deliberation. —Ibni ‘Abbas, AB: TI.
Wealth decreases not by almsgiving, and God only increases His servant in might by forgiveness; and no servant (of God) shows humility for the sake of God, but God also exalts him. —Abu-Hurayrah, MU: TI: MA.
: ’ fn? Livy}. He who has a good character! shall have a house built for him in the highest apartment of paradise. —Abu-Umamah, TI. [ teal All proceedings of a meeting are a trust except three: the shedding of forbidden blood, or sexual connexion which is forbidden, or seizing another’s substance without right.
—Jabir, AB. rol at The intelligent man is he who contemplates his self, and acts for what is after death; and he is the weak man who makes his soul follow his lust, and desires from God what he fancies. —Shaddad b. Aus, TI: IB.
lehaiiss I Three (things) lead to salvation, and three (things) to destruction. ‘Those that lead to salvation are: the fear of God in secret and in public; speaking the truth in pleasure and anger; and taking the mean in affluence and poverty. And those that lead to destruction are: the lust which is followed; avarice which is obeyed; and the wondering of a man at his own self—the last being the most grievous of all. —Abu-Hurayrah, BA.
ES Shall I tell you about the best among you and the worst among you? The best among you is he from whom good is expected and from whose evil (men) are secure; and the worst of you is he from whom good is not ex- + Or, disposition.
pected and from whose evil (men) are not secure. —Abu-Hurayrah, TI: BA. Three people will be in paradise: a person in authority who is just, charitable, helpful, a man who is merciful, tender-hearted to all who are of kin, and to Muslims, and a chaste man trying to live chastely. And five people will be in the fire (of hell): the weak man who has no sense, who is among you a dependent, seeking neither house nor wealth; and the deceitful who does not hide his avarice, and though it be a rap, he defrauds it; and a man who enters on the morning and evening of a day deceiving thee of thy people and thy wealth. And verily God has revealed to me, saying, ‘Show humility, so that none may be proud above another, and none may rebel against another.’ —TIyad b. Himar, MU. [Boy] tel I can swear for three things: wealth suffers not by charity; no servant of God is wronged, and bears it patiently but God increases thereby his honour; and no servant of God opens for himself the door of beggary but God (also) opens up for him the door of poverty. —Abu-Kabshah al-Anmariy, TI. He who visits a sick person ceases not to plunge in (the ocean of) mercy until he sits down; and when he sits down he is immersed therein. —Jabir, MA: AH. Pe oro Whoso visits a sick person, a crier calls out (to him) from heaven, saying, ‘Be thou of good cheer! cheerful thy walk! take thou a happy home in paradise.’ —Abu-Hurayrah, IB, When ye go in to the sick (to visit him), cheer him ap in his distress; for verily that would not avert anything but would improve his spirits. —Abu-Sa‘id, TI: IB.
oles | When ye ‘go in to visit a sick man, wish for him a length of life, for that will please him. —Abu-Sa‘id, TI.
Ios iS al | Verily, vows do neither accelerate a thing nor keep it back. —Sa‘id b. al-Harith, BU: MU: AB: NA.
Whoso vows that he will obey God, let him obey Him; but whoso vows that he will rebel against God, let him not rebel against Him. —‘A‘ishah, BU: AB: TI: NA: MA.
There is no vow in sinful things. —A‘ishah, AB: NA: IB, There is no fulfilling a vow in which is sin. —Imran b. Husayn, MU. Pen,” | There is no vow but in what the pleasure of God is sought, nor in disregarding (the ties of) kinship. —Ibni ‘Amru b. al-‘As, AB.
[io Oere There are two vows; one is what a man vows in obedience to God—that is for God, and it must be fulfilled; and whoso vows to disobey God—that is for Satan in which there is no fulfilling it. —Imran b. Husayn, NA. (See | ‘My sister has vowed,’ said one of his disciples, ‘that she would walk up to the Ka‘bah barefooted, but she cannot do that, and she bids me inquire of thee concerning her.’ The Prophet said, ‘Let her walk on foot or ride, for verily God has no need of thy sister’s walking.’ —Ugbah b. ‘Amir, BU: MU: AB: TI: NA; Ibni ‘Abbas, AB. rer! wi A woman said, ‘O Prophet of God! I have vowed that when thou wouldst return safe from thy expedition I would beat the drum over thy head.’ The Prophet said, “Chen if thou hast vowed, fulfil thy vow, otherwise not.’ —Amru b. Shu‘ayb, AB: RA. The Prophet saw an old man being led between his two sons, and said, ‘What is the matter with him?’ ‘They said, ‘He has vowed that he would (thus) walk.’ The Prophet said, ‘Verily, God needs not this punishing of himself;’ and bade him ride. —Anas, BU: MU: AB: TI: NA. bt 99le J The Prophet saw a man standing in the sun, and inquired about him. They said, “This is Abu-Isra‘’l, who has vowed that he would stand in the sun, and fast, and not break it, nor come in the shade, nor speak.’ ‘The Prophet said, “Tell him to come in the shade, and speak, and let him complete (his fasting).’ } —Ibni ‘Abbas, BU: AB: MA. A man stood up on the day of the conquest of Makkah, and said, ‘O Prophet of God! I have vowed to God that if He gave thee the victory over Makkah, I will offer a short prayer of thanksgiving to Him in the Sacred Temple at Jerusalem.’ The Prophet said, ‘Pray here.’ ‘The man said the same thing again. The Prophet said, ‘Pray here.’ The man again said the same thing. ‘Then,’ said the Prophet, ‘it is thy own concern.’ —Jabir, AB. deeeetiod War is deceit. —Ka'b b. Malik, AB. Of all men, the people who have faith abstain most from killing. —Ibni Mas‘ud AB. ae lal On the day when the Prophet of God would meet (his) enemies (in battle), he would wait until the declining of the sun; and then he would stand up among his companions, and say, ‘Never wish to meet (your) enemies (on the battle-field), but ask God for protection; and when ye do meet them, then stand steadfast, and know that ire SAYINGS OF MUHAMMAD paradise is beneath the shade of swords.’! ‘Then would he say, ‘O God! who hast sent down the book, and drivest the clouds, and dost rout the hosts, do Thou rout these, and help us against them.’
—Abdu’llah b. Aufa, BU: MU: AB.
When the Prophet appointed a commander over an army, great or small, he would enjoin upon him more especially the fear of God, and upon the Muslims who were with him, goodness; then would he say, ‘March in the name of God, and fight with him who believes not in God; and march forth and defraud not, nor betray, nor mutilate, nor kill children or old men.’
—Buraydah, MU: AB: TI.
‘There are two sorts of warfare: then as to him who seeks the good-will of God, and obeys (his) leader, and spends liberally (towards it), and is kind to his companions, and avoids evil-doing, verily, his sleep and keeping awake has each its own reward; and whoso engages in it to boast of it, and to be seen (of men), and to tell (it) abroad, and rebels against (his) leader, and does evil in the land, verily he shall not return unharmed.
—Mu‘adh b. Jabal, AB: NA: MA. Per The Prophet of God was asked concerning a man who fought for bravery or fought for attachment or fought to be seen (of men), which of them was in the way of God?
' 7Not on the bed of roses. Cf. Saying 323.
He said, ‘He who fights that the word of God be exalted, is in the way of God.’ ; —Abu-Musa, BU: MU: AB: TI: NA.
EN When the Prophet sent an army, great or small, he would tell them, ‘When ye see a place of prayer or hear a crier calling (men to worship), then kill no one.’
—TIsam al-Muzaniy, AB: TI.
The Prophet of God used to take his womenfolk with him in his expeditions, and they used to nurse the wounded, and were given a portion out of the spoils. —Najdah b. ‘Amir al-Haruriy, MU: AB: TTI.
fe yl0Ol eg I accompanied the Prophet in seven expeditions, and lived in the dwellings of men; I prepared food for them, and nursed the wounded. —Ummi ‘Atiyyah, MU.
I went forth with the Prophet of God in his expedition to Khaybar with five other women, and offered to assist men in the way of God by helping them with arrows; and we had also medicine with us for the wounded, and a drink of sawiq. ‘Then when God gave the Prophet victory he divided the spoils between us as he divided among men. —Hashraj b. Ziyad, from his grandmother, AB.
In one of the battles of the Prophet a woman was found killed; whereupon the Prophet forbade the killing of women and children. 1. —Ibni ‘Umar, BU: MU: AB: NA: MA.