No one shall torment (another) with fire except God. —Abu-Hurayrah, BU: AB: TI. Pe LOUD Te" When one of you fights, avoid (hurting) the face. —Abu-Hurayrah, BU: MU. I heard the Prophet of God forbidding to bind one in order to kill him. —Abu-Ya'‘la, AB. The Prophet of God forbade plundering and mutila- ‘tion. —‘Abdu'llah b. Yazid al-Ansariy, BU. Whoso purposely kills any with whom he is bound by ‘a treaty, without real cause, God will forbid him paradise. —Abu-Bakr, AB: NA. Whoso wrongs one with whom he is bound by a treaty, or injures him, or charges him with what is beyond his power, or takes away from him anything without the pleasure of his soul, I will argue for him on the day of resurrection. —Safwan b, Sulaym, AB. The Prophet also divided the booty among the Jewish people who fought with him. —Zuhriy, TI.
fs JOR.) ] Fear the prayer of the wronged, for, verily, there is no veil between him and God. —Ibni ‘Abbas, BU: MU: AB: TI: NA. preeqor2s\] If thou hast execessive strength, do not injure the weak. - —Ibni ‘Auf, RA. [ @urS| Seek me among the weakest of you, for verily ye are helped and given provision only for the weakest among you. —Abu-Hurayrah, AB: NA. rier] He who fulfils the wants of any one of my people, desiring to please him thereby, pleases me. —Anas, BA. ea! | Whoso protects a Mu‘min from a hypocrite, God will raise up an angel to protect his flesh on the day of resurrection from the fire of hell; and whoso inveighs against a Muslim for anything, desiring thereby his disgrace, God will confine him on the causeway to hell until he comes * out (clear) of what he said. —Mu‘adh b. Anas, AB.
He who comes to help the aggrieved, God writes down for him three and seventy acts of pardon, one of which makes amends for all his affairs, and two and seventy (go) to make for him degrees. (of excellence) on the day of resurrection, —Anas, BA. [sd Olgii4 Whoso relieves a Mu‘min from a distress in this world, God will relieve him from his distress on the day of resurrection; and whoso makes it easy for a man in straitened. circumstances to. pay his debt, God will make (everything) easy for him in this world and the hereafter; and whoso hides the faults of a Muslim, God will cover up his faults in this world and the hereafter. God is always ready to help his servant so long as the servant is ready to help his. brother. And whoso walks in the path seeking knowledge therein, God will make easy to him the path of paradise. —Abu-Hurayrah, MU: AB: TI:. There are three things which if a man does, God will draw him under His own shadow, and will make him enter into paradise: kindness to the weak, affection towards parents, and doing good to the slave. 4 —Jabir, 11 There is trial for every people, and the trial of pil sel is by wealth. » —Ka’b b. ‘tyad, ue Abundance of accidental gobds is not Be bur om Ww ealth of soul. ars; G ob (ow) ‘¢ 5 PLE GAS ee BU: MU: fens — i tUee | ‘What is the best wealth?’ it was asked of the Prophet. “The best of it is a tongue that mentions (God), and a grateful heart, and a righteous wife, and assisting a Mu‘min because of his faith.’ —Thauban, TI.
There is no harm in riches, for him who fears God (in what he does); and for him who works piety, health is better than riches, and cheerfulness of disposition better that pleasures. —AF.
The Prophet said, ‘Which of you loves his heir’s wealth better than his own?’ His disciples said, ‘O Prophet ot God! there is none of us whose own wealth is not dearer to him than his heir’s.’ The Prophet said, ‘His wealth is what is gone before him, and what remains behinds is the wealth of his heirs.’
—Ibni Mas‘ud, BU.
The servant (of God) says: ‘My wealth! my wealth!’ but ‘verily only three things are his out of (all) his wealth; what he has eaten and used up, or worn and worn out, or given away and acquired (as a merit); and what is besides these shall be gone, and he shall leave it for (other) people. —Abu-Hurayrah, MU; cf. Mutarrif, MU.
Whoso among you is able to benefit his brother, must do it. —Jabir, MU. Envy not the wicked because of the bounty (of God towards him), for verily thou knowest not what he may meet with after his death; for him there is, with God, a killer who will not die. —Abu-Hurayrah, BG.
Plane When a wicked man is praised, the Lord God is angered, and (His) Throne is agitated thereat.
’ —Anas, BA.
‘He is indeed a poor man who has no wife,’ said the Prophet. ‘What although he has plenty of wealth?’ it was asked of him. The Prophet said, ‘And though he have plenty of wealth.’ ‘And poor indeed is the woman who has no (help) -male, although she be ever so rich!’
Let no Mu‘min hate a Mu‘minah*: if he hate her for one trait in her character, let him be pleased with another that is in her. —Jabir, MU; Abu-Hurayrah, MU.
The best of you is he who is the best among you to his wife.1 —‘A‘ishah, TI: DA; Ibni ‘Abbas, IB.
*Or, family.
Admonish thy wife, and if there be any good in her, she will receive (it); and beat not thy wife with the beating of thy slave.
—Laqit b. Sabrah, AR.
Beat not the hand-maids of God.
—Ayas b. ‘Abdu’llah, AB: IB: DA.
And enjoin upon one another goodness towards women; verily they are married to you: ye have no power over them at all, unless they come in for a flagrant filthy action; but if they be devoted to you, then seek no way against them. And, verily, ye have rights over your women, and your women have rights over you. —Amru b. al-Ahwas, TI.
Should I not tell thee of the best treasure of man? (it is) a virtuous woman; when he looks upon her, she gladdens him; and when he tells her (anything), she obeys him; and when he is absent from her, she watches his (interests). —Abni ‘Abbas, AB.
‘What rights has a wife over her husband?’ it was asked of the Prophet. “That he feed her when he eats himself, and that he clothe her when he clothes himself, and not strike her upon the face, nor revile her, nor leave her alone unless in her own house.’ —Hakim b. Mu‘awiyah, AB.
Hind, wife of Abu-Sufyan, said, ‘O Prophet of God! Abu-Sufyan is a miserly fellow; he does not give me what may be enough for me and for my children, unless I take it from him while he does not know.’ The Prophet said, “Take what may be enough for thee and for thy children, in reason.’
—A‘ishah, BU: MU: AB: NA.
‘What is the best woman?’ it was asked of the Prophet. ‘She who gladdens her husband when he looks up to her and obeys him when he tells her anything, and who does not fail him in regard to herself or her riches so as to displease him.’
—Abu-Hurayrah, NA.
Whoso has two wives, and does not deal equitably between them shall come on the day of resurrection with half his body fallen off.
—Abu-Hurayrah, AB: NA: IB. fir 1039 sad When thou comest from a journey, come not to thy women by surprise, until the woman whose husband is absent puts herself in order to receive him.
—Jabir, BU: MU: AB: TL The Prophet also forbade the people from surprising (their) womenfolk, lest they charge them for dealing falsely, and seek their weak points.
—Jabir, BU: MU: AB: TI.
When the Prophet returned from an expedition or a journey, and night befell him, he would never enter his house until it was morning; and even if he reached home just before the morning he would never enter it until it was morning time. He used to say, ‘Wait awhile that the women may put themselves in order to receive you.’ —Jabir, BU: MU: AB: TI.
Pele When God created Wisdom, He said to it, ‘Stand up;’ and it stood up; then He said to it, “Turn thy back;’ and it turned its back. ‘Then God said to it, ‘Come up (to Me);’ and it went up (to Him). Then He said to it, ‘Sit down;’ and it sat down. ‘Then He said to it, ‘I have not created anything in (all) creation which is better than thyself, nor more excellent than thyself, nor more beautiful than thyself; by thee I take, by thee I give; by thee am I known; by thee I punish; by thee is success, and by thee is punishment.’ —Abu-Hurayrah, BA.
Every man shall only be rewarded on the day of resurrection according to the measure of his wisdom. Ibni ‘Umar, BA.
A man who is present sees what the absent man sees not. —Anas, MU.
Bearing false witness is equal to associating (another God) with God.’ This the Prophet repeated thrice, and then recited, ‘And avoid the abomination of idols, and avoid the speaking of falsehood, being Hanif* to God, not joining (anything) with Him.’! —Huzaym b. Fatik, AB: IB; Ayman b. Huzaym, TI: AH.
The world is a provision, and the best provision ot the world is a virtuous woman.
fe lien I and the woman whose cheeks have grown dark (on account of the cares and anxieties of her children) shall be like this on the day of resurrection; (here the Prophet put together his middle and fore-fingers.). —‘Auf b. Malik al-Ashja‘iy, AB.
I have left behind me no more hurtful trial for men than women. —Abu-Sa’id, NA.
A woman is all weakness; so that when she goes out, Satan looks at her with head uplifted.
fehl We 2k No man is apart with a strange woman, but Satan is the third among them.
—Ibni Mas‘ud, TI.
—Ibni ‘Umar, ‘TI.
Take care that no man sit alone with a woman, unless. she be his near relative. —Ibni ‘Abbas, BU: MU- Join not with the women whose husbands are absent, for verily Satan runs into each son of Man with the running of (his) blood. ‘They asked, ‘And what about thee, O Prophet of God?’ He said, ‘It also flows in my veins, but God has strengthened me against him, and has kept me safe.’
—Jabir, BU: MU: AB: TI. Paglooga: | I questioned the Prophet with regard to a sudden glance cast on a woman; he said, “Turn away thy glance.’ —Jarir, MU: AB: TI.
O ‘Aliy! do not follow up a glance by another, for thou mayest have the first, but thou mayest not have the second.
—Buraydah, AB: TTI. ee ay ‘The Prophet forbade men from walking between two women.
—Ibni ‘Umar, AB.
The Prophet would call women ‘Glasses.’
—Anas, BU: MU. ee yee Take care! verily good, all of it, with its diversities will be in paradise, and evil, all of it, with its diversities, will be in the fire (of hell). And work on, being also in dread of God, and know that ye shall be set upon your works; and whoso shall have done an atom’s weight of good, shall see it, and whoso shall have done an atom’s weight of evil shall see it. Verily what I most fear for my people are lust and long hope; then as to lust, it turns away from the truth, and as to long hopes, they cause the hereafter to be forgotten; and this world is departing evanescent; and the —Amru, SH: Z.
hereafter is approaching, nearing; and each one of these has (its) children; then if ye are able not to be the child of this world, do (it); for verily ye are to-day in the abode of works, and not of accounts, and ye shall be tomorrow in the abode of the hereafter and not of works. —Jabir, BA; cf. ‘Aliy, BU.
Ye people! verily this world is an accidental (good); the good and the wicked eat of it; and verily the hereafter is a true appointment; therein will judge a just and powerful King, verifying the truth, and making vain the vain. Be ye of the sons of the hereafter, and be ye not of the sons of this world, for verily a child follows its mother.
—Shaddad, AN.
None of you expects (any other) than richness leading into error, or poverty causing to forget (everything), or sickness ruining (everything) or weakness from old age making a dotard, or death coming on suddenly; or the Hour (of judgment), for the Hour will be most subtle and most bitter.: —Abu-Hurayrah, TI: NA.
‘Verily,’ said the Prophet, ‘out of (many things) which I fear for you after me, is the splendour of this world and the adornment thereof, which will be opened up to you.’ A man said, ‘O Prophet of God! shall good bring evil?) The Prophet kept silent for a while, and then spoke: ‘Certainly good brings no evil; but verily out of (the many) vegetations which the spring brings forth is also that which, when the belly is puffed up with it, would kill, or nearly destroy; and verily this wealth is pleasant and sweet, and a good companion of the Mus. lim who gives out of it to the poor and the orphan and the homeless; so he who takes it by his right and lays it out in its right (place), a good help is that; and he who takes it without having any right to (it), is as he who cats and is not filled, and it shall be a witness against him on the day of resurrection.’ —Abu-Sa'id al-Khudriy, BU: MU: NA.
Verily the world is accursed; accursed is what is therein, except the remembrance of God, and what He loves, and the learned man and the learner.
—Abu-Hurayrah, TI: IB.
The world is pleasant to the eye, and sweet; and verily God will set you up as (His) vice-gerents therein, and see how ye would act. ‘Take care! fear the world, and fear women; and let not the fear of men hinder a man from speaking the truth when he knows it. —al-Khudriy, MU: ‘TI: NA.
He who seeks the world in a lawful manner in order to abstain from begging, and to strive for (the maintenance of) his people, and for affection to his neighbour, shall meet God on the day of resurrection, his face (shining) like the moon of the full-moon night; and he who: seeks the world in an unlawful manner for ostentation: and pride and show, shall meet God, and He will be angry with him.
—Abu-Hurayrah, BA.
Verily the highest distinction which the people of the world go in for is that of wealth.
—Buraydah, NA.
What I fear most for you is a passion for wealth, and your greed, and your immodesty, and mischief-making: that will lead you astray. —Abu-Hurayrah, RA.
Verily, this accidental good is a treasure, and for this. treasure there are keys. Happy the servant (of God) whom He has made a key to good, a bolt to evil.
—Sahl b. Sa‘d, IB.
Once while we were sitting with the Prophet, Mus’ab b. ‘Umayr came up to us: he had nothing upon his body except a garment which was patched with fur. When the Prophet saw him, he wept for him, now that he was reduced to this from his former affluence. The Prophet said, ‘How must ye be when ye put on a raiment in the morning, and another in the evening, and a dish shall be served to you and another taken off, and when ye shall ‘screen your houses as the Ka‘bah?’ They said, ‘O Prophet of God! we shall be happier on that day than we are to-day: we should then be above want and more free for the service of God.’ The Prophet said, “Thou art more happy to-day than thou shalt be on that day.’ —Aliy, TI. The love of this world is the beginning of all sins. —Anas, AB: RA. Petz The Prophet said, ‘Can any one walk over water without wetting his feet?’ They said, ‘No, O Prophet of God!’ “Like that is the man of the world: he is not safe from sins,’ said the Prophet. —Anas, BA. Pape Re When God loves a servant (of His), He keeps him away from the world like as one of you keeps away his sick fellow from water. —Qatadah b. a’n-Nu‘man, TI: AH. Verily, the steep path lies before you: no laden (soul) shall pass it. —Ummi Darda’‘, BA.
Be thou in this world as though thou wert a stranger, or a traveller on the road. —Abdu'llah b. ‘Umar, BU.
fi TOs] The world is the abode of him who has no abode, and wealth is his who has no wealth, and he puts it together who has no wisdom. —A‘ishah, AH: BA, [reat OD val A man came to the Prophet and said, ‘Verily I love thee.’ He said, ‘Look to what thou sayest.’ The man said, ‘By God! I love thee,’ This he repeated thrice. The Prophet said, ‘If thou art truthful and sincere, then prepare armour for poverty: poverty certainly hurries more quickly to him who loves me than the torrent to its extreme limit.’ —Abdw lah b. Mughaffal, ‘TI.
There are two things to which the son of Man is averse: he is averse to death, whereas death is better for the Mu‘min than trials; and he is averse to want of wealth, whereas want of wealth will be least reckoned with.
—Mahmud b, Labid, AH.
PavkO7¥e 3 When your leaders are your best men, and your rich; men are (also) your liberal men, and your affairs are guided by consultation among yourselves, then the back of the earth is better for you than its belly. —Abu-Hurayrah, TI. ° The son of Man becomes weak from old age, but two things grow young in him; greed for wealth, and eagerness for life. hee . : —Anas, BU: MU.
The heart of the old man continues to be young in two things, namely, in the love of this world, and in the length of hope. —Abu-Hurayrah, BU: MU.
The Prophet seized me (by the hand), and said, ‘Be thou in this world as though thou wert a stranger, or a passer-by on the road, and count thyself among the people of the graves.’ —Ibni ‘Umar, BU.
ee ss Beware of the cry of the wronged! for he only asks God for his right; and verily God will not refuse the right of a rightful man. —‘Aliy, BA.
He who claims what is not his is not of us; and let him take his place in the fire (of hell). _ —Abu-Dharr, MU.
God puts the wrongdoer off for a time, so that when He catches him up, He will not spare him. ' —Abu-Musa, BU: MU.
Whoso sets out (to fight) against my people, striking the good and the bad among them, and leaving no Mu‘min* among them, and who fulfils not his covenant with whom he has covenanted—he is not of me, and I am not of him. —Abu-Hurayrah, MU: NA.
A man shall be brought on the day of resurrection and thrown into the fire (of hell), and his intestines shall forthwith come out in the fire, and he shall therein turn wound and round like the turning round of the ass with hhis mill; whereupon the people of the fire shall come out together, and say, ‘O such and such! what art thou doing? Didst thou not bid us do what was good, and forbid us to do wrong?’ He shall say, ‘I bade you do good, but did not go in for it myself, and forbade you to do wrong, but went in for it myself.’ —Usamah b. Zayd, BU: MU. Why should one of you laugh (at another) for what he himself does? -“Abdu'llah b. Zam‘an, BU: MU: TI.
Companion, 113-5.
Concord, 116.
Cowardice, 58.
Dependents, 97.
Entertainment, 191.
Equal distribution of wealth, 195.
Evidence, 202, 203.
Friendship, 603.
Gentleness, 50.
Gloating over suffering, 83.
Graves, 287-93.
Guardians of children, 312, 313.
Hearsay, 319.
Homeless, the, 150.
Impulses, good and wicked, 335-7.
Invectives, 349.
Judgement, private, 363, 364.
Luxury, 453.
Martyrs, 155.
Medicine, 493, 494.
Monopoly, 551.
Mourning, 552-61.
Murder. See Bloodshedding.
Necessaries of life, 640.
Patriotism, 696-9.
Penitence, 152.
People of the Book, 700, 723.
Pilgrimage, 360.
Plague, 717.
Pledge of faith, 718.
Privacy, 793.
Progress of ideas, 794.
Reformers, 804.
Regularity, 805.
Reliance upon God, 252, 806.
Science, 426.
Seduction, 19. —;: Shaking of hands, 847.
Slandering, 880-82.
Soothsayers, 57.
‘Testament, 905.
Unnatural crimes, 932-4.
Violence, 213.
sw ISLAMIC SERIES-UNIFORM WITH THE VOLUME 1. Mohammad in the Quraan by SMA. A unique study of the Quraan with the personality of the Prophet as central figure, giving full details of the basic teachings of Islam backed by copious quotations, revealing astounding facts of Science and Biblical history. A most indispensable book for a student of Islam.
2. Mohammad in the Bible by Revd. Benjamin David Kaldani D. D. An erudite exposition of Biblical prophecies from the pen of a Savant and master of Hebrew, Syriac, Aramaic, Latin, Greek, Arabic. His research has astounded the Christian world.
3. Mohammad in Parsi, Hindoo and Budhist scripture by A. H. Vidyarathi and U. Ali. A very interesting dissertation backed by numerous quotations from the scriptures by two Hindoo and Budhist Savants authority in their own scriptures.
Other books of the series like the Preaching of Islam by ‘IT. W. Arnold in preparation.
To Muslim Readers Let us send a book (or all of the series) to your non- Muslim friends, or to a library on your behalf, if you think it will go a long way to remove their misunderstanding and prejudice and thus earn for your self what God has promised in the following verse.
“O You who believe! shall I lead you to a merchandise which will save you from grievous woe? ‘To believe in God and His Apostle, and to exert strenuously in God's cause with your property and your person that is better for you, if ye did but know! He will pardon you your sins, and bring you into gardens, beneath which rivers flow, and a goodly dwellings in the garden of Eden;—that is the mighty bliss. (LXI. 10) ABBAS MANZIL LIBRARY a ALLAHABAD-3: re ee eee i a ee Oo ee ES Be ee ee te eB eee oe eee Let us be honest to ourselves and plainly tell you our aims and objects without mincing the matter.
Abbas Manzil Library, Allahabad-3 since its foundation in 1854 has stood for dissemination of Islamic literature, fundamentally in Urdu language, which was switched off to English and Hindi by its new executive in the resolution passed in May 1949. The former activities of the library came to abrupt end in 1857 with the founder Shah Mohammad Abbas, going underground to avoid arrest on suspicion of siding mutineers by publishing Anti Christian pamphlets from the library he had founded to meet the onslaught of Christiar Missionaries in Allahabad headed by Dr. Sprenger and Dr. Pfander and actively assisted by the Government of Late Sir William Muir. The library which was housed in his residence was confiscated and sold to a Hindoo Khattri Banker. When general amnesty was proclaimed by Queen Victoria through Lord Canning on the historical site at Allahabad in front of Old Akbar Fort (now marked by a monolith and a Park on the bank of Jumna just two furlongs from the American Presbyterian Missionary College and Agricultural Institute) and the Governor General invited all the ruling princes of Northern India to watch the grand Durbar and Princess Shah Jehan Begam of Bhopal with her consort Nawab Siddiq Hassan attended. He met his old class mate Shah Mohammad Abbas who has now come out from his hiding, a homeless beggar, the Nawab took him to Bhopal, appointed him his Commissioner of Settlement (Shah Mohammad Abbas was a revenue official before mutiny, and worked sometimes as Tahsildar). He remained with the Nawab pretty long time and died there. His home and library was re-purchased from the Hindoo Banker by his brothers. It remained in dormant state and was used as circulating and reading library and a sporting Club. From 1930 on, a grandson of his and the writer's uncle again revived its activily of pre-Mutiny days by making the library a centre of the movement started by a Muslim from Punjab by name Abdul Majeed Qarshi for holding annual session of Sirat Nabwi and for distributing Islamic literature and papers published by him from Patti in the district of Amritsar. In 1947, poor Qarshi was killed by the Sikhs in the communal riot and his whole seminary which he intended to develop into Islamic University was razed to the ground and all literature burnt to ashes. ‘This ended the second revival of the library.
Its present activities were started under my own guidance which were confirmed by the Executive Committee. The New publishing House has started with a reserve Fund of about half a Lakh and our aim is that all books in English written on Islam, both apologetic, polemical and critical shall be published by us new, current as well as those gone out of print, and if we succeed in our enterprise by the liberal cooperation and contribution of our co-religionists, we will even publish books after buying the copyrights from the present and past writers and publishers.
The Executive Committee in their resolution have rightly considered English language, thanks to American renaissance, as the lingo-franca of the world and most suitable medium for the propaganda of a universal world religion like Islam. We will, therefore in our Islamic series accommodate every sort of books in English language which the select committee of the library under my own guidance gives preference. We have ‘so far been able to publish seven books which include the Preaching of Islam and a book from the hostile camp, The Development of Islamic Theology and Jurisprudence by an American Protestant pastor. No, we have not allowed him to make any kind of mischievous misrepresentation of Islam which was lurking in his admirable book, our editors have seen to it that his misstatement whether intentional or accidental do not go unchallenged. But if we do not succeed to include another very admirable book of the late Sir T. W. Arnold, “The Legacy of Islam’ in our series we will be really very sorry. We are still in correspondence with the Oxford University Press over the matter of its reprint by us. hey are demanding a huge sum of money, beyond. our present capacity of financial resources and the matter is still hanging fire, but we will soon have few other books. Lane Poole, ET etal cans cectieey a GE NN Gs Ge Ba Sk nt Es ee ee ee ww ee a a ee Se este eaten oa ae oe ete ee OS & tis ie ae ee eee ele Mohamedon Dynasties; Lane, selection of the Quraan, Le strange— Land of Eastern Khilaphate are on our waiting list, we will, if possible, include the whole work of Encyclopaedia of Islam, if we had a good backing from our people in the same uniform size and price. But in the meanwhile, Hunter—Our Indian Mussulman, Broomhall: Islam in China; Slorddard: New World of Islam will be included next. We might also publish the Memoirs of Babur, Alberuni’s India and the Institutes of Akbar, etc., etc., any book in English language that will set the ideology of Islam and the achievement of its people in a favourable light to American, English, Australian Canadian, Japanese, Chinese, Indian, African, (who all read English) in favourable light.
And now what about your.obligations my brethren in Islam. You see, [ am a poor man but when I let the library have all my Provident Fund and my Insurance money to the tune of about fifty six thousand rupees in this enterprise, perhaps you will not suspect my bona fide. If all of you buy our books readily and also buy for your non-Muslim friends, then I have very little reason for this appeal, but with the present progress, we are only locking up our funds for an indefinite period and postponing our present programme, so, I only appeal to you to be liberal in buying our series for yourself and for the library, but if our financial resources do not improve by this, we will beg for your further aids in one of the following shapes: 1. Be a member of our library by paying us a sum of Rs. 10 -per annum. You will be entitled to receive our quarterly bulletin of the library which discusses the problem of Islam for the new and prospective converts and announces our future programme and publications. It also notices all Islamic activities of the world. You will be entitled to advise us in the selection of books for inclusion in our series, and obtain books on loan from our library sections.
2. Be our patron by paying a sum of more than one hundred rupees per annum or your Zakat. Besides all the previleges of (1), you will receive all our publication of the year free.