وَقَوْلِ اللهِ عَزَّ وَجَلَّ: {وَقَلْبُهُ مُطْمَئِنٌ بِالْإِيمَانِ} (النحل: ١٠٦) ، وَقَوْلِهِ: {كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ} (المجادلة : ٢٢) ، وَقَوْلِهِ: {وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ} (الحجرات: ١٤) ، وَقَوْلِهِ: {إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ} (البقرة: ۲۷۷) ، وَقَوْلِهِ: {وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَيهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللهِ} (الحجرات: ٩) ، وَقَوْلِهِ: {رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ} (البقرة: ۱۲۸ ، وَقَوْلِهِ: {هُوَ سَمَّاكُمُ الْمُسْلِمِينَ} (الحج : ۷۸) ، وَقَوْلِهِ: {أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ} (البقرة: ١٣١) ، وَقَوْلِهِ: {ءَامَنَ الرَّسُولُ بمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ} (البقرة: ٢٨٥) ، وَقَوْلِهِ: { يَاأَيُّهَا الَّذِينَ ءَامَنُوا ءَامِنُوا بِاللهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا} (النساء: ١٣٦).
Allah Almighty says in the Holy Qur'an through various verses:
{وَقَلْبُهُ مُطْمَئِنٌ بِالْإِيمَانِ}
{While his heart is assured with faith}
(Surah An-Nahl: 106)
{كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ}
{And He has inscribed faith in their hearts}
(Surah Al-Mujadilah: 22)
{وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ}
{But faith has not yet entered into your hearts}
(Surah Al-Hujurat: 14)
{إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ}
{Indeed, those who believe and do righteous deeds}
(Surah Al-Baqarah: 277)
{وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَيهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ}
{And if two groups of believers fight each other, then reconcile between them. And if one of them aggresses against the other, fight against the one that aggresses until it returns to the command of Allah}
(Surah Al-Hujurat: 9)
{رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ}
{Our Lord, make us both submissive to You and [raise] from our descendants a nation submissive to You}
(Surah Al-Baqarah: 128)
{هُوَ سَمَّاكُمُ الْمُسْلِمِينَ}
{He has named you Muslims}
(Surah Al-Hajj: 78)
{أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ}
{I have submitted to the Lord of the worlds}
(Surah Al-Baqarah: 131)
{ءَامَنَ الرَّسُولُ بمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ}
{The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah, His angels, His books, and His messengers, [saying], 'We make no distinction between any of His messengers}
(Surah Al-Baqarah: 285)
{ يَاأَيُّهَا الَّذِينَ ءَامَنُوا ءَامِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا}
{O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray}
(Surah An-Nisa: 136)
عَنْ عُمَرَ1 بْنِ الْخَطَّابِ (رضي الله عنه) قَالَ: بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللهِ ﷺ ذَاتَ يَوْمٍ، إِذْ طَلَعَ عَلَيْنَا رَجُلٌ ، شَدِيدُ بَيَاضِ الثَّيَابِ، شَدِيدُ سَوَادِ الشَّعْرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ، حَتَّى جَلَسَ إِلَى النَّبِيِّ ، فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ، وَقَالَ: يَا مُحَمَّدُ، أَخْبِرْنِي عَنِ الْإِسْلَام قَالَ: «الْإِسْلَامُ أَن تَشْهَدَ أَن لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، وَتُقِيْمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُوْمَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيْلًا . قَالَ : صَدَقْتَ. فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ.
قَالَ: فَأَخْبِرْنِي عَنِ الْإِيْمَانِ. قَالَ: «أَنْ تُؤْمِنَ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ». قَالَ: صَدَقْتَ. قَالَ: فَأَخْبِرْنِي عَنِ الْإِحْسَانِ. قَالَ: «أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِن لَّمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ». قَالَ فَأَخْبِرْنِي عَنِ السَّاعَةِ. قَالَ: «مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ». قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَاتِهَا. قَالَ: «أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُوْنَ فِي الْبُنْيَانِ.
قَالَ: ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا ثُمَّ قَالَ لِي: «يَا عُمَرُ ، أَتَدْرِي مَنِ السَّائِلُ؟» قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «فَإِنَّهُ جِبْرِيلُ ، أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ». رَوَاهُ مُسْلِمٌ.
وَرَوَاهُ أَبُو هُرَيْرَةَ (رضي الله عنه) مَعَ اخْتِلَافٍ، وَفِيْهِ: «فَإِذَا رَأَيْتَ الْحُفَاةَ الْعُرَاةَ الصُّمَّ الْبُكْمَ مُلُوكَ الْأَرْضِ فِي خَمْسٍ لَا يَعْلَمُهُنَّ إِلَّا اللهُ»، ثُمَّ قَرَأَ: إِنَّ اللهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ ... الآيَةَ (لقمان: ٣٤. مُتَّفَقٌ عَلَيْهِ.
Umar ibn al-Khattab * (may Allah be pleased with him) said: While we were sitting with the Messenger of Allah (ﷺ) one day, a man appeared before us. His clothes were exceedingly white, and his hair was intensely black. There were no signs of travel on him, and none of us recognized him. He came and sat next to the Prophet (ﷺ), aligning his knees with his knees and placing his hands on his thighs. He said, “O Muhammad, inform me about Islam.”
The Prophet (ﷺ) replied:
“Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, to establish prayer, to give zakah, to fast during Ramadan, and to perform Hajj to the House if you are able to do so.”
The man said, "You have spoken the truth.” We were amazed at him questioning the Prophet (ﷺ) and then confirming the answer.
He then said, “Inform me about faith (Iman).”
The Prophet (ﷺ) replied:
“Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in divine decree (Qadar), both its good and its bad.”
The man said, "You have spoken the truth.”
He then said, “Inform me about excellence (Ihsan).”
The Prophet (ﷺ) replied:
“Excellence is to worship Allah as if you see Him, and if you cannot see Him, then indeed He sees you.”
The man then said, “Inform me about the Hour (the Day of Judgment).”
The Prophet (ﷺ) replied:
“The one being asked knows no more about it than the one asking.”
He said, “Then inform me about its signs.”
The Prophet (ﷺ) said:
“That the slave girl will give birth to her mistress, and that you will see barefoot, naked, destitute shepherds competing in constructing tall buildings.”
He (Umar) said: Then the man left, and I remained for some time. Then the Prophet (ﷺ) said to me, "O Umar, do you know who the questioner was?" I replied, "Allah and His Messenger know best." He said, "That was Jibreel (Gabriel), he came to teach you your religion." [Narrated by Muslim].
It is also narrated by Abu Hurairah (may Allah be pleased with him) with some differences, wherein it states:
"When you see the barefoot, naked, deaf, and mute becoming the kings of the earth..." and added, "in five matters that no one knows except Allah," then he recited: 'Indeed, Allah [alone] has knowledge of the Hour, sends down the rain…' to the end of the verse (Luqman: 34).
[Agreed upon by Bukhari and Muslim]
Notes / الحواشي
. The statement "On the authority of Umar, etc." refers to this hadith and the ones that follow, all of which address the concept that faith (iman) consists of both words and actions, that it increases and decreases, and that there is a distinction between faith (iman) and submission (islam), which is a matter of scholarly disagreement.
The esteemed scholar Al-'Ayni said: The disagreement here is verbal because "faith" (iman) in the speech of the Prophet ﷺ has two meanings:
Faith in its foundational sense: This refers to faith that is not necessarily accompanied by actions, as in the Prophet's ﷺ statement: "Faith is to believe in Allah, His angels, His meeting, His messengers, and to believe in the Resurrection," and submission (islam) is to worship Allah, not associate anything with Him, establish prayer, give the obligatory alms, and fast during Ramadan (the hadith). Here, faith refers to inner conviction.
Complete faith: This refers to faith accompanied by actions, as in the hadith of the delegation of Abdul Qays: "Do you know what faith in Allah alone is?" They said, "Allah and His Messenger know best." He said, "It is to testify that there is no deity but Allah, and that Muhammad is the Messenger of Allah, to establish prayer, to give alms, to fast during Ramadan, and to give one-fifth of the war booty."
Faith in this sense is what is negated in the Prophet's ﷺ statement: "The adulterer does not commit adultery while he is a believer," and similar statements in other instances. The faith that prevents entry into Hell is the second type (complete faith), according to the consensus of all Muslims. However, the faith that prevents eternal damnation in Hell is the first type (foundational faith), according to the consensus of Ahl al-Sunnah.
Evidence for this is found in the Prophet's ﷺ statement in the hadith of Abu Dharr: "There is no servant who says, 'There is no deity but Allah,' and then dies upon that, except that he enters Paradise." I asked, "Even if he commits adultery or steals?" He said, "Even if he commits adultery or steals." And in the Prophet's ﷺ statement: "Those who have an atom's weight of faith in their hearts will be taken out of Hell."
In conclusion, the early generations (Salaf) and Imam Al-Shafi'i only considered actions as a pillar of faith (iman) in its second sense (complete faith), not its first sense (foundational faith). They ruled that, even with the absence of actions, foundational faith remains intact and ensures salvation from Hell due to its presence, even if the second sense (complete faith) is absent.
If the intended meaning of faith is conviction (tasdiq), it does not accept increase or decrease. However, if it refers to acts of obedience, then it does accept increase and decrease. Acts of obedience are complementary to conviction.
Thus, any evidence that indicates faith does not accept increase or decrease is directed towards foundational faith, which is conviction. On the other hand, any evidence that indicates faith does accept increase and decrease is directed towards complete faith, which is associated with actions.
Then, the scholars disagreed on whether Islam is distinct from faith (iman) or whether they are unified. Ali al-Qari said: "The truth is that the disagreement is linguistic; the first is based on language, while the second is based on Sharia. It is also said that the reality is that they are different in concept but unified in reality."
He also said in Hidayat al-Masalik fi Hall Tafseer al-Madarek: "Legal faith (iman) is simply belief with affirmation, and actions are not part of it; rather, they are external and a condition for its completeness. This is the predominant view among the Hanafis of the Maturidi school."
As for the view of the scholars of truth (al-Muhaqqiqun), it is that faith is only belief (tasdiq) and this is the opinion of the Ash'aris. According to this view, if someone believes in their heart but does not affirm with their tongue without any excuse, they are not considered a believer by Allah, and according to those who say that affirmation is a pillar of faith, such a person would be among the people of Hell. This is the view of Fakhr al-Islam, Shams al-A'imma, and many jurists.
As for those who hold that affirmation is not a pillar, they consider such a person to be a believer in their view, but in Allah's judgment, they would not be a believer in worldly rulings, just as a hypocrite's situation is the opposite. In Sharh al-Maqasid, it is mentioned that the disagreement is regarding whether the person was able to speak but chose not to, not out of refusal.
As for someone who believes in their heart but did not have the opportunity to affirm verbally, they are considered a believer in accordance with what is understood from Sharh al-Maqasid.
Additionally, Ali al-Qari mentioned in Sharh al-Shifa: "The view that someone who is unable to utter the testimony of faith, despite having true belief in their heart, is not a believer is weak."
If they did have an opportunity to make the affirmation and were asked to do so but refused, they would not be considered a believer unanimously. Rather, they would be considered a disbeliever due to obstinacy.
The conclusion is that affirmation (iqrar) is another essential pillar of faith, although the essence of faith is belief (tasdiq). However, since the tongue expresses what is in the heart, affirmation serves as proof of the belief, both in its presence and absence. Therefore, it is correct to consider affirmation a pillar that can be omitted, making it a significant part of faith in the case of free will, such that its absence in situations other than coercion indicates the absence of belief. In this context, the idea of a pillar does not contradict the fact that the essence of faith is belief. When someone says that affirmation is a pillar of faith, they mean this understanding.
As for actions, they are considered a part of faith by the majority of the hadith scholars, much like how a hand is a part of the human body. Just as a human does not cease to be human when a hand is absent but is considered deficient, similarly, faith does not cease with the absence of actions, but is diminished. In essence, actions are a part of the completeness of faith.
However, according to the Mu'tazilites and Khawarij, actions are considered an essential part, and faith would be nullified with their absence.
If faith (iman) is defined as belief (tasdiq), then it neither increases nor decreases due to its simplicity. However, if faith is interpreted as a combination of belief, affirmation (iqrar), and actions (amal), it can increase or decrease based on the increase or decrease in actions. As for the increase or decrease of faith in the first case (where faith is understood as belief alone), it occurs through an increase or decrease in the object of belief.
This allows for a reconciliation of the apparent contradictions in the texts of the Qur'an and Hadith that speak of the increase and decrease of faith. Thus, the disagreement becomes merely verbal, so reflect and understand this concept carefully.
قوله: عن عمر إلخ إنما هذا الحديث والأحاديث التي بعده كلها متعلقة بأن الإيمان قولٌ وعملٌ يزِيد وينقُص، وأن الإيمان والإسلام مغايران، فيهما خلاف.
قال العلامة العيني : الاختلاف لفظيٌّ؛ لأن الإيمان في كلام الشارع ﷺ قد جاء بمعنى «أصل الإيمان»، وهو الذي لا يُعتبر فيه كونه مقرونًا بالعمل، كما في قوله ﷺ: الإيمان أن تؤمن بالله وملائكته وبلقائه ورُسُله وتؤمن بالبعث. والإسلام أن تعبد الله ولا تشرك به، وتُقِيمَ الصلاة وتُؤتيَ الزكاة المفروضة، وتصومَ رمضانَ، الحديث. وقد جاء بمعنى «الإيمان الكامل»، وهو المقرون بالعمل، كما في حديث وفد عبد القيس: أتدرون ما الإيمان بالله وحده؟ قالوا: الله ورسوله أعلم . قال : شهادة أن لا إله إلا الله، وأن محمدًا رسول الله، وإقامُ الصلاة، وإيتاءُ الزكاة، وصيامُ رمضانَ، وأن تُعطُوا من المغنمِ الخُمُسَ. والإيمان بهذا المعنى هو المراد بالإيمان المنفيّ في قوله ﷺ : لا يزني الزاني حين يزني وهو مؤمن، الحديث. وهكذا كل موضع جاء بمثله، والإيمان المنجي من دخول النار هو الثاني باتفاق جميع المسلمين، والإيمان المنجي من الخلود في النار هو الأول باتفاق أهل السنة. ومما يدل على ذلك قوله ﷺ في حديث أبي ذر : ما من عبد قال: لا إله إلا الله، ثم مات على ذلك إلا دخل الجنة. قلت وإن زنى وإن سرق ؟ قال: وإن زنى وإن سرق، الحديث. وقوله (عليه السلام) : يخرج من النار من كان في قلبه مثقال ذرة من الإيمان.
فالحاصل أن السلف والشافعي إنما جعلوا العمل ركنا من الإيمان بالمعنى الثاني دون الأول، وحكموا مع فوات العمل ببقاء الإيمان بالمعنى الأول، وبأنه يَنجُو من النار باعتبار وجوده وإن فات الثاني. وإن المراد بالإيمان إن كان هو التصديق، فلا يقبَل الزيادة والنقصان، وإن كان الطاعات، فيقبَلهما، والطاعات مَكَمّلة للتصديق. فكل ما قام من الدليل على أن الإيمان لا يقبَل الزيادةَ والنقصانَ كان مصروفًا إلى أصل الإيمان الذي هو التصديق وكل ما دل على كون الإيمان يقبَل الزيادةَ والنقصانَ فهو مصروف إلى الكامل، وهو مقرون بالعمل.
ثم اختَلف أهل العلم في أن الإسلام مغاير للإيمان، أو هما متحدان. قال علي القاري: والحق أن الخلاف لفظيٌّ؛ لأن الأول: بناؤه على اللغة، والثاني: مداره على الشريعة. وقيل: التحقيق أنهما مختلفان باعتبار المفهوم، متحدان في المصداق. انتهى. وقال في «هداية المسَالِك في حَلّ تفسير المدَارِك»: الإيمان الشرعي عبارة عن التصديق مع الإقرار فقط، والعمل ليس بداخل فيه، بل خارج عنه وشرط لكماله، وهو الراجح عند معاشر الحنيفة الماتُرِيدِيَّة. وأما مذهب المحقّقين فهو أن الإيمان هو التصديق فقط، وهو الراجح عند الأشاعرة. فمن صدَّق بقلبه، ولم يقرَّ بلسانه من غير عُذرٍ لم يكن مُؤمِنًا عند الله تعالى، وكان من أهل النار عند من يقول بأن الإقرار رُكن، وهو مختار فخر الاسلام وشمس الأئمة وكثير من الفقهاء.
وأما من ذهب إلى أن الإقرار ليس برُكن، فهذا الشخص عندهم مؤمن، وعند الله تعالى غير مؤمن في أحكام الدنيا، كما أن المنافق عكس ذلك. قال في «شرح المقاصد»: الخلاف فيما إذا كان قادرًا على التكلم وترك التكلم لا على وجه الإباء انتهى. أما من صدَّق بقلبه ولم يصادف وقتًا يُقِرُّ فيه يكون مؤمنًا وِفاقًا على ما فهم من «شرح المقاصد». وأيضًا قال علي القاري في «شرح الشفاء»: القول بأن من لم يتمكَّن من إتيان الشهادة لا يكون مؤمنا مع تحقُّق التصديق بقلبه ضعيف انتهى. وإذا صادف وقتًا يمكن الإقرار فيه، وطُلب فيه الإقرار فأبى عنه، لا يكون مؤمنًا اتفاقًا، بل يكون كافرًا كفرًا عنادًا.
فالحاصل أن الإقرار ركن آخر من الإيمان، إلا أن الأصل هو التصديق، لكن اللسان لما كان معبِّرًا عما في القلب، كان الإقرار دليلًا على التصديق وجودًا وعدمًا، فيَصِحُّ أن يكون رُكنًا يحتمل السقوط، فيكون جزءًا معتبرًا معه في حالة الاختيار، حتى يكون عدمه في غير حالة الإكراه دليلًا على عدم التصديق. فالرُّكنية بهذا الاعتبار لا ينافي كون حقيقة الإيمان التصديق. فمن قال: إن الإقرار رُكن من الإيمان، يريد هذا المعنى. وأما العمل فهو جزء من الإيمان عند جمهور المحدثين، مثل كون اليد جزءًا من الإنسان، فكما لا ينتفي الإنسان بانتفاء اليد، بل ينقص كذلك لا ينتفي الإيمان بانتفاء العمل. وحاصله : أنه جزء من كماله. وأما عند المعتزلة والخوارج فالعمل جزء أصلي ينتفي الإيمان بانتفائه.
فإذا فُسِّرَ الإيمان بالتصديق، فإنه لا يزيد ولا ينقص؛ لبساطته، وإذا فُسِّرَ بأنه عبارة عن التصديق والإقرار والعمل، فهو يزيد وينقص بزيادة الأعمال ونقصانها. وأما زيادة الإيمان ونقصانه في الصورة الأولى فيكون بزيادة المؤمَن به ونقصانه. وبهذا أمكن الجمع بين ظواهر نصوص الكتاب والسنة التي جاءت بزيادة الإيمان ونقصانه، ويكون النزاع لفظيًّا، فافهم وتدبَّر فيه.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَن لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ، وَإِقَامُ الصَّلَاةِ، وَإِيْتَاءُ الزَّكَاةِ، وَالْحَجُّ، وَصَوْمُ رَمَضَانَ». مُتَّفَقٌ عَلَيْهِ.
Narrated Ibn Umar (may Allah be pleased with him): The Messenger of Allah (ﷺ) said: "Islam is built upon five [pillars]: the testimony that there is no god but Allah, and that Muhammad is His servant and messenger; the establishment of prayer; the giving of zakat; the pilgrimage to the house [i.e., Hajj]; and fasting during Ramadan." [Agreed upon]
وَعَنْ أَبِي هُرَيْرَةَ ۱(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْإِيْمَانُ بِضْعٌ وَسَبْعُوْنَ شُعْبَةً، فَأَفْضَلُهَا قَوْلُ لَا إِلَهَ إِلَّا اللهُ، وَأَدْنَاهَا إِمَاطَةُ الْأَذَى عَنِ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِّنَ الْإِيْمَانِ». مُتَّفَقٌ عَلَيْهِ.
Narrated Abu Huraira 1 (may Allah be pleased with him): The Messenger of Allah (ﷺ) said: "Iman (faith) has over seventy branches, the highest of which is the declaration that there is no god but Allah, and the lowest of which is the removal of something harmful from the road. And modesty is a branch of faith." [Agreed upon]
Notes / الحواشي
The narration from Abu Huraira (may Allah be pleased with him)…: Al-'Ayni said that faith (Iman) literally means "belief," while in the terminology of Sharia, it refers to both the belief in the heart and the tongue. Its completeness and perfection are achieved through righteous actions. Thus, when it is stated that faith consists of over sixty or seventy branches, it is meant to refer to the principal concept of faith, with the actions being its branches. The term "faith" is applied to actions in a figurative sense, as these actions stem from faith.
۱ قوله : عن أبي هريرة إلخ وقال العيني: إن الإيمان في اللغة: التصديق، وفي عرف الشرع: تصديق القلب واللسان، تمامه وكماله بالطاعات. فحينئذٍ الإخبار عن الإيمان بأنه بضع وستون شعبة أو بضع وسبعون ونحو ذلك، يكون من باب إطلاق الأصل على الفرع. وذلك لأن الإيمان هو الأصل، والأعمال فروع منه، وإطلاق الإيمان على الأعمال مجاز؛ لأنها تكون عن الإيمان.
وَعَنْ عَبْدِ اللهِ بْن عَمْرٍو (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُوْنَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللهُ عَنْهُ». هَذَا لَفْظُ الْبُخَارِيِّ، وَلِمُسْلِمٍ قَالَ: إِنَّ رَجُلًا سَأَلَ النَّبِيَّ : أَيُّ الْمُسْلِمِينَ خَيْرٌ؟ قَالَ: «مَنْ سَلِمَ الْمُسْلِمُوْنَ مِنْ لِسَانِهِ وَيَدِهِ».
From Abdullah ibn Amr (may Allah be pleased with him), the Messenger of Allah (ﷺ) said: "A Muslim is the one from whose tongue and hand the Muslims are safe, and the Muhajir (emigrant) is the one who abandons what Allah has forbidden." This is the wording of Bukhari. In Muslim's version, it is mentioned:
A man asked the Prophet (ﷺ): "Which Muslim is the best?" He replied: "The one from whose tongue and hand the Muslims are safe."
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُوْنَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ. مُتَّفَقٌ عَلَيْهِ.
From Anas (may Allah be pleased with him), the Messenger of Allah (ﷺ) said:
"None of you will truly believe until I am more beloved to him than his father, his child, and all of mankind." [Agreed upon]
وَعَنْهُ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ : ثَلَاثُ مَنْ كُنَّ فِيْهِ وَجَدَ بِهِنَّ حَلَاوَةَ الْإِيْمَانِ: مَنْ كَانَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا. وَمَنْ أَحَبَّ عَبْدًا لَا يُحِبُّهُ إِلَّا لِلَّهِ. وَمَنْ يَكْرَهُ أَن يَعُودَ فِي الْكُفْرِ بَعْدَ أَنْ أَنْقَذَهُ اللهُ مِنْهُ كَمَا يَكْرَهُ أَن يُلْقَى فِي النَّارِ». مُتَّفَقٌ عَلَيْهِ.
From Anas (may Allah be pleased with him), the Messenger of Allah (ﷺ) said:
"There are three qualities, whoever possesses them will taste the sweetness of faith:
That Allah and His Messenger are more beloved to him than anything else.
That he loves a person only for the sake of Allah.
That he hates to return to disbelief after Allah has saved him from it, just as he would hate to be thrown into the Fire." [Agreed upon]
وَعَنِ الْعَبَّاسِ بْن عَبْدِ الْمُطَّلِبِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «ذَاقَ طَعْمَ الْإِيْمَانِ مَنْ رَضِيَ بِاللّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ رَسُوْلًا». رَوَاهُ مُسْلِمٌ.
From Al-Abbas ibn Abdul-Muttalib (may Allah be pleased with him), the Messenger of Allah (ﷺ) said: "He has tasted the flavor of faith who is pleased with Allah as his Lord, Islam as his religion, and Muhammad as his Messenger." [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ: يَهُودِيُّ وَلَا نَصْرَانِيُّ، ثُمَّ يَمُوْتُ وَلَمْ يُؤْمِنْ بِالَّذِي أُرْسِلْتُ بِهِ إِلَّا كَانَ مِنْ أَصْحَابِ النَّارِ». رَوَاهُ مُسْلِمٌ.
From Abu Huraira (may Allah be pleased with him), the Messenger of Allah (ﷺ) said:
"By the One in Whose Hand is the soul of Muhammad, no one from this Ummah, neither a Jew nor a Christian, hears of me and then dies without believing in what I have been sent with, except that he will be among the people of the Fire." [Narrated by Muslim]
وَعَنْ أَبِي مُوسَى الْأَشْعَرِيُّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «ثَلَاثَةٌ لَهُمْ أَجْرَانِ: رَجُلٌ مِنْ أَهْلِ الْكِتَابِ آمَنَ بِنَبِيِّهِ وَآمَنَ بِمُحَمَّدٍ. وَالْعَبْدُ الْمَمْلُوْكُ إِذَا أَدَّى حَقَّ اللهِ وَحَقَّ مَوَالِيْهِ. وَرَجُلٌ كَانَتْ عِنْدَهُ أَمَةٌ يَطَأُهَا، فَأَدَّبَهَا فَأَحْسَنَ تَأْدِيْبَهَا، وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيْمَهَا، ثُمَّ أَعْتَقَهَا فَتَزَوَّجَهَا، فَلَهُ أَجْرَانِ». مُتَّفَقٌ عَلَيْهِ.
From Abu Musa Al-Ash'ari (may Allah be pleased with him), the Messenger of Allah (ﷺ) said: "There are three who will have a double reward:
A man from the People of the Book who believed in his prophet and then believed in Muhammad.
A slave who fulfills the rights of Allah and the rights of his masters.
A man who has a slave woman, educates her well, teaches her well, then frees her and marries her, for him is a double reward." [Agreed upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُوْلُ اللهِ، وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ، فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّ الْإِسْلَامِ، وَحِسَابُهُمْ عَلَى اللهِ». مُتَّفَقٌ عَلَيْهِ، إِلَّا أَنَّ مُسْلِمًا لَمْ يَذْكُرُ: «إِلَّا بِحَقِّ الْإِسْلَامِ».
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: "I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish prayer, and pay zakat. If they do that, they will have secured their lives and property from me except by the right of Islam, and their reckoning is with Allah." [Agreed upon by Bukhari and Muslim, although Muslim did not include the phrase "except by the right of Islam."]
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «مَنْ صَلَّى صَلَاتَنَا وَاسْتَقْبَلَ قِبْلَتَنَا وَأَكَلَ ذَبِيحَتَنَا، فَذَلِكَ الْمُسْلِمُ الَّذِي لَهُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُوْلِهِ، فَلَا تُخْفِرُوا اللهَ فِي ذِمَّتَهِ». رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: "Whoever performs our prayer, faces our qibla, and eats our slaughtered animals, he is a Muslim under Allah's protection and the protection of His Messenger. So do not betray Allah by violating His protection." [Narrated by Bukhari]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: أَتَى أَعْرَابِيٌّ إِلَى النَّبِيِّ ، فَقَالَ دُلَّنِي عَلَى عَمَلٍ إِذَا عَمِلْتُهُ دَخَلْتُ الْجَنَّةَ. قَالَ: «تَعْبُدُ اللهَ وَلَا تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ الْمَكْتُوبَةَ، وَتُؤَدِّي الزَّكَاةَ الْمَفْرُوْضَةَ، وَتَصَوْمُ رَمَضَانَ». قَالَ: وَالَّذِي نَفْسِي بِيَدِهِ، لَا أَزِيدُ عَلَى هَذَا شَيْئًا، وَلَا أَنْقُصُ مِنْهُ. فَلَمَّا وَلَّى قَالَ النَّبِيُّ : «مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ الْجَنَّةِ فَلِيَنْظُرْ إِلَى هَذَا». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) narrated that a Bedouin came to the Prophet ﷺ and asked, "Guide me to an action that, if I do it, will lead me to Paradise." The Prophet ﷺ replied: "Worship Allah and associate nothing with Him, establish the prescribed prayers, pay the obligatory zakat, and fast during Ramadan." The man said, "By the One in whose hand is my soul, I will not do more nor less than this." When the man turned to leave, the Prophet ﷺ said: "Whoever wants to see a man of Paradise, let him look at this man." [Agreed upon]
وَعَنْ سُفْيَانَ بْنِ عَبْدِ اللهِ الثَّقَفِيِّ (رضي الله عنه) قَالَ: قُلْتُ: يَا رَسُوْلَ اللهِ، قُلْ لِي فِي الْإِسْلَامِ قَوْلًا لَا أَسْأَلُ عَنْهُ أَحَدًا بَعْدَكَ. قَالَ: «قُلْ آمنتُ بِاللهِ ثُمَّ اسْتَقِمْ». رَوَاهُ مُسْلِمٌ.
Sufyan ibn Abdullah al-Thaqafi (may Allah be pleased with him) narrated: I said, "O Messenger of Allah, tell me something in Islam that I will not need to ask anyone else after you." He said: "Say, 'I believe in Allah,' and then remain steadfast." [Narrated by Muslim]
وَعَنْ طَلْحَةَ بْنِ عُبَيْدِ اللهِ (رضي الله عنه) قَالَ: جَاءَ رَجُلٌ إِلَى رَسُوْلِ اللهِ ﷺ مِنْ أَهْلِ نَجْدٍ، ثَائِرُ الرَّأْسِ، نَسْمَعُ دَوِيَّ صَوْتِهِ وَلَا نَفْقَهُ مَا يَقُوْلُ، حَتَّى دَنَا مِنْ رَسُوْلِ اللهِ ﷺ فَإِذَا هُوَ يَسْأَلُ عَنِ الْإِسْلَامِ. فَقَالَ رَسُولُ اللهِ ﷺ: «خَمْسُ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ». فَقَالَ: هَلْ عَلَيَّ غَيْرُهُنَّ ؟ فَقَالَ: «لَا، إِلَّا أَنْ تَطَوَّعَ».
قَالَ رَسُولُ اللهِ ﷺ: «وَصِيَامُ شَهْرِ رَمَضَانَ فَقَالَ: هَلْ عَلَيَّ غَيْرُهُ؟ قَالَ: «لَا، إِلَّا أَن تَطَوَّعَ». قَالَ: وَذَكَرَ لَهُ رَسُولُ اللهِ ﷺ الزَّكَاةَ، فَقَالَ: هَلْ عَلَيَّ غَيْرُهَا؟ فَقَالَ: «لَا، إِلَّا أَنْ تَطَوَّعَ». قَالَ: فَأَدْبَرَ الرَّجُلُ، وَهُوَ يَقُوْلُ: وَاللّهِ، لَا أَزِيدُ عَلَى هَذَا وَلَا أَنْقُصُ مِنْهُ. فَقَالَ رَسُولُ اللهِ ﷺ: «أَفْلَحَ الرَّجُلُ إِنْ صَدَقَ». مُتَّفَقٌ عَلَيْهِ.
Talhah ibn Ubaidullah (may Allah be pleased with him) narrated: A man from the people of Najd with disheveled hair came to the Messenger of Allah ﷺ. We heard the humming of his voice, but we could not understand what he was saying until he came near. He asked about Islam. The Messenger of Allah ﷺ said: "Five prayers during the day and night." The man asked, "Do I have to do anything else besides them?" The Prophet ﷺ replied: "No, unless you do so voluntarily."
Then the Prophet ﷺ said: "Fasting in the month of Ramadan." The man asked, "Is there anything else I have to do?" The Prophet ﷺ replied: "No, unless you do so voluntarily." Then the Prophet ﷺ mentioned zakat to him, and the man asked, "Is there anything else I have to do?" The Prophet ﷺ replied: "No, unless you do so voluntarily." The man turned away saying, "By Allah, I will neither increase nor decrease what Allah has obligated upon me." The Messenger of Allah ﷺ said: "He will succeed if he is truthful." [Agreed upon]
وَعَنِ ابْنِ عَبَّاسٍ(رضي الله عنهما) قَالَ: إِنَّ وَفْدَ عَبْدِ الْقَيْسِ لَمَّا أَتَوُا النَّبِيَّ ﷺ قَالَ رَسُولُ اللهِ : «مَنِ الْقَوْمُ أَوْ مَنِ الْوَقْدُ؟» قَالُوا : رَبِيعَةُ. قَالَ: «مَرْحَبًا بِالْقَوْمِ أَوْ بِالْوَفْدِ غَيْرَ خَزَايَا وَلَا نَدَامَى». قَالُوا: يَا رَسُوْلَ اللهِ، إِنَّا لَا نَسْتَطِيعُ أَنْ نَأْتِيَكَ إِلَّا فِي الشَّهْرِ الْحَرَامِ، وَبَيْنَنَا وَبَيْنَكَ هَذَا الْحَيُّ مِنْ كُفَّارِ مُضَرَ، فَمُرْنَا بِأَمْرٍ فَصْلٍ، نُخْبِرُ بِهِ مَنْ وَرَاءَنَا وَنَدْخُلُ بِهِ الْجَنَّةَ. وَسَأَلُوْهُ عَنِ الْأَشْرِبَةِ، فَأَمَرَهُمْ بِأَرْبَعٍ وَنَهَاهُمْ عَنْ أَرْبَعٍ، أَمَرَهُمْ بِالْإِيْمَانِ بِاللهِ وَحْدَهُ. قَالَ: «أَتَدْرُوْنَ مَا الْإِيْمَانُ بِاللهِ وَحْدَهُ؟» قَالُوا : اللهُ وَرَسُوْلُهُ أَعْلَمُ. قَالَ: «شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ، وَإِيْتَاءُ الزَّكَاةِ، وَصِيَامُ رَمَضَانَ، وَأَنْ تُعْطُوا مِنَ الْمَغْنَمِ الْخُمُسَ وَنَهَاهُمْ عَنْ أَرْبَعٍ: عَنِ الْحَنْتَمِ وَالدُّبَّاءِ وَالنَّقِيرِ وَالْمُزَفَّتِ. وَقَالَ: «احْفَظُوْهُنَّ، وَأَخْبِرُوا بِهِنَّ مَنْ وَرَاءَكُمْ». مُتَّفَقٌ عَلَيْهِ، وَلَفْظُهُ لِلْبُخَارِيِّ.
Ibn Abbas (may Allah be pleased with him) narrated: When the delegation of Abd al-Qais came to the Prophet ﷺ, the Messenger of Allah ﷺ said: “Who are the people, or who is the delegation?” They replied: “We are from Rabi’ah.” He said: “Welcome, O people (or delegation), without disgrace or regret.” They said: “O Messenger of Allah, we can only come to you during the sacred month, as there is a hostile tribe of Mudar between us and you. So, instruct us with a decisive command that we may inform those behind us and by which we may enter Paradise.” They also asked about permissible and forbidden drinks. He instructed them with four things and forbade them from four things.
He commanded them to believe in Allah alone and said: “Do you know what belief in Allah alone is?” They replied: “Allah and His Messenger know best.” He said: “It is to testify that there is no god but Allah, and that Muhammad is the Messenger of Allah; to establish prayer; to give zakat; to fast in Ramadan; and to give one-fifth of the spoils of war.”
Then he forbade them from four things: from using the containers made of gourds, green-pitched vessels, hollowed stumps, and vessels lined with pitch. He said: “Remember these things, and inform those behind you.” Agreed upon, and the wording is from Bukhari.
وَعَنْ عُبَادَةَ بْنِ الصَّامِتِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ وَحَوْلَهُ عِصَابَةٌ مِنْ أَصْحَابِهِ: «بَايِعُونِي عَلَى أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا وَلَا تَزْنُوْا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوْا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلَا تَعْصُوْا فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوْقِبَ بِهِ فِي الدُّنْيَا فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا، ثُمَّ سَتَرَهُ اللهُ عَلَيْهِ فَهُوَ إِلَى اللهِ، إِنْ شَاءَ عَفَا عَنْهُ، وَإِنْ شَاءَ عَاقَبَهُ». فَبَايَعْنَاهُ عَلَى ذلك. مُتَّفَقٌ عَلَيْهِ.
Ubadah ibn al-Samit (may Allah be pleased with him) narrated: The Messenger of Allah ﷺ, while surrounded by a group of his companions, said: “Give me your pledge that you will not associate anything with Allah, will not steal, will not commit adultery, will not kill your children, will not fabricate falsehood between your hands and feet (i.e., against others), and will not disobey in what is right. Whoever among you fulfills this pledge, his reward is with Allah. But whoever commits any of these actions and is punished for it in this world, that will be an expiation for him. And whoever commits any of these actions and Allah conceals it, his case will be referred to Allah: if He wills, He will pardon him, and if He wills, He will punish him.” So we pledged allegiance to him on this. [Agreed upon]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: خَرَجَ رَسُولُ اللهِ ﷺ فِي أَضْحَى أَوْ فِطْرٍ إِلَى الْمُصَلَّى ، فَمَرَّ عَلَى النِّسَاءِ، فَقَالَ: «يَا مَعْشَرَ النِّسَاءِ، تَصَدَّقْنَ؛ فَإِنِّي أُرِيْتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ». فَقُلْنَ: وَبِمَ يَا رَسُوْلَ اللهِ؟ قَالَ: تُكَثِرْنَ اللَّعْنَ وَتَكْفُرْنَ الْعَشِيْرَ مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِيْنِ أَذْهَبَ لِلُبِّ الرَّجُلِ الْحَازِمِ مِنْ إِحْدَاكُنَّ». قُلْنَ: وَمَا نُقْصَانُ دِيْنِنَا وَعَقْلِنَا، يَا رَسُولَ اللهِ؟ قَالَ: «أَلَيْسَ شَهَادَةُ الْمَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ؟» قُلْنَ: بَلَى. قَالَ: «فَذَلِكَ مِنْ نُقْصَانِ عَقْلِهَا». قَالَ: «أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلَّ وَلَمْ تَصُمْ؟» قُلْنَ: بَلَى. قَالَ: فَذَلِكَ مِنْ نُقْصَانِ دِيْنِهَا». مُتَّفَقٌ عَلَيْهِ.
Abu Sa'id al-Khudri (may Allah be pleased with him) narrated: The Messenger of Allah ﷺ went out to the prayer place on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said: "O women, give charity, for I have been shown that you form the majority of the people of Hell." They asked, "Why is that, O Messenger of Allah?" He replied: "You frequently curse and are ungrateful to your husbands. I have not seen anyone more deficient in intellect and religion and more able to cause a resolute man to lose his reason than one of you." They asked, "What is the deficiency in our intellect and religion, O Messenger of Allah?" He said: "Isn't the testimony of a woman equal to half the testimony of a man?" They replied, "Yes." He said: "That is the deficiency in her intellect. Isn't it true that when she menstruates, she neither prays nor fasts?" They replied, "Yes." He said: "That is the deficiency in her religion." [Agreed upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «قَالَ اللهُ تَعَالَى: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ. فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ. وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللهُ وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ، لَمْ أَلِدْ وَلَمْ أُوْلَدْ، وَلَمْ يَكُنْ لِي كُفُوًا أَحَدٌ».
وَفِي رِوَايَةِ ابْنِ عَبَّاسٍ(رضي الله عنها) : «وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: لِي وَلَدٌ. وَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا». رَوَاهُ الْبُخَارِيُّ.
Abu Huraira (may Allah be pleased with him) narrated: The Messenger of Allah ﷺ said: "Allah, the Exalted, says: 'The son of Adam denies Me, and he has no right to do so. He abuses Me, and he has no right to do so. As for his denial of Me, it is his statement: He will not resurrect me as He created me at first. But recreating him is not more difficult for Me than creating him initially. As for his abuse of Me, it is his statement: Allah has taken a son. But I am the One, the Self-Sufficient Master. I neither beget nor was I begotten, and there is none equal to Me.'"
In a narration from Ibn Abbas (may Allah be pleased with him): "As for his abuse of Me, it is his statement: I have a child. Glory be to Me! I am far above taking a wife or a child." [Narrated by Bukhari]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «قَالَ اللهُ تَعَالَى: يُؤْذِينِي ابْنُ آدَمَ، يَسُبُّ الدَّهْرَ وَأَنَا الدَّهْرُ، بِيَدِي الْأَمْرُ، أُقَلِّبُ اللَّيْلَ وَالنَّهَارَ». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) narrated: The Messenger of Allah ﷺ said: "Allah, the Exalted, said: 'The son of Adam offends Me by abusing time, and I am time. In My Hand is the command; I alternate the night and the day.'" [Agreed upon]
وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَا أَحَدٌ أَصْبَرَ عَلَى أَذًى يَسْمَعُهُ مِنَ اللهِ، يَدْعُوْنَ لَهُ الْوَلَد ، ثُمَّ يُعَافِيْهِمْ وَيَرْزُقُهُمْ». مُتَّفَقٌ عَلَيْهِ.
Abu Musa al-Ash'ari (may Allah be pleased with him) narrated: The Messenger of Allah ﷺ said: "No one is more patient upon hearing something offensive than Allah. They attribute a child to Him, yet He grants them health and provides for them." [Agreed upon]
وَعَنْ مُعَاذٍ (رضي الله عنه) قَالَ: كُنْتُ رِدْفَ النَّبِيِّ ﷺ عَلَى حِمَارٍ، لَيْسَ بَيْنِي وَبَيْنَهُ إِلَّا مُؤْخِرَةُ الرَّحْلِ، فَقَالَ: «يَا مُعَاذُ، هَلْ تَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ، وَمَا حَقُّ الْعِبَادِ عَلَى اللهِ؟» قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «فَإِنَّ حَقَّ اللهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ، وَلَا يُشْرِكُوا بِهِ شَيْئًا. وَحَقُّ الْعِبَادِ عَلَى اللهِ أَنْ لَا يُعَذِّبَ مَنْ لَا يُشْرِكُ بِهِ شَيْئًا». قُلْتُ: يَا رَسُوْلَ اللهِ، أَفَلَا أُبَشِّرُ بِهِ النَّاسَ؟ قَالَ: «لَا تُبَشِّرْهُمْ فَيَتَّكِلُوا». مُتَّفَقٌ عَلَيْهِ.
Mu'adh (may Allah be pleased with him) narrated: I was riding behind the Prophet ﷺ on a donkey, and there was nothing between me and him except the back of the saddle. He said: "O Mu'adh, do you know what is the right of Allah upon His servants and the right of the servants upon Allah?" I replied: "Allah and His Messenger know best." He said: "The right of Allah upon His servants is that they worship Him and do not associate anything with Him, and the right of the servants upon Allah is that He does not punish those who do not associate anything with Him." I said: "O Messenger of Allah, should I not give glad tidings to the people?" He replied: "Do not inform them, lest they rely upon it." [Agreed upon]
وَعَنْ أَنَسِ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ - وَمُعَاذٌ رَدِيفُهُ عَلَى الرَّحْلِ - قَالَ: «يَا مُعَادُ». قَالَ: لَبَّيْكَ يَا رَسُوْلَ اللهِ وَسَعْدَيْكَ! قَالَ: «يَا مُعَاذُ قَالَ : لَبَّيْكَ يَا رَسُوْلَ اللهِ وَسَعْدَيْكَ! قَالَ: «يَا مُعَاذُ» قَالَ: لَبَّيْكَ يَا رَسُوْلَ اللهِ، وَسَعْدَيْكَ! ثَلَاثًا. قَالَ: «مَا مِنْ أَحَدٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُوْلُ اللهِ صِدْقًا مِنْ قَلْبِهِ إِلَّا حَرَّمَهُ اللهُ عَلَى النَّارِ». قَالَ: يَا رَسُوْلَ اللهِ، أَفَلَا أُخْبِرُ بِهِ النَّاسَ فَيَسْتَبْشِرُوا؟ قَالَ: «إِذًا يَتَّكِلُوا». فَأَخْبَرَ بِهَا مُعَاذُ عِنْدَ مَوْتِهِ تَأَثْمًا. مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Prophet ﷺ, while Mu'adh was riding behind him on the saddle, said: "O Mu'adh!" He replied: "At your service, O Messenger of Allah, and at your pleasure!" The Prophet repeated: "O Mu'adh!" He again replied: "At your service, O Messenger of Allah, and at your pleasure!" This happened three times. Then the Prophet ﷺ said: "No one sincerely testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, except that Allah will make him forbidden for the Fire." Mu'adh said: "O Messenger of Allah, should I not inform the people so they may rejoice?" He replied: "Then they would rely upon it." Mu'adh informed about it at the time of his death, fearing sin for concealing it. [Agreed upon]
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه) قَالَ : أَتَيْتُ النَّبِيَّ ﷺ وَعَلَيْهِ ثَوْبٌ أَبْيَضُ وَهُوَ نَائِمٌ، ثُمَّ أَتَيْتُهُ وَقَدِ اسْتَيْقَظَ ، فَقَالَ: «مَا مِنْ عَبْدٍ قَالَ: لَا إِلَهَ إِلَّا اللهُ، ثُمَّ مَاتَ عَلَى ذَلِكَ إِلَّا دَخَلَ الْجَنَّةَ». قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: «وَإِنْ زَنَى وَإِنْ سَرَقَ». قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ». قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: «وَإِنْ زَنَى وَإِنْ سَرَقَ عَلَى رَغْمِ أَنْفِ أَبِي ذَرٍّ». وَكَانَ أَبُو ذَرٍّ إِذَا حَدَّثَ بِهَذَا قَالَ: وَإِنْ رَغِمَ أَنْفُ أَبِي ذَرٍّ. مُتَّفَقٌ عَلَيْهِ.
Abu Dharr (may Allah be pleased with him) narrated: I came to the Prophet ﷺ while he was wearing a white garment and sleeping. Later, I came to him after he had awakened, and he said: "No servant says: 'There is no god but Allah,' and then dies upon that, except that he enters Paradise." I asked: "Even if he commits adultery and steals?" He replied: "Even if he commits adultery and steals." I asked again: "Even if he commits adultery and steals?" He replied: "Even if he commits adultery and steals." I asked a third time: "Even if he commits adultery and steals?" He replied: "Even if he commits adultery and steals, despite the disapproval of Abu Dharr." Abu Dharr used to say while narrating this: "Even if Abu Dharr’s nose is rubbed in the dust." [Agreed upon]
وَعَنْ عُبَادَةَ بْنِ الصَّامِتِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ ، لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ، وَأَنَّ عِيسَى عَبْدُ اللهِ وَرَسُوْلُهُ وَابْنُ أَمَتِهِ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوْحٌ مِنْهُ، وَالْجَنَّةُ وَالنَّارُ حَقٌّ ، أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ. مُتَّفَقٌ عَلَيْهِ.
Ubada ibn al-Samit (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: "Whoever testifies that there is no god but Allah, alone without any partner, and that Muhammad is His servant and Messenger, and that 'Isa (Jesus) is the servant of Allah, His Messenger, and His word which He bestowed upon Maryam (Mary), and a spirit created by Him, and that Paradise is true, and the Fire is true, Allah will admit him into Paradise regardless of his deeds." [Agreed upon]
وَعَنْ عَمْرِو بْنِ الْعَاصِ (رضي الله عنه) قَالَ: أَتَيْتُ النَّبِيَّ ﷺ فَقُلْتُ: ابْسُطُ يَمِينَكَ فَلْأُبَايِعْكَ، فَبَسَطَ يَمِيْنَهُ فَقَبَضْتُ يَدِي، فَقَالَ: «مَا لَكَ يَا عَمْرُو؟ قُلْتُ: أَرَدْتُ أَنْ أَشْتَرِطَ. قَالَ: «تَشْتَرِطُ مَاذَا؟» قُلْتُ: أَن يَغْفِرَ لِي. قَالَ: «أَمَا عَلِمْتَ يَا عَمْرُو أَنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ، وَأَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا، وَأَنَّ الْحَجَّ يَهْدِمُ ۱ مَا كَانَ قَبْلَهُ». رَوَاهُ مُسْلِمٌ.
Amr ibn al-ʿAs (may Allah be pleased with him) narrated: I came to the Prophet ﷺ and said: "Extend your right hand so I may pledge allegiance to you." He extended his right hand, but I withdrew mine. He said: "What is the matter with you, O Amr?" I replied: "I wish to stipulate something." He asked: "What do you wish to stipulate?" I said: "That I be forgiven." He replied: "Do you not know, O Amr, that Islam erases what came before it, that migration erases what came before it, and that Hajj (pilgrimage) erases what came before it?" 1 [Narrated by Muslim]
Notes / الحواشي
1 The phrase "And that Hajj erases what came before it" as mentioned in the text, is found in al-Durr al-Mukhtar. Further clarification or a more detailed explanation regarding this statement will be provided in the book of Hajj, which will address the specific context and implications of this saying.
۱ قوله : وأن الحج يهدم إلخ : كذا في الدر المختار»، وسيأتي تحقيقه في كتاب الحج».
وَعَنْ مُعَادٍ (رضي الله عنه) قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ وَيُبَاعِدُنِي مِنَ النَّارِ. قَالَ: «لَقَدْ سَأَلْتَ عَنْ أَمْرٍ عَظِيمٍ، وَإِنَّهُ لَيَسِيرٌ عَلَى مَنْ يَسَّرَهُ اللهُ تَعَالَى عَلَيْهِ : تَعْبُدُ اللهَ وَلَا تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ وَتُؤْتِي الزَّكَاةَ، وَتَصَوْمُ رَمَضَانَ وَتَحُجُّ الْبَيْتَ».
ثُمَّ قَالَ: أَلَا أَدُلُّكَ عَلَى أَبْوَابِ الْخَيْرِ الصَّوْمُ جُنَّةٌ، وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ، وَصَلَاةُ الرَّجُل فِي جَوْفِ اللَّيْلِ، ثُمَّ تَلَا : {تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ} حَتَّى بَلَغَ: {يَعْمَلُوْنَ}(السجدة : ١٦) ، ثُمَّ قَالَ: «أَلَا أَدُلُّكَ بِرَأْسِ الْأَمْرِ وَعَمُوْدِهِ وَذِرْوَةِ سَنَامِهِ؟ قُلْتُ: بَلَى، يَا رَسُوْلَ اللهِ. قَالَ: «رَأْسُ الْأَمْرِ الْإِسْلَامُ وَعَمُوْدُهُ الصَّلَاةُ، وَذِرْوَةُ سَنَامِهِ الْجِهَادُ». ثُمَّ قَالَ: «أَلَا أُخْبِرُكَ بِمِلَاكِ ذَلِكَ كُلِّهِ؟ قُلْتُ: بَلَى، يَا نَبِيَّ اللهِ. فَأَخَذَ بِلِسَانِهِ، فَقَالَ: «كُفَّ عَلَيْكَ هَذَا». فَقُلْتُ: يَا نَبِيَّ اللهِ، وَإِنَّا لَمُؤَاخَذُوْنَ بِمَا نَتَكَلَّمُ بِهِ. قَالَ: «ثَكِلَتْكَ أُمُّكَ يَا مُعَاذُ، وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ أَوْ عَلَى مَنَاخِرِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Narrated by Mu'adh (may Allah be pleased with him): He said, "I asked, 'O Messenger of Allah, inform me of an action that will admit me into Paradise and distance me from the Fire.' He replied, 'You have asked about a great matter, but it is easy for whom Allah makes it easy: You worship Allah and do not associate anything with Him, establish the prayer, give the zakat, fast the month of Ramadan, and perform Hajj to the House (the Ka'bah).'
Then he said, 'Shall I not guide you to the gates of goodness? Fasting is a shield, charity extinguishes sin just as water extinguishes fire, and the prayer of a person in the depths of the night.' Then he recited: "Their sides forsake their beds" (Surah As-Sajda, 32:16) until he reached: "They do (good deeds)."
Then he said, 'Shall I not inform you of the head of the matter, its pillar, and the peak of its summit?' I replied, 'Yes, O Messenger of Allah.' He said, 'The head of the matter is Islam, its pillar is the prayer, and its peak is jihad.' Then he said, 'Shall I not tell you the key to all of that?' I replied, 'Yes, O Prophet of Allah.' He took his tongue and said, 'Guard this.' I said, 'O Messenger of Allah, will we be accountable for what we speak?' He replied, 'May your mother mourn you, O Mu'adh! Is there anything that throws people into the Fire on their faces or on their noses except the harvest of their tongues?' [Narrated by Ahmad, Tirmidhi, and Ibn Majah]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ أَحَبَّ لِلَّهِ وَأَبْغَضَ لِلَّهِ، وَأَعْطَى لِلَّهِ وَمَنَعَ لِلَّهِ، فَقَدِ اسْتَكْمَلَ الْإِيْمَانَ». رَوَاهُ أَبُو دَاوُدَ، وَرَوَاهُ التَّرْمِذِيُّ عَنْ مُعَاذِ بْنِ أَنَسٍ مَعَ تَقْدِيمٍ وَتَأْخِيْرٍ. وَفِيْهِ: «فَقَدِ اسْتَكْمَلَ إِيْمَانَهُ».
Narrated Abu Umamah (may Allah be pleased with him): The Messenger of Allah ﷺ said: "Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah, has perfected his faith." [Narrated by Abu Dawood and also narrated by Tirmidhi from Mu'adh bin Anas with some variations]. In it: "He has perfected his faith."
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه) قَالَ : قَالَ رَسُوْلُ اللهِ ﷺ: «أَفْضَلُ الْأَعْمَالِ الْحُبُّ فِي اللهِ وَالْبُغْضُ فِي اللهِ». رَوَاهُ أَبُو دَاوُدَ.
Narrated Abu Dhar (may Allah be pleased with him): The Messenger of Allah ﷺ said: "The best of deeds are loving for the sake of Allah and hating for the sake of Allah." [Narrated by Abu Dawood]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُوْنَ مِنْ لِسَانِهِ وَيَدِهِ. وَالْمُؤْمِنُ مَنْ أَمِنَهُ النَّاسُ عَلَى دِمَائِهِمْ وَأَمْوَالِهِمْ». رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ. وَزَادَ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ بِرِوَايَةِ فَضَالَةَ: «وَالْمُجَاهِدُ مَنْ جَاهَدَ نَفْسَهُ فِي طَاعَةِ اللهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ الْخَطَايَا وَالذُّنُوْبَ».
Narrated Abu Hurairah (may Allah be pleased with him): The Messenger of Allah ﷺ said: "A Muslim is one from whose tongue and hand other Muslims are safe. And a believer is one whom people trust with their lives and wealth." [Narrated by Tirmidhi and Nasai. And Al-Bayhaqi added in Shu'ab al-Iman with a narration from Fadalah: "The Mujahid is one who strives against his own self in obedience to Allah, and the Muhajir is one who abandons sins and wrongdoings."]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَلَّمَا خَطَبَنَا رَسُولُ اللهِ ﷺ إِلَّا قَالَ: «لَا إِيْمَانَ لِمَنْ لَا أَمَانَةَ لَهُ، وَلَا دِينَ لِمَنْ لَا عَهْدَ لَهُ». رَوَاهُ الْبَيْهَقِيُّ فِي «شُعَبِ الْإِيْمَانِ».
Narrated Anas (may Allah be pleased with him): The Messenger of Allah ﷺ used to say whenever he addressed us: "There is no faith for the one who does not fulfill his trust, and there is no religion for the one who does not uphold his covenant." [Narrated by Al-Bayhaqi in "Shu'ab al-Iman"]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا إِيْمَانَ لِمَنْ لَا أَمَانَةَ لَهُ، وَلَا دِينَ لِمَنْ لَا عَهْدَ لَهُ. وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَسْتَقِيمُ دِينُ عَبْدٍ حَتَّى يَسْتَقِيمَ لِسَانُهُ، وَلَا يَسْتَقِيمُ لِسَانُهُ حَتَّى يَسْتَقِيمَ قَلْبُهُ. وَلَا يَدْخُلُ الْجَنَّةَ مَنْ لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ. فَقِيلَ: مَا الْبَوَائِقُ يَا رَسُوْلَ اللهِ؟ قَالَ: «غَشْمُهُ وَظُلْمُهُ. وَأَيُّمَا رَجُلٍ أَصَابَ مَالًا مِنْ حَرَامٍ وَأَنْفَقَ مِنْهُ، لَمْ يُبَارَكْ لَهُ فِيْهِ. وَإِنْ تَصَدَّقَ مِنْهُ لَمْ يُقْبَلْ مِنْهُ وَمَا بَقِيَ فَزَادُهُ إِلَى النَّارِ، إِلَّا أَنَّ الْخَبِيثَ لَا يُكَفِّرُ الْخَبِيْثَ، وَلَكِنَّ الطَّيِّبَ يُكَفِّرُ الْخَبِيْثَ». رَوَاهُ الطَّبَرَانِيُّ فِي مُعْجَمِهِ الْكَبِيرِ.
Narrated Ibn Mas'ud (may Allah be pleased with him): The Messenger of Allah ﷺ said: "There is no faith for the one who does not fulfill his trust, and there is no religion for the one who does not uphold his covenant. By Him in Whose Hand is the soul of Muhammad, the faith of a servant will not be upright until his tongue is upright, and his tongue will not be upright until his heart is upright. And a person will not enter Paradise if his neighbor is not safe from his harm." It was asked: "What is meant by harm, O Messenger of Allah?" He said: "His oppression and injustice." And any man who acquires wealth through unlawful means and spends from it will not be blessed in it. Even if he gives charity from it, it will not be accepted, and whatever remains will increase his punishment in the Fire, except that the good deeds will expiate the bad ones." [Narrated by Al-Tabarani in his "Al-Mu'jam al-Kabeer"]
وَعَنْ عُبَادَةَ بْنِ الصَّامِتِ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ ، حَرَّمَ اللهُ عَلَيْهِ النَّارَ». رَوَاهُ مُسْلِمٌ.
Narrated Ubadah bin al-Samit (may Allah be pleased with him): I heard the Messenger of Allah ﷺ say: "Whoever bears witness that there is no god but Allah, and that Muhammad is the Messenger of Allah, Allah has forbidden the Fire for him." [Narrated by Muslim]
وَعَنْ عُثْمَانَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ مَاتَ وَهُوَ يَعْلَمُ أَنَّهُ لَا إِلَهَ إِلَّا اللهُ دَخَلَ الْجَنَّةَ». رَوَاهُ مُسْلِمٌ.
Narrated Uthman (may Allah be pleased with him): The Messenger of Allah ﷺ said: "Whoever dies knowing that there is no god but Allah will enter Paradise." [Narrated by Muslim]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «ثِنْتَانِ مُوْجِبَتَانِ». قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، مَا الْمُوْجِبَتَانِ؟ قَالَ: مَنْ مَاتَ يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ النَّارَ، وَمَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّةَ». رَوَاهُ مُسْلِمٌ.
Narrated Jabir (may Allah be pleased with him): The Messenger of Allah ﷺ said: "There are two causes that lead to salvation." A man asked: "O Messenger of Allah, what are the two causes?" He said: "Whoever dies associating anything with Allah will enter the Fire, and whoever dies without associating anything with Allah will enter Paradise." [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: كُنَّا قُعُودًا حَوْلَ رَسُوْلِ اللهِ ، وَمَعَنَا أَبُو بَكْرٍ وَعُمَرُ (رضي الله عنهما) فِي نَفَرٍ، فَقَامَ رَسُوْلُ اللهِ ﷺ مِنْ بَيْنِ أَظْهُرِنَا، فَأَبْطَأَ عَلَيْنَا، وَخَشِيْنَا أَنْ يُقْتَطَعَ دُونَنَا وَفَزِعْنَا فَقُمْنَا، فَكُنْتُ أَوَّلَ مَنْ فَزِعَ، فَخَرَجْتُ أَبْتَغِي رَسُولَ اللهِ ﷺ حَتَّى أَتَيْتُ حَائِطًا لِلْأَنْصَارِ لِبَنِي النَّجَّارِ، فَدُرْتُ بِهِ هَلْ أَجِدُ لَهُ بَابًا، فَلَمْ أَجِدْ. فَإِذَا رَبِيعٌ يَدْخُلُ فِي جَوْفِ حَائِطٍ مِنْ بِثْرٍ خَارِجَةٍ. وَالرَّبِيعُ: الجَدْوَلُ. قَالَ: فَاحْتَفَزْتُ، فَدَخَلْتُ عَلَى رَسُولِ اللهِ ﷺ.
فَقَالَ: «أَبُو هُرَيْرَةَ؟» فَقُلْتُ: نَعَمْ، يَا رَسُولَ اللهِ، قَالَ: «مَا شَأْنُكَ؟» قُلْتُ: كُنْتَ بَيْنَ أَظْهُرِنَا، فَقُمْتَ فَأَبْطَأْتَ عَلَيْنَا، فَخَشِيْنَا أَنْ تُقْتَطَعَ دُوْنَنَا، فَفَزِعْنَا، فَكُنْتُ أَوَّلَ مَنْ فَزِعَ، فَأَتَيْتُ هَذَا الْحَائِطَ، فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ التَّعْلَبُ. وَهَؤُلَاءِ النَّاسُ وَرَائِي، فَقَالَ: «يَا أَبَا هُرَيْرَةَ ، وَأَعْطَانِي نَعْلَيْهِ، فَقَالَ: «اذْهَبَ بِنَعْلَيَّ هَاتَيْنِ، فَمَنْ لَقِيَكَ مِنْ وَرَاءِ هَذَا الْحَائِطِ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، مُسْتَيْقِنًا بِهَا قَلْبُهُ، فَبَشِّرْهُ بِالْجَنَّةِ». فَكَانَ أَوَّلَ مَنْ لَقِيْتُ عُمَرُ، فَقَالَ: مَا هَاتَانِ التَّعْلَانِ يَا أَبَا هُرَيْرَةَ؟ قُلْتُ: هَاتَانِ نَعْلَا رَسُوْلِ اللهِ ، بَعَثَنِي بِهِمَا مَنْ لَقِيْتُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرْتُهُ بِالْجَنَّةِ. فَضَرَبَ عُمَرُ بَيْنَ ثَدْيَيَّ، فَخَرَرْتُ لِاسْتِي، فَقَالَ: ارْجِعْ يَا أَبَا هُرَيْرَةَ، فَرَجَعْتُ إِلَى رَسُوْلِ اللهِ ﷺ ، فَأَجْهَشْتُ بِالْبُكَاءِ، وَرَكِبَنِي عُمَرُ وَإِذَا هُوَ عَلَى أَثَرِي.
فَقَالَ رَسُولُ اللهِ ﷺ: «مَا لَكَ، يَا أَبَا هُرَيْرَةَ؟» قُلْتُ: لَقِيْتُ عُمَرَ فَأَخْبَرْتُهُ بِالَّذِي بَعَثْتَنِي بِهِ، فَضَرَبَ بَيْنَ ثَدْيَيَّ ضَرْبَةً خَرَرْتُ لِاسْتِي، فَقَالَ: ارْجِعْ، فَقَالَ رَسُوْلُ اللهِ ﷺ: «يَا عُمَر ، مَا حَمَلَكَ عَلَى مَا فَعَلْتَ؟» قَالَ : يَا رَسُوْلَ اللهِ، بِأَبِي أَنْتَ وَأُمِّي، أَبَعَثْتَ أَبَا هُرَيْرَةَ بِنَعْلَيْكَ مَنْ لَقِيَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرَهُ بِالْجَنَّةِ؟ قَالَ: «نَعَمْ». قَالَ: فَلَا تَفْعَلْ فَإِنِّي أَخْشَى أَنْ يَتَّكِلَ النَّاسُ عَلَيْهَا فَخَلَّهِمْ يَعْمَلُونَ، فَقَالَ رَسُولُ اللهِ ﷺ: فَخَلِّهِمْ». رَوَاهُ مُسْلِمُ.
Narrated Abu Huraira (may Allah be pleased with him): We were sitting around the Messenger of Allah ﷺ, and with us were Abu Bakr and Umar (may Allah be pleased with them), and a group of people. The Messenger of Allah ﷺ stood up from among us and delayed in returning, and we feared that something might have happened to him, and we were alarmed. So, we got up, and I was the first to be alarmed. I went in search of the Messenger of Allah ﷺ until I came to a garden of the Ansar of Banu Najjar. I circled around it looking for a gate, but I could not find one. Then I saw a stream entering a garden from an area outside. The stream was called "Rabi'a." I hurriedly entered and found the Messenger of Allah ﷺ.
The Messenger of Allah ﷺ said: "O Abu Huraira, what is the matter with you?" I said, "You were among us, and then you stood up and delayed in returning. We feared something might have happened to you, and we became alarmed. I was the first to become alarmed, and I went in search of you until I reached a garden of the Ansar of Banu Najjar. I found no gate, but I saw a stream entering from the outside. I quickly entered and found you."
He then gave me his sandals and said: "Go with these sandals and whoever you meet behind this garden, who bears witness that there is no god but Allah, and whose heart is certain in this belief, give him the good news of Paradise."
The first person I met was Umar, who asked: "What are these sandals, O Abu Huraira?" I said: "These are the sandals of the Messenger of Allah ﷺ. He sent me with them to give the good news of Paradise to whoever bears witness that there is no god but Allah, with certainty in his heart." Umar struck me between the chest, and I fell to the ground. He said: "Return, O Abu Huraira." I returned to the Messenger of Allah ﷺ, weeping, and Umar followed me.
The Messenger of Allah ﷺ asked: "What is the matter, O Abu Huraira?" I replied: "I met Umar, and I informed him of what you had sent me with. He struck me between the chest, causing me to fall, and said: 'Return.'"
The Messenger of Allah ﷺ asked Umar: "O Umar, what made you do this?" Umar replied: "By my father and mother, O Messenger of Allah, did you send Abu Huraira with your sandals to give the good news of Paradise to anyone who meets him and believes in the testimony of faith with certainty in his heart?" The Messenger of Allah ﷺ confirmed: "Yes." Umar said: "Do not do this, for I fear that people will rely on it, and they will neglect to work for their deeds." The Messenger of Allah ﷺ responded: "Let them continue their work." [Narrated by Muslim]
وَعَنْ مُعَاذِ بْنِ جَبَلٍ (رضي الله عنه) قَالَ: قَالَ لِي رَسُولُ اللهِ ﷺ: «مَفَاتِيْحُ الْجَنَّةِ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللهُ». رَوَاهُ أَحْمَدُ.
Narrated by Mu'adh ibn Jabal (may Allah be pleased with him), he said: The Messenger of Allah ﷺ said to me: "The keys to Paradise are the testimony that there is no god but Allah." [Narrated by Ahmad]
وَعَنْ عُثْمَانَ (رضي الله عنه) قَالَ: إِنَّ رِجَالًا مِنْ أَصْحَابِ النَّبِيِّ ﷺ حِينَ تُوُفِّيَ حَزِنُوا عَلَيْهِ حَتَّى كَادَ بَعْضُهُمْ يُوَسْوِسُ. قَالَ عُثْمَان: وَكُنْتُ مِنْهُمْ، فَبَيْنَا أَنَا جَالِسٌ مَرَّ عَلَيَّ عُمَرُ وَسَلَّمَ فَلَمْ أَشْعُرُ بِهِ، فَاشْتَكَى عُمَرُ إِلَى أَبِي بَكْرٍ ، ثُمَّ أَقْبَلَا حَتَّى سَلَّمَا عَلَيَّ جَمِيعًا، فَقَالَ أَبُو بَكْرٍ: مَا حَمَلَكَ أَنْ لَا تَرُدَّ عَلَى أَخِيكَ عُمَرَ سَلَامَهُ؟ قُلْتُ: مَا فَعَلْتُ، فَقَالَ عُمَرُ: بَلَى وَاللهِ، لَقَدْ فَعَلْتَ. قَالَ: قُلْتُ: وَاللهِ، مَا شَعَرْتُ أَنَّكَ مَرَرْتَ وَلَا سَلَّمْتَ.
قَالَ أَبُو بَكْرٍ: صَدَقَ عُثْمَانُ، قَدْ شَغَلَكَ عَنْ ذَلِكَ أَمْرٌ. فَقُلْتُ: أَجَلْ. قَالَ: مَا هُوَ؟ قُلْتُ: تَوَفَّى اللهُ تَعَالَى نَبِيَّهُ ﷺ قَبْلَ أَنْ نَسْأَلَهُ عَنْ نَجَاةِ هَذَا الْأَمْرِ. قَالَ أَبُو بَكْرٍ: قَدْ سَأَلْتُهُ عَنْ ذَلِكَ، فَقُمْتُ إِلَيْهِ وَقُلْتُ لَهُ: بِأَبِي أَنْتَ وَأُمِّي ، أَنْتَ أَحَقُّ بِهَا. قَالَ أَبُو بَكْرٍ: قُلْتُ: يَا رَسُوْلَ اللهِ، مَا نَجَاةُ هَذَا الْأَمْرِ؟ فَقَالَ رَسُولُ اللهِ ﷺ: «مَنْ قَبِلَ مِنِّي الْكَلِمَةَ الَّتِي عَرَضْتُ عَلَى عَنِّي فَرَدَّهَا، فَهِيَ لَهُ نَجَاةٌ». رَوَاهُ أَحْمَدُ.
Narrated by Uthman (may Allah be pleased with him), he said: When the Prophet ﷺ passed away, some of the companions were saddened to the extent that some of them began to have doubts. Uthman said: "I was one of them. While I was sitting, Umar and Abu Bakr passed by me, but I did not realize they had passed. Then Umar complained to Abu Bakr, and they both came to me and greeted me. Abu Bakr asked, 'What prevented you from responding to your brother Umar's greeting?' I said, 'I did not do that.' Umar replied, 'Yes, by Allah, you did!' I said, 'By Allah, I did not realize that you had passed by or greeted me.' Abu Bakr said, 'Uthman is speaking the truth; something has occupied him.' I said, 'Yes.' He asked, 'What is it?' I replied, 'Allah took His Prophet ﷺ before we could ask him about the safety of this matter.' Abu Bakr said, 'I asked him about that.' I went to him and said: 'O Messenger of Allah, you are the most deserving of this matter.' I asked, 'O Messenger of Allah, what is the salvation of this matter?' The Messenger of Allah ﷺ replied: 'Whoever accepts from me the words I have offered him and rejects them, it will be salvation for him.'" [Narrated by Ahmad]
وَعَنِ الْمِقْدَادِ (رضي الله عنه) : أَنَّهُ سَمِعَ رَسُولَ اللهِ ﷺ يَقُولُ: «لَا يَبْقَى عَلَى ظَهْرِ الْأَرْضِ بَيْتُ مَدَرٍ وَلَا وَبَرٍ، إِلَّا أَدْخَلَهُ اللهُ كَلِمَةَ الْإِسْلَامِ بِعِزِّ عَزِيزٍ أَوْ ذُلِّ ذَلِيلٍ، إِمَّا يُعِزُّهُمُ اللهُ عَزَّوَجَلَّ فَيَجْعَلُهُمْ مِنْ أَهْلِهَا، أَوْ يُذِلُّهُمْ فَيَدِينُونَ لَهَا. قُلْتُ: فَيَكُوْنُ الدِّينُ كُلُّه لِلَّهِ». . رَوَاهُ أَحْمَدُ.
Narrated by Al-Miqdad (may Allah be pleased with him), he said: I heard the Messenger of Allah ﷺ say: "There will not remain a house of mud or leather on the face of the earth, except that Allah will bring the word of Islam into it, either with honor from Allah the Almighty, making them among its people, or with humiliation, so that they submit to it." I asked: "So, will the entire religion be for Allah?" [Narrated by Ahmad]
وَعَنْ وَهْبِ بْنِ مُنَبِّه (رحمه الله) قِيْلَ لَهُ: أَلَيْسَ لَا إِلَهَ إِلَّا اللهُ مِفْتَاحُ الْجَنَّةِ؟ قَالَ: بَلَى، وَلَكِنْ لَيْسَ مِفْتَاحٌ إِلَّا وَلَهُ أَسْنَانٌ، فَإِنْ جِئْتَ بِمِفْتَاحٍ لَهُ أَسْنَانٌ فُتِحَ لَكَ، وَإِلَّا لَمْ يُفْتَحْ لَكَ. رَوَاهُ الْبُخَارِيُّ فِي تَرْجَمَةِ بَابٍ.
Narrated by Wahb ibn Munabbih (may Allah have mercy on him), he was asked: "Isn't there no god but Allah the key to Paradise?" He replied: "Yes, but every key has teeth. If you bring a key with teeth, it will open for you; otherwise, it will not open." [Narrated by Bukhari in the chapter of translation]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «إِذَا أَحْسَنَ أَحَدُكُمْ إِسْلَامَهُ، فَكُلُّ حَسَنَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِ مِائَةٍ ضِعْفٍ، وَكُلُّ سَيِّئَةٍ يَعْمَلُهَا تُكْتَبُ بِمِثْلِهَا حَتَّى لَقِيَ اللهَ». مُتَّفَقٌ عَلَيْهِ.
Narrated by Abu Huraira (may Allah be pleased with him), he said: The Messenger of Allah ﷺ said: "When one of you improves his Islam, every good deed he performs will be recorded for him as ten times its reward, up to seven hundred times, and every bad deed he performs will be recorded as one single deed, until he meets Allah." [Agreed upon]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه): أَنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ ﷺ: مَا الْإِيْمَانُ؟ قَالَ: «إِذَا سَرَّتْكَ حَسَنَتُكَ وَسَاءَتْكَ سَيِّئَتُكَ، فَأَنْتَ مُؤْمِنٌ». قَالَ: يَا رَسُولَ اللهِ، فَمَا الْإِثْمُ؟ قَالَ: «إِذَا حَاكَ فِي نَفْسِكَ شَيْءٌ فَدَعْهُ». رَوَاهُ أَحْمَدُ.
Narrated by Abu Umama (may Allah be pleased with him): A man asked the Messenger of Allah ﷺ: "What is faith?" He replied: "When your good deeds please you and your bad deeds sadden you, then you are a believer." The man said: "O Messenger of Allah, what is sin?" He said: "If something troubles your soul, leave it." [Narrated by Ahmad]
وَعَنْ عَمْرِو بْنِ عَبَسَةَ (رضي الله عنه) قَالَ: أَتَيْتُ رَسُوْلَ اللهِ ﷺ فَقُلْتُ: يَا رَسُوْلَ اللهِ، مَنْ مَعَكَ عَلَى هَذَا الْأَمْرِ؟ قَالَ: «حُرُّ وَعَبْدٌ». قُلْتُ: مَا الْإِسْلَامُ؟ قَالَ: «طِيْبُ الْكَلَامِ وَإِطْعَامُ الطَّعَامِ». قُلْتُ: مَا الْإِيْمَانُ؟ قَالَ: «الصَّبْرُ وَالسَّمَاحَةُ». قَالَ: قُلْتُ: أَيُّ الْإِسْلَامِ أَفْضَلُ؟ قَالَ: «مَنْ سَلِمَ الْمُسْلِمُوْنَ مِنْ لِسَانِهِ وَيَدِهِ». قَالَ: قُلْتُ: أَيُّ الْإِيْمَانِ أَفْضَلُ؟ قَالَ: «خُلُقٌ حَسَنٌ». قَالَ: قُلْتُ: أَيُّ الصَّلَاةِ أَفْضَلُ؟ قَالَ: «طُوْلُ الْقُنُوْتِ».
قَالَ: قُلْتُ: أَيُّ الْهِجْرَةِ أَفْضَلُ؟ قَالَ: «أَنْ تَهْجُرَ مَا كَرِهَ رَبُّكَ». قَالَ: فَقُلْتُ: فَأَيُّ الْجِهَادِ أَفْضَلُ؟ قَالَ: «مَنْ عُقِرَ جَوَادُهُ وَأُهْرِيْقَ دَمُهُ». قَالَ: قُلْتُ: أَيُّ السَّاعَاتِ أَفْضَلُ؟ قَالَ: «جَوْفُ اللَّيْلِ الْآخِرِ». رَوَاهُ أَحْمَدُ.
Narrated by Amr ibn Abasa (may Allah be pleased with him), he said: I came to the Messenger of Allah ﷺ and asked: "O Messenger of Allah, who is with you in this matter?" He replied: "A free person and a slave." I asked: "What is Islam?" He replied: "Good speech and feeding the poor." I asked: "What is faith (Iman)?" He replied: "Patience and generosity." I asked: "Which Islam is the best?" He replied: "One from whom other Muslims are safe from his tongue and hands." I asked: "Which faith is the best?" He replied: "Good character." I asked: "Which prayer is the best?" He replied: "Long standing in prayer (Qunut)." I asked: "Which migration is the best?" He replied: "To abandon what your Lord dislikes." I asked: "Which jihad is the best?" He replied: "One whose horse is killed and whose blood is shed." I asked: "Which hours are the best?" He replied: "The last part of the night." [Narrated by Ahmad]
وَعَنْ مُعَاذِ بْنِ جَبَلٍ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «مَنْ لَقِيَ اللهَ لَا يُشْرِكُ بِهِ شَيْئًا، وَيُصَلِّي الْخَمْسَ، وَيَصُوْمُ رَمَضَانَ، غُفِرَ لَهُ». قُلْتُ: أَفَلَا أُبَشِّرُهُمْ يَا رَسُوْلَ اللهِ؟ قَالَ: «دَعْهُمْ يَعْمَلُوا». رَوَاهُ أَحْمَدُ.
Narrated by Mu'adh ibn Jabal (may Allah be pleased with him), he said: I heard the Messenger of Allah ﷺ say: "Whoever meets Allah without associating anything with Him, prays the five daily prayers, and fasts during Ramadan, will be forgiven." I asked: "Shall I not give them the good news, O Messenger of Allah?" He replied: "Let them continue to do their deeds." [Narrated by Ahmad]
وَعَنْهُ (رضي الله عنه): أَنَّهُ سَأَلَ النَّبِيَّ ﷺ عَنْ أَفْضَلِ الْإِيْمَانِ. قَالَ: «أَنْ تُحِبَّ لِلَّهِ وَتُبْغِضَ لِلَّهِ، وَتُعْمِلَ لِسَانَكَ فِي ذِكْرِ اللهِ». قَالَ: وَمَاذَا يَا رَسُولَ اللهِ؟ قَالَ: «وَأَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَتَكْرَهَ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ». رَوَاهُ أَحْمَدُ.
Narrated by Mu'adh ibn Jabal (may Allah be pleased with him), he said: I asked the Prophet ﷺ about the best of faith. He replied: "To love for the sake of Allah and to hate for the sake of Allah, and to use your tongue in the remembrance of Allah." I asked: "What else, O Messenger of Allah?" He replied: "To love for the people what you love for yourself and to hate for them what you hate for yourself." [Narrated by Ahmad]