KITÂB’UL KABÂ'IR (THE BOOK OF MAJOR SINS)

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كتاب الكبائر
Kitaab’ul Kabaair (The Book of Major Sins)

الإمام المجدد أبي حسن الشيخ محمد بن عبد الوهاب
al-Imam al-Mujaddid Abi Hasan ash-Shaykh Muhammad ibn Abd’il Wahhab (rahimahullah)

الكبائر al-Kabaair (The Major Sins)

Bismillahirrahmanirrahim,

Allah Ta’ala said in His Ayah:

إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ

"If ye avoid Kabaair which ye are forbidden to do, We will remit from you your evil deeds." (an-Nisa 4/31)

And His Ta’ala’s saying in His Ayah:

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الأِثْمِ وَالْفَوَاحِشَ إِلاَّ اللَّمَمَ

"Those who avoid Kabaair and abomination deeds, save lesser offenses." (an-Najm 53/32)

Ibn Jarir (at-Tabari) reported as Ibn Abbaas (radiyallahu anhuma ajmain) saying:

الكبائر كل ذنب ختمه الله بنار أو لعنة أو غضب أو عذاب

"Allah has sealed each of al-Kabaair (the Major Sins) with Naar (fire i.e., the Hell-fire), La’nah (curse), Ghadab (wrath) or Adhab (punishment)."¹

He further reported Ibn Abbaas (radiyallahu anhuma ajmain) saying:

هي إلى سبعمائة أقرب منها إلى سبع، غير أنه لا كبيرة مع الاستغفار، ولا صغيرة مع الإصرار

"It (i.e., Kabaair) reach sevenhundred, very akin to the seven major. However Istighfaar (repentance) after a major sin brings it to naught and minor (sin) turns into major one when one is persistent in doing it."²

Abd’ur Razzaq reported Ibn Abbaas (radiyallahu anhuma ajmain) as saying:

هي إلى سبعين أقرب منها إلى السبع

"It (i.e., Kabaair) reach to seventy very close to the seven."³


Footnotes:

^1- Ibn Jarir at-Tabari, Tafsir at-Tabari, 4/41 #9208

^2- Ibn Jarir at-Tabari, Tafsir at-Tabari, 4/41 #9209

^3- Ibn Jarir at-Tabari, Tafsir at-Tabari, 4/41 #9210

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باب أكبر الكبائر Chapter on the Greatest of Kabaair

In the Sahihayn (the two Sahih i.e., Bukhari and Muslim) reported from Abi Bakr (radiyallanu ahn) that Rasulullah (sallallahu alayhi wa sallam) said:

ألا أنبئكم بأكبر الكبائر؟ قلنا: بلى يا رسول الله. قال: الإشراك بالله، وعقوق الوالدين، وكان متكئا فجلس فقال: ألا وقول الزور، ألا وشهادة الزور. فما زال يكررها حتى قلنا: ليته سكت

"Shall I not inform you about the greayest of Kabaair? We said: Yes! O Rasulullah. He (sallallahu alayhi wa sallam) said: Shirk (associating others) with Allah and to be undutiful to Walidayn (parents). He (sallallahu alayhi wa sallam) then sat up from the reclining position and said: And I warn you against giving a lying speech and false statements and kept repeating it. We wished he should stop repeating it."¹


Footnotes:

^1- Bukhari, Kitab’ush Shahadah, #2654, Adab #5976, #6273-6274, #9919; Muslim, Iman #87; Tirmidhi, al-Birr wa’s Silah, #1901; Shahadah, #2301, Tafsir’ul Qur’an, 3019; Ahmad, Musnad, 5/36, 5/38

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باب كبائر القلب Chapter on Kabaair of the Heart

It was narrated from Abi Hurayrah (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

إن الله لا ينظر إلى صوركم وأموالكم ولكن ينظر إلى قلوبكم وأعمالكم

"Allah does not look at your forms and you possessions, but He looks at your hearts and your Amaal (deeds)."¹ Narrated by Muslim.

It was narrated from Nu’man ibn Bashir as a Marfu report (that Rasulullah said):

ألا وإن في الجسد مضغة إذا صلحت صلح الجسد كله، وإذا فسدت فسد الجسد كله؛ ألا وهي القلب

"In the body there is a piece of flesh, if it becomes good the whole body becomes good, but if it gets Fasad (corrupt) the whole body gets corrupt, that is the heart."²


Footnotes:

^1- Muslim, al-Birr wa’s Silah wa’l Adab #2564; Ahmad, Musnad, 3/539; Ibn Hibban, Sahih, 2/219 #394

^2- Bukhari, Iman #52, Buyu #2051; Muslim, Musaqah #1599; Tirmidhi, Buyu #1205; Nasai, Buyu # 4453; Ashrab #5710; Abu Dawud, Buyu #3329; Ibn Ma’jah, Fitan #3984; Darimi, Buyu #2531; Ahmad, Musnad #4/267, 4/269, 4/270, 4/274

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باب ذكر الكبر Chapter on the Mentioning of al-Kibr (Pride)

The statement of Allah Ta’ala:


إِنَّ اللَّهَ لا يُحِبُّ مَنْ كَانَ مُخْتَالاً فَخُوراً

"...For Allah loveth not the arrogant, boastful." (an-Nisa 4/36)

And Allah Ta’ala’s statement:

إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

"...for Allah loveth not any arrogant boaster." (Luqman 31/18)

And Allah Ta’ala’s statement:

فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ

"Thus evil indeed is the abode of al-Mutakabbir (the arrogant)." (an-Nahl 16/29)

It was narrated from Ibn Mas’ud (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر. فقال رجل: يا رسول الله، إن الرجل يحب أن يكون ثوبه حسنا ونعله حسنة. قال: إن الله جميل يحب الجمال. الكبر بطر الحق، وغمط الناس

"He who has in his heart the wight of a mustard seed of pride will not enter Jannah (Paradise). A man remarked: O Rasulullah! A man likes his garment to be beautiful and his shoes to be beautiful. (Rasulullah) said: Allah is Jamil (beautiful), and likes Jamaal (beauty), Kibr (pride) is disdaining Haqq (the truth with arrogance, vanity) and despising people."¹ This was narrated by Muslim.

Bukhari narrated from Haritha ibn Wahb that Rasulullah sallallahu alayhi wa sallam said:

ألا أخبركم بأهل النار؟ كل عتل جواظ مستكبر

"Shall I inform you about the inhabitants of Naar (fire i.e., Hell-fire)? They are; the cruel the proud and Mustakbir (the conceited, arrogant) persons."²

The cruel, is the uncivil harsh. The proud is said to be the arrogant pompous also said to be the short corpulent. Disdaining the truth is rejecting it when it came to you and despising people is scorning them.

It was narrated by Ahmad and Ibn Hibban in his Sahih from Abi Sa’id (radiyallahu anh) that Rasulullah sallallahu alayhi wa sallam said:

من تواضع لله درجة رفعه الله درجة، حتى يجعله في أعلى عليين. ومن تكبر على الله درجة وضعه الله درجة، حتى يجعله في أسفل سافلين

"He who is humble for Allah’s sake to a degree, Allah will exalt his status to one grade until He makes his abode in the higher rank of A’la Illiyyin (the High Places i.e., in Paradise). If anyone is proud against Allah’s orders to a grade, Allah will degrade him until He will put him to the lowest of Asfal’us Safilin (the Low Places i.e., Hell)."³

Tabarani reported from Ibn Umar radiyallahu anhuma ajmain that Rasulullah sallallahu alayhi wa sallam said:

إياكم والكبر، فإن الكبر يكون في الرجل وعليه العباءة

"Avoid Kibr, for a man may be proud owing to a cloak he puts on..."⁴ Narrated by Thiqat (trustworthy narrators).


Footnotes:

^1- Muslim, Iman #91; Tirmidhi, Birr wa’s Silah, #1999; Abu Dawud, Libaas #4091; Ibn Ma’jah, Muqaddimah #59; Dhihar #4173; Ahmad, Musnad, 1/399, 1/412, 1/416, 1/154

^2- Bukhari, Tafsir’ul Qur’an 8/622, #4918, Adab 10/489, #6071; Muslim, Jannah wa Sifatuhu Ni’matiha wa Ahliha 4/2190, #2853; Tirmdihi, Sifat’ul Jannah #2605; Ibn Ma’jah, Dhihar #4116; Ahmad, Musnad 6/306

^3- Ibn Ma’jah, Kitaab’ul Dhihar, 2/1398 #4176; Ahmad, Musnad, 3/76; Ibn Hibban, Sahih, 12/491, #5678

^4- Tabarani, al-Awsat; Haythami, Majma’uz Zawaid, 10/226; Haythami, Majma'ul Bahrayn fi Zawa'id’ul Mu'jamayn, 8/189, #4937

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باب ذكر العجب Chapter on Mention of al-Ujb (the Vanity)

The statement of Allah Ta’ala:

وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ

"And those who fear the punishment of their Lord." (al-Ma’arij 70/27)

It was narrated from Ibn Mas’ud (radiyallahu anh) that he said:

الهلاك في اثنتين: القنوط والعجب

"Destruction consists in two things; despair and vanity."

It was narrated from Abi Bakr (radiyallahu anh) that in front of Nabi (sallallahu alayhi wa sallam) a man praised another greatly so Nabi (sallallahu alayhi wa sallam) said:

ويحك قطعت عنق صاحبك. يقوله مرارا. ثم قال: إن كان أحدكم مادحا لا محالة فليقل: أحسبه كذا وكذا، إن كان يرى أنه كذلك، وحسيبه الله، ولا يزكي على الله أحدا

"Woe to you! You have cut off your companions neck. And repeated it many times and then added: One of you who can not help expressing praise for his brother should say: I think that he is so and so ... in case he (really) found him such and Allah knows the truth, and I do not confirm anybody’s good conduct before Allah."¹ Narrated by Bukhari and Muslim.

Ahmad narrated with a Jayyid (good) Sanad (chain) from Harith ibn Mu’awiyah reported that he said to Umar (ibn’ul Khattab):

إنهم كانوا يراودونني على القصص، فقال: أخشى أن تقص فترتفع عليهم في نفسك، ثم تقص فترتفع حتى يخيل إليك أنك فوقهم في منْزلة الثريا، فيضعك الله
تحت أقدامهم يوم القيامة بقدر ذلك

"People used to entice me to tell stories, to which he (Umar ibn’ul Khattab) replied: I am afraid that when you tell them stories you may consider yourself great amongst them: and when you do that often, they may consider that you are in the star constellation above them! Thus Allah will put you down under their feet on the Day of Resurrection as much as that."²

And in Bayhaqi it was reported from Anas (radiyallahu anh) as a Marfu report that (Rasulullah said):

لو لم تذنبوا لخَفِْتُ عليكم ما هو أشد من ذلك: العجب

"If you had not sinned I would have feared for you what is more serious than vanity."³


Footnotes:

^1- Bukhari, #6061; Muslim, Zuhd wa’l Raqaiq #3000; Abu Dawud, Adab #4805; Ibn Ma’jah, Adab #3744; Ahmad, Musnad, 5/41, 5/45, 5/47

^2- Ahmad, Musnad, 1/18

^3- Bayhaqi, Shuab’ul Iman, 5/453 #7255; Bazzar, Kashf’ul Astaar Kitaab’ul Zuhd, 4/244 #3633; Haythami, Zawaid, 10/269

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باب ذكر الرياء والسمعة  Chapter on the Mentioning of al-Riya (Hypocrisy) and as-Sama’ah (Ostentation)

The statement of Allah Ta’ala:

فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَداً

"Whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner." (al-Kahf 18/110)

It was narrated from Jundub ibn Abdullah (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

من سمَّع سمَّع الله به، ومن يرائي يرائي الله به قيل معنى: (من سمع سمع الله) به أي فضحه يوم القيامة. ومعنى: (من يرائي) أي: من أظهر العمل الصالح للناس ليعظم عندهم. يرائي به الله قيل معناه: إظهار سريرته للناس.

"He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him)."¹

It was narrated from Umar (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى

"The reward of Amaal (deeds) depends upon Niyyah (the intentions) and every person will get the reward according to what he has intended."²

It was related from Abi Hurayrah (radiyallahu anh) as a Maru (Hadith that Rasulullah said):

إن أول الناس يقضى عليهم يوم القيامة ثلاثة: رجل استشهد في سبيل الله فأتى به فعرفه نِِِعَمَهُ فعرفها. قال: فما عملت فيها؟ قال: قاتلت في سبيلك حتى قتلت. قال له: كذبت، ولكنك قاتلت ليقال هو جريء فقد قيل. ثم أمر به فسحب على وجهه حتى ألقي في النار. ورجل تعلم العلم وعلمه وقرأ القرآن، فأتي به فعرفه نعمه فعرفه. اقال: فما عملت فيها؟ قال تعلمت العلم وعلمته، وقرأت فيك القرآن. قال: كذبت ولكنك تعلمت ليقال هو عالم، وقرأت ليقال هو قارئ فقد قيل. ثم أمر به فسحب على وجهه حتى ألقي في النار. ورجل وسع الله عليه فأعطاه من أصناف المال فأتي به فعرفه نعمه فعرفها
قال: فما عملت فيها؟ قال ما تركت من سبيل تحب أن ينفق فيه إلا أنفقت فيه لك. قال الله: كذبت، ولكنك فعلت ليقال هو جواد فقد قيل. ثم أمر به فسحب على وجهه حتى ألقي في النار


"The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment Seat). Allah will make him recount His blessings (i.e., the blessings which He had bestowed upon him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say: What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a" brave warrior". And you were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur'an. He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Qur'an seeking Thy pleasure. Allah will say: You have told a lie. You acquired knowledge so that you might be called" a scholar," and you recited the Qur'an so that it might be said:" He is a Qari" and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime). Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so) that it might be said about (You):" He is a generous fellow" and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell."³

And Tirmidhi recorded the following after narrating this Hadith that Mu’awiyah (radiyallahu anh) wept on hearing this Hadith and recited the statement of (Allah) Ta’ala’s Ayah:

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا

"Those who desire the life of the Present and its glitter to them We shall pay (the price of) their deeds therein without diminution." (Huud 11/15)⁴


Footnotes:

^1- Bukhari, Raqa’iq #6499, Ahkaam #7152; Muslim, Zuh wa’l Raqa’iq #2987; Ibn Ma’jah, Zuhd #4207; Ahmad, Musnad, 4/313

^2- Bukhari, Bad’il Wahy #1, #54; #2529; #3898; #5070; #6689; #6953; Muslim, al-Imarat #1907; Tirmidhi, Fadail’ul Jihaad #1647; Abu Dawud, Talaq #2201; Ibn Ma’jah, Zuhd #4227; Nasai, Taharat #75; Talaq #3437; Iman wa’n Nudhur #3794; Ahmad, Musnad, 1/25, 1/43

^3- Muslim, al-Imarat #1905

^4- Tirmidhi, Zuhd #2382; Ibn Hibban, Sahih 2/135 #408

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باب الفرح  Chapter on the Mentioning of Exultation

The statement of Allah Ta’ala:

إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُوراً

"Truly, did he go about among his people, rejoicing!" (al-Inshiqaq 84/13)

And His statement:

إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُوراً

"They will say: Aforetime, we were not without fear for the sake of our people." (at-Tur 52/26)

And His statement:

فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ

"But when they forgot the warning they had received, We opened to them the gates of all (good) things, until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair!" (al-An’am 6/44)

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باب ذكر اليأس من روح الله، والأمن من مكر الله  Chapter on the Mentioning of Despair of Allah’s Mercy and Security from Makr (the Plan) of Allah

The statement of Allah Ta’ala:

إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلاَّ الْقَوْمُ الْكَافِرُونَ

"Truly no one despairs of Allah's Soothing Mercy, except those who have no faith." (Yusuf 12/87)

And His statement:

فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ

"But no one can feel secure from Makr (the Plan) of Allah, except those (doomed) to ruin!" (al-A’raf 7/99)

It was narrated from Ibn Mas’ud (radiyallahu anh) that he said:

أكبر الكبائر: الإشراك بالله، والأمن من مكر الله، والقنوط من رحمة الله، واليأس من روح الله

"Akbar’ul Kabair (The greatest of Major Sins) are: Shirk (associating partners) with Allah (in His being attributes and/or worship), feeling secure against Makr (the Plan) of Allah, despair of Allah’s Rahmah (mercy) and despair of Allah’s soothing mercy." Narrated by Abd’ur Razzaq.¹

It was recorded by Ibn Hatim that as a Marfu (elevated) report from Ibn Abbaas (radiyallahu anhuma ajmain) with the following wording:

سئل ما الكبائر؟ فقال: الإشراك بالله، والأمن من مكر الله، واليأس من روح الله

"Ibn Abbaas (radiyallahu anhuma ajmain) was asked: What are Kabair? And he answered: Shirk with Allah (in His being attributes and in the exclusive rights such as worship) feeling secure against Makr of Allah and despair of Allah’s soothing mercy."²


Footnotes:

^1- Abd’ur Razzaq, Musannaf, 10/260

^2- Bazzar, 1/71, #106; Haythami, Kashf’ul Astar, 1/103

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باب ذكر سوء الظن بالله  Chapter on the Mentioning of Being  Suspicious of Allah

The statement of Allah Ta’ala:

يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ

"Moved by wrong suspicions of Allah; suspicions due to ignorance." (Al-i Imran 3/154)

And the statement of Allah Ta’ala:

وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ

"But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction." (Fussilat 41/23)

And His statement:

الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَائِرَةُ السَّوْءِ

"Who think an evil though of Allah; on them is a round of evil." (al-Fath 48/6)

It was narrated from Ibn Umar (radiyallahu anhuma ajmain) that he said:

أكبر الكبائر سوء الظن بالله

"Akbar’ul Kaba’ir (Greatest of the Major Sins) is having an evil opinion of Allah." It was narrated by Ibn’ul Mardawayh.

It was narrated from Jaabir (radiyallahu anh) that he said: I heard Rasulullah (sallallahu alayhi wa sallam) saying three days before his (sallallahu alayhi wa sallam) death:

لا يموتن أحدكم إلا وهو يحسن الظن بالله

"See that none of you dies without having good expectations from Allah."¹

Ibn Abu’d Dunya narrated it with the following additional wording:

فإن قوما أرداهم سوء ظنهم بالله فقال تبارك وتعالى وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ

"For some people’s wrong assumption about Allah they were brought to their destruction. Allah Tabaraka wa Ta’ala said:

"But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction." (Fussilat 41/23)

It was narrated from Abi Hurayrah (radiyallahu anh) as a Marfu report:

قال الله تعالى: أنا عند ظن عبدي بي

"Allah Ta’ala said: I am to My slaves as he thinks of Me."²

Ahmad and Ibn Hibban narrated it with the additional wording:

إن ظن بي خيرا فله، وإن ظن بي شرا فله

"If he assumed Khayr (good) of Me, he will have it and if he assumed Sharr (evil consequence and bad) of Me, he will have it."³


Footnotes:

^1- Muslim, #2877; Abu Dawud, #3113; Ibn Ma’ajah, #4167; Ahmad, Musnad, 3/293, 3/315, 3/325, 3/330, 3/334, 3/390; Ibn Hibban, #636-638

^2- Bukhari, #7405; Muslim, #2675; Tirmidhi, #2388; Abu Dawud, 3603; Ibn Ma’ajah, #3822; Ahmad, Musnad, 2/391, 2/413, 2/445, 2/480, 2/482, 2/515, 2/517, 2/524, 2/534

^3- Muslim, #2675; Tirmidhi, #2388, #3603; Ibn Ma’ajah, #3822; Ahmad, Musnad, 2/391; Ibn Hibban, Sahih, #639

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باب ذكر إرادة العلو والفساد  Chapter on the Mentioning of Pride and Mischief

The statement of Allah Ta’ala:

تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لا يُرِيدُونَ عُلُوّاً فِي الأَرْضِ وَلا فَسَاداً

"That Home of the Hereafter (i.e., Paradise) We shall give to those who intend not high- handedness or mischief on earth." (al-Qasas 28/83)

It was narrated from Anas (radiyallahu anh) that he heard Rasulullah (sallallahu alayhi wa sallam) saying:

لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه

"None of you will have true Iman (Faith) until he wishes for his (Muslim) brother what he wishes for himself."¹

It was narrated from Abu Muhammad Abdullah ibn Amr ibn’ul As (radiyallahu anh) that he heard Rasulullah (sallallahu alayhi wa sallam) saying:

لا يؤمن أحدكم حتى يكون هواه تبعا لما جئت به

"None of you believes until his desire follows what I have brought."²


Footnotes:

^1- Bukhari, #13; Muslim, #45; Tirmidhi, #2515; Nasa’i, #5016-5017; Ibn Ma’ajah, #66; Darimi, #2740; Ahmad, Musnad, 3/176, 3/206, 3/251, 3/272

^2- Ibn Abi Asim, Sunnah, 1/12 #15; Baghawi, Sharh’us Sunnah, 1/212; Hatib, Tarikhu Baghdad, 4/369

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باب العداوة والبغضاء  Chapter on the Mentioning of Enmity and Hatred

The statement of Allah Ta’ala:

فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

"If ye differ in anything among yourselves, refer it to Allah and His Messenger." (an-Nisa 4/59)

And the statement of Allah Ta’ala:

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ

"There is for you Uswat’ul Hasanah (an excellent example to follow) in Ibrahim." (al-Mumtahinah 60/4)

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باب الفحش  Chapter on the Mentioning of Fahsha (Immorality and Obscenity)

The statement of Allah Ta’ala in the Ayah:

إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا

"Those who love (to see) scandal circulate (i.e., illegal sexual relations, be spread and propagated) among the Believers, will have a grievous chastisement (in this life and in the Hereafter)." (an-Nur 24/19)

And the statement of His in the Ayah:

إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ

"If they are sincere (in duty) to Allah and His Messenger: no ground (of complaint) can there be against such as do right." (at-Tawbah 9/91)

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باب ذكر مودة أعداء الله  Chapter on the Mentioning of Loving Allah’s Enemies

The statement of Allah Ta’ala in His Ayah:

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ

"Thou wilt not find any people who believe in Allah and the Last Day, loving those who oppose Allah and His Messenger, even though they were their fathers..." (al-Mujadilah 58/22)¹

And the statement of Allah Ta’ala in His Ayah:

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

"Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight; are dearer to you than Allah, or His Rasul (Messenger), or the striving in Sabilillah (His cause); then wait until Allah brings about His Decision: and Allah guides not Faasiqun (the rebellious)." (at-Tawbah 9/24)

And His statement in His Ayah:

وَلا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ

"And incline not to those who do wrong or the Fire will seize you." (Huud 11/113)

Abu’l Aliyyah stated (it means):

لا ترضوا بأعمالهم

"Do not pleased with their Amaal (deeds)."

It was narrated that Ibn Abbaas (radiyallahu anhuma ajmain) said (regarding its meaning):

لا تميلوا إليهم كل الميل في المحبة ولين الكلام والمودة

"Do not turn them (the evil doers) altogether in Muhabbah (love), Lin’ul Kalaam (tender words) and Mawaddah (friendship)."

It was narrated on the authority of Ibn Mas’ud (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

المرء مع من أحب

"Everyone will be with those whom he loves."² to the end of the narration.³


Footnotes:

^1- Arabic form and the translation of the Ayah in Surat’ul Mujadilah is as follows:

لَا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءهُمْ أَوْ أَبْنَاءهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُوْلَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُوْلَئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

"Thou wilt not find any people who believe in Allah and the Last Day, loving those who oppose Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Success." (al-Mujadilah 58/22)

^2- Bukhari, al-Adab, #6168-6169; Muslim, Birr wa’s Silah wa’l Adab, #2640-2641; Ahmad, Musnad, 1/392; 4/405

^3- The narration of Bukhari is as follows:

جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ تَقُولُ فِي رَجُلٍ أَحَبَّ قَوْمًا وَلَمْ يَلْحَقْ بِهِمْ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الْمَرْءُ مَعَ مَنْ أَحَبَّ ‏"

"A man came to Rasulullah (sallallahu alayhi wa sallam) and said: O Messenger of Allah! What do you say about a man who loves some people but cannot catch up with their good deeds? Rasulullah (sallallahu alayhi wa sallam) said: Everyone will be with those whom he loves." (Bukhari, #6169)

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باب ذكر قسوة القلب  Chapter on the Mentioning of Hardness of Hearts

The statement of Allah Ta’ala in His Ayah:

فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً

"But because of their breach of their covenant, We cursed them, and made their hearts grow hard." (al-Ma’idah 5/13)

And the statement of His Ta’ala in His Ayah:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَاباً مُتَشَابِهاً مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ

"Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the remembrance of Allah." (az-Zumar 39/23)

And the statement of His Ta’ala in His Ayah:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ

"Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them)?" (al-Hadid 57/16)

It was narrated from (Abdullah) Ibn Amr (ibn’ul As) as a Marfu report that (Rasulullah said):

ارحموا ترحموا، واغفروا يغفر لكم. ويل لأقماع القول، ويل للمصرين الذين يصرون على ما فعلوا وهم يعلمون

"Be merciful, Allah will be merciful on you; pardon people, Allah will pardon you, woe to those you suppress testimony. Woe to those who are obstinate and persistent in doing wrong and do it knowingly." Ahmad recorded it.¹

Tirmidhi narrated from him (i.e., Abdullah ibn Amr) as a Marfu report that (Rasulullah said):

كثرة الكلام بغير ذكر الله قسوة للقلب، وإن أبعد القلوب من الله القلب القاسي لا تكثروا الكلام بغير ذكر الله فإن

"Do not talk too much without remembrance of Allah. Indeed excessive talking without remembrance of Allah hardens the heart. And indeed the furthest of people from Allah is the harsh-hearted."²

It was narrated from Jabir (radiyallahu anh) as a Marfu report that (Rasulullah said):

من لا يرحم الناس لا يرحمه الله

"He, who is not merciful to others, will not be treated mercifully."³


Footnotes:

^1- Ahmad, Musnad, 2/165, 2/219; Haythami, Majma’uz Zawaid, 10/191

^2- Tirmidhi, Zuhd, #2411

^3- Bukhari, al-Adab, #6013; Tawhid, #7376; Muslim, Fadail, #2318-2319; Tirmidhi, al-Birr wa’s Silah, #1922; Ahmad, Musnad, 4/35 4/360, 4/362, 4/365-366

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باب ذكر ضعف القلب  Chapter on the Mentioning of Tenderness of Hearts

The statement of Allah Ta’ala in His Ayah:

وَرَبَطْنَا عَلَى قُلُوبِهِمْ

"We gave strength to their hearts." (al-Kahf 18/14)

And the statement of His Ta'ala:

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لا يُفْتَنُونَ - وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

"Do men think that they will be left alone on saying: We believe, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false." (al-Ankabut 29/2-3)

in these two Ayaat. And His statement:

قَالُوا يَا مُوسَى إِنَّ فِيهَا قَوْماً جَبَّارِينَ

"They said: O Musa! In it (i.e., the holy land) are a people of exceeding strength." (al-Ma’idah 5/22)

And His statement in His Ayah:

وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ

"Then there are among men such as say: We believe in Allah, but when they suffer affliction in (the Cause of) Allah, they treat Fitnat’ul Naas (men's oppression) as if it were Adhaabullah (the Wrath of Allah)." (al-Ankabut 29/10)

It was narrated from Ibn Amr as a Marfu report that (Rasulullah said):

المسلم من سلم المسلمون من لسانه ويده، والمهاجر من هجر ما نهى الله عنه

"A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden."¹


Footnotes:

^1- Bukhari, Hadith no: 6484; Muslim, Hadith no: 40; Abu Dawud, Hadith no: 2481; Nasa’i, Hadith no: 4996; Darimi, Hadith no: 2716; Ahmad, Musnad, 2/159, 2/162, 2/187, 2/191-194; 2/502, 2/209, 2/212, 2/215, 2/224

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أبواب كبائر اللسان  Chapters on the Mentioning of The Kabair’ul Lisaan (Major Sins of the Tongue)

باب التحذير من شر اللسان  Chapter on the Mentioning of Sharr’ul Lisaan (the Evils of the Tongue)

The statement of Allah Ta’ala:

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الأَرْضِ هَوْناً وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلاماً
"And the (faithful) servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say: Salaam (Peace)!" (al-Furqan 25/63)

and His Ta’ala’s statement:

وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ
"And when they hear Laqhw (vain talk, ill speaech), they turn away therefrom." (al-Qasas 28/55)

and His statement:

مَا يَلْفِظُ مِنْ قَوْلٍ إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ
"Not a word does he utter but there is a vigilant Guardian." (Qaf 50/18)

It was reported from Abu Hurayrah (radiyallahu anh) as a Marfu report that (Rasulullah said:)

... من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت
"He who believes in Allah and Yawm’ul Akhir (the Last Day) should say what is Khayr (good) or keep silent..." (Bukhari, Hadith no: 6018; Muslim, Hadith no: 47; Ahmad, Musnad, 2/6267, 2/433)

It was reported from Sahl ibn Sa’d (radiyallahu anh) as a Marfu report as well that (Rasulullah said:)

من يضمن لي ما بين لحييه وما بين رجليه أضمن له الجنة
"Whoever guarantees (the chastity of) what is between his two jaw bones (i.e., mouth and tongue) and what is between his two legs (i.e., his private parts) I stand guarantee for him Jannah (Paradise)." (Bukhari, Hadith no: 6474; Tirmidhi, Hadith no: 2408; Ahmad, Musnad, 5/333)

It was reported from Sufyan ibn Abdullah that he said:

قلت: يا رسول الله ما أخوف ما تخاف علي؟ فأخذ بلسان نفسه ثم قال: كف عليك هذا
"I asked: O Messenger of Allah! What is the thing you fear for most for me? The Prophet (sallallahu alayhi wa sallam) took hold of his own tongue and said:

Restrain this!.." (Tirmidhi, Hadith no: 2410; Ibn Ma’ajah, Hadith no: 3972; Darimi, Hadith no: 2710; Ahmad, Musnad, 3/413, 4/384) Tirmidhi (after narrating it) said: Hasan Sahih.

It was reported from Mu’adh (radiyallahu anh) in a Sahih report that he said:

قلت: يا رسول الله، وإنا لمؤاخذون بما نتكلم به؟ قال: ثكلتك أمك يا معاذ، وهل يكب الناس في النار على وجوههم - أو قال على مناخرهم - إلا حصائدُ ألسنتهم
"I asked: O Messenger of Allah! Shall we really be punished for what we talk about? The Prophet (sallallahu alayhi wa sallam) said:

I’m surprised o Mu’adh! Will anything but the harvest of their tongues overthrow men in Jahannam (Hell) on their faces or (Rasulullah said) on their nostrils!.." (Tirmidhi, Hadith no: 2616; Ibn Ma’ajah, Hadith no: 3973; Ahmad, Musnad, 5/321, 5/237)

It was narrated from Abi Sa’id (radiyallahu anh):

إذا أصبح ابن آدم فإن الأعضاء كلها تكفر اللسان، تقول: اتق الله فينا فإنما نحن بك، إن استقمت استقمنا، وإن اعوججت اعوججنا
"When a man gets up in the morning all the limbs bow themselves before the tongue and say:

Fear Allah for our sake, for we are dependent on you, if you are straight we are straight, but if you are deviated we are deviated." (Tirmidhi, Hadith no: 2407; Ahmad, Musnad, 3/95)

"bow (themselves before the tongue)" meaning to humble and subject.

And it was reported as a Marfu report from Abu Hurayrah (radiyallahu anh) that (Rasulullah said:)

إن العبد ليتكلم بالكلمة ما يتبين فيها، يزل بها في النار أبعد مما بين المشرق ...والمغرب
"A man speaks a word without considering it of any importance, yet for it he will sink down into Naar (fire i.e., Hell-fire) further than the distance between Maghrib (the East) and Mashrik (the west)..." (Bukhari, Hadith no: 6477; Muslim, Hadith no: 2988; Tirmidhi, Hadith no: 2314; Ahmad, Musnad, 2/236, 2/297, 2/334, 2/355, 2/378, 2/402, 2/533; Malik, Muwatta, Hadith no: 1849)

It was narrated by Bilal ibn’ul Harith (radiyallahu anh) as a Marfu report and authenticated by Tirmidhi that (Rasulullah said:)

إن الرجل ليتكلم بالكلمة من رضوان الله ما كان يظن أن تبلغ ما بلغت، يكتب الله له بها رضوانه إلى يوم يلقاه. وإن الرجل ليتكلم بالكلمة من سخط الله تعالى ما كان يظن أن تبلغ ما بلغت، يكتب الله له بها سخطه إلى يوم يلقاه
"A man speaks a word pleasing to Allah, not realising that it is worth so many rewards for which Allah records for Him His Good Pleasure till the Day he meets Him and a man speaks a word displeasing to Allah Ta’ala,  not realising that it leads to so many sins for which Allah records for him His Displeasure till the Day he meets Him." (Tirmidhi, Hadith no: 2319; Ibn Ma’ajah; Malik, Muwatta)

Muslim nararted from Jundub ibn Abdillah (radiyallahu anh) as a Marfu report that (Rasulullah said:)

أن رجلا قال: والله لا يغفر الله لفلان، فقال الله: من ذا الذي يتألى عليّ أن لا أغفر لفلان؟ إني قد غفرت له، وأحبطت عملك
"A man said:

I take on oath by Allah that Allah will not forgive so and so. Whereupon Allah said:

Who is this man who takes on oath that I will not forgive so and so? For I have forgiven so and so and have made his (the speaker’s) Amaal (deeds) to come nothing!.." (Muslim, Hadith no: 2621)

It was reported that the man who took an oath was Abid (pious God-fearing). Abi Hurayrah (radiyallahu anh) said:

تكلم بكلمة أو بقت دنياه وآخرته
"One should speak in words that preserve his Dunya (worldly life) and Akhirah (Hereafter)."

[Julaybib]

باب ما جاء في كثرة الكلام Chapter on the Mentioning of Talking Too Much

The statement of Allah Ta’ala:

وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ
"But verily over you (are appointed angels) to protect you." (Infitar 82/10)

and next to Ayaat:

كِرَاماً كَاتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ
"Kind and honorable, writing down (your deeds): They know all that ye do." (Infitar 82/11-12)

It was narrated from Mughirah ibn Shu’bah (radiyallahu anh) as a Marfu report that (Rasulullah said:)

إن الله حرم عليكم عقوق الأمهات، ووأد البنات، ومنعا وهات. وكره لكم قيل وقال، وكثرة السؤال، وإضاعة المال
"Allah has forbidden you:

1- to be in-dutiful to your mothers,

2- to bury your daughters alive or,

3- to refuse help the poor and others, and,

4- to beg things from men.

And Allah has disliked that:

(A) Qiyla wa Qaal (talking too much sinful and useless),

(B) asking too many (and unnecessary) questions (in religion) or,

(C) waste your property (wealth)." (Bukhari, Hadith no: 5975; Muslim, Hadith no: 593; Darimi, Hadith no: 2751; Ahmad, Musnad, 4/246, 4/249, 4/254)

It was narrated from Jaabir (radiyallahu anh) as a Marfu report that (Rasulullah said:)

إن من أحبكم إلي وأقربكم مني مجلسا يوم القيامة أحسنكم أخلاقا، وإن أبغضكم إلي وأبعدكم مني مجلسا يوم القيامة الثرثارون المتشدقون والمتفيهقون
"People dearest to me and seated nearest to me on Yawm’ul Qiyaamah (the Day of Resurrection) from amongst you will be those who have Ahsan (the best) Akhlaaq (characters), and most hateful to me and seated fartherst away from me on Yawm’ul Qiyaamah will be those who are Thartharun (speak too much) and are Mutashaddiqun (loud-mouthed) and who are Muthafayhiqun  (proud)." (Tirmidhi, Hadith no: 2018)

Tirmidhi graded it as Hasan.

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باب التشدق وتكلف الفصاحة Chapter on the Mentioning of Artificiality and Ranting

The statement of Allah Ta’ala:

وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ
"When thou lookest at them, their bodies please thee; and when they speak, thou listenest to their words." (Munafiqun 63/4)

It was narrated from Ibn Umar (radiyallahu anhuma ajmain) as a Marfu report that (Rasulullah said):

إن من البيان لسحرا
"Bayaan (an eloquent) speech may have the influence of Sihr (magic)." (Bukhari, Hadith no: 5146; Tirmidhi, Hadith no: 2028; Abu Dawud, Hadith no: 5007; Ahmad, Musnad, 2/16, 2/59, 2/62, 2/94; Malik, Muwatta, Hadith no: 1850) Bukhari narrated it.

And it was narrated from Ibn Umar (radiyallahu anhuma ajmain) as a Marfu report that (Rasulullah said):

إن الله يبغض البليغ من الرجال الذي يتخلل بلسانه كما تتخلل البقرة
"Allah hates the (artificial) eloquent speaker among men who moves his tongue round among his teeth as cattle do (whilst grazing)." (Tirmidhi, Hadith no: 2853; Abu Dawud, Hadith no: 5005) Tirmidhi graded it as Hasan.

It was narrated from Abi Hurayrah (radiyallahu anh) as a Marfu report that (Rasulullah said):

من تعلم صرف الكلام ليصرف به قلوب الرجال أو الناس، لم يقبل الله منه يوم القيامة صرفا ولا عدلا
"Allah will not accept repentance or ransom on Yawm’ul Qiyamah from the one who learns excellence of speech to captivate thereby the hearts of people." (Abu Dawud, 35006) Abu Dawud narrated it.

Ahmad (ibn Hanbal) narrated from Mu’awiyah (radiyallahu anh) that:

لعن رسول الله صلى الله عليه وسلم الذين يشققون الكلام تشقيق الشعر
"Rasulullah (sallallahu alayhi wa sallam) cursed those who articulate words (for show) distinctly as they do with poetry." (Ahmad, Musnad, 4/98)

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باب شدة الجدال Chapter on the Mentioning of Jadal (Prolonged Disputes)

The statement of Allah Ta’ala:

وَهُوَ أَلَدُّ الْخِصَامِ
"(There is the type of man whose speech about this world's life may dazzle thee, and on the sight of the people he calls Allah to witness about what is in his heart) Yet he is the most contentious of enemies." (al-Baqarah 2/204)

It was narrated from Aisha (radiyallahu anha) that (Rasulullah said):

إن أبغض الرجال إلى الله الألد الخصم
"The man who is most hateful to Allah is the one who quarrels and disputes most." (Bukhari, Hadith no: 2457; Muslim, Hadith no: 2668; Tirmidhi, Hadith no: 2976; Nasa’i, Hadith no: 5423; Ahmad, Musnad, 6/55, 6/63, 6/205)

It was narrated from Ibn Abbaas (radiyallahu anhuma ajmain) as a Marfu report that (Rasulullah said):

كفى بك إثما أن لا تزال مخاصما
"It is a serious enough fault; sin for you to keep contending." (Tirmidhi, Hadith no: 1994)

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باب من هابه الناس خوفا من لسانه Chapter on the Mentioning of People Fear For One’s Evil Lisaan (Tongue)

The statement of Allah Ta’ala:

وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ
"Wayl (woe) to every (kind of) scandal-monger and backbiter." (Humazah 104/1)

It was narrated from Aisha (radiyallahu anha) that Rasulullah (sallallahu alayhi wa sallam) said:

إن شر الناس منْزلة عند الله يوم القيامة من ودعه الناس -أو تركه الناس- اتقاء فحشه
"The one who will have the worst position in Allah’s estimation on Yawm’ul Qiyamah will be the one whom the people leave for fear of the harm or evil might to do them." (Tirmidhi)

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باب البذاء والفحش Chapter on the Mentioning of Immorality and Obscenity

The statement of Allah Ta’ala:

وَالَّذِينَ لا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَاماً
"Those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance)." (al-Furqan 25/72)

It was narrated from Ibn Mas’ud (radiyallahu anh) as a Marfu report that (Rasulullah said):

ليس المؤمن بطعان، ولا لعان، ولا فاحش، ولا بذيء
"Mu’min (a believer) is not given to abusing others or curse them, nor is immoral or shameless." (Tirmidhi, Hadith no: 1907; Ahmad, Musnad, 1/404) Tirmidhi graded it as Hasan.

It was narrated from Abu’d Dardaa (radiyallahu anh) as a Sahih report that (Rasulullah said):

ما من شيء أثقل في ميزان المؤمن يوم القيامة من حسن الخلق، وإن الله يبغض الفاحش البذيء الذي يتكلم بالفحش
"There will be nothing heavier, which will be put on the believer’s Mizan (the scale) on Yawm’ul Qiyamah than good Akhlaaq (character). And Allah hates the profligate and the obscene, who is loose in speech." (Tirmidhi, Hadith no: 2002; Abu Dawud, Hadith no: 4799; Ahmad, Musnad, 6/446, 6/448, 6/451)

Muslim narrated from Aisha (radiyallahu anha) as a Marfu report that (Rasulullah said):

إن الرفق لا يكون في شيء إلا زانه، ولا يُنْزع من شيء إلا شانه
"Rifq (gentleness) is not introduced into any affair without beautifying it and is not withdrawn from any affair without making it ugly." (Muslim, Hadith no: 2594; Abu Dawud, Hadith no: 2478; Hadith no: 4808; Ahmad, Musnad, 6/58, 6/112, 6/125, 6/171, 6/206, 6/222)

Tirmidhi narrated from Ibn Mas’ud (radiyallahu anh) as a Marfu report by grading it to be Hasan that (Rasulullah said):

ألا أخبركم بمن يحرم على النار، أو تحرم عليه النار؟ تحرم على كل قريب هين لين سهل
"Shall I not inform you of whom Naar is unlawful and he is unlawful for it? Every person who is near (to people), amicable, and easy (to deal with)." (Tirmidhi, Hadith no: 2488; Ahmad, Musnad, 1/415)

Muslim narrated from Jarir (radiyallahu anh) as a Marfu report that (Rasulullah said):

من يحرم الرفق، يحرم الخير كله
"He who is deprived of Rifq is deprived of every Khayr." (Muslim, Hadith no: 2592; Abu Dawud, Hadith no: 4809; Ibn Ma’ajah, Hadith no: 3687; Ahmad, Musnad, 4/362, 4/366)

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باب ما جاء في الكذب Chapter on the Mentioning of What Comes Regarding Falsehood and Lying

The statement of Allah Ta’ala:

إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ بِآياتِ اللَّهِ وَأُولَئِكَ هُمُ الْكَاذِبُونَ
"It is those who believe not in Ayaat (the Signs) of Allah that forge falsehood: it is they who lie!" (an-Nahl 16/105);

وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ
"And grievous is the penalty they (incur), because they (habitually) used to lie." (al-Baqarah 2/10);

وَيْلٌ لِكُلِّ أَفَّاكٍ أَثِيمٍ
"Wayl (woe) to every sinful liar." (al-Jathiya 45/7)

It was narrated from Ibn Mas’ud (radiyallahu anh) as a Marfu report that (Rasulullah said):

إن الصدق يهدي إلى البر، وإن البر يهدي إلى الجنة؛ وإن الرجل ليصدق ويتحرى الصدق حتى يكتب عند الله صديقا. وإن الكذب يهدي إلى الفجور، وإن الفجور يهدي إلى النار؛ وإن الرجل ليكذب ويتحرى الكذب حتى يكتب عند الله كذابا
"Sidq (truthfulness) leads to Birr (righteousness) and Birr leads to Jannah. A man speaks Sidq (the truth) and makes Sidq his object until he is written as Sadiq (eminently rightful) with Allah. Kazb (falsehood) leads to Fujur (wickedness) and Fujur leads to Naar. A man speaks Kazb and makes Kazb his object until he is written as Kazzab (a great liar) before Allah." (Muslim, Hadith no: 2607; Tirmidhi, Hadith no: 1971; Abu Dawud, Hadith no: 4989; Ahmad, Musnad, 1/384, 1/393, 1/410, 1/430, 1/432, 1/439)

It was narrated in Muwatta (of Malik with the following text):

لا يزال الرجل يكذب ويتحرى الكذب، فينكت في قلبه نكتة سوداء حتى يسود قلبه؛ فيكتب عند الله من الكاذبين
"If a man continues to speak Kazb and makes Kazb his object he will have a black mark put on his heart unless his heart is blackened completely and he will be recorded before Allah as Kazibin (one of the liars)." (Malik, Muwatta)

Safwan ibn Sulaym (radiyallahu anh) reported that:

قيل لرسول الله: أيكون المؤمن جبانا؟ قال: نعم. قيل: أيكون المؤمن بخيلا؟ قال: نعم. قيل: أيكون المؤمن كذابا؟ قال: لا
"Rasulullah (sallallahu alayhi wa sallam) was asked:

Whether a believer could be coward? He (sallallahu alayhi wa sallam) replied:

Yes! He (sallallahu alayhi wa sallam) then asked:

Whether a believer could be a miser? He (sallallahu alayhi wa sallam) replied:

Yes! He (sallallahu alayhi wa sallam) then asked:

Whether a believer could be Kazzab (a great liar)? He (sallallahu alayhi wa sallam) replied:

No!.." (Malik, Muwatta)

Tirmidhi reported from Ibn Umar (radiyallahu anhuma ajmain) while grading it Hasan:

إذا كذب العبد تباعد عنه الملك ميلا
"When a slave lies the angel moves away from him the distance of a mile." (Tirmidhi)

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باب ما جاء في إخلاف الوعد Chapter on the Mentioning of What Comes Regarding Breaking One’s Covenant

The statement of Allah Ta’ala:

فَأَعْقَبَهُمْ نِفَاقاً فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ
"So He hath put as a consequence hypocrisy into their hearts, (to last) till the Day whereon they shall meet Him: because they broke their covenant with Allah, and because they lied (again and again)." (at-Tawbah 9/77)

It was narrated from Abi Hurayrah (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

آية المنافق ثلاث: إذا حدث كذب، وإذا وعد أخلف، وإذا اؤتُمن خان
"There are three sings of Munafiq (hypocrite):

1- when he speaks he lies,

2- when he makes a promise, he breaks it, and

3- when he is entrusted he betrays his trust." (Bukhari, Hadith no: 33; Muslim, Hadith no: 59; Tirmidhi, Hadith no: 2631; Nasa’i, Hadith no: 5021; Ahmad, Musnad, 2/357, 3/397, 2/536)

It was narrated from Ibn Umar (radiyallahu anhuma ajmain) that (Rasulullah said):

أربع من كن فيه كان منافقا خالصا، ومن كانت فيه خصلة منهن كانت خصلة من النفاق حتى يدعها: إذا اؤتمن خان، وإذا حدث كذب، وإذا عاهد غدر، وإذا خاصم فجر
"There are four characteristics, constitute anyone, whoever possesses them is a sheer Munafiq, and anyone who possesses one of them possesses a characteristic of Nifaaq (hypocrisy) until he abandons it. They are:

1- when one is entrusted he betrays his trust,

2- when he speaks he lies,

3- when he makes a covenant he acts treacherously and

4- when he quarrels he deviates from the truth (also he use abusive language)." (Bukhari, Hadith no: 34; Muslim, Hadith no: 58; Tirmidhi, Hadith no: 2632; Nasa’i, Hadith no: 5020; Abu Dawud, Hadith no: 4688; Ahmad, Musnad, 2/189, 2/198, 2/200)

[Julaybib]

"باب ما جاء في "زعموا Chapter on the Mentioning of What Comes Regarding "Saying Za’ama; (What You Really Don’t Know)"

The statement of Allah Ta’ala:

إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّناً وَهُوَ عِندَ اللَّهِ عَظِيمٌ
"Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah." (an-Nur 24/15)

And the statement of Allah Ta’ala:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْماً بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ
"O ye who believe! If a Faasiq (wicked person) comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done." (al-Hujurat 49/6)

It was narrated from Ibn Mas’ud (radiyallahu anh) or Hudhayfah (radiyallahu anh) as a Marfu report that (Rasulullah said):

بئس مطية الرجل: زعموا
"It is a bad riding-beast for a man (to say) Za’ama (they asserted)." (Abu Dawud, Hadith no: 4976; Ahmad, Musnad, 4/119, 5/401) Abu Dawud narrated it with Sahih Isnaad.

It was narrated in Muslim from Abi Hurayrah (radiyallahu anh) as a Marfu report that he said:

كفى بالمرء إثما أن يحدث بكل ماسمع
"It is enough falsehood for a man to relate everything he hears." (Muslim, Hadith no: 5; Abu Dawud, Hadith no: 4992)

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باب ما جاء في الكذب والمزح ونحوه Chapter on the Mentioning of What Comes Regarding Lie, Prank and its Likes

The statement of Allah Ta’ala:

قَالُواْ أَتَتَّخِذُنَا هُزُواً قَالَ أَعُوذُ بِاللّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ
"They (i.e., Ban-i Isra’il; the Children of Israel) said: Makest thou a laughing-stock of us? He (i.e., Musa) said: Allah save me from being Jaahil (an ignorant fool)!.." (al-Baqarah 2/67)

It was narrated from Umm Kulthum bint Uqbah (radiyallahu anha) that (Rasulullah said):

ليس الكذاب الذي يصلح بين الناس، فيقول خيرا أو ينمي خيرا
"He who makes peace between the people by inventing good information or saying good things, is not Kazzab (a liar)." (Bukhari, Hadith no: 2692; Tirmidhi, Hadith no: 1938; Abu Dawud, Hadith no: 4921; Ahmad, Musnad, 6/404)

In the Muslim there is this addition that she said:

قالت: ولم أسمعه يرخص في شيء مما يقول الناس إلا في ثلاث – يعني: الحرب، والإصلاح بين الناس، وحديث الرجل زوجته، وحديث المرأة زوجها
"I did not hear that exemption was granted in anything what the people speak as lie but in three cases:

in battle,

for bringing reconciliation amongst persons and

the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them)." (Muslim, Hadith no: 2605)

It was narrated from Abdullah ibn Amir (radiyallahu anh) that he said:

دعتني أمي يوما ورسول الله صلى الله عليه وسلم جالس في بيتنا، قالت: ها! تعال أعطك! فقال رسول الله صلى الله عليه وسلم: وما أردت أن تعطيه؟ قالت أعطيه تمرا فقال لها رسول الله صلى الله عليه وسلم أما أنك لو لم تعطيه لكُتِبت عليك كذبة
"My mother called me one day when Rasulullah (sallallahu alayhi wa sallam) was sitting in our house. She said: Come here and I shall give you something. Rasulullah (sallallahu alayhi wa sallam) asked her: What did you intend to give him? She replied: I intended to give him some dates. Rasulullah (sallallahu alayhi wa sallam) said: If you were not to give him anything, a lie would be recorded against you." (Abu Dawud, Hadith no: 4991; Ahmad, Musnad, 3/447) It was recorded by Abu Dawud.

Ahmad narrated from Abi Hurayrah (radiyallahu anh) as a Marfu report that (Rasulullah said):

من قال لصبي: ها! تعال أعطك! ثم لم يعطه، فهي كذبة
"Whoever says to a young boy: Come here and I shall give you something. If he does not give anything then a lie would be recorded against him." (Ahmad, Musnad, 2/452)

It was narrated from Asma ibnt Yazid (radiyallahu anha) that she said:

يا رسول الله إن قالت إحدانا لشيء تشتهيه لا أشتهيه أيعد ذلك كذبا؟ قال: نعم إن الكذب يكتب كذبا، حتى تكتب الكذيبة كذيبة
"Ya Rasulullah (O Messenger of Allah)! If a woman said that she doesn’t like something but in reality she likes it, would it be recorded as a lie against her? The Prophet (sallallahu alayhi wa sallam) said: Yes! Every kind of lie is recorded even the smallest one!.." (Ahmad, Musnad, 6/438)

And Tirmidhi reported it (from Bahz ibn Hakim from his father and from his grandfather) while degrading it as Hasan as a Marfu report that (Nabi said):

ويل للذي يحدث بالحديث ليضحك به القوم فيكذب، ويل له، ويل له
"Woe to the one who talks about something to make the people laugh, in which he lies. Woe to him! Woe to him!" (Tirmidhi, Hadith no: 2315; Abu Dawud, Hadith no: 4990; Darimi, Hadith no: 2702)

[Julaybib]

باب ما جاء في التملق ومدح الإنسان بما ليس فيه Chapter on the Mentioning of What Comes Regarding Flattery and False Praise

The statement of Allah Ta’ala:

وَاجْتَنِبُوا قَوْلَ الزُّورِ
"And shun the word that is false!.." (al-Hajj 22/30)

Imam Ahmad narrated from Abi Dawud from Shubah from Qays ibn Muslim that he heard from Taariq ibn Shahaba narrated from Abdullah saying:

إن الرجل ليخرج من بيته ومعه دينه، فيلقى الرجل وله إليه حاجة، فيقول له: أنت كيت وكيت يثني عليه لعله أن يقضي من حاجته شيئا، فيسخط الله عليه، فيرجع وما معه من دينه شيء
"A man goes out of his home with his Din (religion i.e., Islam) , and when he meets someone he needs for some affairs begins to say him: You are so and so!.. overly praising him so that he may attend to his affairs. Allah will be displeased with him and he will come back having lost his Din." (Ahmad, Musnad)

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باب ما جاء في النهي عن كون الإنسان مداحا Chapter on the Mentioning of What Comes Regarding Forbidding Man Being Eulogist

The statement of Allah Ta’ala:

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ
"Hast thou not turned thy though to those who claim sanctity for themselves?" (an-Nisa 4/49)

In Muslim it was reported from Miqdad (radiyallahu anh) that:

أن رجلا جعل يمدح عثمان، فجثى المقداد على ركبتيه، فجعل يحثو في وجهه التراب، فقال عثمان: ما شأنك؟ قال: إن رسول الله صلى الله عليه وسلم قال: إذا رأيتم المداحين فاحثوا في وجوههم التراب
"A person began to praise Uthman (radiyallahu anh) and Miqdad sat upon his knee; and he was a bulky person and began to throw pebbles upon his (flatterer's) face. Thereupon Uthman said: What is the matter with you? And he said: Verily, Rasulullah (salllallahu alayhi wa sallam) said: When you see those who shower (undue) praise (upon others), throw dust upon their faces." (Muslim, Hadith no: 3002; Tirmidhi, Hadith no: 2393; Abu Dawud, Hadith no: 4804; Ibnu Ma’ajah, Hadith no: 3742; Ahmad, Musnad, 6/5)

And in the Musnad (of Ahmad) narrated from Mu’awiyyah (radiyallahu anh) as a Marfu report that (Rasulullah said):

إياكم والمدح، فإنه الذبح
"You should avoid praising people, for it is (as if you are) slaughtering (them)!.." (Ahmad, Musnad, 4/98)

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باب ما يمحق الكذب من البركة Chapter on the Mentioning of Lies Eradicating Barakah (Blessing)

It was narrated from Hakim ibn Hizam (radiyallahu anh) as a Marfu report that (Rasulullah said):

البيعان بالخيار ما لم يتفرقا. فإن صدقا وبينا بورك لهما في بيعهما. وإن كذبا وكتما محقت بركة بيعهما
"Both parties in a business transaction have the right to annul it so long as they have not separated; and if they speak the truth and make everything clear they will be blessed in their transaction; but if they tell a lie and conceal anything the blessing on their transaction will be blotted out." (Bukhari, Hadith no: 2110; Muslim, Hadith no: 1532; Tirmidhi, Hadith no: 1246; Abu Dawud, Hadith no: 3459; Nasa’i, Hadith no: 4457, Hadith no: 4464; Darimi, Hadith no: 2457; Ahmad, Musnad, 3/402-403, 3/434)

[Julaybib]

باب من تحلم ولم ير شيئا Chapter on the Mentioning of Lies About the Dreams

In Bukhari it was narrated from Ibnu Abbaas (radiyallahu anhum) as a Marfu report that (Nabi said):

من تحلم بحلم لم يره كلف أن يعقد بين شعيرتين ولن يفعل
“Whoever claims to have seen a dream which he did not see, will be ordered to make a knot between two barley grains which he will not be able to do.”
(Bukhari, Hadith no: 7042; Tirmidhi, Hadith no: 2283; Ibnu Ma’ajah, Hadith no: 3916; Ahmad, Musnad, 1/216, 1/246)

[Julaybib]

باب ذكر مرض القلب وموته Chapter on the Mentioning of Disease of the Heart and Matters Which Deaden the Heart

The statement of Allah Ta’ala:

فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ
“In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they used to lie.” (al-Baqarah 2/10)

The statement of Allah Ta’ala:

لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ
“Truly, if Munafiqun (the Hypocrites), and those in whose hearts is a disease.” (al-Ahzab 33/60)

It was narrated from Abi Hurayrah (radiyallahu ta’ala anh) that Rasulullah (sallallahu alayhi wa sallam) said:

إن المؤمن إذا أذنب ذنبا كانت نكتة سوداء في قلبه، فإن تاب ونزع واستعتب صقل قلبه، وإن زاد زادت حتى تعلو قلبه؛ فذلك الران الذي قال الله تعالى فيه
“Verily, when the slave (of Allah) commits a sin, a black spot appears on his heart. When he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns, it increases until it covers his entire heart. And that is the Ran which Allah Ta’ala mentioned:

كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ
“By no means! but on their hearts is Ran; the stain of the (ill) which they do!” (al-Mutaffifin 83/14)” (Tirmidhi, Hadith no: 3334; Ibn Ma’ajah, Hadith no: 4244; Ahmad, Musnad, 2/297)

Tirmidhi narrated it and said (after narrating it):

حسن صحيح “Hasan Sahih.”

Amash said:

أرانا مجاهد بيده قال: كانوا يرون أن القلب في مثل هذا الكف، فإذا أذنب العبد ذنبا ضم منه، وقال بأصبعه الخنصر هكذا، فإذا أذنب ضم، وقال بأصبعه الأخرى هكذا، حتى ضم أصابعه كلها. ثم قال: يطبع عليه بطابع؛ وكانوا يرون أن ذلك هو الران. رواه ابن جرير عن أبي كريب عن وكيع عنه بنحوه

“Mujahid explained the meaning of the Ayah (i.e., al-Mutaffifin 83/14) gesturing with his hands and said:

They used to consider that the pure heart is like this palm, but if a slave (of Allah) commits a sin, his heart will covered like this –then he grasped his little finger- and when he commits another sin it will be covered like this –and he grasped another finger- until he completely grasped all of his fingers. Then he said:

A seal will be put over it and that is the rust or the stain of the heart.”

Ibn Jarir (at-Tabari) recorded similar of it from Abu Kurayb who narrated from Waki and who narrated from Mujahid.

Again it was narrated from Mujahid that he said:

الران أيسر من الطبع، والطبع أيسر من الإقفال

“The rust of the heart is less severe than the sealing, and the sealing is less severe than the heart being totally locked in.”

It was narrated from Abu Sa’id (radiyallahu ta’ala anh) that Rasulullah (sallallahu alayhi wa sallam) said:

القلوب أربعة: قلب أجرد فيه مثل السراج يزهر، وقلب أغلف مربوط بغلافه، وقلب منكوس، وقلب مصفح. فأما القلب الأجرد فقلب المؤمن فسراجه فيه نور. وأما القلب الأغلف فقلب كافر. وأما القلب المنكوس فقلب المنافق الخالص، عرف الحق ثم أنكر. وأما القلب المصفح فقلب فيه إيمان ونفاق؛ ومثل الإيمان فيه كمثل البقلة يمدها الماء الطيب؛ ومثل النفاق فيه كمثل القرحة يمدها القيح والدم، فأي المادتين غلبت على الأخرى غلبت عليه
“The heart is of four types:

A pure (and open) heart, free from hatred (and ill feelings), something like a brilliant lamp,

a hardened (and covered) heart, enclosed in a sheath,

an inverted heart, and

a plated and flattened heart.

The pure heart is that of a Mu’min, its lamp contains Nur (the light of faith).

The hardened (and covered) heart is that of a Kafir.

The inverted heart is that of Khalis Munafiq (a pure hypocrite) who knew Haqq (the truth) and then denied it.

The plated and flattened heart contains Iman (faith) and Nifaaq (hypocrisy), the faith is like a green plant which is watered with good water and Nifaaq is like an ulcer which is supplied with pus and dirty blood, so whichever one of faith or hypocrisy gets the upper hand over the heart will be the pre-dominator.”

[Julaybib]

باب ذكر الرضاء بالمعصية Chapter on the Mentioning of Satisfaction with Masiyyah (Disobedience)

It was narrated from Abdullah bin Mas’ud (radiyallahu anh) said:

هلكت إن لم يعرف قلبك المعروف وينكر المنكر
“You are destroyed if your heart is not acquainted and satisfied with what is Maruf (just) and denies what is Munkar (evil).” (Abu Nu’aym, Hilyat’ul Awliya, 1/135; Ibnu Abi Shaybah, Musannaf, 7/504; Bayhaqi, Shuab’ul Iman, Hadith no: 7182)

In Muslim it was narrated from him (i.e., Ibnu Mas’ud) that Rasulullah (sallallahu alayhi wa sallam) said:

ما من نبي بعثه الله في أمة قبلي إلا كان له من أمته حواريون وأصحاب يأخذون بسنته ويقتدون بأمره. ثم إنها تخلف من بعدهم خلوف، يقولون ما لا يفعلون، ويفعلون ما لا يؤمرون؛ فمن جاهدهم بيده فهو مؤمن، ومن جاهدهم بلسانه فهو مؤمن، ومن جاهدهم بقلبه فهو مؤمن. وليس وراء ذلك من الإيمان حبة خردل
“Never a Prophet had been sent before me by Allah towards his Ummah (nation) who had not among his people (his) Khawariyyun (disciples) and Ashab (companions) who followed his Sunnah (ways) and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a Mu’min: he who strove against them with his tongue was a Mu’min, and he who strove against them with his heart was a Mu’min and beyond that there is no Iman even to the extent of a mustard seed.” (Muslim, Hadith no: 50; Ahmad, Musnad, 1/458, 1/461)

And it was narrated from Umm Salamah (radiyallahu ta’ala anha) as a Marfu report that (Rasulullah said):

أنه يستعمل عليكم أمراء فتعرفون وتنكرون، فمن أنكر فقد برئ، ومن كره فقد سلم، ولكن من رضي وتابع
“Rulers will be appointed over you, and you will find them doing good as well as bad deeds. One who hates their bad deeds is absolved from blame. One who disapproves of their bad deeds is (also) safe (so far as Divine wrath is concerned). But one who approves of their bad deeds and imitates them (is doomed).” (Muslim, Hadith no: 1854; Tirmidhi, Hadith no: 2265; Abu Dawud, Hadith no: 4760; Ahmad, Musnad, 6/295, 6/321)

It refers to “liking and disliking” from the heart.. And the version which was recorded (with additional wording) in Sahihayn (two Sahih i.e., Sahih Bukhari and Sahih Muslim) is as follows:

فأولئك هم الهالكون
“those who followed them are destroyed.”

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باب ذكر تمني المعصية والحرص عليها Chapter on the Mentioning of Desiring the Masiyyah and Craving for It

In Sahihayn it was narrated from Abu Bakrah (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

إذا التقى المسلمان بسيفيهما فالقاتل والمقتول في النار. قالوا: يا رسول الله هذا القاتل، فما بال المقتول؟ قال: إنه كان حريصا على قتل صاحبه
“When two Muslim face each other with their swords; Qatil (the murderer) and Maqtul (the murdered) will go to Naar (fire i.e., Hellfire). It was said: Ya Rasulullah (O Messenger of Allah)! For Qatil it is understood but how about Maqtul? The Prophet (sallallahu alayhi wa sallam) said: He surely had the intention to kill his companion.” (Bukhari, Hadith no: 31; Muslim, Hadith no: 2888; Abu Dawud, Hadith no: 4268; Nasa’i, Hadith no: 4120-4123; Ahmad, Musnad, 5/41, 5/43, 5/46, 5/48, 5/51)

It was narrated from Abu Kabsha al-Anmari (radiyallahu anh) as a Marfu report that (Rasulullah said):

مثل هذه الأمة مثل أربعة رجال: رجل آتاه الله مالا وعلما فهو يعمل في ماله بعلمه،? ورجل آتاه الله علما ولم يؤته مالا فقال: لو كان لي مال مثل مال فلان لعملت فيه مثل عمله، فهما في الأجر سواء، ورجل آتاه الله مالا ولم يؤته علما فهو يتخبط في ماله لا يدري ما له مما عليه، ورجل لم يؤته الله مالا ولا علما فقال: لو كان لي مثل مال فلان لعملت فيه مثل عمله، فهما في الوزر سواء
“The likeness of this Ummah is that of four people:

A man to whom Allah gives wealth and Ilm (knowledge), so he acts according to his Ilm with regard to his wealth, spending it as it should be spent;

a man to whom Allah gives Ilm, but he does not give him wealth, so he says: “If I had been given (wealth) like this one, I would have done what (the first man) did.”

(Rasulullah said) They will be equal in reward.

And a man to whom Allah gives wealth but does not give Ilm, so he squanders his wealth and spends it in inappropriate ways; and

a man to whom Allah gives neither Ilm nor wealth, and he says: “If I had (wealth) like this one, I would do what (the third man) did.”

(Rasulullah said) They are equal in their burden (of sin).” (Tirmidhi, Hadith no: 2325; Ibn Majah, Hadith no: 4368) Degraded as Sahih by Tirmidhi.

[Julaybib]

باب ذكر الريب Chapter on the Mentioning of Doubting (in Faith)

The statement of Allah Ta’ala:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا
“Only those are Believers who have believed in Allah and His Messenger, and have never since doubted...” (al-Hujurat 49/15)

The statement of Allah Ta’ala:

وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ أُولَئِكَ عَلَى هُدىً مِنْ رَبِّهِمْ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ
“And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. They are on (true) guidance, from their Lord, and it is these who will prosper.” (al-Baqarah 2/4-5)

And the statement of His Ta’ala:

وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُم مَّا نَدْرِي مَا السَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنّاً وَمَا نَحْنُ بِمُسْتَيْقِنِينَ
“And when it was said that the promise of Allah was true, and that the Hour; there was no doubt about its (coming), ye used to say: We know not what is the Hour: We only think it a conjecture, and we have no firm assurance.” (al-Jathiya 45/32)

Mu’adh (radiyallahu anh) used to say everyday in his gatherings and rarely missed it:

الله حكم قسط، هلك المرتابون

“Allah is a just Hakim (judge) and those who doubt in this are destroyed.”

Ibnu Mas’ud (radiyallahu anh) said:

إن من اليقين أن لا ترضي أحدا بسخط الله، ولا تحمد أحدا على ما آتاك الله، ولا تلم أحدا على ما لم يؤتك الله. وإن الله بعلمه وقسطه جعل الروح والفرح في اليقين، وجعل الهم والحزن في الشك والسخط. وإن رزق الله لا يجره حرص حريص، ولا يرده كراهية كاره

“It is from Yaqin (certainty) that you do not try to satisfy anyone by doing what displeases Allah or praise someone for what Allah has granted you, or blame somebody for what Allah has deprived you. Allah with His Ilm and justice, provided ease and high spirits in Yaqin and put grief and anxiety in Shakk (doubt) and discontentment. Allah’s sustenance could not be brought by the care of a careful man, or be prevented by the hatred of a hateful man.”

Umar (Ibn’ul Khattab) said on the Day of Hudaybiyyah:

فعملت لذلك أعمالا

“I made up for that by many good deeds.”

And his statement:

ذاق طعم الإيمان من رضي بالله ربا وبالإسلام دينا وبمحمد رسولا

“He tasted the sweetness of Iman; pleased with Allah as Lord, with Islam as Din and with Muhammad as Rasul.”

It was recorded by Muslim and also similar of it was narrated from Abbaas (radiyallahu anh). (Muslim, Hadith no: 34; Tirmidhi, Hadith no: 2623)

[Julaybib]

باب السخط Chapter on the Mentioning of Discontentment

The statement of Allah Ta’ala:

وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ
“If any one believes in Allah, (Allah) guides his heart (aright)...” (at-Taghabun 64/11)

Alqama said (regarding the Ayah):

هو الرجل تصيبه المصيبة فيعلم أنها من عند الله، فيرضى ويسلم

“When a man suffers a calamity and he knows that it is from Allah, he feels contented and submits to it (and this springs from the conviction of his Iman).”

It was narrated from Anas (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

إن الله إذا أحب قوما ابتلاهم، فمن رضي فله الرضى، ومن سخط فعليه السخط
“And indeed, when Allah loves a people He subjects them to trials, so whoever is content, then for him is pleasure (of Allah), and whoever is discontent, then for him is wrath (of Allah).” (Tirmidhi, Hadith no: 2396)

Tirmidhi narrated it and degraded it as Hasan.

[Julaybib]

باب القلق والاضطراب Chapter on the Mentioning of Anxiety

The statements of Allah Ta’ala:

فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ
“…Allah sent down His Tranquillity to His Messenger and to the Believers…” (al-Fath 48/26);

فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ
“…But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all disputes between them...” (an-Nisa 4/65);

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً
“(To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction! Come back thou to thy Lord, -well pleased (thyself), and well-pleasing unto Him!” (al-Fajr 89/27-28)

It was narrated from Abi Hurayrah (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

ليس الشديد بالصرعة، إنما الشديد الذي يملك نفسه عند الغضب
“The strong man is not one who wrestles well (overcomes the people by his strength) but the strong man is one who controls himself when he is in Ghadab (anger).” (Bukhari, Hadith no: 6114; Muslim, Hadith no: 2609; Ahmad, Musnad, 2/236, 2/268, 2/517; Malik, Muwatta, Hadith no: 1681)

It was narrated in Bukhari that:

أن رجلا قال للنبي صلى الله عليه وسلم: أوصني. قال: لا تغضب. فردد مرارا. قال: لا تغضب
“A man said to the Nabi (sallallahu alayhi wa sallam): Advise me! The Nabi (sallallahu alayhi wa sallam) said: Do not become angry. The man asked (the same) again and again, and the Nabi (sallallahu alayhi wa sallam) said in each case: Do not become angry.” (Bukhari, Hadith no: 6116; Tirmidhi, Hadith no: 2020; Ahmad, Musnad, 2/362, 2/466)

It was narrated on the authority of Abi Dharr (radiyallahu anh) as a Marfu (elevated Hadith):

قد أفلح من أخلص الله قلبه للإيمان، وجعل قلبه سليما ولسانه صادقا، ونفسه مطمئنة، وخليقته مستقيمة، وجعل أذنه مستمعة، وعينه ناظرة؛ فأما الأذن فقمع، وأما العين فمعبرة لما يوعي القلب؛ وقد أفلح من جعل الله قلبه واعيا
“He is successful whose heart Allah made sincere towards Iman, whose heart He made free from unbelief, his tongue truthful, his soul tranquil, his nature straight, whose ear He made attentive and eyes observant. The ear is a funnel and the eye is a repository for what the heart learns. He is successful whose heart is made retentive…” (Ahmad, Musnad, 5/147)

It was narrated by Ahmad.

[Julaybib]

باب الجهالة Chapter on the Mentioning of Jahalah (Ignorance)

The statement of Allah Ta’ala in the Ayah:

وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيراً مِنَ الْجِنِّ وَالأِنْسِ لَهُمْ قُلُوبٌ لا يَفْقَهُونَ بِهَا
“Many are the Jinns and men we have made for Hell: They have hearts wherewith they comprehend not.” (al-A’raf 7179)

It was narrated on the authority of Ibnu Abbaas (radiyallahu anhuma), Mu’awiyyah (radiyallahu anh) and other than them that Rasulullah (sallallahu alayhi wa sallam) said:

من يرد الله به خيرا يفقهه في الدين
“When Allah wishes good for anyone, He bestows upon him the Fiqh (comprehension) of the religion.”
(Bukhari, Hadith no: 71, 3116, 7312; Muslim, Hadith no: 1037)

And it was mentioned in the Hadith of Bara bin Azib (radiyallahu anh):

أن المرتاب هو الذي يقول إذا سأله الملكان: هاه! هاه! لا أدري، سمعت الناس يقولون شيئا فقلته
“The degree of the person who says the following when the two angels (i.e Munkar and Nakir) questioned him (about his Lord, Din and the Prophet): Alas, alas. I do not know, I heard the people saying something so I said it!”

[Julaybib]

باب الخفية Chapter on the Mentioning of Concealing

The statement of Allah Ta’ala in the Ayah,

يَسْتَخْفُونَ مِنَ النَّاسِ وَلا يَسْتَخْفُونَ مِنَ اللَّهِ
“They seek to hide them selves from people, but they cannot hide from Allah...” (an-Nisa 4/108)

It was recorded in Bukhari on the authority of Abi Mas’ud (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said:

إن مما أدرك الناس من كلام النبوة الأولى: إذا لم تستح فاصنع ما شئت
“One of the sayings of the early Prophets which the people have got is: If you don't feel ashamed (from Haya': pious shyness from committing religeous indiscretions) do whatever you like.”
(Bukhari, Hadith no: 3483-3484, 6120; Abu Dawud, Hadith no: 4797; Ibnu Majah, Hadith no: 4183; Ahmad, Musnad, 4/121-122, 5/273)

[Julaybib]

باب الحرص على المال والشرف Chapter on the Mentioning of Greed for the Wealth and the Status

It was narrated on the authority of Ka’b (radiyallahu anh) as a Marfu Hadith:

ما ذئبان جائعان أرسلا في زريبة غنم بأفسد لها من حرص المرء على المال والشرف لدينه
"Two hungry wolves sent in the midst of a flock of sheep are no more destructive to them than a man's greed for wealth and fame is to his Din." (Tirmidhi, Hadith no: 2376; Ahmad, Musnad, 3/456, 3/460; Darimi, Hadith no: 2730)

Tirmidhi degraded it as Hasan Sahih (report).

[Julaybib]

باب الهلع والجبن Chapter on the Mentioning of Impatience and Cowardice

The statement of Allah Ta’ala in the two Ayat:

إِنَّ الأِنْسَانَ خُلِقَ هَلُوعاً
“Truly man was created very impatient.” (al-Maarij 70/19)

It was narrated on the authority of Abu Hurayrah (radiyallahu anh) as a Marfu report:

شر ما في الرجل: شح هالع، وجبن خالع
“What is evil in a man are alarming niggardliness and unrestrained cowardice.” (Abu Dawud, Hadith no: 2511; Ahmad, Musnad, 2/302, 2/320)

Abu Dawud narrated it with a Jayyid (good) Isnaad (chain of narration).

It was recorded in Muslim on the authority of Jabir (radiyallahu anh) as a Marfu report:

اتقوا الشح، فإن الشح أهلك من كان قبلكم، حملهم على أن سفكوا دماءهم واستحلوا محارمهم
“Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection, and be on your guard against stinginess for stinginess destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them.” (Muslim, Hadith no: 2578; Ahmad, Musnad, 3/323)

[Julaybib]

باب البخل Chapter on the Mentioning of Stinginess/Niggardliness

The statement of Allah Ta’la:

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ
“Those who are stingy/niggardly (covetous) and enjoin stinginess/niggardliness (covetousness) on others…” (an-Nisa 4/37; al-Hadid 57/24);

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ لِلسَّائِلِ وَالْمَحْرُومِ
“And those in whose wealth is a recognized right. For the (needy) who asks and him who is deprived (for some reason from asking).” (al-Maarij 70/24-25)

It was narrated on the authority of Jaabir (radiyallahu anh) that, he said that Rasulullah (sallallahu alayhi wa sallam) said:

من سيدكم يا بني سلمة؟ قالوا: الجد بن قيس على أنا نبخله. قال: وأي داء أدوأ من البخل؟ بل سيدكم عمرو بن الجموح
“Who is your master, O Banu Salama? Jabir (radiyallahu anh) said, Judd bin Qays, although we think that he is a stingy. Rasulullah (sallallahu alayhi wa sallam) said, What illness is worse than stinginess? Rather your master is Amr Ibn’ul Jamuh.” (Bukhari, Adab’ul Mufrad, Hadith no: 296)

Bukhari narrated it in Adab’ul Mufrad.

[Julaybib]

باب الهلع والجبن Chapter on the Mentioning of Impatience and Cowardice

The statement of Allah Ta’ala in the two Ayat:

إِنَّ الأِنْسَانَ خُلِقَ هَلُوعاً
“Truly man was created very impatient.” (al-Maarij 70/19)

It was narrated on the authority of Abi Hurayrah (radiyallahu anh) as a Marfu report:

شر ما في الرجل: شح هالع، وجبن خالع
“What is evil in a man are alarming niggardliness and unrestrained cowardice.”(Abu Dawud, Hadith no: 2511; Ahmad, Musnad, 2/302, 2/320)

Abu Dawud narrated it with a Jayyid (good) Isnaad (chain of narration).

It was recorded in Muslim on the authority of Jabir (radiyallahu anh) as a Marfu report:

اتقوا الشح، فإن الشح أهلك من كان قبلكم، حملهم على أن سفكوا دماءهم واستحلوا محارمهم
“...be on your guard against stinginess for stinginess destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them.” (Muslim, Hadith no: 2578; Ahmad, Musnad, 3/323)

[Julaybib]

باب عقوبة البخل Chapter on the Mentioning of the Punishment of Stinginess/Niggardliness

The statement of Allah Ta’ala regarding it,

سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ
“...soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment.” (Al-i Imran 3/180)

Rasulullah (sallallahu alayhi wa sallam) said:

لا توعي فيوعي الله عليك
“...do not hoard, for Allah will withhold from you.” (Bukhari, Hadith no: 1434, 2590-2591; Muslim, Hadith no: 1029)

As it was mentioned in another Hadith,

ارضخي يرضخ لك
“Spend for it will be spent (by Allah) for you.” (Slightly different Bukhari, Hadith no: 1434; Muslim, Hadith no: 1029)

Meaning; Make an effort so an effort will be made towards you.

The statement of Rasulullah (alayhi salam):

اللهم اعط كل ممسك تلفا، وكل منفق خلفا
“O Allah! Bring destruction to the every miser (who withhold spending in Your Cause). O Allah, give him more who spends (for the sake of Allah).” (Bukhari, Hadith no: 1442; Muslim, Hadith no: 1010; Ahmad, Musnad, 2/347)

[Julaybib]

باب بغض الصالحين Chapter on the Mentioning of Having Bughd (Hate) towards the Salihin (Righteous)

The statement of Allah Ta’ala in the Ayah:

مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالأِيمَانِ
“And those who came after them say: Our Lord! Forgive us, and our brethren who came before us into the Faith.” (al-Hashr 59/10)

It was narrated on the authority of Abi Hurayrah (Radiyallahu Ta’ala Anh) as a Marfu report:

يقول الله تعالى: من عادى لي وليا فقد بارزني بالحرب
“Allah Ta’ala states; I will declare war against him who shows hostility to a Wali (pious worshiper) of Mine.” (Bukhari, Hadith no: 6502)

It was narrated on the authority of Abi Hurayrah (Radiyallahu Anh) as a Marfu report:

لا يبغض الأنصار رجل يؤمن بالله واليوم الآخر
“The person who believes in Allah and the Last Day never nurses a grudge against the Ansar.” (Muslim, Hadith no: 76; Ahmad, Musnad, 2419)

[Julaybib]

باب الحسد  Chapter on the Mentioning of Hasad (Envy)

The statement of Allâh Ta’âlâ in the Ayah:

أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ
“Or do they envy mankind for what Allâh hath given them of His bounty?” (an-Nisâ 4/54)

It was narrated on the authority of Anas (Radiyallâhu Ta’âlâ Anh) as a Marfű report:

لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه
“None of you will have (true) faith till he wishes for his (Muslim) brother what he likes for himself.” (Bukhârî, Hadîth no: 13; Muslim, Hadîth no: 45)

It was narrated on the authority of Abű Hurayrah (Radiyallâhu Ta’âlâ Anh) as a Marfű report:

إياكم والحسد، فإنه يأكل الحسنات كما تأكل النار الحطب، أو قال العشب
“Avoid Hasad, for envy devours good deeds just as fire devours fuel or he said grass.” (Abű Dâwud, Hadîth no: 4903)

It was recorded by Abű Dâwud.

[Julaybib]

باب سوء الظن بالمسلمين  Chapter on Having Sűi Dhann (Bad Thoughts/Suspicions) About the Muslimîn

The statement of Allâh Ta’âlâ in the Ayah:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيراً مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ
“O ye who believe! Avoid Dhann (suspicion) as much (as possible): for Dhann in some cases is a sin.” (al-Hujurât 49/12)

It was narrated on the authority of Abű Hurayrah (Radiyallâhu Ta’âlâ Anh) as a Marfu report:

إياكم والظن، فإن الظن أكذب الحديث
“Beware of Dhann, for Dhann is the gravest of false tales.” (Bukhârî, Hadîth no: 5144; Muslim, Hadîth no: 2563)

It was narrated by Muslim.

[Tullab'ul Ilm]

باب ما جاء في الكذب على الله ورسوله  Chapter on the Mentioning of What Came Regarding Lying Against Allâh Ta’âla and His Rasűl (Sallallâhu Alayhi wa Sallam)

The statement of Allâh Ta’âlâ in the Âyah,

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِباً
“Who doth more wrong than he who inventeth a lie against Allâh.” (al-An’âm 6/21)

And He Ta’âlâ’s statement in the Âyah,

وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ
“On the Day of Judgment wilt thou see those who told lies against Allâh -their faces will be turned black...” (az-Zumar 39/60)

It is narrated in the Sahihayn (al-Bukhârî and Muslim) from Anas (Radiyallâhu Anh) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said,

إن كذبا علي ليس ككذب على غيري، من كذب علي متعمدا فليتبوأ مقعده من النار
“Verily, a lie upon me is not like a lie upon anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire.” (al-Bukhârî, 1291; Muslim, 4)

And it is also narrated from Saműrah bin Jundub (Radiyallâhu Anh) in a Marfű Hadîth (that he (Sallallâhu Alayhi wa Sallam) said,)

من حدث عني بحديث يرى أنه كذب فهو أحد الكذابين
“Whoever relates on my authority a Hadîth while aware that it is a lie, then he is one of the liars.” (Muslim)

[Tullab'ul Ilm]

باب ما جاء في القول على الله بلا علم  Chapter on what Came Regarding Speaking about Allâh without Knowledge

The statement of Allâh Ta’âlâ in the Âyah,

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ
“Say: the things that my Lord hath indeed forbidden are: Indecent deeds, whether open or secret (...)” (al-A’râf 7/33)

Abű Műsâ said,

من علمه الله علما فليعلمه الناس. وإياه أن يقول ما لا علم له به فيكون من المتكلفين، أو يمرق من الدين

“Whoever Allâh has granted knowledge should teach it to the people. He should be careful not to speak regarding that which he has no knowledge regarding. Otherwise he will be a pretender, or he will renounce his Dîn (religion).”

It is narrated in the Sahîh from (Abdullâh) Ibnu Amr (Radiyallâhu Ta’âlâ Anhumâ) in a Marfű Hadîth,

إن الله لا يقبض العلم انتزاعا ينتزعه من قلوب الرجال ولكن يقبض العلم بموت العلماء، حتى إذا لم يبق عالم اتخذ الناس رؤساء جهالا فسئلوا فأفتوا بغير علم، فضلوا وأضلوا
“Verily, Allâh does not take away knowledge by snatching it from the hearts of men, however He takes the knowledge away by the death of the Ulamâ (pl. Of Âlim; scholars), until their is no Âlim left, people will turn to the ignorant as their leaders; then they are asked and they will give verdicts without knowledge. Thus, they will go astray and will lead (the people) astray.” (al-Bukhârî 100; Muslim 2673)

[Tullab'ul Ilm]

باب ما جاء في شهادة الزور  Chapter on what Came Regarding False Testomony

The statement of Allâh Ta’âlâ in the Âyah,

وَاجْتَنِبُوا قَوْلَ الزُّورِ
“(...) and shun the word that is false” (al-Hajj 22/30)

It is narrated from (Abdullâh) Ibnu Umar (Radiyallâhu Ta’âlâ Anhumâ) in a Marfű Hadîth,

إن الطير لتخفق بأجنحتها وترمي ما في حواصلها من هول يوم القيامة، وإن شاهد الزور لا تزول قدماه حتى يتبوأ مقعده من النار
“Verily, birds will flap their wings and throw out the score they will have because of the awe of Yawm’ul Qiyâmah (the Day of Judgement/Resurrection), but the feet of him who witnesses falsehood will not move tills he enters his abode in the Nâr (fire).”

(It is narrated from) both of them (Sahîh al-Bukhârî and Muslim) from the Hadîth of Abű Bakrah (Radiyallâhu Anh),

ألا وقول الزور، ألا وشهادة الزور. فما زال يكررها حتى قلنا: ليته سكت
“And I warn you against giving a false statement. I warn you against giving a false testomony” And he kept on saying that warning so much so that we said, “Would that he had stopped.” (al-Bukhârî 2654, 6274, with similair wording 6919; Muslim 87)

[Tullab'ul Ilm]

(باب ما جاء في اليمين الغموس)  Chapter on what Came Regarding (Taking) a False Oath

It is narrated from Ibnu Mas’űd (Radiyallâhu Anh) in a Marfű Hadîth,

من حلف على مال امرئ مسلم بغير حقه، لقي الله وهو عليه غضبان
“He who takes an oath on the property of a Muslim without (legitimate) right will meet Allâh while He is extremely angry with him.”

Then Rasűlullâh (Sallallâhu Alayhi wa Sallam) recited upon us the Âyah,

الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللّهِ وَأَيْمَانِهِمْ ثَمَناً قَلِيلاً
“Those who sell the faith they owe to Allah and their own plighted word for a small price.”1 (Âli Imrân 3/77) They both (al-Bukhârî and Muslim) recorded it. (al-Bukhârî with similair wording 2416, 2515, 2666, 2673, 2676, 6659; Muslim with similair wording 138)

It is narrated in Muslim from Abű Umâmah (Radiyallâhu Anh) in a Marfű Hadîth,

من اقتطع حق امرئ مسلم بغير حق، لقي الله وهو عليه غضبان
“Whosoever takes the rights of a Muslim without (legitimate) right will meet Allâh while He is angry with him.” (Muslim 137)

In another version (it continues),

فقد أوجب الله له النار وحرم عليه الجنة. فقال رجل وإن كان شيئا يسيرا يا رسول الله؟ قال: وإن كان قضيبا من أراك
“Allâh has made the Nâr (fire) compulsory for him and Jannah (Paradise) Harâm (unlawful) for him.” A man asked “Even if it is a small thing o Rasűlullâh?” He (Sallallâhu Alayhi wa Sallam) said, “Even if it were a stick from an Arâk (peelu tree).” (Muslim 137)

Footnotes:
1- The Âyah in full reads,

إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللّهِ وَأَيْمَانِهِمْ ثَمَناً قَلِيلاً أُوْلَـئِكَ لاَ خَلاَقَ لَهُمْ فِي الآخِرَةِ وَلاَ يُكَلِّمُهُمُ اللّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
“As for those who sell the faith they owe to Allâh and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allâh (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.” (Âli Imrân 3/77)

[Tullab'ul Ilm]

باب ما جاء في قذف المحصنات Chapter on what Came Regarding Slandering Chaste Women

The statement of Allâh Ta’âlâ in the Âyah,

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ
“Those who slander chaste women (...)”1 (an-Nűr 24/23)

It is narrated from both of them (al-Bukhârî and Muslim) from Abű Hurayrah (Radiyallâhu Anh) in a Marfű Hadîth,

واجتنبوا السبع الموبقات قالوا: وما هن يا رسول الله؟ قال: الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق، وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف، وقذف المحصنات الغافلات المؤمنات
“Avoid the seven great destructive sins.” The people said, “And what are they, O Rasűlullâh!” (Sallallâhu Alayhi wa Sallam) said, “Shirk (to join others in worship along with Allâh), Sihr (to practice sorcery), to kill the soul which Allâh has forbidden except with right (except when required by the Sharî’ah (Islâmic law)), eating Ribâ (usury), eating an orphan’s wealth, fleeing from the battlefield (at the time of fighting), and to slander chaste, un-mindful (who never think of anything touching chastity), and believing women.” (al-Bukhârî, 2767; Muslim, 89)

Footnotes:

^1- The Âyah in full reads,

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ
“Those who slander chaste, indiscreet, and believing women, are cursed in this life and in the Hereafter: for them is a grievous chastisement” (an-Nűr 24/23)