Volume 3, Book 48, Number 850 :
Narrated by Ubaidullah bin Abdullah bin Utba
Ibn Abbas (radiallaahu `anhu) said, “O Muslims? How do you ask the people of the Scriptures, though your Book (i.e. the Quran) which was revealed to His Prophet (sallallaahu `alayhi wasallam) is the most recent information from Allah and you recite it, the Book that has not been distorted? Allah has revealed to you that the people of the scriptures have changed with their own hands what was revealed to them and they have said (as regards their changed Scriptures): This is from Allah, in order to get some worldly benefit thereby.” Ibn Abbas (radiallaahu `anhu) added: “Isn’t the knowledge revealed to you sufficient to prevent you from asking them? By Allah I have never seen any one of them asking (Muslims) about what has been revealed to you.”
Do we believe in the “Holy Books” present today?
We Muslims do not believe that there is any contradiction between the Holy Qur’an and the original Torah and Gospel, because we believe that they are all divinely revealed books that were sent down from Allah, may He be glorified. Thus they came from the same source, and as that is the case there cannot be any contradiction or conflict between them, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions”
Allah, may He be glorified and exalted, describes the Holy Qur’an as “confirming” the Books that came before it, and that which confirms something cannot contradict or conflict with it. Allah, may He be exalted, says (interpretation of the meaning):
“It is He Who has sent down the Book (the Quran) to you (Muhammad SAW) with truth, confirming what came before it. And he sent down the Taurat (Torah) and the Injeel (Gospel).
Aforetime, as a guidance to mankind, And He sent down the criterion (of judgement between right and wrong (this Quran)).”
[Aal ‘Imraan 3:3-4]
“And We have sent down to you (O Muhammad SAW) the Book (this Quran) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures)”
As for what we see nowadays of contradictions in the copies of the Torah and Gospel that are extant today, the reason for that is clear and obvious. It is because these two Books have fallen prey to distortion and alteration, with things being taken away, added and changed. That is in addition to the fact that the sources and manuscripts that have come down to us today cannot be trusted. This is what explains any differences that researchers or students find between these two Books and the Holy Qur’an which has been transmitted to us in a mutawaatir fashion (i.e., narrated by so many from so many that it is inconceivable that they could all have agreed upon a lie), as is attested by both believers and nonbelievers.
Can we read them?
Reading these distorted books is not permissible, except for one who has enough Islamic knowledge to be able to distinguish between truth and falsehood in them, and who reads them with the aim of refuting their followers and convincing them that what is in these books is falsehood.
Hence the Prophet (peace and blessings of Allah be upon him) got angry when he saw a book in the hand of ‘Umar ibn al-Khattab (may Allah be pleased with him) that he had taken from some of the People of the Book. The Prophet (peace and blessings of Allah be upon him) said: “Are you in doubt of it, O son of al-Khattab? By the One in Whose hand is my soul, I have brought to you that which is white and pure, and by the One in Whose hand is my soul, if Musa ((peace be upon him) were alive, he could do nothing but follow me.” [Imam Ahmad].
Allah has told us that these people are plotting and that they will do all that they can to take the Muslims away from their religion. Allah says (interpretation of the meaning): “And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can.” [2:217]
Shaykh al-S’adi (may Allah have mercy on him) said:
Allah tells us that they will never stop fighting the believers, and that their aim is not to steal their wealth or kill them; rather their aim is to turn them back from their religion so that they will become disbelievers after having believed, and so that they will be doomed to Hell. So they are doing all that they can to achieve this and striving as hard as they can, but Allah will not allow except that His Light should be perfected even though the Kafirun (disbelievers) hate (it) [9:32].
This description is general and applies to all the disbelievers. They will not cease to fight others until they turn them back from their religion, especially the People of the Book, the Jews and Christians, who set up organizations and send missionaries and doctors, and build schools in order to attract people to their religion and to introduce to them whatever they can of specious arguments which will make them doubt their religion.
But hope comes from Allah Who has blessed the believers with Islam and has chosen for them His true religion, and has perfected His religion for them, and has completed His blessings upon them, and has thwarted everyone who wants to extinguish His light, caused their plans to fail, supported His religion and made His word supreme.
This verse speaks the truth about these disbelievers as it speaks the truth about those who came before them (interpretation of the meaning): “Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.” [8:36] End quote. Tafsir al-S’adi.
Volume 3, Book 47, Number 800:
Narrated ‘Abdullah bin ‘Amr (radiallaahu `anhu):
That Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There are forty virtuous deeds and the best of them is the Maniha of a she-goat, and anyone who does one of these virtuous deeds hoping for Allah’s reward with firm confidence that he will get it, then Allah will make him enter Paradise because of it.
Hassan (a sub-narrator) said, “We tried to count those good deeds below the Maniha; we mentioned replying to the sneezer, removing harmful things from the road, etc., but we failed to count even fifteen.”
Okay so here’s a thought. Why don’t we try and compile these forty deeds? Condition: they have to be less virtuous than Maniha, as it says in the hadith above: “and the best of them is the Maniha”.
I have here a list of some that I could find. See if you can add to it. :)
1: (Can’t find the translated version)..
2: Feeding the Hungry
3: Quenching Someone’s Thirst
عن البراء بن عازب رضي الله عنه قال جاء رجل أعرابي إلى رسول الله فقال يا رسول الله ؛ علمني عملاً يدخلني الجنة ويباعدني عن النار، فقال
«إن كنت أقصرت الخطبة لقد أعرضت المسألة، أعتق النسمة، وفك الرقبة، قال أليستا واحدة ؟ قال لا ؛ عتق النسمة أن تنفرد بعتقها، وفك الرقبة أن تعطي في ثمنها أي تُساهم ، والمنيحة الوكوف يعني الشاة غزيرة اللبن يمنحونها لفقراء يشربون لبنها ، والفيء على ذي الرحم القاطع، يعني العطاء والصلة والبذل للقريب ولو كان قاطعًا للرحم ، فإن لم تطق ذلك فأطعم الجائع واسق الظمآن، وأمر بالمعروف وانه عن المنكر، فإن لم تطق ذلك فكف لسانك إلا عن خير رواه أحمد وابن حبان واللفظ له، حديث صحيح
4: Saying Salam
“He who says Assalaamu Alaikum (Peace be upon you) ten rewards are written down for him, and he who says Assalaamu Alaikum wa rahmatullah (Peace be upon you and Allah’s mercy) for him twenty rewards are written down and he who says Assalaamu Alaikum wa rahmatullahi wa barakatuh (Peace be upon you and Allah’s mercy and blessing) thirty rewards are written down (for him).”
5: Justice between Two People
6: Helping Someone with their Ride
7: A Good Word
8: Removing Harm from the Way
“Every small bone of everyone has upon it a charitable act for everyday upon which the sun rises. Bringing about justice between two is an act of charity. Helping a man get on his mount, lifting him onto it or helping him put his belongings onto it, is a charitable act. A good word is a charitable act. Every step you take toward the prayer is a charitable act. And removing a harmful thing from the path is a charitable act.” (Recorded in al-Bukhari and Muslim)
9: Relieving Someone from Difficulty
10: Concealing Someone’s Fault
”Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter… Whoever conceals [the faults of] a Muslims, Allah will conceal [his faults] in this life and the Hereafter. [Muslim]
11: Making Space
“O you who have believed, when you are told, “Space yourselves” in assemblies, then make space; Allah will make space for you.” [Al-Mujadilah: 11]
12: Helping the Oppressed, Stopping the Oppressor
“Help your brother, whether he is an oppressor or he is an oppressed one.” [Bukhari]
13: Guiding to Good
“Whoever leads to good, he is like the one who does it.” [Tirmidhi]
14: Enjoining Good
15: Conciliation between Two People
“No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people.” [4:114]
16: Kind Speech
“Kind speech and forgiveness are better than charity followed by injury.” [2:263]
17: Planting a Tree
If a Muslim plants a tree, or sows a field and men and beasts and birds eat from it, all of it is charity from him. [Muslim]
18: Giving Gifts to Neighbors
“O Muslim women, never belittle any gift you give your neighbor even if it is a hoof of a sheep.”
19: Intercession for “Good”
“Whoever intercedes for a good cause will have a reward therefrom.” [4:85]
20: Visiting the Sick
If a man visits his sick Muslim brother, it is as if he walks reaping the fruits of Paradise until he sits, and when he sits he is showered in mercy, and if this was in the morning, seventy thousand angels pray for him until the evening, and if this was in the evening, seventy thousand angels pray for him until the morning. [Tirmidhi]
21: Defending Your Muslim Brother
“Whoever defends the honor of his brother in absence has the right over Allah to be freed from the Fire.” [Ahmad]
22: Shaking Hands
“There are no two Muslims who meet and shake hands with one another, but they will be forgiven before they part.” [Abu Dawud]
23: Loving Someone for Allah’s Sake
“There are three qualities whoever has them, will taste the sweetness of Iman: To love Allah and His Messenger (sallallaahu ’alayhi wa sallam) more than anyone else; to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)” [Al-Bukhari and Muslim].
24: Replying to the Sneezer
“When one of you sneezes, let him say, ‘Al-hamdu-Lillaah (Praise be to Allaah),’ and let his brother or companion say to him. ‘Yarhamuk Allaah (May Allaah have mercy on you).’ If he says, ‘Yarhamuk-Allaah,’ then let (the sneezer) say, ‘Yahdeekum Allaah wa yuslihu baalakum (May Allaah guide you and rectify your condition).’”
“Your smile to your brother is a sadaqah (charitable act) for you.” [Tirmidhi]
26: Giving Good Advice
When I gave the pledge of allegiance to Allah’s Messenger (ﷺ) and he stipulated that I should give good advice to every Muslim. [Bukhari]
27: Spending on Wife
“You will be rewarded for whatever you spend for Allah’s sake even if it were a morsel which you put in your wife’s mouth.” [Bukhari]
Volume 3, Book 40, Number 548 :
Narrated by ‘Abdullah bin Az-Zubair (radiallaahu `anhu)
An Ansari man quarrelled with Az-Zubair (radiallaahu `anhu) in the presence of the Prophet (sallallaahu `alayhi wasallam) about the Harra Canals which were used for irrigating the date-palms. The Ansari man said to Az-Zubair (radiallaahu `anhu), “Let the water pass’ but Az-Zubair (radiallaahu `anhu) refused to do so. So, the case was brought before the Prophet (sallallaahu `alayhi wasallam) who said to Az-Zubair (radiallaahu `anhu), “O Zubair! Irrigate (your land) and then let the water pass to your neighbor.” On that the Ansari got angry and said to the Prophet (sallallaahu `alayhi wasallam), “Is it because he (i.e. Zubair) is your aunt’s son?” On that the color of the face of Allah’s Apostle (sallallaahu `alayhi wasallam) changed (because of anger) and he said, “O Zubair! Irrigate (your land) and then withhold the water till it reaches the walls between the pits round the trees.” Zubair (radiallaahu `anhu) said, “By Allah, I think that the following verse was revealed on this occasion”: “But no, by your Lord they can have no faith until they make you judge in all disputes between them.” (4.65)
Volume 3, Book 40, Number 549 :
Narrated by ‘Urwa (radiallaahu `anhu)
When a man from the Ansar quarrelled with AzZubair (radiallaahu `anhu), the Prophet (sallallaahu `alayhi wasallam) said, “O Zubair! Irrigate (your land) first and then let the water flow (to the land of the others).” “On that the Ansari said, (to the Prophet (sallallaahu `alayhi wasallam)), “It is because he is your aunt’s son.” On that the Prophet (sallallaahu `alayhi wasallam) said, “O Zubair! Irrigate till the water reaches the walls between the pits around the trees and then stop (i.e. let the water go to the other’s land).” I think the following verse was revealed concerning this event: “But no, by your Lord they can have no faith until they make you judge in all disputes between them.” (4.65)
Volume 3, Book 40, Number 550 :
Narrated by ‘Urwa bin Az-Zubair (radiallaahu `anhu)
An-Ansari man quarrelled with Az-Zubair (radiallaahu `anhu) about a canal in the Harra which was used for irrigating date-palms. Allah’s Apostle (sallallaahu `alayhi wasallam), ordering Zubair (radiallaahu `anhu) to be moderate, said, “O Zubair! Irrigate (your land) first and then leave the water for your neighbor.” The Ansari said, “Is it because he is your aunt’s son?” On that the color of the face of Allah’s Apostle (sallallaahu `alayhi wasallam) changed and he said, “O Zubair! Irrigate (your land) and withhold the water till it reaches the walls that are between the pits around the trees.” So, Allah’s Apostle (sallallaahu `alayhi wasallam) gave Zubair (radiallaahu `anhu) his full right. Zubair (radiallaahu `anhu) said, “By Allah, the following verse was revealed in that connection”: “But no, by your Lord they can have no faith until they make you judge in all disputes between them.” (4.65) (The sub-narrator,) Ibn Shihab said to Juraij (another sub-narrator), “The Ansar and the other people interpreted the saying of the Prophet (sallallaahu `alayhi wasallam), ‘Irrigate (your land) and with-hold the water till it reaches the walls between the pits around the trees,’ as meaning up to the ankles.”
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً
But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. [Quran 4:65]
Ibn Katheer’s commentary:
One Does not Become a Believer Unless He Refers to the Messenger for Judgment and Submits to his Decision
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾
(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly. Allah said,
﴿ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً﴾
(and find in themselves no resistance against your decisions, and accept (them) with full submission.) meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet’s decision with total submission without any rejection, denial or dispute. Al-Bukhari recorded that `Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr,
«اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»
(O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.) The Ansari became angry and said, `O Allah’s Messenger! Is it because he is your cousin’ On that, the face of Allah’s Messenger changed color (because of anger) and said,
«اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»
(Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls (surrounding the palms). Then, release the water to your neighbor.) So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansari. Az-Zubayr said, `I think the following verse was revealed concerning that case,
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾
(But no, by your Lord, they can have no faith, until they make you (O Muhammad ) judge in all disputes between them.)”’ Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin `Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet , and he gave a judgment to the benefit of whoever among them had the right. The person who lost the dispute said, “I do not agree.” The other person asked him, “What do you want then” He said, “Let us go to Abu Bakr As-Siddiq.” They went to Abu Bakr and the person who won the dispute said, “We went to the Prophet with our dispute and he issued a decision in my favor.” Abu Bakr said, “Then the decision is that which the Messenger of Allah issued.” The person who lost the dispute still rejected the decision and said, “Let us go to `Umar bin Al-Khattab.” When they went to `Umar, the person who won the dispute said, “We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision.” `Umar bin Al-Khattab asked the second man and he concurred. `Umar went to his house and emerged from it holding aloft his sword. He struck the head of the man who rejected the Prophet’s decision with the sword and killed him. Consequently, Allah revealed,
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ﴾
(But no, by your Lord, they can have no faith).
Imam Bukhari derives three benefits from these three ahadith:
- permissibility of making river dams
- the land near the source of water to be irrigated first
- the land to be covered with water up to the ankles
Narrated Abu Huraira (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Verily, Belief returns and goes back to Medina as a snake returns and goes back to its hole (when in danger).”
So just like a snake returns to its hole when in danger, similarly Islam will return to Madinah in its true form when it’ll be in danger (due to trials, doubts etc.), since Madinah was where it came out (emerged) from.
Whoever then wishes to save their Imaan can go to Madinah, for Imaan only grows while living there; so does the love for Prophet (sallallaahu `alayhi wasallam). <3
Narrated ‘Itban bin Malik:
who was one of the companions of Allah’s Apostle and one of the Ansar’s who took part in the battle of Badr: I came to Allah’s Apostle and said, “O Allah’s Apostle I have weak eyesight and I lead my people in prayers. When it rains the water flows in the valley between me and my people so I cannot go to their mosque to lead them in prayer. O Allah’s Apostle! I wish you would come to my house and pray in it so that I could take that place as a Musalla. Allah’s Apostle said. “Allah willing, I will do so.” Next day after the sun rose high, Allah’s Apostle and Abu Bakr came and Allah’s Apostle asked for permission to enter. I gave him permission and he did not sit on entering the house but said to me, “Where do you like me to pray?” I pointed to a place in my house. So Allah’s Apostle stood there and said, ‘Allahu Akbar’, and we all got up and aligned behind him and offered a two-Rak’at prayer and ended it with Taslim. We requested him to stay for a meal called “Khazira” which we had prepared for him. Many members of our family gathered in the house and one of them said, “Where is Malik bin Al-Dukhaishin or Ibn Al-Dukhshun?” One of them replied, “He is a hypocrite and does not love Allah and His Apostle.” Hearing that, Allah’s Apostle said, “Do not say so. Haven’t you seen that he said, ‘None has the right to be worshipped but Allah’ for Allah’s sake only?” He said, “Allah and His Apostle know better. We have seen him helping and advising hypocrites.”
Allah’s Apostle said, “Allah has forbidden the (Hell) fire for those who say, ‘None has the right to be worshipped but Allah’ for Allah’s sake only.”
Whoever declares ‘la ilaha illa Allah‘, is officially a Muslim. He/she will be treated as a Muslim. You have no right to judge them and make assumptions about their belief or disbelief. You can’t say that a certain person will definitely go to Hell. Similarly, saying a certain person will definitely go to Jannah is also not right. Allah is the Judge. Not you.