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A T REASURY OF H ADITH
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T HE T R EAS U R Y S ER I ES I N ISLAMIC T HOU GHT AND C I V I LI Z AT I ON
i. A Treasury of Hadith, Ibn Daqiq al-¢Id ii. A Treasury of Ghazali, Mustafa Abu Sway (forthcoming) iii. A Treasury of Ibn Taymiyyah, Mustapha Sheikh (forthcoming)
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Ibn Daqiq al-¢Id , , ,
A T REASURY OF H ADITH
A Commentary on Nawawi’s Forty Prophetic Traditions
Translated by
Mokrane Guezzou
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A Treasury of ¤adÏth A Commentary on NawawÏ’s Forty Prophetic Traditions First published in England by Kube Publishing Ltd Markfield Conference Centre Ratby Lane, Markfield Leicestershire le67 9sy United Kingdom tel +44 (0)1530 249230 fax +44 (0)1530 249656 website www.kubepublishing.com email info@kubepublishing.com © Mokrane Guezzou, 2014 All rights reserved. The right of Mokrane Guezzou to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act, 1988. cip data for this book is available from the British Library. isbn 978-1-84774-067-0 casebound isbn 978-1-84774-069-4 ebook Editors Yahya Birt and Dr Abdullah Sahin Cover design Inspiral Design Book design & typesetting Imtiaze Ahmed Arabic typesetting Naiem Qaddoura Printed by Imak Offset, Istanbul, Turkey
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Contents
Im¥m NawawÏ’s Introduction 1 Ibn DaqÏq al-¢¬d’s Commentary on NawawÏ’s Introduction 4 i Works Are Only According to Intentions 15 ii The Elucidation of Isl¥m, ¬m¥n and I^s¥n 20 iii The Cardinals of Islam 29 iv Works Are Judged by Their Ultimate Ends 31 v The Nullity of Repulsive and Blameworthy Innovations 35 vi The Lawful is Clearly Evident and the Unlawful is Clearly Evident 38 vii Religion is Doing Well by Others 46 viii The Inviolability of the Muslim 50 ix Charging People With Only What They Can Bear 54 x Confining Oneself to What is Lawful and Wholesome 59 xi Being Scrupulous About That Which is Doubtful 62 xii Leaving That Which Does Not Concern One 64
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xiii The Perfection of Faith 66 xiv The Protection of Life 69 xv Islamic Manners 73 xvi Warning against Anger 77 xvii Allah has Ordained Kindness in Every Matter 79 xviii Good Character 81 xix Watch Out for God, He Will Watch Out for You 83 xx
Shame is Part of Faith 87
xxi Say ‘I Believe in God’ and then be Upright 89 xxii Confining Oneself to What is Obligated Will Take One to Paradise 92 xxiii Hastening to Do Good 96 xxiv The Prohibition of Oppression 100 xxv The Possessors of Great Wealth Have Taken All the Reward 106 xxvi The Merit of Reconciling People, Applying Justice and Helping Them 109 xxvii Piety is Good Character 111 xxviii The Necessity of Adhering to the Prophetic Practice 115 xxix What Makes One Enter Paradise 119
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xxx The Rights of God Most High 123 xxxi Genuine Non-Attachment 125 xxxii No Harm and No Reciprocating Harm 128 xxxiii A Claimant Must Present his Proof and the One who Denies his Claim Must Take an Oath 131 xxxix Forbidding the Wrong is Part of Faith 134 xxxv The Brotherhood of Islam 140 xxxvi The Merit of Gathering to Recite the Qur’¥n and for Remembrance 144 xxxvii The Favour and Mercy of God Most High 148 xxxviii God’s Worship is a Means to His Nearness and Love 154 xxxix Excusing the Person who Errs, Forgets or is Coerced 158 xl This World is a Means and a Plantation for the Afterlife 161 xli The Sign of Faith 165 xlii The Vastness of God’s Mercy 168 Endnotes 172 Index 177
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a treasury of hadith
I
Works Are Only According to Intentions ǝ ǫϳ ̦Ǜ Ǜ Ȍ ¦ Ĉʼnǖ ֆļƥ à ɺǖ ƨ Ǜ ǛڠƧÚ ٯǛ Ǘ Ų Ñ ɽŚƠ بƥ Ȍ ȌԐLjĮݽǝ ļܽ ǖީܿȌ Ś ĩǞ ƥÚ Ĉƥ ʼnы ' Ļµĭű ůѨ ʼnښǛÔ Ǜ» īȌ Ǟ ĹƥȜ ǝ ǫϳ ڟǛʼn Ö Ȍ ǫϳ ŵĭǝÔ Ǜ¦ ďǞÿȌĆÔǛ ' ŵĈů ȹ īƧ ƨ ƥҷ ʡݿů ƨ ƥ ܻ ĩǞ ǛĆů ȸ (ÀǛĭůÍ ĈǛá ƞÂǖ Ǟή ŋħű ȼȌȾ Ĉƥ ʼnыɠǛ» ( ĈǫȌ óǭӯĈǖÊ ĻµĈǛĆƨÚΊ Ś ļ ĩǞ Ǜá Ǜ» (Ȍ ȌΠĭǝÔ Ǜ¦ Ǜ» Ȍ ǫϳ ĹΦ ޜƧ Ƨ ܦǛ݊ގƨ ǖ ůӕ Ȍ ȌΠޞǝ ܯǛ¦ Ǜ» Ȍ ǫϳ ĹΦ īƧ űË ǛĘõǞ Ȍâ ĹΦ īƧ űË ǛĘõǞ ǖ ůӕ ĈǛփƧ ăȌ ƨ Ǜѓ ȎºŚ Ǜ Ǟή Ǟ»Ś ĈǛćƧխњȌ ǝ ĈǛ Ųпǝ ȌΓ īƧ űË ǛĘõǞ Ȍâ ʡݿů ƨƥ ܻ ȌīǞӰĹ ˛Ĉƥ Ǜ Ǜ â ĈǛá
ºǛؠȌĀǝĆļà ɺ Ĩ ȌԨ Ǜ ŲɬȈ ɺ ħ ȌҸĈǛĆÔǞ Ȉ Ƨɺ Ėű ǫĆöǛ ǝá Ȍϳ ĖȌ Ǟ ƥҴ ĭǝÊŚ بƥ ȌÌĖƁ öǛ ǝĆļà ĈǛáĈǛáȈ ǝ¹ Ǜ» Ǜ¦ ɺ ĈǫõöǛ ļà Ƨɺ Ǩ ǖښǞԗǝ ܋Ǜ ǖ Ǟ ùöǝ ļà ĭǝÊŚ Ǜ» ( ?'ͱ¦ ٳǞǬ ǖ ÿõǝ ļà ¾Ǭ ǖ¦Ĉů÷ǝӬļ īǛɁ §Ȍ¤ Ǟ ůɬɺ ĽĈǛĆǖ ǞռǛöóȌöÖǛ ͣĈǛȌ Ćǝ ƨլƥÚ ǝϳ ̦Ǜ Ǜ Ȍ ¦ ?G>E'ͱ¦ ۺǖ Ǭ ¦ ĭǝÊĈյǫǛ ƨ ӯ ¾Ǭ ǖ ǞؠƥúƧ ļԇ ǖښǞԗǝ Ǜ ǝ à ǖĎƧݘݫ ű ļà ǬēǛÖŚ ĈǛ ĻԲ ˎǖ ڔǖ Ⱦ ȌĬůāƵòטļ
It is reported that the leader of the believers Ab‰ ¤af| ¢Umar ibn al-Kha~~¥b – may God be pleased with him – said: I heard God’s Messenger – may God’s blessings and peace be upon him – saying, ‘Verily works are only according to intentions, and each person
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a treasury of ¤ad¬th
[gets] what he intends. Whosoever has migrated to God and His Messenger, his migration is to God and His Messenger; and whosoever has migrated to obtain a worldly means or to marry a woman, his migration is for the sake of what he has migrated for.’ This ^adÏth was narrated by the two masters of all ¤adÏth experts, Ab‰ ¢Abd All¥h Muhammad ibn Ism¥¢Ïl ibn Ibr¥hÏm ibn al-MughÏrah ibn Bardizbah al-Bukh¥rÏ al-Ju¢fÏ and Ab‰’l-¤usayn Muslim ibn al-¤ajj¥j ibn Muslim al-QushayrÏ al-Nays¥b‰rÏ in their respective collections of rigorously-authenticated prophetic sayings, which are the most reliable books written in the field.
ﱣﱢ
T
his is a rigorously-authenticated prophetic saying whose authentication, tremendous and exalted standing and abundant benefits are all agreed upon. Im¥m Ab‰ ¢Abd All¥h al-Bukh¥rÏ narrated it in more than one place in his book. Ab‰’l-¤usayn Muslim ibn al-¤ajj¥j also narrated it at the end of the Book of Jihad. It is one of the prophetic sayings upon which Islam revolves. Both Im¥m A^mad and Im¥m Sh¥fi¢Ï stated that, ‘In the prophetic saying: “Works are according to intentions...” is included a third of all [sacred] knowledge’; this was reported by BayhaqÏ and others. The reason for this lies in the fact that what the servant acquires [of works] is limited to his heart, tongue or limbs, and the intention belongs to one of these three categories. It is also related from Im¥m Sh¥fi¢Ï that he said, ‘Included in this prophetic saying are seventy subcategories of fiqh.’ A group of scholars also said, ‘This prophetic saying amounts to a third of Islam.’ The scholars have recommended that authored works start with this prophetic saying. Among the first to begin their works with this saying is Im¥m Ab‰ ¢Abd All¥h alBukh¥rÏ. ¢Abd al-Ra^m¥n ibn MahdÏ stated, ‘It is incum-
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works and intentions
bent upon everyone who authors a book to start it with this prophetic saying to alert the student of knowledge to correct his intention.’ This prophetic saying is well known (mashh‰r) for its end, but peculiar (gharÏb) for its beginning, for none related it from the Prophet, may God’s blessings and peace be upon him, except ¢Umar ibn al-Kha~~¥b, may Allah be well pleased with him, and none related it from ¢Umar except ¢Alqamah ibn AbÏ Waqq¥|, and none related it from ¢Alqamah except Muhammad ibn Ibr¥hÏm al-TaymÏ, and none related it from Muhammad ibn Ibr¥hÏm except Ya^y¥ ibn Sa¢Ïd al-An|¥rÏ, after which it became well known as more than 200 people, most of whom were masters of ¤adÏth, related it from the latter. The word (innam¥) [only/naught/but] is used for delineation: it affirms what is mentioned and excludes everything else. Sometimes it denotes absolute delineation and sometimes restricted delineation which is understood from other indications (qar¥’in) such as the words of God Most High, You are only a warner [Ra¢d 13: 7]. The apparent meaning of this verse is that the Prophet, may God’s blessings and peace be upon him, is delineated by his mission of warning. However, the Messenger, may God’s blessings and peace be upon him, cannot be delineated by just this, for he has many other beautiful characteristics, such as bringing glad tidings (bish¥rah) and others. Likewise the words of God Most High, The present life is naught but a sport and a diversion [Muhammad 47: 36] seems, and Allah knows best, to be a demarcation if one takes into consideration those who prefer it to the next world. As for what it is in and of itself, it could well be a means to acts of goodness; the description used in the Qur’¥nic verse is therefore applied to most cases. So, if this term [inn¥ma] is mentioned, you should reflect on it. If the context of the
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a treasury of ¤ad¬th
text and what is intended indicates delineation of a specific matter, then you should adopt it. Otherwise you should understand the delineation to be absolute. Of this is the saying of the Prophet, may God’s blessings and peace be upon him: ‘Works are only according to intentions.’ What is meant by ‘works’ here is legally prescribed works. The meaning of the saying is therefore: works are not of any value without the intention, like in the cases of minor ritual ablution (wu\‰’), major ritual ablution (ghusl), the prayer, the poor-due (zak¥t), the pilgrimage, and all other acts of worship. As for the removal of impurities, it does not require an intention because it falls under the rubric of abstentions, and an abstention from something does not require an intention. A group of scholars have even stated that both minor and major ritual ablutions without a prior intention are valid. In the prophetic saying (works are only according to intention) there is something omitted (ma^dh‰f) and the scholars differ in evaluating what is omitted. Those who stipulate the intention as a condition measure the soundness of works through intentions, while those who do not stipulate it as a condition measure the perfection of works through intentions. His saying (and to each person what he intends) prompted al-Kha~~¥bÏ to say, ‘This points to a particular meaning that is different from the first one, which is specifying work through intention.’ Shaykh Mu^yÏ al-DÏn alNawawÏ said, ‘The benefit of mentioning it is that the specification of what is intended is a condition. If a person had to make up prayers, it is not sufficient for him to intend praying missed prayers. Rather, it is a condition that he should intend to pray the <uhr, ¢A|r or other prayers. Had it not been for the second expression, the first expression would have implied the soundness of making an intention
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works and intentions
without specification, or it would at least give the impression that the matter is so, and God knows best.’ As for his saying (whosoever his migration is for God and His Messenger, then his migration is for God and His Messenger), it is established among the scholars of Arabic that the apodosis and protasis, and the subject of a nominal clause and its predicate must be different. Here, however, they are the same: ‘whosoever his migration is for God and His Messenger’ by intention and purpose, ‘his migration is for God and His Messenger’ legally and virtually. The occasion of this prophetic saying is reported to be a man who migrated from Makkah to MadÏnah to marry a woman called Umm Qays, i.e., he did not intend to gain the merit of migration. This man used to be called ‘the migrant of Umm Qays’, and God knows best.
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