Being successful with intention and consistency as opposed to acting quickly

 
In Islam, encouraging specific traits in other Muslims can make them more successful in a variety of spheres of life. These are some qualities frequently promoted in Islam to improve personal effectiveness such as, Faith (Iman), Humility, Diligence (Ihsan), Patience (Sabr), Optimism, Compassion and Empathy, Self-discipline, and Gratitude. Communities can support an individual's holistic growth and help them achieve success in their spiritual, moral, and professional lives by encouraging their fellow Muslims to possess these attributes.

In our everyday life, the aforementioned perceptions evoke feelings of wonder, respect, and adoration for a person who is shown to be exceptional in every way; nevertheless, in actuality, we could give someone praise out of sentimentality or overconfidence, and not necessarily that's the reality.

In Islam, the idea of perfection is frequently associated with one's intentions rather than the final result. The significance of possessing genuine and unadulterated intents in all actions and pursuits is underscored by the Islamic concept of niyyah, or intention. The following are some noteworthy features of Islamic aim and perfection:

• Sincerity
• Goals as the Basis
• Aiming for Superiority
• Embracing Your Imperfection
• Compensation for Intentions

Islam holds that perfection is more closely related to the sincerity and purity of one's intentions than it is to the faultless performance or result of deeds. While believers are urged to pursue greatness, they are also cautioned about the limitations of humanity and the necessity of constantly cleansing their intentions in all facets of life.

According to the Quran:

The following two verses from the Quran discuss the significance of intention and acting thoughtfully:

Surah Al-Baqarah (2:265):
"And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing."

Surah Al-Mulk (67:2):
"Who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving."

Though these verses don't specifically address "being fast," they do stress the significance of acting with sincerity and intention. The first verse emphasizes the importance of using money wisely and intending to ask Allah for forgiveness, regardless of how quickly or how much is spent. The second verse, which emphasizes that life and death are supposed to judge which people are best in their works, suggests the relevance of the quality and aim behind activities rather than their pace or speed.

According to Hadith's:

The following two hadiths highlight the significance of intention and thoughtfulness in action:

Sahih al-Bukhari, Book 1, Hadith 1:
Narrated by 'Umar bin Al-Khattab: "I heard Allah's Messenger (ﷺ) saying, 'The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended.'"

Sahih Muslim, Book 20, Hadith 4533:
Narrated by Abu Huraira: "The Messenger of Allah (ﷺ) observed: He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect."

Sahih Muslim, Book 6, Hadith 254:
Narrated by Abu Huraira: "Allah's Messenger (ﷺ) said: 'Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.'"

Here is a story about 2 people- Two individuals arrived at the Masjid to make Ablution (Wudu), and they greeted and smiled at one another. Although others came here to pray as well, the Imam was the first person. On the other side, the second individual, a thief, believed he was here to get washed after spending many nights stealing and committing crimes in the neighborhood. Moral of the story is- People's presumptions reveal who they are, we judge people according to our own intents, and we should refrain from making snap judgments.

 

In conclusion, our deeds demonstrate the importance of intention and consideration. The hadiths and verses from the Quran both stress how important intention is in Islam. They impart the idea that good intentions determine the ultimate worth of activities in Allah's eyes and turn ordinary deeds into acts of worship. In other words, the Turtle's intention and consistency above were more important in helping him win the race against the Rabbit than his speed.

How easy is it for Muslims to enter Paradise?

There are words which are light on the tongue, heavy on the scale of deeds, and beloved to the Most Merciful.

"Subhanallah" and "Alhamdulillah" are both phrases commonly used in Islamic prayers and expressions of gratitude and praise to Allah.
"Subhanallah" means "Glory be to Allah" or "Exalted is Allah." This phrase is often recited to acknowledge the perfection and greatness of Allah.
"Alhamdulillah" means "All praise is due to Allah" or "Praise be to Allah." It's used to express gratitude and thankfulness to Allah for His blessings and favors.

Here are two more- "La ilaha illallah" and "Allahu akbar" are also commonly recited phrases in Islam.
"La ilaha illallah" means "There is no god but Allah." It is the declaration of faith in Islam, affirming the belief in the oneness of Allah and the rejection of any partners or idols.
"Allahu akbar" means "Allah is the Greatest" or "Allah is greater." It is used to glorify and exalt Allah's greatness and superiority over all things.

These words can be said as often as one wishes, at any time of day or night. They are, however, especially encouraged following prayers, when thinking back on one's blessings, or when one sees something extraordinarily lovely. These words are also often included in everyday prayers by Muslims, for example, in the tasbih (remembrance of Allah) following prayers or during the prostration (sujood). The exact moment to recite these lines ultimately comes down to devotion and personal taste.

It was narrated from Abu Hurairah that :
the Messenger of Allah (ﷺ) passed by him when he was planting a plant, and said: "O Abu Hurairah, what are you planting?" I said: "A plant for me." He said: "Shall I not tell you of a plant that is better than this?" He said: "Of course, O Messenger of Allah." He said: "Say: 'Subhan-Allah, wal-hamdu-lillah, wa la ilaha illallah, wa Allahu Akbar (Glory is to Allah, praise is to Allah, none has the right to be worshiped but Allah and Allah is the Most Great.)' For each one a tree will be planted for you in Paradise."

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي سِنَانٍ، عَنْ عُثْمَانَ بْنِ أَبِي سَوْدَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ مَرَّ بِهِ وَهُوَ يَغْرِسُ غَرْسًا فَقَالَ ‏"‏ يَا أَبَا هُرَيْرَةَ مَا الَّذِي تَغْرِسُ ‏"‏ ‏.‏ قُلْتُ غِرَاسًا لِي ‏.‏ قَالَ ‏"‏ أَلاَ أَدُلُّكَ عَلَى غِرَاسٍ خَيْرٍ لَكَ مِنْ هَذَا ‏"‏ ‏.‏ قَالَ بَلَى يَا رَسُولَ اللَّهِ ‏.‏ قَالَ ‏"‏ قُلْ سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ يُغْرَسْ لَكَ بِكُلِّ وَاحِدَةٍ شَجَرَةٌ فِي الْجَنَّةِ ‏"‏ ‏.‏

Grade: Da'if (Darussalam)
Reference : Sunan Ibn Majah 3807
In-book reference : Book 33, Hadith 151
English translation : Vol. 5, Book 33, Hadith 3807

Another commonly cited hadith related to the phrases "Subhanallah" (glory be to Allah), "Alhamdulillah" (praise be to Allah), and "Allahu Akbar" (Allah is the greatest) is:
Narrated by Abu Huraira (RA), Allah's Messenger (ﷺ) said, "The uttering of the words: 'Subhan-Allah (Allah is free from imperfection)', 'Al-hamdu Lillah (all praise is due to Allah)', and 'Allahu Akbar (Allah is the Greatest),' is dearer to me than anything over which the sun rises." 
[Sahih Muslim, Book 35, Hadith 6597]

We can simply comprehend from the Hadith above that we can chant those 4 phrases to grow trees every day. Through regular repetition of those 4 words, Muslims like us can create forests upon forests in Heaven for ourselves. It makes sense to assume that if we have forests named after us in Heaven, then we will also be there. In'sha'allah!

As Muslims, we ought to thank Allah for making things simpler for us and always seek His guidance by reciting those 4 words, besides our daily tasks knows as 5 pillars of Islam.

 

Here are some activities where Muslims may express gratitude and praise to Allah by reciting- 
Subhan-Allah, wal-hamdu-lillah

• Performing Salah (Prayer)
• Reciting Quran
• Attending Religious Gatherings
• Performing Hajj or Umrah
• Voluntary Charity (Sadaqah)
• Engaging in Dhikr (Remembrance)
• Helping Others
• Expressing Gratitude in Dua (Supplication)
• Reflecting on Nature
• Enjoying Halal Food
• Seeking Knowledge
• Visiting the Sick
• Participating in Community Service
• Expressing Gratitude in Times of Ease
• Supplicating Before Sleeping
• Observing Fasting (Sawm)
• Expressing Thankfulness for Family
• Attending Islamic Lectures and Workshops
• Reciting Morning and Evening Adhkar
• Reflecting on Personal Growth
• Seeking Forgiveness
• Spending Time in Nature
• Supporting Islamic Causes
• Performing Nafl (Voluntary) Prayers
• Reciting Salawat (Sending Blessings upon the Prophet)
• Participating in Islamic Studies
• Visiting Sacred Sites
• Reciting Tasbih (Glorification of Allah)
• Reflecting on the Names of Allah

Here are some wishes that Muslims may seek Allah's help for by reciting - 
la ilaha illallah, wa Allahu Akbar 

• Seeking Guidance
• Attaining Knowledge
• Overcoming Challenges
• Finding Inner Peace
• Healing from Illness
• Fulfilling Religious Duties
• Resolving Disputes
• Attaining Success in Ventures
• Finding Righteous Partners
• Attaining Paradise
• Seeking Protection from Harm
• Strengthening Faith
• Reconciliation in Relationships
• Achieving Personal Growth
• Blessings in Parenthood
• Relief from Financial Hardships
• Protection from Spiritual Trials
• Guidance for Da'wah (Invitation to Islam)
• Success in Hereafter
• Unity and Ummah's Well-being
• Protection of Faith
• Relief from Anxiety and Stress
• Opportunities for Good Deeds
• Strength in Times of Weakness
• Protection of Honor and Dignity
• Guidance in Parenting
• Healing Broken Hearts
• Success in Academic Pursuits
• Forgiveness for Past Mistakes
• Protection from Envy and Evil Eye
• Safe Travel and Return
• Relief from Natural Disasters
• Guidance in Career Choices
• Strength to Resist Temptations
• Protection of Marriage and Family
• Ease in Financial Transactions
• Overcoming Fear and Phobias
• Endurance during Trials
• Protection from Oppression
• Unity and Harmony in Society

In summary, Allah ultimately judges our actions based on our intentions. Obtaining Allah's approval and entering Heaven in the afterlife should not present any difficulties if Allah doesn't question our intension, and willing to pardon us.

Why does Islam teach us to value Heaven above Earth?

 
Islam's belief that Heaven (Jannah) is superior to Earth is based on the Hadith (sayings and deeds of Prophet Muhammad, peace be upon him) and the Quran. According to the Quran, Paradise is a place where the joys of this life on earth are surpassed and there is unfathomable ecstasy that lasts forever. Here are some major justifications for why Muslims believe that Heaven is preferable to Earth:

Eternal Happiness: 
Believers are assured of eternal joy and peace in heaven, free from all forms of sorrow, anguish, or suffering. While the joys of Paradise are eternal, the pleasures of this world are fleeting.

Unimaginable Rewards: 
According to the Quran, believers will receive unimaginably abundant blessings in Paradise. These consist of exquisite gardens, crystal-clear rivers, opulent homes, and company with good spirits.

Proximity to Allah: 
Being close to Allah is one of Paradise's greatest blessings. The chance to be near their Creator will present itself to believers, allowing them to feel a heavenly presence and closeness that is unmatched in this life.

No Fatigue or Weariness: 
In contrast to life on Earth, when people get tired and worn out, the people who live in Paradise won't get tired at all. They will live in an eternally vibrant and healthy state.

No Fear or Grief: 
Heaven is a place where there is no sorrow for the past or fear of injury or loss. It is a very secure and happy location.

Fulfillment of Desires: 
According to the Quran, believers will receive anything they want in Paradise. This contrasts with the constraints and unmet aspirations that humans may encounter in the material world.

Besides, here is a Hadith that explains it better-
Jabir bin 'Abdullah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) was passing through the bazaar with his Companions on his both sides, when he saw a dead skinny lamb. He held its ear and said, "Who of you would like to have it for a dirham". They replied, "We do not like to get it for nothing, and what shall we do with it?". Then he (ﷺ) asked, "Would you like to have it for nothing?". They replied, "Had it been alive, it would have been defective because it is skinny; but when dead it is of no use". Messenger of Allah (ﷺ) said, "Truly, the world is more contemptible to Allah than this (the dead lamb) is to you".
[Muslim].

وعن جابر، رضي الله عنه أن رسول الله، صلى الله عليه وسلم، مر بالسوق والناس كنفتيه، فمر بجدى أسك ميت، فتناوله، فأخذ بأذنيه، ثم قال‏:‏ ‏"‏أيكم يحب أن يكون هذا له بدرهم‏؟‏ ‏"‏ فقالوا‏:‏ ما نحب أنه لنا بشئ ومانصنع به‏؟‏ ثم قال‏:‏ “أتحبون أنه لكم‏؟‏ قالوا‏:‏ والله لو كان حياً كان عيباً؛ أنه أسك‏.‏ فكيف وهو ميت _‏!‏ فقال‏:‏ ‏"‏فوالله للدنيا أهون على الله من هذا عليكم‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏
('‏قوله‏:‏ ‏ ‏كنفتيه‏ ‏ أي‏:‏ على جانبيه‏.‏ و‏ ‏ الأسك‏ ‏ الصغير الأذن‏.‏')
Reference : Riyad as-Salihin 463
In-book reference : Introduction, Hadith 463

The Messenger's companion did not find that dead sheep to be favorable because: 

• its skin is rotting and useless,
• its flesh is toxic, and not consumable
• the rotting carcass will make their home smell bad. The only remaining option is to destroy it by burning or burrying it. 

Finally mentioned - "Truly, the world is more contemptible to Allah than this (the dead lamb) is to you".

In another narration, Prophet Muhammad (peace be upon him) said-
It was narrated from Abu Sa’eed Al-Khudri that the Prophet (ﷺ) said:
“A hand span in Paradise is better than the earth and everything on it.”

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ حَجَّاجٍ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏"‏ لَشِبْرٌ فِي الْجَنَّةِ خَيْرٌ مِنَ الأَرْضِ وَمَا عَلَيْهَا - الدُّنْيَا وَمَا فِيهَا ‏.‏
Grade: Da’if (Darussalam)
Reference : Sunan Ibn Majah 4329
In-book reference : Book 37, Hadith 230
English translation : Vol. 5, Book 37, Hadith 4329

In the Quran, there are several verses that emphasize the superiority of Paradise (Heaven) over the earthly life. One such verse is found in Surah Al-Imran (3:185). However, it's important to note that the Quranic verses should be understood in their full context, and interpretations may vary. Here is the mentioned verse:

Surah Al-Imran (3:185):
"Every soul will taste death, and you will only be given your full compensation on the Day of Resurrection. So, he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And the life of this world is nothing but the enjoyment of delusion."

This verse highlights the temporary nature of life on Earth compared to the eternal reward or punishment in the Hereafter. This verse underscores the fleeting and deceptive nature of worldly pleasures in comparison to the eternal bliss of the Hereafter. It encourages believers to prioritize their actions and focus on the life to come rather than being overly attached to the transient pleasures of this world.

As for Arrogant's and those who abuses their powers, Allah said-
Narrated Abu Huraira:
The Prophet (ﷺ) said, "Allah will take the whole earth (in His Hand) and will roll up the Heaven in His right Hand, and then He will say, "I am King! Where are the kings of the earth ? "

حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ يَقْبِضُ اللَّهُ الأَرْضَ، وَيَطْوِي السَّمَاءَ بِيَمِينِهِ، ثُمَّ يَقُولُ أَنَا الْمَلِكُ أَيْنَ مُلُوكُ الأَرْضِ ‏"‏‏.‏
Reference : Sahih al-Bukhari 6519
In-book reference : Book 81, Hadith 108
USC-MSA web (English) reference : Vol. 8, Book 76, Hadith 526
  (deprecated numbering scheme)

This Hadith describes how the Angel of Death will kill everyone on Earth and Angels in Heaven, and finally will take his own life. At that point, as mentioned in the aforementioned hadith, Allah will speak to every living thing and announce his supremacy over the entire creation.  
  
Islam promotes striking a balance between religious observance and secular pursuits, such as business. Islam acknowledges the value of pursuing both worldly and spiritual goals, and it does not see any inherent conflict between a commitment to one's religion and business ventures. Islam actually promotes moral and just business conduct, and a large number of prosperous Muslim business owners and entrepreneurs actively apply Islamic values to their line of work.

Islam stresses both the need of carrying out one's obligations in the world and the importance of spiritual growth and devotion. Even though the Prophet Muhammad (peace be upon him) participated in a variety of economic endeavors, the Quran exhorts believers to labor hard and obtain sustenance by legal means:

• A balanced life, 
• obtaining a halal (legal) income, 
• sincerity and intention, 
• rewards for doing honest business, and 
• charitable deeds

Islam places a great importance on spending time in religious pursuits, but it's also critical to find a balance and incorporate Islamic principles into other facets of life, including business. Islamic beliefs encourage their adherents to live ethical lives, manage their finances responsibly, and contribute to the advancement of society. The secret is to live a life that pleases Allah in both religious and worldly endeavors by applying Islamic principles. 

But the quantity of time dedicated to Allah each day does not determine one's sincerity or devotion to Him. Instead, it's the Intention.

According to one of the Hadith's - while Sahaba's were sitting with Muhammad (pbuh) in the mosque, Prophet mentioned that there is a man going to enter through that door who will enter heaven. After becoming really interested, one of the Shaba's invited himself to spend the night at his home to watch him pray. While Sahaba was staying with him, he observed that instead of rising in the middle of the night to offer extra prayers or engage in other religious activities, he went to bed, had a restful night's sleep, got up, and went about his everyday business the following day. Then Sahaba questioned to the other Sahaba, emphasizing that the prophet had said you will join paradise. We are experiencing all of these conflicts, hardships, and anxieties. Although it doesn't seem like you are making an extra effort to pray more, the prophet claims that you are extremely special and will get to heaven. Although Sahaba was unsure of how to put it, he said, I try to stay positive and ask Allah's mercy instead of focusing on my struggles, hatred around me, or anyone mistreating me. That is the one thing that relieves my anxiety. 

Here is another story that explains it better-
The grocery man in that market is far more committed to Allah than you are while praying in this mosque, a man said to the young imam as he fell asleep one day during his prayers. Curious, the imam approached the supermarket man and inquired about his level of devotion, given his full-time job, in comparison to someone who spent more time in the mosque. The grocery store employee requested that the Imam fill a bowl with water, cross the street, and return without spilling any. Did you recall Allah while doing that, the Imam inquired once he had finished. Imam said that I was too preoccupied with trying to avoid spilling any water and to cross the road safely twice. The grocery man smiled and stated that a devotee, no matter how busy or preoccupied with his everyday life, should never forget to praise Allah or ask for His assistance.

 

Black Stone according to the Islam

The Black Stone is a sacred stone located in the eastern corner of the Kaaba in Mecca. It is a small black, oval-shaped stone that is approximately 30 cm in diameter, and it is surrounded by a silver frame. According to Islamic tradition, the Black Stone is believed to have been sent down from heaven and was originally white, but it turned black due to the sins of mankind. Muslims believe that the stone has great spiritual significance and perform Tawaf by circling the Kaaba seven times counterclockwise, and during the Tawaf, they kiss or touch the Black Stone if possible. The Black Stone is also mentioned in several Hadiths and is considered to have the ability to remove sins and testify for those who touched it in truth on the Day of Resurrection.

The Black Stone referred to in Islamic tradition is a sacred object that is located at the eastern corner of the Kaaba, a building located in the center of the Masjid al-Haram mosque in Mecca, Saudi Arabia. According to Islamic tradition, the Black Stone was sent down from Heaven as a guide for Adam and Eve, and was later restored to its original form by the Prophet Ibrahim (Abraham) and his son Ismail (Ishmael) as they built the Kaaba.

There are several Hadiths (sayings of the Prophet Muhammad) that refer to the Black Stone, but none of them mention its age or when it was originally created. However, Muslims believe that the Black Stone is an ancient object that has been present at the site of the Kaaba for thousands of years, and it has been venerated as a holy relic ever since.

The age of the Black Stone is not known for certain, and there are different theories about its origin and history. According to Islamic tradition, the Black Stone was sent down from heaven as a guide for Adam and Eve, and was later restored to its original form by the Prophet Ibrahim (Abraham) and his son Ismail (Ishmael) as they built the Kaaba.

The Black Stone is believed to have been present at the site of the Kaaba for thousands of years, and it has been venerated as a holy relic ever since. However, there is no scientific way to determine its exact age. Some scholars estimate that it may date back to pre-Islamic times, while others believe that it was brought to the Kaaba by the Prophet Muhammad's ancestors. Ultimately, the true age of the Black Stone remains a mystery and a matter of faith.

According to the Quran:

Here are a few Quranic verses that mention the Kaaba and the Black Stone:

"Indeed, the first House [of worship] established for mankind was that at Makkah - blessed and a guidance for the worlds." (Quran 3:96)

Translation: "Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for the worlds."

"And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]." (Quran 2:125)

Translation: "And when We made the House (at Makkah) a resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer)."

"Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness. Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills." (Quran 22:17-18)

Translation: "Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve. And (O Muhammad) remember when We took your covenant and We raised above you the Mount, (saying), 'Hold firmly to what We have given you and bring (ever) to remembrance what is therein. Perhaps you may fear Allah.'

According to Hadith:

Here is a Hadith that mentions the Black Stone:

Narrated by Ibn Abbas, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone descended from Paradise, and it was whiter than milk, but the sins of the sons of Adam made it black." Reference: Sahih al-Bukhari, Book 60, Hadith 388

Narrated by Ibn Umar, may Allah be pleased with him, that the Prophet, peace be upon him, said: "Touching them both (the Black Stone and al-Rukn al-Yamani) is an expiation for sins." Reference: Sunan al-Tirmidhi, Book 6, Hadith 959

Narrated by Abu Hurairah, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone is from Paradise, and it will shine for the believers like a star on the Day of Resurrection; it has two eyes, by which it sees and by which it is seen." Reference: Sunan Ibn Majah, Book 25, Hadith 3020

Narrated by Abu Tufail, may Allah be pleased with him, that he asked Ibn Abbas, may Allah be pleased with him, about the Black Stone, and he said: "The Messenger of Allah, peace be upon him, said: 'Allah will raise it on the Day of Resurrection, and it will have two eyes with which it will see and a tongue with which it will speak, testifying for those who touched it in sincerity.'" Reference: Sunan Ibn Majah, Book 25, Hadith 3021

Narrated by Abdullah ibn Umar, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone came down from Paradise, and it was whiter than milk, but the sins of the children of Adam turned it black." Reference: Sunan Ibn Majah, Book 25, Hadith 3022

Narrated by Abdullah ibn Abbas, may Allah be pleased with him, that the Prophet, peace be upon him, said: "When the Black Stone came down from Paradise, it was whiter than snow, but the sins of the sons of Adam made it black. On the Day of Resurrection, it will have two eyes with which it will see and a tongue with which it will speak, and it will testify for those who touched it in sincerity." Reference: Sunan Ibn Majah, Book 25, Hadith 3023

Narrated by Jabir bin Abdullah, may Allah be pleased with him, that he heard the Prophet, peace be upon him, saying: "I am starting from the position where people offer their prayer, and in this very valley of mine, there is a tree which is similar to the blessed tree of Zaqqum (in heavan).” Then he went towards the gate of the House (i.e. the Ka'bah) and touched the corner (i.e. the Black Stone) and then proceeded to offer the prayer." Reference: Sahih al-Bukhari, Book 56, Hadith 788

Narrated by Abdullah ibn Abbas, may Allah be pleased with him, that the Prophet, peace be upon him, said: "When the Black Stone was sent down from Paradise, it was whiter than milk, but it was blackened by the sins of the people." Reference: Sunan Abu Dawud, Book 10, Hadith 1893

Narrated by Ibn Abbas, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone is a treasure from the treasures of Paradise, which Allah has granted to this nation. It was whiter than milk, but the sins of the people have turned it black. It will come on the Day of Resurrection as a witness for those who touched it in sincerity." Reference: Musnad Ahmad, Vol. 5, Hadith 17490

Narrated by Umar ibn Al-Khattab, may Allah be pleased with him, that he came to the Black Stone and kissed it, then he said: "I know that you are only a stone, and you cannot benefit or harm. If I had not seen the Prophet, peace be upon him, kissing you, I would not have kissed you." Reference: Sahih al-Bukhari, Book 26, Hadith 667

Narrated by Abu Dhar, may Allah be pleased with him, that he asked the Prophet, peace be upon him, "O Messenger of Allah, why do you kiss the Black Stone, although it is only a stone that can neither benefit nor harm?" The Prophet, peace be upon him, replied: "I kiss it because I saw the Prophet Ibrahim, peace be upon him, kissing it." Reference: Sunan Ibn Majah, Book 25, Hadith 3025

Narrated by Ibn Umar, may Allah be pleased with him, that the Prophet, peace be upon him, said: "Touching the Black Stone and the Yemeni Corner (of the Ka'bah) removes sins." Reference: Sunan Ibn Majah, Book 25, Hadith 3027

Narrated by Abu Hurairah, may Allah be pleased with him, that the Prophet, peace be upon him, said: "When the pilgrims reach the standing place at Arafat, then let them remember Allah as He has taught them, for there is no day on which Allah sets free more of His slaves from the Fire than on the Day of Arafat. And verily, Allah draws near to the heaven of the world and boasts about you to the angels, saying: 'My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were as much as the sand of the desert, I will forgive them all.' And after that, Allah descends lower than His Throne and says: 'My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were as much as the foam of the sea, I will forgive them all.' And then Allah says: 'Whoever comes near to Me by a span, I will come near to him by a cubit; and whoever comes near to Me by a cubit, I will come near to him by the span of an outstretched arm. And whoever comes to Me walking, I will come to him running. And whoever faces Me with sins nearly as great as the earth, I will meet him with forgiveness nearly as great as that, provided he does not worship something with Me.'"

Abu Hurairah then said: "And when I saw Abu Bakr, may Allah be pleased with him, in that gathering, I said to myself: 'By Allah, no harm can come to this gathering in the presence of Abu Bakr.'" Reference: Sunan At-Tirmidhi, Book 8, Hadith 3240

Narrated by Jabir bin Abdullah, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone descended from Paradise, and it was whiter than milk. Then it was blackened by the sins of the sons of Adam." Reference: Jami` at-Tirmidhi, Book 47, Hadith 3351

Narrated by Ibn Abbas, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone is one of the precious stones of Paradise, and it will come on the Day of Resurrection with eyes and a tongue to testify for whoever touched it in truth." Reference: Al-Mustadrak Alaa Al-Sahihain, Vol. 3, Hadith 3155

Narrated by Abdullah bin Zaid, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone will be brought out on the Day of Resurrection, and it will have two eyes and a tongue, and it will testify for those who touched it in truth." Reference: Sunan Ibn Majah, Book 25, Hadith 3031

Narrated by Abdullah ibn Umar, may Allah be pleased with him, that the Prophet, peace be upon him, said: "The Black Stone is Allah's right hand on earth. Whoever touches it will be saved from his sins." Reference: Al-Mustadrak Alaa Al-Sahihain, Vol. 2, Hadith 1219

In summary, the Black Stone is a sacred stone located in the eastern corner of the Kaaba in Mecca. It is believed to have been sent down from heaven and was originally white, but it turned black due to the sins of mankind. Muslims perform Tawaf by circling the Kaaba seven times counterclockwise, and during the Tawaf, they kiss or touch the Black Stone if possible. There are several Hadiths that mention the Black Stone and its significance in Islamic belief, including its ability to remove sins and testify for those who touched it in truth on the Day of Resurrection.

The Quran and Hadith

The Quran and Hadith are the two primary sources of Islamic guidance and knowledge. The Quran is the holy book of Islam and is considered the literal word of Allah (God) as revealed to the Prophet Muhammad through the Angel Gabriel. It contains the fundamental beliefs, teachings, and principles of Islam.

Hadith, on the other hand, refers to the recorded sayings, actions, and teachings of the Prophet Muhammad, as relayed by his companions and later generations of Muslims. Hadith serve as a secondary source of Islamic guidance and provide practical guidance on how to apply the teachings of the Quran in everyday life.

Together, the Quran and Hadith form the basis of Islamic law and ethics, and are used by Muslims to guide their personal and communal lives. The Quran is considered the ultimate authority in Islam and takes precedence over Hadith, with the latter serving as a supplement and interpretation of the former. Islamic scholars have dedicated their lives to the study and interpretation of both sources to help Muslims understand and practice their faith in the most effective way possible.

According to Quran

The Quran is the primary source of Islamic teachings and beliefs. It is the holy book of Islam, believed by Muslims to be the literal word of Allah (God) as revealed to the Prophet Muhammad through the Angel Gabriel. The Quran contains numerous teachings and principles that form the basis of Islamic beliefs, including:

Oneness of God (Tawhid): The Quran teaches that there is only one God and that He has no partners or associates. Muslims believe in the oneness of God and that all worship and devotion should be directed towards Him alone.

Prophethood (Risalah): The Quran affirms that God has sent prophets to guide humanity throughout history, including Adam, Noah, Abraham, Moses, Jesus, and Muhammad. Muslims believe that Muhammad is the final prophet and that his teachings serve as the ultimate source of guidance for humanity.

Judgment Day (Qiyamah): The Quran teaches that all humans will be resurrected after death and will face judgment based on their deeds in this life. Those who have lived a righteous life will be rewarded with paradise, while those who have led a sinful life will be punished in hell.

Moral and ethical values: The Quran emphasizes the importance of living a righteous and ethical life, including showing kindness and compassion towards others, being truthful, honest, and just, and avoiding vices such as greed, envy, and arrogance.

Social and community values: The Quran encourages Muslims to live in harmony with one another and to establish a just and peaceful society. It emphasizes the importance of caring for the less fortunate, treating others with respect and kindness, and promoting justice and fairness for all.

In the Quran, Allah describes the Prophet Muhammad as a source of guidance and a role model for all believers. Allah says in Surah Al-Ahzab, verse 21: "Certainly, there has been in the Messenger of Allah an excellent example for anyone whose hope is in Allah and the Last Day and [who] remembers Allah much." This verse highlights the importance of following the example of the Prophet Muhammad and his teachings as a means of achieving success in this life and in the Hereafter.

Regarding the Hadith, there are several verses in the Quran that emphasize the importance of following the Prophet's teachings and guidance. In Surah An-Nisa, verse 59, Allah says, "O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result." This verse emphasizes the importance of following both the Quran and the Hadith, as they both provide guidance for Muslims in their daily lives.

In addition, in Surah Al-Hijr, verse 9, Allah says, "Indeed, it is We who sent down the Quran and indeed, We will be its guardian." This verse indicates that Allah has taken it upon Himself to protect the Quran and ensure that it remains a source of guidance for all humanity. Similarly, the Hadith serves as a means of understanding and applying the teachings of the Quran in our daily lives, and Allah has blessed us with the knowledge and wisdom of the Prophet Muhammad to help us navigate the complexities of the modern world.

According to Hadith

The Hadith, which are the recorded sayings and actions of the Prophet Muhammad, serve as a secondary source of Islamic teachings and beliefs. Here are some examples of teachings from the Hadith:

Oneness of God (Tawhid): The Prophet Muhammad emphasized the importance of believing in the oneness of God and avoiding associating partners with Him. He said, "Whoever dies while still associating partners with Allah will enter hell" (Sahih Muslim 93).

Prophethood (Risalah): The Prophet Muhammad stressed the importance of following his teachings as the final prophet of God. He said, "I have left among you two things, as long as you hold fast to them, you will never go astray: the Book of Allah and my Sunnah (way of life)" (Sunan Ibn Majah 43).

Judgment Day (Qiyamah): The Prophet Muhammad warned of the coming judgment and encouraged Muslims to prepare for it through righteous deeds. He said, "Be mindful of Allah and do good deeds, for every person will be presented with his deeds on the Day of Resurrection" (Sahih Al-Bukhari 7049).

Moral and ethical values: The Prophet Muhammad emphasized the importance of living a righteous and ethical life, including showing kindness and compassion towards others, being truthful, honest, and just, and avoiding vices such as greed, envy, and arrogance. He said, "The best among you are those who have the best manners and character" (Sunan At-Tirmidhi 1162).

Social and community values: The Prophet Muhammad encouraged Muslims to live in harmony with one another and to establish a just and peaceful society. He said, "None of you truly believes until he loves for his brother what he loves for himself" (Sahih Al-Bukhari 13). He also emphasized the importance of caring for the less fortunate, treating others with respect and kindness, and promoting justice and fairness for all.

Worship and spirituality: The Prophet Muhammad taught Muslims the importance of regular worship, such as praying, fasting, giving charity, and performing Hajj (pilgrimage to Mecca). He also emphasized the importance of having a strong connection with Allah and seeking His forgiveness and guidance. He said, "The most beloved deed to Allah is the most regular and constant even if it were little" (Sahih Al-Bukhari 6464).

Family values: The Prophet Muhammad encouraged Muslims to prioritize family and to treat their spouses, parents, and children with kindness and respect. He said, "The best of you are those who are best to their families" (Sunan At-Tirmidhi 3895).

Interfaith relations: The Prophet Muhammad taught Muslims to respect and interact positively with people of other faiths, and to avoid insulting or denigrating their beliefs. He said, "Whoever hurts a non-Muslim citizen of a Muslim state, I am his adversary, and I shall be his adversary on the Day of Judgment" (Al-Muwatta 2903).

Moderation and balance: The Prophet Muhammad emphasized the importance of balance and avoiding extremism in all aspects of life. He said, "The religion is easy, and no one ever made it hard except those who overdid it" (Sahih Al-Bukhari 39).

Seeking knowledge: The Prophet Muhammad encouraged Muslims to seek knowledge and to continuously educate themselves throughout their lives. He said, "Seeking knowledge is obligatory upon every Muslim" (Sunan Ibn Majah 224).

Good character: The Prophet Muhammad emphasized the importance of having good character and treating others with kindness and compassion. He said, "The most beloved of people to Allah are those who are the most beneficial to people" (Al-Mustadrak 6464).

Social justice: The Prophet Muhammad taught Muslims to stand up for social justice and to fight against oppression and injustice. He said, "Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart" (Sahih Muslim 49).

Mercy and forgiveness: The Prophet Muhammad taught Muslims to be merciful and forgiving towards others, even in difficult situations. He said, "Those who show mercy will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you" (Sunan At-Tirmidhi 1924).

Personal responsibility: The Prophet Muhammad emphasized the importance of personal responsibility and accountability. He said, "Each of you is a shepherd and each of you is responsible for his flock" (Sahih Al-Bukhari 6719).

Brotherhood and unity: The Prophet Muhammad taught Muslims to form strong bonds of brotherhood and to work together towards common goals. He said, "The believers in their mutual kindness, compassion, and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever" (Sahih Al-Bukhari 6011).

Respect for parents: The Prophet Muhammad emphasized the importance of respecting and honoring one's parents. He said, "Paradise lies at the feet of your mother" (Sunan An-Nasa'i 3104) and "He who wishes to enter Paradise through its best door must please his parents" (Sahih Al-Bukhari 5971).

Seeking knowledge: The Prophet Muhammad encouraged Muslims to seek knowledge and to educate themselves. He said, "Seeking knowledge is obligatory upon every Muslim" (Sunan Ibn Majah 224).

Modesty and humility: The Prophet Muhammad taught Muslims to be humble and modest in their words and actions. He said, "He who has in his heart the weight of a mustard seed of pride shall not enter Paradise" (Sahih Muslim 91).

Environmental conservation: The Prophet Muhammad taught Muslims to be responsible stewards of the environment and to protect the natural world. He said, "The earth is green and beautiful, and Allah has appointed you as His stewards over it" (Sunan Abi Dawud 4665).

Patience and perseverance: The Prophet Muhammad taught Muslims to have patience and perseverance in the face of difficulties and trials. He said, "How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him" (Sahih Muslim 2999).

Forgiveness: The Prophet Muhammad taught Muslims to be forgiving and to overlook the mistakes and faults of others. He said, "The best among you are those who are best in behavior and character, and the most beloved of you to me are those who are the most forgiving of others" (Sunan At-Tirmidhi 1991).

Compassion and kindness: The Prophet Muhammad taught Muslims to be compassionate and kind to all living beings. He said, "Allah is kind and loves kindness in all things" (Sahih Al-Bukhari 6024).

Honesty and truthfulness: The Prophet Muhammad taught Muslims to be honest and truthful in all their dealings. He said, "Truthfulness leads to righteousness, and righteousness leads to Paradise" (Sahih Muslim 2607).

Modesty in dress: The Prophet Muhammad taught Muslim men and women to dress modestly and to cover their bodies in public. He said, "Modesty is part of faith, and faith leads to Paradise" (Sunan At-Tirmidhi 2481).

Unity and brotherhood: The Prophet Muhammad taught Muslims to be united and to treat each other like brothers and sisters. He said, "The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever" (Sahih Al-Bukhari 6011).

As the final Prophet of Islam, the Prophet Muhammad emphasized the importance of both the Quran and Hadith in guiding the lives of Muslims. In many of his sayings, known as Hadith, the Prophet Muhammad encouraged his followers to follow the Quran as the ultimate source of guidance, while also stressing the importance of following his teachings and example, as recorded in the Hadith.

For example, the Prophet Muhammad is reported to have said, "I have left among you two things, if you hold fast to them you will never go astray: the Book of Allah and my Sunnah," emphasizing the importance of both the Quran and the Hadith in guiding the lives of Muslims. In another Hadith, the Prophet Muhammad is reported to have said, "Verily, I have been given the Quran and something like it along with it," highlighting the complementary nature of the Quran and the Hadith.

The Prophet Muhammad also emphasized the importance of seeking knowledge and understanding the teachings of Islam, as recorded in many Hadith. For example, he is reported to have said, "Seeking knowledge is obligatory upon every Muslim," encouraging his followers to pursue education and deepen their understanding of Islam.

Overall, the Prophet Muhammad saw the Quran and Hadith as complementary sources of guidance, and stressed the importance of following both in order to live a righteous and fulfilling life.

Prophethood (Risalah)

Prophethood, or Risalah, is an important concept in Islam that refers to the belief in the messengers and prophets sent by Allah to guide humanity. Here are some key points and explanations related to the concept of Prophethood in Islam:

The belief in Prophethood is one of the fundamental beliefs of Islam, and is mentioned numerous times in the Quran.

According to Islamic belief, Allah sent prophets and messengers to every community and nation throughout history, with the message of Tawhid (belief in the oneness of God) and guidance on how to live a righteous life.

Muslims believe in all of the prophets mentioned in the Quran, including Adam, Noah, Abraham, Moses, Jesus, and Muhammad, peace be upon them all.

The final and most important prophet in Islam is the Prophet Muhammad, who Muslims believe was sent as a mercy to all of humanity and whose message is the final and complete revelation from Allah.

The Quran and the Sunnah (teachings and actions of the Prophet Muhammad) provide guidance and instructions on how to follow the path of the Prophets, and how to live a righteous and fulfilling life in accordance with the guidance provided by Allah.

Muslims are encouraged to study the lives of the Prophets and learn from their examples, as well as to follow the guidance provided by the final Prophet Muhammad in their daily lives.

Belief in Prophethood is closely related to the concept of Tawhid, as the Prophets were sent to guide humanity towards the belief in the oneness of God and to help people live in accordance with His teachings.

Overall, the concept of Prophethood is central to Islamic belief and is a key component of the Quranic teachings. It emphasizes the importance of following the guidance provided by the Prophets, and of seeking to live a righteous and fulfilling life in accordance with the teachings of Allah.

Importance of Prophethood

The concept of Prophethood, or Risalah, is of great importance in Islam. Here are some key reasons why:

Guidance: The Prophets were sent by Allah to guide humanity towards the path of righteousness and to provide guidance on how to live a fulfilling and meaningful life. Through the Prophets, Allah conveyed His message to humanity and provided guidance on all aspects of life, from personal ethics to societal norms.

Preservation of Truth: The Prophets were tasked with preserving the truth of Allah's message and teachings, and with conveying it to future generations. This ensured that the message of Islam remained pure and unadulterated, and that it was not corrupted by human influence.

Role Models: The Prophets serve as role models for Muslims, providing examples of how to live a righteous life and how to overcome the challenges and obstacles of this world. Muslims are encouraged to study the lives of the Prophets and to learn from their examples in order to better understand how to live in accordance with the teachings of Allah.

Connection to Allah: The Prophets serve as a means of connecting with Allah, as they were chosen by Him to convey His message to humanity. Through following the teachings of the Prophets, Muslims are able to establish a deeper connection with Allah and to better understand His will.

Salvation: Belief in the Prophets and their message is necessary for salvation in Islam. Muslims believe that Allah sent Prophets to guide humanity towards the path of righteousness and to provide a means of salvation. By following the teachings of the Prophets, Muslims hope to attain salvation in the hereafter.

Overall, the concept of Prophethood is of great importance in Islam, serving as a means of guidance, preservation of truth, role models, connection to Allah, and salvation. Muslims are encouraged to study the lives of the Prophets and to follow their teachings in order to live a fulfilling and meaningful life in accordance with the will of Allah.

According to Quran

The importance of Prophethood is mentioned throughout the Quran. Here are some verses that highlight the significance of the Prophets in Islam:

"And We sent not before you any messenger except that We revealed to him that, 'There is no deity except Me, so worship Me.'" (Quran 21:25)

"Indeed, We sent Nuh (Noah) to his people, and he said, 'O my people, worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous Day.'" (Quran 7:59)

"And We have not sent you, [O Muhammad], except as a mercy to the worlds." (Quran 21:107)

"And [mention, O Muhammad], when We took from the prophets their covenant and from you and from Nuh and Ibrahim and Musa and Isa, the son of Maryam; and We took from them a solemn covenant." (Quran 33:7)

These verses demonstrate that the Prophets were sent by Allah to guide humanity towards the worship of Allah and to warn them of the consequences of disobedience. The Quran emphasizes the unity of the message of the Prophets and the importance of following their guidance. It also highlights the special status of the Prophet Muhammad (peace be upon him) as the final Prophet and the seal of the Prophets.

According to Hadith

The importance of Prophethood is also emphasized in various Hadiths. Here are some Hadiths that highlight the significance of the Prophets in Islam:

"The Prophets are paternal brothers; their mothers are different, but their religion is one." (Sahih Bukhari 3443)

This Hadith shows that the message of all the Prophets is the same, even though they came at different times and places.

"Every Prophet was given miracles because of which people believed, but what I have been given is Divine Inspiration which Allah has revealed to me." (Sahih Bukhari 4989)

This Hadith highlights the unique status of the Prophet Muhammad (peace be upon him) as the final Prophet and the one who was given the Qur'an as a miracle.

"The Prophets are alive in their graves, praying." (Sunan Ibn Majah 1634)

This Hadith shows that the Prophets have a special status even after their physical death and continue to have an active role in the spiritual realm.

"The best of the people are those living in my time, then those who will follow them, and then those who will follow the latter. Then there will come some people who will bear witness before taking oaths, and take oaths before bearing witness." (Sahih Bukhari 2652)

This Hadith shows the importance of following the guidance of the Prophets and their successors, as they are the best of the people and their example should be emulated.

"Indeed, the example of myself and the Prophets before me is like that of a man who built a house and he perfected it, except for one brick in the corner. The people would go around it and say: 'If only it had been put in place.' I am that brick, and I am the last of the Prophets." (Sunan Ibn Majah 42)

This Hadith emphasizes the unique role of the Prophet Muhammad (peace be upon him) as the last brick in the foundation of Prophethood.

"The best thing that I and the Prophets before me have said is: 'La ilaha illa Allah, wahdahu la sharika lah, lahu'l-mulk wa lahu'l-hamd, wa huwa 'ala kulli shay'in qadir' (There is no god but Allah, alone without partner, to Him belongs all sovereignty and praise, and He has power over all things)." (Sunan Ibn Majah 3804)

This Hadith highlights the fundamental message of Prophethood, which is the oneness of Allah and the importance of worshipping Him alone.

"Indeed, Allah did not send any Prophet but that he warned his nation about the one-eyed liar (Dajjal). Verily, he is one-eyed and your Lord is not one-eyed. Between his eyes is written 'Kafir' (disbeliever)." (Sahih Bukhari 7400)

This Hadith shows the Prophets' role in warning their nations of the coming of the Antichrist (Dajjal) and the importance of believing in Allah and rejecting falsehood.

"Allah sent messengers to the nations before you, and the messengers used to come to their people with clear signs and evidences of their Prophethood. Then, some of the people would believe in them and some would disbelieve. Allah did not send His messengers except as a test for the people, to see who would believe and who would disbelieve." (Sahih Bukhari 7319)

This Hadith emphasizes that Prophethood is a means of testing humanity and determining who will believe in the truth and who will reject it.

"The example of the Prophets and their followers is like that of a man who built a house and he left a place for a brick in the corner. The people would go around it and say: 'If only it had been put in place.' I am that brick, and I am the last of the Prophets." (Sunan Ibn Majah 42)

This Hadith highlights the essential role of Prophethood in completing the foundation of faith, and how the Prophet Muhammad (peace be upon him) was the final brick that completed the foundation of Prophethood.

"The Prophets are brothers from one father, and their religions are different, but their law is one." (Sunan Ibn Majah 208)

This Hadith emphasizes the unity of the Prophets and their shared mission to guide humanity to the truth, despite the differences in their religious laws.

"There is no Prophethood after me." (Sahih Bukhari 4416)

This Hadith emphasizes the finality of Prophethood with the Prophet Muhammad (peace be upon him) as the last and final Prophet.

"Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah. Whoever obeys the ruler, obeys me, and whoever disobeys the ruler, disobeys me." (Sahih Bukhari 7280)

This Hadith emphasizes the importance of following the guidance of the Prophet Muhammad (peace be upon him) and the rulers who are appointed to govern in accordance with his teachings.

"The scholars are the heirs of the Prophets, and the Prophets do not leave behind any dinar or dirham, rather they leave behind knowledge, so whoever takes hold of it has taken hold of a great portion." (Sunan Abi Dawud 3641)

This Hadith emphasizes the important role of scholars in preserving and spreading the teachings of the Prophets, and the value of seeking and acquiring knowledge.

"Every Prophet has a special supplication which is answered. I want to keep my special supplication as intercession for my nation on the Day of Resurrection." (Sunan Ibn Majah 3864)

This Hadith highlights the special status and intercession of the Prophet Muhammad (peace be upon him) on behalf of his followers on the Day of Judgment.

"Verily, I have been given the Qur'an and something similar to it along with it. But soon a time will come when a man will be reclining on his couch with a full stomach, and he will say, 'You should adhere to this Qur'an: what you find in it to be permissible, take as permissible, and what you find in it to be prohibited, take as prohibited.' But indeed, whatever the Messenger of Allah has prohibited is like that which Allah has prohibited." (Sunan Abu Dawud 4604)

This Hadith emphasizes the importance of following the guidance of the Prophet Muhammad (peace be upon him) in matters of Halal and Haram (permissible and prohibited), and not relying solely on one's own opinions or interpretations.

"The superiority of the scholars over the worshipers is like my superiority over the least of you." (Sunan Ibn Majah 220)

This Hadith emphasizes the importance of seeking knowledge and the high status of scholars in Islam.

"Indeed, I have been sent to perfect noble manners." (Musnad Ahmad 8598)

This Hadith emphasizes the importance of good character and manners in Islam and how the Prophet Muhammad (peace be upon him) was sent to perfect and exemplify these qualities for his followers.

"The best of people are those who are most beneficial to people." (Sahih Bukhari 2548)

This Hadith emphasizes the importance of serving and helping others as a means of earning Allah's reward and being among the best of people.

"Whoever does not show mercy to people, Allah will not show mercy to him." (Sahih Bukhari 6064)

This Hadith emphasizes the importance of showing kindness, compassion, and mercy towards others in order to earn Allah's mercy and forgiveness.

"None of you truly believes until he loves for his brother what he loves for himself." (Sahih Bukhari 13, Sahih Muslim 45)

This Hadith emphasizes the importance of brotherhood and love for one's fellow believers in Islam, and how this love should extend to wishing for others what one wishes for oneself.

"A man came to the Prophet (peace be upon him) and said, 'O Messenger of Allah, what do you think if a man loves a people but cannot reach their level of righteous deeds?' He (peace be upon him) said, 'A person will be with those whom he loves.'" (Sunan At-Tirmidhi 2392)

This Hadith emphasizes the importance of surrounding oneself with righteous company and having love and respect for those who are righteous, even if one is unable to reach their level of righteousness.

"Allah is Beautiful and loves beauty." (Sahih Muslim 911)

This Hadith emphasizes the importance of beauty and excellence in Islam, whether it is in one's character, actions, or surroundings. It encourages believers to strive for excellence in all aspects of their lives as a means of pleasing Allah.

"The best of your leaders are those whom you love and who love you, who pray for you and you pray for them. The worst of your leaders are those whom you hate and who hate you, and whom you curse and who curse you." (Sunan Abu Dawud 4767)

This Hadith emphasizes the importance of having good and just leaders in Islam, and how it is important for believers to love and support their leaders who are working towards their betterment, and to pray for them.

"The strong man is not the one who can wrestle; the strong man is the one who can control himself when he is angry." (Sahih Al-Bukhari 6114)

This Hadith emphasizes the importance of self-control and discipline in Islam, and how a person who can control their emotions and actions, especially when angry, is considered strong and respected in Islam.

"The best of what a man leaves behind are three things: a righteous child who prays for him, ongoing charity whose rewards continue to reach him, and knowledge that others benefit from." (Sahih Muslim 1631)

This Hadith emphasizes the importance of leaving behind a legacy of good deeds in Islam, and how a person can continue to earn rewards even after their death by leaving behind righteous children, ongoing charity, and beneficial knowledge.

Shirk -associating someone with 1 God

Sunan Ibn Majah » Establishing the Prayer and the Sunnah Regarding Them - كتاب إقامة الصلاة والسنة فيها

It was narrated from Anas bin Malik that the Prophet (saw) said:

“There is nothing standing between a person and Shirk (polytheism) except leaving the prayer, so if he leaves it he has committed Shirk.”

حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ الدِّمَشْقِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ عَمْرِو بْنِ سَعْدٍ، عَنْ يَزِيدَ الرَّقَاشِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لَيْسَ بَيْنَ الْعَبْدِ وَالشِّرْكِ إِلاَّ تَرْكُ الصَّلاَةِ، فَإِذَا تَرَكَهَا فَقَدْ أَشْرَكَ ‏"‏ ‏.‏

Grade: Da’if (Darussalam)

Reference : Sunan Ibn Majah 1080

In-book reference : Book 5, Hadith 278

English translation : Vol. 1, Book 5, Hadith 1080

Sahih al-Bukhari » Medicine - كتاب الطب

Narrated Abu Huraira:

Allah's Apostle said, "Avoid the Mubiqat, i.e., shirk and witchcraft."

حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنِي سُلَيْمَانُ، عَنْ ثَوْرِ بْنِ زَيْدٍ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ اجْتَنِبُوا الْمُوبِقَاتِ الشِّرْكُ بِاللَّهِ، وَالسِّحْرُ ‏"‏‏.‏

Reference : Sahih al-Bukhari 5764

In-book reference : Book 76, Hadith 78

USC-MSA web (English) reference : Vol. 7, Book 71, Hadith 659

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Jami` at-Tirmidhi » The Book on Faith - كتاب الإيمان عن رسول الله صلى الله عليه وسلم

Narrated Al-A'mash:

Similar to the previous chain and said: "Between a slave and Shirk or disbelief is abandoning the Salat."

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَسْبَاطُ بْنُ مُحَمَّدٍ، عَنِ الأَعْمَشِ، بِهَذَا الإِسْنَادِ نَحْوَهُ وَقَالَ ‏ "‏ بَيْنَ الْعَبْدِ وَبَيْنَ الشِّرْكِ أَوِ الْكُفْرِ تَرْكُ الصَّلاَةِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَأَبُو سُفْيَانَ اسْمُهُ طَلْحَةُ بْنُ نَافِعٍ ‏.‏

Grade: Sahih (Darussalam)

Reference : Jami` at-Tirmidhi 2619

In-book reference : Book 40, Hadith 14

English translation : Vol. 5, Book 38, Hadith 2619

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that Jarir bin 'Abdullah said:

"If a slave runs away to the land of Shirk, there is no protection (or immunity) for him."

أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، قَالَ أَنْبَأَنَا إِسْرَائِيلُ، عَنْ مُغِيرَةَ، عَنِ الشَّعْبِيِّ، عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ، قَالَ إِذَا أَبَقَ الْعَبْدُ إِلَى أَرْضِ الشِّرْكِ فَلاَ ذِمَّةَ لَهُ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4051

In-book reference : Book 37, Hadith 86

English translation : Vol. 5, Book 37, Hadith 4056

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated from Jarir that:

The Prophet [SAW] said: "If a slave runs away to the land of Shirk, it becomes permissible to shed his blood."

أَخْبَرَنَا أَحْمَدُ بْنُ حَرْبٍ، قَالَ حَدَّثَنَا قَاسِمٌ، قَالَ حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، ‏{‏ عَنِ الشَّعْبِيِّ، ‏}‏ عَنْ جَرِيرٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا أَبَقَ الْعَبْدُ إِلَى أَرْضِ الشِّرْكِ فَقَدْ حَلَّ دَمُهُ ‏"‏ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4053

In-book reference : Book 37, Hadith 88

English translation : Vol. 5, Book 37, Hadith 4058

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that Jarir said:

"Any slave who runs away to the land of Shirk, it becomes permissible to shed his blood."

أَخْبَرَنَا الرَّبِيعُ بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنَا خَالِدُ بْنُ عَبْدِ الرَّحْمَنِ، ‏{‏ عَنْ إِسْرَائِيلَ، ‏}‏ عَنْ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ جَرِيرٍ، قَالَ أَيُّمَا عَبْدٍ أَبَقَ إِلَى أَرْضِ الشِّرْكِ فَقَدْ حَلَّ دَمُهُ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4054

In-book reference : Book 37, Hadith 89

English translation : Vol. 5, Book 37, Hadith 4059

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that Jarir said:

"Any slave who runs away to the land of Shirk, it becomes permissible to shed his blood."

أَخْبَرَنِي صَفْوَانُ بْنُ عَمْرٍو، قَالَ حَدَّثَنَا أَحْمَدُ بْنُ خَالِدٍ، قَالَ حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ جَرِيرٍ، قَالَ أَيُّمَا عَبْدٍ أَبَقَ إِلَى أَرْضِ الشِّرْكِ فَقَدْ حَلَّ دَمُهُ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4055

In-book reference : Book 37, Hadith 90

English translation : Vol. 5, Book 37, Hadith 4060

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that Jarir said:

"The Messenger of Allah [SAW] said: 'If a slave runs away to the land of Shirk, it becomes permissible to shed his blood.'"

أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ جَرِيرٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِذَا أَبَقَ الْعَبْدُ إِلَى أَرْضِ الشِّرْكِ فَقَدْ حَلَّ دَمُهُ ‏"‏ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4052

In-book reference : Book 37, Hadith 87

English translation : Vol. 5, Book 37, Hadith 4057

Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم

Narrated 'Abdullah:

"When (the following) was revealed: It is those who believe and confuse not their belief with Zulm (wrong) (6:82) - That bothered some Muslims, so they said: 'O Messenger of Allah! Which of us has not wronged himself?' He said: 'It is not that, it is only Shirk, have you not heard what Luqman said to his son: O my son! Do not commit Shirk with Allah. Verily Shirk is a tremendous Zulm (wrong) (31:13).'"

حَدَّثَنَا عَلِيُّ بْنُ خَشْرَمٍ، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ ‏:‏ لَمَّا نَزَلَتْ‏:‏ ‏(‏ الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ ‏)‏ شَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ فَقَالُوا يَا رَسُولَ اللَّهِ وَأَيُّنَا لاَ يَظْلِمُ نَفْسَهُ ‏.‏ قَالَ ‏"‏ لَيْسَ ذَلِكَ إِنَّمَا هُوَ الشِّرْكُ أَلَمْ تَسْمَعُوا مَا قَالَ لُقْمَانُ لاِبْنِهِ ‏:‏ ‏(‏ يَا بُنَيَّ لاَ تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ ‏)‏ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Grade: Sahih (Darussalam)

Reference : Jami` at-Tirmidhi 3067

In-book reference : Book 47, Hadith 119

English translation : Vol. 5, Book 44, Hadith 3067

Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم

Narrated 'Ubaidullah bin Abi Bakr [bin Anas]:

from Anas bin Malik, that the Prophet (SAW) [said] about the major sins: "Shirk with Allah, disobeying the parents, taking the life, and false statement."

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى الصَّنْعَانِيُّ، حَدَّثَنَا خَالِدُ بْنُ الْحَارِثِ، عَنْ شُعْبَةَ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم فِي الْكَبَائِرِ قَالَ ‏ "‏ الشِّرْكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَقَتْلُ النَّفْسِ وَقَوْلُ الزُّورِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ صَحِيحٌ ‏.‏ وَرَوَاهُ رَوْحُ بْنُ عُبَادَةَ عَنْ شُعْبَةَ وَقَالَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ وَلاَ يَصِحُّ ‏.‏

Grade: Sahih (Darussalam)

Reference : Jami` at-Tirmidhi 3018

In-book reference : Book 47, Hadith 70

English translation : Vol. 5, Book 44, Hadith 3018

Riyad as-Salihin » The Book of the Prohibited actions - كتاب الأمور المنهي عنها

Ibn 'Umar (May Allah be pleased with them) said:

I heard a man saying: "No, by the Ka'bah." I admonished him: "Do not swear by any thing besides Allah, for I heard the Messenger of Allah (PBUH) saying, 'He who swears by anyone or anything other than Allah, has indeed committed an act of Kufr or Shirk'."[At- Tirmidhi].[Some 'Ulama' are of the opinion that the words of the Prophet (PBUH) that "He who swears by anyone or anything other than Allah has indeed committed an act of Kufr or Shirk," are in the nature of extreme admonition. And in fact, it is not Shirk. The same applies to the saying of the Prophet (PBUH), who said, "showing off is Shirk."]

- وعن ابن عمر رضي الله عنهما أنه سمع رجلا يقول‏:‏ لا والكعبة، قال ابن عمر‏:‏ لا تحلف بغير الله، فإني سمعت رسول الله صلى الله عليه وسلم يقول‏:‏ ‏"‏من حلف بغير الله، فقد كفر أو أشرك‏"‏‏.‏‏(‏‏(‏ رواه الترمذي وقال حديث حسن‏)‏‏)‏ وفسر بعض العلماء قوله‏:‏ ‏"‏كفر أو أشرك‏"‏ على التغليظ، كما روي أن النبي صلى الله عليه وسلم قال‏:‏ ‏"‏الرياء شرك‏"‏‏.‏

Reference : Riyad as-Salihin 1711

In-book reference : Book 17, Hadith 201

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that 'Ubaidullah bin Abi Bakr said:

"I heard Anas say: 'The Messenger of Allah [SAW] said: The major sins are: Associating others with Allah (Shirk), disobeying one's parents, killing a soul (murder) and speaking falsely.'"

أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى، قَالَ حَدَّثَنَا خَالِدٌ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم ح وَأَنْبَأَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ أَنْبَأَنَا النَّضْرُ بْنُ شُمَيْلٍ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، قَالَ سَمِعْتُ أَنَسًا، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الْكَبَائِرُ الشِّرْكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَقَتْلُ النَّفْسِ وَقَوْلُ الزُّورِ ‏"‏ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4010

In-book reference : Book 37, Hadith 45

English translation : Vol. 5, Book 37, Hadith 4015

Sunan an-Nasa'i » The Book of Oaths (qasamah), Retaliation and Blood Money - كتاب القسامة

It was narrated that 'Ubaidullah bin abi Bakr said:

"I heard Ana's say: 'The Messenger of Allah said: 'the major sins are; associating others with Allah (shirk), disobeying one's parents, killing a soul (murder) and speaking falsely.

أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ أَنْبَأَنَا النَّضْرُ بْنُ شُمَيْلٍ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، قَالَ سَمِعْتُ أَنَسًا، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ح وَأَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى قَالَ حَدَّثَنَا خَالِدٌ قَالَ حَدَّثَنَا شُعْبَةُ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرٍ عَنْ أَنَسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ الْكَبَائِرُ الشِّرْكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَقَتْلُ النَّفْسِ وَقَوْلُ الزُّورِ ‏"‏ ‏.‏

Reference : Sunan an-Nasa'i 4867

In-book reference : Book 45, Hadith 162

English translation : Vol. 5, Book 45, Hadith 4871

Musnad Ahmad » Musnad `Umar b. al-Khattab (ra) - مُسْنَدِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ

It was narrated from Sa`d bin ʼUbaidah, from Ibn ‘Umar, that `Umar said:

No, by my father. The Messenger of Allah (ﷺ) said: “Stop it! whoever swears by anything other than Allah has committed an act of shirk.`

حَدَّثَنَا أَبُو سَعِيدٍ، حَدَّثَنَا إِسْرَائِيلُ، حَدَّثَنَا سَعِيدُ بْنُ مَسْرُوقٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنِ ابْنِ عُمَرَ، رَضِيَ اللَّهُ عَنْهُ عَنْ عُمَرَ، أَنَّهُ قَالَ لَا وَأَبِي فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَهْ إِنَّهُ مَنْ حَلَفَ بِشَيْءٍ دُونَ اللَّهِ فَقَدْ أَشْرَكَ‏.‏

Grade: Sahih (Darussalam) [ al Bukhari (6647) and Muslim (1646) (Darussalam)

Reference : Musnad Ahmad 329

In-book reference : Book 2, Hadith 235

Bulugh al-Maram » The Comprehensive Book - كتاب الجامع

Mahmud bin Labid (RAA) narrated that the Messenger of Allah (P.B.U.H.) said, “The thing I fear most for you is the lesser shirk (polytheism), showing-off (of good deeds).” Related by Ahmad with a good chain of narrators,

وَعَنْ مَحْمُودِ بْنِ لَبِيدٍ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-{ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ اَلشِّرْكُ اَلْأَصْغَرُ: اَلرِّيَاءُ } أَخْرَجَهُ أَحْمَدُ بِسَنَدٍ حَسَنٍ.‏ 1‏ .‏

Sunnah.com reference : Book 16, Hadith 48

English translation : Book 16, Hadith 1527

Arabic reference : Book 16, Hadith 1484

Bulugh al-Maram » Food - كتاب الأطعمة

Ibn 'Abbas (RAA), The Messenger (PBUH) prohibited killing four creatures; ants, bees, hoopoes and shirkes.' Related by Ahmad and Abu Dawud. Ibn Hibban graded it as Sahih.

وَعَنْ اِبْنِ عَبَّاسٍ رَضِيَ اَللَّهُ عَنْهُمَا قَالَ: { نَهَى رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-عَنْ قَتْلِ أَرْبَعِ مِنْ اَلدَّوَابِّ: اَلنَّمْلَةُ, وَالنَّحْلَةُ, وَالْهُدْهُدُ, وَالصُّرَدُ } رَوَاهُ أَحْمَدُ, وَأَبُو دَاوُدَ, وَصَحَّحَهُ اِبْنُ حِبَّانَ.‏ (1732)‏ .‏

Sunnah.com reference : Book 12, Hadith 6

English translation : Book 12, Hadith 1364

Arabic reference : Book 12, Hadith 1324

Jami` at-Tirmidhi » Chapters On Witnesses - كتاب الشهادات عن رسول الله صلى الله عليه وسلم

Ayman bin Khuraim narrated that the Prophet (s.a.w) stood to give a Khutbah and said:

"O you people False witness is tantamount to Shirk with Allah" Then the Messenger of Allah (s.a.w)recited: So shun the Rijs of the idols, and shun false speech.

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، عَنْ سُفْيَانَ بْنِ زِيَادٍ الأَسَدِيِّ، عَنْ فَاتِكِ بْنِ فَضَالَةَ، عَنْ أَيْمَنَ بْنِ خُرَيْمٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَامَ خَطِيبًا فَقَالَ ‏ "‏ يَا أَيُّهَا النَّاسُ عُدِلَتْ شَهَادَةُ الزُّورِ إِشْرَاكًا بِاللَّهِ ‏"‏ ‏.‏ ثُمَّ قَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏:‏ ‏(‏وَاجْتَنِبُوا الرِّجْسَ مِنَ الأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ ‏)‏ ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا حَدِيثٌ غَرِيبٌ إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ سُفْيَانَ بْنِ زِيَادٍ وَاخْتَلَفُوا فِي رِوَايَةِ هَذَا الْحَدِيثِ عَنْ سُفْيَانَ بْنِ زِيَادٍ ‏.‏ وَلاَ نَعْرِفُ لأَيْمَنَ بْنِ خُرَيْمٍ سَمَاعًا مِنَ النَّبِيِّ صلى الله عليه وسلم ‏.‏

Grade: Da'if (Darussalam)

Reference : Jami` at-Tirmidhi 2299

In-book reference : Book 35, Hadith 5

English translation : Vol. 4, Book 9, Hadith 2299

Jami` at-Tirmidhi » The Book on Vows and Oaths - كتاب النذور والأيمان عن رسول الله صلى الله عليه وسلم

Narrated Sa'd bin 'Ubaidah:

That Ibn 'Umar heard a man saying: "No by the Ka'bah" so Ibn 'Umar said: "Nothing is sworn by other than Allah, for I heard the Messenger of Allah (saws) say: 'Whoever swears by other than Allah, he has committed disbelief or shirk.'"

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ، عَنِ الْحَسَنِ بْنِ عُبَيْدِ اللَّهِ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، أَنَّ ابْنَ عُمَرَ، سَمِعَ رَجُلاً، يَقُولُ لاَ وَالْكَعْبَةِ ‏.‏ فَقَالَ ابْنُ عُمَرَ لاَ يُحْلَفُ بِغَيْرِ اللَّهِ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏"‏ مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ كَفَرَ أَوْ أَشْرَكَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ ‏.‏ وَفُسِّرَ هَذَا الْحَدِيثُ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ أَنَّ قَوْلَهُ ‏"‏ فَقَدْ كَفَرَ أَوْ أَشْرَكَ ‏"‏ عَلَى التَّغْلِيظِ ‏.‏ وَالْحُجَّةُ فِي ذَلِكَ حَدِيثُ ابْنِ عُمَرَ أَنَّ النَّبِيَّ صلى الله عليه وسلم سَمِعَ عُمَرَ يَقُولُ وَأَبِي وَأَبِي ‏.‏ فَقَالَ ‏"‏ أَلاَ إِنَّ اللَّهَ يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ ‏"‏ ‏.‏ وَحَدِيثُ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏"‏ مَنْ قَالَ فِي حَلِفِهِ وَاللاَّتِ وَالْعُزَّى فَلْيَقُلْ لاَ إِلَهَ إِلاَّ اللَّهُ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا مِثْلُ مَا رُوِيَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏"‏ إِنَّ الرِّيَاءَ شِرْكٌ ‏"‏ ‏.‏ وَقَدْ فَسَّرَ بَعْضُ أَهْلِ الْعِلْمِ هَذِهِ الآيَة ‏:‏ ‏(‏ وَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحًا ‏)‏ الآيَةَ قَالَ لاَ يُرَائِي ‏.‏

Grade: Sahih (Darussalam)

Reference : Jami` at-Tirmidhi 1535

In-book reference : Book 20, Hadith 13

English translation : Vol. 3, Book 18, Hadith 1535

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that Abu Hurairah said:

"The Messenger of Allah [SAW] said: 'Whoever ties a know and blows on it, he has practiced magic; and whoever practices magic, he has committed Shirk; and whoever hangs up something (as an amulet) will be entrusted to it.'"

أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا أَبُو دَاوُدَ، قَالَ حَدَّثَنَا عَبَّادُ بْنُ مَيْسَرَةَ الْمِنْقَرِيُّ، عَنِ الْحَسَنِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ عَقَدَ عُقْدَةً ثُمَّ نَفَثَ فِيهَا فَقَدْ سَحَرَ وَمَنْ سَحَرَ فَقَدْ أَشْرَكَ وَمَنْ تَعَلَّقَ شَيْئًا وُكِّلَ إِلَيْهِ ‏"‏ ‏.‏

Grade: Da'if (Darussalam)

Reference : Sunan an-Nasa'i 4079

In-book reference : Book 37, Hadith 114

English translation : Vol. 5, Book 37, Hadith 4084

Sunan an-Nasa'i » The Book of al-Bay'ah - كتاب البيعة

It was narrated that Jabir bin Zaid said:

"Ibn 'Abbas said: 'The Messenger of Allah (saws), Abu Bakr and 'Umar were among the Muhajirin (emigrants), because they forsook (hajaru) the idolators, and some of the Ansar were Muhajirun because Al-Madinah was a land of shirk, and they came to the Messenger of Allah (saws) on the Night of Al-'Aqabah."'

أَخْبَرَنَا الْحُسَيْنُ بْنُ مَنْصُورٍ، قَالَ حَدَّثَنَا مُبَشِّرُ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا سُفْيَانُ بْنُ حُسَيْنٍ، عَنْ يَعْلَى بْنِ مُسْلِمٍ، عَنْ جَابِرِ بْنِ زَيْدٍ، قَالَ قَالَ ابْنُ عَبَّاسٍ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم وَأَبَا بَكْرٍ وَعُمَرَ كَانُوا مِنَ الْمُهَاجِرِينَ لأَنَّهُمْ هَجَرُوا الْمُشْرِكِينَ وَكَانَ مِنَ الأَنْصَارِ مُهَاجِرُونَ لأَنَّ الْمَدِينَةَ كَانَتْ دَارَ شِرْكٍ فَجَاءُوا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم لَيْلَةَ الْعَقَبَةِ ‏.‏

Grade: Hasan (Darussalam)

Reference : Sunan an-Nasa'i 4166

In-book reference : Book 39, Hadith 18

English translation : Vol. 1, Book 3, Hadith 4171

Musnad Ahmad » Musnad 'Ali Ibn Abi Talib - وَمِنْ مُسْنَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ

It was narrated from ‘Ali (رضي الله عنه) that The Prophet (ﷺ) said:

“And instead (of thanking Allah) for the provision. He gives you, you deny (Him by disbelief)!` [Al-Waqi`ah 56:82]. He said: `Your shirk is when you say. ‘We were given rain by such-and-such a star.’”

حَدَّثَنَا أَبُو سَعِيدٍ، حَدَّثَنَا إِسْرَائِيلُ، حَدَّثَنَا عَبْدُ الْأَعْلَى، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ، رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ‏{‏وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ‏}‏ قَالَ شِرْكُكُمْ مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا بِنَجْمِ كَذَا وَكَذَا‏.‏

Grade: Sahih because of corroborating evidence; this is a da'eef isnad] (Darussalam)

Reference : Musnad Ahmad 677

In-book reference : Book 5, Hadith 110

Al-Adab Al-Mufrad » Omens - كتاب الطيرة

'Abdullah ibn Mas'ud reported that the Prophet, may Allah bless him and grant him peace, said, "Paying attention to the bad omen (tayyara) is association (shirk). It has nothing to do with us. Allah will remove it by reliance on Him."

حَدَّثَنَا أَبُو نُعَيْمٍ الْفَضْلُ، عَنْ سُفْيَانَ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ عِيسَى بْنِ عَاصِمٍ، عَنْ زِرِّ بْنِ حُبَيْشٍ، عَنْ عَبْدِ اللهِ، قَالَ‏:‏ قَالَ النَّبِيُّ صلى الله عليه وسلم‏:‏ الطِّيَرَةُ شِرْكٌ، وَمَا مِنَّا، وَلَكِنَّ اللَّهَ يُذْهِبُهُ بِالتَّوَكُّلِ‏.‏

Grade: Sahih (Al-Albani)   صـحـيـح   (الألباني) حكم   :

Reference : Al-Adab Al-Mufrad 909

In-book reference : Book 39, Hadith 3

English translation : Book 39, Hadith 909

Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم

Narrated 'Abdul-Hamid bin Ja'far:

"My father informed me, from Ibn Mina, from ABu Sa'eed bin Abi Fadalah Al-Ansari - and he was one of the Companions - who said: 'I heard the Messenger of Allah (SAW) said: "When Allah gathers the people on the Day of Judgement - a Day in which there is no doubt in - a caller will call out: 'Whoever committed Shirk in any of his deeds he did for Allah - then let him seek his reward from other than Allah. For indeed Allah is the most free of the partners from any need of Shirk."

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، وَغَيْرُ، وَاحِدٍ، قَالُوا حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ الْبُرْسَانِيُّ، عَنْ عَبْدِ الْحَمِيدِ بْنِ جَعْفَرٍ، أَخْبَرَنِي أَبِي، عَنِ ابْنِ مِينَاءَ، عَنْ أَبِي سَعْدِ بْنِ أَبِي فَضَالَةَ الأَنْصَارِيِّ، وَكَانَ، مِنَ الصَّحَابَةِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِذَا جَمَعَ اللَّهُ النَّاسَ لِيَوْمِ الْقِيَامَةِ لِيَوْمٍ لاَ رَيْبَ فِيهِ نَادَى مُنَادٍ مَنْ كَانَ أَشْرَكَ فِي عَمَلٍ عَمِلَهُ لِلَّهِ أَحَدًا فَلْيَطْلُبْ ثَوَابَهُ مِنْ عِنْدِ غَيْرِ اللَّهِ فَإِنَّ اللَّهَ أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ مُحَمَّدِ بْنِ بَكْرٍ ‏.‏

Grade: Hasan (Darussalam)

Reference : Jami` at-Tirmidhi 3154

In-book reference : Book 47, Hadith 206

English translation : Vol. 5, Book 44, Hadith 3154

Jami` at-Tirmidhi » Chapters On Inheritance - كتاب الفرائض عن رسول الله صلى الله عليه وسلم

Abudullah bin Mawhab - and some of them said- 'Abdullah bin Wahb, narrated from Tamim Ad-Dari who said:

'I asked the Messenger of Allah(S.A.W): What is the Sunnah regarding a man among the people of the Shirk who accepts Islam at the hand of a man among the Muslims?' So the Messenger of Allah(S.A.W) said: "He is the closet of the people to him in his life and in his death.'"

حَدَّثَنَا أَبُو كُرَيْبٍ، قال: حَدَّثَنَا أَبُو أُسَامَةَ، وَابْنُ، نُمَيْرٍ وَوَكِيعٌ عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، عَنْ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ، وَقَالَ، بَعْضُهُمْ عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ، عَنْ تَمِيمٍ الدَّارِيِّ، قَالَ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم مَا السُّنَّةُ فِي الرَّجُلِ مِنْ أَهْلِ الشِّرْكِ يُسْلِمُ عَلَى يَدَىْ رَجُلٍ مِنَ الْمُسْلِمِينَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ هُوَ أَوْلَى النَّاسِ بِمَحْيَاهُ وَمَمَاتِهِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ وَهْبٍ وَيُقَالُ ابْنُ مَوْهَبٍ عَنْ تَمِيمٍ الدَّارِيِّ ‏.‏ وَقَدْ أَدْخَلَ بَعْضُهُمْ بَيْنَ عَبْدِ اللَّهِ بْنِ وَهْبٍ وَبَيْنَ تَمِيمٍ الدَّارِيِّ قَبِيصَةَ بْنَ ذُؤَيْبٍ وَلاَ يَصِحُّ رَوَاهُ يَحْيَى بْنُ حَمْزَةَ عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ وَزَادَ فِيهِ قَبِيصَةَ بْنَ ذُؤَيْبٍ وَهُوَ عِنْدِي لَيْسَ بِمُتَّصِلٍ ‏.‏ وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ وَقَالَ بَعْضُهُمْ يُجْعَلُ مِيرَاثُهُ فِي بَيْتِ الْمَالِ وَهُوَ قَوْلُ الشَّافِعِيِّ وَاحْتَجَّ بِحَدِيثِ النَّبِيِّ صلى الله عليه وسلم ‏"‏ أَنَّ الْوَلاَءَ لِمَنْ أَعْتَقَ ‏"‏ ‏.‏

Grade: Hasan (Darussalam)

Reference : Jami` at-Tirmidhi 2112

In-book reference : Book 29, Hadith 23

English translation : Vol. 4, Book 3, Hadith 2112

Jami` at-Tirmidhi » Chapters On Witnesses - كتاب الشهادات عن رسول الله صلى الله عليه وسلم

Khuraim bin Fatik Al-Asadi narrated that the Messenger of Allah (s.a.w) performed the Subh (Fajr)prayer. Then when he turned he got up to stand and said:

"O you people! False witness is tantamount to Shirk with Allah."Saying it three times, then he recited this Ayah And shun false speech Until the end of the Ayah.

حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ، حَدَّثَنَا سُفْيَانُ، وَهُوَ ابْنُ زِيَادٍ الْعُصْفُرِيُّ عَنْ أَبِيهِ، عَنْ حَبِيبِ بْنِ النُّعْمَانِ الأَسَدِيِّ، عَنْ خُرَيْمِ بْنِ فَاتِكٍ الأَسَدِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم صَلَّى صَلاَةَ الصُّبْحِ فَلَمَّا انْصَرَفَ قَامَ قَائِمًا فَقَالَ ‏"‏ عُدِلَتْ شَهَادَةُ الزُّورِ بِالشِّرْكِ بِاللَّهِ ‏"‏ ‏.‏ ثَلاَثَ مَرَّاتٍ ثُمَّ تَلاَ هَذِهِ الآيَةَ ‏(‏وَاجْتَنِبُوا قَوْلَ الزُّورِ ‏)‏ إِلَى آخِرِ الآيَةِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا عِنْدِي أَصَحُّ ‏.‏ وَخُرَيْمُ بْنُ فَاتِكٍ لَهُ صُحْبَةٌ وَقَدْ رَوَى عَنِ النَّبِيِّ صلى الله عليه وسلم أَحَادِيثَ وَهُوَ مَشْهُورٌ ‏.‏

Grade: Da'if (Darussalam)

Reference : Jami` at-Tirmidhi 2300

In-book reference : Book 35, Hadith 6

English translation : Vol. 4, Book 9, Hadith 2300

Jami` at-Tirmidhi » Chapters On Witnesses - كتاب الشهادات عن رسول الله صلى الله عليه وسلم

'Abdur-Rahman bin Abi Bakrah narrated from his father that the Messenger of Allah (s.a.w) said:

"Shall I not inform you of the greatest of the major sins?" They said: "Of course O Messenger of Allah(s.a.w)!" He said: "Shirk with Allah disobeying parents, and false testimony." Or: "False speech" He said: "So the Messenger of Allah(s.a.w) would not stop saying it until we said ( to ourselves): 'I wish he would be quiet. "

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنِ الْجُرَيْرِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ أَلاَ أُخْبِرُكُمْ بِأَكْبَرِ الْكَبَائِرِ ‏"‏ ‏.‏ قَالُوا بَلَى يَا رَسُولَ اللَّهِ ‏.‏ قَالَ ‏"‏ الإِشْرَاكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَشَهَادَةُ الزُّورِ أَوْ قَوْلُ الزُّورِ ‏"‏ ‏.‏ قَالَ فَمَا زَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُهَا حَتَّى قُلْنَا لَيْتَهُ سَكَتَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ‏.‏

Grade: Sahih (Darussalam)

Reference : Jami` at-Tirmidhi 2301

In-book reference : Book 35, Hadith 7

English translation : Vol. 4, Book 9, Hadith 2301

Jami` at-Tirmidhi » Chapters on Tafsir - كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم

Narrated Abu Umamah Al-Ansari:

from 'Abdullah bin Unais Al-Juhni who said: "The Messenger of Allah (SAW) said: 'Indeed among the worst of the major sins is Shirk with Allah, disobeying the parents, the false oath, and none insists on taking an oath in which he swears, including the like of a wing of a mosquito (of falsehood) in it - except that a spot is placed in his heart until the Day of Judgement.'"

حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ هِشَامِ بْنِ سَعْدٍ، عَنْ مُحَمَّدِ بْنِ زَيْدِ بْنِ مُهَاجِرِ بْنِ قُنْفُذَ التَّيْمِيِّ، عَنْ أَبِي أُمَامَةَ الأَنْصَارِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أُنَيْسٍ الْجُهَنِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ الشِّرْكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَالْيَمِينُ الْغَمُوسُ وَمَا حَلَفَ حَالِفٌ بِاللَّهِ يَمِينَ صَبْرٍ فَأَدْخَلَ فِيهَا مِثْلَ جَنَاحِ بَعُوضَةٍ إِلاَّ جُعِلَتْ نُكْتَةً فِي قَلْبِهِ إِلَى يَوْمِ الْقِيَامَةِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَأَبُو أُمَامَةَ الأَنْصَارِيُّ هُوَ ابْنُ ثَعْلَبَةَ وَلاَ نَعْرِفُ اسْمَهُ وَقَدْ رَوَى عَنِ النَّبِيِّ صلى الله عليه وسلم أَحَادِيثَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏

Grade: Hasan (Darussalam)

Reference : Jami` at-Tirmidhi 3020

In-book reference : Book 47, Hadith 72

English translation : Vol. 5, Book 44, Hadith 3020

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that Sa'eed bin Jubair said:

"Abdur-Rahman bin Abi Laila told me to ask Ibn 'Abbas about two Verses: 'And whoever kills a believer intentionally, his recompense is Hell.' I asked him and he said: 'Nothing of this has been abrogated.' (And I asked him about the Verse): 'And those who invoke not any other ilah (god) along with Allah, or kill such person as Allah has forbidden, except by right,' he said: 'This was revealed concerning the people of Shirk.'"

أَخْبَرَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا مُحَمَّدٌ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ أَمَرَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى أَنْ أَسْأَلَ ابْنَ عَبَّاسٍ، عَنْ هَاتَيْنِ الآيَتَيْنِ، ‏{‏ وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ ‏}‏ فَسَأَلْتُهُ فَقَالَ لَمْ يَنْسَخْهَا شَىْءٌ ‏.‏ وَعَنْ هَذِهِ الآيَةِ ‏{‏ وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ ‏}‏ قَالَ نَزَلَتْ فِي أَهْلِ الشِّرْكِ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4002

In-book reference : Book 37, Hadith 37

English translation : Vol. 5, Book 37, Hadith 4007

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated from Ibn 'Abbas that :

Some of the people of Shirk came to Muhammad [SAW] and said: "What you say and call people to is good, if only you could tell us that there is any expiation for what we have done." Then the Verses: "And those who invoke not any other ilah (god) along with Allah, or kill such a person as Allah has forbidden, except by right." And "Say: O 'Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)" were revealed.

أَخْبَرَنَا الْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ، قَالَ حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، قَالَ ابْنُ جُرَيْجٍ أَخْبَرَنِي يَعْلَى، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ نَاسًا، مِنْ أَهْلِ الشِّرْكِ أَتَوْا مُحَمَّدًا فَقَالُوا إِنَّ الَّذِي تَقُولُ وَتَدْعُو إِلَيْهِ لَحَسَنٌ لَوْ تُخْبِرُنَا أَنَّ لِمَا عَمِلْنَا كَفَّارَةً ‏.‏ فَنَزَلَتْ ‏{‏ وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ ‏}‏ وَنَزَلَتْ ‏{‏ قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ ‏}‏ ‏.‏

Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 4004

In-book reference : Book 37, Hadith 39

English translation : Vol. 5, Book 37, Hadith 4009

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم

It was narrated that 'Abdullah said:

"I asked the Messenger of Allah [SAW], which sin is most grievous?" He said: "Shirk, setting up a rival to Allah, committing adultery with your neighbor's wife, and killing your child for fear of poverty, and that he may eat with you." Then 'Abdullah recited the Verse: "And those who invoke not any other Ilah (god) along with Allah."

أَخْبَرَنَا عَبْدَةُ، قَالَ أَنْبَأَنَا يَزِيدُ، قَالَ أَنْبَأَنَا شُعْبَةُ، عَنْ عَاصِمٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللَّهِ، قَالَ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم أَىُّ الذَّنْبِ أَعْظَمُ قَالَ ‏"‏ الشِّرْكُ أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَأَنْ تُزَانِيَ بِحَلِيلَةِ جَارِكَ وَأَنْ تَقْتُلَ وَلَدَكَ مَخَافَةَ الْفَقْرِ أَنْ يَأْكُلَ مَعَكَ ‏"‏ ‏.‏ ثُمَّ قَرَأَ عَبْدُ اللَّهِ ‏{‏ وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ ‏}‏ ‏.‏ قَالَ أَبُو عَبْدِ الرَّحْمَنِ هَذَا خَطَأٌ وَالصَّوَابُ الَّذِي قَبْلَهُ وَحَدِيثُ يَزِيدَ هَذَا خَطَأٌ إِنَّمَا هُوَ وَاصِلٌ وَاللَّهُ تَعَالَى أَعْلَمُ ‏.‏

Grade: Hasan (Darussalam)

Reference : Sunan an-Nasa'i 4015

In-book reference : Book 37, Hadith 50

English translation : Vol. 5, Book 37, Hadith 4020