Abdul Razzaq al-Badr said,
The author concluded his book with this chapter to confirm the relation between knowing the description of the Prophet (peace be upon him) and the ability to verify seeing him in dreams. This is because a person who does not know the attributes and description of the Prophet (peace be upon him) cannot verify if the one in his dream is the Prophet (peace be upon him) or not.
406. ‘Abdullāh ibn Mas’ūd narrated: “The Prophet (peace be upon him) said, ‘The one that has seen me in a dream has indeed seen me, for Shaytān cannot impersonate me.’” [476]
Ibn Hajar al-Asqalānī said,
The phrase “... for Shaytān cannot” indicates that although Allāh gave him the ability to appear in any form he wants, He does not allow him to appear in the form of the Prophet (peace be upon him). This was the opinion of a group who said concerning the hadīth, “What this refers to is when a person sees him as he really looked.” Some of them restricted it even further and said, “He must see him as he looked when he died, so he must even take into consideration the number of his white hairs which were no more than twenty.” The correct view is that he may be seen at any age or in any condition, so long as he appears as he really looked, whether as a youth, in the prime of manhood, in old age or any other time of his life.
Ayyūb said, “If a man told Muhammad (meaning Ibn Sirīn) that he had seen the Prophet (peace be upon him) [in a dream], he would say, “Describe to me the one whom you saw.” If he gave a description that he did not recognise, he would say, “You did not see him.”
Al-Qurtubī said, “There are different opinions about the explanation of this hadīth. Some people said that it means seeing his real actual person in the literal sense, meaning that whoever sees him in a dream sees him actually, and hence seeing him in a dream is the same as seeing him whilst awake. However, the corruption of this opinion can be noticed with basic intellect because it necessitates that anyone who sees him [in a dream] will see him in the form he died in and also that two persons should not be able to see him at two different places if they dream at the same time. This opinion also means that he is alive, leaves his grave, walks about in the markets, speaks to people and they speak to him. It also entails that his grave does not contain his body, and hence his grave is empty and those visiting are just going to an empty grave and greeting someone who is not there, since (according to this claim) he can really be seen at any time of the day (in a dream), in places other than his grave. Anyone who has the least grip on his senses will not hold on to such ignorance.
Another group said whoever sees him in the physical form he is known of during his lifetime [in the authentic hadīth] has truly seen him in the dream and if his physical form was different then it is a false dream. However, it is known that he (peace be upon him) can be seen in a dream in a state that befits him but different to his state during his lifetime, such as when a person sees in his dream that the body of the Prophet (peace be upon him) has filled the dreamer’s house, which is interpreted to mean that the house is full of blessings. Let alone, if the Shaytān could impersonate his physical form or anything that is attributed to him, then that would contradict the generality of the statement of the Prophet (peace be upon him), ‘Shaytān cannot impersonate me.’ The correct understanding of this hadith is that it is possible to see him in different ways and states, so either the dream means exactly what happens in it or it needs to be interpreted for witnessing him in a dream can occur either to warn the person against evil, give him glad tidings or to remind him.”
407. Abū Hurairah narrated: “The Messenger of Allāh (peace be upon him) said, ‘The one that has seen me in a dream has indeed seen me, for Shaytān cannot take my form.’” [477]
408. Tariq ibn Ashyam narrated: “The Messenger of Allāh (peace be upon him) said, ‘The one that has seen me in a dream has indeed seen me.’” [478]
Al-Nawawī said,
The meaning of this hadīth is that seeing the Prophet (peace be upon him) in a dream is something true and not a false dream. However, it is not allowed to establish a ruling in religion that contradicts any of the established rulings based on a dream even in this case. This is because a dreamer does not fulfil any of the conditions of testimony. However, if a person sees the Prophet (peace be upon him) in a dream wherein he orders the person to do something that is considered recommended in religion, or to avoid something that is considered disliked or forbidden in religion, or instructs the person to do something that has a benefit, then it is agreed upon that it is recommended to comply. This is because the ruling of the act that is instructed to be performed or avoided is already established in the religion before the dream.
409. Abū Hurairah narrated: “The Messenger of Allāh (peace be upon him) said: ‘Whoever sees me in a dream has indeed seen me, for the Shaytān cannot impersonate me.’”
Kulayb [the one narrating this report from Abū Hurairah] said: “I mentioned this hadīth to Ibn ‘Abbās and stated that I saw him (peace be upon him) in a dream. I said to Ibn ‘Abbās that I found the image in my dream very similar to that of al-Hasan. Ibn ‘Abbās said, ‘Truly, al-Hasan was very similar to the Prophet (peace be upon him) in appearance.’” [479]
410. ‘Awf ibn Abī Jamīlah narrated that Yazīd al-Fārisī, who was a transcriber of the Qur’ān, said: “I saw the Prophet (peace be upon him) in my sleep in the time of Ibn ‘Abbās. I informed Ibn ‘Abbās regarding my experience and he said, ‘The Messenger of Allāh (peace be upon him) used to say, ‘Verily, the Shaytān cannot imitate my form, therefore whoever sees me in his sleep has indeed seen me.’ Can you describe for us the man whom you saw?’ I said: ‘Yes, I saw a man of a medium build; his skin was white with a hint of red. His eyes were [dark as if they had been applied] with kohl and he possessed a beautiful smile. He had a handsome, rounded face and his beard went from here to here, almost filling his upper chest.’”
‘Awf (one of the narrators) said: “I do not recall any other features besides these that he described.”
Ibn ‘Abbās said: “Had you seen him whilst awake you would not have been able to describe him better.” [480]
Ibn Hajar al-Haytamī said,
The reason ‘Awf mentioned the work of Yazīd is to indicate he saw the Prophet (peace be upon him) in his dream.
411. A’wf al-A’rabī narrated: “I am older than Qatādah.”
412. Abu Qatādah narrated: “The Messenger of Allāh (peace be upon him) said, ‘The one who sees me (meaning in a dream) has indeed seen a thing that is true.’” [481]
413. Anas ibn Mālik narrated: “The Messenger of Allāh (peace be upon him) said: ‘Whoever sees me in a dream has indeed seen me, for the Shaytān cannot impersonate me. The dream of a believer is one portion of the forty six portions of Prophethood.’” [482]
Ibn ‘Uthaymīn said,
The meaning of the words of the Prophet (peace be upon him), “The dream of the believer is one portion of the forty six portions of Prophethood” is that the dreams of the believers come true, because they are like parables that the angels give to the one who sees them. They may tell of something that is happening or that is going to happen, so it happens in accordance with the dream. So these dreams are like the revelation of Prophethood in that they come true, yet they are different from it. Hence they are one of the forty six portions of Prophethood.
Ibn Hajar al-Haytamī said,
The reason why the dreams of the believers are likened to Prophethood is because both entail knowing some of the unseen; hence no one must interpret them without knowledge.
414. ‘Abdullāh ibn al-Mubarak said: “If you are trialled by becoming a judge, then resort to that which has been narrated [from the Prophet (peace be upon him) and the four rightly guided caliphs.]”
Ibn Hajar al-Haytamī said,
Abdullāh ibn al-Mubarak considered taking the position of a judge a trial due to its great impact upon people.
415. Ibn Sirīn said: “These hadīths are the religion. Therefore, pay heed to whom you take your religion from.”
Ibn Hajar al-Haytamī said,
The reason why the author placed this hadīth and the one before it at the end of the book is to encourage people to learn the knowledge of the Sunnah and to refer to it, especially during the times of trials and tests. Hence, one should find pious knowledgeable people to take this knowledge from.
Ibn Abdul Barr said,
Al-Mughīrah said, “We used to examine the conduct and prayers (piety) of the person before we would take knowledge from him.”
Shams al-Din al-Safirī said,
Al-Nawawī said, “We only learned the knowledge from those whose piety was manifested, knowledge was verified, competency was unquestionable and who were known for this.
Ibn Muflih said,
Imam Mālik said, “Knowledge must not be taken from four types of people and can be taken from anyone besides them. It is not taken from a person whose foolishness is shown in public, a person who has lied before, a person who follows his desires and calls people to follow that which suits his desires, and an old man who is known for worship and virtue but he does not understand that which he teaches.
Al-Suyūtī said,
Some of the scholars said, “It is recommended to start listening to (i.e. learning) the knowledge of hadīth after the age of thirty. This was the view of the people of Shām. And it was said after the age of twenty, which was the view of the people of Kufa. Sufyān al-Thawrī said, “If a man wanted to learn hadith, he would worship for twenty years beforehand.” Abū Abdullāh al-Zubayrī, who was a Shafi’ī scholar, said, “It is recommended to learn hadīth in one’s twenties, because it is when his mind reaches maturity. Before that, I prefer a person to occupy himself in memorising Qur’ān and studying fiqh.
[1] As stated by al-Dhahabi in his Siyar A’lam al-Nubala
[2] Al-Tadhib
[3] Qur’ān 33:21
[4] Tafsīr Ibn Kathīr (6/391)
[5] Qur’ān 68:4
[6] Sahīh Muslim (746)
[7] Al-Jami’ Li Akhlāq al-Rawi wal Sami’ (1/9)
[8] Taken from al-Jawab al-Sahīh (5/438)
[9] Sahīh al-Bukhārī (5900) and Sahīh Muslim (2347)
[10] Sunan al-Tirmidhī (1754)
[11] Sahīh al-Bukhārī (3551) and Sahīh Muslim (2337)
[12] Sahīh al-Bukhārī (3549) and Sahīh Muslim (2337)
[13] Sunan al-Tirmidhī (3637)
[14] Sunan al-Tirmidhī (3638)
[15] Tahdhīb al-Kamal (1/214)
[16] Sahīh Muslim (2339)
[17] Note: The translation of the part concerning the eyes in this hadīth is based on the explanation of al-Qadī ‘Iyyād and the scholars who interpreted the words of this hadīth.
[18] Sunan al-Tirmidhī (2811)
[19] Sahīh al-Bukhārī (3549) and Sunan al-Tirmidhī (3636)
[20] Al-Jamī’ al-Saghīr (6471)
[21] Sahīh Muslim (167)
[22] Sahīh Muslim (2339)
[23] Mu’jam al-Tabaranī al-Kabīr (12181)
[24] Sahīh al-Bukhārī (190) and Sahīh Muslim (2345)
[25] Sunan al-Tirmidhī (3643)
[26] Musnad Ahmad (26793)
[27] It refers to hadīth six in this book wherein ‘Alī ibn Abī Tālib described the Prophet (peace be upon him) in detail. This hadīth is included here because of the addition related to the seal of prophethood.
[28] See footnote 7
[29] Musnad Ahmad (20732)
[30] Sunan al-Tirmidhī (2658) and Sunan Ibn Mājah (230)
[31] Musnad Ahmad (22997)
[32] Al-Jamī’ al-Saghīr (6484)
[33] Sahih Muslim (2346)
[34] Qur’ān: 4:64
[35] Sahīh Muslim (2338)
[36] Sunan al-Tirmidhī (1755)
[37] See footnote of hadith 4
[38] Sahīh al-Bukhārī (5908) and Sahīh Muslim (2338)
[39] Sunan al-Tirmidhī (1781)
[40] See footnote of hadīth 27
[41] Sahīh al-Bukhārī (3588) and Sahīh Muslim (2336)
[42] See footnote of hadīth 28
[43] This statement is not from the words of the Prophet (peace be upon him) but the meaning is indicated and supported in other hadiths.
[44] Sunan Abu Dawūd (4163)
[45] Sahīh al-Bukhārī (295) and Sahīh Muslim (297)
[46] Hidayatu al-Ruwāt Ila ahadīth al-masabīh wal Mishkat (4/237)
[47] Sahīh Muslim (268)
[48] Sunan al-Tirmidhī (1756)
[49] Al-Mughnī ‘Ān Hamil al-Asfār Fi Takhrīj Ma Fi al-Ahyā min Akhbar (1/187)
[50] Sahīh al-Bukhārī (3550) and Sahīh Muslim (2341)
[51] Musnad Ahmad (12690)
[52] Sahīh Muslim (2344)
[53] Musnad Ahmad (8/27)
[54] Sunan al-Tirmidhī (3297)
[55] Musnad al-Bazzar
[56] Sunan al-Tirmidhī (3502)
[57] Musnad Ahmad (12/68)
[58] See hadith 39
[59] Musnad Ahmad (11/160)
[60] Additions of ‘Abdullāh ibn Ahmad ibn Hanbal to Musnad Ahmad (7113)
[61] Sahīh al-Bukhārī (5896)
[62] Mukhtasar al-Shama’il of al-Albani (39)
[63] Translator Note: This hadīth could not be located from other sources with the exact same text but the meaning is correct and supported by many other authentic hadīths.
[64] Sunan al-Tirmidhī (1757) and Sunan Ibn Mājah (3499)
[65] Musnad Ahmad (8612)
[66] Musnad Ibn Abbad (1/471)
[67] Sunan Ibn Mājah (3496)
[68] Sunan Abū Dawūd (3878) and Sunan Ibn Mājah (3497)
[69] Sunan Ibn Mājah (3495)
[70] Sahīh al-Bukhārī (51/77)
[71] Ibid.
[72] Sunan al-Tirmidhī (1762)
[73] Sunan al-Tirmidhī (1765) and Sunan Abu Dawūd (4026)
[74] Sunan Abu Dawūd (4082) and Sunan Ibn Mājah (3578)
[75] Musnad Ahmad (13763)
[76] Sunan al-Tirmidhī (1767) and Sunan Abu Dawūd (4020)
[77] Sahīh Muslim (2577)
[78] Sahīh al-Bukhārī (5813) and Sahīh Muslim (2079)
[79] Sunan al-Tirmidhī (197), Sahīh al-Bukhārī (376) and Sahīh Muslim (503)
[80] See hadīth 4
[81] Sunan al-Tirmidhī (2812) and Sunan Abu Dawūd (4065)
[82] Sunan al-Tirmidhī (2814)
[83] See hadīth 52
[84] Sunan al-Tirmidhī (2810)
[85] Sahīh Muslim (2082) and Sunan al-Tirmidhī (2813)
[86] Sahīh Muslim (274)
[87] Sahīh al-Bukhārī (7324)
[88] Sahīh Ibn Hibbān (6359)
[89] Sunan al-Tirmidhī (2820) and Sunan Abū Dawūd (155)
[90] Sunan al-Tirmidhī (1769)
[91] Sahīh al-Bukhārī (5857)
[92] Sunan Ibn Mājah (3614)
[93] Sahīh al-Bukhārī (5858)
[94] Sahīh al-Bukhārī (5851) and Sahīh Muslim (1187)
[95] Al-‘Ilal al-Kabīr of al-Bukhārī (291)
[96] Al-Sunan al-Kubra of al-Nasā’ī (9719)
[97] Musnad Imam Ahmed, 24749.
[98] Sahīh al-Bukhārī (5855) and Sahīh Muslim (2097)
[99] Sahīh Muslim (2099)
[100] Sahīh al-Bukhārī (5856) and Sahīh Muslim (2097)
[101] See hadīth 34
[102] Majma’ al-Zawa’id wa Manba’ al-Fawa’id (5/141)
[103] Sahīh Muslim (2094)
[104] Sunan al-Tirmidhī (1785)
[105] Sahīh Ibn Hibbān (5459)
[106] Sahih al-Bukhārī (5870)
[107] Sahih al-Bukhārī (5875) and Sahīh Muslim (2092)
[108] Sahīh al-Bukhārī (3106)
[109] See hadīth 90
[110] Sunan al-Tirmidhī (1746)
[111] Sahīh al-Bukhārī (5873) and Sahīh Muslim (2091)
[112] Sunan Abū Dawūd (4226)
[113] Sunan al-Tirmidhī (1744)
[114] Musnad Ahmad (3/195)
[115] Al-‘Ilal al-Kabīr of al-Bukhārī (287) who said this report [from Jābir through this chain] is not authentic.
[116] Sunan al-Tirmidhī (1742) and Sunan Abū Dawūd (4229)
[117] Sahīh Muslim (2091)
[118] Sunan al-Tirmidhī (1743)
[119] Sunan al-Nasā’ī (5204)
[120] Sahīh al-Bukhārī (5865) and Sahīh Muslim (2091)
[121] Sunan al-Tirmidhī (1691) and Sunan Abū Dawūd (2583)
[122] Sunan Abū Dawūd (2584)
[123] Sunan Abū Dawūd (1690)
[124] Sunan al-Tirmidhī (1683)
[125] Sunan al-Tirmidhī (1692)
[126] [Translator’s Note] This was due to a rumour spreading during the battle that he had been martyred, causing confusion amongst the Muslim army.
[127] Sunan Ibn Majah (2806)
[128] Sahīh al-Bukhārī (3044) and Sahīh Muslim (1357)
[129] Sahih Muslim (1356)
[130] Al-Hafith Ibn Hajar said in Fathul Barī commenting on this hadith (no. 1737) “Al-Mawardi said, ‘From the exclusive qualities of Makkah is that it is not allowed to fight its inhabitants. If they transgress and rebel against the Muslims, if their evil can be stopped without fighting then it is not allowed to fight them, and if fighting is the only solution then the majority said it is allowed because fighting the rebellious is from the rights of Allāh and cannot be overlooked whilst others said that they should be pressured until they become obedient again.’”
[131] Muwatta Mālik (1271) – See hadīth 112
[132] Sahīh Muslim (1358)
[133] Sahīh Muslim (1359)
[134] Ibid.
[135] Sunan al-Tirmidhī (1736)
[136] Sahīh al-Bukhārī (927)
[137] Qur’ān: 16:81
[138] Sahīh al-Bukhārī (3108) and Sahīh Muslim (2080)
[139] Musnad Ahmad (23086)
[140] Musannaf ibn Abī Shaybah (24240)
[141] Sunan Ibn Mājah (3572)
[142] Qur’ān: 31:19
[143] Sunan al-Tirmidhī (3648)
[144] See hadīth 7
[145] See hadīth 5 and 6
[146] See hadīth 33
[147] Sunan Abū Dawūd (4847)
[148] Al-Mughni ‘Ān Hamil al-Asfār Fi Takhrīj Ma Fi al-Ahyā min Akhbar (2/454)
[149] Sahīh al-Bukhārī (6287) and Sahīh Muslim (2100)
[150] Al-Sunan Al-Kubra of al-Bayhaqī (3/236)
[151] Sunan al-Tirmidhī (2770) and Sunan Abū Dawūd (4143)
[152] Sahīh al-Bukhārī (2654) and Sahīh Muslim (87)
[153] Sahīh al-Bukhārī (5389)
[154] Qur’ān: 12:108
[155] See hadīth 132
[156] See hadīth 130
[157] See hadīth 59
[158] Mukhtasar al-Shama’il of Al-Albani (107)
[159] Sahīh Muslim (2032)
[160] Sunan al-Tirmidhī (1801)
[161] Sahīh Muslim (2034)
[162] See hadīth 130
[163] Musannaf Ibn Abi Shaybah (23869)
[164] Sahīh Muslim (2044)
[165] Musnad Ahmad (13101)
[166] See hadith 149
[167] Sunan al-Tirmidhī (2359)
[168] Sunan al-Tirmidhī (2359)
[169] Sahīh al-Bukhārī (5413)
[170] Sahīh al-Bukhārī (5415)
[171] Sunan al-Tirmidhī (2356)
[172] Sahīh al-Bukhārī (5416) and Sahīh Muslim (2970)
[173] Musnad Ahmad (12/143)
[174] Sahīh al-Bukhārī (6450)
[175] Sahīh Muslim (2051)
[176] Sahīh Muslim (2977)
[177] Sunan al-Tirmidhī (1839)
[178] Sahīh al-Bukhārī (5517) and Sahīh Muslim (1649)
[179] Al-Arba’ūn al-Nawawiyyah (41)
[180] Sunan Abū Dawūd (3797)
[181] Previously explained in hadith 154.
[182] See hadīth 154.
[183] Sunan al-Tirmidhī (1852)
[184] See hadīth 157.
[185] Musannad Abdul Razzaq (19568)
[186] Musnad Ahmad (12811)
[187] Sunan Ibn Mājah (3304)
[188] Sahīh al-Bukhārī (5379) and Sahīh Muslim (2041)
[189] Sahīh al-Bukhārī (5431) and Sahīh Muslim (1473)
[190] Sunan al-Tirmidhī (1829)
[191] Sunan Ibn Mājah (3311)
[192] Sunan Abu Dawud (188)
[193] The Prophet said: When the supper is brought and the prayer begins, one should first take food” [Sahīh Muslim]
[194] Sahīh al-Bukhārī (4712) and Sahīh Muslim (194)
[195] Sunan Abu Dawud (3780)
[196] Al-Bidaya wal Nihayah (6/127)
[197] Sunan al-Tirmidhī (1838)
[198] Sunan Ibn Mājah (3308)
[199] Previously explained in hadith 151.
[200] Sunan Abu Dawūd (3820)
[201] Sunan al-Tirmidhī (1841)
[202] Sahīh al-Bukhārī (5418) and Sahīh Muslim (2431)
[203] Sahīh al-Bukhārī (5428) and Sahīh Muslim (2446)
[204] Musnad Ahmad (9050)
[205] Sunan Abū Dawūd (3744) and Sunan Ibn Mājah (1909)
[206] Al-Targhīb wal Tarhīb (4/173)
[207] Al-Ajwibah al-Murdiyyah (1/177)
[208] Musnad Ahmad (14245)
[209] Sunan al-Tirmidhī (80)
[210] Sunan Al-Tirmidhī (2037)
[211] Sahīh Muslim (1154)
[212] Sunan Abū Dawūd (3260)
[213] Musnad Ahmad (13300)
[214] Sunan Abu Dawūd (3760) and Sunan al-Tirmidhī (1847)
[215] Qur’ān: 5:6
[216] Sahīh al-Nasai’ (133)
[217] Sahīh Muslim (374)
[218] Sunan Abu Dawūd (3761) and Sunan al-Tirmidhi (1846)
[219] Musnad Ahmad (23522)
[220] See Sahīh al-Jami’ (1323)
[221] Sunan Ibn Mājah (3265) and Sunan al-Tirmidhī (1857)
[222] Sunan Abu Dawūd (3850) and Sunan al-Tirmidhī (3457)
[223] Sahīh al-Bukhārī (5458)
[224] Sunan al-Tirmidhī (1858)
[225] Sahīh Muslim (2734)
[226] Sharh al-Sunnah of al-Baghawī (2935)
[227] Sahīh Muslim (2008)
[228] Sahīh al-Bukhārī (5440) and Sahīh Muslim (2043)
[229] Sunan Abū Dawūd (3836) and Sunan al-Tirmidhī (1843)
[230] Musnad Ahmad (12460)
[231] See hadīth 195
[232] Sahīh Muslim (2038)
[233] Sharh al-Sunnah of al-Baghawī (2897)
[234] Musnad Ahmad (27020)
[235] Sunan al-Tirmidhī (1895)
[236] Qur’ān: 35:12
[237] Sunan Abū Dawūd (3730) and Sunan al-Tirmidhī (2455)
[238] Sahīh al-Bukhārī (5617) and Sahīh Muslim (2027)
[239] Sunan Abu Dawūd (653) and Sunan al-Tirmidhī (1883)
[240] See hadith 206
[241] Sahīh al-Bukhārī (5615)
[242] Sahīh Muslim (2028)
[243] Sunan Ibn Mājah (3417) and Sunan al-Tirmidhī (1886)
[244] Sunan Ibn Mājah (3423) and Sunan al-Tirmidhī (1892)
[245] Sahīh al-Bukhārī (5631) and Sahīh Muslim (2028)
[246] Musnad Ahmad (12188)
[247] Sunan Abū Dawūd (4162)
[248] Sahīh al-Bukhārī (5929)
[249] Sunan al-Tirmidhī (2790)
[250] Sunan Abū Dawūd (2174) and Sunan al-Tirmidhī (2787)
[251] Reported by al-Tirmidhī
[252] See hadīth 219
[253] Sunan al-Tirmidhī (2791)
[254] Musnad al-Farūq of Ibn Kathīr (2/682)
[255] Sunan al-Tirmidhī (3639)
[256] Sahih al-Bukhārī (6244)
[257] See hadīth 8
[258] Qur’ān: 20:131
[259] Qur’ān: 7:199
[260] Sunan al-Tirmidhi (3645)
[261] Sunan al-Tirmidhī (3641)
[262] Sunan al-Tirmidhī (3642)
[263] Sahīh Muslim (190)
[264] Qur’ān: 25:70
[265] Sahih al-Bukhārī (3035) and Sahīh Muslim (2475)
[266] Sunan al-Tirmidhī (3821)
[267] Sahīh al-Bukhārī (6571) and Sahīh Muslim (186)
[268] Sahīh Muslim (2747)
[269] Sunan al-Tirmidhī (3446)
[270] Musnad Ahmad (1620)
[271] Sunan Abū Dawūd (5002) and Sunan al-Tirmidhī (1992)
[272] Sahīh al-Bukhārī (6129) and Sahīh Muslim (2150)
[273] Sunan al-Tirmidhī (1990)
[274] Sunan Abū Dawūd (4998) and Sunan al-Tirmidhī (1991)
[275] Musnad Ahmad (12669)
[276] Sahīh Muslim (4657)
[277] Qur’ān: 35-37
[278] Ma’alim al-Tanzīl (1203)
[279] Sunan al-Tirmidhī (2848)
[280] Sahīh al-Bukhārī (6147) and Sahīh Muslim (3841)
[281] Qur’ān: 28:88
[282] Sahīh al-Bukhārī (2802) and Sahīh Muslim (1796)
[283] See hadīth 243
[284] Sahīh al-Bukhārī (2824) and Sahīh Muslim (1776)
[285] Sunan al-Tirmidhī (2847)
[286] Sunan al-Tirmidhī (2850)
[287] See hadīth 242
[288] Sahīh Muslim (2255)
[289] Qur’ān: 7:175
[290] Sunan Abū Dawūd (5015) and Sunan al-Tirmidhī (2846)
[291] Musnad Ahmad (25244)
[292] Sahīh al-Bukhārī (5189) and Sahīh Muslim (2448)
[293] Qur’ān: 30:23
[294] Qur’ān: 28:73
[295] Musnad Ahmad (18672)
[296] Musnad Ahmad (3664)
[297] Sahīh al-Bukhārī (6312)
[298] Sahīh al-Bukhārī (5017)
[299] Sahīh al-Bukhārī (138)
[300] Musnad Ahmad (24171)
[301] Sahīh Muslim (2715)
[302] Sahih Muslim (2715)
[303] Sahīh al-Bukhārī (1130) and Sahīh Muslim (2819)
[304] See hadīth 261
[305] See hadīth 261
[306] Sahih al-Bukhārī (1146) and Sahīh Muslim (739)
[307] See hadīth 258
[308] Sahih al-Bukhārī (1138) and Sahīh Muslim (764)
[309] Sahīh Muslim (746)
[310] Sahīh Muslim (768)
[311] Sahīh Muslim (765)
[312] Sahīh al-Bukhārī (1147) and Sahīh Muslim (738)
[313] “The closest a servant comes to his Lord is in Sujūd; therefore make excessive du’a, for it is most likely to be answered.” Collected in Sahīh Muslim.
[314] Sahīh al-Bukhārī (994) and Sahīh Muslim (736)
[315] Sunan Ibn Mājah (1360) and Sunan al-Tirmidhī (443)
[316] Sunan Abū Dawūd (874)
[317] Sunan al-Tirmidhī (448)
[318] Qur’ān: 5:118
[319] Sahīh al-Bukhārī (1135) and Sahīh Muslim (773)
[320] Sahīh al-Bukhārī (1119) and Sahīh Muslim (731)
[321] Sahīh Muslim (730)
[322] Sahīh Muslim (735)
[323] Sahīh Muslim (733)
[324] Musannaf Abdul Razzaq (3959)
[325] Sahīh al-Bukhārī (937) and Sahīh Muslim (729)
[326] Part of hadīth 283
[327] See hadīth 283
[328] See hadīth 280
[329] Sunan al-Tirmidhī (599)
[330] Sahīh Muslim (719)
[331] Al-Mu’jam al-Awsat (1276)
[332] Sahih al-Bukhārī (1103) and Sahīh Muslim (336)
[333] Qur’ān: 38:18
[334] Al-Mu’jam al-Awsat (4/296)
[335] Sahīh Muslim (336)
[336] Sunan al-Tirmidhī (477)
[337] Musnad Ahmad (23532)
[338] Sunan al-Tirmidhī (478)
[339] Al-Targhīb fī Fada’il al-A’māl (82)
[340] Sunan Abū Dawūd (311) and Sunan Ibn Mājah (651)
[341] Sahīh Muslim (1156)
[342] Sahīh al-Bukhārī (1141)
[343] Sahīh al-Bukhārī (1780) and Sahīh Muslim (1949)
[344] Sahīh al-Bukhārī (1971) and Sahīh Muslim (1157)
[345] Sahih al-Bukhārī (1969) and Sahīh Muslim (1156)
[346] Sunan Abū Dawūd (2450) and Sunan Ibn Mājah (1725)
[347] Sunan Ibn Mājah (1649) and Sunan al-Tirmidhī (745)
[348] Sunan al-Tirmidhī (747)
[349] Sunan al-Tirmidhī (746)
[350] See hadīth 302
[351] Sahih Muslim (1160)
[352] Sahih al-Bukhari (1592) and Sahih Muslim (1125)
[353] Ibn Abbās narrated that the Prophet (peace be upon him) came to Madīnah and saw the Jews fasting on the day of ‘Ashūra. He said, “What is this?” They said, “This is a good day, this is the day when Allāh saved the Children of Israel from their enemy and Mūsa fasted on this day.” He (peace be upon him) said, “We are closer to Mūsa than you.” So he fasted on this day and told the people to fast. (Sahīh al-Bukhārī (1865))
[354] Sahīh al-Bukhārī (1987) and Sahīh Muslim (783)
[355] Sahīh al-Bukhārī (1090)
[356] Kuraib, the freed slave of Ibn Abbās stated: “Ibn Abbās, Abdur-Rahman ibn Azhar and Al-Miswar bin Makhrama sent me to Aisha saying, “Pay her our greetings and ask her about our offering of the two rakat after Asr Prayer, and tell her that we have been informed that you offer these two rak’at while we have heard that the Prophet (peace be upon him) had forbidden their offering.” Ibn Abbas said, “I and ‘Umar used to beat the people for their offering of them.” I entered upon her and delivered their message to her. She said, “Ask Umm Salamah.” So, I informed them [of Aisha’s answer] and they sent me to Umm Salamah for the same purpose as they sent me to Aisha. Umm Salamah replied, “I heard the Prophet (peace be upon him) forbidding the offering of these two rak’at. Once the Prophet (peace be upon him) offered the Asr prayer, and then came to me. And at that time an Ansāri women from the tribe of Banū Haram was with me. Then [the Prophet (peace be upon him)] offered those two rak’at, and I sent my [lady] servant to him, saying, “Stand beside him and say [to him]: “Umm Salamah says, “O Allāh’s Apostle! Didn’t I hear you forbidding the offering of these two rak’at [after the Asr prayer] yet I see you offering them?” And if he beckons to you with his hand, then wait behind.” So the lady slave did that and the Prophet (peace be upon him) beckoned to her with his hand, and she stayed behind. When the Prophet (peace be upon him) finished his prayer, he said, “O the daughter of Abu Umaiya (i.e. Umm Salamah), you were asking me about these two rak’at after the Asr prayer. In fact, some people from the tribe of Abdul Qais came to me to embrace Islām and busied me so much that I did not offer the two rak’at that are offered after the Dhuhr compulsory prayer, and these two rak’at [you have seen me offering] make up for those.” (Sahīh al-Bukhari)
Abū Salamah narrated that he asked Aisha about the two prostrations (rak’ahs) that the Messenger of Allah (peace be upon him) used to pray after Asr. She said, “He used to pray them before Asr, but if he got distracted or forgot them, he would pray them after Asr, and if he performed a prayer he would be consistent in it.” (Sahīh Muslim )
[357] Sahīh al-Bukhārī (43) and Sahīh Muslim (785)
[358] Sunan al-Tirmidhī (2856)
[359] Sunan Abū Dawūd (873)
[360] Sunan Abū Dawūd (1466) and Sunan al-Tirmidhī (2923)
[361] Sahīh al-Bukhārī (5045)
[362] Sunan al-Tirmidhī (2927)
[363] Sunan Abū Dawūd (226)
[364] Sunan Ibn Mājah (1349)
[365] Qur’ān: 48:1-2
[366] Translator Note: The scholars differed on the actual meaning of “tarjī’’, some said it refers to the coming and going of sound in the larynx, or technically speaking, rolling of the sound in it, and some said it means beautifying the voice, and some said it happens unwillingly due to joy, and some said it happened when he was riding his camel so it happened unwillingly due to the movement of the camel, and some said it means repeating the words in a lower tone.
[367] Sahīh al-Bukhārī (4281) and Sahīh Muslim (794)
[368] Tabaqat Ibn Sa’d ( 879)
[369] Sunan Abu Dawūd (1327)
[370] Sunan Abū Dawūd (904)
[371] Qur’ān: 4:41
[372] Sahīh al-Bukhārī (4582) and Sahīh Muslim (800)
[373] Qur’ān: 5:83
[374] Qur’ān: 29:23
[375] Musnad Ahmad (6483)
[376] Musnad Ahmad (2412)
[377] Sunan Abū Dawūd (3163) and Sunan Ibn Mājah (1456)
[378] Sahīh al-Bukhārī (1285)
[379] Sahīh al-Bukhārī (6456) and Sahīh Muslim (2082)
[380] Al-Mu’jam al-Awsat [6195)
[381] Akhlāq al-Nabi (454)
[382] Sahīh al-Bukhārī (2462) and Sahīh Muslim (1691)
[383] Sunan Abū Dawūd (4818)
[384] Sunan Ibn Mājah (2296) and Sunan al-Tirmidhī (1017)
[385] Musnad Ahmad (11993)
[386] Sunan Ibn Mājah (2890)
[387] Sunan al-Tirmidhi (2754)
[388] See hadīth 8
[389] Qur’ān 23:3
[390] Qur’ān 33:40
[391] Sunan al-Tirmidhī (1338)
[392] Sahīh al-Bukhārī (194) and Sahīh Muslim (1616)
[393] Musnad Ahmad (16404)
[394] See hadīth 334
[395] Sahīh Muslim (2041)
[396] Al-Adab al-Mufrad (541)
[397] Qur’ān 25:7
[398] Al-Sunan al-Kubrah (12345)
[399] Tahdhīb al-Kamāl (939)
[400] Qur’ān 3:159
[401] Sahīh al-Bukhārī (6041) and Sahīh Muslim (2330)
[402] Sunan Abū Dawūd (4182)
[403] Sunan al-Tirmidhī (2016)
[404] Sahīh Muslim (2328)
[405] Sahīh al-Bukhārī (3560) and Sahīh Muslim (2327)
[406] Sahīh al-Bukhārī (6032) and Sahīh Muslim (2591)
[407] See hadīth 8
[408] Sahīh al-Bukhārī (6034) and Sahīh Muslim (2311)
[409] Qur’ān 64:15
[410] Sahih al-Bukhari (1902) and Sahih Muslim (2308)
[411] Sunan al-Tirmidhī (2362)
[412] Al-Ahadīth al-Mukhtarah (78)
[413] See hadīth 203
[414] Sahīh al-Bukhārī (2585)
[415] Qur’ān 11:51
[416] Sahīh al-Bukhārī (3562) and Sahīh Muslim (2320)
[417] Sunan Ibn Mājah (662)
[418] Sahīh al-Bukhārī (3436)
[419] Sahīh al-Bukhārī (2102) and Sahīh Muslim (1577)
[420] Sunan Ibn Mājah (2163)
[421] See Sahīh al-Bukhārī (2103) and Sahīh Muslim (1202)
[422] See al-Mu’jam al-Kabīr (12427)
[423] Sunan Abū Dawūd (3860) and Sunan Ibn Mājah (3483)
[424] Sunan Abū Dawūd (1837)
[425] Sahīh al-Bukhārī (3532) and Sahīh Muslim (2354)
[426] Musnad Ahmad (23445)
[427] See hadīth 152
[428] Sahīh al-Bukhārī (6458) and Sahīh Muslim (2971)
[429] Qur’ān 102:8
[430] Sunan al-Tirmidhī (3356)
[431] Sunan al-Tirmidhī (2371)
[432] Sunan Abū Dawūd (5128) and Sunan Ibn Mājah (2745)
[433] Sahīh al-Bukhārī (3728) and Sahīh Muslim (2966)
[434] Al-Mu’jam al-Awsat (4/243)
[435] Sahīh Muslim (2967)
[436] Sunan Ibn Mājah (151) and Sunan al-Tirmidhī (2372)
[437] Sahih al-Bukhārī (3010) and Sahīh Muslim (3358
[438] Musnad Ahmad (13859)
[439] Musnad ‘Abd ibn Hamīd (161)
[440] Sahīh al-Bukhārī (3903) and Sahīh Muslim (2351)
[441] Sahīh Muslim (2352)
[442] Sahīh al-Bukhārī (3536) and Sahīh Muslim (2349)
[443] Sahīh Muslim (2353)
[444] See hadīth 381
[445] See hadīth 1
[446] Sahīh al-Bukhārī (680) and Sahīh Muslim (419)
[447] Sunan ibn Mājah [585]
[448] Sahīh al-Bukhārī (741) and Sahīh Muslim (1636)
[449] Sunan al-Tirmidhī (978)
[450] Sunan al-Tirmidhī (979)
[451] Sunan al-Tirmidhī (1018)
[452] Sahīh al-Bukhārī (4451)
[453] Sunan Abū Dawūd (2137)
[454] Sunan Ibn Mājah (1631) and Sunan al-Tirmidhī (3618)
[455] Sunan al-Tirmidhi (996)
[456] Musannaf ‘Abdul Razzaq (6209)
[457] Sunan al-Bayhaqi (6216)
[458] Muwatta Mālik (539)
[459] Qur’ān 39:30
[460] Sunan Ibn Mājah (1234)
[461] Qur’ān 39:30
[462] Qur’ān 3:144
[463] Sunan Ibn Mājah (1629)
[464] Sunan al-Tirmidhi (1062)
[465] Sahih al-Bukhārī (2739)
[466] Sunan al-Tirmidhī (1608)
[467] Sunan Abū Dawūd (2963)
[468] Qur’ān 27:16
[469] Qur’ān 19:6
[470] Qur’ān 59:6
[471] Sahīh al-Bukhārī (4035) and Sahīh Muslim (1758)
[472] Sahih al-Bukhārī (2776) and Sahih Muslim (1760)
[473] Qur’ān 33:53
[474] See hadīth 401
[475] Al-Mu’jam al-Kabīr (402)
[476] Sunan Ibn Mājah (3900) and Sunan al-Tirmidhī (2276)
[477] Sahih al-Bukhārī (110) and Sahih Muslim (6056)
[478] Musnad Ahmad (15880)
[479] Musnad Ahmad (7168)
[480] Musnad Ahmad (2410)
[481] Sahih al-Bukhārī (6996) and Sahih Muslim (2267)
[482] Sahih al-Bukhārī (6994)