Tafseer of the Hadeeth of Six Rights of every Muslim
Ash-Shaikh ‘Abdur-Rahmaan As-Sa’dee’s explanation of the hadeeth regarding the Muslim’s rights Abu Hurayrah (radhiyallaahu ‘anhu) narrated that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said,
“The rights of the Muslim upon the Muslim are six.” It was said, “And what are they Oh Messenger of Allaah?” He replied, “When you meet him, give him the greeting of peace, when he invites you, respond to his invitation, when he seeks your advice, advise him, when he sneezes and praises Allaah, supplicate for mercy upon him, when he becomes ills, visit him, and when he dies follow him (i.e. his funeral).”
This hadeeth was reported by Muslim.These six rights, whoever establishes them in dealing with the Muslims, then his establishing things other than them (from the obligations) are even more important (or necessary). And his doing these things results in him fulfilling these obligations and rights, which contain an abundance of good and tremendous reward from Allaah.
“By the one in Whose Hand is my soul, you all will not enter into the Paradise until you believe, and you will not believe until you love each other. Shall I not direct you to something that if you do it, you will love each other? Spread the greeting of peace amongst yourselves.”
The greeting of peace is from the virtuous characteristics of Islaam. For verily each of the two people who meet each other supplicates for the other for safety from evils, and mercy, and blessing that brings about every good. And what follows this is a cheerful face and appropriate words of greeting which result in unity and love, and it removes feelings of estrangement and cold disassociation. Thus, giving the greeting of peace is the right of the Muslim, and it is obligatory upon the person who is greeted to return greeting with a similar greeting or one that is better than it. And the best of the people are those who start the greeting of peace first.
“When he invites you, respond to his invitation.” This means that when he invites you with an invitation to some food and drink, then fulfill the request of your brother who has drawn near to you and honored you with the invitation. Respond to his invitation (i.e. accept it), unless you have an excuse.
His statement, “And when he seeks your advice, advise him.” This means that if he seeks consultation with you regarding some action, as to whether he should do it or not, then advise him with that which you would like for yourself. Thus, if the action is something that is beneficial in all aspects, then encourage him to do that, and if it is something harmful, then warn him against it. And if the action contains both benefit and harm, then explain that to him and weigh the benefits against the harms. Likewise, if he consults with you concerning some dealing with someone among the people, or whether he should marry a woman off to someone, or whether he should marry someone, then extend your pure and sincere advice to him, and deal with him from the view point of what you would do for you own self. And avoid deceiving him in any matter of these things. For verily whoever deceives the Muslims, then he is not of them, and indeed he has left off the obligation of being sincere and advising. And this sincerity and advising is absolutely obligatory, however it becomes more emphasized when the person seeks your advice and he requests from you that you give him a beneficial opinion. For this reason the Prophet (sallallaahu ‘alayhi wa sallam) specifically mentioned it in this important situation. The explanation of the hadeeth, “The religion is sincerity”, has already been mentioned previously (in this book) in a manner that suffices without us having to repeat the discussion here.
#4:
“And when he sneezes and praises Allaah, then pray for mercy upon him.” This is due to the fact that sneezing is a favor from Allaah, in the expelling of this congested air that is blocked in certain parts of the body of the human being. Allaah makes it easy for this air to have a passage out where it can exit, and thus the sneezing person feels relief. Thus, the Prophet (sallallaahu ‘alayhi wa sallam) legislated that the person praise Allaah for this favor, and he legislated for his (Muslim) brother to say to him, “May Allaah have mercy upon you.” He also commanded the person who sneezed to answer his (Muslim) brother by saying to him, “May Allaah guide you and set right your affairs.” Therefore, whoever does not praise Allaah, then he does not deserve for others to pray for mercy upon him, and in this case he cannot blame anyone except himself. For he is the one who has caused himself to lose the two blessings: the blessing of praising Allaah, and the blessing of his brother’s supplication for him that is a result of the praising.
#5:
His statement, “And when he becomes ill, visit him.” Visiting the sick is from the rights of the Muslim, and especially for the person who has a highly stressed and emphasized right upon you, like the relative, and the friend, and so forth. It is from the best of the righteous deeds. And whoever visits his Muslim brother, he remains engulfed in the mercy (of Allaah), and when he sits with him the mercy (of Allaah) covers him. And whoever visits the sick Muslim at the beginning of the day, the Angels send prayers of blessing upon him until evening comes, and whoever visits him at the end of the day, the Angels send prayers of blessing upon him until morning comes. It is desired for the person who visits the sick to supplicate for him to be cured and to make him feel at ease. He should ease his worries by giving him glad tidings of well-being and recovery (i.e. be positive). He should remind him of repentance and turning to Allaah, and he should give him beneficial admonition. He should not sit with him too long (i.e. over staying his welcome), rather he should only sit with him long enough fulfill the right of visiting, unless the sick person is positively effected by many people coming in to see him and many people coming to sit with him. Thus, for each situation there is a different statement (i.e. advice on how to deal with it).
#6:
His statement, “And if he dies, follow him (his funeral).” For verily whoever follows the funeral until the deceased’s body is prayed over, then he will receive a Qeeraat of reward. (Translator’s note: A Qeeraat is an amount equivalent to the size of the Mountain of Uhud in Madinah.) And if he follows the funeral procession until the body is buried, then he will receive two Qeeraats of reward. And following the funeral procession contains (fulfillment of) a right for Allaah, a right for the deceased, and a right for the living relatives of the deceased.
Ash-Shaikh ‘Abdur-Rahmaan bin Naasir As-Sa`dee (Rahimahullaah)
Source: Bahjatu Quloob il-Abraar wa Qurratu ‘Uyoon il-Akhyaar fee Jaami’ il-Akhbaar, pp. 65-67, hadeeth no. 29.
Imâm Ahmad had two sons, ‘Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that “A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, ‘O Abâ ‘Abdillâh! You are the Imâm of the Muslims!’ ”
This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!
Imâm Ahmad replied with a statement that nullified this man’s whole understanding. He said: “I will be with the mihbarah all the way to the maqbarah (graveyard).”
What did he mean? He meant, “I will be busy with knowledge until I die.”
Another narration mentions that he said this same statement on a separate occasion to another group of people: “As for me, I will seek knowledge until I am placed in the grave.”
When the time of his death came near, he said to those around him:
“Relate to me the statement of Hushaym.” (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad’s first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.
This is the reality of his statement, “I will seek knowledge until I am placed in the grave,” meaning, “I must continue benefiting from knowledge.”
So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, “I have finished seeking knowledge,” know that this is the situation of someone who does not know the reality of his affairs.
Al-‘Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allaah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?
No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, “With the mihbarah all the way to the maqbarah.” He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.
In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society’s problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, “With the mihbarah all the way to the maqbarah.”
He must stay with his book until he dies – reading, learning, memorizing, reviewing, teaching, until his end.
What are the people saying these days? “The rulings related to prayer, we know them, no problem.” If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.
If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.
Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allaah has decreed for you.
Source: http://ummhasna.blogspot.in
Abu al-Dardaa (radiallaahu anhu) said:
Three things I love but the people hate:
Poverty, illness and death. I love poverty out of humility to my Lord, and death out of fondness (of meeting) my Lord, and illness as expiation for my sin.
‘Ayshah (radiyAllaahu ‘anha) was born in 614 CE, she had claims to noble birth from both sides of the family. Her mother was Umm Roman and her father was Abu Bakr As-Siddiq, a true friend of the Prophet (sallAllaahu ‘alayhi wa sallam).
She was the 3rd wives of the Prophet (sallAllaahu ‘alayhi wa sallam), after Khadijah (radiyAllaahu ‘anha) and Sawdah (radiyAllaahu ‘anha).
The Prophet (sallAllaahu ‘alayhi wa sallam) concluded a marriage contract with her ‘the truth verifier’, when she was six of age, in Shawwal 619, at the same year when Islam was being introduced to Arabian tribes and individuals, but consummated his marriage with her in Shawwal, the year 1 A.H. in Madinah when she was nine. That was in the eleventh year of Prophethood, a year after his marriage to Sawdah, and two years and five months before Al-Hijra.
She was intelligent on religious and historical matters since childhood. And at the age of 8 years, she experienced an historic move, when the first Islamic state was on rise, she was able to recall all the minor details. Next year she joined the household of the Prophet (sallAllaahu ‘alayhi wa sallam).
She (radiyAllaahu ‘anha) said that there were nine blessings of Allah which distinguished her from all other women in the world except Maryam bint ‘Imran, the mother of ‘Issa (alayhissallam).
The Angel Jibril had presented her portrait wrapped in green silk to Muhammad (sallAllaahu ‘alayhi wa sallam) and told him that this was the picture of the lady chosen by Allah, to be his consort both in this world and the next. (Sahih Al-Bukhari, Volume 7, Book 62, Number 15 & 57)
She (radiyAllaahu ‘anha) was the only virgin to have become the wife of the Prophet (sallAllaahu ‘alayhi wa sallam), and the most beloved creature to him.
She enjoyed the constant company of the Prophet for about eight and a half years, until he (sallAllaahu ‘alayhi wa sallam) passed away. He was resting in her lap and was buried in her apartment.
Many times angels encircled her apartment with love and respect. Very often divine revelation would come to Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) when they were lying together resting in peace and tranquility.
She was very charitable, generous, and having simple lifestyle.
She left this earthly existence for Paradise in the year 58 Hijrah on the 17th of Ramadan at the age of 66. (It’s written that she died in 5 7/676 at the age of 65, in the book of ‘Fundamental of Hadeeth’ by Dr. Bilal Philips).
She was buried in Jannatul Baqi’. with Abu Hurairah leading the funeral prayers.
In the month of Sha’ban, ‘Ayshah (radiyAllaahu ‘anha) accompanied Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) who led the Muslim army towards Qadid, where a minor battle started with tribe of Banu Mustalaq. Several hypocrites were also part of the army during this particular battle. She had borrowed a necklace from her sister Asma’. On the way back the army camped in the desert, and Ayshah went far into desert to relieve herself. Suddenly she realized that the necklace dropped along the way. She found it after a long search. When she reached the site, the caravan had left, the normal procedure was that the ladies, who were segregated from the men folk, would get into their litter and draw the curtains. Then the camel drivers would place the litter on the camel’s back. Since ‘Ayshah was very light no one realized her absence. She lay down, waiting for her companions to return.
Safwan bin Mu’attil had the responsibility of checking the camp site for things which might have been left behind, at daybreak he arrived to find someone lying down in a Jilbab. When ‘Ayshah heard him she woke up, and got on to the camel. He then walked leading the camel by the bridle.
At noon when the caravan had just reached the next camp site to rest, they saw ‘Ayshah arriving with Safwan. Madinah was flooded by loose talk that ‘Ayshah was a loose woman and her character was suspect, led by ‘Abdullah bin Ubayy bin Salul. Hasan bin Thabit, Hamnah bint Jahash, and Mastah bin Athathah who joined the hypocrites. The Prophet (peace and blessings be upon him) was extremely disturbed when he heard this talk, but ‘Ayshah was blissfully ignorant of all this.
But then, the Ayat announcing her innocence were revealed,
“Verily, those who brought forth the slander are a group among you….” (see Al Quran, Chapter 24, Verses 11-21)
This episode is known in Islamic History as the Event of Al-Ifk. After this incident the Prophet’s respect for ‘Ayshah increased even more.
‘Ayshah (radiyAllaahu ‘anha) attained a lofty status because of her knowledge. Everyone consulted her on the finer points of religion. Many Hadiths originated from her 2210 in number. She was among the top seven companions who narrated thousands of Hadiths, and occupies the fourth place among the Mukaththiroon, after Aboo Hurayrah, ‘Abdullaah Ibn ‘Umar, and Anas Ibn Malik (radiyAllaahu ‘anhum).
She was naturally endowed with a retentive memory and a developed criticalfaculty, having memorised a large number of the ancient Arab poems, on which she was a recognised authority.
During her lifetime she was also honoured for her expertise in medicine and in Islamic law. Regarding the Hadith, she had not only learnt a large volume of these from her husband, she also showed a critical appreciation of them, and corrected the mistakes in understanding of many Companions. When, for instance, Ibn ‘Umar related that the Prophet (sallAllaahu ‘alayhi wa sallam) had said that the dead are punished in their graves on account of the wailing of their relatives, she pointed out that the Prophet had said that while the dead are punished in their graves for their sins, their relatives wept for them.
It was on account of her extensive knowledge of Hadith and Islamic law that even the most important Companions sought her advice on legal problems. A long list of those who related Hadith on her authority may be found in Ibn Hajar’s book Tahtheeb at- Tahtheeb. As a woman she was the most learnèd woman in jurisprudence.
During the time of Khulafa-u-Rashidin, her Fatwas were accepted. Once someone asked Masruq if ‘Ayshah had mastery over Shari’ah laws regarding inheritance. He swore that he had seen Companions asking her questions about the finer points of the laws of inheritance. ‘Urwah bin Zubayr, her sister Asma’s son often visited her to discuss religious issues with her. Other Companions envied him as he could freely approach her at any time.
It was narrated that Zayd ibn Arqam, may Allaah be pleased with him, said:
“While I was taking part in a Ghazwa (battle). I heard ‘Abdullaah ibn ‘Ubayy (ibn Abi Salool) saying. ‘Do not spend on those who are with Allaah’s Messenger, that they may disperse and go away from him. If we return (to Medina), surely, the more honorable will expel the meaner amongst them.’ I reported that (saying) to my uncle(1) or to ‘Umar who, in his turn, informed the Prophet, peace and blessings be upon him, of it. The Prophet, peace and blessings be upon him, called me and I narrated to him the whole story. Then Allah’s Messenger, peace and blessings be upon him, sent for ‘Abdullaah ibn ‘Ubayy and his companions, and they took an oath that they did not say that. So Allaah’s Messenger, peace and blessings be upon him, disbelieved my saying and believed his. I was distressed as I never was before. I stayed at home and my uncle said to me. ‘You got nothing of this except Allah’s Messenger disbelieved your statement and hated you.’ So Allaah revealed (the Soorah (a chapter) of the Noble Quran beginning with) ‘When the hypocrites come to you.’ [Al-Munaafiqoon 63:1] The Prophet, peace and blessings be upon him, then sent for me and recited it and said, ‘O Zaiy! Allaah confirmed your statement.”(2)
1- An-Nawawi, may Allaah have mercy upon him, said: “It is obligatory for the one who hears something related to the Imaam (leader or governor of Muslims) or the like of the great people in authority and expects that this will cause harm to Muslims to inform them (those who are in authority) with it so that they may be careful of it and take the necessary precautions.
Furthermore, Ibn Hajar, may Allaah have mercy upon him, said: “It is not to be deemed dispraised Nameemah (carrying tales to circulate slanderous rumors between two persons to damage or sever the ties between them) unless he intends to cause absolute corruption by doing so. However, if this implies a benefit that dominates over the corruption, it will not(3) as it can be observed in this incident.
2- Not holding the prominent figures in society by minor mistakes so that their followers may not turn away from them, confining to blaming them and accepting their excuses, believing in their oaths, even if the evidences indicate the opposite of this for this implies intimacy and affection.
3- The great morals of the Prophet, peace and blessings be upon him, his perfect patience towards the harm caused to him and his great ability of enduring for the Sake of Allaah The Almighty, expecting His immense reward.
4- It indicates the great virtues and merits of Zay ibn Arqam, may Allaah be pleased with him, because verses of the Noble Quran were sent down to prove his truthfulness.
5- Maliciousness, wickedness and plots of the hypocrites against Islam and Muslims.
1) It was said he is ‘Abdullaah ibn Rawaahah, may Allaah be pleased with him, because he was his stepfather while his real paternal uncle is Thaabit ibn Qays, may Allaah be pleased with him.
2) Reported in Saheeh Al-Bukhaari no. (4617) and Saheeh Muslim no. (2772).
3) An-Nawawi; Sharh Saheeh Muslim (17/120).
Do Not Say: “They are Dead”
Imam Ash-Shanqeetee [1] , Adwaa’ul-Bayaan (10/21-23)
Al-Istiqaamah Magazine , Issue No.8 – Shawwal 1418H / February 1998
Allaah – the Most High – said:
“And do not say about those who are killed fighting in the Path of Allaah that they are dead. Rather, they are alive!” [Soorah al-Baqarah 2:154].
This verse is an apparent proof that the martyrs [those who are killed in the Path of Allaah] are not dead. Yet in another verse Allaah says, whilst addressing the Prophet Muhammad sallallaahu ‘alayhi wa sallam; who is better than any and every martyr :
“Indeed you will die, and they will die.” [Soorah az-Zumar 39:30].
The reply to this [apparent contradiction] is: That the martyrs are dead from a worldly point of view, this is why they can be inherited from, and why their wives can remarry again – a point about which the Scholars have ijmaa’ (consensus) upon. It is this death, the worldly death, that Allaah informed would occur to the Prophet sallallaahu ‘alayhi wa sallam. This is why Abu Bakr as-Siddeeq radiallaahu ‘anhu said, when the Prophet sallallaahu ‘alayhi wa sallam passed away: “May my mother and father be sacrificed for you O Prophet of Allaah! By Allaah! Allaah will never combine two deaths for you. You have died the death that Allaah decreed for you … Whosoever worships Muhammad, let him know that Muhammad is dead.” Then he deduced this by reciting the [above] verse, and the Companions of the Prophet sallallaahu ‘alayhi wa sallam accepted this. 2
As for the life that Allaah affirmed in the Qur’aan for the martyrs, and the life that has been affirmed for the Prophet sallallaahu ‘alayhi wa sallam in which he is able to return the greetings of salaam to whosoever sends it upon him, then both of them refer to the life of the barzakh (a state of existence between the present life and the Hereafter); an existence which cannot be truly comprehended by the people of this world. So with regards to the martyrs there is a reference to this in Allaah – the Most High’s – saying: “Rather, they are alive, but you do not perceive it.” [Soorah al-Baqarah 2:154]. The Prophet sallallaahu ‘alayhi wa sallam explained this verse by saying: “Their souls ore in the bellies of green birds, which hove lanterns suspended for them from Allaah’s Throne. They roam around in Paradise wherever they desire, then return to these lanterns …”3
As for [the life affirmed for] the Prophet sallallaahu ‘alayhi wa sallam, then he said: “There is no one who sends the greetings of salaam upon me, except that Allaah returns my soul hock until I reply to their greeting.”4 And: “Indeed Allaah’s Angels roam around the earth conveying to me the greetings of salaams from my Ummah.”5 So this life also cannot truly be comprehended by the intellects of the people of this world. Since, along with this [fact], his sallallaahu ‘alayhi wa sallam’s blessed soul resides in the loftiest part of Paradise with the companionship of the highest company; a company higher than the souls of the martyrs. Yet the reality of how his pure soul links itself to his noble body ‘alayhis-salaam – a body which the earth cannot consume – is a reality which no one knows, except Allaah alone. Thus, if this type of life was like the life that is understood by the people of this world, then why did Abu Bakr as-Siddeeq radiallaahu ‘anhu say that the Prophet sallallaahu ‘alayhi wa sallam was dead, and why was it permitted to bury him? [And if he sallallaahu ‘alayhi wa sallam did not die] then why was there a need to appoint a khaleefah (succesor) after him. Also, those events; such as the [tragic] killing of ‘Uthmaan radiollaahu ‘anhu, or the differences which arose between the Companions, or that which occurred with ‘Aaishah radiallaahu ‘anhaa need not have happened if he sallallaahu ‘alayhi wa sallam were still alive! Since if that were the case, they could have referred judgement back to him concerning those issues in which they differed [if he sallallaahu ‘alayhi wa sallam were still alive and could fulfill such needs].
Thus, just as the Qur’aan is explicitly clear that the martyrs are actually living; due to Allaah – the Most High’s – saying: “Rather, they are alive.” Then likewise, the Qur’aan is just as explicitly clear that this state of living is one whose reality cannot be truly understood by the people of this world; due to Allaah’s saying: “But you do not perceive it.” Similarly, just as it is established that the Prophet sallallaahu ‘alayhi wa sallam is living in the grave; replying to the greetings of salaam, yet even though his Companions actually buried him, they were still unable to perceive this state of living. Thus, we know that this state of living is likewise a reality which cannot be truly understood by the people of this world. However, what could make this more clear is by considering the example of someone who is asleep. The state of one who is asleep differs from that of one who is awake in many ways, including the fact that the one who sleeps experiences dreams which can be understood. And Allaah knows best.
Imaam Ibn al-Qayyim (d.751H)- rahimahullaah – said: “It is known by necessity that the Prophet sallallaahu ‘alayhi wa sallam’s body is intact and has not decayed. The Companions asked him: How are we to send greetings of salaam upon you when your body has decayed! So he sallallaahu ‘alayhi we sallam replied: “Indeed Allaah has prohibited the earth from consuming the bodies of the Prophets.” So if his body was not in his grave, then why would he respond to this question! And it has been authentically established from him that he said: “Indeed Allaah’s Angels roam around the earth conveying to me the greetings of salaams from my Ummah.”7 It is authentic from him that he once came with Abu Bakr and ‘Umar [into the mosque] and said: “We shall be raised up like this on the Day of Resurrection.”8 It is also established that he sallallaahu ‘alayhi wa sallam saw the Prophet Moosaa praying in his grave on the night of his Israa (Heavenly Ascension), and he also saw him [on that same night] in the sixth or seventh Heaven.9 So the soul is in one place and is connected to the body, which resides in the grave. Similarly, the Prophet sallallaahu ‘alayhi wa sallam is in his grave; replying to the greetings of salaam sent to him, along with the fact that his soul resides in the loftiest part of Paradise along with the highest companionship. So there is no contradiction between these two matters; since the affairs of the souls is one thing, whilst that of the bodies is another.”10
So in these words is a proof that the life of the barzakh, that was previously mentioned, is a life whose reality is not known to the people of this world. About this Allaah – the Most High – said: “Rather, they are alive, but you do not perceive it.” And complete and perfect knowledge is only with Allaah.
——————————————————————————————————————————————————————-
1. Adwaa’ul-Bayaan (10/21-23).
2. Related by al-Bukhaaree (nos.124 1-2), from ‘Aaishah radiallaahu ‘anhaa. Refer also to al-Bukhaaree (no.3667, 4452).
3. Related by Muslim (no.1887), from Ibn Mas’ood radiallaahu ‘anhu.
4. Hasan: Related by Ahmad (no.10817), from Abu Hurayrah radiallaahu ‘anhu. It was authenticated by Ibn Taymiyyah in his Majmoo’ Fataawaa (1/233).
5. Saheeh: Related by an-Nasaa’ee (2/43). It was authenticated by Shaykh al-Albaanee in Saheeh Sunanin-Nasaa’ee (1/274).
6. Saheeh: Related by Abu Daawood (no.1047), from Abu Hurayrah. It was authenticated by Shaykh al-Albaanee in his Takhreejul – Mishkaat (no.1361).
7. Saheeh: Refer to footnote no.5
8. Da’eef: Related by Ibn Maajah (no.99). It was declared to be weak by Shaykh al-Albaanee in Takhreejul-Mishkaat (no.6054), because the chain of narrators contains Sa’eed ibn Marlamah, who is not a strong narrator.
9. Related by Muslim (7/102).
10. Kitaabur-Rooh.
Islam for Humanity 