“Forty hadiths of An-Nawawi. Explanation of the “40 hadiths” of Imam an-Nawawi both in His angels and in His Scriptures

It is reported that the Commander of the Faithful, Abu Hafs Umar bin al-Khattab, may Allah be pleased with him, said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

“Truly, deeds (are evaluated) only by intentions and, truly, each person (will get) only what he intended (to gain). So, he who migrated to Allah and His Messenger will migrate to Allah and His Messenger, and he who migrated for the sake of something worldly or for the sake of a woman whom he wanted to marry, will migrate (only) to that to which he migrated.”

This hadith is reported by the imams of the muhaddith Abu Abdullah Muhammad bin Ismail bin Ibrahim bin al-Mughira Ibn Bardiz-bah al-Bukhari And Abu-l-Husayn Muslim bin al-Hajjaj bin Muslim al-Qushayri an-Naysaburi in his Sahihs, which are the most reliable of those books in which hadiths are divided into classes. We are talking about the migration (hijra) from Mecca to Medina of those who hoped to gain the favor of Allah. This means that his resettlement will be accepted and for this he will receive a reward.

The importance of this hadith

Truly, this hadith is one of those important hadiths, each of which is called the core of Islam. It represents one of the foundations of religion and most of its institutions are associated with it, which is clearly evident from the relevant statements of the ulema.

So, Abu Daoud said: " Indeed, that hadith, which says that deeds are judged only by intentions, constitutes half of Islam, since religion can be either open, and this is deed, or hidden, and this is intention.".

Imam Ahmad and al-Shafi" belong to the following words: “ The hadith, which says that deeds are judged only by intentions, contains a third of knowledge, and this is explained by the fact that a slave can acquire something for himself through his heart, his tongue and various parts of his body. Therefore, the intention that arises in the heart is one of the three parts mentioned above.».

That is why the ulema liked to cite this hadith at the beginning of their books and other works. Thus, al-Bukhari begins his “Sahih” with them, and an-Nawawi begins three of his works: “Gardens of the Righteous” (Riyadu-s-salihin), “Remembrances” (Al-azkyar) and “Forty Hadiths of an-Nawawi” (Al-arba "una hadith an-nawawiyya). The meaning of this is to draw the attention of a person striving for knowledge to the need to adjust his intentions so that he strives to acquire knowledge and perform good deeds only for the sake of Allah Almighty. About the importance This is evidenced by the fact that, as follows from the version of this hadith cited by al-Bukhari, the prophet (peace and blessings of Allaah be upon him) pronounced these words while addressing people with sermons (khutbah).Umar did the same , may Allah be pleased with him.

Abu Ubayd said: “There is no other hadith that contains as much benefit and meaning as it does.”

The reason for this hadith

In his " Big dictionary"(Al-mu"jamu-l-kabir) at-Gabarani, who referred to trustworthy people, reports that Ibn Mas'ud, may Allah be pleased with him, said:

There was one man among us who wooed a woman whose name was Umm Qais, but she refused to marry him unless he migrated, so he migrated and married her, and then we began to call him “the migrant Umm Qais.”.

Ibn "Allyan, "Al-Futuhat ar-Rabbaniyya"" 1/60.

As for Sa'ida bin Mansura, then in his collection called “As-sunan” he provides a message, equipped with an isnad that satisfies the conditions of both sheikhs, and containing the words of Ibn Mas'ood, may Allah be pleased with him, who said: “Whoever migrated in pursuit of something (worldly) will receive the same reward as the person who migrated to marry a woman named Umm Qais, and who became known as the “migrant Umm Qais.”[Ibn "Allyan, "Al-Futuhat ar-Rabbaniyya", 1/60].

Understanding this Hadith and what it is leading to

1. Intention as a necessary condition

According to the unanimous opinion of the ulema, deeds performed by capable believers will be taken into account from the point of view of Shariah, and their performance will bring reward only if they are done intentionally. Intention when consciously performing one or another type of worship such as prayer, hajj, fasting, etc. is one of its pillars, without which it will not be valid.

As for actions that serve only as a means of worship, for example, partial (wudu) or complete (ghusl) ablution, the Hanafis speak about them as follows: “The appropriate intention is a necessary condition for their perfection and the receipt of reward for them.”, - while the opinion of the Shafi'is and others is as follows: “Intention is also a necessary condition for their validity, for means will be valid only if there is a corresponding intention.”.

2. Time and place of intention

When starting to carry out this or that type of worship, a person must already have a certain intention, an example of which is the utterance of the words “Allah is great” before starting the prayer (takbira al-ihram) or entering the state of ihram during the Hajj, as for fasting, it is enough to intend to do it in advance due to the fact that it is difficult to keep track of the appearance of dawn.

The seat of intention is the heart.

A mandatory condition related to intention is to determine what is desired and separate it from everything else, and therefore the general intention to perform prayer alone will not be enough and it will be necessary to determine what kind of prayer a person wants to perform - midday, afternoon, etc.

3. Mandatory resettlement (hijra)

This means relocation from a place where a Muslim cannot openly perform the rituals of his religion to where this will be possible, and this establishment will always apply and without any restrictions. As for the words of the Prophet (peace and blessings of Allaah be upon him) who said: "There is no need to relocate after victory" , - what is meant here is that the need to move from Mecca after it was conquered by Muslims disappeared due to the fact that this city became the territory of the spread of Islam.

In addition, the word " hijra" denotes what was forbidden by Allah, since the Prophet (peace and blessings of Allaah be upon him) said:

« ...and a muhajir is (only) one who forsakes (hajara) what Allah has forbidden.”

So, for example, a Muslim is forbidden to leave his brother for more than three days, and a woman is forbidden to leave her husband’s bed, but sometimes a Muslim should actually leave his brother in Islam who commits sins, and he is allowed to leave his wife, who is disobedient, for a certain period of time. time as punishment.

4. This hadith serves as an indication the fact that if someone intends to do a righteous deed, but the implementation of this is prevented by something insurmountable like illness, death or something else, then the person will still receive a reward for it.

Al-Baydawi said: " Actions done without corresponding intention will be invalid because intention without performing an action is rewarded, whereas an action done without intention is wasted. Intention towards action is like the spirit in the body, and just as the body cannot exist without the spirit, the spirit cannot find its manifestation in this world without connection with the body».

5. This hadith guides us to sincerity in deeds and worship, so that thanks to this we receive a reward in the eternal world, and in this world - assistance and success.

6. Any useful and good deed becomes worship thanks to good intentions, sincerity and the desire to gain the favor of Allah.

Hadith about intention, the first hadith from the book of 40 hadiths of Imam Nawawi Sharh was made by Sheikh ibn Usaymeen Rahimullah السلام عليكم ورحمة الله وبركاته We continue to acquaint the respected reader with the legacy of the outstanding scientist of our time, Shei ha Muhammad ibn Salih ibn al-Uthaymin (rahimahu-Allah). Today we bring to your attention the sheikh’s commentary on the first hadith of Imam an-Nawawi’s collection “Forty Hadiths”. As Sheikh Ibn al-Uthaymeen said in his introduction: “This wonderful book occupies a special place among the many works of the author. And the fact that the books of Imam al-Nawawi are widely known and distributed throughout the world testifies to the correctness of his intentions, since people’s acceptance of his works is one of those arguments that indicate the sincerity of the author’s intentions.” The Sheikh further said: “Muslims who are seeking to acquire Islamic knowledge should memorize these forty hadiths, since they are selected from a great variety of hadiths, relate to different topics and cover the entire religion.” Forty hadiths of an-Nawawi with comments by Muhammad ibn Salih ibn al-Uthaymeen In the Name of Allah, the All-Merciful, the Most Merciful! Hadith first: ضيَ اللهُ تعالى عنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ يَقُولُ: إنَِّ All rights reserved. ى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلى اللهِ وَرَسُوله فَهِجْرَتُهُ إلى اللهِ وَرَسُوله، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيْبُهَا أَو امْرأَة يَنْكِحُهَا، فَهِجْرَتُهُ إِلى مَا هَاجَرَ إِلَيْهِ رواه All rights reserved. → In the future. It is reported that the Commander of the Faithful, Abu Hafs Umar ibn al-Khattab, may Allah be pleased with him, said: “I heard the Messenger of Allah, peace and blessings of Allah be upon him, say: “Verily, deeds (are judged) by their intentions and, verily, , each person (will get) only what he intended (to gain). The one whose hijra was to Allah and His Messenger will migrate to Allah and His Messenger, and the one whose hijra was for the sake of acquiring worldly goods or for the sake of marrying a woman will migrate (only) to the place to which he migrated." (Sahih) al-Bukhari (No. 1), “Sahih” of Muslim (No. 1907).) This hadith is cited by the imams of hadith experts Abu Abdullah Muhammad ibn Ismail ibn Ibrahim ibn al-Mughira ibn Bardizbah al-Bukhari and Abu-l-Hussein Muslim ibn al- Hajjaj ibn Muslim al-Qushayri an-Naysaburi in his “Sahihs”, which are the most reliable collections of hadiths. Commentary: “The Commander of the Faithful” is Abu Hafs Umar ibn al-Khattab, may Allah be pleased with him. The rule passed to him from Abu Bakr al-Siddiq, may Allah be pleased with him, which is one of the greatest merits of Abu Bakr. The appointment of Umar as caliph is in accordance with Shariah, because Abu Bakr appointed him to this position, and Abu Bakr himself became caliph after the companions took the oath to him under the canopy [of the Banu Said family]. Therefore, the appointment of Umar to the position of caliph was completely legal from the point of view of Sharia, as well as the election of Abu Bakr to this position. Thus, by appointing Umar as his successor, Abu Bakr, may Allah be pleased with him, made a remarkable choice. Umar's words: “I heard” indicate that he directly conveys the hadith from the prophet, peace and blessings of Allah be upon him, without any intermediaries. It is surprising that, despite its importance, this hadith from the Messenger of Allah, peace and blessings of Allah be upon him, was conveyed only by Umar, may Allah be pleased with him, and no other companion. However, this hadith has supporting evidence in the Qur'an and Sunnah. Thus, in the Quran, Allah Almighty says: “You spend it only out of desire for the Face of Allah” (Sura al-Baqarah, verse 272). This is the intention. He also says: “Muhammad is the messenger of Allah. Those who are with him are stern towards the unbelievers and merciful among themselves. You see how they make bows and bows to the ground, striving for Allah’s mercy and contentment” (Surah al-Fath, verse 29). This also applies to intention. As for the example from the Sunnah, the Prophet, peace and blessings of Allah be upon him, addressing Saad ibn Abi Waqqas, may Allah be pleased with him, said: “Whatever you spend in pursuit of the Face of Allah, you will certainly receive a reward for it, even for the piece that you put in your wife’s mouth” (“Sahih” al-Bukhari (No. 56), “Sahih” Muslim (No. 1628).). The words “out of desire for the Face of Allah” are the intention. The most important thing is that the meaning of the above-mentioned hadith is confirmed by the Quran and Sunnah. And although the words of this hadith were conveyed only by Umar ibn al-Khattab, may Allah be pleased with him, the Muslim community accepted it unconditionally. Thus, Imam al-Bukhari, may Allah have mercy on him, even placed this hadith first in his collection “al-Sahih”. The word “deeds” in this hadith refers to the deeds of the heart, the deeds of the tongue and the deeds of the organs of the body. Thus, this proposal covers different types of cases. Actions of the heart include those deeds that the heart contains within itself. For example, trust in Allah, repentance to Him, reverent fear of Him, etc. The acts of the tongue include what a person says with his tongue. In fact, how many words are pronounced by the tongue! And, O Allah, I do not know of any other part of the body that performs more actions than the tongue, except perhaps the eye or ear! The actions of the organs of the body include the actions of the hands, feet, etc. “Deeds (are judged) by their intentions.” The linguistic meaning of the Arabic word "niyya" is the goal (qasd). The Sharia meaning of the word “niya” is a firm determination to perform some kind of worship in order to get closer to Allah Almighty. The place of intention is the heart. And since intention relates to the actions of the heart, the actions of the organs of the body are not associated with it. “...and, truly, each person (will get) only what he intended (to gain).” Here the question arises: do these two sentences have the same meaning, or are they independent? The answer is this. We should know that the basis of speech is assertion (ta'sis), not confirmation (tawqid). The word “statement” as a linguistic category means that the second sentence, associated with the first, has an independent meaning. The word “confirmation” means that the second sentence carries the same meaning as the first. Scientists, may Allah have mercy on them, are divided into two opinions on this issue. The first group says: “Both sentences in this hadith have the same meaning. That is, the Prophet, peace and blessings of Allah be upon him, said: “Truly, deeds (are judged) by intentions,” then confirmed his words with the phrase: “and, verily, every person (will get) only what he intended (to gain).” . The second group of scientists says: “The second sentence is not similar to the first: its words belong to the category of statement, not confirmation.” When examining this issue, the following rule should be taken into account: “If any sentence can relate to both a statement and confirmation, then we classify it as a statement, and we do not consider the second sentence to be a paraphrase of the first, because if the second sentence is equated to first, then this will become a repetition, the reason for which must be clarified.” Therefore, the correct opinion is that of those scientists who believed that the second sentence does not carry the same meaning as the first. The meaning of the first sentence is that it talks about an act. The meaning of the second sentence is the reason for which the act is performed: did you commit the act for the sake of Allah or for the sake of worldly goods? This meaning is indicated by the following words of the Prophet, peace and blessings of Allah be upon him: “He whose hijra was to Allah and His Messenger will migrate to Allah and His Messenger.” Thus, the purpose of intention is, on the one hand, to separate ordinary works from works of worship, and, on the other hand, to distinguish works of worship from each other. As for the separation of ordinary acts from works of worship, the following examples can be given: First example. One person eats food only because of the desire to satisfy hunger. Another person takes food, fulfilling the order of the Great and Almighty Allah: “Eat and drink!” (Surah al-Araf, verse 31). Then the second person's eating will be worship, and the first person's eating will be an ordinary act. Second example. One person douses himself with water to freshen up. Another person douses himself with water to get out of the state of sexual defilement. In such a case, the action of the first person will be considered an ordinary deed, and the action of the second person will be considered worship. Therefore, if a person is in a state of sexual defilement and then takes a dip in the sea to refresh himself and then prays, then his prayer will not be valid, because intention is necessary for ablution. He had no intention of performing ablution as a form of worship, for he only intended to freshen himself. Therefore, some scholars have said: "The worship of careless people is ordinary actions, and the ordinary actions of spiritually awakened people are worship." The worship of careless people is ordinary actions, for example, a person who gets up, performs ablution, then namaz, but does this out of habit, without giving an account of his actions. And the usual actions of spiritually awakened people are worship, for example, a person who eats food, following the order of Allah, to maintain his strength, and not to beg for alms from people. This will be worship. Or another example. One person puts on new clothes, thereby wanting to elevate himself. He will not be rewarded for his action. The second man also puts on new clothes, but he wants people to know about the magnitude of mercy that Allah has shown him, because He has enriched him. He will be rewarded for his action. Another example can be given. On Friday, one person puts on his best clothes because it is Friday. He does this out of habit. And another person puts on his best clothes, following the example of the prophet, peace and blessings of Allah be upon him. This is worship. As for distinguishing works of worship from each other, the following example can be given: The first person prays two rak'ahs, intending to perform an additional prayer. The second person prays two rak'ahs, intending to perform the obligatory prayer. Both of these cases differ because of the intention: one act is optional and the other is obligatory. Thus, the purpose of intention is to distinguish some acts of worship from others, for example, optional from obligatory, or to separate acts of worship from ordinary actions. Know that the seat of intention is the heart. Therefore, the intention should not be pronounced with the tongue at all, because you worship the One who knows about furtive glances and the hidden aspirations of hearts. Allah Almighty knows what is hidden in the hearts of His slaves. You don't want to stand before someone who doesn't know anything until you say, "I'm going to say what I'm about to do so that He will know it." No, truly, you want to stand before the One who knows what your soul is whispering to you, who is aware of the changes in your heart, and who knows about your present and past. Therefore, neither the Prophet (peace and blessings of Allaah be upon him) nor his companions, may Allaah be pleased with them, conveyed a single hadith or message that stated that they uttered an intention. Therefore, uttering an intention is a religious innovation that is prohibited, whether uttering the intention out loud or silently. Some scientists contradicted this principle: some of them said that the intention is pronounced out loud, while others said silently, justifying their opinion by the fact that the action of the heart must correspond to the action of the tongue. Glory to Allah! Did the Messenger of Allah, peace and blessings of Allah be upon him, talk about this?! If uttering an intention related to the Sharia of the Messenger of Allah, peace and blessings of Allah be upon him, then he would certainly have performed this act himself and explained it to people! In this regard, I remember one incident. One day, a simple Bedouin from the inhabitants of Najd was in the Sacred Mosque of Mecca and wanted to perform the midday prayer. Next to him was a man who was known for always saying his intention out loud. When the start of the midday prayer was announced, this man, accustomed to pronouncing his intention out loud, said: “Oh, Allah! “I intended to perform the midday prayer, consisting of four rak’ahs, for the sake of Allah Almighty behind the imam of the Sacred Mosque.” And when he was about to say the takbir that opens the prayer, that same Bedouin told him: “Hey, wait! You forgot to say the date, day, month and year!” Hearing this, the man was amazed. In this regard, the following question arises. If someone asks: “Are the words of a person before performing Hajj or Umrah (talbiya): “Here I am before You, O Allah, proclaiming Umrah” or “Here I am before You, proclaiming Hajj” or “Here I am before You, O Allah, I proclaim Umrah and Hajj" are not the utterance of intention?" The answer will be this. No, for these words refer to the external manifestations of the rites of pilgrimage. For this reason, some scholars have said: “In fact, saying talbiyyah before performing pilgrimage is similar to saying the first takbir (takbir al-ihram) before performing namaz. If a person does not pronounce talbiyah, then he will not enter the state of ihram, just as if he does not pronounce the first takbir, then he will not enter the state of prayer.” Therefore, we will act contrary to the Sunnah if we say what some people say: “O Allah! Truly, I want to perform the rites of Umrah” or: “I want to perform the Hajj, so make it easier for me!” It is wrong to say this, because there should be a Sharia argument for these words of remembrance of Allah, but in this case there is none. Therefore, I blame the one who utters these words, but I do it calmly, saying to such a person: “My brother, these words were not uttered by the Messenger of Allah, peace and blessings of Allah be upon him, nor by his companions! So don’t say them either!” If this person says: “Such and such a scholar wrote about these words in such and such a book,” then answer him: “The word that is always true is only what Allah Almighty and His Messenger, peace and blessings of Allah be upon him, said. " “And, verily, every person (will get) only what he intended (to gain).” We are talking here about the intention for the sake of which the action is performed. And people differ greatly from each other in this intention. So, you see that two people perform the same prayer, but the reward for their prayer will differ like the distance between east and west, or like between heaven and earth, because one prays sincerely and the other does not. Or you see how two people strive to obtain Islamic knowledge in the field of monotheism, Islamic law, interpretation of the Koran or hadith. Moreover, one of them is far from Paradise, and the second is close to it, although both read the same book and study with the same teacher. The first person studies Islamic law in order to become a Sharia judge, because he will then have a high salary and a respected position in society. The second person studies Islamic law in order to become a scholar who will teach the community of the Prophet Muhammad, peace and blessings of Allah be upon him. Therefore, there is a big difference between these two people because of their intention. The Prophet, peace and blessings of Allah be upon him, said: “Whoever strives to obtain such knowledge, which should be studied only for the sake of Allah, wanting to achieve worldly benefits, will not feel the smell of Paradise” (“Sunan” Abu Dawud (No. 3664), “ Sunan" Ibn Majah (No. 252). This hadith was narrated by Abu Hurayrah, may Allah be pleased with him. Sheikh al-Albani called this hadith authentic in "Sahih al-Jami" (No. 6159).) Therefore, make your intention sincere for the sake of the Great and Almighty Allah! Then the Messenger of Allah, peace and blessings of Allah be upon him, gave an example of a migrant (muhajir), saying: “The one whose hijra was...”. The word "hijra" in Arabic comes from the word "hajr", i.e. leaving something behind. As for the Sharia meaning, this word means resettlement from the country of unbelief to the country of Islam. Here the next question arises: is hijra obligatory or desirable? The answer is: hijra is obligatory for every believer who cannot openly practice his religion in a land of unbelief. In other words, the Islam of such a person cannot be fully realized. Indeed, in this case, he will be able to openly profess his religion only when he performs the hijra. And in Sharia there is a principle: that without which something obligatory cannot be realized is also obligatory. Like, for example, the resettlement of Muslims from pagan Mecca to Ethiopia or from pagan Mecca to Medina. “He whose hijra was to Allah and His Messenger will migrate to Allah and His Messenger.” Like, for example, some person who moved to Medina from Mecca before it was captured by the Muslims, wanting Allah and His Messenger, i.e. wanting to receive a reward from Allah and come to the Messenger of Allah, which is similar to the Words of the Almighty: “But if you desire Allah and His Messenger...” (Surah al-Ahzab, verse 29). The expression “to desire Allah” means to strive for the Face of Allah and to want to support the religion of Allah, which is a good desire. And by the words “desire the Messenger of Allah” it is meant to achieve success by being his companion, doing deeds in accordance with his Sunnah, protecting the Sunnah, calling for it, protecting it, and spreading his religion. This is “migration to Allah and His Messenger.” In the sacred hadith-qudsi, Allah Almighty says: “Whoever comes close to Me by an inch, I will approach him by an elbow” (“Sahih” al-Bukhari (No. 7405), “Sahih” Muslim (No. 2675). This hadith was narrated by Abu Hurayrah, may Allah be pleased with him.) Therefore, a person who desires Allah will be given a much greater reward by the Almighty than his deed, performed for the sake of Him, deserves. In this regard, the question arises: is it possible to move to the Messenger of Allah, peace and blessings of Allah be upon him, after his death? The answer is: as far as his physical personality is concerned, no. Therefore, people did not perform the hijrah to Medina for the sake of the person of the Messenger, peace and blessings of Allah be upon him, after his death, because he was already buried. As for migration to his Sunnah and his Shariah, Islam encourages us to do this. For example, go to some country to assist the Sharia of the messenger and protect him. Thus, hijra to Allah occurs at any time and at any moment, but hijra to the Messenger of Allah does not. When he was alive, hijra was possible to his physical personality and to his Shariah, and after his death - only to his Shariah. Let's consider this using the example of the Words of the Almighty: “If you begin to argue about something, then turn to Allah and the Messenger!” (Surah an-Nisa, verse 59). One should always turn to Allah, and to the Messenger himself, peace and blessings of Allah be upon him, only during his lifetime. However, after he has passed away, one should refer to his Sunnah. Therefore, whoever migrates from one country to another to learn hadith, for him it will be a hijrah to Allah and His Messenger. And the one who moved from one country to another for the sake of a woman whom he wanted to marry, as, for example, in a situation when he wooed her and she said: “I will marry you only if you move to my country ”, then this person’s hijra will only be for that for which he migrated. “And the one whose hijra was for the sake of acquiring worldly goods,” i.e., for example, he learned that it was profitable to trade in a certain country, and went there to earn money, then this will be a migration for the sake of obtaining worldly goods, and he will find only what he desires. Moreover, if the Great and Almighty Allah wishes that he gain nothing at all from his migration, then he will not even achieve worldly benefits. Further, Imam an-Nawawi, may Allah have mercy on him, said: “This hadith is reported by the imams of hadith experts Abu Abdullah Muhammad ibn Ismail ibn Ibrahim ibn al-Mughira ibn Bardizbah al-Bukhari and Abu-l-Hussein Muslim ibn al-Hajjaj ibn Muslim al-Qushayri an-Naysaburi in his “Sahihs,” which are the most reliable collections of hadiths.” These two collections refer to Sahih al-Bukhari and Sahih Muslim. These two collections are the most reliable books in the science of hadith, so some hadith experts even said: “Truly, from the hadith, the authenticity of which both imams confirmed, follows not just an assumption, but knowledge.” Al-Bukhari's Sahih is a more reliable collection of hadith than Muslim's Sahih, because al-Bukhari, may Allah have mercy on him, set the following condition regarding the transmission of hadith: one narrator had to meet another narrator. As for Imam Muslim, may Allah have mercy on him, he considered it sufficient that the narrators simply lived at the same time, and therefore their meeting could occur, even if the very fact of the meeting was not firmly established. And although he amazingly refuted the need for narrators to meet each other as one of the conditions for the authenticity of a hadith, the truth in this matter is on the side of al-Bukhari, may Allah be merciful to him: the fact of one narrator meeting another is one of the criteria for the reliability of a hadith. At the same time, scholars said that the textual integrity of the hadiths as presented by Imam Muslim, may Allah have mercy on him, is better than that as presented by Imam al-Bukhari, may Allah have mercy on him, because Imam Muslim cites the hadith in his collection, and then in the same place he mentions the rest of his versions along with supporting hadiths. However, in al-Bukhari's Sahih, the textual integrity of the hadith is sometimes compromised, and he cites parts of the same hadith in different chapters. Thus, Muslim's Sahih is better in terms of the arrangement of hadiths, and al-Bukhari's Sahih is better in terms of their transmission. At the same time, some scholars said: “If it were not for al-Bukhari, then Muslim would not have emerged, because al-Bukhari was his sheikh.” Therefore, this hadith is authentic and it contains convincing knowledge. However, this knowledge is convincing not from a rational, but from a speculative point of view, because it was reliably transmitted from the prophet, peace and blessings of Allah be upon him. Useful conclusions drawn from this hadith: 1. This hadith is one of those hadiths that are the core of Islam. For this reason, the scholars said: “The core of Islam is in two hadiths: this hadith and the hadith of Aisha: “Whoever does any deed for which we have not ordered it, it will be rejected” (Sahih Muslim (18/1718).) Hadith of Umar - the support of actions performed by the heart, and the criterion for assessing the internal side of affairs, and the hadith of Aisha is the support for actions performed by the organs of the body, and the criterion for assessing the external side of affairs. For example, some person is very sincere, wants to receive the reward of the Great and Almighty Allah and enter the Abode of Honor. However, at the same time he makes many religious innovations. If we look at his intention, we will see that it is good, but if we look at his deed, we will find that it is bad because it does not comply with Shariah, therefore it will be rejected by Allah. Let's give another example. Some person stood up to perform the prayer in the best possible way. However, he acts this way to show off his father, because he is afraid of him. Such a person has lost his sincere intention, and he will not be rewarded by Allah for his prayer. The fact is that he prays only because he is afraid of his father, who may beat him for not performing prayer, and only this reason makes a person worship Allah Almighty by performing prayer. 2. From this hadith it follows that it is necessary to distinguish deeds of worship from each other and separate ordinary everyday deeds from deeds of worship, because the Prophet, peace and blessings of Allah be upon him, said: “Truly, deeds (are judged) by their intentions.” Let us explain this using the example of prayer. Let's say a certain person wants to perform the midday prayer. He must intend to perform the midday prayer in order to separate it from other prayers. If he has a duty to perform two noon prayers, then he needs to separate the noon prayer for yesterday from the noon prayer for today, since he should have a separate intention for each prayer.

Or, for example, a person performed ablution, left his house in the afternoon and entered the mosque. At the same time, there is no specific intention in his heart that this will be midday, evening or night prayer. No, he simply went out with intention, knowing that it was time for the obligatory prayer. Will his [midday] prayer be valid or not? If we answer based on the above rule, then his prayer will not be valid because he did not have a specific intention to perform the midday prayer. This is the opinion of the scholars of the Hanbali madhhab. Other scholars said that his prayer will be valid, because the validity of the prayer is not determined by what kind of prayer is performed. They say that it is enough for such a person to simply have the intention to perform the prayer of this time, because what kind of prayer it is is determined by the time itself. This opinion is transmitted from Imam Ahmad, may Allah Almighty be merciful to him: “If a person intends to perform namaz because the time has come for it to be performed, then that is enough.” This point of view is correct, and it is in accordance with it that people usually act. So, sometimes a person comes in a hurry to the mosque, says takbir and begins to pray with the imam. At the same time, maybe he doesn’t even have in his mind that this is a midday prayer. However, he simply knows that the time has come for performing the obligatory prayer, and he left the house only with this thought. If we follow the Hanbali madhhab, we will tell him: “Perform your prayer again!” If we follow a more correct opinion, we will say: “There is no need to redo the prayer!” And it is the latter opinion that calms hearts, because this happens quite often. Sometimes even the imam forgets this and pronounces the takbir that opens the prayer, on the basis that it is simply the time for the obligatory prayer. So, according to the Hanbali madhhab, this imam must repeat the prayer, but according to the most correct opinion, no. 3. This hadith encourages a person to have sincere intentions for the sake of the Great and Almighty Allah, since the Prophet, peace and blessings of Allah be upon him, divided people into two categories: (1) Some people want to perform deeds for the sake of Allah and entering Paradise; (2) Other people, on the contrary, do not strive for this. Therefore, it is necessary to take care of your sincerity for the sake of Allah and motivate yourself to it, for it is the first and most important basis for which man was created. Thus, the Almighty said: “I created jinn and people only so that they would worship Me” (Surah al-Zariyat, verse 56). 4. This hadith testifies to the excellent teaching method of the Prophet (peace and blessings of Allaah be upon him), which consisted in the fact that he conveyed his thoughts in an orderly manner and divided his speech into parts. Firstly, he said: “Verily, deeds (are judged) by their intentions...”, this refers to deeds, “and, verily, every person (will receive) only what he intended (to gain),” and this refers to for the sake of which the action is performed. Secondly, he divided the hijra into two types: Shariah and non-Shariah. This also applies to an excellent teaching method. Therefore, when analyzing a topic, the teacher should not randomly present all the questions to the student, since this will be forgotten, but lay the foundations, establish rules and highlight the main points of the topic under consideration. Thanks to this approach, the student will better consolidate the acquired knowledge in his heart. If you quote him all the questions in a row, he will very soon forget them. 5. In this hadith, the Messenger of Allah, peace and blessings of Allah be upon him, mentioned himself along with Allah, which is expressed by the connecting conjunction “and”. He said: “...to Allah and His Messenger,” and not “to Allah, and then to His Messenger.” At the same time, it is known that when a person said to the prophet, peace and blessings of Allah be upon him: “What Allah and you wished,” the messenger answered him: “No! That which Allah alone willed” (“Sunan” by Ibn Majah (No. 2117), “Musnad” by Ahmad (No. 1842). This hadith was reported by Ibn Abbas, may Allah be pleased with both of them. Sheikh al-Albani called this hadith authentic in “Silsila al-Sahiha” (No. 139). So what's the difference here? The answer is this. If any question is related to the prescriptions of Sharia, then in this case it is appropriate to use the conjunction “and”, since what comes from the prophet, peace and blessings of Allah be upon him, regarding Sharia is similar to what comes from Allah, because the Almighty Himself said: “Whoever submits to the Prophet has submitted to Allah” (Surah an-Nisa, verse 80). As for everyday issues related to our universe, no one can be mentioned here along with Allah through the conjunction “and”, since everything that exists depends only on the will of Allah Almighty and is subject to His desire. Therefore, if someone asks: “Will it rain tomorrow?”, it would be a mistake to answer: “Allah and His Messenger know best about this,” because the Messenger, peace and blessings of Allah be upon him, did not have such knowledge. But if someone asks the question: “According to Sharia, is this forbidden (haram) or permitted (halal)?”, then the answer: “Allah and His Messenger know best about this” will be correct, since the judgment of the Messenger, peace and blessings of Allah be upon him, on Sharia issues was equivalent to the judgment of Allah Almighty, because He said: “Whoever submits to the prophet has submitted to Allah” (Surah an-Nisa, verse 80). Question: “What is better: acquiring Islamic knowledge or waging jihad in the path of Allah?” Answer: Gaining Islamic knowledge is inherently better. Because all people, performing any act, including jihad in the path of Allah, need Sharia knowledge. Thus, Imam Ahmad said: “Nothing compares to Islamic knowledge if it is acquired with the right intention.” As for jihad, it is absolutely impossible for this act to be an individual obligation for all Muslims, because the Almighty said: “Believers should not go on a campaign all together” (Surah at-Tauba, verse 122). If jihad were an individual duty, it would become obligatory for all Muslims. “Why not send a detachment from each group,” i.e. another party would remain “so that they could study the religion and admonish the people when they returned to them? Perhaps they will beware" (Surah at-Tawbah, verse 122). However, the answer to this question in a particular situation depends on the individual and the time. For example, we can say to one person: “You better do jihad,” and to another, “You better get Islamic knowledge.” So, if a person is brave, physically strong and active, but he is not as intelligent as another believer, then it is better for him to commit jihad, since it suits him better. If a person is distinguished by intelligence, good memory and the ability to present convincing arguments, then it is better for him to engage in acquiring Islamic knowledge. This is something that concerns a specific person. Now regarding time. If we live in an era where there are many scholars, but there is a shortage of Muslim warriors to guard the borders of Islamic lands, then jihad becomes more preferable. If we live in an era when ignorance has begun to spread, and religious innovations have appeared in Muslim society, which are spreading more and more widely, then acquiring Islamic knowledge is better than waging jihad. Here it is worth mentioning three phenomena that a believer seeking to acquire Islamic knowledge must eradicate: 1) Religious innovations that have appeared, the evil of which is openly manifested. 2) Issuing fatwas without Sharia knowledge. 3) Many disputes on various issues without Sharia knowledge. If it is difficult to determine what is more important in a particular situation - obtaining Islamic knowledge or jihad in the path of Allah - then it is better to study religion. 6. From this hadith it follows that hijra refers to righteous deeds, because its goal is to strive for Allah and His Messenger. And every deed whose purpose is Allah and His Messenger is one of righteous deeds, because you strive to get closer to Allah. The desire for Allah is worship. Question: Is hijra obligatory or desirable? Answer: There is a distinction to be made here. If a person can openly profess his religion and proclaim it loudly without finding anyone who would forbid him from doing so, then hijra in this case is desirable. If he cannot do this, then hijra is obligatory. This is precisely the principle regarding the desirability and obligation of hijra. This situation applies to the countries of non-believers. As for the Muslim countries where wickedness has spread - and these are lands where vices are publicly spoken of and openly committed - we will say the following. If a person fears for his soul, fearing to slip into the same sins that the people of his area commit, then hijra in his case is obligatory. Otherwise, it is not obligatory for him. Even, on the contrary, if there is any benefit from his remaining in such an area, his stay in it is obligatory, because its inhabitants need him: both in correction, and in calling for what is approved and refraining from what is blameworthy. It is surprising when some of these people migrate from the land of Islam, where wickedness has spread, to the land of unbelief, because if the righteous migrate from such a land, then who will remain there to correct the wicked? After all, then, perhaps, Muslim territories will fall into even greater decline due to the small number of righteous people and the large number of wicked people. And, on the contrary, if a good person remains and calls to Allah to the best of his ability, then first one person will correct himself, then through him the second, and so on in the chain, until through them the entire country is corrected. If the majority of people are corrected, then most often the ruler of this country is also corrected, even if he has to do this under pressure from society. However, unfortunately, it is the people themselves who are considered righteous who spoil this whole process. We see how they are divided into parties and groups, and their word loses unity due to contradictions on such questions of religion, in which disagreement is excusable. This is the reality, especially in those countries where Islam has not yet taken root. Sometimes these people even quarrel and fight with each other, experiencing mutual hatred over issues such as raising hands in prayer. In this regard, I will tell you one story that happened to me personally during the Hajj in the Mina Valley. One day, the head of the pilgrim education department came to me along with two groups from Africa, one of which accused the other of unbelief. Because of which? When we started looking into it, the following became clear. One group said: “When standing in prayer according to the Sunnah, fold your hands on your chest,” and the other answered: “They should be kept at your sides.” But this question is secondary, easy, and it does not relate to the basics of fiqh. Then the first group said: “No, the Prophet, peace and blessings of Allah be upon him, said: “Whoever turns away from my Sunnah has nothing to do with me” (“Sahih” al-Bukhari (No. 5063), “Sahih” Muslim (No. 1401) This hadith was narrated by Anas ibn Malik, may Allah be pleased with him). What you are doing is disbelief, which the Messenger, peace and blessings of Allah be upon him, renounced!” And, based on this perverted understanding of the hadith, one group of Muslims accused another of disbelief! Therefore, it is important to pay attention to the following problem. Some authoritative people in countries where Islam has not taken hold accuse each other of religious innovation and impiety. However, if they united - and in case of disagreements, which are acceptable, their hearts would be open to each other - and act as a united front, then the Muslim Ummah would correct itself. But when the Ummah sees that among the respected people who adhere to the precepts of Islam, there is enmity and division on matters of religion, it cuts the ground from under the feet of ordinary Muslims and kills their goodness and desire for correct leadership. But, unfortunately, such quarrels and disputes can occur between authoritative people of the Islamic Ummah, may Allah protect us from this! Sometimes you see a young man who has taken the Straight Path, having begun to adhere to religion and correct guidance, his chest has opened to perceive the truth, and his heart has found peace. And then he sees unsightly things from people who observe religion - conflicts, extremes, anger, hatred - and leaves the Straight Path, because he did not find what he was striving for. Returning to the issue of the hijra and summing up, it must be emphasized that the hijra from the land of disbelief is not like the hijra from the Muslim country where wickedness has spread. Therefore, a person living in an Islamic territory where vices have spread should be told: “Be patient and hope for Allah’s reward!”, especially if this person is righteous. Moreover, one can even say to a righteous person: “Truly, for you personally, hijra is forbidden (haram).”

Reading Hadith provides a huge number of benefits, such as general knowledge of Muslim basics: belief in Allah, Prophets, the Last Day, etc. As well as knowledge of the general moral precepts of Islam: performing good deeds, avoiding vices, praying, fasting during the month of Ramadan and much more.

Here are some short hadiths filled with life wisdom for success in both worlds.

1. Once the Prophet (peace be upon him) said: “Religion is a manifestation of sincerity.” - We asked: “In relation to whom?” - He said: “In relation to Allah, and to His Book, and to His Messenger, and to the rulers of the Muslims and to all Muslims in general.” (Muslim, Abu Daud, Nasai)

2. “Islam is the highest morality.” (Kanz al-Ummal No. 5225)

3. “Whoever does not show mercy will not be shown mercy by Allah.” (Muslim, Tirmidhi)

4. “Ease, and do not create difficulties, proclaim good, and do not inspire disgust (towards Islam).” (Bukhari, Muslim)

5. “If you don’t feel shame, do whatever you want.” (Bukhari)

6. “The one who points out the good (is entitled) to the same reward as the one who does it.” (Tirmidhi)

7. “A believer will not be stung twice from the same hole.” The meaning of these words is that a believer must learn from his mistakes and not repeat them. (Bukhari, Muslim)

8. “Fear Allah, wherever you are, follow a bad deed with a good deed that will erase the bad, and maintain good behavior in your relationships with people.” (Tirmidhi)

9. “Indeed, Allah loves it when you do your work conscientiously.” (Al-Bayhaqi)

10. “Faith consists of seventy parts, where the most sublime is considered if a person says: “La ilaha illAllah,” and the smallest is to remove from the road what interferes with movement along it (stones, branches, etc.). Shame is also one of the parts of faith.” (Bukhari, Muslim)

11. “If any of you sees something blameworthy, let him change it with his own hand. And if he can’t do it with his hand, then with his tongue. And if he cannot do it with his tongue, then with his heart, and this will be the weakest manifestation of iman.” (Muslim)

12. “The eyes of two will not be touched by the fire of hell: the eyes of the one who cries out of fear of Allah and the eyes of the one who watches in the path of Allah.” (Tirmidhi)

13. “You must not harm yourself or others!” (Ibn Majah)

14. “None of you will believe until he desires for his brother what he desires for himself.” (Bukhari, Muslim)

15. “A Muslim is a brother to a Muslim. He will not oppress him, will not leave him without help, and will not allow him to find himself in a difficult situation.” (Bukhari, Muslim)

16. “You will not enter Paradise until you believe, and you will not believe until you love each other.” (Muslim, Tirmidhi)

17. “A Muslim is one whose tongue and hands are safe for Muslims.” (Tirmidhi, Nasai)

18. “Do not be angry with each other, do not envy each other, do not be at enmity and, O people, be brothers. [If you have already quarreled], then let the quarrel (state of enmity) not continue for more than three days.” (Bukhari)

19. “Be truthful. Truly, truthfulness leads a person to piety, and piety leads to Paradise. A person will constantly speak the truth and look for ways to do this, which will subsequently be recorded by Allah as the most truthful. Truly, lies lead a person to debauchery, and debauchery leads to Hell. A person will constantly lie and look for ways to do this, which will subsequently be recorded by Allah as a notorious liar.” (Bukhari, Muslim)

20. “A Muslim is a brother of a Muslim, let them not humiliate or oppress each other. Humiliation of a Muslim brother is too great a sin.” (Muslim)

21. “A smile in your brother’s face is sadaka. To remove from the road anything that causes harm, thorns or bones, is sadaqah for you. Showing the right path to a person in an abandoned area is sadaqah for you.” (Tirmidhi)

22. “Verily, Allah does not look at your appearance or your wealth, but He looks at your hearts and your deeds.” (Muslim, Ibn Majah, Ahmad)

23. “Allah's pleasure lies in the satisfaction of parents. The wrath of Allah is in the wrath of the parents" (Tirmidhi)

24. “There is no doubt that the prayers of three people will be accepted by Allah: the prayer of the oppressed, the prayer of a traveler and the prayer of a parent for a child” (Tirmidhi, Ibn Majah, Ahmad)

25. “No father can give his child anything more valuable than a good upbringing” (Tirmidhi)

26. “The most perfect of faith is the one of the believers who has the best character, and the best of you are those who treat their wives best.” (Ahmad, Abu Daoud)

27. “He is not one of us who does not show mercy to the youngest of us and does not recognize his duties to the eldest among us.” (Bukhari)

28. “I and the one who cares for the orphan will be just like that (close) in Paradise,” and having said this, he made a sign with his index and middle fingers.” (Bukhari, Muslim)

29. “Avoid (committing) the seven destructive (sins).” (People) asked: “O Messenger of Allah, what are these (sins)?” He said: “Worshipping others along with Allah, witchcraft, killing a person whom Allah has forbidden to kill except by right, usury, eating the property of an orphan, apostasy on the day of the attack and accusing chaste believing women of adultery who do not even think of such things.” (Bukhari)

30. “Let him who believes in Allah and the Last Day speak good or remain silent, and let him who believes in Allah and the Last Day show respect to his neighbor, and let him who believes in Allah and the Last Day , welcomes his guest well.” (Bukhari, Muslim)

31. “Angel Gabriel constantly spoke about honoring a neighbor, and I thought: “And I will have to leave an inheritance to my neighbor.” (Ahmad)

32. “He who helps widows and the poor is like one who fights in the path of Allah, or one who fasts during the day and prays at night” (Bukhari, Muslim)

33. “All the sons of Adam make mistakes, and the best of those who make mistakes are those who repent” (Tirmidhi)

34. “How amazing is the position of the believer! Verily, everything in his situation is good for him, and this is not given to anyone except the believer: if something pleases him, he thanks (Allah), and it becomes good for him, but if grief befalls him, he shows patience, and this also becomes a blessing for him.” (Muslim)

35. “Whoever deceives us is not one of us.” (Muslim)

36. “A gossiper will not enter Paradise!” (Bukhari, Muslim)

37. “Pay the hired man until his sweat dries.” (Ibn Majah)

38. “If a Muslim plants a tree or sows seeds (of plants), and a person or animal eats from it, it will be like sadaqah for him.” (Bukhari)

39. “Know that in a person’s body there is a piece of meat, if it is healthy, then the whole body is healthy, if it is sick, then the whole body is sick.” (Bukhari, Muslim)

40. Worship your Lord, perform the five prayers, fast the month of Ramadan, pay zakat from your wealth and obey your rulers, and you will enter the paradise of your Lord. (Tirmidhi)

Ibn Masud (may Allah be pleased with him) reported from the Messenger of Allah (peace be upon him): “A person who has preserved 40 hadiths will be told: “Enter Paradise through the gate that you wish.”

In the name of Allah, the Merciful, to everyone in this world and only to believers in the Hereafter. All praise be to Allah. Peace and blessings of Allah be upon the Prophet Muhammad, his family, companions and followers.

I would like to devote time to the blessed hadiths of the Prophet (peace and blessings be upon him). Our Prophet Muhammad (peace and blessings be upon him) is a gift from Allah to Muslims and the whole world, because... The Almighty sent him down as a mercy for the worlds.

The Almighty saved the Koran from distortion, and also saved the family of the Prophet (peace and blessings be upon him) and his Sunna from disappearing. Scientists to this day protect the Sunnah from distortion.

One of the best books in the field of science of Hadith of the Prophet (peace and blessings be upon him) is the book written by the famous scholar Abu Zakariya Yahya ibn Sharaf, known as Imam an-Nawawi.

Imam an-Nawawi was born in the village of Nawa, 60 km from Damascus in Syria. He lived in Damascus for 28 years and was a very pious man and a great scientist who became the mercy of the Almighty for the Arabs, for the followers of Imam al-Shafi'i and for all Muslims. Imam Muhiddin an-Nawawi became an example for all scientists.

Our master Muhiddin al-Nawawi is the author of the book “40 Hadiths of al-Nawawi”. He transmitted hadiths in it with a chain of transmitters reaching the Prophet (peace and blessings be upon him).

Imam an-Nawawi (may Allah's mercy be upon him) writes in his book: “We were handed over (instead of “we are passing on”).” Ibn Salih and other scholars drew attention to this point. Therefore, it is advisable to read these hadiths in the same way: not “we transmitted,” but “it was transmitted to us.”

It was transmitted to us from Ali ibn Abu Talib, from Abdullah ibn Masud, from Muaz ibn Jabal, from Abu Dard and ibn Umar (may Allah be pleased with him), from ibn Abbas, from Anas ibn Malik, from Abu Huraira, from Abu Saeed (may Allah be pleased with them all) through numerous paths (turuk) and various versions (riwayats) that the Prophet (peace and blessings be upon him) said:

“Whoever preserves 40 hadiths regarding religion for my community will be resurrected on the Day of Judgment among the scholars and jurists.” Another version says: “he will be resurrected by a faqih and a scientist.” In a hadith narrated from Abu Dard, the Prophet (peace and blessings be upon him) says: “I will be his intercessor and witness on the Day of Judgment.” In the version from ibn Mas'ud, a person who has preserved 40 hadiths will be told: “Enter Paradise through the gates that you wish.” According to the transmission of ibn Umar: “He will be recorded among the scholars and will be resurrected along with the martyrs.”

The attitude of scholars towards weak hadiths

Hadith scholars note that this is a weak hadith (zaif), despite the many ways of transmission, however, many books on hadith have been written in which scholars have collected 40 hadiths in order to achieve what is stated in the above hadith and receive the good news of intercession.

The actions of these great scholars and God-fearing righteous predecessors explain to us their attitude towards weak hadiths. Scholars are unanimous that this hadith is weak, but nevertheless, scholars took it as the basis in order to compile books, collecting 40 hadiths.

Imam an-Nawawi wished to collect 40 hadiths that explain the basics of Islam. For example, some scholars note that the collection of Imam al-Nawawi contains three hadiths that cover all of Islam:

1. All actions are assessed according to intention, everyone will be rewarded according to his intention...

2. Verily, what is permitted is obvious and what is forbidden is obvious, and between them there is doubtful...

3. The beauty of a person in Islam is that he leaves (without attention) what does not concern him.

Scholars say that they contain the entire essence of Islam. When performing an act, one should have a sincere intention to achieve the pleasure of Allah, seeking to correct oneself and not others. A Muslim must grasp three hadiths if he wishes to attain the level of piety and sincerity.

Some scholars add a fourth hadith:

4. Whoever introduces an innovation into religion that is not related to religion, then this innovation is rejected (this hadith does not apply to permitted innovations).

Imam an-Nawawi collected 40 hadiths (adding two more) that reveal the essence and foundations of Islam. We teach these hadiths to our children and students of Islamic institutions, we study them in order to achieve an understanding of these hadiths. We strive to ensure that our children learn them, we make efforts to explain them.

One of the scholars wrote a book, adding ten more hadiths to 40, resulting in 50 hadiths. He wrote commentaries on these hadiths. Many other scholars wrote their commentaries on the 40 hadiths collected by Imam al-Nawawi. These comments (sharhi) are different: some commented briefly, others extensively. Also, Imam an-Nawawi himself compiled a book with comments on the hadiths he collected.

Explanation of the “40 hadiths” of Imam al-Nawawi, which are fundamental in many areas of religion and life.

1st Hadith. Deeds (evaluated) only by intentions

Lecture No. 02

It is reported that the Commander of the Faithful, Abu Hafs 'Umar bin al-Khattab, may Allah be pleased with him, said: “I heard the Messenger of Allah (peace and blessings of Allaah be upon him) say: “Verily, deeds (are judged) only by intentions and, verily, every person (will receive) only what he intended (to obtain).

Lecture No. 03

“Truly, deeds (are evaluated) only by intentions and, truly, each person (will get) only what he intended (to gain). So, he who migrated to Allah and His Messenger will migrate to Allah and His Messenger, and he who migrated for the sake of something worldly or for the sake of a woman whom he wanted to marry, will migrate (only) to that to which he migrated."

This hadith is cited by the imams of Muhaddith Abu 'Abdullah Muhammad bin Isma'il bin Ibrahim bin al-Mughira Ibn Bardizbah al-Bukhari and Abul-Husayn Muslim bin al-Hajjaj bin Muslim al-Qushayri an-Naysaburi in their Sahihs, which are the most reliable from those books in which hadiths are divided into classes.

Lecture No. 04

: Conclusions from this hadith

2nd hadith. Islam, Iman and Ihsan

Lecture No. 05

It is reported that 'Umar, may Allah be pleased with him, also said: “(Once) when we were in the company of the Messenger of Allah, may Allah bless him and grant him peace, a man in dazzling white robes with blue-black hair suddenly approached us , from whose appearance it was impossible to say that he was on the way, and which none of us knew. He sat down opposite the Prophet, peace and blessings of Allah be upon him, so that their knees touched, put his hands on his feet and said: “O Muhammad, tell me about Islam.”

Lecture No. 06

"O Muhammad, tell me about Islam."

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of) Islam is for you to bear witness that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah, perform prayers, give zakat, and fast during Ramadan and performed the Hajj to the House, if you are able to do so."

Lecture No. 07

There is no deity worthy of worship except Allah, and Muhammad is the messenger of Allah

Lecture No. 08

...performed prayers, gave zakat, fasted during Ramadan and performed the Hajj to the House, if you are able to do so.”

(This man) said: “You spoke the truth,” and we marveled at the fact that he asked the Prophet (peace and blessings of Allaah be upon him) questions and confirmed the truthfulness of his words.

Lecture No. 09

(Then) he said: “Now tell me about faith.”

(The Messenger of Allah, may Allah bless him and grant him peace,) said: “(The essence of faith is) that you believe in Allah

Lecture No. 10

and in His angels and in His Scriptures

Lecture No. 11

and His messengers

Lecture No. 12

and on the Last Day.

Interrogation in the grave.

Lecture No. 13

Torment and pleasure in the grave.

Lecture No. 14

and (also that) you believe in the predestination of both good and bad.”, - (and this person again) said: “You told the truth.”

Lecture No. 15

Questions related to "iman".

(Then) he said: “Tell me about sincerity.” (The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(The essence of sincerity is) that you worship Allah as if you see Him, and if you do not see Him, then (remembering that) He, verily he sees you."

Lecture No. 16

(Then) he said: “(Now) tell me about this Hour.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “The one who is asked about him knows no more than the one asking the question.”.

He said: “Then tell me about its symptoms.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “(A sign of the approach of this Hour will be that) a slave will give birth to her mistress, and you will see how barefoot, naked and poor shepherds of sheep will try to surpass each other in height their homes."

And then (the man) left, when some time had passed, the Messenger of Allah (peace and blessings of Allah be upon him) asked: “O 'Umar, do you know who asked these questions?” I said: “Allah and His Messenger know this best.”

(Then) he said: “Verily this is Jibril, who has come to you to teach you your religion.”"(Muslim, 8).

Lecture No. 17

Conclusions from this hadith (part 1)

Lecture No. 18

Lecture No. 19

Conclusions from this hadith (part 3)

3rd hadith. Pillars of Islam and its great foundations

Lecture No. 20

It is reported that Abu 'Abd ar-Rahman 'Abduldah bin 'Umar bin al-Khattab, may Allah be pleased with them both, said: “I heard the Messenger of Allah (peace and blessings of Allaah be upon him) say: “Islam is based on five (pillars): testimony that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah, performing prayer, paying zakat, performing Hajj, observing fasting in Ramadan" (al-Bukhari 8, Muslim 16).

4th hadith. Stages of human creation and the completion of this creation

Lecture No. 21

It is reported that Abu 'Abd ar-Rahman 'Abdullah bin Mas'ud, may Allah be pleased with him, said: “The truthful and trustworthy Messenger of Allah, may Allah bless him and grant him peace, told us: “Verily, each of you is formed by in the womb of his mother for forty days in the form of a drop of semen, then he remains (there) for the same amount of time in the form of a clot of blood and for the same amount of time in the form of a piece of flesh, and then an angel is sent to him, who blows the spirit into him. And he is ordered to write down four things: the destiny (of the person), the duration of his (life), his deeds, and also whether he will be happy or unhappy. And I swear by Allah, besides Whom there is no other deity worthy of worship, truly, any of you can do the deeds of the inhabitants of Paradise until he finds himself at a distance of just one cubit from Paradise, after which what is written for his generation will come true, and he will do the deeds of the inhabitants of Fire and will enter (the Fire). And, verily, any of you can do the deeds of the inhabitants of Fire until he finds himself at a distance of only one cubit from the Fire, after which what is written for his generation will come true, and he will begin to do the deeds of the inhabitants of Paradise and will go to (Paradise). )“" (al-Bukhari 3208, Muslim 2643).

Lecture No. 22

Conclusions from this hadith.

5th hadith. Declaring invalid inappropriate things and innovations

Lecture No. 23

It is reported that the mother of the believers, Umm 'Abdullah 'Aisha, may Allah be pleased with her, said: “The Messenger of Allah, may Allah bless him and grant him peace, said: “If anyone brings something new and unrelated to this business of ours, it will be rejected.”. Another version of this hadith says: “Whoever commits an act that was not indicated by us, it will be rejected!”(al-Bukhari 2697, Muslim 1718).

Lecture No. 24

Questions related to bid'ah (part 1)

Lecture No. 25

Questions related to bid'ah (part 2)

Lecture No. 26

Questions related to bid'a (part 3)

6th hadith. Permissible (halal), forbidden (haram) and unclear (mushtabihat)

Lecture No. 27

It is reported that Abu 'Abdullah an-Nu'man bin Bashir, may Allah be pleased with them both, said: “I heard the Messenger of Allah (peace and blessings of Allaah be upon him) say: “Verily, what is permitted is obvious and what is forbidden is obvious, and Between them lies the doubtful, about which many people do not have a clear idea. He who is wary of doubtful things frees himself (from them) for the sake of (preserving) his religion and his honor."

Lecture No. 28

“And he who engages in doubtful things will also come to commit the forbidden, for he is like a shepherd grazing his flock near a reserved place, which is about to be there. Every ruler must have such a reserved place, and Allah’s reserved place is what He has forbidden to people. Verily, there is in the human body a piece of flesh which, being good, makes the whole body good, and being unfit, makes the whole body worthless, and, verily, the piece is the heart" (al-Bukhari 52, Muslim 1599).

Lecture No. 29

Conclusions from this hadith.

7th hadith. Religion is a manifestation of sincerity

Lecture No. 30

It is reported that Abu Ruqaiya Tamim bin Aus ad-Dari, may Allah be pleased with him, said: “The Prophet (peace and blessings of Allaah be upon him) once said: “Religion is a manifestation of sincerity.” We asked: “In relation to whom?” He said: “In relation to Allah and His Book...

Lecture No. 31

..and to His Messenger and to the Imams of Muslims..(first category).

Lecture No. 32

..and to the imams of Muslims..(second category) ..and to all Muslims in general""(Muslim, 55). Conclusions from this hadith

8th hadith. The Importance of Witnessing Monotheism, Prayer and Zakat

Lecture No. 33

From the words of Ibn 'Umar, may Allah be pleased with him, it was reported that the Messenger of Allah, may Allah bless him and grant him peace, said: “I have been ordered to fight people until they testify that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah, and they will perform prayer and pay zakat..

Lecture No. 34

If they do this, they will protect their lives and property from me, unless Islam grants me the right to them, and the bill will be presented to them by Allah” (al-Bukhari 25, Muslim 22).

Conclusions from this hadith.

9th Hadith. Keep it easy and don't make it difficult

Lecture No. 35

It is reported that Abu Hurayrah 'Abd ar-Rahman bin Sahr, may Allah be pleased with him, said: “I heard the Messenger, may Allah bless him and grant him peace, say: “Avoid what I have forbidden you, and do what you can from what I have commanded you... Questions related to this part of the hadith

Lecture No. 36

For, truly, those who lived before you were destroyed only by the fact that they asked many questions and did not agree with their prophets." (al-Bhuari 7288, Muslim 1337). Conclusions from this hadith

10th hadith. Only what is good and permitted can be accepted

Lecture No. 37

“Oh people! Verily, Allah is Good and He does not accept anything except what is good. And, verily, Allah commanded the believers the same as He commanded the messengers, and the Almighty said: „O messengers! Eat good things and do righteous deeds.” (Surah “The Believers”, verse 51). “The Almighty also said: “O you who believe! Eat of (the) good things that We have provided for you...” (Sura “The Cow”, verse 172).

Lecture No. 38

And then the Prophet (peace and blessings of Allaah be upon him) mentioned a man covered with dust with disheveled hair, who has been on the road for a long time and raises his hands to the sky (repeating): “O Lord, O Lord!” - but his food is forbidden , and his drink was forbidden, and his clothing was forbidden, and he was fed forbidden, so how can an answer be given to him? (Muslim 1015).

Lecture No. 39

Conclusions from this hadith.

11th hadith. Stick to certainty and avoid doubtful things

Lecture No. 40

It is reported that Abu Muhammad al-Hasan bin 'Ali bin Abu Talib, may Allah be pleased with them both, the grandson and favorite of the Messenger of Allah, may Allah bless him and grant him peace, said: “I remember that the Messenger of Allah, may Allah bless him and grant him peace, greetings said: “Leave what gives you doubts, (and turn) to what does not cause you doubts”"(at-Tirmidhi 2520, an-Nasai 5711, at-Tirmidhi said: “The hadith is good, authentic.” Sheikh al-Albani confirmed the authenticity of the hadith in “sahih al-jami’, 3377, 3378”).

12th hadith. Doing something that benefits you

Lecture No. 41

It is reported that Abu Hurayrah, may Allah be pleased with him, said: “The Messenger of Allah, may Allah bless him and grant him peace, said: “The sign of a person’s good practice of Islam is his renunciation of what does not concern him.”"(at-Tirmidhi 2318, Ibn Majah 3976. Sheikh al-Albani confirmed the authenticity of the hadith in "sahih al-Jami', 5911).

13th hadith. Brotherhood in Faith and Islam

Lecture No. 42

It is reported that the servant of the Messenger of Allah, may Allah bless him and grant him peace, Abu Hamza Anas bin Malik, may Allah be pleased with him, reported that the Prophet, may Allah bless him and grant him peace, said: “None of you will believe until he wishes for his brother what he wishes for himself.”(al-Bukhari 13, Muslim 45)

Lecture No. 43

Examples of how the salaf were guided by this hadith. Conclusions from this hadith.

14th hadith. The sanctity of a Muslim's life

Lecture No. 44

Ibn Mas'ud (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “It is not permissible (to shed) the blood of a Muslim who testifies that there is no deity worthy of worship except Allah, and that I am the Messenger of Allah, except for three (cases: when it comes to) a married person who has committed adultery, (when they take) life for life and (when) someone apostates from his religion and leaves the community" (al- Bukhari 6878, Muslim 1676)

Lecture No. 45

Conclusions from this hadith.

15th hadith. A kind word and respect for the rights of a guest and neighbor are among the manifestations of faith

Lecture No. 46

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Let him who believes in Allah and the Last Day speak good or remain silent, and let him who believes in Allah and the Last Day, show respect to his neighbor, and let the one who believes in Allah and the Last Day receive his guest well." (Al-Bukhari 6018, Muslim 47)

Adabas of hospitality. Conclusions from this hadith.

16th hadith. Don't be angry and you will be in Heaven

Lecture No. 47

It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that one man asked the Prophet, peace and blessings of Allah be upon him: “Give me advice.” He said: "Don't be angry" After this, he repeated several times (his request, but each time the prophet, peace and blessings of Allah be upon him), said: "Don't be angry"(al-Bukhari 6116)

How to control anger? Conclusions from this hadith.

17th hadith. Everything needs to be done well

Lecture No. 48

It is reported from the words of Abu Ya'l Shaddad bin Aus, may Allah be pleased with him, that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, Allah has ordered that everything be done well, and if you have to kill, then kill with goodness.” way, and when you make a sacrifice, also do it well, and let each of you sharpen his knife (properly) and let him relieve the animal from torment” (Muslim 1955)

Conclusions from this hadith. Conditions for cutting an animal.

18th hadith. God-fearing and good behavior

Lecture No. 49

It is narrated from Abu Dharr Jundub bin Junada and Abu 'Abd al-Rahman Mu'adh bin Jabal, may Allah be pleased with them both, that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Fear Allah wherever you are.” , after a bad deed, do a good one, which will erase the bad, and adhere to good morals in relations with people" (at-Tirmidhi 1987. Sheikh al-Albani confirmed the authenticity of the hadith in "sahih al-jami', 97")

Conclusions from this hadith.

19th hadith. Help, protection, assistance and support of Allah Almighty

Lecture No. 50

It is reported that Abul-'Abbas 'Abdullah bin 'Abbas, may Allah be pleased with them both, said: “Once when I was sitting on horseback behind the Prophet (peace and blessings of Allaah be upon him), he said: “O boy, I will teach you a few words: keep (the memory of) Allah and He will keep you, keep (the memory of) Allah and you will find Him before you. If (you want) to ask (for something), ask Allah, if (you want) to seek help, turn to Allah for it, ... "

Lecture No. 51

“... and know that if (everyone else) comes together to do something useful for you, they will benefit you only in what has been ordained for you by Allah, and if they come together to harm you, they will harm you only in what has been predetermined for you by Allah, for the pens have already been raised and the pages have dried."

In another version of this hadith (which is reported by Imam Ahmad), it is reported that the Prophet (peace and blessings of Allaah be upon him) said: “Keep (the memory of) Allah, and you will find Him before you, strive to know Allah in prosperity, and He will recognize you in trouble, know that what passed you by should not have befallen you, and what befell you should not have passed you by, and know that patience (leads) to victory, joy (replaces) sorrow, and relief (- to replace) difficulty"

Conclusions from this hadith.

20th hadith. Shyness comes from faith

Lecture No. 52

It is reported from the words of Abu Mas'ud 'Uqbah bin 'Amr al-Ansari al-Badri, may Allah be pleased with him, that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, it has come to people from the words of the first prophecy (the following ): if you do not feel shame, then do what you want" (al-Bukhari, 3483)

Conclusions from this hadith.

Relation to messages that are transmitted from previous communities.

21st Hadith. Integrity (Istiqama) and Faith (Iman)

Lecture No. 53

It is reported that Abu Amr (or Abu Amra) Sufyan bin Abdullah al-Saqafi, may Allah be pleased with him, said: “(Once) I asked: “O Messenger of Allah, tell me such words in Islam (so that after this) I I didn’t ask anyone else about him.” He said: “Say: “I believe in Allah,” and then be straightforward.”(Muslim, 38)

Conclusions from this hadith.

22nd hadith. The Path Leading to Paradise

Lecture No. 54

It is narrated from the words of Abu 'Abdullah Jabir bin 'Abdullah al-Ansari, may Allah be pleased with them both, that a man asked the Messenger of Allah (peace and blessings of Allaah be upon him), saying: “Tell me if I commit five obligatory prayers, and fasting during Ramadan and considering what is permitted as permissible and what is forbidden as forbidden, without adding anything to it, will I enter Paradise? "And he said: "Yes"(Muslim, 15)

Rules regarding entry into Heaven or Hell.

Conclusions from this hadith.

23rd hadith. Any good deed is sadaka

Lecture No. 55

It is reported from the words of Abu Malik al-Harith bin Asim al Ash'ari, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “Purification is half of faith, (the words) “Praise be to Allah” / Al-hamdu li-Llahi / will fill the Scales, ..."

Lecture No. 56

“... (the words) “Glory to Allah and praise to Allah” /Subhan-Llahi wal-hamdu li-Llyahi/ will fill (the space) between heaven and earth, prayer is light, alms (sadaqa/) is proof, patience is radiance, …”

Lecture No. 57

“... and the Kuran is an argument for you or against you. ..."

Beliefs of Ahlus-Sunnah wal-Jama'a regarding the Qur'an.

Important points in our worship.

Lecture No. 58

“... All people go out in the morning (about their business), and he who sells his soul either frees it or destroys it.”(Muslim, 223)

Conclusions from this hadith.

24th hadith. Prohibition of injustice

Lecture No. 59

It is reported from the words of Abu Zarra al-Ghifari, may Allah be pleased with him, that the Prophet (peace and blessings of Allah be upon him) reported that his Almighty and Great Lord said: “O My servants, verily, I forbade injustice to Myself and made it forbidden between you, so do not oppress each other! ..."

What is the hadith al-qudsiy?

Two types of injustice (zulma).

“O My servants, you are all lost, except those to whom I have shown the right path, so ask Me to guide you to the right path, and I will guide you! ..."

Lecture No. 60

“... O My servants, all of you will remain hungry, except those whom I feed, so ask Me to feed you, and I will feed you!
O My servants, all of you will remain naked, except those whom I clothe, so ask Me to clothe you, and I will clothe you!
O My servants, truly, you sin night and day, but I forgive all sins, so ask Me for Forgiveness, and I will forgive you!
O My servants, truly, you will never be able to harm Me or benefit Me!
O My servants, if the first and last of you, humans and jinn, were as pious as the heart of the most pious man among you, it would add nothing to what I possess!
O My servants, if the first and last of you, humans and jinn, were as wicked as the heart of the most wicked of you, this would in no way diminish what I own!
O My servants, if the first and last of you, people and jinn, stood in one place and asked Me (for something), and I gave everyone what he asked for, it would reduce what I have, so and how much a needle lowered into the sea reduces (the amount of its water)!
O My servants, verily, these are only your deeds, which I will count for you, and then I will repay you in full for them, and then let the one who finds good give praise to Allah, and whoever finds something else, let him not blame for anything. anyone but yourself!(Muslim, 2577).

Lecture No. 61

Conclusions from this hadith.

25th hadith. The breadth of the mercy of Allah Almighty

Lecture No. 62

It is reported from the words of Abu Dharra, may Allah be pleased with him, that (once) people from among the companions of the Messenger of Allah, peace and blessings of Allah be upon him, came to him and said to the prophet, peace and blessings of Allah be upon him: “O Messenger of Allah, the rich will receive all the rewards, because they pray like us and fast like us, but (besides this) they also give alms / sadaq / from the surplus of their wealth!”

(To this the Prophet (peace and blessings of Allaah be upon him) said: “Hasn’t Allah prepared for you what you can distribute as sadaqah? Indeed, for you, every glorification, and every exaltation, and every praise, and every utterance of the words “There is no god worthy of worship except Allah,” and inciting something to be approved, and refraining from something disapproving, and even committing sexual intercourse is sadaqah for each of you. "

(People) asked: “O Messenger of Allah, is it possible that if any of us satisfies his desire, he will receive a reward?!”

(To this the Prophet (peace and blessings of Allaah be upon him) said:

“Tell me, if one of you) satisfied his desire in a forbidden way, would he be punished? But in the same way, if he satisfies him in a permitted manner, he will receive a reward.” (Muslim, 1006).

Lecture No. 63

Conclusions from this hadith.

26th hadith. Reconciling people among themselves and showing justice towards them

Lecture No. 64

It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “Every joint of the (joints present in the bodies of) people should give sadaqa every day on which the sun rises: manifestation justice (when) between two (people there is a dispute) there is sadaqah, and your assistance to a person whom you put on his mount or to whom you give his luggage is sadaqah, and a kind word of sadaqah, and for every step that What you do on the way to prayer (is written down for you) is sadaqah, and your removal from the path of that which causes harm (to people) is sadaqah.” (Al-Bukhari 2989, Muslim 1009).

27th hadith. Piety and Sinfulness

Lecture No. 65

It is reported from the words of an-Nawaas bin Sam'an, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said: “Piety is good behavior, and sin is what stirs in your soul, but you do not want so that people know about it" (Muslim 2553)

Conclusions from this version.

Lecture No. 66

It is reported that Wabisa bin Ma'bad, may Allah be pleased with him, said: “(One day) I came to the Messenger of Allah, may Allah bless him and grant him peace: He asked (me): “Have you come to ask about piety?” I said, "Yes." He said: “Ask (about this) your heart (for) piety is that in which the soul and heart feel confident, and sinful is that (continues) to stir in the soul and waver in the chest, even if people (more than once) they will tell you (that you did the right thing)” (Ahmad 4/227 and al-Darimi 2/246).

Conclusions from this version.

28th hadith. Steadfastly follow the Sunnah and avoid innovations

Lecture No. 67

It is reported that Abu Najih al-'Irbad bin Sariya, may Allah be pleased with him, said: “(Once) the Messenger of Allah (peace and blessings of Allah be upon him) addressed us with an admonition that made our hearts feel fear and tears flowed from our eyes...

What is "mau'iza" (exhortation)?
Adabs "mau'iza"

... and we said: “O Messenger of Allah, this looks like an exhortation to someone who is saying goodbye, so give us guidance!”

He said: “Here is my instruction to you: fear the Almighty and Great Allah and listen and obey, even if you are commanded by a slave...”

What is an oath, to whom is it given and how?
Conditions of listening and obeying the ruler.
When should you obey the ruler?

Lecture No. 68

“...even if you are commanded by a slave...”

Coming to power on the basis of free choice.
Coming to power by taking power by force.
Types of legal government.
Should you obey an unjust ruler?
Conditions for leaving against the ruler.

Lecture No. 69

“...Verily, whoever of you lives (long enough) will see much strife, and therefore you should adhere to my Sunnah and the Sunnah of the righteous caliphs, guided by the right path, take hold of it. And beware of innovations in affairs, for every innovation is a delusion” (Abu Dawud, 4607 and at-Tirmidhi, 266. Sheikh al-Albani confirmed the authenticity of the hadith in “sahih al-jami”, 2549).

What is “maslyakha mursala” and how does it differ from innovation?
Asar Umara (may Allah be pleased with him) about tarawiha.

Lecture No. 70

— Establishment of “mau’iza” in Shari’ah, adab “mau’iza” and its quality
— The influence of a sermon on the heart
— Reflection before the eyes of the influence of the sermon on the heart
— The sermon of a forgiver has a special effect
— The desirability of asking for covenant/instruction from those who have knowledge for a reason
— The most important/important covenant of fear of God
- Obligation to listen and obey Muslim rulers
— Obligation to listen and obey the sinner ruler
— Legality of slave rule
— Mandatory obedience to those authorized by the ruler
— Travel Leader
- One of the signs of the prophet given to him by Allah
- The obligation to adhere to the Sunnah in general, and even more so when disagreement arises
— Mandatory requirement of knowledge and study of the Sunnah
— The need to follow the Sunnah of the righteous caliphs
— The mistake of those who reject the Sunnah of the Rightly Guided Caliphs
— When groups, parties and movements arise, you cannot join them
— Words of Sheikh Uthaymeen (may Allah have mercy on him) about the Salafiya group (party)
— Following the Sunnah must be entirely, complete
— Warning against innovation
- Reply to those who cite a hadith about a good sunnah

Lecture No. 71

Conclusions from this hadith (part 2)
— All innovations are delusion and pure evil
— On dividing innovation into five parts
— Analysis of some doubts of the lost
— Difference between means and ends
— Innovations come in different forms
— The difference between an action and the one who performs the action
— Example of Hafiz ibn Hajar and Imam al-Nawawi

29th hadith. The Gates of Good and the Paths of Right Guidance

Lecture No. 72

It is reported that Mu'az bin Jabal (may Allah be pleased with him) said: “(Once) I said: “O Messenger of Allah, what deed will allow me to enter Paradise and remove me from the Fire?”

A reminder to those who require knowledge.

(The Prophet (peace and blessings of Allaah be upon him) said:
“You asked about a great (deed), but, verily, it will be easy for the one for whom Allah Almighty makes it easy: worship Allah and no one else along with Him, perform prayers, pay zakat, fast during Ramadan and perform the Hajj to the House.” .

Lecture No. 73

Then he said:

“Should I point you to the gate of good? (This is) fasting (which is) a shield, and sadaqah, which extinguishes sins just as water extinguishes fire, and a person’s prayer in the dead of night,” - after which I read (verse): “...those who move their sides away from their beds, calling on their Lord with fear and hope, and spend from what We have provided them with. And (not a single) person knows what joy is hidden for them as a reward for what they did.” Surah “Bow,” verses 16-17.

Then he said:
“Should I tell you about the head of this matter, its pillar and its pinnacle?”

I said: "Yes, O Messenger of Allah".

He said: “The head of this matter is Islam, its pillar is prayer, and its pinnacle is jihad.”.

Then he said: “Should I tell you the main part of all this?”.

I said: "Yes, O Messenger of Allah".

Then he took hold of his tongue and said: "Keep it with you".

I said: “O Prophet of Allah, will we really be held accountable for what we say?”

He said: “May your mother lose you! Will they throw people's faces(or:… noses) into the fire for anything other than slanderous speeches?!”"(At-Tirmidhi, 2616. Sheikh al-Albani confirmed the authenticity of the hadith in Sahih at-Tirmidhi, 2616).

Lecture No. 74

Conclusions from this hadith (part 1):
- The desire of the Companions (may Allah be pleased with them) for knowledge
— The lofty thoughts of the Companions (may Allah be pleased with them)
— Virtues of Mu'az in Jabal (may Allah be pleased with him)
— Proof of the existence of Heaven and Hell
- A person’s actions lead him either to Heaven or Hell
- Combining this hadith with the hadith: “No one will enter Paradise because of his deeds” (Muslim)
— The importance of Mu'az's question
- It is difficult to get to Paradise, except for those for whom Allah makes it easier
- Ask Allah to make it easier to observe religion
— Mention of the five pillars of Islam
— The importance of tawhid
— The generosity of the Prophet (peace and blessings of Allah be upon him) in teaching
— Fasting is a shield
— Do sins break fasting?
— Sadaqah (charity) extinguishes sin
— About the shadow on the Day of Judgment
— Sin is burning
— Teaching methods of the prophet (peace and blessings of Allah be upon him)

Lecture No. 75

Conclusions from this hadith (part 2)
— Encouragement to perform additional night prayers and they also extinguish sins
- Providing evidence for your words
- Isti'aza (request for protection) when making an argument
— The dignity of those who pray at night
— About those who do not sleep at night
— The caller must feel fear and hope
—What should be more fear or hope?
- The virtue of spending wealth in the path of Allah
— The head of everything is Islam
— Namaz is the pillar of religion
— Jihad is the top of the hump
— The core of it all is holding your tongue
— The danger of language
— Training/calling is carried out not only by words, but also by actions
- If something was unclear, then the companions (may Allah be pleased with them) did not leave it without asking/unanswered
- If they didn’t ask and it’s not said in the Qur’an and Sunnah, then there is no need to ask about it
- The inhabitants of Hell will fall into Fire on their faces
— A warning against loosening your tongue
— Utmost honesty/caution is observed when transmitting hadith

30th hadith. Boundaries of Allah Almighty and His prohibitions

Lecture No. 76

It is reported from the words of Abu Sa'laba al-Khushanni Jursum bin Nashir, may Allah be pleased with him, that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, Allah Almighty has entrusted (people with) religious duties, so do not neglect by them..."

What is the difference between fard and wajib?

“...and he set boundaries, so don’t cross them, and he forbade (certain) things, so don’t break (these prohibitions), ..."

Lecture No. 77

“... and kept silent about (some) things out of His mercy towards you, and not out of forgetfulness, so don’t seek them out!”(Ad-Daraqutni 4/184 in his “Sunan” and others. Sheikh al-Albani called the hadith weak in “da’if al-jami”, 1597).

Conclusions from this hadith:

- The order in religion belongs only to Allah Almighty
— In Islam, hukms are divided into groups
- Careful attitude towards fulfilling the orders of Allah
- Allah has set boundaries in religion
— Prohibition of violating the boundaries of Allah
— Prohibition of trespassing in the application of punishment
— Silence
- You cannot encroach and trample on the prohibitions of Allah
- If Allah has kept silent about something, then it is permissible.
- Is it possible to cite this hadith as an argument for committing innovation?
— Body hair
- You should not search for things that Allah has kept silent about (for example, meat)
— Affirmation of Allah’s mercy in His Shari’ah
- Denial of forgetfulness from Allah
- Eloquence of the Prophet (peace and blessings of Allah be upon him)

31st Hadith. The true essence of renunciation of the world and the fruits of this renunciation

Lecture No. 78

It is reported that Abu-l-'Abbas Sahl bin Sa'd al-Sa'idi (may Allah be pleased with him) said: “ (Once) a man came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allah, show me a deed for which Allah will love me and people will love me if I do it.”. (In response to this, the Prophet (peace and blessings of Allaah be upon him) said: “Renounce this world and Allah will love you; renounce what people have and people will love you.”"(Ibn Majah, 4102. Sheikh al-Albani confirmed the authenticity of the hadith in Sahih al-Jami", 922).

What is "Zuhd"?

Lecture No. 79

What is "Zuhd"?

Conclusions from this hadith:

— The sublimity of the thoughts of the companions
— Affirmation of the attribute of love with Allah
— Desiring people’s love is not a sin
— Dignity of Zuhd
- Zuhd is higher than uara' (piety)
-Zuhd is the cause of Allah's love
- An incentive to abstain from what people own

32nd hadith. Denial of harm in Islam

Lecture No. 80

It is reported from the words of Abu Sa'id Sa'd bin Sinan al-Khudri, may Allah be pleased with him, that the Messenger of Allah, peace and blessings of Allah be upon him, said: "No harm and no harm done"(Ibn Majah, 2341 and ad-Daraqutni 4/228 and others in the form of a musnad hadith. Malik brought him to al-Mu'atta in the form of a mursal hadith from Amr ibn Yahya from his father from the Prophet (peace and blessings be upon him Allah), without mentioning Abu Sa'id. This hadith has ways of transmission that strengthen each other).

An excursion into the science of hadith and the Arabic language.
Difference between "darar" and "dyraar".
Examples with divorce.
Examples with inheritance.

33rd hadith. Fundamentals of Judgment in Islam

Lecture No. 81

It is reported from the words of Ibn 'Abbas, may Allah be pleased with both of them, that the Messenger of Allah, peace and blessings of Allah be upon him, said: “If people are given (what they require only) on the basis of their claims, then some will certainly encroach on property and the lives of others, (and therefore) the one who claims should present evidence, and the one who denies should take an oath." The hadith is good, cited by al-Bayhaqi (10/252) and others in this form, and some of them are in two “Sahihs”.

34th hadith. Eliminating what is blameworthy is an Islamic duty

Lecture No. 82

It is narrated from the words of Abu Sa'id al-Khudri, may Allah be pleased with him, that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Let whoever of you sees something that is blameworthy, change it with his own hand, if he cannot (do) this (let him change it) with his tongue, and if he cannot (even this), then with his heart, and this will be the weakest (manifestation) of faith.” (Muslim 49).

What is munkar (blameable)?
The difference between the order of the approved and the prohibition of the condemned and between the instruction
When does it need to be corrected?
Who can correct what is blamed with his hand?
Conditions for ordering what is approved and prohibiting what is blameworthy.
The united and separated condemned.
Disagreement regarding munkar, what to do?
Explanation of the rule “No blame in matters of disagreement”
Explanation of the rule “There is no blame in matters of ijtihad”

Lecture No. 83

Consideration of benefits and harms.
Correction with the heart.
Correction of what is blamed and bad behavior towards rulers.
Incorrect correction of what is blamed in relation to rulers.

Lecture No. 84

Conclusions from this hadith:

- Correcting what is blamed is everyone’s responsibility.
— You cannot correct a munkar if you are not 100% sure that it is a munkar
- A munkar is corrected if it is considered a munkar by all scholars or about which there is slight disagreement
— Taking into account benefits and harms
— The hand is the main instrument with which an action is performed
- This religion is easy
- If a person cannot correct munkar with his hand and tongue, then he must do it with his heart
- The heart has actions
- Iman is action and intention
- The words of Sheikh Usaymeen about: “Do actions relate to the perfection of Iman or to the reality of Iman?”
— “Let him fix it with his hand” does it apply to every person or not?

35th hadith. Brotherhood in Islam and Muslim rights

Lecture No. 85

It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “Do not envy each other, do not inflate the price, abandon mutual hatred, do not turn your backs on each other...”

Lecture No. 86

“... do not interrupt each other’s trade and be brothers, O servants of Allah, for a Muslim is a brother to a Muslim, (and therefore) none of the Muslims should oppress another, nor deceive him, nor treat him with contempt, nor leave him without help, and fear of God (is hidden) here! and (the Messenger of Allah, may Allah bless him and grant him peace,) pointed (with his hand) to his chest three times (after which he said): “There will be enough harm to the person who despises his brother in Islam, and for every Muslim the life, property and honor of another Muslim should be inviolable!”(Muslim, 2564).

Lecture No. 87

Conclusions from this hadith:

- The prohibition of envy
— Prohibition of price gouging
— Prohibition of mutual hatred
- Prohibition of turning away from each other
— Prohibition of selling on top of selling a brother
— Obligation of religious brotherhood
— Prohibition of any form of injustice
- Obligation to support a Muslim
— Obligation of truthfulness
— Prohibition of disdainful attitude towards a Muslim
- Fear of God in the heart
— Learning by doing
— A refutation to those who justify themselves by saying that their heart is pure
- The obligation to respect a Muslim and consider his property, life and honor inviolable

36th hadith. About what is good

Lecture No. 88

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said:
“Whoever relieves a believer from one of the sorrows of this world, Allah will relieve him from one of the sorrows of the Day of Resurrection.

Whoever alleviates the situation of an insolvent debtor, Allah will alleviate his own situation both in this world and in the next.

And whoever covers a Muslim, Allah will cover him both in this world and in the next.

And Allah will provide assistance to (His) slave as long as the slave himself provides it to his brother.

For those who embark on any path in search of knowledge, Allah will make the path to Paradise easier for them.

And when people gather in one of the houses of Allah, where they read and study the Book of Allah together, calmness certainly descends on them, and mercy covers them, and angels surround them and Allah remembers them among those who are before Him, the same they will delay his affairs, his origin will not help him move faster” (Muslim 2699).

Conclusions from this hadith (beginning):

— Encouragement to remove sadness from believers
- Retribution is like an act
— Belief in Judgment Day
- There will be a lot of sadness on the Day of Judgment
- An incentive to make things easier for someone who has a difficult financial situation
- Two rewards for relief
- Encouragement to cover up Muslims

Lecture No. 89

Conclusions from this hadith (continued):

- Encouragement to help brothers
- Allah knows everything about His creations
- An indication of the perfection of Allah's justice
— Encouragement to follow the paths of knowledge
— The importance of the knowledge requirement and its conditions
— The importance of sincere intention
— “To one who has entered some path in search of knowledge”
— It is necessary to hasten in acquiring knowledge (admonition to the young)
- Everything is in the hands of Allah
- Encouragement to gather to study the Book of Allah
- Attributing mosques to Allah to indicate their honor (a rule regarding attributing something to Allah)
- The mercy of Allah covers those who have gathered to study the book of Allah together
- Indication of the importance of the place where the book of Allah is studied
— Faith in angels
- Allah's knowledge of the deeds of slaves
- Allah rewards a slave according to his deeds
- Origin will not help a person if it delays him from righteous deeds.
— A person should not delude himself with his origins

37th hadith. Justice, mercy and omnipotence of Allah Almighty

Lecture No. 90

Ibn 'Abbas, may Allah be pleased with them both, reported that the Messenger of Allah, may Allah bless him and grant him peace, narrated the words of his Blessed and Exalted Lord, said: “Verily, Allah wrote down good and bad deeds, after which he explained it: “ For those who decide to do a good deed, but do not complete it, Allah will record for Himself (the accomplishment of) an entire good deed; if (a person) decides (to do a good deed) and does it, Allah will write down for him (the accomplishment of) from ten to seven hundred and many more such good deeds; ...

Lecture No. 91

... For someone who decides to do a bad deed, but does not do it, Allah will write down (for him) a whole good deed, and if he decides (to do a bad deed) and does it, Allah will write down (for him) one bad deed.” "(Al-Bukhari, 6491 and Muslim, 131).

Conclusions from this hadith:

— Transmission by the Prophet (peace and blessings of Allaah be upon him) from his Lord
— Confirmation of records of good deeds and evil deeds
—Does a sinner have an excuse?
- Allah has actions
- Allah's care for His creations
— The explanation after the mention generally refers to eloquence
- The generosity, generosity and kindness of Allah
— Increased rewards for good deeds
- What does this depend on?
- Whoever decides to do a bad deed, but does not do it, Allah will record for Himself (the accomplishment of) a whole good deed.

38th hadith. Means of approaching Allah Almighty and gaining His love

Lecture No. 92

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “ Verily, Allah Almighty said: “I will declare war on the one who is at enmity with the one who is close to Me! The most beloved of all that My servant (does) in an effort to get closer to Me is for Me that which I have charged him with as a duty, and My servant will try to get closer to Me, doing more than expected (nahuafil/) until I love him, when I love him, I will become his hearing with which he will hear, and his sight with which he will see, and his hand with which he will grasp, and his foot with which he will walk...

Lecture No. 93

... and if he asks Me (for something), I will definitely grant him (it), and if he turns to Me for protection, I will definitely protect him” (Al-Bukhari, 6502).

In addition, in another version of this hadith, al-Bukhari also cites the following words of the Almighty: “... and nothing that I do makes Me hesitate as much as (the need to take) the soul of a believer who does not want death, for I do not want to cause he is evil."

Conclusions from this hadith:

- He who is at enmity with the saints of Allah commits a great sin
- Affirmation that Allah has saints
- Allah can fight with any of his slaves
— Confirmation of the attribute of love from Allah
- Righteous deeds bring you closer to Allah
- Allah's orders are obligatory and optional.
- Actions are not the same
- Encouragement to perform obligatory forms of worship and to perform as many additional forms of worship as possible
- If Allah loves a slave, then Allah begins to direct his eyes, ears, hand and feet to what He is pleased with and benefit from it
- If Allah loves a slave, then Allah answers his prayer
— Confirmation of Karamatul-Auliya (miracles of saints)

39th hadith. Resolving Difficulties in Islam

Lecture No. 94

It is reported from the words of Ibn 'Abbas, may Allah be pleased with both of them, that the Prophet (peace and blessings of Allah be upon him) said: “Verily, Allah will forgive (the members of) my community for my sake (what they do) by mistake and forgetfulness ( , and also) what they (will be) forced to do” (Ibn Majah, 2045 and al-Bayhaqi, 7).

Conclusions from this hadith:
- An indication of the vast mercy of Allah Almighty
- If a person committed a sin by mistake, forgetfulness or coercion, then he has no responsibility unless a person’s right is violated
— The difference between violating the rights of Allah and human rights in the context of this hadith
— Examples (part 1)

Lecture No. 95

— Examples (part 2)
— The difference between doing what is forbidden and leaving what is ordered in the context of this hadith

40th hadith. Using this world to conquer the eternal world

Lecture No. 96

It is reported that 'Abdullah bin 'Umar, may Allah be pleased with them both, said: “ (One day) the Messenger of Allah (peace and blessings of Allah be upon him) took me by the shoulders and said: “Be in this world (as) as if you were a stranger or a traveler”»

(The narrator of this hadith said that) Ibn 'Umar, may Allah be pleased with them both, often said: “ If you live until the evening, then do not wait (that you will live) until the morning, and if you live until the morning, then do not wait (that you will live) until the evening, and take from your health (what is useful) for your illness, and for your life - (what is useful) for your death"(Al-Bukhari 6416).

Conclusions from this hadith:
- Encouragement to asceticism in this world (zuhd)
— A wonderful teacher (peace and blessings of Allah be upon him)
— Performing additional actions to sharpen attention
— A wise man should, while he is healthy and alive, do righteous deeds
— Paying attention to youth
- The virtues of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father)

41st hadith. Compliance with the Sharia of Allah Almighty is the pillar of faith

Lectures No. 97-98

It is reported from the words of Abu Muhammad 'Abdullah bin 'Amr bin al-'As, may Allah be pleased with them both, that the Messenger of Allah, may Allah bless him and grant him peace, said: “None of you will believe until his inclination follows what I came with.”(Reliable hadith, transmitted by us in the book “Al-Hujjah” with an authentic isnad).

Aqida alus-sunnah wal-jama'a in the matter of iman
Difference between Islam and Iman

Conclusions from this hadith:
- A warning against making your mind, habits or customs a guide for yourself instead of the guidance of the Prophet (peace and blessings of Allaah be upon him)
- A person must first study the argument (what is said in the Quran and Sunnah), and only then make some kind of judgment, and not vice versa, first have some kind of judgment, and then look for a suitable argument for it
- Inclination can be either praiseworthy or blameworthy
- It is obligatory to make the Shari’ah of Allah the judge in everything
- Iman increases and decreases

42nd Hadith. The breadth of forgiveness of Almighty and Great Allah

Lectures No. 99

It is reported that Anas, may Allah be pleased with him, said: “ I heard the Messenger of Allah (peace and blessings of Allaah be upon him) say: “Allah the Almighty said: “O son of Adam, verily, I will forgive you, regardless of what (sins) you (have committed), until you stop calling on Me and relying on Me!

O son of Adam, if you commit so many sins that they reach the clouds of heaven, and then ask Me for forgiveness, then I will forgive you!

O son of Adam, truly, if you come to Me with (so many) sins (that they will fill) almost the entire earth, but you meet Me without worshiping anything else along with Me, I will certainly grant you forgiveness, which ( will cover all these sins" (At-Tirmidhi 3540).

Lectures No. 100

Conclusions from this hadith:
— Honorable position of the human race
- About who is included in the words "O son of Adam"
- The reason for receiving forgiveness is to cry out to Allah with prayer and hope.
— Hope must be present when invoking a prayer (Difference between du’a and dhikr)
— Affirmed and denied attributes of Allah
— There are no sins that Allah does not forgive if a person repents during his lifetime (Conditions of repentance)
- If a person has committed a lot of sins, and then meets Allah without assigning partners to Him, then Allah will give him forgiveness
— The superiority of tawhid
— Confirmation of meeting with Allah

We ask Allah to make the Quran, Sunnah and Tawheed an argument for us, and not against us! We ask Allah to guide and instruct us to the most correct, straight path and strengthen us on the straight path! O Allah, teach us useful knowledge, and allow us to end our lives righteously, and forgive us and all Muslims, truly, You are the Generous, the Magnanimous!

You may also like...