Category Archives: Explanation of 40 Ahadith

Beneficial Lessons Derived from An-Nawwawee’s Forty Hadeeth By Ash-Shaykh Abdur Rahman ibn Nasr Al-Barrak (may Allah preserve him)

Hadeeth #13

عَنْ أَنَسٍ عَنِ النَّبِىِّ – صلى الله عليه وسلم – قَالَ « لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

Anas narrated: The Prophet (peace and blessings be upon him) said,” None of you truly believes until he loves for his brother, the same thing he loves for himself.” [ Bukhari 13 and Muslim 45]

Lessons learned:

  1. Giving counsel and advice is an obligation for the Muslim
  2. Included in giving advice is wanting good for the Muslim and disliking evil for  him: The same way a person likes good for himself and hates evil for himself
  3. Giving advice and counsel is a part of faith
  4. Muslim brotherhood is stronger than a brother of kin. Therefore the brotherhood of Islam is more deserving [ of advice]
  5. There are different levels of faith. The denying of faith in this hadeeth relates to complete faith. Faith isn’t denied unless an obligation is abandoned, and not a recommended act.
  6. The Muslim brotherhood in this hadeeth refers to the believing men and women. Allah says, “ The believers, men and women are Auliya ( helpers, supporters, friends, protectors) of one another.” [ At-Taubah 71]
  7. Everything that contradicts love is included: speech, actions, deceit, backbiting, jealousy, and transgressions towards a Muslim’s body, wealth, and honor. Along with this profit  gained from trade shouldn’t be prevented by lying, fraud or cheating.

Translated by Abu Aaliyah ibn Dwight Lamont Battle Sr.


Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.9)

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.9)

عَن أبي هُريرةَ عَبدِ الرَّحمنِ بنِ صَخْرٍ -رَضِي اللهُ عَنْهُ- قالَ: سَمِعْتُ رَسُولَ اللهِ – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – يقولُ: « مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ واخْتِلاَفُهُمْ عَلَى أَنْبِيَائِهِمْ ».

رواه البخاريُّ ومسلِمٌ.

On the authority of Abu Hurairah ‘Abd-ur-Rahmaan ibn Sakhr (radiAllaahu ‘anhu) who said: I heard the Messenger of Allaah (sallAllaahu alayi wa sallam) say:

“What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you”.

(Related by al-Bukhari and Muslim)


  • The obligation of obeying the Prophet Sallallahu alayhi was sallam in his orders and prohibitions
  • The obligation of staying away from Haram completely and that it does not depend on one’s ability (one must stay away from it). Only that much is exempted from being haram which is enough to fulfil a necessity or unless someone is forced as for one being obligated is ability and ability is a condition in every compulsory act
  • The obligation of doing that which has been ordered and that being conditional upon ability
  • That when one cannot do the whole act which has been ordered the they must do however much they possibly can
  • That a person has ability and power to do or leave an act as opposed to the creed of the misguided Jabariyyah sect
  • Leaving those things which lead to haram as this is from the ways of staying away from haram
  • The prohibition of asking too many questions because this show pig-headedness, hardship and not submitting to the order (of Allah and his Messenger)
  • The prohibition of differing with the Prophet Sallallahu alayhi was sallam by arguing with him or disobeying him
  • Dispraise of the previous nations due to their excessive questioning and differing with their prophets
  • That was the cause of their (past nations) destruction for indeed disbelief and sins are destruction
  • That asking too many questions and difference will take place within this Ummah due to the statement of the Prophet “that you will follow the path of those before you”
  • That Hajj (Pilgrimage) is compulsory and that is known from the Quran, Sunnah and the consensus (of the Scholars of Islam)
  • That a general order does not require one to do it again and again
  • That if the Messenger ordered Hajj every year it would have become obligatory to perform it every year
  • Hajj every year is not possible for most people
  • That asking about an obligation or asking about a thing wheiter it is haram at the point of the Quran being revealed is sometimes the cause for making that thing obligatory or haram as it is mentioned in a hadith “indeed the most biggest crime for a Muslim is that they ask about a thing which is not haram bit is made haram due to their questioning
  • That the original state of a person is that they are free until they are ordered or told to abstain

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.8)

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.8)

عن ابنِ عُمَرَ -رَضِي اللهُ عَنْهُما- أنَّ رسولَ اللهِ – صَلَّى الله عَلَيْهِ وَسَلَّمَ – قالَ: « أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَيُقِيمُوا الصَّلاَةَ، وَيُؤْتُوا الزَّكَاةَ، فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّ الإِسْلامِ، وَحِسَابُهُمْ عَلَى اللهِ تَعَالَى ».

رواه البُخاريُّ ومسلِمٌ

On the authority of the son of ‘Umar (Radiallahu anhumaa) that the Messenger of Allah (Sallallahu alayhi was sallam) said:

I have been ordered to fight against the people until they testify that there is none worthy of Worship except Allah and that Muhammad is the Messenger of Allah, and until they establish the Salah and pay the Zakah. And if they do that then they will have gained protection from me for their lives and property, unless [they commit acts that are punishable] in Islam, and their Reckoning will be with Allah.

(Related by Bukhari and Muslim)


  • This hadith is an evidence for waging Jihad to bring the disbelievers to Islam
  • This hadith is proof that Mohammed Sallallahu alayhi was sallam is Allah’s slave and messenger
  • That Mohammed Sallallahu alayhi was sallam is the conveyer of Allah, His orders, His prohibitions and His religion
  • This hadith shows the obligation of Jihad
  • That jihad is not just defensive rather it is offensive also
  • The first goal of Jihad is that they (the disbelievers) enter into Islam and the second is that they submit to the Islamic state by paying the Jizyah (a type of Tax). Jizyah is taken from all disbelievers or it has been said just  the fire worshippers and the people of the book, but the most correct opinion – and Allah knows best – is the first opinion due to the hadith of the Buraidah in Sahih Muslim where it says, “when you meet your enemies from the Mushrikeen then call them to Islam, if they reject then ask them to pay the Jizyah then if they reject than ask for Allah’s help and fight them”
  • We see that fighting against the kuffar should not stop at all until they say the Shahadah and hold on to establishing the Salah (Prayer) and Zakah (Alms). But whoever shows Islam on the outside by any form whatsoever it is obligatory to stop fighting him then his condition can be judged afterwards due to the state of the Prophet until they say the Shahadah and due to the Prophet Sallallahu alayhi was sallam said to Usamah “did you kill him even after he said the Shahadah?”
  • That the main base of Islam is the Shahadah then Salah then Zakah. These three principles are mentioned together.
  • The most important obligations in Deen after the Shahadatayn is Salah and Zakah
  • The importance of Zakah as it is mentioned with Salah in the texts of the Qur’an and the Sunnah
  • That a kafir’s blood and wealth is safe when he has these 3 things (Shahadah, establishes Salah and giving Zakah)
  • The permissibility of war booty for the Prophet and his nation
  •  That a Muslim’s blood and wealth are protected, thus his blood and wealth are haram except that they do in Islam that which makes their blood lawful
  • That the rulings of the Dunya are taken upon their apparent and we leave the insides to be judged by Allah
  • That Allah knows the secrets of the servants
  • That Allah is the one who judges the servants and recompense the for their deeds
  • Allah has made compulsory for Himself to resurrect the servants and judge him and recompense them, as the hadith says “and their judgment is upon Allah”


Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.7)

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.7)

عن أبي رُقَيَّةَ تَميمِ بنِ أوْسٍ الدَّاريِّ -رَضِي اللهُ عَنْهُ- أنَّ النَّبيَّ  -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – قالَ: « الدِّينُ النَّصِيحَةُ “. قُلْنَا: لِمَنْ يا رسول الله؟ قالَ: ” للهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلأِئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ ».

رواهُ مسلمٌ.

On the authority of Abu Ruqayya Tameem ibn Aus ad-Daaree (radi Allaahu anhu) that the Prophet (sallAllaahu alayhi wa sallam) said:

‘The Deen (religion) is Naseehah (advice/sincerity)’. We said ‘To whom?’ He said ‘To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.’

[Related by Muslim]


  • This hadith is a comprehensive principle from the principle of hadith and from the concise speech which the Prophet Sallallahu alayhi was sallam was given
  • That the whole religion is sincere advice and that advice is the Deen
  • That the reality of advice is upholding that which Allah has made obligatory and that which Allah has made a part of the religion that which is connected with advice as is mentioned in the hadith
  • Advising (others) to Allah – means advising (mankind) to have faith in Him and in His oneness in his Lordship, His Worship and His Name and Attributes and worshipping Him alone
  • Advice for the Quran – means having faith in it and honouring it and staying within its boundaries
  •  Advice for the Messenger Sallallahu alayhi was sallam – means having faith in him and loving him and following him
  • Advice for the leaders of the Muslim – means hearing and obeying them and recognising their status and going back to the matters of the Deen
  • Advice for the general masses of Muslims – means wanting good for them and teaching the ignorant amongst them and guiding the misguided amongst them and being good to them and not harming them
  • Starting from the most important and working down
  • The rights of the Qur’an, rights of the Messenger and rights of the servants of Allah even though they are part of the rights of Allah, so from the advice for Allah is belief in his book, his messenger, his obedience in the obedience of the messenger and in fulfilling the rights of the servants of Allah
  • That the Deen is worship as well as dealings with others
  • Placing everybody in their right place according to status
  • Repeating speech to emphasise the importance or to understand as it is narrated in the Musnad of Imam Ahmed “The Deen is advice” the prophet  Sallallahu alayhi was sallam said this 3 times

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.6)

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.6)

On the authority of Aboo `Abdillaah an-Nu`maan the son of Basheer (radiAllaahu ‘anhumaa), who said: I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say:

That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allaah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart.

Related by al-Bukhari and Muslim


  • This hadith is a principle of the Deen in matters of Halal (Permissible) and Haram (Prohibited)
  • This hadith divides things in terms of halal and haram into three categories:

1)    Clearly Halal

2)    Clearly Haram

3)    Those things which are doubtful and this division includes: food, drink, clothes, marriage, worship and transactions. As for haram, some things are haram for purely Allah’s sake like the meat of the dead animals, blood, swine and some things are haram for the sake of the servant like robbery and theft.

  •  As for halal some things are halal as the texts clearly state that they are halal like cattle, seafood and some things are halal as  the texts have stayed silent about them for example the different types of birds which do not have claws. As for those doubtful things they are those things which the texts sometimes indicate to be halal and sometimes the opposite, so it is difficult to place a ruling on it for most people but the ruling becomes clear for the people of knowledge, either halal or either haram.
  • So whatever becomes clear to the scholar that it is halal then this doubtful thing is now halal and if it becomes clear it is haram then it is considered as haram. Like this sometimes a certain scholar may see one thing to be halal but according to another scholar due to his research he may consider that something to be haram. The reason for this is their Ijtihad, so whoever is correct he has two rewards and whoever is mistaken he has one reward and his mistake is forgiven and upon the layman is to follow the most knowledgeable of the two and the most trustworthy according to what he believes but without following his desires or without extremism
  • That some things which are halal are clear to everybody, the layman, the scholar and some things are clearly haram to the layman and the people of knowledge. The example of the first is food and drink which the land bring forth and the example of the second is fornication and drinking alcohol
  • This hadith shows us the virtue of the knowledge which differentiates between truth and falsehood and between Halal and Haram
  • Guidance towards leaving doubtful things, those things one becomes unsure (about) if they are halal or haram
  • That in staying away from doubtful matters one protects their Deen and honour by not later on falling into haram
  • (We learn) that doing doubtful things ultimately leads to haram
  • That from the ways of explaining is giving examples and explaining intellectual matters with realistic examples
  • That the one who caused damage to someone else’s property with their livestock will be held responsible for this damage
  • That going close to someone else’s land for grazing or private land can lead to going into there
  • That from the practices of a king is that they have land which one cannot enter for a good reason or not
  • That the king of all kings (May He be Glorified) has a land that no one is allowed to enter and that is those things which he has made haram like shamelessness in all its forms
  • The obligation of staying away from those things Allah has made haram
  • The obligation of staying away from those things which lead to haram
  • That the goodness of evilness of a person depends on their heart and the whole body follows the heart in doing good or evil actionsThat the goodness of ones inside necessitates the goodness of ones outward appearance and that one’s outward appearance if evil means the evil ness of ones inside and sometime the outside is made to look good even though the inside is evil as is the case of the hypocrites and show offs

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.5)

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.5)

On the authority of the Mother of the Faithful, Umm `Abdillaah `Aaishah (Radiallahu ‘anhaa), who said: The Messenger of Allah (Sallallahu alayhi wa sallam) said:

“He who innovates something in this matter of ours [i.e. Islaam] that is not of it will have it rejected [by Allah]”.

[Related by al-Bukhari and Muslim]

In one version by Muslim it reads: He who does an act which we have not commanded, will have it rejected [by Allaah].


  • This hadith is a principle of Deen and a measure by which the beliefs and actions can be judged
  • This proves that the basis of the religion is the texts of Qur’an and Sunnah
  • That every innovation in the Deen which Allah does not allow is falsehood and rejected
  • That the religion which Allah has ordained is accepted by Allah
  • That every form of worship or transaction which is in accordance to the Sharia is correct and that which is not is not
  • The generalness of the hadith shows the nullification of every prayer or fasting which has been made impermissible and every impermissible transaction
  • That every innovated creed and action is false, such as the Bidah (Innovation) of negating the attribute of Allah and the Bidah of considering that actions are not part of Iman and negating Pre-Decree and declaring one as a disbeliever due to a sin and every Bidah in worship is a falsehood
  • The nullification of every condition and agreement which make Halal haram or Haram Halal, as the Prophet Sallallahu alayhi was sallam said “Which condition is not in the book of Allah, it is false even if they are a hundred conditions”
  • It points to the fact the will be innovations in the religion
  • That when an action is haram then it doesn’t occur
  • That the judgement of a judge does not change what the Sharia mentions
  • That from the end results of sins is that actions are ruined and that intentions are not achieved
  • The innovator is detested in the Deen
  • That the Deen is not based upon opinion or what is simply thought to be good
  • It shows that the Deen is already complete.

Explanation of 40 Hadith Of Imam Al-Nawawi by Sheikh Abdur Rahman Naseer Al-Barrak (Hadith no.2)

Explanation of Hadith no. 2

On the authority of `Umar (Radiallahu ‘Anhu), who said: One day while we were sitting with the Messenger of Allah (ﷺ) there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journey were to be seen on him and none of us knew him. He walked up and sat down in front of the Prophet (Sallallahu alayhi wa sallam), with his knees touching against the Prophet’s (Sallallahu alayhi wa sallam) and placing the palms of his hands on his thighs he said: “O Muhammad, tell me about Islam.”
The Messenger of Allaah (sallAllaahu alayhi wa sallam) said: “Islaam is to testify that there is no deity worthy of worship but Allaah and Muhammad is the Messenger of Allaah, to perform prayers, to give zakaah, to fast in Ramadaan, and to make the pilgrimage to the House if you are able to do so.”
He said: “You have spoken rightly”; and we were amazed at him asking him and saying that he had spoken rightly.
He (the man) said: “Tell me about Eemaan.”
He (the Prophet, sallAllaahu alayhi wa sallam) said: “It is to believe in Allaah, His Angels, His Books, His Messengers, and the Last Day, and to believe in divine destiny (qadr), both the good and the evil of it.”
He said: “You have spoken rightly.”
He (the man) said: “Then tell me about Ihsaan.”
He (the Prophet, sallAllaahu alayhi wa sallam) said: “It is to worship Allaah as though you see Him, and if you do not see Him, then (knowing that) truly He sees you.”
He said: “Then tell me about the Hour.”
He said: “The one questioned about it knows no better than the questioner.”
He said: “Then tell me about its signs.”
He said: “That the slave-girl will give birth to her mistress, and that you will see barefooted, naked destitute shepherds competing in constructing lofty buildings.”
Then he (the man) left, and I stayed for a time. The he (the Prophet, Sallallahu alayhi wa sallam) said: “O `Umar, do you know who the questioner was?”
I said: “Allah and His Messenger know best.”
He said: “It was Jibreel, who came to teach you your religion.”

Recorded in Sahih Muslim


This hadith is a comprehensive principle of Islamic Creed and jurisprudence, there are many benefits one may derive from this hadith (some are):

  • We see how the Prophet Sallallahu alayhi was sallam sat with his companions to teach then and to socialise with them
  • We also see how every companion knew and recognized one another from the statement of Umar “and none of us recognised him (Meaning Jibreel)”
  • That travelling makes one unkempt and dusty
  • That from the forms of revelation is that the angel takes on the form of a human being then speaks to the Prophet Sallallahu alayhi was sallam
  • That the angel has the ability to take on the form of a human being as is mentioned in the Quran, “She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibril (Gabriel)], and he appeared before her in the form of a man in all respects.”[1] – The meaning here of “Ruh” is Jibreel and Jibreel also took on the form of a human to speak to the Prophet Mohammed Sallallahu alayhi was sallam as is mentioned in this hadith, that is why this hadith is known as “Hadith Jibreel” the hadith of Jibreel according to the people of Knowledge
  • That it is allowed to gain knowledge by way of question and answers
  • This hadith shows us the permissibility of asking a question even if one knows the answers so that others who are listening can benefit
  • The virtue of the scholar tolerating the harshness and bad manners of the ignorant, as is mentioned in the hadith, Jibreel calls out “O Mohammad” and as is shown in the hadith how Jibreel came and sat so close to the Prophet Sallallahu alayhi was sallam
  • This hadith also shows us the importance of concentrating on the important parts of the Deen and its principles
  • That one must start in terms of importance then move to that which is less important in both principles of Creed and Jurisprudence
  • This hadith shows the difference between Islam and Iman when it is mentioned together
  • That Islam is more about the apparent (Outer) actions and Iman is more specific to the beliefs of the heart
  • Islam in terms of speech and action is made of five pillars
  • That the Shahadah “La ilaha illallah wa Muhammadur Rasullah” is the ultimate foundation of the religion
  • The attachment and connection of both parts of the Shahadah in terms of ruling, so belief in one part and not the other is not correct
  • The oneness of Allah in worship and the falsehood of every deity besides Him
  • (One must have) consideration of the Shahadah – Testifying with the tongue along with Tawhid and Belief in the Messengers for ones Islam to be correct
  • The hadith shows that Salah is the most incumbent obligation upon a Muslim and the most important pillar of Islam after the Shahadah
  • It also shows the obligation of establishing the prayer the way Allah has ordered and how the Prophet Sallallahu alayhi was sallam has explained
  • It also shows that paying Zakah (Alms) is the greatest pillar of Islam after Salah
  • We see how salah and Zakah are mentioned together in the texts of the Quran and Sunnah thus showing the high status and importance of Zakah
  • The hadith shows that some forms of worship are physical like Salah and Fasting and some are commercial like Zakah
  • That Fasting in Ramadan is from the pillars of Islam
  • Also Hajj (Pilgrimage to Mecca) is from the pillars of the Deen
  • The virtue of the month of Ramadan
  • The virtue of the Ka’bah
  • That Hajj is not obligatory except on the one who is capable of performing it, Allah says, “In it are manifest signs (for example), the Maqam (place) of Ibrahim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the ‘Alamin (mankind and jinn and all that exists).”[2]
  • When the questioner confirms that the answer given is correct this shows they had knowledge about this previously, as Umar said “we were surprised that he asked the question then confirmed the answer”
  • That the original state of the questioner is ignorance and that ignorance about the issue is the cause of the question
  • That the pillars of Iman (Faith) are 6 and they are the foundations of the Creed
  • That the central principle of all the principles is belief in Allah
  • This hadith establishes our belief in Angels and the Books of Allah and (Belief) in the Prophets and Messengers
  • This hadith proves the obligation of having faith in the Angels and proves that this is from the principles of Faith
  • It also proves the obligation of having faith in the revealed Books of Allah and that this is a part of our Creed
  • This proves the obligation of Belief in the Messengers and that this is also from the principles of the Religion
  • It also proves the obligation of Iman in the day of judgement and that this is also a principle of the religion
  • It also proves the obligation of Iman in Pre-Decree and that belief in it is from the foundational principles of the Deen
  • It also proves the obligation of Iman in these principles in general upon every responsible person
  • This hadith shows the virtue of the Angels and Prophets due to their attachment to Allah and this is an attachment of a creation to the creator an attachment of respect and Honour
  •  This hadith show the virtue of the Books Allah has revealed to His Messengers, as these books are his speech and His speech is an attribute of His (May He be Exalted)
  • This hadith proves the Last Day, meaning the Day of Judgement, this belief includes belief in every single aspect regarding what will happen after death as we have been informed by Allah and His Messenger
  • This hadith affirms the Pre-Decree (Qadr) and that we believe in the good of it and the evil of it
  • The hadith mentions the levels of the religion and goes on to mention general points to more specific points, First Islam, then Iman, then Ihsan, so every Muhsin (One who possesses the attribute of Ihsan) is a Mu’min and every Mu’min is a Muslim but the opposite is not necessary true
  • The hadith explains the reality of Ihsan in our actions and that is to worship Allah as though you see Him
  • It is made clear that a servant will not see Allah in this world
  • This hadith proves that it is possible to see Allah
  • Keeping in mind that Allah is All-Aware helps a person with self-control and perfecting their actions
  • That the final hour of the day of judgement is not known to anyone except Allah, not even to the close angels or the messengers who were sent
  • That the Angel Jibreel nor the Prophet Mohammed Sallallahu alayhi was sallam does not know when the final hour is
  • That the day of judgment has signs proceeding it
  • The hadith mentions two signs of the coming of the final hour, that a slave women will give birth to her master and that Bedouins will compete in building lofty buildings and this is an indication that when Bedouins become civilised and move into or create towns and cities and become wealthy
  • The hadith indicates to the fact that when slaves become many,  sometimes a person will buy a slave yet not know that he has just purchased his mother
  • The hadith mentions poor Bedouins will be competing in  terms indicating that wealthy Bedouins will do even more
  • That when one is given this world, this makes a person compete even more for the wealth of this world
  • We understand in this hadith that the Prophet Sallallahu alayhi was sallam knew that the questioner was Jibreel, rather from the start or after that
  • We see the Prophet Sallallahu alayhi was sallam tells his companions about the questioner and his intentions
  • That it is from the religion to believe that nobody knows the time of the final hour except Allah and that one must have faith in the signs of the day of judgement
  • Relating the knowledge to Allah and His messenger that which a servant of Allah does not know
  • The scholar can ask his companions regarding an issue to teach them about it
  •  This hadith shows the virtue of Umar as the Prophet asked him “do you know who that was?”
  • Connecting the religion to the slaves because they are ordered with it and hold it up and it is connected to Allah because he is the one who legislate it as Allah says,

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say (O Muhammad): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhim (Abraham), Ismâ’il (Ishmael), Ishâq (Isaac), Ya’qûb (Jacob) and Al-Asbât [the offspring twelve sons of Ya’qûb (Jacob)] and what was given to Mûsa (Moses), ‘Īsā (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).”[3]



[1] Surah Maryam: 17

[2] Surah Imran: 97

[3] Surah Imran: 83