id A So 3 eu ig if OS i. iis Bi PACIF it Ss ye SOLE AGENTS KITABISTAN ALLAHABAD, \ ’ 5 eng be of i, A lal Taal, MVEAa: } ie imma by Cr, y Islamic Series No. 4. spire eae MUHAMMAD IN THE HADEES OR SAYINGS OF THE PROPHET MUHAMMAD EDITED AND TRANSLATED From the Original Arabic WITH AN INTRODUCTION By MIRZA ABU’L-FADL I said, ‘What is Islam?’ The Prophet said, ‘Purity of specch and hospitality.’ I said, ‘And what is faith?’ He said, ‘Patience and beneficence.
A man said, ‘O Prophet of God! what is (the mark of) faith?’ The prophet said, ‘When thy good work gives thee pleasure, and thy evil work grieves thee, thou art a man of faith, The man said, ‘And what is sin?? The Prophet said, ‘When anything smites thee within thyself, forsake it.’
—Abu-Umamah, AH.
Price Rs. 5 ; ays ‘or Dollar -1-; PACIFIG SCHOOL } or Crown 1 y L ' ‘: ety ae.
PRINTED BY J. K. SHARMA AT THE A LA); ia PACIFIC SCHOOL OF RELIGIOS™” CUIPayy 32 qua i Pinca Preface Abbreviations Bibliography Glossary Introduction Sayings Index CONTENTS PREFACE Since the publication in 1809 of Captain A. N. Matthews’ English translation of the Mishkatu’l-Masabik there has been no serious attempt to present in English a complete collection of the sayings of Mukammad as handed down by tradition. The patient labour of the learned translator has been justly appreciated, though his Persian commentator has very often misled him and made his trans- lation anything but accurate. Moreover, it is now long since out of print.
The present work is an humble endeavour to bring together, in English, a number of the sayings of “the Great Arabian” scattered in an endless number of Collections of Arabian Traditions. The Translation is throughout from the Original, and also gives, in the case of each individual saying, the name of the original reporter as also the Col- lection or Collections in which it has found a place.
It is hoped that the present volume will form a Com- panion to the Translator’s new English Qur’an, which to- gether may help in the diffusion of correct Islamic ideals in the East as in the West, and thus lead to a better under- ' standing between the followers of Islam and those of any other creed.
In conclusion, I have to offer my cordial thanks to that enlightened Princess, Her Highness Nawab Sultan vi PREFACE Jahan Begam, C.I., G.C.S.1., G.C.LE., Ruler of Bhopal, for a liberal contribution, and for the opportunity of literary leisure which she has afforded me for working on this field.
Allahabad ABU’L-FAZL.
*.* The following is the system adopted in the trans- literation of Arabic words:— AB.
MA.
NA.
ABBREVIATIONS Vill ABBREVIATIONS * BIBLIOGRAPHY Apu’L-FapL, Mirza. The Quran, 3rd edn. in the press. The Life of Mohammed, 2nd edn. in the press. AHMED, SYED, KHAN BAHADUR, C.S.1._ Essays on the Life of Mohammed and subjects subsidiary thereto. Vol. I.
Trubner. London, 1870. Learned, original.
AMEER ALI, SYED, M.A., G.I.E. A Critical Examination of the Life and Teachings of Mohammed. William. London, 1873. Learned, original.
The Spirit of Islam. Allen. London, 1896; Lahiri. Calcutta, 1902. The best philosophical work on the subject.
The Ethics of Islam. Thacker. Calcutta, 1893. Learned.
Arnotp, T. W. The Preaching of Islam. Constable, London, 1896. A noble monument of patient re- search.
BosworTuH-SMITH, R., M.A. Mohammed and Moham- medanism. Murray. London, 1889. An earnest en- deavour in a truly Christian spirit to do justice to the subject with inadequate materials.
CaRLyLE, THomas. Heroes, Hero-worship, and the Heroic in History, lect. ii. A courageous defence with scant materials.
CueracGH ALI, Mautvi. The Proposed Political, Legal, and Social Reforms in the Ottoman Empire and other sa BIBLIOGRAPHY Mohammedan States. Bombay, 1883. Learned, ori- ginal.
A Critical Exposition of the Popular ‘Jihad.’ Thacker, Calcutta, 1885. Learned, original, GARDNER, Rev. W. R. W., M.A. The Doctrine of Man. The Qur’anic Doctrine of Sin. j The Qur’anic Doctrine of Salvation. Christian Lite- rature Society, Madras. 1913-4. All written in a truly Christian spirit. Learned, sympathetic. “These pamphlets mark a healthy departure from the long- cherished object of all missionary endeavours, to prove “all that ever came before me were thieves and robbers.”
LANE-POOLE, STANLEY. ‘The Speeches and ‘Table-talk of the Prophet Mohammad. Macmillan. London, 1882. Speeches, learned. ‘Table-talk, indifferent.
Selections from the Kur-an, by E. W. Lane, with Introduction. Trubner. London, 1879. Learned, original, LEONARD, ARTHUR GLYN, MAjor. Islam: Her Moral and Spiritual Value—A Rational and Psychological Study. Luzac, 1909. Learned, appreciative.
MunHAMMAD ALI, MAULVI, M.A., LL.B. The Holy Qur-an containing the Arabic Text with English ‘Translation and Commentary. Ahmadiyya Anjumani-Ishaati- Islam, Lahore, 1920. Learned, independent. Incor- porates much of the learned exposition of the Qur’an by the late Mirza Ghulam Ahmad, of Qadyan (Pun- jab), and Hakim Nuru’ddin.
BIBLIOGRAPHY xi Pautm_er, E. H. ‘The Qur'an. 2 vols. Oxford. Sacred Books of the East Series. Excellent, learned, though not independent.
Ropwe i, J. M. ‘The Koran. Quaritch. London, 1871. Dent. London. Introd. 1909. Learned, original. SALE, GeorGe. The Koran, with a Preliminary Discourse.
Warne. London. Learned, laborious.
A’s-SUHRAWARDY, ABDU’LLAH AL-MAMUN, M.A., ML.R.A.S. The Sayings of Mohammed. Constable. London, 1905. Learned, indifferent.
GLOSSARY Ansar (lit., helpers), the people of Madinah who received Muhammad when the Makkans drove him forth a fugitive.
“Asr, after-noon.
Dinar, a gold coin; 4 dirhams.
Dirham, a silver coin.
Hanifs (lit., upright), a class of men in Arabia who were earnestly in. search of truth before Muhammad appeared, Hijrat (lit., migration), flying one’s country for religion, the Flight of Muhammad to Madinah in 622 a.c., the Hegira.
Islam (lit., striving alter righteousness with one’s own strength; cf. Qur’an, S. 72. 14), the religion ot Eternal ‘Truth which Muhammad preached and which, he said, was preached by the prophets and seers of all countries in all ages.
Jihad (lit., striving), any serious endeavour in the cause of religion; a war waged in defence of religion.
Jinn, the genii.
Kafir (lit., he who hides [the truth], or is ungrateful), he who believes not in God.
Muhajir, he who flies his country for religion.
Mujahid, a doer of Jihad, q. v.
XIV GLOSSARY Mu‘min, he who has faith.
Muslim, he who accepts Islam, q. v.; Moslem.
Qirat, carat, 4 grains.
Sa‘, a measure for fruit or corn; 130 ounces.
Sadaqah, almsgiving.
Sawiq, pounded wheat, oats, etc.
Shirk (lit., giving partners), associating other gods with God; polytheism; idolatry.
Sirat (lit., path), the narrow pathway to paradise.
Zakat (lit., purification), clearing the property of all claims by giving to each one his dues ou of it; act of charity; almsgiving.
INTRODUCTION . THE traditions, in Arabic ahadith,! about the Prophet Muhammad, are a record of what he said and did, and what was done in his presence.
The following from the Prophet will best explain the position which he intended to assign to his uninspired sayings: “Tam only a man: when I bid you anything in res- pect of the affairs of your religion, receive it, and when I give you anything as my opinion, then I am only a man.’”?
On one occasion when his view regarding the engraft- ing of plants had proved mistaken Mu/ammad_ frankly said: “Verily, 1 only gave (it) as (my) opinion, do not then catch me up for (my) opinion; but when I tell you anything of God, receive it, for verily I would never tell a lie against God.”
The earliest compilations on the subject are al-Qadaya, of ‘Aliy? son of Abu-Talib, and another of Ibni ‘Abbas,* ® ‘written within a few years of the Prophet’s death.6 But these were subsequently enlarged by Ibni Shihab a’z-Zuhriy, who was set to work by ‘Umar b. ‘Abdu’l-‘Aziz,7 who also appointed Abu-Bakr al-Hazamiy to bring out a compilxvi INTRODUCTION ation;? after which followed in rapid succession the works of Sa‘id b. Abu-‘Urubah and Rabi‘ b. Sabik, of Basrah, Ma‘mar b. Rashid and ‘Abdu’! Malik b. Jurayj,2 of Makkah, Sufyan a’th-Thauriy, of Kufah, Walid b. Muslim, of Syria, Jarir b. ‘Abdu’l-Hamid, of Rhazes, ‘Abdu’llah b. Mubarak, of Ahurasan, and Hashim b. Bashir, of Fostat. Still later came Abu-Bakr b. Abu-Shaybah, of Kufah, and Imam Malik,* who brought out well-arranged collections of itraditions. The following, among others, are some ad- ‘ditional names which have contributed strongly towards the subject: Abu-‘Abdu'llah Muhammad b. Idris a’sh-Shafi‘ty, a.m. Abu-‘Abdu’Hah Ahmad b. Muhammad b. Hanbal a’sh- Shaybaniy, A. H. 164-241. Abu-Muhammad ‘Abdu’Ilah b. ‘Abdu’r-Rahman _ a’‘d- Abu’l-Hasan ‘Aliy b. ‘Umar a’d-Daraqutniy, A. H. 305-385. Abu-Bakr Ahmad b. al-Husayn al-Bayhaqiy, A. H. 384-456. Abu’l-Husayn Razin b. Mu‘awiyah al-“Abdariy, died A. H. Abu’l-Faraj ‘Abdu’r-Raiman b. ‘Aliy al-Jauziy, A. H. Abu-Yahya Zakariyya b. Sharaf Hazamiy a’n-Nawawiy, But there are no more popular compilations on the subject than the following well-anthenticated collections of traditions, known by the names of their compilers, INTRODUCTION XVli It must be mentioned at the outset that the traditions about Muhammad were, all of them, transmitted orally, and as time rolled on many things were given out in the name of Mukammad by well-meaning preachers and designing ecclesiastics, of which the Prophet was wholly innocent. Muhkammadan doctors, therefore, have ap- proached the subject variously, in order to know a saying. of the Prophet from one given under his name and in their hands the subject has developed into a system of philosophy.
They have distinctly laid down that a genuine tra- dition must indispensably possess the following character:— 1. It must have been plainly mentioned that such- and-such a thing was said or done by the Prophet.
_ 2. The narrator must have stated that he was present and saw or heard the same uttered by the Prophet, or, in the case of his being removed by distance of time or XVill INTRODUCTION place, he must have given the complete chain of narrators from the last link up to the Prophet.
3. It must be proved that each one of the narrators did actually meet him from whom he derived his in- formation..
4. Each one of the narrators, from the last up to the Prophet, must have been a person conspicuous for his piety, virtue, and honesty; 5. Each one of the narrators must have been cons- picuous for his learning, so that he might safely be pre- sumed to be competent both to understand correctly and deliver faithfully to others what he had heard.
6. It must also be proved that each one of the nar- rators, at the time he heard the tradition narrated, was of an age at which he was competent to understand the full import of what he heard, Muhammadan doctors have noted against each one of the narrators— (i) His name, nick-name, title, parentage, occupation; (ii) Whether he has told a lie in relating any tradition from the Prophet; (iii) Whether he was accused of any crime or was known to have been a liar; (iv) Whether he frequently made blunders; (v) Whether he was careless in relating traditions; (vi) Whether he was wicked in word or deed; (vii) Whether he spoke from imagination; (viii) Whether he spoke against reliable persons; (ix) Whether he was an ignorant man or a fool; INTRODUCTION xix (x) Whether he held any peculiar views on religion; and (xi) Whether he had a bad memory.! Numerous floating traditions have thus been condemned as so many invented lies when they have been found (i) to be contradictory to the plain words of the Qur’an, or the authentic traditions of the Prophet, or the concensus of the learned; or against reason and commonsense, and against every-day experience; or (ii) which bear threats out of proportion to the gravity of the offence, or (ili) which promise a reward out of proportion to the good done, or (iv) which speak in terms of extravagant praise or condemnation of certain individuals or sections, and (v) which speak of sectarianism.? In the case of a spurious tradition the doctors have taken care to record— (i) Whether it was invented by the narrator, (ii) Whether it was borrowed from other sages or people, (iii) Whether it was based upon another spurious tradition, (iv) Whether it was owing to the narrator’s scepticism, (v) Whether it was ignorance on the part of a fond or pious devotee, (vi) Whether it was religious bigotry, (vii) Whether it was to pander to the taste of, or to *Ibni Hajar, Nuzhatu’n-nazar, in loco. *Cf. Ibni Jauziy in Fathu’l-Mughith; Khatib Taghdadiy in Tadribu’r-rawiy; and Ibni Taymiyyah.
XX INTRODUCTION please or flatter, an aristocracy, or (viii) Whether it was only to seek popularity.t Muhammadan doctors have been at pains to ascertain whether the narrator has only given the sense of what he heard or the actual words of the Prophet, and unless in the case of a man who is proved to have been cons- picuous for his learning and integrity of character, this deviation is looked upon with suspicion and the matter wholly condemned.?
Muhammadan doctors have even compiled volumes of spurious traditions to put the students on guard against the same. Among them the most noted are the works. of Ibni Jauziy, Ibni ‘Abdu’l-Barr, ‘Aliy al-Qariy, and Shaukaniy. It is greatly to the credit of the Muham- madan divines that in their critical study of the tradi- tions they spared neither the Caliph, the Commander-in- Chief, nor the Cadi, nor the very venerable pious saint; publicly exposing them where they were at fault in res- pect of traditions. It is recorded of Bukhariy that he had travelled hundreds of miles from his native city in order to collect sayings of the Prophet from a certain pious, learned man. Arrived at his door, he actually saw the man making signs to his horse, that had been grazing at a distance, with an empty meal-bag, to come to him. Bukhariy at once concluded that the man was false, and sooner than stay a moment longer, left the place im- mediately.
Muhammadan doctors repudiated with scorn the 1Ibni Hajar, Nuzhat. 2 Cf. A’n-Nawawiy, Introduction.
INTRODUCTION Xxi authority, in tradition, of Muhallib b. Abu-Sufrah, of the “Umayyade Court,t Ahmad Jo‘ibariy, Ibni ‘Ukkashah, oi Kirman, Ibni ‘Tamim, of Faryab,? Ibni Abu-Yahya, of Madinah, Wagqidiy, of Baghdad, Magqatil b. Sulayman, of Kiurasan, Muhammad b. Sa‘id, of Syria*—all otherwise very pious and learned—and condemned them as impious forgers of lies in the name of the Prophet.
Hundreds and thousands of learned men, afterwards known as Muhaddithes, spent their lives in the cause of this pious research; they travelled from place to placc, met those who narrated the traditions, made a critical study of their lives; made minute inquiries into the details of the lives of those who were dead before them, from those who actually saw and talked or lived with them.
This was the making of tradition (hadith) in Islam by the process known as Asma‘u’r-Rijal (biography); which has preserved in the early history of Islam the lives of 1,00,0004 individuals, with all the details that go to make a true biography.
The earliest work that appears to have been written on the subject of Asma‘u’r-rijal was by Yahya b. Sa‘id al-Qatian; after which followed the works of ‘Uqayliy, Ahmad b. ‘Abdu’l-‘Ajaliy,>5 ‘Abdu’r-Rahman b, Hatim a’r-Raziy,® Daraquiniy, and Ibni ‘Adiy—which form the groundwork of subsequent compilations. Of these the best known and most authentic is the Tahdhibu’l-Kamal, ‘Dr. Sprenger thinks it covers 5,00,000 names.
XX INTRODUCTION of Yusuf b. Zakiy (better known as ‘Allamah Mizziy),t the work of ‘Ala‘uddin Mughalta‘iy,? in 13 volumes, and that of Dhahabiy,? Ibni Hajar ‘Asqalaniy’s ‘Tahdhib-u’t- Tahdhib, in 10 volumes, and ‘Mizanu’l-I‘tidal, of Dha- habiy, and Ibni Hajar’s Lisanu’l-Mizan, are the best knowm works on the subject. Taqrib, Tarikhi Kabir and Tarikhi Saghir, of Bukhariy, Thaqat; of Ibni Habban, Tadhkirah: and Mushtabahu’n-Nisbat, of Dhahabiy, Ansab, of Sam- ‘aniy, and ‘Tahdhibu’l-Asma‘, are some of the best books. extant.
SAYINGS OF THE PROPHET MUHAMMAD id tee There is no Muslim* who performs (his) ablution,} and performs it well, and then stands up and offers a short prayer, being also present (at it) with his heart and his person,” but paradise becomes his due.
—Ugqbah b. ‘Amir, MU: AB: TL: NA. pee) Hox, 2 And if, after ablution, he stands up and prays to God as is His due, his heart also joining him, he comes out (pure) from faults as on the day when his mother gave him birth. —Amru b. ‘Abasah, MU.
Lae? i The Prophet recited, ‘And he whom God desires to guide, He opens his breast to Islam;’** and said, ‘When light enters the breast, it becomes cheerful.’ It was said, ‘O Prophet of God! is there any mark by which it may be known?’ The Prophet said, ‘Yes; keeping away from the abode of deception and turning to the abode of *See Glossary.
4 SAYINGS OF MUHAMMAD eternity, and readiness for death before its coming.’ —Ibni Mas’ ud, BA. pat d No servant (of God) looks upon the world? with indifference, but God. also makes wisdom to grow into his heart, and makes his tongue speak by it, and shows him the vices of the world and its diseases, and its remedies, and carries him safely through it to the Abode of Peace. —Abu-Dharr, BA. gg Se Wearing coarse, hard cloth, and eating coarse food is not abstinence from this world; abstinence from this world is only shortness of desire.
Abstinence from the world is not forbidding what is allowed, nor wasting wealth, but abstinence from the world is that thou be not with what is in thy hands,’ but hold more firmly to what is in the hands of God.4 —Abu-Dharr, TI: IB. [seca Whoso desires to seek the hereafter,> God will place in his heart independence from Himself, and will collect for him His hosts, and the world will come to him ins- pite of itself.
—Anas, TI: Aban, from Zayd b, Thabit, AH: DA.
[oiB, J | Three men came to the wives of the Prophet and * The hereafter. 2The pleasures of this life.
*The transient joys of this world. * The felicity of life eternal. ° The life eternal as distinct from the transient joys of this world.
SAYINGS OF MUHAMMAD 3 asked concerning the devotional services of the Prophet; but when they were informed of these, they made, as it were, little of them, and said, ‘Where are we in res- pect of the Prophet of God, for God has already pardoned him what sins he has committed, first and last?’ Then one of them said, ‘As for me, I will pray all night long for ever;’ the other said, ‘I will fast all.day long for ever, and will not eat;’ the third said, ‘I will separte myself from women, and will not marry for ever.’ Afterwards the Prophet came out to them, and said, ‘Ye are they who said such-and-such (things), but by God! I do certainly dread God more than you all, and fear Him most (among you); but as for me, I fast and eat (also), and I pray (at night) and sleep (also), and I (also) marry women: whoso then is averse to my example, he is not of me.’ —Anas, BU: MU: NA.
‘Uthman be Maz‘un had vowed to stand up in prayer all night and to fast all day long, for ever, and never to marry women. —RA.
The Prophet sent (word) to him, saying, ‘Art thou averse to my example?’ He said, ‘No, by God! O Pro- phet, I seek (to follow) thy example.’ The Prophet said, ‘Verily I sleep (at night) and I pray also, I fast and I eat also, and I also marry women. So fear God, O ‘Uthman! for verily there is a duty on thee to thy people, and verily there is a duty on thee to thy neighbour, and verily there is a duty on thee to thyself; so keep fast and eat also, pray (at night) and sleep also.’ —‘A‘ishah, AB.
A 4 SAYINGS OF MUHAMMAD The Prophet was told that I had said, ‘By God! I will surely fast all day long (for ever), and I will surely stand up (to pray) all night long (for ever).’ He said, ‘Was it thou who didst say (a thing) like that?’ I said, ‘Yes, I said that, O Prophet of God!” The Prophet said, ‘Thou art certainly not able to do that; so keep fast and eat also, and stand up (to pray) at night and sleep also; fast three days of a month: that will be like constant fasting.’ I said, ‘But I am able to do more than that.’ He said, “There can be nothing better than that;’ and added, “Thou knowest not whether haply thy life will be prolonged (and thy system for ever impaired), for it thou do that thine eyes will sink (into the sockets) and thy spirits will become weak, and no one has kept fast who fasted always.’
The Prophet came into the Mosque, and beheld a chord streched between the two columns (thereof). He said, ‘What is this?” They said, ‘It is a chord which Zanab (has set up), so that when she gets tired (by standing up long for prayer) she suspends hereself, thereby.’ The Prophet said, ‘Let one of you pray out of the vivacity (of his heart) so long as he finds it pleasant, and when he gets tired, let him sit down.’
—Anas, BU: AB: NA.
te isi Verily, everything has (a period of) youthful ardour, and every youthful ardour loses (its) strength: so if the possessor of (youthful ardour) be straightforward and SAYINGS OF MUHAMMAD 5 acts, then hope (for his success), but if he be pointed to with fingers, then do not reckon with him. —Abu-Hurayrah, TI. O ye people! take to works such as ye are able (to perform regularly), for verily God is not tired (of re- compensing you) until ye are tired (of working), and verily the most beloved of (all) works, in the sight of God, is that which continues (regularly) although it be . little. —A‘ishah, BU: MU: AB: TI: NA: MA, Verily, this (your) religion is easy, and none shall be severe in religion but it will overcome him: he shall turn it into a stone and make it a tomb. —BU: NA.
Do not be too severe upon your own souls, for then God will be severe upon you. _ Anas, AB. Be not severe upon yourselves, for then it will go hard with you: a people were severe upon themselves, and it went hard with them, and these monks are their remnants in cloisters and convents. —Sahl b. Abu Umamah, AB.
During the last ten days of (the month of) Ramadan, the Prophet used to retire (for prayer, fasting, and me- ditation); whereupon ‘A‘ishah asked leave to do the same, and the Prophet gave her leave. She had a tent set up ' (for the purpose). Hafsah heard of it, and had another tent set up; Zaynab also had a tent set up. When in the morning the Prophet turned up, he saw four tents, and asked, ‘What is (all) this?’ Being told of that, the Prophet 2If he be remarkable for his austerities.
6 SAYINGS OF MUHAMMAD said, ‘Piety has not carried them to this. Pull them down, so that I may not see them again.’ And they were pulled down. —A‘ishah, BU: MU: AB: TI: NA: MA.
I said, ‘O Prophet of God! teach me (something).’ The Prophet said, ‘Abuse no one.’ I never abused after this any freeman, or slave, or camel, or sheep. ‘And despise not anything good,’ the Prophet said; ‘and speak to thy brother with an open countenance; verily that is of good acts and kindnesses; and if a man revile thee, and reproach thee for what he knows in thee, then re- proach not him for what thou knowest in him, so that thou mayest have the reward thereof and the sin thereof be against him.’ —Abu-Jarayy Jabir b. Sulaym, AB: TI.
Verily, this wind is of the mercy of God: it brings mercy and also brings torment; so when ye see it, abuse it not, but ask God for its good, and seek refuge in God from the evil. thereof. Abu Hurayrah, AB.
Of the two who abuse and curse each other, the blame lies upon him who begins first, unless the wronged man exceeds the bounds. —Abu-Hurayrah, MU: AB Ti.
Do not abuse the dead, for then ye would hurt the living. —Mughirah, TI.
SAYINGS OF MUHAMMAD 7 Abuse not the dead, for verily they have arrived at what they have sent on before.! O my God! I am only a man: whichever Mu‘min then I may abuse or curse, make it for him a (cause of) purity and reward.
—Aishah, BU: AB: NA.
—A‘ishah, MU; cf. Abu-Hurayrah, BU: MU. [do] ‘Who is the best among men?’ it was asked of the Prophet. “He whose life is long and whose actions are good,’ was the reply. ‘And who is the worst among men?’ they asked. “He whose life is long, and whose actions are evil,’ replied the Prophet.
Abu-Bakr, TI: AH: DA.
Ummi Salamah? said, ‘O Prophet of God! shall we be destroyed while we have righteous men in our midst?’ ‘Yes,’ said the Prophet, ‘when there is much wickedness —adultery.’ Malik, MA.
The adultery of the eye is looking (lustfully), the adultery of the ears is hearing (what is wrong), the adultery of the tongue is speaking (what is wrong), the adultery of the hands is seizing (wrongfully), the adultery of the feet is walking (with unlawful intents), and the heart lusts and desires, and the private parts (of men) + Are reaping the fruit of their doings in this world. *A wife of the Prophet.
8 SAYINGS OF MUHAMMAD do either confirm or nullify. —Abu-Hurayrah, BU: MU; Ibni ‘Abbas, BU: MU: AB, He is not of us who seduces a woman from _ her husband, or a slave-girl from her master. —Abu-Hurayrah, AB.
A man named Huzzal, of the tribe of Aslam, re- ported to the Prophet concerning the adultery of a certain man and woman—and it was some time before any punish- ment was ordained for calumniating women. The Pro- phet said, ‘O Huzzal! if thou hadst covered it with thy mantle, it would certainly have been better for thee.’ —Ibn’l-Musayyab, AB: MA.
A man came to the Prophet and confessed that he had committed adultery with a woman whom he named; whereupon the Prophet sent for the woman, and asked her as to the affair. But she denied having commited adultery. The Prophet had the man scourged according to the ordinance,! and left the woman to go away. —Sahl b. Sa‘d, AB.
A man belonging to the tribe of Bakr b. Layth came to the Prophet, and confessed four times before him that he had committed adultery with a woman. The Prophet had him scourged with an hundred stripes.2 Then the *“Those who asperse chaste women and then bring not four witnesses, scourge them with eighty stripes, and receive not their testimony for ever.”—Qur’an, S. 24. 4.
*“The adulteress and the adulterer, scourge each one of them with an hundred stripes.”—Qur’an, S. 24 2,: SAYINGS OF MUHAMMAD 7 Prophet asked him to produce evidence against the wo- man, but the woman said, “By God! he has told a lie, O Prophet of God!’ Then the Prophet had the man scourged with another eighty stripes as a punishment for calumniating (the woman).
Sa‘d b. ‘Ubadah said, ‘O Prophet of God what. thinkest thou, if I find a man with my wife, should I bear with him until I come with four witnesses?’ The Prophet said, ‘Yes.’
—Ibni ‘Abbas, AB.
—Abu-Hurayrah, MU: AB: MA.
‘What thinkest thou, O Prophet of God! (if) a man find another man with his wife, should he kill him?’ The Prophet of God said, ‘No.’ Sa‘d said, ‘Nay, by Him who has honoured thee with the truth! if it be I, I should certainly manage him with my sword before that.’ The Prophet said, ‘Hearken to what your chief says. Verily, thou art jealous, and I am more jealous than thyself, and God Almighty is more jealous! than myself, (and yet this is the law).’ —Abu-Hurayrah, MU: AB: MA. All amusement is vanity: there is no amusement which is praiseworthy except three, namely, training a horse, sporting with one’s wife, and shooting arrows with one’s bows. These are certainly right. —Ugqbah b. ‘Amir, AB: IB: BA.
*“The jealousy of God is that the Mu‘min should (at all) come in for what God has forbidden him.” (Saying 230.)
10 SAYINGS OF MUHAMMAD ere Verily, anger is from Satan. —Abu-Wa‘il, AB.
ao "cinte ‘Who do ye imagine to be strong or powerful?’ said the Prophet. ‘He who throws people down,’ replied his disciples. ‘Nay!’ said the Prophet, ‘it is he who masters himself when angry.’ —Ibni Mas‘ud, MU: AB.
He is not strong or powerful who throws people down, but he is the strong among us who masters himself when angry. —Abu-Hurayrah, BU: MU: MA.
Verily, anger is a live coal in the heart of the son of Man: do yet not see the redness of his eyes, and the swelling of his two juglar veins? Whoso then feels any- thing of that, let him stick to the earth.
When one of you is angry while standing, let him sit down; and if his anger go off from him, (then well and good), otherwise let him lie down.
A man came to the Prophet, and said, ‘O Prophet! enjoin upon me a duty, but do not demand much of me, so that I may forget (everything).’ The Prophet said, ‘Do not thou be angry.’ —Abu-Hurayrah, BU: MU: TI.
SAYINGS OF MUHAMMAD 11 A man begged of the Prophet some rule of conduct. ‘Be not angry,’ said the Prophet. This he repeated several times. : —Abu-Hurayrah, BU.
bay] Whoso suppresses his rage, while he has the power to show himself, God will call him on the day of resur- rection before all creation, and reward him exceedingly.
No servant (of God) has drunk a draught that is better in the sight of God than that of anger which he has suppressed, seeking the pleasure? of God.?
—Ibni ‘Umar, AH. eaccaaee Verily, anger corrupts faith like as the juice of bitter plants corrupts honey.
—Bahz b. Hakim, from his great grandfather, BA.
Whoso kills a sparrow for nothing, it will cry aloud to God on the day of resurrection, saying, ‘O my Lord! such-and-such man killed me for nothing: He never killed me for any good.’ —Shurayd b. Suwayd, NA.
There is no man who kills a sparrow or anything beyond that,4 without its deserving it, but God will ask 1Cf. Qur'an, S. 3. 138, 134. = Lit., ace. “As distinct from the pleasure of the satan within him. *T.e., more despicable than that.
12 SAYINGS OF MUHAMMAD him about it.1 —Ibni ‘Umar, N. The Prophet passed by certain people who were shoot- ing arrows at a ram, and hated that, saying, ‘Maim not Peo Take not things which have life to shoot (arrows) at. —Ibni ‘Abbas, MU: TI: NA. ff) ' The Prophet forbade all living things, tied up and bound, to be killed. —Jabir, MU.
The Prophet forbade setting brute beasts against one another. ' —Ibni ‘Abbas, AB: TI. A man passed by the Prophet with an ass branded on the face; the Prophet noticing this said, “God curse him who has branded it;’ he also forbade the striking on the face and the branding thereon.
An adulteress was pardoned who passed by a dog at a well holding out his tongue from thirst which was near killing him; for she took off her short boot and tied it to her wrapper, and pulled water for him; so was she pardoned for that. It was asked, ‘Shall we then have any —Jabir, MU: AB: TL.
SAYINGS OF MUHAMMAD re reward for (our behaviour to) the brutes?’ “There are rewards,’ said the Prophet, ‘for (our behaviour to) all endued with fresh and tender hearts.’ —Abu-Hurayrah, BU: MU.
Once upon a time a man who was passing by the way felt a severe thirst. He found a well into which he | descended, and drank water thereof. Then as he came out he saw a dog holding out its tongue and eating clay out of thirst. The man said (to himself), “This dog has come to this (straits) out of thirst like that which op- pressed me.’ So he descended a second time into the well, and filling his short boot with water and holding it with his mouth, he came out, and gave the dog to drink. For this act of his, God was grateful to him, and, pardoned him (his sins). They said, ‘O Prophet of God! have we any reward (for our acts) in regard’ to brutes?’ The Prophet said, “There is reward (for every good act done) in regard to every heart fresh with life.’
—Abu-Hurayrah, BU: MU: AB: MA.
A woman was damned for (her behaviour to) a cat which she had tied up, so that it died of hunger; for she gave her not to eat, nor untied her, so that it could eat insects and reptiles of the earth.
—Ibni ‘Umar and Abu-Hurayrah, BU: MU. peep ay An ant having bitten a prophet, of the great prophets of old, the prophet ordered their abode to be burnt; whereupon God revealed to him, (saying), ‘If an ant has 14 SAYINGS OF MUHAMMAD