Contents

• Author’s Introduction
• Ahadeeth: 1 – 40
• Epilogue
• Collective Footnotes
• Important Notice

All praise and thanks are due to Allah. We praise and give thanks to Him. We seek His aid and ask for His forgiveness, and we seek Allah’s refuge from the evil of ourselves and from our evil actions. Whomsoever Allah guides then none can misguide him, and whomsoever He misguides then none can guide him. I bear witness that none has the right to be worshipped except Allah, alone, having no partner, and I bear witness that Muhammad is His slave and His Messenger – to proceed:

This is a concise book which contains forty authentic ahadeeth from the fine sayings of the Chosen Prophet (salAllahu ‘alaihi wa’sallam) which I gathered as a reminder for myself and my brothers. They contain guidance for cultivation of souls, purification of the hearts and refinement of character. I myself have added nothing except a few words to explain and clarify anything unclear, to provide chapter headings showing the connection between the ahadeeth, and further brief notes.

It will not be unknown to any of the people that the noble Religion of Islaam has given great importance, and directed full attention in many of the texts of the Book and the Sunnah, to building the personality of the Muslim and directing it in accordance with the essential teachings of Islaam and its fundamentals and requirements.

The major incentive which led me to compile and compose this work was that I saw that many of those who attach themselves to Islaam, and call to Allah, are actually far removed from the Islamic personality in both essence and outward manner and appearance. We ask Allah to protect and grant us safety. This being the case I thought it was essential to compile this treatise so that it could be a firm and strong nucleus for the Muslim to initiate his Islamic life, to know the true way, follow it and call to it. Particularly since the Prophet (salAllahu ‘alaihi wa’sallam) has indicated this reality with his saying: For every action there is a period of enthusiasm / activity, and for every period of enthusiasm / activity there is a period of rest / inactivity. So he whose period of rest / inactivity is in accordance with my Sunnah then he is rightly guided, but he whose period of rest / inactivity accords with other than this, then he is destroyed.^[2]

So I write this book for the enthusiastic Muslim youth who does not find, whilst swimming in the ocean of enthusiasm and excitement, the helping hand of one who knows the poison and is aware of the cure, one who can guide him to the correct way and correct thinking so that these youths can be with their minds and thoughts like the Companions of the Prophet (salAllahu ‘alaihi wa’sallam) since they were also youths, but: They were youths, yet mature youths, their eyes fresh and free of evil, their feet refrained from approaching falsehood and futility. They sacrificed and expended themselves in worship and in withholding themselves from sleep. They sold their souls which were to pass away for souls which would never die. Allah saw them in the latter part of the night, bending their backs, reciting the Qur’aan. Whenever one of them came to an Ayah mentioning Paradise, he would weep, longing for it. Whenever he came upon an Ayah mentioning the fire he would groan out of fear, as if the Hell-fire were directly in front of him. The earth devoured their knees their hands and their foreheads. They joined exhaustion in the night with exhaustion in the day. Their colour becoming yellowed and their bodies emaciated through standing long in prayer and frequent fasting – whilst they regarded their own actions to be negligible before Allah. They fulfilled their covenant with Allah and attained Allah’s promise. ^[3] So let us all hasten to be like them, and to resemble them since the affair is as it was said: We are not in comparison to those who came before except like small herbs growing beside the trunks of tall palm trees. ^[4] And as Ibn ul Mubarak said: Do not mention us whilst mentioning them, the fit and healthy when he walks is not like the crippled. ^[5]

I have sought in choosing these ahadeeth to gather those which are the most comprehensive, but the Islamic Personality will not be completed until the person follows and implements the Religion (Deen) of Allah the One free of all imperfections, and the Most High says:

I have strived to mention the source references for each hadeeth along with a statement about its authenticity, as demanded by the science of hadeeth whilst avoiding unnecessarily going into great length or falling short of what is necessary. So I tried to be as brief as is fitting for a book of this size, and only rarely speaking at more length when it was essential.

So if Allah guides me to and grants me that which is correct in what I intended then that is from the completeness of His blessings, but if the result is otherwise and I hope it is not the case, then I ask Allah for His forgiveness and His Mercy. Indeed He is the One who hears and responds, and our final call is that all praise and thanks are for Allah, Lord of all the worlds.

‘Alee Hasan ‘Alee-Hameed al-Halabee al-Atharee

11th Rajab 1408H, az-Zarqa (Jordan)

28 February 1988

So the pillar of actions is pure and sincere intention, and through purity of intention the hearts become upright and at rest, and through it the person comes to know the right way in his Religion, thus he does everything in the proper manner. Through purity of intention alone will he come to know of the obligations upon him and the rights due to him. Through it he will behave justly in all affairs and will give everything its due right, not going beyond bounds or falling short of the mark.

So this hadeeth is one of the ahadeeth which are the pillars of correct understanding of our upright and true religion.^[8]

So when the Muslim servant clearly realises what he has preceded then it becomes obligatory upon him that he should, without any hesitation, surround his sincere intention with the protective barrier for the Islamic Personality which is:

The Muslim has a distinct personality with it’s own special nature and particular outlook and manner. It is distinct in its appearance, its nature, its creed (‘aqeedah), its orientation and direction faced in Prayer, and in all its affairs.

By being distinct as Muslims we preserve our Islaam and our call in a clear and pure form, free from any adulteration and mistakes. However the Muslim whilst being distinct does not depart from:

The Muslim is justly balanced in his loving and his hating. He is just both when giving and when taking and is moderate in all of that. His being justly balanced is one of the signs of his Religion and the Sharee’ah. So he is not one who goes beyond the limits, nor one who falls short of what is required. Furthermore the Muslim does not derive this quality of being justly balanced from his intellect and desires, nor from his own opinion or other than this, rather he takes it from the Book of Allah, the One free of all imperfections.

Being justly balanced is not an easy matter, indeed many of those who call out and declare it, desire only to water matters down and compromise. So for a person to be truly justly balanced as ordered by Allah is not, as I have said, easy, rather it requires:

So striving against ones own self is one of the highest and most valuable means of increasing ones Iman and causing the servant to draw closer to his Lord, the One free of all imperfections. Concerning this He the Blessed and Most High says:

So a Muslim’s striving against his own self and his desires causes his spirit to rise higher, his Iman to increase and his soul to become purified. Furthermore this striving crowns the Muslim with a very great crown worn in his life, which is:

So through gentleness hearts become united in friendship and love, and good becomes widespread. Whereas through its opposite ill feelings and distrust prevails and people forsake one another. But gentleness facilitates:

So it is as is said: Returning to the truth is a virtue whereas continuing in falsehood is despicable. Returning to the truth elevates a person and raises his rank, both with Allah and the people. Indeed it is only Satan who makes it appear to the people that returning to the truth is a defect and a slight to one’s honour. This is one of the deceptions and tricks employed by Iblees. A person returning to the truth and not being too proud to accept it places him in an ideal position to appreciate:

So if everyone from this Ummah knew his own position and worth, and realised the responsibility upon him and did not seek to overstep it and take on the responsibilities of others and he carried out the obligations which this placed upon him, then that would be a comprehensive and universal good and a very great treasure through which safety and security would become widespread. Along with this something that is a feature of the Islamic Personality is:

So a Muslim seeking to make an excuse for his brother and those whom he loves will cause good will to spread instead of antagonism, and will bring about ties of relationship instead of estrangement. Since if Allah, He who is free of all imperfections, grants excuse, and He is the Creator and the Most Great, then how can you O servant of Allah, a weak creation of his, not seek to make excuse for others? Rather as is said: Seek an excuse for your brother.18 Likewise there is the saying: the believers seek to make excuses for others, whereas the hypocrites hope for the downfall of others. So the fact that the Muslim seeks to excuse his brothers emphasises that:

If he were to have envy of the people he would hope for their downfall in order to satisfy the pride that he has in himself, his vanity and the conceitedness of his mind. So he (the Muslim) knows that envy is a dangerous disease and a harmful evil and therefore keeps away from it.

As for the envy which is accepted from that which is sinful, then it is envy which does not cause the person to be afflicted by the sickness of wishing for that blessing to leave the other person. Rather he supplicates to his Lord, the One free of all imperfections, for his brother; that Allah should protect him, and for himself; that Allah should make him like him. As for that which is at variance with this, then it is blameworthy and to be condemned.^[21] So this emphasises that fact that the Muslim is one who is:

So the Muslim follows and applies divine guidance in all his affairs. This world to him is merely a passage to the hereafter and he has no attachment to it except for that which is essential in order to meet his needs and preserve himself.
But as for this world diverting most of his attention and being the goal which he seeks after, thinking that what he is doing is good, then this is not from the character or characteristics of the Muslim. So how strange is the case of the people who waste the prime of their lives and expend their youth submerged in worldly actions, thinking they are doing good. This is indeed something from Satan, made alluring by him. So how are there people able to do this when it is the case that:

So how can one who has no free time preoccupy himself with this world? How can one whose time is filled experience free time? So consider, may Allah have Mercy upon you, what one of the scholars said about one of the Imaams: ‘I was a neighbour of his at the school in Cairo, my house was above his house. For twelve years, I did not awake on any night, at any hour of the night except that I noticed candle light in his house and he was occupied with knowledge. Even when he was eating, his books would be with him and he was occupied with them.^[24] From those things upon which the Muslim personality is built is:

So the Muslim with regard to whatever situation arises in his life will have to face each of them with one of the following three stances:

Completely refraining from it: That is with regards to that which is doubtful
Accepting without constraint: That is with regard to which is clearly permissible

To abstain from it: This is with regards to things which are not clearly permissible nor clearly forbidden.
If the last stance indicates something it is an indication of a Muslim’s piety and fear of falling into that which is forbidden and of entering into something evil.

The Muslim therefore abstains from it, and distances himself from it in order to please Allah and to ensure that His commands are followed. It is not to be said, as some people say: ‘That is not forbidden, so do it.’ No, since it is not permissible to do everything other than which has been forbidden. So those things which are doubtful matters are closer to that which is forbidden, as occurs in the hadeeth itself: ‘Whoever falls into the doubtful matters falls into what is forbidden….’ So this fear and piety confirms that:

So he is truthful and honest in his speech, faithful to his promise, trustworthy in carrying out that which he has been entrusted with. He does not deceive or defraud, he does not tell lies and is not guilty of hypocrisy. So truthfulness and honesty is one of the chief good qualities, whereas falsehood is the head of corruption and evil. So his honesty keeps him far away from evil and foul deeds and sickness of the heart. Therefore whatever action he does, he does it for Allah, the One free and far removed from all defects, not to attain some worldly position, fame or repute. So his motto is:

Consider, May Allah have mercy on you, the admonition and the lesson contained in what Ibn Abee Haatim ar-Raazee narrates, he said: I entered into Damascus upon the students of hadeeth and I passed by the circle of Qaasim al-Joo’ee. I found a group sitting around him and he was speaking. Their appearance amazed me and I heard him saying: ‘Seize the benefit of five things from the people of your time: when you are present you are not known; when you are absent you are not missed; when you are seen your advice is not sought; when you say something your saying is not accepted; and when you have some knowledge you are not given anything for it. I also advise you with five things: when you are treated unjustly then do not behave unjustly; when you are praised then do not become happy; when you are criticised do not be upset; when you are not believed then do not become angry; and if they act deceitfully towards you do not act deceitfully towards them.’ Ibn Abee Haatim said: So I took that as my benefit from Damascus.

So consider, May Allah protect us and you from the evils of the soul, how sincere desire for knowledge and benefit led him to listen to one who certainly possessed less knowledge than himself in order to benefit his understanding and to acquire some knowledge. Another matter that must be mentioned here is that:

So the description of his being a ‘mirror’ is very precise and profound showing the culmination of brotherhood and solidarity. So your brother, O servant of Allah, is an image of you yourself. Sao if he behaves badly it is as if you are the one who has behaved badly, and if he makes a mistake, it is as if you have made a mistake. So he is a mirror for you and then an image of you yourself! So do not treat him except with mildness and gentleness. If you do not behave with your brother in this manner, then this will be something which weakens:

So this is very ancient conflict, continuing since the time when Allah, the One free and far removed from all defects, created Aadam, ‘alaihis-salaam, and what occurred between him and Satan is well known. This conflict will be intensified or diminished depending on the servant’s closeness to or distance away from his Lord. Consider also his (salAllahu ‘alaihi wa’sallam) saying: Satan has despaired that those who pray should worship him, but he seeks to provoke animosity between them.^[30]
So let this be a warning for us, and its opposite be glad tidings. We must not leave any way for Satan to enter upon our hearts through our actions, granting him neither full nor partial access. Indeed his deceptions are many and his traps abundant.^[31]

So beware of this, O servant of Allah, and do not let Satan trap you with his snares and his tricks, and your impregnable fortress against him is:

Supplication is the head of remembrance of Allah. Indeed he (salAllahu ‘alaihi wa’sallam) said: …and I order you to make mention to Allah much, and the like of that is a man being chased by the enemy who are hastening after him until he comes to a protected fortress and so he protects himself in it. Likewise is the servant, for he does not protect himself from Satan except through remembrance of Allah, the Mighty and Majestic.^[34]

So a Muslim remembering his Lord, the One free and far removed from all defects, places him in a position of safety and protection which Satan is unable to overcome. So this prevents him from many sins and numerous negative traits pertaining to the tongue, the limbs and the heart. Therefore:

So the lethal plague of backbiting destroys one’s good deeds, destroys brotherhood and destroys one’s reward. So the true Muslim does not backbite, nor does he allow backbiting to take place in his presence. So let those people fear Allah, those whose bodies do not develop and those whose spirit is not fed except upon spreading rumours and inventing lies against the servants of Allah claiming that ‘this is for the benefit of da’wah!’

How strange! What benefit to the da’wah will be achieved through slandering, backbiting and mentioning bad manners to others? Do you think, O you who backbites the people, that you are far removed form defect? O you who can only see the deficiencies of others, do you think that you are free from any mistakes? ‘…rather you are full of deficiencies and the people have tongues!’ Also from those things which must be known is that:

So he halts at his limits and does not exceed and pass beyond them. He knows that prying into that which does not concern him and asking about it is not fitting for him. Rather it is forbidden for him and something he has to avoid. So he complies with Allah’s orders and keeps away from what he has forbidden, since:

So this hadeeth clearly shows the manner in which the believer conducts all his affairs and behaves in all his dealings, all of them are for Allah and he does not give a share in any of them to other than Him, the One free and far removed from all imperfections. In all his affairs he distances himself from seeking after personal gain and enjoyment. In his loving and hating, giving and withholding he seeks only Allah’s pleasure and His Paradise. He does not seek after the worldly positions, wealth or reputation! Then if he falls into the like of this he repents and turns back (to his Lord), so:

So he does not persist upon sin, or treat it lightly. Rather like the rest of the children of Aadam he commits many sins. However he is frequent in turning back in repentance to his Lord.

So what has preceded will clearly show us:

So his manners are the manners of the righteous people, and his behaviour that of the servants of the Lord of the worlds. He emulates the pious and follows in the footsteps of the sincere. His heart and his behaviour agree, he is not like the weak who take pains to put on a good appearance whereas their hearts are empty! His knowledge and understanding of the Religion is deep and springs from a good and sensitive heart, and precise memory. However his good manners and knowledge and understanding of the Religion do not prevent him from:

So falsehood has no share of this, and lies cannot approach it. So his jesting is with words that are true. Nor does this mean that he is to expend all his time in lightheartedness and jesting. Rather in this and in all matters he follows the footsteps of the Companions, May Allah be pleased with them all, and their way in this regard was:

So both of these times are regulated by the orders of Allah, as has preceded. His time for serious matters is regulated according to the Book and the Sunnah, and his jesting is kept free of anything forbidden and accompanied only by that which Allah has prescribed.

So he does not, through negligence, allow his jesting to become a way in which he falls into sin. Indeed how could he do this when:

So it is just as the noble companion ‘Abdullah ibn Mas’ood said: The believer sees his sins as if he were sitting beneath a mountain which he feared was about to fall upon him, whereas the wicked sees his sins like a man who finds a fly settle upon his nose, so he does this (one of the narrators said: He brushes it away from his nose).^[44]

The Muslim should realise the greatness of hid Lord, the One free and far from all imperfections, and His tremendous Power and Might, and he should not think of the sin as being great or small! Rather he should think of it with regard to the One he is disobeying.

Those sins which are ignored by the weak hearted cause their destruction by removing Iman and fear of Allah from their hearts.

When a person regards sins and acts of disobedience as something slight the he is one who is oppressing his own soul, and that should never occur, since:

Oppression is of two types: (i) A person oppressing his own soul and (ii) his oppressing others. Both of these have been forbidden by Allah, the One free and far from all imperfections. So a person oppressing his own soul causes him to feel at home with his sins and to commit them, and causes him to abandon acts of obedience to Allah.

The true Muslim is far removed from all of this and furthermore:

Tale-carrying is a foul disease; when it enters the heart it corrupts it, and when the heart is corrupt the rest of the body becomes corrupt and ones actions are destroyed.

The sickness of tale-carrying only finds a place in hearts which are filled with love of this world, the hearts of those who use the Religion for lowly and despicable ends, and we seek Allah’s refuge from that! However, as for the sincere Muslim who strives to follow and apply the guidance sent by his Lord, then:

The person who lives attached to this world is poor with regard to his Religion and intellect, he does not realise that this worlds, for the one having no Religion is the road to degradation, the path to corruption and the key to evil and foul deeds. Whereas the Muslim who is sincere to his Lord and his own soul and with his brothers should be an excellent example to those who thirst after this world and the few dirhams and deenaars.

He should be a lesson for them that there is no good in that, and that good lies only in taking this world as a means of increasing one’s rank with regard to the Religion and seeking to purify one’s heart. However these two will not be achieved except through:

Zuhd (abstemiousness) is to have little regard for this world, to manifest ones poverty and need before Allah, to treat the servants of Allah kindly and gently, to avoid spending lavishly upon clothing, food and drink, and to avoid fame.

Zuhd is not the rejection of the favours of Allah, the One free and far removed from all defects, bestows upon some of His servants, rather it is as Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said: Keep away from that which does not bring benefit, either because it contains no benefit at all, or because something other than it is more beneficial, so that by doing the first he would be missing greater benefit, or because it will produce something whose harm will grow to outweigh its benefit. But as regards things which are purely beneficial or predominantly, then avoidance of them is stupidity.^[49] Therefore there is to be no abstemiousness with regard to:

So if the servant is able to spend all his days and nights in obedience to Allah, and in doing actions pleasing to Him, then let him do so!

[Author’s text abridged hereafter]

Even though abstemiousness is to be given special attention by the rich due to their ability to spend and their wealth, as opposed to the poor, then this will not prevent the Muslim, rich or poor, from having a contented and rich soul, since:

So the greatest of riches you can attain, O servant of Allah, is contentment of ones soul, and having a contented heart and this will not be achieved except through humbling oneself before Allah, the One free from and far removed from all defects, and calling upon Him in supplication and in placing reliance upon Him. So he whose soul is contented and rich will increase in his:

So flee, May Allah have mercy upon you, from this mad craving after this world and its finery, and there is no salvation from that which has been destined for a person.

[Author’s text abridged hereafter]

So he who wishes for salvation then let it be the case that his desire for his Religion is his foundation and guiding principle, if this is so then Allah will protect him and protect his religion. Then from the comprehensive matters that should be known is:

[Author’s text abridged hereafter]

It will also not be hidden that one of the best ways of cementing ties and improving relations is:

[Author’s text abridged hereafter]

(Paradise) cannot be attained unless the incentive for it is:

So by his character the Muslim turns enemies into friends, opponents into companions, and harsh people into those who are mild. Character is a commodity which is almost something rare amongst the people today, except amongst those who sincerely worship Allah alone, Who are honest and true in the worship of the Lord of the Worlds. So good character refines the soul and enables that:

[Author’s text abridged hereafter]

So it is binding upon the obedient servant that he should:

[Author’s text abridged hereafter]

The fear and hope that a Muslim has for his brothers does not prevent him from carrying out what Allah has established with regard to:

[Author’s text abridged hereafter]

In ordering good and forbidding evil, the Muslim is careful of:

So perhaps a word which one does not realise allows to escape from his tongue and it falls upon one of the servants of Allah, or a mistake he makes, perhaps this will cause a great fire to blaze in the hearts of the brothers.

This is the most Satan desires and it causes him to be joyful and happy. So what we have indicated certainly occurs and is bound to occur and it leads to widespread evil and great danger, so since this is the case, then what is:

So the means of escape is to follow the example provided for us! Indeed obeying and following Allah’s Messenger (salAllahu ‘alaihi wa’sallam) is the greatest escape from the trials which envelop us.

So for Allah, for Allah, O servants of Allah, learn, and act, and fear Allah and obey Him that you may be shown mercy.

The Islamic Personality is a clear and distinct personality. Its fabric is the Book of Allah, and its thread is the Sunnah and these two are inseparable from it.

It is a sincere and determined personality educated and refined upon precise methodology which does not contain even the slightest deficiency, and how could it since it is the Religion of Allah, Lord of all the worlds?!

So what I have written is knowledge which is the path to action, a reminder which leads one to obey and follow, and advice which is essential for the attainment of benefit.

So I ask Allah to grant success to myself and all of the Muslims, and that He establishes us upon the way and methodology of His Prophet (salAllahu ‘alaihi wa’sallam). He is the best One to ask and the greatest One who responds, and our final call is all praise is for Allah, Lord of all the worlds.

18th Ramadan 1408H

az-Zarqa

Jordan

1.There are some ahadeeth reported about the excellence of gathering forty ahadeeth, however all of them are unauthentic as I briefly explained in my introduction to Forty Hadeeth on the Call To Islam and the Caller (Published by Al-Hidaayah, 1994)
2.It is the twentieth hadeeth of Forty Hadeeth on the Call to Islam and the Caller, its source and explanation are quoted there.
3.Jamarah Khutabil ‘Arab (2/475) of Ahmad Zakiyy Safwat
4.Al-Muwaddih li Awhaamil-Jam’ wat-Tafreeq (1/5) of al-Khateeb al-Baghdaadee
5.Ibn Rajab quotes it from him in Fadl ‘Ilmus Salaf’alal Khalaf (page 59 of the edition with my checking).
6.Surah al-Baqarah (2):208
7.Reported by al-Bukhari (English Translation Volume 1 Page 1 No. 1) and Muslim (Eng. Trans. Vol. 3, page 1056, no. 4692)
8.At-Taqyeed (2/6-7) of Ibn Nuqtah
9.Reported by Ahmad (no. 5114) and others with hasan (good) isnaad (chain of narration). I have spoken about it in more detail in my footnotes to al-Hikamul Jadeerah bil Idhaa’ah (pg. 1-3) of Ibn Rajab
10.Reported by at-Tirmidhee (no. 1997) and others by way of Suwayd ibn ‘Amr al-Kalbee: Hammad ibn Salamah narrated to us from Ayyoob as-Sakhtiyanee from Muhammad ibn Seereen from him. This isnaad is Saheeh (authentic) if Allah wills, it does not contain anyone needing examination except for Suwayd and he is declared reliable by a group of the scholars and this is the preferred view of al-Haafidh Ib Hajr. The hadeeth is also declared authentic by a group of scholars such as al-Haafidh al-Iraaqee in Takhreejul Ihyaa (2/186), al-Munaawee in al-Fayd (1/177), az-Zubaydee in al-Ittihaf (6/233) and others, and is further clarified in Ghaayatul Maraam (no. 472) of Shaikh al-Albaanee.
11.Surah al-Baqarah (2): 143
12.Reported by Ibn Nasr al-Marwazee in Ta’zeem Qadris Salaat (no. 639)
13.Surah al-AnkAbut (29):69
14.Reported by Ibn Majah (no. 3688) and Ibn Hibaan (no. 549)
15.Reported by at-Tabaraanee in al-Mu’jamul Kabeer (no. 11,810) its chain of narration is hasan.
16.Reported by al-Bukharee (Eng. Trans. 9/189/no.252) and Muslim (Eng. Trans. 3/1017/no.4496)
17.Reported by al-Bukharee (Eng. Trans. 9/378/no.512) and Muslim (Eng. Trans. 2/782/no. 3572)
18.Some people quote this as being a hadeeth but it has no basis as such
19.See Fath ul Bari (1/167)
20.Reported by al-Bukharee (Eng. Trans. 1/62/no.73)
21.Refer to the treatise Dhammul Hasad wa Ahlihi of Ibn ul Qayyim with my footnotes and checking
22.It is reported by al-Haakim (4/574), al-Baihaqee in Shu’abul Iman and others and its chain of narration is saheeh
23.Reported by al-Bukharee (Eng. Trans. 8/282/no.421)
24.Bustaanul ‘Aarifeen (p.79) of an-Nawawee
25.Reported by al-Bukharee (Eng. Trans. 1/44/no.49) and Muslim (Eng. Trans. 3/840/no.3882)
26.Reported by al-Bukharee (Eng. Trans. 1/31/no.32) and Muslim (Eng. Trans. 1/40/no.112)
28.Reported by al-Bukharee in al-Adabul Mufrad (no. 239), Abu Dawood (Eng. Trans. 3/1370/no.4900) and others. Its chain of narration is hasan.
29.Reported by Muslim (Eng. Trans. 4/1488/no.6853)
30.See Hadeeth Number 39
31.Refer to my book al-Muntaqan Nafees min Talbees Iblees and Mawridul Amaan min Masaayidish Shaitan and May Allah through His grace and favour make easy its completion
32.Surah Ghaafir (40):60
33.Saheeh – reported by Ahmad (4/267, 271, 276) and others
34.Hadeeth 40 in Forty Hadeeth on the Call to Islam and the Caller
35.Reported by Ahmad (no. 5385) and others
36.Reported by at-Tirmidhee (no.2318) and others
38.Reported by Abu Dawood (Eng. Trans. Vol.3/p.1312/no.3664) and others, with chain of narration being hasan

39.Reported by Ahmad (3/38,55)
40.Reported by At-Tirmidhee (no.2685)
41.Reported by at-Tirmidhee in as-Sunan (no.1991)
42.Reported by Muslim (Eng. Trans. Vol.4, p.1436, no.6223)
43.Reported by Ahmad (5/331) and others
44.Reported by al-Bukharee (Eng. Trans. 8/214/no.320)
45.Reported by Muslim (Eng. Trans. 4/1366/no.6248)
46.Reported by al-Bukharee, al-Baihaqee and others
47.Reported by al-Haakim (4/324) and others.
48.Reported by Abu Dawood (Eng. Trans. 3/1158/no.4149) and its chain of narration is hasan
49.Majmoo’ul Fataawaa (10/615)
50.Reported by al-Bukharee (Eng. Trans. 4/146/no.232)
51.Reported by Muslim (Eng. Trans. 2/501/no.2287)
52.Reported by Ahmad and others
53.From Ibn Rajab’s explanation (sharh) of this hadeeth
54.Reported by al-Bukharee (8/50/80)
55.Reported by Muslim (4/1362/no.6226)
56.Reported by Ahmad (6/446 and 448)
57.Reported by Ahmad, Ibn Majah and others, with weak chain of narration.
58.Shaykh Bakr Abu Zayd in at-Ta’aalam wa Atharuhu ‘alal Fikr wwal Kitaab (p.7)
59.Reported by Muslim (4/1381/no.6350)
60.Sharul ‘Aqeedatit Tahaawiyyah (p.379)
61.Surah al-Israa (17):36
62.Sharul ‘Aqeedatit Tahaawiyyah (p.325)
63..Reported by al-Baihaqee in az-Zuhdul Kabeer (no.191)
64.Reported by Ahmad and others. See Hadeeth 22 of 40 hadeeth on the call to islam and the caller
65.Muslim (Eng. Trans. 4/1471/no.6752)
66.Reported by ad-Daarimee (1/64), al-Laalikaa’ee (no.123), al-Haakim(4/514) and others, with saheeh chain of narration

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