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The Religion Centers On Four Hadiths

Imam Abu Dawud observed, “I have studied hadiths that are supported with chains of narration; I came to the conclusion that they are numbered 4000 hadiths. All of them center on four hadiths only:

1- An-Nu’man ibn Basheer narrated that the Prophet (peace be upon him) said, “The lawful is clear and the unlawful is clear, and between that are matters that are doubtful (not clear); which many of the people do not know whether they belong to the lawful or the unlawful. So whoever leaves it to protect his religion and his honor, then he will be safe, and whoever falls into something from them, then he soon will have fallen into the unlawful. Just like if someone grazes (his animals) around a sanctuary, he would soon wind up in it. Indeed for every king is a sanctuary (pasture), and indeed Allah’s sanctuary is what He made unlawful.”

2- The hadith, “Actions are tied by their intentions…”

3- The hadith, “Whoever brings forth a practice not authorized by the Prophet (peace be upon him), he shall have it rejected.”

4- The hadith, “A sign of man’s good observance of Islam (his piety) is to keep away from that which does not concern him.”

A similar statement were maintained by many scholars such as Ahmad ibn Hanbal, but excludes the last hadith, and other early scholars. The Muslim should study, understand, and observe these hadiths due to their critical significance in the lives of Muslims.


This post is a follow up of the last post by brother Abu Muhammad. The reason I made this one independent is the urgent need to right people’s conception about marriage. Read carefully the following hadith of the Prophet (peace be upon him), and you will realize that marriage is not intended solely for the satisfaction of the so-called desire “LOVE”.

The Prophet (peace be upon him) said, “A believer should not hate (his wife) believing woman; if he dislikes one of her characteristics he will be pleased with another“. [Recorded by Muslim].

This hadith involves the woman as well. Sheikh As-Sa’di remarkably commented, “This hadith teaches us how to deal with the wife, the friend, the relatives of kin, and anybody in this life. A person should adjust himself/herself and keep in mind that anybody you meet, including yourself, has flaws and faults and something you dislike about him/her. At this moment, in order to accommodate with this situation, you should focus your efforts on his/her good side, try to develop a healthy relationship, and overlook whatever that might kill this joy.”

One should never assume that love will remain forever; the life between the husband and the wife starts off with this love and then evolves into a habit; love gradually fades away. But look at it from this angle: isn’t care, kindness, gentleness, or tolerance of something one might not like about the other an integral part of this love? If we followed the teaching of the Prophet in this hadith, we will feel peace, comfort, and  tranquility replacing  unrest and dullness engulfing our lives.

Just reconfigure your idea about love and inshaallah you will enjoy and lead a healthy and productive life.

Written by: Abdullah Ibrahim Omran al-Misri.


The educator should observe the following strategies in order to achieve an effective outcome and yield promising fruits:

1- Education by example: the parent, or an educator in general, should be a role model in all of his/her affairs; acts of worship, generosity, asceticism, modesty, forbearance, and courage. The educator should hold the Prophet (peace be upon him) as a role model which will effectively lead to prominent results.

2- Education of worship: the educator should teach the children all acts of worship and instill sincerity in their hearts as well as following the Sunnah of the Prophet (peace be upon him).

3- Education by admonition: the educator should admonish and keep a constant remainder to his/her children, just like the wise Luqman when he used to admonish his children and teach them with Qur’an and Sunnah.

4- Education through observation: the educator should observe his/her childrens behavior in every life matter in order to fix any misconduct that may arise.

5- Education by strict discipline: this strategy is used at times of necessity like disciplining children if they don’t pray at the age of ten as we are told by our Prophet (peace be upon him).

Source: The Prophetic guidance in educating children.

Translated by: Abdullah Ibrahim Omran al-Misri.


1- Intellectual education: the educator should teach his/her children beneficial material from a young age; the educator should also drag them away from the corruptive diseases of the society because they negatively impact the child’s mind and memory; such diseases like consuming intoxicating materials, smoking, and so on.

2- psychological education:  the educator should train them to avoid weakness, unjustified modesty, fear, envy, anger, and feeling of insufficiency. In addition, the educator should cultivate the children’s belief in destiny and fate and other crucial articles of faith.

3- Social education: the educator should teach the children to observe and deliver the rights of others, mercy, forgiveness, tolerance, unselfishness, and so on.

Source: The Prophetic guidance in educating children.

Translated by: Abdullah Ibrahim Omran al-Misri.


Imam ibn Baz was asked: what is the ruling on saying “wa barkatuh” in the tashahhud at the end of the prayer?

He responded, “It’s preferable to stop at “as-sallam ‘aliykum wa rahmatullah” because it’s authentically proven to be practiced by the Prophet (peace be upon him); whereas the authenticity of the addition of the word “wa barkatuh” is controversial among the scholars and it’s preferable to leave saying it.”

Source: Majmoo’ Fatwa ibn Baz: (11/164).

Translated by: Abdullah Ibrahim Omran al-Misri.


‘Al-‘Asma’i, one of the earliest Arabic lexicographers and one of the three leaders of the Basra school of Arabic grammar, once met accidentally a young girl from the Arabs. She was carrying a big water bottle and its lid was opened; she sought his help to close the lid. But she expressed her request in an expressively eloquent manner that subconsciously forced ‘al-‘Asma’i to speak out of praise for her eloquence. He said, “How eloquent you are young girl?!.”

She responded, “Qur’an has the most superior and imitable eloquence (1); it has a verse that contains two commands, two prohibitions, and two pieces of glad tidings.” He immediately asked her of a passionate need for the answer.” What is it?” She said, ”

Allah’s saying, “And We inspired the mother of Musa (Moses), (saying): “Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers.” [Al-Qasas: 7).

He said, ”  I left her with a benefit. It looked like I have never heard that verse before.”

Source: Lubab al-‘Adab by ibn Munqiz: (328).

(1) How come you’re calling what I say eloquent while you have read the most eloquent speech ever which is the Qur’an. This entails that any other speech is inevitably lesser and describing it with ‘eloquent’ will be undue.

The two commands are: suckle Musa and cast him into the river lest of fear for his life.

The two prohibitions: don’t fear nor grieve.

The two pieces of good news are: bringing Musa back to his mother and cherishing her that he will be a Messenger.

Translation and additional notes by: Abdullah Ibrahim Omran al-Misri.


One should prostrate to express gratitude whenever he receives good news or feel relieved after an ordeal; this is the Sunnah of the Prophet (peace be upon him). This one prostration is not an independent prayer but rather one single prostration observed any time.

Abu Bakrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) used to prostrate once he receives good news expressing gratitude to Allah. [This hadith is sound andrecorded by Abu Dawud, ibn Majah, and al-Tirmidhi].






Sheikh Salih al-Fawzan said, “It’s recommended for the person to use the Siwak before reciting the Qur’an in order to purify the smell of his mouth for the recitation of Allah’s speech as well as for the presence of angels because they attend the recitation of the Qur’an and therefore one is advised to purify his mouth because angels are harmed by the same thing that harms the children of Adam.”

Source: Tasheel al-Ilmam bi-Fiqh al-Ahadith min Bulugh al-Maram: 1/109.

Translation by: Abdullah Ibrahim Omran al-Misri.


A- Wear your right shoe when you put your shoes on and take off the left one first.

Abu Hurairah (May Allah be pleased with him) reported:

Messenger of Allah (peace be upon him) said, “When any of you puts on his shoes, he should put on the right one first; and when he takes them off, he should begin with the left. Let the right shoe be the first to be put on and the last to be taken off.” [al-Bukhari and Muslim]

B- Using the Siwak: It’s recommended to use the Siwak all the time but more specifically at these times: A- When you read Qur’an.

2- Before performing Wudu (ablution): Allah’s Messenger (rad) said “Had I not feared burdening my Ummah, I would have commanded them to use Siwak before every Salat”. [recorded by Malik and Ahmad]

3- When you notice an unpleasant smell in your mouth: The Prophet (peace be upon him) said, “The Miswak (tooth-stick) cleanses and purifies the mouth and pleases Allah.”  [recorded by al-Nasa’i and Ibn Khuzaymah with authentic narrations].

4- When you enter the house: ‘Aishah (may Allah be pleased with her) said: The Prophet (peace be upon him) used to use the Siwak whenever he enters the house.” [recorded by Muslim].