Humility in Prayer
al-Haafidh Zaynud-Deen Ibn Rajab al-Hanbalee (d.795H)
Checking by Shaykh 'Alee Hasan al-Halabee
With the Name of Allâh, and in Him we seek assistance, and the praise is due to Allâh, Lord of the Worlds. The praise is due to Allâh, the One who compels the hearts that are despondent for His sake, and the One who forgives the sins of the sinners by His Virtue. I testify that there is no deity worthy of worship besides Allâh alone, without any associate, and there is nothing comparable to Him. And I testify that Muhammad is His servant and Messenger. He sent him sallallaahu 'alayhi wa sallam with the guidance and the True Religion, so as to make it apparent over all other religions. And He gave him the choice of being either a Prophet-King, or a Slave-Messenger, so he chose the station of servitude ('uboodiyyah), along with the Messengership. [1]
And he sallallaahu 'alayhi wa sallam used to say, "O Allâh, make me live in poverty, and make me die in poverty, and raise me up along with the poor." [2] Thus, he sallallaahu 'alayhi wa sallam alluded to the nobility of this station and its virtue. And may the most complete peace be upon his Family, and his Companions, and all those who hold onto his rope. To proceed:
So verily the Glorified and Exalted praises in His Book, those who laud Him, and those who are humiliated towards His Magnificence, those who are subservient (al-khaadi'een) and the humble (al-khaashi'een) to Him. Allâh the Exalted says:
"Verily they used to hasten towards good deeds, and they used to supplicate to Us in hope and fear. And they were humble (khaashi'een) towards Us." [Sooratul-Anbiyaa' 33:35]
And He described with khushoo' (humility) the Believers who have the noblest worship, which they preserve, so He said:
"Indeed the Believers are successful, those who are humble in their Prayer." [Sooratul-Mu'minoon 23:1-2]
And He described with humility, those who have been given knowledge, where His Words are authoritative, so He said:
"Verily those who were given knowledge before it (the Qur'ân), when it is recited to them, they fall upon their faces in prostration, and they say, "Glorified is our Lord! Indeed the Promise of our Lord has been fulfilled." And they fall upon their faces weeping, and it (the Qur'ân) increases them in humility." [Sooratul-Israa' 17:107-109]
And the basis of humility (khushoo') is softness, gentleness, tranquility, subservience, subjugation, and burning of the heart. So when the heart is humble, all of the limbs and body parts follow it in humility. Because they are followers of it; as he sallallaahu 'alayhi wa sallam said, "Verily there is a small morsel of the body, if it is rectified, the whole body is rectified; and if it is corrupt, the whole body is corrupt. Indeed it is the heart." [3]
So if the heart is submissive, the eyes, ears, head, face, and the rest of the limbs are submissive; the same goes for whatever emanates from them, to the extent that it reaches the speech. Due to this, the Prophet sallallaahu 'alayhi wa sallam used to say in the rukoo' (bowing) of his Prayer,
"My sight, hearing, mind, and bone are subservient to You." And he said in another narration,
"And whatever is carried upon my feet." [4]
And someone from the Salaf saw a man fiddling with his hand during the Prayer, so he said, "If his heart was submissive, his limbs would have become subservient." [5] And this has been reported from Hudhayfah radiallaahu 'anhu and Sa'eed Ibnul-Musayyib, [6] and it has been reported in marfoo' [7] form, however, its chain of narrators is not authentic. [8]
Al-Mas'oodee said: From Abee Sinaan: from the one who informed him: from 'Alee Ibn Abee Taalib radiallaahu 'anhu, who said concerning the statement of Allâh,
"Those who are humble in their Prayer." [Sooratul-Mu'minoon 23:2]: "It is the humility in the heart, and it is that you soften your side towards the Muslim, and that you do not look around during your Prayer." [9]
And 'Ataa' Ibnus-Saa'ib said: From a man: From 'Alee radiallaahu 'anhu who said, "Humility (khushoo') is the humility of the heart, and that you do not look around to the right, nor the left."
And 'Alee Ibn Abee Talhah said: From Ibn 'Abbaas radiallaahu 'anhu who said concerning the statement of Allâh the Exalted,
"Those who are humble in their Prayer.": "They are fearful and tranquil."
And Ibn [10] Shawdhab said: From al-Hasan rahimahullaahu ta'ala who said, "They used to have khushoo' in their hearts, so due to that, they lowered their gaze in the Prayer."
And Ibn Abee Najeeh said: From Mujaahid rahimahullaahu ta'ala who said concerning the statement of Allâh the Exalted:
"And they were humble towards Us." [Sooratul-Anbiyaa' 21:90]: "Those who have humility (mutawaadi'een)." [11] And indeed Allâh the Exalted described the earth with khushoo' in His Book, so He said:
"And from His Signs is that you see the earth stilled (khaashi'ah). So when We send water down upon it, it trembles and grows." [Sooratul-Fussilat 41:39]
So this trembling and growth raises it removing its khushoo', so this shows that the khushoo' which it was upon was its tranquility and ease. Likewise therefore, is the heart; so it soothes its inclinations and base desires - which emanate from following passions - and it becomes subjugated and subservient to Allâh. So due to that, whatever it has inside from arrogance, haughtiness and pride is removed, and when that tranquility takes place in the heart, all the body parts, limbs and movements become humble, to the extent that the humility reaches the voice. And indeed Allâh the Exalted has described the voices with khushoo' in His statement:
"And the voices will be humbled for ar-Rahmaan (the Most Merciful)." [Soorah Taa Haa 20:108]
So the humility of the voices is their tranquility and ease after being raised.
And likewise, the faces and eyes of the disbelievers on the Day of Judgement have been described with khushoo', so that proves the entering of khushoo' (humility) into all of the limbs. And when man is forced to present humility in his limbs and body-parts, with a heart that is void of humility and detached from it; that is the hypocritical humility. And this is something the Salaf used to seek refuge from, as one of them said, "Seek refuge from the hypocritical humility (khushoo'un-nifaaq)." They said, 'And what is hypocritical humility?' He said, "When you see the body humbled, but the heart is not humbled." [12]
And 'Umar radiallaahu 'anhu looked at a youth who was lowering his head, so he said to him, "What is this! Raise your head, since the outward humility does not increase what is in the heart."
So whoever manifests humility other than that which is in his heart, then it is only hypocrisy upon hypocrisy.
And the basis of humility is what occurs in the heart, it is only attained through recognition (ma'rifah) of Allâh, and the recognition (ma'rifah) of His Magnificence, and the recognition of His Sublimity, and His Perfection; so the more one recognizes Allâh, the more humble he becomes.[13]
And the humility (khushoo') of the hearts varies in accordance with the different levels of recognition (ma'rifah) for the person being humble, and it also differs with the heart's varying levels of observance of the attributes necessary for humility. So whoever is intensely humble, his meditation upon the closeness of Allâh to His servant - which is in secrecy and in his innermost conscience - necessitates him developing shame in front of Allâh the Exalted, and contemplating over Him in his actions and moments of ease. And whoever humbly meditates upon His Perfection and Beauty, it will necessitate his being immersed in love for Him, and ardently desiring to meet Him and see Him. And whoever humbly meditates upon the severity of His Power, and His Revenge, and His Punishment; it necessitates that he become fearful of Him, and He is free of all imperfections, the Exalted, Compellor of the hearts which become enslaved for His sake. And He is the one free of all imperfections, the Exalted, and the one who places his face upon the dust in prostration draws nearer to Him as a result, just as His servants draw nearer to Him, those who supplicate to Him, and ask Him, and those who seek forgiveness for their sins at daybreak; and He answers their supplications, and He gives them what they ask for, and the servant does not have any greater compellor of enslavement than the Nearness and Answering (of Allâh).
Imaam Ahmad (d.241H) - rahimahullaahu ta'ala - relates in his book, az-Zuhd, [14] with his chain of narrators coming from 'Imraan Ibn Qaseer who said, "Moosaa ('alayhis-salaam) said, "My Lord, where can I attain Your Pleasure?" He said, "(My servants) when their hearts are enslaved for My sake. Verily I draw nearer to them by a hand-span everyday, so if that did not happen, they would be destroyed.""
And Ibraaheem Ibnul-Junayd rahimahullaahu ta'ala relates in the book al-Muhabbah: From Ja'far Ibn Sulaymaan who said: I heard Maalik Ibn Deenaar saying, "Moosaa ('alayhis-salaam) said, "O Moosaa, (My servants) seek My Pleasure when their hearts are enslaved for My sake, so verily I draw nearer to them by a handspan everyday, and if that did not happen, they would have been destroyed."" Ja'far said: So I said to Maalik Ibn Deenaar, "How are their hearts enslaved?" He said, "I asked the one who read the book to me, so he said: I asked the one who asked 'Abdullaah Ibn Salaam about the enslavement of their hearts, how are they enslaved? He said: They are enslaved by the love of Allâh the Mighty and Majestic."
And indeed their occurs in the authentic Sunnah, that which testifies to the closeness of Allâh to the heart that is enslaved during His affliction, patient with the Decree of Allâh and pleased with it. It is reported in Saheeh Muslim: From Abee Hurayrah radiallaahu 'anhu, from the Prophet sallallaahu 'alayhi wa sallam that he said,
"Allâh the Mighty and Majestic will say upon the Day of Judgement, 'O son of Aadam, I fell ill and you did not visit Me.' He will say, 'Lord, how could I visit You, and You are the Lord of the Worlds?' He will say, 'Did you not know that My servant so and so was ill, and yet you did to visit him? Did you not know that had you visited him, you would have found Me with him?'" [15]
And Aboo Nu'aym relates by way of Hamzah Ibn Shawdhab who said, "Allâh revealed to Moosaa ('alayhis-salaam), 'Do you know for which reason I chose you over the rest of the people to carry My Message and My Speech?' He said, 'No, O Lord!' He said, 'No one has shown more humility towards Me than your humility (tawaadu').'" And this humility of his was khushoo', and it was beneficial knowledge, and was the first thing from knowledge to be raised up. So an-Nisaa'ee [16] relates a hadeeth from Jubayr Ibn Nufayr radiallaahu 'anhu: From 'Awf Ibn Maalik radiallaahu 'anhu that the Messenger of Allâh sallallaahu 'alayhi wa sallam looked towards the sky one day and said,
"This is a time when the knowledge will be raised up." So a man from the Ansaar (the helpers) said that Zayd Ibn Labeed said to him, 'O Messenger of Allâh, will the knowledge be raised up whilst the hearts are still firmly established and heedful?' The Messenger of Allâh sallallaahu 'alayhi wa sallam said to him, "Verily I thought that you were from the most knowledgeable people of al-Madeenah,", and he mentioned that the Jews and the Christians were misguided, even though the Book of Allâh the Mighty and Majestic was in front of them. So he said, "'Awf Ibn Maalik has spoken truthfully, should I not inform you what will be the first thing to be raised up?" I said, 'Yes.' He said, "It is humility, until you will not even see one humble person."
And at-Tirmidhee [17] relates a hadeeth from Jubayr Ibn Nufayr from Abud-Dardaa', and he informed him of what he said, so he said,
"Abud-Dardaa' has spoken truthfully. If you wish, I will inform you of the first knowledge to be raised up: the khushoo'; to the extent that if you enter a congregational mosque, then you will not see a single humble man in it." And indeed it was said that the hadeeth of an-Nisaa'ee was more authentic.
And Sa'eed Ibn Basheer related from al-Hasan (rahimahullaahu ta'aalaa): From Shaddaad Ibn Aws, from the Prophet sallallaahu 'alayhi wa sallam who said,
"The first thing that will be raised up from the people will be khushoo'." so he mentioned the rest of it. [18]
And it was related by Aboo Bakr Ibn Abee Maryam from Hamzah Ibn Habeeb in mursal [19] form. And the like of it has been reported from Hudhayfah, from his statement.
So the beneficial knowledge is that which brings glad tidings to the heart, so it obligates tranquility, fear, subjugation towards Allâh, humility, and humiliation. If the knowledge does not bring glad tidings to the heart, and it is something that exists only upon the tongue, then it is the proof of Allâh upon the son of Aadam, established upon its possessor, or other than him. Since Ibn Mas'ood radiallaahu 'anhu said, that there would come a time when there would be a people reciting the Qur'ân, but it would not pass beyond their collarbones. [20] However, if it exists in the heart and becomes firmly rooted in it, it benefits its possessor. And al-Hasan said, "Knowledge is of two types, the knowledge of the tongue, and the knowledge of the heart. So the knowledge of the heart is the beneficial knowledge, and the knowledge of the tongue is the proof of Allâh upon the son of Aadam." [21]
And it has been related in mursal form from al-Hasan rahimahullaahu ta'ala from the Prophet sallallaahu 'alayhi wa sallam. [22] And he also reported it from Jaabir radiallaahu 'anhu in marfoo' form [23] and it has also been reported by him from Anas radiallaahu 'anhu in marfoo' form, [24] and its chain of narrators is not authentic.
So the Prophet sallallaahu 'alayhi wa sallam informed that the knowledge was with the people of the two books before us, and they were not benefited by anything from it, since they failed to realize its objective. And if it had reached their hearts, they would have found the sweetness of eemaan (faith) by it, and it would have benefited them by connecting them to fear and turning their hearts around. And if it is only upon their tongues, it will establish the proof of Allâh upon them.
And due to this meaning, Allâh the Glorified described the scholars with fear (khashyah) in His Book, as Allâh the Exalted says:
"Verily the most fearful of Allâh from His servants are the scholars." [Soorah Faatir 35:28]
And He also says:
"Is one who is devoutly obedient during periods of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord (like one who does not)? Say, are those who know equal to those who do not know? Only the people of understanding will remember." [Sooratuz-Zumar 39:9]
And the scholars from the people of the Book before us have been described with humility, as Allâh the Exalted says:
"Say, believe in it, or do not believe. Verily those who were given knowledge before it (the Qur'ân), when it is recited to them, they fall upon their faces in prostration. And they say, "Glorified is our Lord! Verily the Promise of our Lord has been fulfilled." And they fall upon their faces weeping, and it (the Qur'ân) increases them in humility." [Sooratul-Israa' 17:107-109]
And in the statement of Allâh the Exalted - in describing those who have been given knowledge - is praise for the one who develops khushoo' in his heart upon listening to the Book of Allâh, and Allâh the Exalted says:
"So woe to those whose hearts have been hardened against the remembrance of Allâh, those are clearly misguided. Allâh has sent down the best statement, a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord, then there skins and their hearts become soft at the remembrance of Allâh." [Sooratuz-Zumar 39:22-23]
And the softness of the heart is when its harshness ceases to occur, and it develops humility and mildness.
And indeed Allâh despises those who develop humility in their hearts upon hearing the Book of Allâh, and those who do not reflect upon it, Allâh the Exalted says:
"Has the time not come for those who have believed, that their hearts should become humble at the remembrance of Allâh, and at what He has revealed of the truth?" [Sooratul-Hadeed 57:16]
Ibn Mas'ood radiallaahu 'anhu said, "We have not been rebuked by this aayah, except after having accepted Islaam four years ago." It was related by Muslim, [25] and an-Nisaa'ee, [26] and he added to it, "So the Believers placed blame upon each other."
And Ibn Maajah related a hadeeth from az-Zubayr radiallaahu 'anhu who said, "We have not been rebuked after embracing Islaam, until the revelation of this aayah which occurred four years later." [27]
And indeed many from amongst the righteous heard this aayah being recited, so they were affected by it in different ways, so from these effects was for one to die from it due to the aching of his heart from it, and from them was that one would repent and leave off what the aayah spoke of. [28] And indeed we have mentioned their reports in the book al-Istighnaa' bil-Qur'ân. [29] And Allâh the Exalted said:
"And if We had sent this Qur'ân down upon a mountain, you would have seen it humbled and broken apart from fear of Allâh." [Sooratul-Hashr 59:21]
Aboo 'Imraan al-Jawnee said, "By Allâh, indeed our Lord has directed our attention to this aayah of the Qur'ân, which if He had sent down upon the mountain, it would have been obliterated and flattened out by it."
And Maalik Ibn Deenaar rahimahullaah read this aayah, then he said, "I swear to you, no servant believes in this Qur'ân, except that his heart is left aching." And it is related from al-Hasan rahimahullaahu ta'ala that he said, "O son of Aadam, if Shaytaan whispers to you with a sin, or if you yourself are inclined towards it, then remember along with that what Allâh bestowed upon you from His Book; that which if it was bestowed upon an unshakable mountain, it would have been humbled and broken apart. Have you not heard Him saying:
"If We had sent down this Qur'ân upon a mountain, you would have seen it humbled and broken apart from fear of Allâh." [Sooratul-Hashr 59:21]"
So these parables are only presented to you so that you may reflect upon them, and so that you may receive admonishment with them from disobedience to Allâh the Mighty and Majestic. And you - O son of Aadam - are most deserving of becoming humbled by the remembrance of Allâh, and by whatever you carry from His Book, and by whatever you have been given from His Wisdom; because you will be judged, and for you is either Paradise or the Fire.
Indeed the Prophet sallallaahu 'alayhi wa sallam used to seek refuge in Allâh from the heart that is not humble, as is found in Saheeh Muslim: From Zayd Ibn Arqam, that the Prophet sallallaahu 'alayhi wa sallam used to say,
"O Allâh, verily I seek refuge in You from knowledge that does not benefit, and from the heart that is not humble, and from the soul that is not content, and from the supplication that is not answered." [30]
And the likes of this has been reported from the Prophet sallallaahu 'alayhi wa sallam through many paths. [31]
And it is related from Ka'b al-Ahbaar that he said, it written in the Bible, "O 'Eesaa, he whose heart is not fearful, his knowledge will not benefit him, and his voice will not be heard, and his supplication will not be raised up."
And Asad Ibn Moosaa said in the book al-Wara': Mubaarak Ibn Fudaalah informed us that al-Hasan rahimahullaahu ta'ala used to say when this Call from Allâh came to the Believers, they testified to its truth, and their firm belief expanded in their hearts; and their hearts, bodies and eyes became humbled before Allâh. "By Allâh, when I see them, it is as if I am looking at a people with my own two eyes. So by Allâh, they are not from the people of argumentation and falsehood, and they are not content, except with the Book of Allâh; and they do not manifest that which is not in their hearts. Rather, when a Command from Allâh comes to them, the testify to its truth; so Allâh the Exalted has favoured them in the Qur'ân with the best description. So He says:
"And the worshippers of the Most Merciful are those who walk upon the earth gently, and when the ignorant address them, they say (words of) peace." [Sooratul-Furqaan 25:63]
He said, "They are the gentle ones, they do not act ignorantly; and if others treat them ignorantly, they are mild. They are accompanied by the servants of Allâh during their day by what they listen to, then they are engaged in remembrance during their nights, in the best part of the night. So He said:
"And those who spend the night prostrating and standing for their Lord." [Sooratul-Furqaan 25:54]
Their tears run down their cheeks in fear of their Lord."
And al-Hasan rahimahullaahu ta'ala said, "They remain sleepless at night due to a matter, and they remain humble during the day due to a certain matter. He said:
"And those who say: Our Lord, save us from the punishment of Hell, verily its punishment is ever adhering." [Sooratul-Furqaan 25:65]"
He said, "And everything that afflicts the son of Aadam and then leaves him, then it is not a loss. The loss only remains as long as the skies and the earth remain." He said, "How truthful is the position of those people - and by Allâh besides Whom there is no true Deity - so do good works, and you have been given a trust, so take care of this trust. May Allâh have mercy upon you, since Allâh does not give a servant a better trust than His; whether it is in this world, or in the Hereafter." And he used to say, "O what an admonishment, if only the hearts that are alive would take heed."
FOOTNOTES:
[1] In al-Misriyyah: '.His Messenger.'
[2] An authentic hadeeth related through many paths. It was related by at-Tirmidhee (2/56), and al-Bayhaqee (7/12), from Anas; and its isnaad (chain of narrators) is weak (da'eef). In it is al-Haarith Ibnun-Nu'maan. It is also related from the hadeeth of Abee Sa'eed in Ibn Maajah (no.4126), and al-Khateeb in his Taareekh (4/111), and in it is Abul-Mubaarak and he is unknown, and Yazeed Ibn Sinaan and there is weakness in him. Indeed Ibnul-Jawzee ruled it to be weak in al-Mawdoo'aat (3/141), and Shaykhul-Islaam Ibn Taymiyyah doubted its authenticity in Majmoo'ul-Fataawaa (18/326), and he ruled it to be weak in Ahaadeethul-Qisaas (p. 101). And our shaykh, al-Albaanee has authenticated it in Silsilatul-Ahaadeethus-Saheehah (no. 308) after mentioning it with the narration of 'Abd Ibn Humayd in al-Muntajib minal-Musnad (2/110) from Abee Sa'eed. Its isnaad is hasan due to itself, this has remained hidden from many of the scholars of Hadeeth of the past. So there is no doubt that the hadeeth is saheeh (authentic) due to other than itself. I say, the poverty mentioned in the hadeeth is humility and submissiveness, as Ibnul-Atheer says in an-Nihaayah (2/380).
[3] This is part of a long hadeeth related by al-Bukhaaree (1/117), Muslim (no. 1599), Ibn Maajah (no. 3984), ad-Daarimee (2/245), and Ahmad (4/269); from Nu'maan Ibn Basheer radiallaahu 'anhu.
[4] The first narration is related by Muslim (no. 771), at-Tirmidhee (no. 3417), Aboo Daawood (no. 760), an-Nisaa'ee (2/130), Aboo Ya'laa (no. 284, 574), and Ahmad (1/94); from 'Alee radiallaahu 'anhu. And the second narration is related by Ahmad in al-Musnad (1/119), also from 'Alee radiallaahu 'anhu.
[5] Shaykhul-Islaam Ibn Taymiyyah attributed it to 'Umar Ibnul-Khattaab radiallaahu 'anhu in Majmoo'ul-Fataawaa (18/273).
[6] It has been reported from Sa'eed by Ibnul-Mubaarak in az-Zuhd (no. 1188), and there is anonymity in it.
[7] Translators Note: Shaykh 'Abdul-Muhsin al-'Abbaad says, "The marfoo' (raised) narration is anything that can be attached to the Messenger of Allâh sallallaahu 'alayhi wa sallam from statements, tacit approvals, or a ruling; and it is of six types, and they are:
1) al-Qawlee Sareehan (clear statement): The example of this is when a Companion says, 'I heard the Messenger of Allâh (sallAllâhu 'alayhi wa sallam) say such and such.', or he says it himself, or other than him, that the Messenger of Allâh sallallaahu 'alayhi wa sallam said such and such. 2) al-Fi'lee Sareehan (clear action): The example of this is when a Companions says, 'I saw the Messenger of Allâh (sallAllâhu 'alayhi wa sallam) do such and such.', or he does it himself, or other than him, that the Messenger of Allâh sallallaahu 'alayhi wa sallam did such and such. 3) at-Taqreeree Sareehan (clear approval): The example of this is when the Companion says, 'I did such and such in the presence of the Messenger of Allâh.', or he says it himself, or other than him, that a person did such and such in the presence of the Prophet, and he did not disapprove of it. 4) al-Qawlee Hukman (decisive statement): The example of this is when a Companion - not known to take from the People of the Book - makes a statement which could not possibly be his own opinion or reasoning (ijtihaad), and it is not built around something obscure, nor does it have a problematic explanation; like the reports about matters that have preceded, such as the beginning of creation, or reports about matters to come, such as the fitan (trials/tribulations), and the descriptions of the Day of Judgement. And likewise are the reports about action by which one attains a specific reward, or a specific punishment. 5) al-Fi'lee Hukman (decisive action): The example of this is when a Companion performs an action that could not possibly come from his own opinion, such as 'Alee Ibn Abee Taalib radiallaahu 'anhu performing more than two bowings in every rak'ah of Salaatul-Kusoof (the Prayer for an Eclipse). 6) at-Taqreeree Hukman (tacit approval): The example of this is when a Companion informs that they used to do something in the time of the Prophet sallallaahu 'alayhi wa sallam, and he did not prohibit them from this.
And from the versions of reports that require rafa' (making marfoo') are the statements of the Companions, 'Such and such is from the Sunnah.', and 'We were commanded with such and such.', or 'We were prohibited from such and such.' Or it is when the Companion judges an action from the actions to be obedience to Allâh, or to His Messenger sallallaahu 'alayhi wa sallam; such as the statement of 'Ammaar Ibn Yaasir radiallaahu 'anhu: "Whosoever fasts upon the day of doubt, then indeed he has disobeyed Abul-Qaasim sallallaahu 'alayhi wa sallam." It was related by al-Bukhaaree (4/119), and by the People of the Sunan." Refer to Min-Ateebil-Manah fee 'Ilmil-Mustalah (p. 46-47) of al-'Allaamah 'Abdul-Muhsin al-'Abbaad.
[8] It is mentioned by as-Suyootee in al-Jaami'us-Sagheer (no. 4284), and he attributed it to al-Hakeem at-Tirmidhee, from Abee Hurayrah, and he did likewise in ad-Durrul-Manthoor (5/3). And he pointed out its weakness, and more than one person from amongst the scholars have weakened it, and what is correct is that it is fabricated (mawdoo'), since in its chain of narration is Sulaymaan Ibn 'Amr. Ibn 'Adee says in al-Kamaal (3/1100), "There is consensus upon him that he fabricated hadeeth."
[9] It is related by Ibnul-Mubaarak in az-Zuhd (no. 1148), and by at-Tabaree in his Tafseer (18/2), and by al-Haakim (2/393). And it is mentioned by as-Suyootee in ad-Durrul-Manthoor (5/3), and he additionally attributed to 'Abdur-Razzaaq, al-Firyaabee, 'Abd Ibn Humayd, Ibnul-Mundhir, Ibn Abee Haatim, and al-Bayhaqee. And his statement, '.your side.' means, '.your shoulders.'
[10] In the published version, it says 'Aboo'. And the correct position is what we have affirmed, and his biography can be found in Tahdheebut-Tahdheeb (5/255).
[11] It is found in his Tafseer (1/415).
[12] It is mentioned by as-Suyootee in ad-Durrul-Manthoor (5/3), and he attributed it to Ibnul-Mubaarak, and Ahmad reported it in az-Zuhd, and Ibn Abee Shaybah reported it from Abud-Dardaa'.
[13] Translators Note: This aspect of ma'rifatullaah (the recognition of Allâh) was stated by Imaam al-Bukhaaree (d.256H) - rahimahullaah - when he said, "Chapter: the saying of the Prophet sallallaahu 'alayhi wa sallam: 'I have more knowledge of Allâh than you all.' And that ma'rifah (recognition) is an action of the heart about which Allâh the Exalted says: "But He will call you to account for what your hearts have earned." [Sooratul-Baqarah 2:225]" Refer to his Saheeh (1/88).
And the al-Haafidh Ibn Rajab himself commented, "So hearts will not be corrected until the ma'rifah of Allâh - being in awe of Him, loving Him, fearing Him, relying and trusting in Him, hoping in Him - is not firmly implanted in them. This is the reality of Tawheed and the meaning of the statement Laa ilaahaa illAllâh (None has the right to be worshipped except Allâh). So the hearts cannot be corrected until Allâh is made the ilaah (deity) to be known, loved, feared and hoped for; and that He becomes the only deity (ilaah) worthy of this - without associating any partners with Him in this. So know that the world - whatever is above and whatever is below in the waters - will not be corrected, except when the actions of its people are all for Allâh's sake. Since the actions of the body follow from the actions and intentions of the heart, then when the heart's actions and intentions are only to Allâh alone, then it is corrected, and all the actions of the body will likewise be corrected. However, if the actions and intentions of the heart are directed to other than Allâh, then it is corrupted, and likewise, all the actions of the body will be corrupted in proportion to how much the heart has been corrupted." Refer to Jaami'ul-'Uloom wal-Hikam (p. 120) of Ibn Rajab.
[14] Refer to (p. 61-69) from it, and it is not authentic.
[15] It is related by Muslim (no. 2569).
[16] It is in al-Kubraa (3/42), as is found in Tuhfatul-Ashraaf (8/211). And it is related by al-Bazzaar (no. 232), Ahmad (6/26), and by at-Tabaraanee in al-Kabeer (18/43), and in his Musnadush-Shaamiyyeen (no. 6867).
[17] It is related in his Jaami' (no. 2655).
[18] It is related by Ahmad (6/26-27), and by at-Tabaraanee in al-Kabeer (no. 7183). And it was authenticated by our shaykh in Saheehul-Jaami' (no. 2573), and refer to Majma'uz-Zawaa'id (2/136).
[19] Translators Note: Shaykh 'Abdul-Muhsin al-'Abbaad - hafidhahullaah - says: "The mursal is that which a taabi'ee raises to the Messenger of Allâh sallallaahu 'alayhi wa sallam, as if he is saying, "The Messenger of Allâh sallallaahu 'alayhi wa sallam said or did such and such." It is derived from the statement, 'A she-camel is sent (rasala)', that is to say, it is faster. So it is as if the mursal is a faster path to the hadeeth, since some of the isnaad is omitted. The mursal is included with the rejected types of hadeeth, since we mention it with ignorance of the omitted narrator. He could be a Companion, a taabi'ee, or trustworthy (thiqah), or other than trustworthy." Refer to Min Ateebil-Manah (p. 27).
[20] Translators Note: 'Abdullaah Ibn Mas'ood (radiallaahu 'anhumaa) said, "We used to learn ten aayaat, not increasing upon them until we had implemented them." It is related by Ibn Jareer at-Tabaree with a saheeh chain of narrators. Refer to Basaa'ir Dhush-Sharaf (p. 138) of Saleem al-Hilaalee. Aboo 'Abdur-Rahmaan as-Sulamee (rahimahullaah) said, "Verily we took this Qur'ân from a people about whom it was related to us, that if they learned ten aayaat, they would not move onto another ten until they had learned what was in them. So we used to learn the Qur'ân and implement it. Verily the Qur'ân will be inherited by a people after us who will retain it in a way that water is retained. It will not pass beyond their collarbones, rather it will not pass beyond here." - and he put his hand upon his throat." Refer to at-Tabaqaatul-Kubraa (6/172) of Ibn Sa'd.
[21] It is related by ad-Daarimee (1/102) who made a judgement upon it, and its chain of narrators is authentic.
[22] It is related by Ibn 'Abdul-Barr in his Jaami' (1/190), and by as-Suyootee mentions it in al-Jaami'us-Sagheer (no. 3882), and he additionally attributed it to Ibn Abee Shaybah, and al-Haakim.
[23] It is related by al-Khateeb in his Taareekh (4/346), and in it is weakness and anonymity (jihaalah).
[24] It is related by Aboo Nu'aym and ad-Daylamee, as is found in Faydul-Qadeer (4/391).
[25] Related by Muslim (no. 3027)
[26] It is found in the tafseer of his al-Kubraa, as can be seen in Tuhfatul-Ashraaf (7/70).
[27] It is related by Ibn Maajah (no. 4192)
[28] This is found in the hadeeth of Fudayl Ibn 'Iyaad, and refer to ar-Risaalatul-Qushayriyyah (no. 11), and Tabaqaatul-Awliyaa (no. 267) of Ibn Muflih.
[29] It is mentioned by al-Baghdaadee in Hadyatul-'Aarifeen, as is mentioned by Dr. Hammaam Sa'eed in al-'Ilal fil-Hadeeth (p. 255). And I did not expect to find it there, and he also mentioned that it is missing.
[30] It is related by Muslim (no. 2722), Ahmad (4/371), and an-Nisaa'ee (8/260).
[31] The author (rahimahullaah) mentions this hadeeth and some of its narrated meanings in his treatise Fadl 'Ilmus-Salaf 'alal-Khalaf (p. 23) with my checking, so refer to its verification there.