‘Abdallah b. Mas'ud told how God’s messenger drew a line for them and then said, “This is God’s path.” Thereafter he drew several lines on his right and left and said, “These are paths on each of which there is a devil who invites people to follow it.” And he recited, “And that this is my path, straight; follow it...” ¹ Ahmad, Nasa’I and Darimi transmitted it. ¹ Quran iv, 153.

‘Abdallah b. ‘Amr reported God’s messenger as saying, “None of you is a believer till his desire follows what I have brought.” He transmitted it in Sharh al-sunna ; and an-Nawawi said in his Arba’in, “This is a sound tradition which we have transmitted in Kitab al-hujja with a sound isnad.”

Bilal b. Harith al-Muzani reported God’s messenger as saying, “Whoever revives a sunna of mine which has been neglected after my time will have a reward equal to the rewards of those who act upon it, without their rewards being diminished in any way. But whoever invents a misleading innovation with which God and His messenger are not pleased will be charged with a sin equal to the sins of those who act upon it without that diminishing their loads in any way.” Tirmidhi transmitted it, and Ibn Majah transmitted it from Kathir b. ‘Abdallah b. ‘Amr from his father from his grandfather.

‘Amr b. ‘Auf reported God’s messenger as saying, “The religion will shrink back to the Hijaz as a snake shrinks back to its hole, and the religion will seek refuge in the Hijaz as the mountain goat seeks refuge in the mountain top. The religion began few in number and will return to the state in which it began. Blessed are the few, for they will set right the corruptions caused in my sunna by people after my death.” Tirmidhi transmitted it.

‘Abdallah b. ‘Amr reported God's messenger as saying, “My people will experience what the B. Isra’il experienced, as closely as one sandal resembles another. If they had among them one who openly- had intercourse with his mother, among my people there will be one who does that. The B. Isra’il divided into 72 sects, but my people will divide into 73 sects, all of which but one will go to hell.” On being asked which it was, he replied, “It is the one to which I and my companions belong.” Tirmidhi transmitted it. A version by Ahmad and Abu Dawud from Mu'awiya has, “Seventy-two will be in hell and one in paradise, it being the community. And folk will come forth from among my people in whom those passions will run as does hydrophobia in one who suffers from it, permeating every vein and joint.”

Ibn ‘Umar reported God’s messenger as saying, “God will not cause all my people (or he said, Muhammad’s people) to err. God’s hand is over the community, and he who is separate from it will be separate in hell.” Tirmidhi transmitted it.

He also reported God's messenger as saying, “Follow the main body, for he who is separate from it will be separate in hell.” ^{1 1} The source is lacking. The editor of Damascus edition quotes Mirak Shah as saying Ibn Majah gives this tradition from Anas. Ibn Majah (fitran, 8) has part of this in a tradition from Anas.

Anas reported God’s messenger as saying, “Sonny, if you can keep your heart morning and evening void of deceit towards anyone, do so.” Then he said, “Sonny, that pertains to my sunna. He who loves my sunna has loved me, and he who loves me will be with me in paradise.” Tirmidhi transmitted it.

Abu Huraira reported God’s messenger as Saying, “He who holds fast to my sunna when my people are in a corrupt state will have the reward of a hundred martyrs.” ^{1 1} The source is lacking. The editor of Damascus edition quotes Mirak Shah and others as saying Bayhaqi gives the tradition in his kitab az-Zuhd as coming from Ibn Abbas.

Jabir told that when ‘Umar came to the Prophet saying, “We hear from Jews traditions which charm us, so do you think we should write down some of them ?” he replied, “Are you in a state of confusion as the Jews and the Christians were? I have brought them to you white and pure, and if Moses were alive he would feel it absolutely necessary to follow me.” Ahmad transmitted it, and also Baihaqi in Shu’ab al-iman.

Abu Sa'id al-Khudri reported God’s messenger as saying, “If anyone eats what is good, acts according to a sunna, and men are safe from injuries on his part, he will enter paradise.” A man said, “Messenger of God, to-day there are many such among the people to which he replied, “And there will also be such in generations after my time.” Tirmidhi transmitted it.

Abu Huraira reported God’s messenger as saying, “In the times in which you are living, anyone who abandons a tenth of what he is commanded will perish; but a time is coming when anyone who does a tenth of what he is commanded will be safe.” Tirmidhi transmitted it.

Abu Umama reported God’s messenger as saying, “No people have gone astray after following right guidance unless they have been led into disputation.” Then God’s messenger recited this verse, “They only put him forth to you as a matter of dispute; nay, they are a contentious people.” ¹ Ahmad, Tirmidhi, and Ibn Majah transmitted it. ¹ Quran xliii, 58.

Anas declared that God’s messenger used to say, “Do not impose austerities on yourselves and so have God imposing austerities on you; for people have imposed austerities on themselves and God has imposed austerities on them. Their survivors are to be found in cells and monasteries.” [Then he quoted], “Monasticism, they invented it; we did not prescribe it for them.” ¹ Abu Dawud transmitted it. ¹ ibid, lvii, 27.

what is permissible, what is prohibited, what is firmly fixed, what is obscure, and parables. So treat what is permissible as permissible and what is prohibited as prohibited, act upon what is firmly fixed; believe in what is obscure, and take a lesson from the parables.” This is the wording in Al-masabih. Baihaqi transmitted it in Shu’ab al-iman, his wording being, “Act according to what is permissible, avoid what is prohibited, and follow what is firmly fixed.”

a matter whose right guidance is clear, which you must follow; a matter whose error is clear, which you must avoid; and a matter about which there is a difference of opinion, which you must entrust to God.” Ahmad transmitted it.

Mu'adh b. Jabal reported God’s messenger as saying, “The devil is a wolf to man, like the wolf which harries sheep, catching the one which is solitary, the one which stays far from the flock, and the one which wanders. So avoid the branching paths and keep to the general community.” Ahmad transmitted it.

Abu Dharr reported God’s messenger as saying, “He who separates himself a handbreadth from the community has cast off the rope of Islam from his neck.” Ahmad and Abu Dawud transmitted it.

God’s Book and His messenger’s sunna” He transmitted it in Al-Muwatta.

Ghudaif b. al-Harith ath-Thumali reported God’s messenger as saying, “No people introduce an innovation without its equivalent being withdrawn from the sunna; so holding firmly to a sunna is better than introducing an innovation.” Ahmad transmitted it.

Hassan said that no people had produced an innovation in their religion without God removing an equivalent amount from their sunna, then not restoring it to them till the day of resurrection. Darimi transmitted it.

Ibrahim b. Maisara reported God’s messenger as saying, “He who honours an innovator has assisted in undermining Islam.” Baihaqi transmitted it in mursal form in Shu'ab al-iman.

Ibn ‘Abbas said that if anyone learns God’s Book and follows its contents, he will be guided by God away from error in this world and be guarded by Him on the day of resurrection from the strictest account. A version renders him as saying that one who models his life on God’s Book will not go astray in this world, or be miserable in the next. Then he recited this verse, “He who follows my guidance will not go astray or be miserable.” ¹ Razin transmitted it. ¹ Quran xx, `123.

Ibn Mas'ud reported God’s messenger as saying, “God has propounded as a parable a straight path on the sides of which are walls with open doors over which curtains are hanging down. At the top of the path there is one who calls, ‘Go straight on the path and do not follow an irregular course.’ Above that one is another who calls out as often as anyone tries to open any of those doors, ‘Woe to you! do not open it, for if you open it you will go through it.’” He then interpreted it telling that the path is Islam, the open doors are the things God has forbidden, the curtains hanging down are the limits God has set, the crier at the top of the path is the Qur’an, and the one above him is God’s monitor in every believer’s heart. Razin and Ahmad transmitted it. Baihaqi transmitted it in Shu'ab al-iman from an-Nawwas b. Sim'an, as did Tirmidhi in a more concise form.

Ibn Mas'ud said, ‘If anyone follows someone’s custom let him follow the custom of one who is dead, for one cannot be sure of the living not being led astray. Those to follow are Muhammad’s Companions who were the most excellent among the people, purest in heart, most profound in knowledge, most unassuming, whom God chose for companionship with His Prophet and to establish His religion. So recognise their excellence, follow their traces, and hold as fast as you can to their character and way of life, for they followed right guidance.” Razin transmitted it.

Jabir told how ‘Umar b. al-Khattab brought God’s messenger a copy of the Torah saying, “Messenger of God, this is a copy of the Torah.” When he received no reply he began to read to the obvious displeasure of God’s messenger, so Abu Bakr said, “Confound you ¹ do you not see how God’s messenger is looking?” So ‘Umar looked at God’s messenger’s face and said, “I seek refuge in God from the anger of God and His messenger. We are satisfied with God as Lord, with Islam as religion, and with Muhammad as Prophet.” Then God’s messenger said, “By Him in whose hand Muhammad’s soul is, were Moses to appear to you and you were to follow him and abandon me, you would err from the right way. Were he alive and came in touch with my prophetic mission he would follow me.” Darimi transmitted it. ¹ Literally, may the bereaved be bereaved of you.

He also reported God's messenger as saying, “My words do not abrogate God’s words, but God’s words abrogate mine, some of His words abrogate others.” Daraqutni transmitted it.

Ibn ‘Umar reported God’s messenger as saying, “Some of my traditions abrogate others just as some parts of the Qur’an abrogate others.” Daraqutni transmitted it.

Abu Tha'laba al-Khushani reported God’s messenger as saying, “God has made certain things binding, so do not cause them to be lost; He has prohibited certain things, so do not violate them; He has fixed certain limits, so do not transgress them; and He, without being forgetful, has said nothing about certain things, so do not search into them.” Daraqutni transmitted it.

Abu Malik al-Ash‘ari reported God’s messenger as saying, “Being purified is half of faith, saying ‘Praise be to God’ fills the scale, saying ‘Glory be to God’ and ‘Praise be to God' fill or fills* the space between the heavens and the earth, prayer is a light, sadaqa is a proof [of sincere faith], endurance is a shining glory, and the Qur’an is a proof on your behalf or against you. All men go out early and sell themselves, thereby setting themselves free or destroying themselves.” *An alternative reading is given in the text, the first feminine dual and the second feminine singular. Muslim transmitted it. A version has, “Saying ‘There is no god but God’ and ‘God is most great’ fills the space between heaven and earth.” I did not find this version in the two Sahihs, in al-Humaidi's book [Al-jam' bain as-sahihain], or in the Jami [ibn al-Athir’s Jami' al-usul] but Darimi mentioned it in place of “Glory be to God and Praise be to God.”

Abu Huraira reported God’s messenger as saying, “Shall I not guide you to something for which God blots out sins and raises men's ranks?” When his hearers expressed their desire that he should tell them, he said, “Performing complete ablution although circumstances make it difficult, travelling far to mosques, and looking expectantly to the next time of prayer after prayers have been said. That is the defence of the frontier.”* The tradition of Malik b. Anas has, “That is the defence of the frontier; that is the defence of the frontier. He repeated it twice.” *Here meant in a spiritual sense, as a defence against infidelity and wrongdoing. Muslim transmitted it. Tirmidhi’s version has thrice.

‘Uthman reported God’s messenger as saying, “If anyone performs the ablution well, his sins will come out from his body, even coming out from under his nails.” (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, “When a Muslim, or a believer, washes his face in the course of ablution, every sin he contemplated with his eyes will come forth from his face along with the water, or with the last drop of water; when he washes his hands, every sin they wrought will come forth from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will come out with the water, or with the last drop of water, with the result that he will come forth pure from offences.” Muslim transmitted it.

‘Uthman reported God’s messenger as saying, “When the time for a prescribed prayer comes, if any Muslim observes proper ablution, humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and that means for all time.” Muslim transmitted it.

‘Uthman performed ablution, pouring water over his hands three times, then rinsing his mouth and snuffing up water, then washing his face three times, then washing his right arm up to the elbow three times, then washing his left arm up to the elbow three times, then wiping his head, then washing his right foot three times, then the left three times. He then said, “I have seen God’s messenger performing ablution as I have done it just now,” adding, “If anyone performs ablution as I have done, then prays two rak'as* without allowing his thoughts to be distracted, his past offences will be forgiven him.” *A section of the daily prayers. Each time of prayer has a specified number of rak'as (Bukhari and Muslim, the wording being Bukhari’s.)

‘Uqba b. 'Amir reported God’s messenger as saying, “If any Muslim performs ablution well, then stands and prays two rak'as, setting about their performance both inwardly and outwardly, he will be guaranteed paradise.” Muslim transmitted it.

‘Umar b. al-Khattab reported, God's messenger as saying, “If anyone performs the ablution completely*, then says, ‘I testify that there in no god but God and that Muhammad is His servant and messenger’ (a version giving, ‘I testify that there is no god but God alone who has no partner, and I testify that Muhammad is His servant and messenger’), the eight gates of paradise will be opened for him and he may enter by whichever of them he wishes." *The text has alternative words here, fa-yublighu au fa-yusbighu. Thus Muslim transmitted it in his Sahih, and al-Humaidi among the traditions given by Muslim but not by Bukhari, as also did Ibn al-Athir in Jami' al-usul. The Shaikh Muhyi ad-Din an-Nawawi mentioned it at the end of Muslim’s traditions as we have transmitted it. Tirmidhi added, “O God, put me among the penitent, and put me among those who are purified." The tradition, “He who performs ablution and does it well" which Muhyi as-Sunna transmitted among the sound ones is transmitted identically by Tirmidhi in his Jami' except for “I testify" before the words "that Muhammad."

Abu Huraira reported God's messenger as saying, "My people will be summoned on the day of resurrection with white faces and hands and feet from the marks of ablution. If any of you can extend his brightness, let him do so." (Bukhari and Muslim.)

He also reported God’s messenger as saying, “In a believer adornments will reach the places which ablution reaches." Muslim transmitted it.

Thauban reported God’s messenger as saying, “Keep to the straight path, which you will not be able to do, know that your best action is prayer and that only a believer observes ablution carefully." Malik, Ahmad, Ibn Majah and Darimi transmitted it.

Ibn ‘Umar reported God's messenger as saying, “He who performs ablution when in a state of purity will have ten blessings recorded for him.” Tirmidhi transmitted it.

Jabir reported God’s messenger as saying, “The key of paradise is prayer, and the key of prayer is being purified." Ahmad transmitted it.

Shabib b. Abu Rauh reported on the authority of one of the companions of God’s messenger that God’s messenger prayed the morning prayer and recited Ar-Rum*, but became confused about it. When he finished the prayer he said, “What is the matter with people who pray along with us without performing the purification properly? It is only those who cause us confusion about the Qur’an.” *Qur’an, xxx. Nasa’i transmitted it.

God's messenger counted them in my hand, or in his hand, saying, “The glorifying of God is half the scale, ‘Praise be to God’ fills it, ‘God is most great’ fills the space between heaven and earth, fasting is the half of endurance, and being purified is half of faith.” Tirmidhi transmitted it and said that this is a hasan tradition.

‘Abdallah as-Sunabihi reported God’s messenger as saying, “When a believer performs ablution, then rinses his mouth, the sins go out from his mouth; when he snuffs up water, the sins go out from his nose; when he washes his face, the sins go out from his face so that they go out from under his eyelashes; when he washes his hands, the sins go out from his hands so that they go out from under his fingernails; when he wipes his head, the sins go out from his head so that they go out from his ears; and when he washes his feet, the sins go out from his feet so that they go out from under his toenails. Then his walking to the mosque and his prayer will provide extra blessings for him.” Malik and Nasa’i transmitted it.

Abu Huraira told of God’s messenger coming to the cemetery and saying, “Peace be upon you, believing ones, and if God will we shall join you. I wish we had seen our brethren.” He was asked, “Are we not your brethren, messenger of God?” and replied, “You are my companions; our brethren are those who have not yet been born.” They asked, “How will you recognise those members of your people who have not yet been born, messenger of God?” He said, “Tell me; supposing a man had horses with white blazes and white marks on their legs among horses which were pure black, would he not recognise his own horses?” They replied, “Certainly, messenger of God.” He said, “They will come with white faces and arms and legs owing to ablution, and I will arrive at the Tank before them.” Muslim transmitted it.

Abu Darda’ reported God’s messenger as saying, “I shall be the first to be permitted to prostrate himself on the day of resurrection, and I shall be the first to be permitted to raise his head. I shall then look at what is in front of me and recognise my people among the peoples; and I shall do the same behind me, on my right hand and on my left.” A man asked, “How will you recognise your people among the peoples from Noah’s time onwards?” and he replied, “They will have white faces, arms and legs owing to the mark of ablution, no others being like that. I shall recognise them because they will be given their books in their right hands, and I shall recognise them with their offspring running before them.” Ahmad transmitted it.

Abu Huraira reported God's messenger as saying, “The prayer of one who has voided excrement will not be accepted until he performs ablution.” (Bukhari and Muslim.)

Ibn ‘Umar reported God’s messenger as saying, “Prayer without purification is not accepted, neither is sadaqa from the profits of un­ faithful dealing.” Muslim transmitted it.

My prostatic fluid flowed readily, and I was ashamed to consult the Prophet because of the position of his daughter so I gave orders to al-Miqdad to consult him, and the Prophet said, “He must wash his penis and perform ablution.” (Bukhari and Muslim.)