SAHIH MUSLIM ENGLISH PDF

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Imam Muslim (Muslim ibn al-Hajjaj) was born in AH in Naysabur Muslims consider it the second most authentic hadith collection, after. Sunnah of Prophet Muhammad. Sahih Muslim includes sayings, doings and approvals of the Prophet Muhammad (peace be upon him) narrated by his companions. It is considered the third most authentic book in Islam after the Quran and "Sahih al-Bukhari". The authentic hadith collections of Bukhari and Muslim are excellent in respect to both chain of transmissions and the texts as well as their general utility in that.


Sahih Muslim English Pdf

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In the Name of Allah, the Most Compassionate, the Most. Merciful Sahih Muslim is a collection of sayings and deeds of. Prophet Muhammad (pbuh) (also known. Full text of "SAHIH MUSLIM - ISLAMIC ENGLISH hypmarevlimist.gq". See other formats. 1 Mokhtaser i SAHIH MUSLIM Tronslated By AbdulHamid Siddiqui Edited By. the English translation of Summarized Sahih Muslim in two volumes. Although Al-Bukhari is the most reliable collection of Ahadith, however, Sahih Muslim has.

About the book: Sahih Muslim Arabic: It is the second most authentic hadith collection after Sahih al-Bukhari, and is highly acclaimed by Sunni Muslims. It was collected by Muslim ibn al-Hajjaj, also known as Imam Muslim. Reviews Review Policy. View details. Flag as inappropriate. See more. Sahih Muslim Hadiths in Urdu. Quran Reading. CHM 2. Sahih Muslim [for iphone]. EPUB 1. Explication of Five Precious Prophetic Commandments.

The Daily Practices of the Prophet. Five Before Five. Main Page Interface Language: English Language of the content: May God enable us to reinstate this good old practice, because it is essential to give due importance and attention to the study of Hadith, for that is an act of sincere devotion to God, His Book, His Messenger and the leaders of the Muslim community and to all Muslim men and women.

The Prophet said that such sincerity is the essence of religion. No wonder, the Hadith is the word of the most eloquent of all people who was granted the talent of concise speech to express broad meaning. The most reliable Hadith collections, and indeed in all religious knowledge, are the two authentic anthologies of Imam Muhammad ibn Isma[il al-Bukhari and Imam Muslim ibn al-Hajjaj al-Qushayri.

Hence, it is incumbent on us to give full attention to explain them so that their benefit becomes widely available and scholars may be able 4 Introduction by Imam al-Nawawi to bring out their subtle meanings and identify the evidence and arguments they contain. I am attending to this task, praying that God will enable me to complete it.

Had it not been for the fact that people have generally slackened and the fear that the book will not be widely circulated, since the number of people keen on lengthy books is small, I would have chosen a full approach and the book would then come into or more volumes, without repetition or adding any useless information. The anthology includes an immensity of useful information and gems of prominent and subtle hints.

This is natural because it is the word of the person endowed with the best expression among all mankind. My approach, then, is one that steers a middle way. I will be keen not to be expansive, preferring brevity in most cases. I shall, God willing, discuss a host of its greatly useful information, including rulings on major and detailed questions, as well as recommended manners and practices.

I will explain highly important fundamentals and the linguistic meanings of terms, state the names of transmitters known by nicknames and the names of the fathers of people mentioned only by their own names, alert my readers to the status of some reporters and others who are occasionally mentioned, and point out some useful hints relating to Hadith study pertaining to texts of hadiths and their chains of transmission.

Sahih Muslim

I will ascertain names that look alike or far apart, point out the convergence of hadiths that may seem different leading some who are not proficient in Hadith and fiqh to think they are mutually contradictory. I will also alert readers to practical matters that appear to me at the moment of writing, giving only brief references to the supporting evidence, except where a longer explanation is necessary.

In all this, I will make sure to be both brief and clear. And peace be upon Muhammad, the final of all prophets, and upon all prophets and messengers. Now we proceed:1 1. It is reported with a complete chain of transmission and in an incomplete or mursal version.

The first has a reliable chain of transmission. He follows praising God with praying for peace to the Prophet, and this is the normal practice of scholars.

In reply to this criticism, it may be said that even in tashahhud during prayers, the blessings are offered to the Prophet without the greetings. The fact is that the greeting is first offered to the Prophet during tashahhud, and followed in the last part with the blessings.

He explained this to them. Scholars have stated that to offer the blessings to the Prophet without the greeting is discouraged, but God knows best. Further criticism of this statement by Muslim may be advanced in that he said: And upon all prophets and messengers.

Every messenger is a prophet who is given a higher degree. This criticism, however, does not rely on strong foundation. It may be answered in two ways. The first is that it is i. These should include the reports mentioning reward, punishment, encouragement, warning, perfectly acceptable that a particular type is mentioned after the general, in order to give that type special importance and show its higher position.

Forgive me, my parents and everyone who enters my house as a believer. Muslim mentions the Prophet by his name, Muhammad.

He is called by this name because he had numerous praiseworthy characteristics. This is stated by Ibn Faris and other language scholars. They state: Whoever reflects many fine characteristics is described as muhammad and mahmud, but God knows best.

You want to learn these with their chains of transmission, as circulated among scholars. You—may God grant you guidance—want to have these put together in a total sum. You have requested me to make it concise and complete, without too many repetitions, and you state that such repetition would divert you from your purpose of careful study and drawing conclusions and rulings.

As you have requested me to undertake this assignment, hard as it is, 2. Al-Layth and other language scholars say that the Arabic word used here, fahs, means diligent and painstaking search. Recommended practices are part of the religious rulings, but God knows best. Muslim said: You—may God grant you guidance—want to have these put together in a total sum.

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You have requested me to make it concise and complete, without too many repetitions, and you state that such repetition would divert you from your purpose. This Arabic word, za[amta, is often used to express a mere statement.

In one hadith the Prophet uses this word, za[amta Gabriel, in reporting what the angel 58 Introduction by Imam Muslim I felt that if the way for it is opened for me and I am to accomplish it, I will be the first to benefit by it, ahead of anyone else, for reasons that are too many to mention.

To put it briefly, we may say that to address a small measure of this discipline so as to acquire a good command of it is easier for everyone than to tackle a large measure. This applies especially to lay people who cannot distinguish such matters without help.

Some benefit from going far into this discipline, collecting repetitions, may accrue to an elite who are endowed with discernment and knowledge of reasons, defects and arguments. Such people will be able to use their talent and knowledge to ensure that they benefit by the plenty they gather and collect. The majority, who are unlike such people of special talent and discernment, need not concern themselves with seeking much, when they have not managed to digest the little.

The author said: As you have requested me to undertake this assignment, hard as it is, I felt that if the way for it is opened for me and I am to accomplish it, I will be the first to benefit by it. Muslim states that the assignment he would be embarking upon is hard and requires him to be committed to its completion. Hence, he means that if God wills that he should undertake this. Its being in the passive tense means that it comes from God, but this sense cannot apply to God as there cannot be a thought that becomes known to God.

His knowledge is perfect and complete at all times, and nothing is added to, or subtracted from it. The gist of what Muslim is saying here is that the ultimate purpose of Hadith study is to establish the meaning of the texts of hadiths and to establish the disciplines of transmission and to know the defects.

A defect refers to a subtle aspect in a particular hadith that renders it poor in authenticity, even though it may seem to be sound. A defect may be in the text of a hadith or in its chain of transmission. Hadith study does not mean merely listening, reciting or writing and documenting hadiths.

It means undertaking efforts to establish hadith authenticity, looking at the subtle meanings of its texts and chains of transmission, reflection on these, and continuous attention to all of this. It also requires discussion with Hadith scholars, studying the books written by authorities in this discipline and highlighting the conclusions of its gems, so that a student learns them by heart and commits them to writing.

A student then needs to keep revising what he has written, making sure of its accuracy. When he does all this, he will become a reliable authority on the subject.

Such a scholar needs to revise what he has memorized with colleagues who are similarly specialized, whether they are of the same grade, higher or lower than him.

Arabic English Urdu Trans

It is such revision that ensures the retention, accuracy, reconfirmation and enrichment of what has been memorized. When revising with a colleague, one must always be fair, aiming to gather or impart benefit. He must not appear by word or behaviour to slight his colleague. On the contrary, he should always speak to 60 Introduction by Imam Muslim We shall, God willing, start to select what you have asked for and put it together, in accordance with the criteria I am mentioning to you.

Excepted, however, is the case when it is indispensable to repeat a hadith because of an added meaning, or in order to put a chain of transmission next to another for a particular reason. The added meaning needed in a hadith serves as an independent hadith. Hence, it is necessary to repeat the hadith in which the addition occurs. Alternatively, the added meaning may be separately quoted from the complete hadith to reduce it, if possible.

However, giving a short quote may be difficult. In such a case, repeating the hadith in full is safer. Thus, his knowledge will increase, and his memorization will be refined, but God knows best.

Sahih Muslim Hadith in English (All Volumes 1-7)

He does not mean that he would look at every single hadith, but rather on the majority. We know that he does not enter into his anthology even half of such hadiths.

Some scholars 61 Sahih Muslim are of the view that it is not permissible at all, because they do not allow reporting a hadith by meaning, instead of by word.

Some scholars who permit reporting a hadith by meaning, say that it is not permissible to quote a portion of a hadith unless the reporter or someone else has earlier reported it in full. Other scholars believe that it is permissible to quote a portion of a hadith in all situations. Indeed, Qadi [Iyad attributes it to Muslim. However, the great majority of scholars, including the meticulous scholars of Hadith, fiqh and usul subscribe to the following detailed view: it is permissible to quote a portion of a hadith by a discerning scholar who knows that what he leaves out is unrelated to what he quotes, and that there is no possibility of misunderstanding or misrepresentation as a result of such omission.

This is the case whether it is permissible to report hadiths by meaning or not, and whether the person making the quotation has previously reported the hadith in full or not.

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A further proviso is that the scholar making the quotation is beyond criticism. If a scholar reports a hadith in full in the first place and then wants to quote a part of it but fears that he may be accused of adding to it in the first instance or of oversight and lack of accuracy in the second, then it is not permissible for him to quote it in part. He must report it in full in both situations.

As for Hadith scholars reporting parts of a single hadith in different sections, under separate headings, this is perfectly permissible. Indeed, the above difference of view among scholars does not apply to it.

The most distinguished scholars of Hadith and other disciplines have continuously done this. Indeed, this is what Muslim means by making separate quotations from a single hadith. This is exactly as we have said: nothing may be separately quoted unless it is independent of the rest of the hadith. This may be difficult in some hadiths, where it is found or thought to be connected to the rest of the hadith.

In such cases, the hadith should be quoted in full to ensure safety from error. None can guide us to success other than God, the Most-Glorious. The most important thing to mention under this heading is the different views of scholars concerning iman, or faith, and Islam: what is universal or peculiar in each?

Does faith increase or decrease? Scholars of early and more recent times have spoken at length on all these issues. I will confine myself to the quotation of short parts of what they have said to illustrate both what I have already mentioned as also to add plenty more. Al-Zuhri said that Islam is the word [i. The one who discussed it later replied to his predecessor, writing a book on the subject running into hundreds of pages.

The right thing of all this is that it should not be generalized, but rather qualified. A Muslim is a believer in certain situations but not in others, while a believer is a Muslim in all situations. Every believer is a Muslim, but not every Muslim is a believer. When you put the question in this way, you realize that the verses are all consistent and harmonious, displaying no difference or conflict.

A person may superficially appear to have surrendered but has not genuinely submitted himself. He may be true in his innermost soul, but does not show himself to be in submission. The noun refers to some of these as it refers to them all.

When it truly exists, it comprises all its parts and includes all its constituents. It is like Islamic prayer, which has parts and constituents but its name refers to its parts as well while its reality requires that it includes all its constituents. The hadith confirms that some people are better than others in faith and that believers have different grades of faith.This was further aggravated by the work of secret groups pretending to accept Islam but who rather harboured grudges against it, specifically as a result of the collapse of the Persian Empire at the hands of the young Muslim state.

Does stating the full declaration in a foreign language make a person a Muslim if he is able to speak Arabic? Baghdad, Kufah, Basrah, Madinah, Makkah, Damascus, Nishapur and Cairo were famous centres that a scholar was keen to visit and spend some months, or even a year or longer, at each one.

As for evidence from the Sunnah, this book will provide many examples, but God knows best. This is the right view accepted by scrupulous scholars. I have added subheadings to indicate any change of subject. Indeed, this is what Muslim means by making separate quotations from a single hadith.

This chain of transmission must reach a companion of the Prophet who reported directly from him. AbdulHamid Siddiqui Sources: