Tag: Hadith

  • shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 6


    shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 6

    حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ الْبَصْرِيُّ، وَعَلِيُّ بْنُ حُجْرٍ، وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ وَهُوَ ابْنُ أَبِي حَلِيمَةَ، وَالْمَعْنَى وَاحِدٌ، قَالُوا: حَدَّثَنَا عِيسَى بْنُ يُونُسَ، عَنْ عُمَرَ بْنِ عَبْدِ اللهِ مَوْلَى غُفْرَةَ، قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُحَمَّدٍ مِنْ وَلَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ: كَانَ عَلِيٌّ إِذَا وَصَفَ رَسُولَ اللهِ صلى الله عليه وسلم، قَالَ: لَمْ يَكُنْ رَسُولُ اللهِ صلى الله عليه وسلم بِالطَّوِيلِ الْمُمَّغِطِ، وَلا بِالْقَصِيرِ الْمُتَرَدِّدِ، وَكَانَ رَبْعَةً مِنَ الْقَوْمِ، لَمْ يَكُنْ بِالْجَعْدِ الْقَطَطِ، وَلا بِالسَّبْطِ، كَانَ جَعْدًا رَجِلا، وَلَمْ يَكُنْ بِالْمُطَهَّمِ، وَلا بِالْمُكَلْثَمِ، وَكَانَ فِي وَجْهِهِ تَدْوِيرٌ، أَبْيَضُ مُشَرَبٌ، أَدْعَجُ الْعَيْنَيْنِ، أَهْدَبُ الأَشْفَارِ، جَلِيلُ الْمُشَاشِ وَالْكَتَدِ، أَجْرَدُ، ذُو مَسْرُبَةٍ، شَثْنُ الْكَفَّيْنِ وَالْقَدَمَيْنِ، إِذَا مَشَى كَأَنَّمَا يَنْحَطُّ فِي صَبَبٍ، وَإِذَا الْتَفَتَ الْتَفَتَ مَعًا، بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ، وَهُوَ خَاتَمُ النَّبِيِّينَ، أَجْوَدُ النَّاسِ صَدْرًا، وَأَصْدَقُ النَّاسِ لَهْجَةً، وَأَلْيَنُهُمْ عَرِيكَةً، وَأَكْرَمُهُمْ عِشْرَةً، مَنْ رَآهُ بَدِيهَةً هَابَهُ، وَمَنْ خَالَطَهُ مَعْرِفَةً أَحَبَّهُ، يَقُولُ نَاعِتُهُ: لَمْ أَرَ قَبْلَهُ، وَلا بَعْدَهُ مِثْلَهُ صلى الله عليه وسلم.

    On the authority of ‘Umar ibn ‘Abdi’llah, the Mawla of Ghufra: 1 have been told by Ibrahim ibn Muhammad, one of the offspring of ‘Ali ibn Abi Talib (may Allah be well pleased with him): “When ‘Ali described Allah’s Messenger (Allah bless him and give him peace),he said: “Allah’s Messenger (Allah bless him and give him peace) was neither assertively tall, nor reticently short, and he was an average-sized member of the population. His hair was neither crisply curled nor lank; it was loosely curled. He was neither plump nor chubby-cheeked, and in his face there was a rounded quality. He was white with a reddish tinge, dark black-eyed, with long eyelashes. He had splendid kneecaps, elbow joints and shoulder blades, free from hair. He had a strip of hair from the top of the chest to the navel. The palms of his hands and the soles of his feet were thickset. When he walked, he moved as if he were descending a declivity, and when he looked around, he looked around altogether. Between his shoulders was the Seal of Prophethood, for he is the Seal of the Prophets. He was the best of the people in generosity, the most truthful of the people in speech, the gentlest of them in temperament, and the noblest of them in social intercourse. If someone saw him unexpectedly, he was awestruck by him, and if someone came to know him, he loved him. His describer says: “I have never seen the like of him (Allah bless him and give him peace), neither before him nor after him.”

    Grade : Da’if Isnād (Zubair `Aliza’i)
    Reference : Ash-Shama’il Al-Muhammadiyah 7 In-book reference : Book 1, Hadith 6:

  • shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 7


    shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 7

    حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ، قَالَ: حَدَّثَنَا جُمَيْعُ بْنُ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ الْعِجْلِيُّ، إِمْلاءً عَلَيْنَا مِنْ كِتَابِهِ، قَالَ: أَخْبَرَنِي رَجُلٌ مِنْ بَنِي تَمِيمٍ، مِنْ وَلَدِ أَبِي هَالَةَ زَوْجِ خَدِيجَةَ، يُكَنَى أَبَا عَبْدِ اللهِ، عَنِ ابْنٍ لأَبِي هَالَةَ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، قَالَ: سَأَلْتُ خَالِي هِنْدَ بْنَ أَبِي هَالَةَ، وَكَانَ وَصَّافًا، عَنْ حِلْيَةِ رَسُولِ اللهِ صلى الله عليه وسلم، وَأَنَا أَشْتَهِي أَنْ يَصِفَ لِي مِنْهَا شَيْئًا أَتَعَلَّقُ بِهِ، فَقَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم فَخْمًا مُفَخَّمًا، يَتَلأْلأُ وَجْهُهُ، تَلأْلُؤَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، أَطْوَلُ مِنَ الْمَرْبُوعِ، وَأَقْصَرُ مِنَ الْمُشَذَّبِ، عَظِيمُ الْهَامَةِ، رَجِلُ الشَّعْرِ، إِنِ انْفَرَقَتْ عَقِيقَتُهُ فَرَّقَهَا، وَإِلا فَلا يُجَاوِزُ شَعَرُهُ شَحْمَةَ أُذُنَيْهِ، إِذَا هُوَ وَفَّرَهُ، أَزْهَرُ اللَّوْنِ، وَاسِعُ الْجَبِينِ، أَزَجُّ الْحَوَاجِبِ، سَوَابِغَ فِي غَيْرِ قَرَنٍ، بَيْنَهُمَا عِرْقٌ، يُدِرُّهُ الْغَضَبُ، أَقْنَى الْعِرْنَيْنِ، لَهُ نُورٌ يَعْلُوهُ، يَحْسَبُهُ مَنْ لَمْ يَتَأَمَّلْهُ أَشَمَّ، كَثُّ اللِّحْيَةِ، سَهْلُ الْخدَّيْنِ، ضَلِيعُ الْفَمِ، مُفْلَجُ الأَسْنَانِ، دَقِيقُ الْمَسْرُبَةِ، كَأَنَّ عُنُقَهُ جِيدُ دُمْيَةٍ، فِي صَفَاءِ الْفِضَّةِ، مُعْتَدِلُ الْخَلْقِ، بَادِنٌ مُتَمَاسِكٌ، سَوَاءُ الْبَطْنِ وَالصَّدْرِ، عَرِيضُ الصَّدْرِ، بَعِيدُ مَا بَيْنَ الْمَنْكِبَيْنِ، ضَخْمُ الْكَرَادِيسِ، أَنْوَرُ الْمُتَجَرَّدِ، مَوْصُولُ مَا بَيْنَ اللَّبَّةِ وَالسُّرَّةِ بِشَعَرٍ يَجْرِي كَالْخَطِّ، عَارِي الثَّدْيَيْنِ وَالْبَطْنِ مِمَّا سِوَى ذَلِكَ، أَشْعَرُ الذِّرَاعَيْنِ، وَالْمَنْكِبَيْنِ، وَأَعَالِي الصَّدْرِ، طَوِيلُ الزَّنْدَيْنِ، رَحْبُ الرَّاحَةِ، شَثْنُ الْكَفَّيْنِ وَالْقَدَمَيْنِ، سَائِلُ الأَطْرَافِ أَوْ قَالَ: شَائِلُ الأَطْرَافِ خَمْصَانُ الأَخْمَصَيْنِ، مَسِيحُ الْقَدَمَيْنِ، يَنْبُو عَنْهُمَا الْمَاءُ، إِذَا زَالَ، زَالَ قَلِعًا، يَخْطُو تَكَفِّيًا، وَيَمْشِي هَوْنًا، ذَرِيعُ الْمِشْيَةِ، إِذَا مَشَى كَأَنَّمَا يَنْحَطُّ مِنْ صَبَبٍ، وَإِذَا الْتَفَتَ الْتَفَتَ جَمِيعًا، خَافِضُ الطَّرْفِ، نَظَرُهُ إِلَى الأَرْضِ، أَطْوَلُ مِنْ نَظَرِهِ إِلَى السَّمَاءِ، جُلُّ نَظَرِهِ الْمُلاحَظَةُ، يَسُوقُ أَصْحَابَهُ، وَيَبْدَأُ مَنْ لَقِيَ بِالسَّلامِ.

    Al-Hasan ibn ‘Ali (may Allah be well pleased with him and his father) said: “My maternal aunt Hind asked the son of Abu Hala, who was a describer of the finery of Allah’s Messenger (Allah bless him and give him peace), to describe something of it that would be of interest to me, so he said: Allah’s Messenger (Allah bless him and give him peace) was an honored dignitary, whose face shone with the radiance of the moon on the night of the full moon. He was taller than medium-sized, and shorter than the slender giant. His head was grand and impressive, with loosely curled hair. If his forelock became divided, he would part it. Otherwise his hair would not cross over his earlobes, and he would let it grow plentiful and long. He was bright of color, broad of forehead, endowed with arched eyebrows, perfect without being conjoined, with a vein between them that anger would cause to pulsate. The bridge of his nose was curved. He had a light that would rise over him, and someone who did not reflect on him would consider him haughty. He was thickly bearded, endowed with smooth cheeks, a wide mouth, cleft teeth, and a delicate strip of hair from the top of the chest to the navel. It was as if his neck were the neck of a statue shaped in pure silver. He was well proportioned in physique, firmly cohesive, with the stomach and the breast in even balance. He was wide-chested, broad-shouldered, endowed with stout limbs and very shiny bare skin. Between the top of the chest and the navel by a strip of hair like a line of writing, while his breasts and stomach were bare apart from that. He had hair on his arms and shoulders and the upper parts of his chest. His forearms were long. He had a sensitive touch of the hand. The palms of his hands and the soles of his feet were thickset. His extremities were well formed [sa’il (or he may have said sha’il)]. The hollows of his soles were very deep-set. His feet were so smooth that water bounced off them. When he left a place, he would go away striding decisively. He would tread inclining forward and walk comfortably. His gait was brisk. When he walked, it was as if he were descending a declivity, and when he looked around, he looked around altogether. He lowered his eyesight, and he spent more time looking at the ground than he did looking at the sky. The majority of his looking was observation. He would urge his Companions to proceed ahead of him, and he would be the first to greet anyone he encountered with the salutation of peace.”

    Grade : Da’if Isnād (Zubair `Aliza’i)
    Reference : Ash-Shama’il Al-Muhammadiyah 8 In-book reference : Book 1, Hadith 7:

  • shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 8


    shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 8

    حَدَّثَنَا أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ سِمَاكِ بْنِ حَرْبٍ، قَالَ: سَمِعْتُ جَابِرَ بْنَ سَمُرَةَ، يَقُولُ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم ضَلِيعَ الْفَمِ، أَشْكَلَ الْعَيْنِ، مَنْهُوسَ الْعَقِبِ.

    Simak ibn Harb said: “I heard Jabir ibn Samura say: “Allah’s Messenger (Allah bless him and give him peace) was dali al-fam, ashkal al-‘ain, manhus al-‘aqib.” Shu’ba said: “I asked Simak: ‘What is dali al-fam?” He replied:”[It means] endowed with a grand and impressive mouth.” I asked: “What is ashkal al ‘ain?” He replied: “[It means] long in the slit of the eye.” I asked: “What is manhus al-‘aqib?” He said: “[It means] endowed with a lean heel.”

    Grade : Sahih Isnād (Zubair `Aliza’i)
    Reference : Ash-Shama’il Al-Muhammadiyah 9 In-book reference : Book 1, Hadith 8:

  • shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 9


    shamail 1 The Noble Features Of Rasoolullah باب ما جاء في خلق رسول الله صلى الله عليه وسلم 9

    حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، قَالَ: حَدَّثَنَا عَبْثَرُ بْنُ الْقَاسِمِ، عَنْ أَشْعَثَ يَعْنِي ابْنَ سَوَّارٍ، عَنْ أَبِي إِسْحَاقَ، عَنْ جَابِرِ بْنِ سَمُرَةَ، قَالَ: رَأَيْتُ رَسُولَ اللهِ صلى الله عليه وسلم، فِي لَيْلَةٍ إِضْحِيَانٍ، وَعَلَيْهِ حُلَّةٌ حَمْرَاءُ، فَجَعَلْتُ أَنْظُرُ إِلَيْهِ وَإِلَى الْقَمَرِ، فَلَهُوَ عِنْدِي أَحْسَنُ مِنَ الْقَمَرِ.

    Jabir ibn Samura said: “I saw Allah’s Messenger (Allah bless him and give him peace) on a cloudless night, and he was wearing a red suit of clothes, so I started looking at him as well as at the moon, for he is indeed more beautiful, in my opinion, than the moon!”

    Grade : Da’if Isnād (Zubair `Aliza’i)
    Reference : Ash-Shama’il Al-Muhammadiyah 10 In-book reference : Book 1, Hadith 9:

  • Q n A : The hadeethHadeeth: “Whoever is content with a little provision from Allaah…”


    Q
    The hadeethHadeeth: “Whoever is content with a little provision from Allaah…”


    A

    Praise be to Allah.This hadeeth was narrated by al-Bayhaqi in Shu’ab al-Eeman (7/204). 
    Its isnad (chain of narrators) includes Ishaq ibn Muhammad al-Farawi, who was classed as da’eef by al-Nasai, Abu Dawood and al-Daraqutni. 
    See Meezan al-I’tidal, 1/351; Tahtheeb al-Tahrheeb, 1/217. 
    It was also classed as da’eef by al-‘Iraqi in Takhreej al-Ihya, 4/334.

  • Q n A : “Of the things of this world, women and perfume have been made dear to me.”


    Q
    “Of the things of this world, women and perfume have been made dear to me.”


    A

    Praise be to Allah.The hadith is saheeh (authentic). 
    It was narrated by al-Nasai, 3939 from the hadith of Anas ibn Malik (may Allah be pleased with him). 
    It was classed as saheeh by al-Hakim (2/174), and al-Dhahabi agreed with him. It was also classed as saheeh by al-Hafiz ibn Hajar in Fath al-Bari, 15/3 and 11/345.

  • Q n A : “Whoever is afflicted with poverty and refers it to the people, his poverty will not be brought to an end…”


    Q
    “Whoever is afflicted with poverty and refers it to the people, his poverty will not be brought to an end…”


    A

    Praise be to Allah.The hadeeth was narrated by al-Tirmidhi (2326) and Abu Dawood (1645). 
    It was classed as saheeh (authentic) by al-Tirmidhi and al-Hakim (1/566), and al-Dhahabi agreed with him.

  • Q n A : Status of the Hadeeth, “Do not please anyone by angering Allah?”


    Q
    Status of the Hadeeth, “Do not please anyone by angering Allah?”


    A

    Praise be to Allah.
    This hadeeth was
    narrated by al-Tabarani in al-Kabeer, 10/215. 

    Al-Haythami said: 

    It was narrated by
    al-Tabarani in al-Kabeer, and its isnad (chain of narrators) includes Khalid
    ibn Yazeed al-‘Umari, who was accused of fabricating hadeeth. 

    Majma’ al-Zawaid,
    4/71. 

    It was also
    narrated – via a different isnad – by Abu Na’eem in al-Hilyah (5/106) and by
    al-Bayhaqi in Shu’ab al-Eeman, 1/221. 

    Its isnad includes
    ‘Atiyah al-‘Awfi, who is da’eef (weak), and the comments of the scholars
    concerning him have been quoted above (p.78); and it includes Muhammad ibn
    Marwan al-Saddi, who is matrook al-hadeeth (his hadeeth is not to be
    accepted). 

    Yahya ibn Ma’een
    said: he is not thiqah (trustworthy), and on one occasion he said: he is
    nothing. Ibraheem said: he is kadhdhab (a liar). Al-Sa’adi said, he is
    dhahib (i.e., his hadeeth is not accepted). Al-Nasai, Abu Hatim al-Razi and
    al-Azdi said: he is matrook al hadeeth (his hadeeth is not to be accepted).
    Al-Bukhari said: his hadeeth should not be written down. And on one occasion
    he said: they did not say anything concerning him. Ibn Hibban said: his
    hadeeth is not to be written down, and it is haram (impermissible) to use
    his hadeeth as evidence. 

    See Meezan
    al-I’tidaal, 6/328; al-Du’afa wa’l-Matrookeen, 3/98 

    It was also
    narrated by Hannad al-Sirri in al-Zuhd, 1/304; and by al-Bayhaqi in Shu’ab
    al-Eeman, 1/221, with an isnad which is mawqoof and stops at ‘Abd-Allah ibn
    Mas’ood (may Allah be pleased with him).

  • Q n A : Reliability of Hadeeths?


    Q
    Reliability of Hadeeths?


    A

    Praise be to Allah.Among the ahadeeth which are attributed to the Prophet (peace and blessings of Allah be upon him), there are some which are saheeh (sound), concerning which there is no doubt that they are the words of the Prophet (peace and blessings of Allah be upon him). There are others which are da’eef (weak) and there are doubts that they can be attributed to him. Both saheeh and da’eef are well known to the scholars. Books of saheeh have been compiled which include saheeh ahadeeth such as Saheeh al-Bukhari and Saheeh Muslim; there are other books which include saheeh ahadeeth and others, like the other books of hadeeth, The scholars have gone to great lengths to distinguish the saheeh from others, as is well known to young students let alone those who have specialized in the study of the Sunnah.

  • Q n A : Hadeeth


    Q
    Hadeeth


    A

    Praise be to Allah.
    Hadeeth means the
    words, actions, approvals or attributes that have been narrated from the
    Messenger (peace and blessings of Allah be upon him). 

    A hadeeth may
    either confirm things that are mentioned in the Quran, such as prayer, zakah
    (poor-due), etc., or it may give details of things that are mentioned in the
    Quran in general terms, such as the numbers of rak’ahs (units) in each
    prayer, the thresholds for paying zakah, the details of Hajj, etc. It may
    also explain rulings which are not mentioned in the Quran, such as the
    prohibition on being married to a woman and her (paternal or maternal) aunt
    at the same time. 

    Allah revealed the
    Quran to His Messenger Muhammad (peace and blessings of Allah be upon him)
    and commanded him to explain it to the people, as He said (interpretation of
    the meaning): 

    “And We have also
    sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the
    Quran)], that you may explain clearly to men what is sent down to them, and
    that they may give thought.”

    [al-Nahl 16:44] 

    The hadeeth of the
    Messenger (peace and blessings of Allah be upon him) is a revelation (wahy)
    from his Lord. Allah says (interpretation of the meaning): 

    “Your companion
    (Muhammad) has neither gone astray nor has erred.

    Nor does he speak
    of (his own) desire.

    It is only a
    Revelation revealed.”

    [al-Najm 53:2-4] 

    Allah sent His
    Messenger Muhammad (peace and blessings of Allah be upon him) to call
    mankind to worship Allah alone, and to disbelieve in any (god) apart from
    Him, and (He sent him) to bring the glad tidings of Paradise and warnings of
    Hell: 

    “O Prophet
    (Muhammad)! Verily, We have sent you as witness, and a bearer of glad
    tidings, and a warner,

    And as one who
    invites to Allah [Islamic Monotheism, i.e. to worship none but Allah
    (Alone)] by His leave, and as a lamp spreading light (through your
    instructions from the Quran and the Sunnah/the legal ways of the Prophet).

    [al-Ahzab 33:45-46
    – interpretation of the meaning] 

    The Messenger
    (peace and blessings of Allah be upon him) was anxious over this ummah; he
    did not know of anything good but he told them of it, and he did not know of
    anything evil but he warned them against it: 

    “Verily, there has
    come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him
    that you should receive any injury or difficulty. He (Muhammad) is anxious
    over you; for the believers (he is) full of pity, kind, and merciful.”

    [al-Tawbah 9:128 –
    interpretation of the meaning] 

    Every Prophet was
    sent only to his own people, but Allah sent His Messenger Muhammad (peace
    and blessings of Allah be upon him) to all of mankind: 

    “And We have sent
    you (O Muhammad) not but as a mercy for the ‘Alameen (mankind, jinn and all
    that exists).”

    [al-Anbiya 21:101
    – interpretation of the meaning] 

    Because the
    Messenger (peace and blessings of Allah be upon him) conveyed the revelation
    that was sent down to him from His Lord, it is obligatory to obey him.
    Indeed, obedience to him is obedience to Allah: 

    “He who obeys the
    Messenger (Muhammad), has indeed obeyed Allah.”

    [al-Nisa 4:80 –
    interpretation of the meaning] 

    Obedience to Allah
    and His Messenger (peace and blessings of Allah be upon him) is the way to
    salvation and victory, and to happiness in this world and in the Hereafter: 

    “And whosoever
    obeys Allah and His Messenger, he has indeed achieved a great achievement
    (i.e. he will be saved from the Hellfire and will be admitted to Paradise).”

    [al-Ahzab 33:71 –
    interpretation of the meaning] 

    Hence it is
    obligatory for all people to obey Allah and His Messenger (peace and
    blessings of Allah be upon him), because therein lies their success and
    salvation: 

    “And obey Allah
    and the Messenger (Muhammad) that you may obtain mercy.”

    [Al ‘Imran 3:132 –
    interpretation of the meaning] 

    Whoever disobeys
    Allah and His Messenger (peace and blessings of Allah be upon him) only
    harms himself, he does not harm Allah in the slightest: 

    “And whosoever
    disobeys Allah and His Messenger (Muhammad), and transgresses His limits, He
    will cast him into the Fire, to abide therein; and he shall have a
    disgraceful torment.”

    [al-Nisa 4:14 –
    interpretation of the meaning] 

    Once Allah and His
    Messenger (peace and blessings of Allah be upon him) have decided a matter,
    no one has the right to choose concerning it or to object to it; rather it
    is obligatory to obey and to believe in the truth: 

    “It is not for a
    believer, man or woman, when Allah and His Messenger have decreed a matter
    that they should have any option in their decision. And whoever disobeys
    Allah and His Messenger, he has indeed strayed into a plain error.

    [al-Ahzab 33:36 –
    interpretation of the meaning] 

    A person’s faith
    is not complete until he loves Allah and His Messenger (peace and blessings
    of Allah be upon him), and love implies obedience. Whoever wants Allah to
    love him and forgive his sins must follow the Messenger (peace and blessings
    of Allah be upon him): 

    “Say (O Muhammad
    to mankind): ‘If you (really) love Allah, then follow me (i.e. accept
    Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you
    and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.’”

    [Al ‘Imran 3:31 –
    interpretation of the meaning] 

    Love of the
    Messenger (peace and blessings of Allah be upon him) is not simply the
    matter of words to be repeated, rather it is the matter of belief and
    conduct, i.e., obedience to what he commands, belief in what he tells us,
    avoidance of what he forbids, and avoidance of worshipping Allah in any way
    except that which he prescribed. 

    When Allah had
    perfected this religion and the Messenger (peace and blessings of Allah be
    upon him) had conveyed the message of his Lord, Allah took him to be with
    Him. The Messenger (peace and blessings of Allah be upon him) left this
    ummah (his followers) with clear proof in which there is no ambiguity. No
    one deviates from it but he is doomed: 

    “This day, those
    who disbelieved have given up all hope of your religion; so fear them not,
    but fear Me. This day, I have perfected your religion for you, completed My
    favour upon you, and have chosen for you Islam as your religion.”

    [al-Maidah 5:3 –
    interpretation of the meaning] 

    By the grace of
    Allah, the Sahabah/Companions (may Allah be pleased with them) preserved the
    ahaadeeth (prophetic teachings) of the Messenger (peace and blessings of
    Allah be upon them), then the righteous salaf (pious predecessors) who came
    after them compiled them in books which are known as the Sihah
    (Saheehs/authentic collections), Sunan and Musnads. The most sound of them
    are Saheeh al-Bukhari, Saheeh Muslim, the four Sunans, the Musnad of al-Imam
    Ahmad and the Muwatta of al-Imam Malik, etc. 

    Allah has
    perfected this religion. The Messenger (peace and blessings of Allah be upon
    him) did not know of anything good but he taught it to his ummah, and he did
    not know of anything evil but he warned them against it. So whoever
    introduces anything into the religion,  of bid’ah (innovation) or myths,
    such as praying to the dead or circumambulating (tawaf) their tombs, or
    praying to the jinn and awliya (“saints”), and other things that have not
    been prescribed by Allah and His Messenger (peace and blessings of Allah be
    upon him), all of this is to be rejected and not accepted, as the Prophet
    (peace and blessings of Allah be upon him) said: “Whoever innovates
    something in this matter of ours (Islam) that is not a part of it will have
    it rejected.” (Narrated by Muslim, 1718) .