The hadiths of the prophet muhammad about life are reliable. Prophet Muhammad's Hadiths on Life

Hadiths are the Revelation from Allah transmitted by the words of the Prophet Muhammad, peace and blessings be upon him, while the Quran is the Revelation from Allah transmitted by the words of Allah. The word hadith means "story" or "news". Synonyms of this word in Arabic are the words khabar and asar.

Every Muslim is obliged to follow the Qur'an and the Sunnah. The Almighty God in the Qur'an in Sura an-Nisa, verse 80 says: “... those who obey the Messenger, obey Allah” and in Sura al-Hashr in verse 7: “and what the Messenger came with, accept, otherwise what he imposed a ban on - reject "

Important! If a hadith contradicts the Qur'an, then it is rejected (discarded as not reliable). The Qur'an is the categorical source of Islam and this Scripture sent down for all mankind is not subject to distortion, the style of presentation by the human mind.

Hadith Al Qudsi

Hadiths al-Qudsi are hadiths, the text (matn) of which contains the words of the Lord.

Watch a 26 minute video showing some of the hadiths of al-Qudsi.

What are the types of hadith?

• "Sahih" hadeeth is a reliable hadeeth, not burdened with any "defects" and is not
• "shaaz", transmitted by an inextricable chain of transmitters, characterized by exceptional piety, justice and memory.
• (Shaaz is a single hadith transmitted by a reliable rawi (transmitter), but which contradicts other hadith transmitted by more reliable rawiyyah (transmitters).
• “Mutawatir” hadeeth is a hadeeth that was transmitted by such a number of transmitters that it is impossible for them to deliberately or unintentionally collude in lies. The following one after another means the well-known hadiths (mutawatir).
• "Ahad" hadith - the words of the Messenger of Allah (s.a.s.), transmitted by a small number of people. It does not meet the conditions of the mutawatir hadeeth.

Read, study Islam, strive for knowledge!

Hadith about husband and wife

Touching Hadith: Don't back down, Mom!

Hadith about marriage, women, family, mother and prayer

Hadith about a wife serving her husband:

Hadith about a pious woman:

Hadith is worth more than gold

Hadith that changed a person's life:

Hadith about Judgment Day

Signs of the approaching end of the world

Who will be under the shadow of Allah on the Day of Judgment?

Watch the video clip:

May the Almighty grant me and you knowledge and make all brothers and sisters around the world sincere and striving for the pleasure of the Almighty Creator!

Whose Islam is the best?

Abu Musa, may Allah be pleased with him, reported:

“(Once people) asked: “O Messenger of Allah, whose Islam is the best?” He replied: “(Islam) of one who does not harm (other) Muslims with his tongue and with his hands””. (Sahih al-Bukhari)

• “Let the one who believes in Allah and the Last Day speak good or be silent”

Abu Hamza Anas bin Malik, may Allah be pleased with him, reported that the Prophet (PBUH) said:

• “None of you will believe until he desires for his brother what he desires for himself.” Al-Bukhari and Muslim.

Religions of the world

From the compiler

At the beginning of the 7th century, a modest man named Mohammed ibn Abdallah, who belonged to the pagan tribe of the Quraysh, lived in Mecca. He had a difficult childhood: the boy never saw his father, who died at the age of twenty-five shortly before the birth of his son, and he was not even six years old when his mother died. The tutor of little Muhammad was his grandfather, Abd al-Muttalib, but two years later he also died, and the child ended up in the family of his paternal uncle, Abu Talib.

From an early age, Muhammad was accustomed to work and tended the sheep that belonged to the inhabitants of Mecca. Growing up, he began to help his uncle in trading affairs, but he was little attracted by worldly fuss. When he was twenty-five years old, he married a worthy woman, whose name was Khadija, and she became his faithful and loving wife. Khadijah was a wealthy widow and was courted by many, but she married Muhammad out of her own choice.

The older Muhammad became, the more he thought about life. He developed a penchant for solitude, and as soon as he was given the opportunity, he liked to climb Mount Hira, which is in the vicinity of Mecca, and spend time in a cave found there, thinking about himself and about the world. As a rule, he remained in the cave for several days, but sometimes he had to break his thoughts to go downstairs for food and drink, after which he would retire to his favorite place for several more days and nights.

From long loneliness and constant reflection, he was often visited by visions to which he had already become accustomed, but one day it seemed to him that someone else was in the cave besides him. Mohammed ibn Abdullah was not a timid ten, but this time he was trembling when a mysterious and invisible stranger said:

Seized with a strange trembling, Muhammad ibn Abdullah prostrated himself on the floor of the cave. The vision disappeared, but for a long time he did not dare to move, and then, continuing to tremble, as if in a fever, with great difficulty he reached the house of Khadija, frightened by his appearance. He asked his wife to cover him with a thick veil and sat under it until he recovered from his fright.

The continuation of the legend says that soon Muhammad again wished to climb Hira, but, having climbed into the cave, he again felt the presence of a mysterious stranger in it, who again turned to him with the same words:

“O Muhammad, you are the Messenger of Allah.

This time, what was said plunged Muhammad ibn Abdallah into such horror that he was ready to throw himself down from a high rock, over which the cave was located.

And only when an invisible stranger visited him for the third time, Muhammad learned that the archangel Jabrail appeared in his cave, sent to him by Allah himself.

The fourth time the archangel appeared to Muhammad in a dream.

Having covered it with a brocade coverlet, on which there were some inscriptions, the archangel ordered Muhammad:

- I can not! Mohammed exclaimed in despair.

And then Gabriel wrapped him even more tightly in a brocade coverlet, so that the poor fellow could hardly breathe, and again ordered in a stern voice:

- But I can not! Mohammed croaked out of breath, but the archangel was inexorable and wrapped the veil even more tightly around him, and then repeated the order for the third time: “Read!

– Read! In the name of your Lord, who created man from a clot!

Thus, the verses of the Koran were revealed to Muhammad ibn Abdallah for the first time. It happened in the year 610, in the month of Ramadan, and he continued to receive revelations from above for more than twenty years, becoming the great prophet of Islam.

Only a few in Mecca believed Muhammad and recognized him as a real messenger of the Lord, carrying the message that there is no God but Allah, and that he, Muhammad, is His prophet. The rest mocked the Messenger of Allah and oppressed him in every possible way. Things got to the point that in 622 the prophet had to flee from Mecca to the blessed Medina, where the majority of the population happily converted to Islam. Other Meccan Muslims followed him. From this migration, or the hijra, the Islamic calendar is used.

Over the next ten years, Islam spread throughout the Arabian Peninsula and began to go beyond its borders. The verses of the Koran, the revelations sent down to the prophet Muhammad by Almighty Allah, were passed from mouth to mouth, and the followers of the prophet reverently listened to his speeches and tried to imitate him in everything, believing that his words and deeds were inspired by the one and all-powerful God, who has no equal and who is the true ruler of the universe and the arbiter of the fate of all things.

The personality of the Prophet Muhammad cannot but arouse admiration. It cannot be called anything other than a miracle that an illiterate orphan from the pagan tribe of Quraysh became the founder of one of the world's monotheistic religions, united many previously hostile tribes under the banner of Islam and created the first Muslim state, showing himself as an outstanding legislator and commander. He said his weighty word in almost every area of ​​human life, defining the laws by which the Muslim world lives for centuries. Stories about the actions and sayings of the beloved prophet, hadith, have become one of the main cultural values ​​of the Islamic world. Hadiths are not just legends about the prophet and people close to him. What they say is an illustration of the instructions contained in the Qur'an. However, there is a fundamental difference between the Quran and the hadiths: the Holy Quran, both in form and in meaning, ascends to Allah, conveying His words, and the hadiths, ascending to the sayings of Allah in meaning, ascend in form to the prophet, fixing what was said and done by him.

Hadith began to be created and distributed during the lifetime of the prophet. For more than a hundred years they existed in the oral tradition, then collections began to be compiled from them. They have been studied and continue to be studied by theologians, and the knowledge of hadith and the ability to tell them invariably arouses deep respect in the Muslim world.

The structure of the classical hadith falls into two parts. The first, called isnad, contains a chain of narrators through whom the hadeeth existed in oral form before it was written down. The study of this chain of names allows you to determine how reliable this hadith is. In the second part, either a saying is stated or a deed of the Messenger of Allah is briefly described, which is perceived as completely reliable due to the reference to the authorities of famous personalities mentioned in the isnad. An obligatory element of the hadith style is the use of formulaic ritual phrases after the names of Allah, the prophet and the righteous from among his followers. There are many collections of hadith, and a significant part of them pass from one to another, and some stories are repeated in the same collection, differing from each other in isnads or minor details of the narrative. The most reliable collections of hadiths are those compiled by the imams Muhammad ibn Ismail al-Jufi al-Bukhari (810-870), Muslim (d. 875), at-Tirmizi (d. 892), Abu Dawud (d. 888), an- Nasai (d. 915) and ibn Maji (d. 887). However, not all known hadiths are included in them. For example, al-Bukhari processed about 600,000 hadiths, of which he recognized only 7,300 as authentic, and they entered his collection, and Imam Ahmad ibn Hanbal studied about a million hadiths, including only twenty-fifth of the texts he studied in his code.

Hadiths are not only commandments for Muslims who want to live according to the Sunnah. This is wisdom addressed to all mankind. In our collection, the hadiths are presented in literary processing, without isnads and ritual phrases, in order to facilitate the reader's perception of ancient texts. And the compiler saw his main task in drawing the attention of contemporaries to the divinely inspired, brilliant personality of the Prophet Muhammad, to amaze them with the breadth of his outlook, the clarity of the preached by him ethical principles and bring them closer to understanding the true spirit of Islam.

Hadiths about the identity of the Prophet Muhammad

About the appearance of the Prophet Muhammad

1.1. According to one of his contemporaries, the Prophet Muhammad had a large head and large eyes. When he walked, he leaned forward as if he were going up a mountain. If he turned, he turned with his whole body.

Others who knew him intimately said that the Messenger of Allah was somewhat taller than average. He had very fair, white skin, a black beard, and beautiful and healthy teeth. His eyes were covered with long lashes.

Still others remembered that he was very broad-shouldered and round-cheeked. People noted that he had an unusual gait, as he walked, stepping on the ground with his whole foot at once, but he did not have the usual notches on his feet.

If the prophet needed to turn, he would either turn completely towards the people, or completely turn away from them.

With all the variety of recollections of those who knew the prophet, the common thing in them is that everyone spoke of him as an exceptional person, the like of whom they did not meet either before or after him.

About the community of the Prophet Muhammad with other prophets

1.2. The Prophet Muhammad said that all prophets are brothers. They have the same father, but different mothers. Of all the prophets, his immediate predecessor Isa, the son of Maryam, was closest to him.

On the difference between the Prophet Muhammad and other prophets

1.3. Once the Messenger of Allah listed what was bestowed only on him and never sent down to the prophets who preceded him:

- I win because fear is instilled in the hearts of all my enemies who are a month away from me. The whole earth is given to me to worship Almighty Allah, and all of it is made suitable for purification when we cannot find water for washing, so that my followers can pray where they will be at the time allotted for prayer. I can take spoils of war, which was not allowed by any of the prophets before me. I have been given the right to intercede for Muslims before the Lord of the Worlds. And I am sent not only to my people, but to all who live on earth.

1.4. The Prophet Muhammad did not want Muslims to praise him the way Christians praise Isa; he regarded himself as a servant of Allah and His messenger.

1.5. The Messenger of Allah used to fast on Saturdays and Sundays.

“These days are holidays for the peoples of the Book, and I want to be different from them.

About the speech of the Prophet Muhammad

1.6. According to contemporaries, the Messenger of Allah, addressing people, always spoke very clearly and usually repeated his words three times so that they would better reach the consciousness of his listeners, and when he came to visit, he greeted the owners of the house three times.

On the Straightforwardness of the Prophet Muhammad

1.7. If the prophet Muhammad saw something that he did not like, it was immediately reflected on his face.

On the Moral Principles of the Prophet Muhammad

1.8. The Messenger of Allah always, when he had to make a choice, preferred the simpler to the more complex, unless it was an unrighteous deed. He was the last of those who could commit an unrighteous act. He never took revenge for the harm done to him. However, if he saw people showing disrespect to Almighty Allah, he would punish them on behalf of Almighty Allah.

1.9. In teaching modesty to Muslims, the Prophet Mohammed gave them an example of modest behavior in everything. One of those who knew him rightly remarked that he had more bashful modesty than a virgin in her tent.

Modest and unpretentious in everyday life, the Messenger of Allah was also the most generous of people. However, he showed the greatest generosity in the month of Ramadan, when Gabriel came to him every night to teach him new verses of the Koran. On such days, the generosity of the prophet resembled the breath of a blessed wind.

1.10. The Prophet Mohammed always showed respect for clothing. The reason for this should be sought, of course, not in stinginess, for there was no person more generous than him: the Messenger of Allah valued clothing as a gift sent to him by Almighty Allah, and therefore whenever he had a chance to wear new clothes, he respectfully pronounced its name, and then praised Allah who granted it and made a prayer appeal, asking Him that it and what it was made of bring him good, and that He protect him from evil, which she could bring him.

And he always started to put on clothes on the right.

1.11. The Messenger of Allah taught Muslims to greet each other with joyful smiles, but no one has ever seen him laugh out loud.

1.12. In an effort to bring peace and tranquility to their ummah, the Prophet Muhammad taught that when two Muslims scold each other, the responsibility for everything they said falls on the one who spoke first, but this only happens if the one who is reviled does not goes beyond what is permitted.

And those who swear and slander each other, he called shaitans, accusing and rejecting each other.

The Prophet Muhammad himself never slandered anyone, and no one heard a single rude word from him. If he wanted to show that he condemned someone from his ummah, he would say:

"And what got into him?" May his brow be dusty!

1.13. The Messenger of Allah, who always lived in poverty by his own preference, received guests for much longer periods than the three days recommended by him to the faithful. One day, several young people came to him, belonging to the same tribe, and he left them for twenty whole days, teaching them to pray to the One Lord.

Noticing that his guests were homesick, the Messenger of Allah began to ask them about their families, and then ordered everyone to return home and teach their relatives Islam, lead a virtuous, God-fearing lifestyle and pray at the appointed time. At the same time, he ordered the eldest of the young people to lead their prayers, and another guest to call everyone else to her. So, thanks to the Prophet Muhammad, an imam and a muezzin appeared in that tribe.

1.14. When fresh dates were brought to the Prophet Muhammad, he always invoked the blessing of Allah on his ummah, and then treated the youngest of the children next to him to the date.

1.15. One day, after a long period of drought, it began to rain heavily. And the Prophet Mohammed took off his clothes and went outside to stand in the downpour.

Why did you do this, O Messenger of Allah? they asked him and he said:

“Because this rain is a gift from Almighty Allah and comes directly from Him.

About the prayer appeals of the prophet Muhammad

1.16. The Messenger of Allah said that Allah will answer the prayer of every Muslim, unless this prayer contains a request for the forbidden, for breaking family ties. In addition, the one who prays must be patient, consistently repeating his request, and not say that his prayer has gone unanswered.

1.17. According to contemporaries, the Messenger of Allah often repeated this prayer appeal:

- O Allah, help me and do not help against me. Support me and do not support the one who is against me. Be smart for me, not against me. Turn away from me those who are against me. O Allah, make me grateful to You, remembering You, fearing You, submissive to You and humble, supplicating and repenting before You. Accept my repentance. Wash away my sins and answer my prayer. Confirm my proof of faith. Lead my heart and tongue along the path of Truth and cleanse my heart of hatred.

Hadiths about good behavior

About True Faith

2.1. The believer is unsophisticated and generous.

2.2. The believer should neither slander nor curse, nor should he be rude or obscene.

2.3. Faith was absorbed by the one who has the following three qualities: justice, friendliness and generosity.

2.4. Fear of Allah, Lord of the Worlds, is the natural state of the believer. That is why Prophet Muhammad said:

Wherever you are, fear Allah. Repay evil with good to dry up the root of evil. And stick to good moral principles!

2.5. The Prophet Muhammad said: “The same stone cannot harm a believer twice.

2.6. Once the Messenger of Allah was asked what righteousness is. The Prophet was silent for a moment and then replied:

“If you want to understand what righteousness is, look to your heart. Righteousness is that which does not burden the soul and heart, and transgression is that which stirs unkindly in the soul and thrashes heavily in the chest.

About goodness and kindness

2.7. Another time the prophet was asked: - O Messenger of Allah, tell us what is the best of what can be sent down to a person?

“Good temper,” he answered without hesitation.

2.8. The Messenger of Allah was asked which of the believers are the best, he replied:

“The best in my community are those who have the best disposition.

2.9. The best of people is the one who can be relied upon, who does good and does not do evil.

2.10. The Messenger of Allah constantly reminded that a person should be judged not by his appearance, but by his spiritual aspirations and deeds.

“Almighty Allah does not look at your appearance and condition, but judges you, looking into your hearts and watching your actions,” he often reminded. “Verily, the best of you is the best in your virtues.

2.11. The Prophet said: “Everyone who has been given a particle of decency has received his or her share of goodness. Everyone who has been deprived of his share of decency is deprived of this share of goodness. Good disposition will be the most weighty thing on the scales of the believer on the Day of Resurrection. Allah hates rude people with a filthy tongue.

2.12. Hell is forbidden to anyone who is attentive to others, indulgent, gentle and easy to communicate with.

2.13. The reward for the one who calls to do good is equal to the reward that the one who does it will receive.

2.14. Every part of a human being must purify itself by giving sadaqah (alms) from dawn to dusk; to judge two people fairly is sadaqah; a good word spoken is sadaqah; every step towards the mosque is also sadaka.

2.15. The Messenger of Allah taught Muslims selflessness in the path of Allah.

Why do you only do good to those who do you good, and treat well only those who treat you well? Why do you only talk to those who talk to you? Why do you honor only those who honor you? he asked. “Neither of you is given any advantage over the other. Indeed, those who believe are those who believe in Allah and His Messenger, those who do good even to those who have harmed them, those who forgive even those who deprived them and denied them, those who trust even the one who betrayed them, those who show respect even to the one who humiliated them.

2.16. The Prophet Muhammad taught that every good deed done by a Muslim brings him closer to the entrance to Paradise, and every unworthy deed brings him closer to Hell. Life is complicated and constantly puts people before a choice between good and evil. Wishing to guide Muslims to the path of righteousness, the Messenger of Allah said:

- Paradise is closer to each of you than the straps of his sandals, and Fire is just as close to each.

2.17. Whoever wanted to do a good deed, but did not do it, Allah will reckon it as a good deed done. And if he had a good intention and carried it out, Allah will count this good deed tenfold. If a person intended to do evil, but refrained from doing it, Allah will reckon it to him as a good deed done by him.

2.18. When the Messenger of Allah, who was persecuted in Mecca, had to move to Medina, many followed him. However, not everyone moved to Medina for religious reasons. The Prophet knew this and once said:

- Every human action is preceded by intention, and each is rewarded according to his intentions. Whoever wanted to migrate in the name of Allah and His prophet migrated in the name of Allah and His prophet, and whoever wanted to gain some benefit or migrated because he wanted to marry, migrated in order to gain profit or marry.

2.19. Forgive the righteous if they make small mistakes.

2.20. The Messenger of Allah always emphasized the importance of good relations among people.

“Settle differences between Muslims,” he urged his followers, “because anger between them is fatal. For in relation to one another, believers are like a building in which the separate parts support each other.

On the duty of a Muslim

2.21. When one of the followers turned to the Messenger of Allah with a request to teach him behavior worthy of a Muslim, the prophet gave him nine pieces of advice:

- Do not put anyone on the same level with Allah, even if you are cut into pieces or roasted on fire. Do not voluntarily refuse the prescribed prayer. Anyone who refuses it will lose the protection of Allah. Do not drink wine - this is the key to all evil. Obey your parents. If they order you to give up all the property you have, give it up. Don't resist those in power, even if you think you're right. Do not flee from an army when it advances, even if you are killed because your comrades are running away. Support your wife according to your means. Don't swing your stick at her. Teach your household to tremble before Almighty Allah.

2.22. The Prophet considered obligatory unconditional obedience to the ruler even if this ruler is not liked.

“Let not a man and a woman (boy and girl) be left alone, except in the presence of her relative.”

A man "... has no right to be engaged against the [already] engagement of his brother [that is, another man, young man], except after [his] refusal or with his permission."

Marriage-marriage

“This mortal world (everything in it) is something that is acquired (what a person uses, enjoys). The best thing that can be acquired is a pious (good, kind, correct) spouse [for a young man, but for a girl - a pious one; good, kind and right husband]”.

“To whom the Almighty gives the opportunity to find a pious (good, kind, correct) life partner [for a girl - a good life partner], he will help in half of his religiosity [will make life easier for a person by 50%, including in its spiritual, religious component] . But let him (she) be afraid of God in the second half [circumstances and situations where the family cannot help, but the person will be obliged to show willpower and piety so as not to sin, not to sink, not to break] ".

“Do not marry a girl (woman) [only] because of her beauty, for this can destroy her; and do not marry [only] because of her wealth, for that will make her disobedient. Marry a girl (woman) because of her religiosity [primarily pay attention to this quality]!” .

“Choose a spouse according to four criteria: according to material security, upbringing [primarily in relation to the spouse and his relatives], beauty and religiosity. But pay special attention to religiosity.

“The Prophet Muhammad (peace and blessings of Allah be upon him) was asked: “Which woman is the best [most suitable for marriage]?” He replied: “The one at the sight of which the husband rejoices, which is submissive to him in the request (order). And if he treats something negatively, then she also censures it.

“Marry [women] devoted [to her husband, those who will love and respect her husband] and often give birth [fertile]! Indeed, I [said the Prophet Muhammad] will be proud of your multiplicity on the Day of Judgment.

“Whoever has two wives, and he does not clearly treat them equally (give preference to one of them in one way or another), then on the Day of Judgment such a person will go [to the Court Square] with half [of the body dragging after him, which will indicate for the presence of a very serious sin in his personal file]” .

marriage

“When the Prophet Muhammad congratulated the newlyweds, he said: “Baarakyal-laahu lak, wa baarakyal-laahu ‘alayk, wa jama’a beinekua fii khair” (“May the Lord send you Divine grace in everything and unite you in good”).

“The dividing line between permission and prohibition [of close relationships] in marriage [the line between a valid marriage and invalid] is a tambourine and a voice [a loud announcement of marriage, that the spouses have become husband and wife].”

Prophet Muhammad (peace and blessings be upon him) emphasized: “Announce marriage!” ; "Make marriage showy (obvious) and beat the tambourine [that is, bring solemnity and attract the attention of others]."

Those invited to the wedding should not forget the hadith:

"There will be no [full] marriage except with clear proof [of seriousness]". I note that two random witnesses "from the street" can in no way be considered "proof of the seriousness of the intention" of the spouses.

"The harlots are those [women] who give themselves in marriage without announcing it [that is, covertly, without the consent of the guardian and without the participation of witnesses, without the appropriate forms of marriage announcement instituted in this society]" .

"There is no marriage except with a guardian".

"The marriage will not be [concluded] except in the presence of a guardian [or with his oral or written consent]" .

"A woman does not marry a woman and does not marry herself."

“A widow, when she marries, has more rights than her guardian, and a virgin [when marrying] gets consent to marriage. The consent of a virgin can be expressed by her silence.

Family life

“The one who will be the best in his upbringing (morality) will have the most complete faith. And the best of you [O men] are those who are best to their spouses.

“Each of you is responsible for his own management: the imam governs those who are behind him and will be asked about them; the husband is the head of the family and [he] is responsible for it; the wife is responsible for the hearth, for which she will be asked ... Each of you is the manager, and will be asked for what he manages.

“The best of you are those who do not leave the eternal for the worldly, and also the worldly for the eternal [able to capture and build harmony between them in accordance with the existing circumstances and carefully analyze them in the context of the worldly and eternal perspectives]. [The best are those] who do not become a burden, a burden for others.

When there was free time from public affairs and worries, the Prophet Muhammad (peace and blessings of God be upon him) helped with the housework: “he could milk milk, sew up clothes, mend shoes, and did everything that men do around the house.”

The Prophet Muhammad (peace and blessings of God be upon him) in his sermon during the farewell pilgrimage, mentioning several socially important aspects, addressed the believers with the words: “Listen! I urge you to be good to your wives. Be so! The wives are under complete guide husbands, and you (husbands) have no right to be tough, except when they do something clearly and unequivocally bad. If they (the wives) do something similar, then sleep separately from them. [If it does not help], then (as another educational maneuver, method of influence) hit them lightly (as if awakening), not cruelly. If they are obedient, then categorically do not offend them!

Listen! They (wives) have duties to you (husbands), and you have duties to them. Their duty [one of the main] is not to invite those whom you would not like to see at home. Your duty [one of the main] is to be supportive of them in food and clothing [as far as possible to support and clothe them] ".

One of the most learned companions of the Prophet Muhammad Ibn 'Abbas said: "In front of my wife, I try to look as beautiful and be as neat as she is in front of me", while quoting the verse: "They [your wives] have certain duties [ before you], just as they [your wives] have rights [which lie as a duty on your shoulders, the shoulders of their husbands], and all this is bil-ma'ruf [that is, in accordance with local traditions, norms of morality, morality and ethics]” (see Holy Quran, 2:228).

“A believer will not hate a believer (a believing husband will not hate a believing wife). [Let him not have a feeling of hatred for her!] Even if something in her makes him dissatisfied [for example, a bad character], then he is satisfied with other qualities [her religiosity, beauty, chastity].”

“Any woman who has left this world, and her husband was pleased with her [as his wife], will enter [by the grace of the Lord of the worlds] into Paradise.”

“The most majestic in its grace (barakat) is that wife who does not burden her husband in matters of her material support.”

“Verily, a woman is like a rib! If you want to straighten it, you will break it, and leaving it as it is, you can enjoy family life, considering its curvature".

"There will be more women [than men] in Hell." "And why?" the companions asked in bewilderment. “For ingratitude,” the Prophet replied. "Ingratitude to the Almighty?" they specified. “No, husband. Ingratitude for all the good that is done for them. A husband can take care of his wife for a century [that is, many years], after which, noticing something in him that she did not like, she can easily say: “I never saw anything good from you!”

The Prophet Muhammad in an imperative mood emphasized: “... And do not beat (the wife) in the face! Don't insult her! [And if you educatively sleep separately from her] then do not leave her, except by staying at home!”

"The best of you (Muslims) do not beat your wives!"

“The Lord is kind to people [wishing them relief and ease, does not impose on people more than their capabilities and strength]. And He loves it when people show the same among themselves. For the manifestation of such a quality as rifq (kindness, benevolence, gentleness), Allah gives people that [in the mundane - success, efficiency of affairs, etc., and in eternity - indescribable heavenly blessings] that does not give them when 'unfa (strictness, severity, harshness; brute force, violence) ".

“There are three categories of people whose prayer-prayer will not rise above their heads: (1) the imam-primate who is unloved by the parishioners who pray behind him, (2) the wife who angered her husband and did not correct this state of affairs until morning, and (3) two brothers who broke off relations with each other.

“Do not have intercourse with your spouse like an animal [mechanically satisfying the flesh]! Let there be an introductory part between you. The companions asked for clarification: “What is the “introductory part”?” The Prophet Muhammad replied: "Kisses and communication."

There is also a hadith narrated by a companion Jabir ibn ‘Abdullah that the messenger of God forbade starting with animal intercourse.

Once, poor and materially indigent companions came to the Prophet Muhammad with a complaint: “[Unfair!] Rich Muslims pray and fast the same way as we do. At the same time, they [have the opportunity] to distribute alms from the material wealth that remains with them [after family and personal expenses]!” The Messenger of the Almighty replied: “Didn’t God give you something that you could spend as alms?! Verily, every praise of Allah (subhanallah) is almsgiving (sadaqah), exaltation (Allahu Akbar) is almsgiving, thanksgiving to the Lord (al-hamdu lil-lah) is almsgiving, confirmation of His oneness (la ilahe illal-lah) is almsgiving, an appeal to the good - alms, a warning from the sinner - alms, and also intimate relationship with his wife, too, alms. The companions asked in bewilderment: “A person satisfies his carnal desires and receives a reward before God for this?!” The Prophet replied: “Don't you understand that if he had a relationship on the side, he would be a sinner!? And having intimate relationships within the family, he will be rewarded!”

The Prophet Muhammad warned: "Cursed is he who is intimate with his wife through the anus."

“In the worst position on the Day of Judgment before the Almighty will be those husband or wife who divulged intra-family secrets, secrets transmitted, revealed by one of them to another.”

“If before anyone, besides the Most High Creator, it would be allowed to bow to the earth, then the wife before her husband.”

"Paradise is under the feet of your mothers," said the prophet Muhammad.

“A man asked the Prophet (peace and blessings of God be upon him): “O Messenger of God, which of the people is more deserving of my support and good relationship? “Mother,” the Prophet replied. "And who after?" “Mother,” the messenger of God said again. "Who else [after her]?" “Mother,” repeated the Prophet for the third time. "Well, what about after?" - "Father" .

“Whoever believes in the Almighty and on the Day of Judgment is especially generous to his guest on the first day of his arrival. A visitor can stay for three days. What is more than three is the alms of the hosts [that is, the hosts are not required to support the guest for more than three days].” Another hadith says: “It is unacceptable for a Muslim to visit another, plunging him into sin [that is, when it becomes unprofitable for the owner to look after the guest and take care of him]” .

“Whoever believed in the Most High and [inevitability] doomsday, let him be generous to the guest. Whoever believes in the Almighty and the [inevitability] of the Day of Judgment, let him restore [broken, interrupted] family ties, strengthen them. Whoever believes in the Almighty and the [inevitability] of the Day of Judgment, let him speak good or be silent [one of the two],” called the prophet Muhammad (may the Lord bless him and welcome).

“For whom worldly life will become his [main] anxiety [vanity will begin to eat him up; fears, worries and worries will not let him sleep and eat], the Almighty will make him torn (his affairs will be torn to shreds and scattered everywhere) [he will try hard to put them together and do at least something], and [in the end, without achieving anything serious, losing hope and confidence in own forces and opportunities, he will come to the fact that the Lord] will put him [the seal] of poverty [right] between the eyes: in a worldly abode he will receive only what is already [minimally] determined for him [and deprive himself of God's mercy and generosity].

Whose aspiration (the end point of aspiration, the result of his intentions) [will be] eternity [how worldly affairs will return to him on the Day of Judgment in the form of irreversible punishments or Divine rewards], (1) the deeds of that Almighty will gather together [necessary circumstances, opportunities , people will appear in time on his life path, unexpectedly, unexpectedly will be nearby; The Creator will bless him for focus, composure, a clear vision of worldly and eternal goals, tasks, as well as the optimality of their solution]; (2) and also fill his heart with happiness (all-round self-sufficiency); (3) worldly life, whether willing or not, will fall at his feet [the gates of worldly abundance and all-round well-being will, as necessary, unimpededly open before him] ".

Children

“If any of you, before intercourse with your wife, says “Bismil-layah, allahumma jannibnash-shaitoone, wa jannibish-shaitoona maa razaktanaa” (With the name of the Lord. O Almighty, remove us from Satan and remove Satan from what You will give us), then if the birth of a child is prescribed by the Lord as a result of this, he (the child) will be protected from the Devil.

“Indeed, each of you is formed in the womb of your mother for forty days from a drop, then he stays there for the same amount of time in the form of a blood clot and the same amount of time in the form of a piece of flesh, and then the Creator sends an angel to him, who breathes into his soul."

“Each baby is born with a natural faith in the Creator [inherently in him], and this is until he begins to express (express) his thoughts in language (on his own). Parents either educate him in the spirit of the Jewish tradition, or Christian, or pagan [that is, parental education makes a significant contribution to the formation of the religious foundations and norms of the new person].”

“From a child -“ al-‘aqiqa ”. So slaughter a sacrificial animal for him, [thereby] remove harm (pain, suffering, trouble) from him. From Samur the following words of the Prophet Muhammad are transmitted: “[Birth] of each child is an occasion for sacrificing an animal (each child is a hostage of a sacrificial animal). The animal is slaughtered on the seventh day. On the same day, the child is given a name and his head is shaved. ‘Aisha reported that the Prophet said: “For a boy [must be sacrificed] two identical rams, and for a girl - one ram.”

“The best thing a parent can give, free of charge, to give to their child is a good upbringing.”

“Be generous to children and educate them the best way» .

“The fact that the Almighty will direct someone on the right path through you [O man, and first of all, O parent (!), Paying due attention to the upbringing of his child], is best [of all riches and values], over which rises and the sun sets [that is, it is higher in significance before God than all worldly riches and treasures].”

“Be pious and show justice between children (show them care and attention equally and equally)!” .

"For a father, the upbringing of a child is more significant and valuable than the daily payment of weighty alms".

“Whoever brings up daughters, doing it nobly and patiently, for him they will become a protection from hellish punishment.”

“The one who does not show pity for children, does not forgive them, is not merciful to them [that is, they are not carriers of Muslim culture] is not one of us.”

“The Messenger of the Almighty often happened to pray, holding [his granddaughter] Umama, the daughter of Zainab, in his arms, and when the Prophet bowed to the ground, he lowered [with the girl and sat her next to her], and when he got up, [again] took her in his arms.”

It is narrated how once the Prophet Muhammad turned to Ibn 'Abbas [who was still a child at that time], who was sitting behind him on a mule, with the words: “Protect the Almighty [faith in Him, your obligation to fulfill His prescriptions and edifications], and He will protect you [from everything bad and filthy, adversity and sorrow, both in the worldly and in the eternal].

Protect Him [always remember the Creator, praising Him or thanking Him], and you will feel Him next to you [you will always feel the mercy of God and His blessing in your deeds].

If you ask, then ask God. If you need help, then ask Him for it. [Try as much as possible not to resort to the help of people. In achieving the desired, apply all your strengths and skills, while relying on the boundless mercy of the Lord of the worlds] .

Know that even if all people at once wish to do something good for you, they will not be able to do anything except with the blessing of the Almighty (except what is prescribed by Him). Also, if all people come together to harm you, they will not be able to do anything except with the blessing of the Lord (except what is prescribed by Him). And no one can change what the Almighty wanted.

“Remember Allah (God) in times of prosperity and abundance, and He will not forget about you in difficult and difficult times [for you]. Know that in the patient fulfillment of this or that [righteous, necessary], which you are already rather disgusted with, you do not want to do [tired, you are tired, you do not see the result], [laid] a lot of good, good for you.

Know that the help [of the Lord, both direct at the level of the soul and through something] goes hand in hand with patience [which you show in achieving your goals], relief and comfort along with sorrow and sorrow, and difficulty with ease. [When a difficulty appears somewhere, then at the same time with this (or after this) relief, lightness appears very close or in other affairs and concerns of this person] ".

"Whoever buries his three children [that is, survives them] will not go to Hell [if he dies in faith]." One of the authentic hadiths also speaks of two children. There is also mention of the loss of one. The Prophet Muhammad also conveys the words of the Lord of the worlds, the meaning of which is as follows: “If a pious servant of My, having lost a person very dear to him, turns to Me without reproach, with patience and expectation of retribution in eternity for such a difficult worldly trial, then only Paradise is prepared for him! » .

“A feather has been raised (responsibility has been removed) from three: the sleeping one until he wakes up; child until he comes of age, and insane until he regains his sanity.

“I and the guardian of an orphan will be close to each other in Paradise like this,” and raised the index and middle fingers by opening them up a bit.

sins

“There are seven categories of people. They will be in the shadow [which Allah wills to spread] on the Day when there will be no other shadow [i.e., on the Day of Judgment].” And among them will be "a young man (or girl) who grew up in an atmosphere of piety [from his youth he was religiously practical and far from obviously forbidden and sinful]" .

“Verily, a person [can] lose his inheritance [of this or that good] as a result of committing a sin! Nothing can stop the predetermined [for example, something bad, which is near by the will of the Creator or goes straight towards us], except for a prayer-du‘a. Nothing prolongs life [does not make it more fertile], except for good deeds.

The Creator in the hadith-qudsi says: “Whoever does a good thing even for a unit, he will be rewarded tenfold, and possibly more! Whoever commits a sinful one, the same will return to him, or [if the person repented and corrected] I will forgive him. The closer a person is to Me, the more I will be close to him. [Know!] If one who believes in the One and Eternal and worships only Him alone and leaves life in such a state of faith, then even if it is possible to fill this whole Earth with his sins and mistakes, I will forgive him [according to My mercy and as a result what emanated from him in a worldly abode from good aspirations, intentions, deeds and deeds]” .

“Satan said: “I swear by Your might, O Lord! I will not cease to deceive and spiritually blind believers until their souls leave their bodies.” The Almighty, Holy and Great, answered: “I swear by My might! I will forgive them [mistakes, transgressions and transgressions] as long as they beg Me for forgiveness.”

“Righteousness, piety [manifest] in high morals, upbringing of a person. Sin is what causes anxiety in the soul, and what you would not want to show to others.

“Righteousness, piety is that in relation to which the soul feels calm, the heart - peace. Sin is that before which the soul and heart are restless, even if you were given a conclusion [about the sinlessness of this]."

“A noble deed does not deteriorate and does not disappear [before the Almighty]. Sin is unforgettable [clearly recorded and will be presented to the person who committed it on the Day of Judgment]. The Judge [Lord of the Day of Judgment, Lord, Allah, He is Great and Mighty] does not die! Do what you will [O man]! As you do, so shall you be rewarded.”

“The one who repented of sin [and did everything in his power not to repeat it in the future] is like the one who does not have this sin [sincere repentance can, by the grace of the Creator, erase the heavy and aggravating trace of sin].”

The Prophet was asked, "What is the sign of repentance?" He replied, "Regret [in heart and soul]."

“The best of you are those who are the best in moral moral qualities» ; “Be pious wherever you are [try never to forget the full knowledge of the Creator regarding your deeds and deeds]. If you have committed a sin [stumbled], then after this, perform a good deed that will erase the first. And always be highly moral (educated) with people.

The Prophet (peace and blessings of Allah be upon him) was asked: “What is the most conducive thing for a person to fall [in the category] of the inhabitants of Hell?” The Messenger of the Almighty replied: “Two parts of the body: the mouth (tongue) and what is between the legs.” On another occasion, he said: “Whoever guarantees me what is between the jaws and what is between the legs [that is, who guarantees the protection of the tongue and mouth from the forbidden and the safety of one’s chastity], I guarantee Paradise to him.”

“The adulterer does not commit adultery, remaining a believer; the drinker does not drink alcohol, while maintaining faith; a thief does not steal, remaining a believer; the robber does not rob or steal, keeping his faith. [That is, faith in such acts leaves a person]. However, they [such people] have the possibility of repentance.”

“If a man commits adultery, faith comes out of him and rises above his head like a small cloud.”

“O people! Beware of adultery, because it [along with many other filthy and harmful] has six characteristic features [-consequences] - three in the worldly abode and three in the eternal: it deprives a person of splendor [beauty, purity of human nature], generates poverty and shortens life [number happy, prosperous hours and days]; causes the wrath of the Almighty, makes the report on the Day of Judgment extremely unbearable and leads to torment in Hell.

The Prophet Muhammad (peace and blessings of Allah be upon him) was asked: “What is the most conducive to a person falling into [the category] of the inhabitants of Hell?” The Messenger of the Almighty replied: “Two parts of the body: the mouth (tongue) and what is between the legs.”

“Avoid the seven most pernicious sins: 1) elevating to the level of God someone or something other than the One and Only Creator; 2) witchcraft; 3) killing a person; 4) usury; 5) appropriation of property of orphans; 6) escape from the battlefield; 7) slander, insults against chaste believing women who turned out to be inattentive [in behavior or in any other way, which causes doubts about their chastity].”

“The Almighty will not ask my followers about what their souls say (whisper) [a person cannot be held responsible for fleeting thoughts, short reflections], but this is until the moment he starts talking about it (saying this) or doing [on based on something bad]" .

Prophet Muhammad (peace and blessings of Allah be upon him) strongly recommended to refrain from three things: (1) inaccurate facts, amateurish (for example, in theological matters), as well as useless, aimless conversations, (2) wasteful attitude to material values, (3 ) excessive questioning (curiosity).

"Stay away from the intoxicant! There is no doubt that it is the key to all evils”; “Beware of everything that intoxicates [alcohol, drugs]!”

The Prophet Muhammad (peace and blessings of Allah be upon him) “classified as forbidden (haram) everything that intoxicates and makes sluggish, weakens the mind.”

Divorce

“The most hated thing before the Lord, but permissible [if the relationship has become unbearable and there is no other way out] is divorce,” said the prophet Muhammad (peace and blessings of Allah be upon him).

Men

“Facilitate, and do not create difficulties, please and do not cause hostility [above all to Islam]”.

"Those who show excessive scrupulousness and excessive severity will perish [will destroy themselves]."

“Indeed, you stand before your brothers! Let your vehicle be good, let your clothes be good [befitting the place and time], so that you can be an example for others. Truly, the Lord does not like obscenity, indecency, slovenliness.

“The Prophet Muhammad always, whether it was during the day or at night, when he woke up, brushed his teeth before performing ablution.”

"Ultimate purity (not just purity, namely cleanliness, the desire to be clean) is part of faith."

“A strong believer (mu’min) [in volitional, physical, intellectual, spiritual] is better and more loved by the Almighty than a weak one, although both of them are good [in each of them there is the most important thing - faith]. Seek what is good for you [in terms of worldly and eternal welfare]. Ask the Lord for help and [never] weaken (do not give up) [in your aspiration, effort and in the prayer of the Almighty for help]! If something has befallen you [something that is irreversible and cannot be changed], then do not say: “if I had done this, it would have turned out differently” [do not regret the past and do not waste energy on experiences]! However, say [not so much with words, but with your inner mood and state]: “This is how the Almighty determined. He did as he wished."

“Fear the forbidden [do not commit the sinful and be constant in the obligatory], then you will become the most pious. Be satisfied with what the Creator has given you, and you will gain significant wealth (independence). Treat your neighbors well [even if they treat you badly], thereby showing the truth of your faith. Love for people what you love (wish for others what you wish for yourself), thereby becoming truly Muslims (submissive to God). Don't laugh too much. Excessive laughter mortifies the heart [that is, affects the feeling of piety and trembling in it. A person who jokes out of place and out of place loses his seriousness in the eyes of people, it is impossible to talk with him or consult on important issues, the same applies to his personal attitude to faith, to God. But it is important to note that the Prophet smiled very often, his face was almost always radiant, clear, kind and open]” .

“A believer (mu'min) who lives among people and patiently endures [mental] pain [caused by the bad manners of individuals or their bad deeds] is more rewarded before the Almighty (more majestic before Him) than the one who [in order to preserve peace of mind] avoids them or does not show patience and restraint [to their behavior and actions].”

“A believer (mu'min) is one with whom people [regardless of nation or creed] do not fear for themselves and their property.”

"[In Islam] there is no damage, loss and sabotage".

“The best of you [believers, religious] are those from whom you expect only good and do not expect bad, and the worst are those from whom you can always expect something bad, but you will not expect good.”

“Wisdom [a wise word, a wise expression] for a Muslim is like something he has lost [that is, he seeks, strives for wisdom as if he had lost something very valuable]. When he finds it, he has every right to acquire and take possession of it.

“The best of you [precisely] as a Muslim (obedient to the Creator) is the one who is the best in moral qualities, if he has gained understanding [is able to think, analyze, apply correctly. That is, not only educated, but also smart, wise].

“Indeed, the Most High does not look at the outward manifestations [of obedience to Him] and your wealth, but he looks at your hearts and deeds.”

“Do not be angry with one another ... do not be at enmity and be, O people, brothers. [If you already quarreled] then let the quarrel (state of enmity) not continue for more than three days.

“A believer cannot be (1) defamatory (defamatory, discrediting), (2) cursing, (3) rude (obscene, indecent), (4) swearing and obscene,” emphasized the final messenger of God.

“When a person curses something, the curse rises to the heavens, but their gates close, not letting it through. Then the curse descends to Earth, but the earthly gates close, not letting it in. It starts to rush to the right, then to the left. So without finding a way out for itself, it goes to the one who was cursed, if he deserves it. If not (does not deserve), the curse returns to the one who said it (voiced it) ".

"The truthful [before God in matters of faith and piety] cannot be cursing."

“The one who eases the situation of the one who finds himself in a difficult situation, the Almighty will give relief both in the mundane and in the eternal.”

“If you swore to do something, but then saw that there is a better one, then do what is better and atone for the broken oath.”

The companion of God's messenger Hudhaifah narrated: “The Prophet Muhammad (peace and blessings of Allah be upon him) forbade us [both men and women] to drink and eat from gold and silver dishes, and also forbade [men to wear clothes made of natural] silk and sit on what is covered with [natural] silk ".

“There are two blessings [priceless Divine gifts], in which many people are deceived [carelessly neglect them, causing great damage to themselves; do not derive the proper benefit and benefit], it is health [its preservation and development] and free time [which people basically do not fill with something useful, whether in an earthly or eternal perspective].”

“A person will not take a single step [will not receive a final decision regarding himself] on the Day of Judgment until he is asked on four points: life - how he realized its capabilities, knowledge - where and how he applied it, prosperity (income) - how he earned and on what he spent, as well as his own bodily shell (body) - for the sake of which it was worn out and used by him.

“You will not lose Divine grace, His mercy until you “agree” with the feeling of boredom, spiritual languor, do not follow his lead.”

The Prophet Muhammad (may the Almighty bless him and greet him) often uttered the prayer-du'a, the special value of which is felt to a greater extent by those who are constant in their inexorable striving for the high, right, better and at the same time who are able to change a lot in themselves, their lives: “Lord , remove me [with Your blessing and by Your mercy] from worries and anxieties; from sadness and sadness; from weakness (loss of strength, weakness, impotence, illness, disability); from laziness (laziness, negligence, boredom); from cowardice, cowardice; from avarice and greed; from debts that “distort”, bend, break a person with their weight, and [most importantly] from the state of defeat (from defeat) ” .

“The Creator will reward the believer for good deeds both in the worldly abode and in the eternal. As for the atheist, for all the good and good that he does in this life, he will be rewarded with good already here, on the Day of Judgment there will be nothing left [because he did not believe in God, nor on the Day of Judgment, nor in eternity. His whole consciousness was limited to the mundane. And if he did something good here for other people, for example, he was generous to the poor and supported the weak, then he will be rewarded for this with many forms of good, but only earthly, perishable] ".

Prophet Muhammad (peace and blessings of Allah be upon him) said: “[Paying] alms is the duty of every Muslim.” He was asked: “O Prophet, what if there is no [money, material means]?” - "Then let him do something with his own hands, benefiting himself and giving alms to others from this." - “And if there is no such possibility?” - "Then let him help the needy, who is in trouble." - “And if there is no such possibility?” - “In this case, let him do the universally recognized good [the goodness of which is understandable to every person, corresponds common sense] or removes (protects) [himself or anyone else] from evil (harmful, sinful, criminal). And that will be charity for him.”

Women

The wife of the Prophet Muhammad ‘Aisha reports: “Once my niece came to me. Seeing her, the Prophet turned away. I said, "That's my niece!" The Prophet replied: “If a girl reaches the age of majority and she begins to menstruate, it is unacceptable for her to flaunt any parts of her body, except for her face and this (here the Prophet covered his other hand with his brush so that between the grip and the wrist there was a distance of one grip) ” .

"Gold and silk are allowed for the women of my followers and forbidden for the men".

“Two groups of people will be among the inhabitants of Hell: (1) tyrannical rulers who oppress their peoples, and (2) dressed, but at the same time naked, swaying and swaying [while walking to attract the attention of men] women. These people will not enter Paradise and will not even breathe in the [indescribable] fragrance of Paradise.”

“The Lord has cursed those who (1) add to their existing hair others that are not their own [for example, to give extra volume to hair extensions], both those who do it for themselves and those who do it for others; (2) who makes tattoos, tattoos on his body or the bodies of other people; (3) who plucks his eyebrows, whether he does it for himself, or asks another, or helps others in this, as well as those who (4) make artificial clefts between the teeth, thereby preening and changing God's creation.

Prophet Muhammad (peace and blessings be upon him) said:

- "Do not forbid women to visit the houses of the Lord [mosques]";

- "Do not forbid women to go to mosques, but their homes are the best [place of prayer] for them";

- “If the spouse wants to go to the mosque, then do not forbid her”;

“Do not forbid women to visit the houses of the Lord [mosques]! But let them go out without using incense [that is, without attracting the attention of other men with their excessive femininity and its manifestations]”;

- The wife of Ibn Musud said: "If any of you women goes to the mosque, then let him not use perfume (incense)."

“The best woman [at the time of the mission of Jesus] was Maryam (Mary), the daughter of ‘Imran [that is, the mother of Jesus]. And the best woman [at the time of my mission] is Khadija, the daughter of Khuwaylid”;

The wife of the Prophet ‘Aisha reported: “I was jealous of the Prophet only for Khadija, whom I did not find. When the Prophet, for example, slaughtered a ram for meat, he [sometimes] said, "Send this to Khadija's friends!" Once I could not stand it and exclaimed: “Again Khadija ?!” The Prophet did not like this very much, and he said: “The Almighty endowed me with strong love for her”;

It is also narrated by ‘Aisha: “Almost always the Messenger of the Almighty, leaving the house, uttered words of admiration for Khadija and praised her. One day I was seized with a feeling of jealousy, and I exclaimed: “She was just an old woman, in return for whom the Lord gave you the best!” The Prophet's face showed signs of anger and dissatisfaction with what had been said. He replied: “No! I swear by the Almighty, He did not give me better than her. She believed in the veracity and truth of my mission when others denied it; she believed in the sincerity of my words when others accused me of lying; she supported me when others turned away, and the Lord gave me children only from her.

Hadith from Sawban; St. X. Ahmad, an-Nasa'i, Ibn Maja, Ibn Habban and al-Hakim. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 122, Hadith No. 1975, "Hasan"; Ibn Maja M. Sunan. S. 27, Hadith No. 90, "Hasan"; Ahmad ibn Hanbal. Musnad. S. 1640, hadith No. 22745 (22386), "sahih, hasan."

The Meaning of an Authentic Qudsi Hadith Reported by the Prophet Muhammad and Narrated by Abu Dharr. Given in the collection of hadiths of Imam Muslim and others. See, for example: An-Nawawi Ya. Sahih Muslim bi sharh an-nawawi. T. 9. Ch. 17. S. 12, Hadith No. 22 (2687).

Hadith from Abu Said; St. X. Ahmad, al-Hakim and others. See, for example: al-Suyuty J. Al-jami‘ al-sagyr. S. 124, hadith no. 2025, "sahih"; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 4. S. 1624, hadith No. 2344.

Hadith from an-Nawwas ibn Sam'an; St. X. al-Bukhari, Muslim and at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 192, hadith no. 3197, "sahih".

Hadith from Abu Sa'lab; St. X. Ahmad. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 192, Hadith No. 3198, "Hasan".

Hadith from Abu Kulyab; St. X. ‘Abdur-Razzak. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 192, Hadith No. 3199, "Hasan".

Hadith from Ibn Mas'ud; St. X. Ibn Maja. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 203, Hadith No. 3385, "Hasan".

Hadith from Ibn Mas'ud; St. X. Ibn Maja, and also from Anas; St. X. Ibn Naddar. See, for example: Al-Muttaqi A. (885–975 AH). Kanz al-‘ummal [Storage of workers]. In 18 t. T. 4. S. 261, hadith No. 10428; at-Tabarani S. Al-mu‘jam al-kabir. In 25 t. T. 10. S. 150, hadith No. 10281; al-Bayhaqi. Kitab as-sunan al-kubra. In 11 volumes [b. G.]. T. 10. S. 259, Hadith No. 20560-20562; al-Suyuty J. Al-jami ‘as-sagyr. S. 203, Hadith No. 3385 and 3386, both "Hasan".

Hadith from Ibn ‘Amr, St. X. Ahmad, al-Bukhari, Muslim and at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 243, hadith no. 3984, "sahih"; al-Khatib al-Baghdadi A. Tarikh baghdad [History of Baghdad]. In vol. 19 Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 2. S. 316.

This refers to the very sin that remained a secret between man and the Almighty. The same sins that damage the honor, health or property of other people are not forgiven by God, except after compensation for the damage caused and an appropriate apology.

Hadith from Abu Dharr; St. X. Ahmad, at-Tirmizi, al-Hakim and others; from Mu'az; St. X. Ahmad, at-Tirmizi and others. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 14, hadith no. 115; al-Benna A. (known as al-Sa‘ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 10. Ch. 19. S. 77, Hadiths No. 14, 15; al-Baga M. Mukhtasar sunan at-tirmizi. S. 272, hadith no. 1988, "hasan, sahih"; Janan I. Hadith of the ancyclopedis. Qutub sitte. T. 16. S. 265, Hadith No. 5851.

St. x. al-Bukhari. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 546, Hadith No. 9109, Sahih.

See: Al-Dhahabi Sh. Kitab al-kyabair. S. 78, Hadith No. 94; al-Bukhari M. Sahih al-Bukhari. T. 2. S. 743, hadith No. 2475; at-Tirmizi M. Sunan at-tirmizi. S. 743, hadith no. 2630, "hasan sahih."

See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 46, Hadith No. 660, Sahih.

See, for example: Zaglul M. Mavsu'a atraf al-hadith an-nabawi ash-sharif. T. 11. S. 244; al-Zuhayli V. At-tafsir al-munir. T. 9. S. 460.

Hadith from Abu Hurairah; St. X. Ahmad, at-Tirmizi, al-Hakim, Ibn Maja, al-Bagavi and others. See, for example: Al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. T. 2. S. 224, hadith No. 476, "hasan sahih."

In Islam, the death penalty for a criminal is passed only by an authorized court. Any, even the most “justified”, lynching is regarded as a crime and entails an appropriate punishment.

Hadith from Abu Hurairah; St. X. al-Bukhari, Muslim, Abu Dawud and al-Nasai. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 17, Hadith No. 171, Sahih.

Hadith from Abu Hurairah; St. X. Al-Bukhari, Muslim, Abu Dawud, an-Nasai, at-Tirmidhi and Ibn Maja. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 106, Hadith No. 1704, Sahih.

For more details, see, for example: As-Sabuni M. Mukhtasar tafsir ibn kasir [Abbreviated tafsir of Ibn Kasir]. In 3 vols. T. 1. S. 105; al-Bukhari M. Sahih al-Bukhari. T. 4. S. 2031, hadith No. 6473; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 v. 2000. V. 14. S. 370, hadith No. 6473 and an explanation to it.

See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 17, hadith no. 172, "sahih", and p. 18, Hadith No. 179, Sahih and No. 180, Sahih.

Hadith from Umm Salama; St. X. Ahmad and Abu Dawud. See, for example: Abu Dawud S. Sunan abi Dawud. S. 407, hadith no. 3686; al-Suyuty J. Al-jami ‘as-sagyr. S. 565, Hadith No. 9498, Sahih.

Hadith from Ibn ‘Umar; St. X. Abu Dawud, Ibn Maja and al-Hakim. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 10, Hadith No. 53, Sahih.

Hadith from Anas ibn Malik; St. X. Ahmad, al-Bukhari, Muslim and al-Nasai. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 590, Hadith No. 10010, Sahih.

Hadith from Ibn Mas'ud; St. X. Ahmad, Muslim and Abu Dawud. See: As-Suyuty J. Al-Jami‘ as-sagyr. S. 569, Hadith No. 9594, Sahih.

Brotherhood is blood, religious and universal.

With an interlinear translation: “like a mole”, that is, be an ornament, an important complement to any society.

See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 152, hadith no. 2539, "sahih"; Zaglul M. Mavsu'a atraf al-hadith an-nabawi ash-sharif. T. 3. S. 503; at-Tabarani S. Al-mu‘jam al-kabir. T. 6. S. 95, hadith No. 5617; Ibn Abu Sheiba A. Al-musannaf fi al-ahadith wa al-asar [Collection of Hadith and Narratives]. In 8 vols. T. 4. S. 595, chapter No. 13, hadith No. 220.

Hadith from ‘Aisha and others; St. X. Ahmad, Abu Dawud and others. See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 1. S. 300–302; ash-Shawkyani M. Neil al-avtar. T. 1. S. 118, 119, hadiths No. 122, 123.

Neat - keeping oneself clean, neat, tidy. See: Large dictionary Russian language. St. Petersburg: Norint, 2000. S. 1481.

The hadeeth uses a superlative word.

Hadith from Abu Malik al-Ash'ari; St. X. Ahmad, Muslim and at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 329, Hadith No. 5343, Sahih.

Hadith from Abu Hurairah; St. X. Muslim, an-Nasa'i, Ibn Maja, at-Tahawi, al-Baykhaki, etc. See, for example: An-Nawawi Ya. In 10 vols. T. 8. S. 455, hadith No. 34–(2664); al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 9. S. 153–156, Hadith No. 5298; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. In 18 vols. T. 13. S. 28, 29, hadiths No. 5721, 5722, “hasan”.

See: Al-Baga M. Mukhtasar sunan at-tirmizi. S. 331, hadith no. 2306; Janan I. Hadith of the ancyclopedis. Qutub sitte. T. 16. S. 251, hadith No. 5837; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 9. S. 24-26, hadith No. 5171.

There are different opinions on the issue of the authenticity of this hadith, but that it has confirmation in the verses and reliable hadiths, the opinion of scholars is unanimous.

See: Al-Benna A. (known as al-Sa'ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. T. 10. Ch. 19. S. 170, 171, hadith No. 37, "hasan"; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 9. S. 153.

See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 548, Hadith No. 9144, "Hasan"; al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban. In 18 t. T. 2. S. 264, hadith No. 510.

Hadith from Ibn ‘Abbas; St. X. Ahmad and Ibn Maja. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 585, Hadith No. 9899, ​​"Hasan".

Hadith from Abu Hurairah; St. X. Ahmad and at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 250, hadith no. 4113, "sahih".

Hadith from Abu Hurairah; St. X. at-Tirmidhi and Ibn Maja; from ‘Ali; St. X. Ibn ‘Asakir, as well as from Ibn ‘Abbas and others. See: As-Suyuty J. Al-jami ‘as-sagyr. S. 402, Hadith No. 6462, "Hasan"; Zaglul M. Mavsu'a atraf al-hadith an-nabawi ash-sharif. T. 4. S. 661; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 1. S. 475, hadith No. 216; al-Muttaky A. Kanz al-‘ummal. T. 10. S. 171, 172, hadith no. 28890-28892, and also vol. 16. p. 112, hadith no. 44088-44090; al-‘Ajluni I. (died 1162 AH). Kashf al-hafa' wa muzil al-ilbas. In 2 hours. Part 1. S. 363, 364, hadith No. 1159.

In the isnad (chain of narrators) of several narrations of this hadith, there is some doubt about the characteristics of one of the narrators, which affects the completeness of the authenticity of the hadith, but this is not so significant as to cancel the possibility practical application given narrations of this hadeeth in everyday life. In addition, the rest of the narrations of the same hadith (with some difference in words, but with the same meaning) are reliable.

Hadith from Abu Hurairah. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 250, Hadith No. 4115, "Hasan"; Zaglul M. Mavsu'a atraf al-hadith an-nabawi ash-sharif. T. 4. S. 571.

Hadith from Abu Hurairah; St. X. Muslim and Ibn Maja. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 114, Hadith No. 1832, Sahih.

Hadith from Anas and Abu Hurairah; St. X. al-Bukhari and others. See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 v. 1996. V. 12. S. 102, hadiths No. 6064 and 6065.

Hadith from Ibn Mas'ud; St. X. at-Tirmizi and others. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 464, hadith no. 7584, "sahih"; at-Tirmizi M. Sunan at-tirmizi. S. 580, Hadith No. 1982, "Hasan".

Hadith from Abu Darda'; St. X. Abu Daud and others. See, for example: Abu Daud S. Sunan abi Daud. S. 532, Hadith No. 4905, "Hasan"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 2. S. 240, Hadith No. 1682.

Hadith from Abu Hurairah; St. X. Muslim and others. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targyb wat-tarhib" lil-munziri. T. 2. S. 239, hadith No. 1677; an-Nawawi Ya. Sahih Muslim bi sharh an-nawawi. T. 8. Ch. 16. S. 148, Hadith No. 84 (2597).

I note that this does not conflict with isolated cases of the Prophet voicing curses, because the insight and awareness of the prophets and God's messengers, led by Divine Revelation, are in no way comparable with the analysis, opinions and emotions of ordinary people who are ready to curse and “send” all their enemies to Hell, not noticing the logs-sins in its own eye.

Hadith from Abu Hurairah; St. X. Ibn Maja. See, for example: As-Suyuty J. Al-Jami‘ as-sagyr. S. 546, Hadith No. 9108, "Hasan".

Hadith from Abu Hurairah; St. X. Muslim, Ahmad, at-Tirmizi and others. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 524, Hadith No. 8641, Sahih.

Nazr is a vow, a solemn promise that a believer pronounces, obliging himself to do something canonically permissible, while exalting (praising, thanking) the Almighty Creator. See: Mu'jamu lugati al-fuqaha' [Glossary of Theological Terms]. Beirut: an-Nafais, 1988, p. 477.

Hadith from ‘Aisha, St. X. al-Bukhari, Ahmad, Abu Daoud, an-Nasai, at-Tirmizi, Ibn Maja and others. See, for example: As-Suyuty J. Al-jami ‘as-sagyr. S. 544, hadith no. 9056, "sahih"; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 v. 2000. V. 14. S. 712, hadith No. 6696; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. In 25 vol. 2001. vol. 23. p. 322, hadith no. 6696; ash-Shawkyani M. Neil al-avtar. T. 8. S. 251, Hadith No. 3832.

St. x. Ibn Maja. See, for example: Al-Ghazali M. (our contemporary). Huluq al-Muslim [Morality of a Muslim]. Damascus: al-Kalam, 1998, p. 131.

Hadith from Anas; St. X. Ahmad and Muslim. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 113, Hadith No. 1823, Sahih.

See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 338, hadith no. 5464, "sahih"; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 Vol. 2000. Vol. 4. S. 392, Hadith No. 1445, and also Vol. 13. S. 549, Hadith No. 6022.

See: Al-Kurtubi M. Al-Jami‘ li Ahkyam al-Kur’an. T. 12. S. 152.

Hadith from Abu Musa; St. X. Ahmad, an-Nasai, at-Tirmizi and others. See: As-Suyuty J. Al-Jami‘ as-sagyr. S. 266, Hadith No. 4357, Sahih.

That is, their clothes are either transparent or tightly fitting.

Hadith from Abu Hurairah; St. X. Ahmad and Muslim. See: As-Suyuty J. Al-Jami‘ as-sagyr. S. 311, Hadith No. 5045, Sahih.

In the hadith, a word is used that implies damage to the skin and the introduction of special paints, inks, which, after the skin has healed, remain for almost the rest of life, thereby changing skin covering human body.

Dental treatment or bite correction have nothing to do with this prohibition. See, for example: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. In 10 volumes, 18 hours. T. 7. Part 14. S. 107. It is necessary and important to be treated and be healthy, which is strongly stated in other reliable hadiths.

In ancient times, among some peoples, women did such procedures for themselves in their old age, pursuing the goal of some kind of rejuvenation of their appearance.

See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 13. S. 461, 462, hadith No. 5939 and an explanation to it; an-Nawawi Ya. Sahih Muslim bi sharh an-nawawi. T. 7. Ch. 14. S. 102-107, hadiths No. 115 (2122) -120 (2125); al-Suyuty J. Al-jami ‘as-sagyr. S. 446, hadith no. 7272, 7273, both "sahih"; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 1. S. 467.

Hadith from Ibn ‘Umar; St. X. Muslim and Ahmad. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 583, Hadith No. 9869, Sahih.

Hadith from ‘Ali; St. X. al-Bukhari and Muslim. See, for example: Al-Bukhari M. Sahih al-Bukhari. T. 2. S. 1068, hadith no. 3432, and also t. 3. p. 1167, hadith no. 3815.

Hadith from ‘Aisha; St. X. al-Bukhari and Muslim. See, for example: Al-Bukhari M. Sahih al-Bukhari. T. 3. S. 1168, hadith No. 3818.

Hadith from ‘Aisha; St. X. al-Bukhari. See, for example: Al-Bukhari M. Sahih al-Bukhari. T. 3. S. 1168, hadith No. 3821.

Hadith from ‘Aisha; St. X. Ahmad and at-Tabarani. See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 9. S. 176.

Islam is one of the most mysterious religions on our planet. It consists of a number of written and unwritten laws, which every Muslim adheres to with enviable accuracy and fidelity. Among them are the hadiths of the Prophet Muhammad known to everyone - short stories about his life path. They can be embellished, modified somewhere, but they are very reliable. About what is so interesting about them, and how they affect the life of Muslims, read below.

So, the hadiths of the Prophet Muhammad are important events recorded on paper from the life of this religious figure, the founder of Islam. Every Muslim is obliged to know them, honor and accept them as a basis for the formation of his worldview and the worldview of his descendants. It is believed that Muhammad compiled these records specifically so that in the future his people could be based on the life experience he acquired. Today, in terms of importance, these historical reports are in second place after the Koran, the book that is considered the most sacred in the religion of Islam. The hadiths of the Prophet Muhammad are also considered autobiographical. They were given special attention at the dawn of Islam itself, and now they are often retold in families and mosques as legends. It is also believed that by studying these texts, one can comprehend all the mysteries of this Eastern religion.

The nature of the origin of the word

Considering the issue from the point of view of etymology, it becomes immediately clear that the hadiths of the Prophet Muhammad are literally stories about what happened. People who know Arabic can easily draw an analogy between “hadith” and “hadsa”, which sounds in Russian like “tell something”, “know”, “transmit”. Thus, it turns out that each of the stories that belongs to this category is not the basic law of religion, but a tradition. Previously, this tradition was passed down by word of mouth, but later it began to be written down on paper. Note that all these habits Islamic people, which were so formed, acquired their perfect appearance not right away. For three centuries after the death of the Great Prophet, there was a lot of discussion in Eastern society on this subject, and all records were formed, as it were, in leaps and bounds.

Geography of tradition

The religious fate of all those peoples who are now Muslim, was determined long before the official birth of the religion inherent in them today. The Middle East, some states of Central Asia and North Africa from time immemorial were considered one whole cultural region, where identical gods were honored, practically the same cults were erected and similar traditions were established. In 632 AD (the date of the death of Muhammad) religion only acquired official status and written confirmation. Also in the seventh century, the influence of the Koran began to spread throughout all the above-mentioned regions, which the prophet personally received from Allah. Following the Holy Book, first in oral and then in written form, the hadiths of the Prophet Muhammad reach the people, which become a reinforcement of customs and faith. It is worth noting here that each individual people interpreted these lines in their own way. Also, for different powers, far from the same hadiths from all existing have more or less value.

Classification

Researchers, comparing generally accepted historical reports and these written documents, managed to divide the latter into three main categories. Thus, we have authentic hadith of the Prophet Muhammad, good and weak. These statuses are great importance, if they are used in a jurisdiction, in history, or in other teachings. If, however, mentioning the hadith is required to conduct a moral conversation or to establish a certain moral value in society, then such scrupulousness becomes unnecessary.

About life in marriage

Today we are all used to the fact that in the Muslim world the attitude towards the female sex is extremely humiliating. In fact, the philosophy of the East is much more subtle than it may seem to us, European people. A striking example of this are the hadiths of the Prophet Muhammad about women, which he compiled during his life. Here are some of them: “When you yourself have a meal, share the meal with your wife; when you buy clothes and other things for yourself, do the same for her! Do not hit her in the face, do not swear in her direction, and when you quarrel, do not leave her alone with you ”; “When a husband’s wife is righteous, she can be compared with the golden crown that flaunts on the king’s head, sparkles and shines for hundreds of meters. If the wife of a righteous husband is characterized by sinfulness, she is comparable only to the heavy burden that hangs behind the back of an old man. These words give us the opportunity to understand that the attitude towards wives among Muslims is fundamentally different, but this does not mean at all that it is worse.

About the main parent

Like many other nations, despite their patriarchal social charter, Islamists hold mothers in high esteem. This is confirmed by the hadiths of the Prophet Muhammad about women who have become or are preparing to become mothers. Lines such as “All women who bear a child, give birth to him and favorably treat all children, their own and others, will surely fall into Paradise” or “If you look for Paradise for yourself, look for it under your mother’s feet” are the basis of the entire philosophy of Islam . Their parents are treated with honor throughout their lives. The traditions compiled by Muhammad say that mothers must be constantly cared for, respected and never forgotten.

Perpetual motion machine of faith

One of the foundations of Islam is the fivefold prayer, which every Muslim strictly adheres to. It manifests itself in the form of a prayer, which must be repeated on each of the five days in order to merge with the Almighty, to achieve a state of spiritual happiness. This sacred philosophy, of course, is reflected in the traditions of the Eastern peoples. During the 7th century, the hadiths of the prophet Muhammad about prayer were compiled, and today they teach us to honor Allah and sacrifice our most precious treasure - time and reason - to him. Here is what the Almighty promises to those who will be faithful to him: “Everyone who carefully performs ablutions, after which he goes to read the obligatory prayer and performs it according to the imam, receives the forgiveness of one of his sins.”

life instructions

The hadiths of the Prophet Muhammad about life are considered to be of particular value in the Muslim world. We will not retell their texts, as this may take an uncountable amount of time. In general, we can say that these legends and stories are fraught with maximum amount the dogmas on which Islam itself was founded. They teach justice, righteousness, wisdom. Many of them are accurate descriptions of certain situations that happened in the life of the prophet. It is generally accepted that, based on his life experience, every Muslim should draw analogies in his life, acting identically to the universal mentor. The most important thing in every text is that a person should love and honor Allah. And if Muslims on Earth are faithful to its laws, then after death they will go to a paradise.

About the underworld

Similar to all the previous ones in Islam are the hadiths of the prophet Muhammad about death. Reading and studying them, it is impossible not to notice some similarities with our Orthodoxy, but the difference between them is also great. Firstly, it is worth saying that the hadiths preach to appreciate and honor Allah because he grants eternal and beautiful life after death to everyone who was faithful to him. The stories claim that the earthly path of a person is only a temporary refuge, therefore there is no point in clinging to the various benefits of the material world. Also, like Orthodoxy, in Islam there is only one God - Allah, and only a Muslim can worship him. characteristic feature of the hadiths that tell us about death and its coming, is also the continuity of the story. Dogmas that are brought to the fore are against the backdrop of events that again tell about certain events. life path prophet Muhammad.

Conclusion

The Islamic world, unlike our usual Orthodox or Catholic one, is characterized by much stricter rules for observing not only official laws, but also traditions and religious teachings. An integral part here are the hadiths, which teach every person who has become a Muslim to adhere to his faith conscientiously and in accordance with all dogmas. These historical texts fully reveal the essence of Islam to us, give us the opportunity to understand how this religion came into being, how people within its framework perceive it, and how an outsider should treat all these rules.

The Prophet Muhammad, peace and blessings be upon him, said: “Whoever saves forty hadiths for my Ummah, they will say on the Day of Judgment: “Enter Paradise from whichever gate you wish.”

Hadith about children

According to Abu Hurayrah, may Allah be pleased with him, the Messenger of Allah ﷺ said: “All children are born in fitrah (an innate state of faith in the One God), and then their parents make them Christians, Jews or polytheists” (Al-Bukhari)

The Messenger of Allah ﷺ said: “No father can give his child anything more valuable than a good upbringing.” (At-Tirmidhi)

Also, the Messenger of Allah ﷺ said: “Honor your children and bring them up well.” (Ibn Mad)

Prophet Muhammad ﷺ said: Proper upbringing given to a child is better than one sa’a of alms.” (At-Tirmidhi)

Once an old man came to the Prophet ﷺ, wanting to see Him. Those sitting around did not show zeal and promptness to offer the venerable old man a seat. Then the Messenger of Allah ﷺ said the following: “Those who are not merciful to the younger of us and disrespectful to the elders of us are not among us.” (At-Tirmidhi)

Noble Aisha, may Allah be pleased with her, said: “A Bedouin turned to the Prophet ﷺ with the question: “Do you kiss children? We don't kiss." The Prophet ﷺ said: “What can I do if Allah has deprived your heart of mercy?” (Bukhari, Muslim, Ibn Maaja)

The Prophet ﷺ said: “Whoever is kind to his three daughters or his three sisters will surely go to Paradise.” (At-Tirmidhi)

The Messenger of Allah ﷺ said: “The duty of a father to his child is to give him good name and cultivate piety and iman in him” (At-Tirmidhi)

“Be generous to your children and raise them worthy, pious.” (Muslim)

It is reported that Aisha (may Allah be pleased with her) said: “One day a woman came to me. poor woman with two daughters in my arms, and I gave her three dates, she gave one date to each of the girls, and (the third) date brought to her mouth (to eat), but then the girls again began to ask her for food, and then she shared this date between them. I was delighted with her deed and I told about this to the Messenger of Allah, peace and blessings of Allah be upon him, who said: “Verily, for this Allah made paradise obligatory for her (or: ... freed her from fire)!” (Muslim)

It was narrated from the words of Abu Hurairah, may Allah be pleased with him, that the Prophet ﷺ said: “After a person dies, all his deeds stop, except for three deeds: sadaqa jariya (almsgiving, donation and other good deeds that a person has done, and which continue to benefit people, such as a tree planted by him, a bridge built, a mosque or other public building built, a road laid by him, etc.); useful knowledge that people use; a righteous child who turns to Allah with supplications for him ”(Muslim, an-Nasai, Abu Dawud)

The Messenger of Allah ﷺ said: “Whoever is the father of three daughters, whom he will provide shelter, show mercy to them, and whom he will support and marry, then Paradise will become obligatory for him.” Then he was asked: "And if he has two daughters?" To which he replied: “Even if he has two daughters” (Imam Ahamad, Al-Bukhari)

The Prophet ﷺ said: “Teach a child to pray from the age of seven. At the age of ten, you can punish him (for not wanting to pray) ”(At-Tirmidhi)

The Messenger of Allah ﷺ said: “Those who will raise their daughters, let them take care of them, as they will become a barrier protecting them from the fire of Hell” (Al-Bukhari, Muslim, At-Tirmidhi)

The Prophet Muhammad ﷺ said: “A person who takes care of two daughters before they reach adulthood will be next to me on the Day of Judgment.” At the same time, the Prophet ﷺ connected index fingers both hands (Muslim)

“There is no doubt that the prayers of three people will be accepted by Allah: the prayer of the oppressed, the prayer of the traveler and the prayer of the parent for the child” (At-Tirmidhi, Ibn Maaja, Ahmad bin Hanbal)

Hadith about parents

“The pleasure of Allah is in the pleasure of the parents, the wrath of Allah is in the anger of the parents” (Bayhaqi)

A man asked the Prophet ﷺ: “To whom should I show the greatest respect, O Messenger of Allah?” The Prophet ﷺ replied: "To your mother." The man asked: “And then to whom?”. Again he replied, "To your mother." The man again asked: “And then to whom?”. The Prophet ﷺ again answered him: "To your mother." After that, the man asked again: "And then to whom?" And the Messenger of Allah ﷺ replied: “Then to your father, and then to relatives as close as possible” (Muslim)

Abu-d-Darda, may Allah be pleased with him, reported that (once) a man came to him and said: “I have a wife, and my mother tells me to divorce her!” (To this Abu-d-Darda") said: "I heard the Messenger of Allah ﷺ say:" The parent is the middle gate of Paradise, and if you want, then (you can) lose these gates or keep them "(At-Tirmidhi)

It is reported that Asma bint Abu Bakr as-Siddiq, may Allah be pleased with both of them, said: “(At one time) my mother came to me, who during the life of the Messenger of Allah ﷺ was a polytheist, and I turned for advice to the Messenger of Allah ﷺ saying, “My mother came to me and wants something, so should I keep in touch with her?” He replied: “Yes, you should do it” (Al-Bukhari, Muslim). (Some) say that it was her own mother, while others say that she was dairy, but the first is correct.

The Messenger of Allah ﷺ said: “Allah has forbidden you disobedience, disrespect and callousness towards your mothers” (Al-Bukhari, Muslim)

“Cursed is he who scolds his parents.” (Muslim)

“Shame on him who leaves his parents in old age. He will not enter Paradise.” (Al-Bukhari)

Once Mu'awiya ibn Jahim al-Sulami, may Allah be pleased with him, came to the Prophet ﷺ and said: “O Messenger of Allah, I want to make a military campaign and came to consult with you!” The Prophet ﷺ asked: “Do you have a mother?” He replied: "Yes." Then the Messenger of Allah ﷺ said: “Take care of her, truly Paradise is under her feet!” (An-Nasai). And in the version cited by Ibn Maja (2781) it is said that Mu’awiya ibn Jahima came to the Prophet ﷺ three times and said: “O Messenger of Allah, I want to commit jihad, striving for the Face of Allah and desiring eternal life!” To which the Prophet ﷺ replied: “Woe to you! Is your mother alive? Go and show piety towards her!” When Mu'awiya ibn Jahima returned for the third time and said what he had said, the Prophet ﷺ replied: “Woe to you! Hold on to her feet, Paradise is there!”

Hadiths about family and kinship

Abu Ayub al-Ansari, may Allah be pleased with him, reports that a man came to the Prophet ﷺ and asked: "Tell me about the deeds that will lead me to Paradise." The Prophet ﷺ replied: “Worship Allah, do not associate Him with a partner, pray, pay zakat and strengthen family ties.” (Bukhari)

The Messenger of Allah ﷺ said: “The best of you is the one who treats his family the best.” (At-Tirmidhi)

“Whoever believes in Allah and the Day of Judgment, let him maintain family relations” (Al-Bukhari, Muslim)

The Prophet Muhammad ﷺ said: “Whoever wants his life to be extended, let him keep in touch with relatives” (Al-Bukhari)

The Prophet Muhammad ﷺ said, addressing the believers: “O Muslims, keep family ties, indeed this lengthens life and increases subsistence (rizq)” (Al-Bukhari, Muslim)

“Almsgiving to the needy is almsgiving on the one hand, and (almsgiving) to a relative is (almsgiving) on ​​two sides: almsgiving (as such) and maintaining family ties” (At-Tirmidhi). Another version of this hadith: “Alms (sadaqa) to the needy is only alms, while alms given to relatives are two things: alms and support family ties»

It is reported from the words of Ibn Umar, may Allah be pleased with both of them, that a man came to the Prophet ﷺ with the words: “Truly, I committed a great sin, is there any opportunity for me to repent?” The Prophet ﷺ asked: Do you have a mother? The man said, "No." The Prophet ﷺ asked: “Do you have a maternal aunt (i.e. mother’s sister)?” The man said: “Yes,” then the Prophet (peace and blessings of Allah be upon him) said: “Do her good deeds” (At-Tirmizi, Hakim)

It was reported from Abu Hurayrah, may Allah be pleased with him, that a man said: “O Messenger of Allah, I have relatives with whom I maintain family ties, while they break them, I do them good, and they do me harm, and I am meek with them, and they act towards me like ignoramuses! To which he said: “Indeed, if it is as you say, then it is as if you are filling their mouths with hot ashes, and as long as you do not stop doing this, Allah will have a helper against them from them!” (Muslim)

From Aisha, may Allah be pleased with her, it is transmitted that the Messenger of Allah ﷺ said: “Blood relationship is attached to the Arsh. The one who connects it, the Almighty will connect him, and the one who cuts it off, the Almighty Allah will cut off ”(Bukhari, Muslim)

The hadith of the Prophet ﷺ says: “A people does not receive the mercy of Allah, in which there are people who break family ties” (Ahmad, Abu Nuaym)

The Messenger of Allah ﷺ said: “Keep your kinship at least with a greeting” (Tabarani, Al-Bazzar)

Ibn Umar, may Allah be pleased with them both, narrated that the Messenger of Allah ﷺ said: “Whoever pays his relatives only courtesy visits does not fully fulfill his obligations regarding the observance of the inviolability of family ties. And the one who can close his eyes to the sins of his relatives, forgive them and visit them in order to strengthen family ties, will fulfill his family obligations to the fullest ”(Al-Bukhari)

“The one who is guilty of breaking the blood ties of kinship will not enter Paradise” (hadith from Jubair bin Mutim)

Aswad, may Allah be pleased with him, asked Aisha, may Allah be pleased with her, about what the Prophet ﷺ was doing while at home. She replied: “He did everything that was necessary for the family, and when the time for prayer came, he performed ablution and went to the mosque.” (Al-Bukhari)

“The one who maintains family ties is not the one who reciprocates, but the one who maintains family ties when they break with him” (Al-Bukhari, Muslim)

“Indeed, the deeds of the sons of Adam appear (before Allah) every Thursday, on the night of Friday, and the deeds of those who break family ties are not accepted.” (Ahmad)

“If we spend one dinar in the way of Allah, one dinar to free a slave, one dinar as charity (sadaqah) for the poor and one dinar for our family, then we will receive the greatest reward for the dinar spent on our family.” (Muslim)