The Collection Of An-Nawawi 40 Hadith - 40 Хадисов Ан-Навави

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Introduction

All Praise is due to Allah, the Lord of the Worlds, the [One Who] Sustains the Heavens and Earths,
Director of all that is created, who sent the Messengers (may the peace and blessings of Allah be
upon all of them) to rational beings, to guide them and explain the religious laws to them with clear
proofs and undeniable arguments. I praise Him for all of His bounties. I ask Him to increase His
Grace and Generosity. I bear witness that there is none worthy of worship except Allah alone, who
has no partner, the One, Who Subdues, the Generous, the Forgiving. I bear witness that our leader
Muhammad is His servant and Messenger, His beloved and dear one, the best of all creation. He
was honoured with the Glorious Qur’an that has been an enduring miracle throughout the years.
He was also sent with his guiding Sunnah that shows the way for those who seek guidance. Our
leader Muhammad has been particularised with the characteristic of eloquent and pithy speech,
and simplicity and ease in the religion. May the peace and blessings of Allah be upon him, the
other Prophets and Messengers, all of their families and the rest of the righteous.

To proceed: we have narrated, through many chains (isnad, pl. asaneed) and various narrations,
from Ali ibn Abee Talib, Abdullah ibn Masood, Muadh ibn Jabal, Abu ad-Darda, [Abdullah] ibn
Umar, [Abdullah] ibn Abbas, Anas ibn Malik, Abu Hurayrah and Abu Sa’eed al-Khudree — may
Allah be pleased with all of them — that the Messenger of Allah (peace and blessings of Allah be
upon him) said, “Whoever preserves for my ummah forty hadeethrelated to the religion, Allah will
then resurrect him in the company of the pious and the scholars.” Another narration states: “Allah
will raise him as an erudite and learned scholar.” In the narration from Abu ad-Darda, it is stated:
“On the Day of Resurrection, I will be an intercessor and witness for him.” In the narration from
Ibn Masood it is stated that the Prophet (peace and blessings of Allah be upon him) said, “It will
be said to him ‘Enter Paradise through any door you wish.’ ” In the narration from Ibn Umar, one
finds the words: “He will be recorded among the company of the scholars and will be resurrected in
the company of the martyrs.” [However,] the scholars of hadeeth agree that, although this hadeeth
has numerous chains, it is weak [i.e., dae’ef, and hence cannot be used as a Shareeah proof].

The scholars (may Allah be pleased with them) have compiled innumerable works of this nature [i.e.,
collections of forty hadeeth]. The first one that I know of who compiled such a work was Abdullah
ibn al-Mubarak. After him came ibn Aslam at-Toosee, a pious scholar. Then came al-Hasan ibn
Sufyan an-Nasa’ee, Abu Bakr al-Aajurree, Abu Bakr Muhammad ibn Ibraheem al-Asfahanee, ad-
Daraqutnee, al-Hakim, Abu Nu’aim, Abu Abdur-Rahman as-Sulamee, Abu Sa’eed al-Maleenee,
Abu ’Uthmaan as-Saboonee, Abdullah ibn Muhammad al-Ansaree, Abu Bakr al-Baihaqee and
countless others both from the earlier and later times.
I have turned to Allah for guidance and prayed to Him while compiling these forty hadeeth, following
the example of those imams and guardians of Islam. The scholars have agreed that it is permissible
to act in accordance with weak hadeeth that deal with the virtues of good deeds [i.e., not weak
hadeeth that deal with rulings — ahkam — or acts of worship]. Nonetheless, given that fact, I have
not simply relied upon that [weak] hadeeth [mentioned above], in compiling this work. Instead, I
am following the statement of the Prophet (peace and blessings of Allah be upon him), found in
an authentic hadeeth, “Let him who was present among you inform those who are absent.” The
Prophet (peace and blessings of Allah be upon him) also said, “May Allah make radiant the man
who has heard what I said, preserved it in his memory and conveyed it in the way that he heard
it.”
[What an-Nawawi is saying here is that many of the scholars before him have made collections
of forty hadeeth, and hence he is following their good example and not simply following the weak
hadeeth quoted above, thus showing that he considers it improper to base one’s actions upon weak
hadeeth alone.]

Scholars have compiled forty hadeeth on faith and belief (usul ), on practical matters (furoo), on
jihad, on austerity (zuhd), on etiquette (adab), and even on sermons (khutbahs). All of these
[collections] were concerning righteous aims. May Allah be pleased with those who sought them.
However I have found it best to collect together forty hadeeth which are more important than all of
those. These forty hadeeth incorporate all of those separate topics. In fact, each hadeeth is by itself
a great general precept from the foundations of the religion. Some scholars state that all of Islam
revolves around these hadeeth. Some have said, about a particular hadeeth, that they are one-half
of Islam, one-third of Islam and so forth.

I have committed myself to including only authentic hadeeth (saheeh or hasan) in these forty
hadeeth. The majority of them are from Saheeh al-Bukhari or Saheeh Muslim. I have mentioned
them without their chain of narrators in order for it to be easier to memorise them and thus more
[people] will be able to benefit from them, Allah willing. After the hadeeth, I included a section on
the meanings of the obscure expressions found in the hadeeth.

Everyone who desires and looks forward to the Hereafter must be familiar with these hadeeth because
they cover the most important aspects of the religion and offer direction to all forms of obedience
of Allah. This is clear to anyone who ponders these hadeeth.

I rely only upon Allah and I entrust my affair only to Him. To Him is all Praise and Grace, from
Him is Guidance and protection from error.

Hadeeth 1

On the authority of ameer ul -mumineen (the commander of the faithful), abu hafs Umar ibn
al-Khattab (may Allah be pleased with him), who said:
I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, “Actions
are but by intentions and every man shall have only that which he intended. Thus he
whose migration (hijrah from Makkah to Madina) was for Allah and His Messenger,
his migration was for Allah and His Messenger, and he whose migration was to achieve
some worldly benefit or to take some woman in marriage, his migration was for that for
which he migrated.”
It is related by the two imams of the scholars of hadeeth, Abu Abdullah Muhammad ibn Ismael
ibn Ibraheem ibn al-Mugheera ibn Bardizbah al-Bukhari and Abu-l-Husain Muslim ibn al-Hajjaj
ibn Muslim al-Qushairee an-Naisaboree, in their two Saheehs, which are the soundest of compiled
books [i.e., the most truthful books after the Book of Allah, since the Qur’an is not ‘compiled’].

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