and His emissary to His servants, sent with the upright religion and the straight path. Allah sent him as a mercy to the worlds, a leader (1) for the God-fearing, and a proof against all creation. He sent him during an interval (2) between messengers, and through him guided people to the straightest paths and clearest ways. He made it obligatory upon His servants to obey him, support him, revere him, love him, and fulfil his rights. He barred all routes to His Paradise, opening (3) none to anyone except through him. He opened his heart, exalted his renown, relieved him of his burden, and decreed humiliation and abasement for those who disobey his command.
Thus, in the Musnad (4), in a hadith (5) narrated by Abd Allāh ibn Umar, he said: The Messenger of Allah, may Allah bless him and grant him peace, said:
“I was sent with the sword ahead of the Hour so that Allah alone would be worshipped, with no partner. My provision was placed beneath the shade of my spear. Humiliation and abasement were decreed for those who disobey my command.
(1) The Kattāniyya manuscript (kāf) begins here.
(2) Manuscript kāf: “alā fatra” (during an interval).
(3) Manuscript mīm-bā: “tuftah” (be opened).
(4) Nos. 5114, 5115, and 5667. Abū Dāwūd also reports an abridged version (4031). Al-Bukhārī cites part of it without a complete chain before hadith 2914, using a non-assertive formula (sīghat al-tamrīd). See Taghlīq al-Talīq (3/445–446). The hadith’s chains converge on Abd al-Rahmān ibn Thābit ibn Thawbān, whose reliability is disputed. Yaqūb ibn Shayba said: “Our colleagues differed concerning him: Yahyā ibn Maīn considered him weak, whereas Alī ibn al-Madīnī held a favorable opinion of him. Ibn Thawbān was a truthful man.” Accordingly, the chain of transmission (isnād) may qualify as hasan (good). Ibn Taymiyya graded the hadith hasan in Iqtidā al-Sirāt al-Mustaqīm (1/269), noting that Ahmad and others relied on it as evidence. Al-Dhahabī likewise graded it hasan in Siyar Alām al-Nubalā (15/509), as did al-Hāfiz in Fath al-Bārī (10/222). Al-Albānī graded it sahīh (authentic) in Irwā al-Ghalīl (1269). It has corroborating reports, but they are weak or mursal (disconnected). See also Anīs al-Sārī (7/4978–4981).
(5) After this, manuscript nūn adds: “Abī Munīb al-Jurashī an” (Abū Munīb al-Jurashī, from). The printed editions have the same addition.