Professor Dr Omar Hasan Kasule, Sr. MB ChB (MUK), MPH & DrPH (Harvard) Deputy Dean for Research and Postgraduate Affairs Faculty of Medicine UIA Malaysia
OUTLINE
1.0 CONCEPT and METHODS OF MOTIVATION IN ISLAM
1.1 Definition of Motivation
1.2 Types of Motivation
1.3 Ikhlaas and Niyyat in Work
1.4 Motivation and Performance:
1.5 Theories of Motivation:
2.0 METHODS AND TECHNIQUES OF MOTIVATION
2.1 A. Types of Motivation
2.2 Reinforcement:
2.3 Ajr and Rewards
2.4 Motivating an Individual:
2.5 Motivating a Team:
1.0 CONCEPT and METHODS OF MOTIVATION IN ISLAM
1.1 Definition of Motivation
What is motivation? Motivation explains why individuals behave the way they do. Motivation is bringing out the best in people. It is an internal drive, a conscious voluntary choice, a positive attitude to work, with purpose and high expectation of success. It is internal; its outward manifestation is behavior manifesting as a strong sense of direction in the work, persistence in face of obstacles and challenges, and intensity of performance.
Components of motivation: Motivation has four components: spiritual, biological, drive, and incentives. The spiritual component manifests as commitment, ikhlaas. The biological components are instincts and innate biological determinants of behavior that are needed for success in work. Drive that is an aroused state that propels a person to work and produce. Incentives are external stimuli that motivate and stimulate for example rewards.
Motivation vs. manipulation: Motivation should not be confused with manipulation. Motivation is internal whereas manipulation is external. Motivation by a leader is primarily inspiring the followers to higher levels of performance, achievement, and personal satisfaction. Manipulation on the other hand is use of devices and tricks by a leader to make the followers performs for the sole pleasure of the leader to the long-term detriment sometimes of the followers. Manipulated followers are being used. They do not grow or become better.
Highly motivated individuals: Highly motivated individuals manifest some common characteristics: clarity of vision and objectives, strategic and tactical plans for achieving objectives, high expectancy, energy, drive, self confidence, need for responsibility, need for control, want of authority, strong communication skills, taking risks, accepting correction or criticism, want for recognition, and doing interesting work. These characteristics are not in-born. They can be cultivated and nurtured in any individual.
Motivation in the Qur’an and sunnat: The following verses of the Qur’an have touched specifically on issues of motivation. Jannat is a positive motivator and jahannam is a negative motivator. Jannat is desirable[1]. Jahannam is terrifying[2]. Capable workers, with strength and honesty, are recruited[3]. The Prophet Yusuf (PBUH) was an example of a trusted and capable appointee[4]. Specialization is necessary for good performance[5]. Reward is according to work done[6]. No compulsion is allowed beyond ability[7]. The prophet exercised morale-raising at the battle of the trench, ghazwat al khandaq[8]. Omar motivated fighters of Qadisiyyah[9].
1.2 Types of Motivation
Intrinsic vs. extrinsic motivation: Motivation can be intrinsic, extrinsic, or reactionary. Intrinsic motivation is self-motivation. The best motivation is self-motivation. The role of leaders is to facilitate the process. Superior performance results when the inner person is influenced positively: his thinking, his self-esteem and his commitment. Motivation is individual. What motivates one person may not motivate another one. What motivates a leader may not motivate a follower. Achievement motivation is when the basic drive is to succeed regardless of the rewards or punishments. Intrinsic motivation is needed for competence and self-determination.
Extrinsic motivation is from the environment and is mostly rewards. It is less effective than intrinsic motivation. Its effect lasts shorter than that of intrinsic motivation. Intrinsic motivation is superior to extrinsic motivation but is not sufficient by itself to produce superior performance. Both types of motivation must be used for optimum achievement with a proper balance being maintained between them.
Real vs. reactionary motivation: Motivation may be real or reactionary. Real motivation, intrinsic or extrinsic, has a primary objectives and aspirations. Reactionary motivation on the other hand is a form of escapism. Some highly motivated people in one area may be trying to cover up failures elsewhere. For example a person with poor parental skills and whose family is falling apart may become a very active and hard-working volunteer at a local orphanage while his own children are neglected or even abused. Reactionary motivation is temporary, counter-productive in the long run and should be avoided.
1.3 Ikhlaas & Niyyat in Work
Commitment, ikhlaas, was described in the Qur’an in several verses[10]. Ikhlaas is expressed in the intention, Ikhlaas al niyyat[11]. Work is the consequence of the intention. Every work is rewarded according to the intention behind it, innama al a’amaal bi al niyaat[12]. Every person is rewarded according to his/her niyyat, li kulli imri ma nawa[13]. The amount of reward is commensurate with the intention, iqaau al ajr ;ala qadr al niyyat[14]. The reward is given for the niyyat even if the work is not performed. The Prophet Muhammad (PBUH) said that if a person intends to do a good and but fails to carry out his intention, he gets the reward for one act. If on the other hand he manages to do only part of the work he gets the reward for the whole work. On the day of resurrection people will be resurrected with their intentions, yukhsharu al naas ‘ala niyyatihim[15]. Any work without niyyat is not recognized[16].
The niyyat must be constant and consistent throughout the whole period of performance until completion. Start must be early and serious, baadiru bi al ‘amal[17]. Work is best judged by its last stages, al ‘amal bi al khawatiim[18]. The best of work is that which is consistent and is continuous, khayr al ‘amal adwamuha[19]. In all performance, the human performs that which he is capable of even if the niyyat envisaged more[20]. Al Fadhail bin ‘Iyaadh said that work for the sake of humans is shirk and also no working for fear of people is riyaa. Ikhlaas is when Allah saves you from shirk and riyaa[21]. Work is a test for the human, ibtilaau al insan bi al ‘amal[22].
Work is responsibility[23]. The Qur’an emphasizes the importance of work, al hath ‘ala al ‘amal[24]. There is reward, good or bad, for work done, jazaau al ‘amal[25].
Humans have freedom to choice in the work that they do, hurriyat al insaan fi al ‘amal[26]. Work can be good, ‘amal hasan[27]. Work can also be bad, ‘amal sayyi[28]. Bad work can be decorated to make it appear good, tazyiin al ‘amal al sayyi[29]. Bad work is condemned, dhammu al ‘amal al sayyi[30]. The reward for bad work is a bad one, jazau al ‘amal al sayyi[31]. Humans must repent from bad work, al taubat min al ‘amal al sayyi[32].
Good work reflects underlying faith, al ‘amal al saalih min al imaan[33]. Al tafadhul fi al ‘amal al saalih[34]. Good work is rewarded in the hereafter, thawaab al ‘amal al saalih al ukhrawi[35]. It is also rewarded on earth, thawab al ‘amal al saalih fi al duniya[36].
Work must be performed with the purest of intentions. Everything including the various organs of the body bear testimony to good work, shahaadat al a’adha ‘ala al ‘amal[37]. Allah knows all the work done[38]. Any form of showing off must be avoided. Riyaa is a type of minor shirk[39]. Working for the purposes of showing off, riyaa, is frowned upon[40]. The Qur’an condemns those who want to be praised for work they did not do[41].
1.4 Motivation and Performance:
Leaders need motivation to be able to manage; followers need motivation to be able to perform. Motivation is infectious. Motivated leaders usually have motivated followers. Motivated peers are surrounded by motivated individuals. The leader must understand what motivates people to be able to get the best from the followers under him. This is usually not an easy task because the followers may not be able to tell what motivates him. Most people with average abilities can be super producers if motivated well. Motivation should not be confused with performance. A highly motivated person may not perform well because of mistakes, lack of resources, or technical skills.
Turning motivation into performance is a challenge, it requires setting objectives and goals, abilities and skills, training, and resources. Performance is affected by the individual's capacity to perform, the willingness to perform, and being given an opportunity to perform. Job satisfaction is how well a worker likes the job. High job satisfaction is directly related to high motivation. The relation between level of motivation and success/achievement is not always linear. Motivation is low at the start of a difficult task when the feeling is 'why waste effort on project likely not to succeed. When the project gets under way and results begin to appear, motivation level is high because of concrete results realized. Motivation is low towards the end of the project when things are moving well. The feeling is 'why bother when all is going so well!'
1.5 Theories of Motivation:
Many of the theories on motivation in the literature reflect the European world-view and would not be applicable to Muslims. Muslims find their motivation in their religion and their cultural heritage. Any approach to motivation that ignores this will not succeed.
The Prophet (PBUH) taught that every human endeavor is an act of worship and charity. Thus a Muslim working knows he is worshipping his Lord and this is a powerful motivator in itself irrespective of any material gain. The concept of strife towards excellence, ihsaan, is a great motivator for a Muslim. A Muslim looks at the salary and other material benefits as a means to enable him feed, clothe, and house himself and his family so that he can devote his energy to the work. He does not look at them as a just return for his labor. His labor is worship and only Allah can recompense for it.
There are aspects of Muslim character that affect motivation: sharaf (fear of losing face, shame for self and family), thawab (reward in the hereafter), karam (generosity[42]), and wafa (fulfillment[43].
2.0 METHODS AND TECHNIQUES OF MOTIVATION
2.1 Types of Motivation
Positive motivation: Motivation can be from the leader, peers, working conditions, or the general environment. Motivated leaders are powerful motivators. The very process of leading motivates by defining a sense of direction and giving purpose to the endeavors of the group. Followers are motivated if leaders communicate positive feelings of approval. Motivated co-followers buoy up the less motivated ones. Approval and positive attitudes by co-followers are very strong motivators. The old saying that nothing succeeds like success is very relevant here. The higher the probability of success, the higher the level of motivation. Followers get motivated when they see that their efforts are bearing fruit.
There are measures that leaders can undertake to motivate followers positively. A motivated leader motivates. Successful leaders can motivate their followers by clarifying goals, setting challenging but attainable objectives, use of participatory management that makes the workers feel they are an important part of the work team. The way a leader deals with followers can motivate or demotivate them. Respect, recognition, humane and kind treatment, good 2-way communication are positive motivators. Fairness and justice in an organization are strong sources of positive motivation. Fairness is based on building trust (sharing information and fulfilling commitments); consistency in decisions, behaviors and pronouncements; truthfulness; integrity; equitable treatment of all people and justice for all; respect for others; and following due process.
The follower must feel secure about his job and know that as a member of a work team he will be protected and supported when he encounters difficulties. His basic physiological and psychological or social needs must be fulfilled so that he does not have to worry about them. The type of work assigned can motivate. The follower motivated by work that is challenging and meaningful; has opportunities for advancement, learning and personal growth; provides responsibility and independence; and gives job satisfaction.
Negative motivation: Worries, lack of self-confidence, low self-esteem, and low self-worth are associated with low follower motivation. Negative opinions in the work place, poor working conditions, poor leadership, inequity, and injustice are negative motivators.
2.2 Reinforcement:
Reinforcement can be positive or negative. Positive reinforcement is through appreciation, reward and praise. A worker who knows that his work is useful and is appreciated will be highly motivated. Reinforcement can be continuous, or at fixed intervals, or at variable intervals. Reinforcement at variable intervals is more effective because of the expectancy it generates. Negative reinforcement is reprimand. A worker may perform well to avoid a reprimand. However this approach will fail in the long run.
2.3 AJR And REWARDS
Ajr as a motivator: Ajr is a motivator. The Qur’an talks about reward in the hereafter,ajr ukhrawi[44]. A good act is rewarded 10-fold[45]. Reward on earth, ajr duniyawi[46],
Material rewards as a motivator: Intrinsic rewards are task completion, achievement, autonomy, and personal growth. Extrinsic rewards are salary, benefits, and promotions. Expectation of a just reward (material or non material) for work well done is a motivator.Ujrat is payment for work[47]. Need-based motivators can be ranked. Respect comes first followed by security, success, and independence. Little financial compensation is not in itself a demotivator unless it is viewed as not being equitable. The gap between the lowest and the highest paid should not be flagrantly large. Financial rewards should be directly related to the effort expended or the contribution to the organization. The use of material rewards as a motivator should be put in proper perspective. People work because they believe not because they receive.
Once material rewards become the prime motivators, many workers will look for ways (and there are many) of getting the rewards without putting in the requisite effort. They may pretend to work, lie to their managers, be polite and respectful to superiors, stroke the egos of leaders to get loved, develop and nurture strategic friendships, give impressions of being team players, avoid high risk assignments that could expose weaknesses, and generally play the pretending game well. In many organizations promotions are not a result of documented performance but senior management feeling good about the employee. You cannot get away with material rewards for no work for long. You can however spend a life-time hopping from one pretense job to another with eventual loss of self-esteem. When the reality becomes known as it must be, termination is the result. Rewards can be contingent on certain follower achievements.
2.4 Motivating an Individual:
Motivation of an individual is different from motivation of a group. General measures needed to motivate an individual include: positive working atmosphere, emphasis on high hopes, opportunities for growth, promoting team spirit, fair rewards, and setting achievable challenges. Specific measures for motivating an individual are a step-by-step process. The motivation needs of the individual should be determined. The desired performance is then defined. Motivation is then linked to performance. The individual should then be given training, information, and resources. The grip is loosened and performance is monitored with frequent feed back.
2.5 Motivating a Team:
a team can be motivated by providing the right working conditions, defining a clear mission, identifying a common goal and a common identity. The attitude must be positive and the leader must be motivated.
[1] (p291 2:25, 3:15, 3:133-136, 10:26, …, 10:107, 19:60, 19:63, 20:75-76, 22:23, 23:1-11, 29:58-59, 32:17, 32:19, 38:49-50, 38:49-50, 39:20, 43:68-70, 47:15, 55:46, 57:21, 61:12, 28:31-36, 98:8)
[2] (p1175 2:24, 3:131, 39:16, 50:30, 66:6, 92:14)
[3] (Qur'an 28:26)
[4] (Qur'an 12:54)
[5] (Qur'an 9:122)
[6] (Qur'an 46:19)
[7] (Qur'an 2:286, 23:62)
[8] (Bukhari 4:64, hadith # 87, Bukhari 4:65-66, hadith # 90)
[9] (Tabari 12:99)
[10] (p80 2:139, 4:146, 7:29, 10:22, 12:24, 15:40, 19:51, 29:65, 31:32, 37:40-49, 37:74, 37:128, 37:160, 37:169, 38:2-3, 38:83, 39:11, 39:14, 40:14, 40:65, 98:5)
[11] (KS66 Ahmad 3:225)
[12] (K552 Bukhari K1 B1, Bukhari K1 B41, Bukhari K49 B6, Bukhari K63 B45, Bukhari K67 B5, Bukhari K83 B23, Bukhari K89 intro, Bukhari K90 B1, Muslim K33 H155, Abudaud K13 B10, Tirmidhi K20 B16, Nisai K1 B59, Nisai K25 B23, Nisai K27 B24, Nisai K35 B19, Ibn Majah K37 B26, Darimi K16 B23, Ahmad 1:25, Ahmad 1:43, Ahmad 2:321, Ahmad 2:373, Ahmad 2:380, Ahmad 5:134, Ahmad 5:183, Ahmad 5:315, Ahmad 5:320, Ahmad 5:329, Ahmad 5:446, Ahmad 6:72)
[13] (KS552 Bukhari K1 B1, Bukhari K1 B41, Bukhari K49 B6, Bukhari K63 B45, Bukhari K67 B5, Bukhari K83 B23, Bukhari K89 intro, Bukhari K90 B1, Muslim K33 H155, Abudaud K13 B10, Tirmidhi K20 B16, Nisai K1 B59, Nisai K25 B23, Nisai K27 B24, Nisai K35 B19, Ibn Majah K37 B26, Darimi K16 B23, Ahmad 1:25, Ahmad 1:43, Ahmad 2:321, Ahmad 2:373, Ahmad 2:380, Ahmad 5:134, Ahmad 5:183, Ahmad 5:315, Ahmad 5:320, Ahmad 5:329, Ahmad 5:446, Ahmad 6:72)
[14] (KS552 Bukhari K24 B15, Abudaud K20 B1, 10, Abudaud K40 B82, Tirmidhi K38 B14, Nisai K21 H14, Muwatta K16 H36, Ahmad 1:279, Ahmad 1:310, Ahmad 1:360, Ahmad 1:428, Ahmad 2:234, Ahmad 2:315, 411, Ahmad 3:148)
[15] (KS553 Ibn Majah K37 B26, Ahmad 2:392)
[16] (KS553 Darimi K20, B12)
[17] (KS93 Muslim K1 H186) (KS93 Muslim K1 H186)
[18] (K93 Bukhari K81 B33, Bukhari K82 B5, Muslim K46 H11, Abudaud K39 B16, Tirmidhi K30 B4, Ahmad 2:167, Ahmad 2:278, Ahmad 2:484, Ahmad 3:120, Ahmad 3:223, Ahmad 3:230, Ahmad 3:257, Ahmad 4:135, Ahmad 4:146, Ahmad 4:200, Ahmad 6:19, Ahmad 6:20)
[19] (KS94 Bukhari K2 B32, Bukhari K19 B7, Bukjari K30 B52, 64, Muslim K77 B43, Muslim K81 B18, Abudaud K5 B27, Tirmidhi K41 B73, Nisai K9 B13, Nisai K20 B8, Ibn Majah K37 B28, Muwatta K9 H90, Ibn Sa’ad J1 Q2 p103, Ahmad 2:350, Ahmad 6:32, Ahmad 6:46, Ahmad 6:51, Ahmad 6:61, Ahmad 6:84, Ahmad 6:94, Ahmad 6:113, Ahmad 6:125, Ahmad 6:128, Ahmad 6:147, Ahmad 6:165, Ahmad 6:176, Ahmad 6:180, Ahmad 6:189, Ahmad 6:199, Ahmad 6:203, Ahmad 6:231, Ahmad 6:233, Ahmad 6:241, Ahmad 6:244, Ahmad 6:249, Ahmad 6:250, Ahmad 6:267, Ahmad 6:273, Ahmad 6:289, Ahmad 6:304, Ahmad 6:305, Ahmad 6:319, Ahmad 6:320, Ahmad 6:321, Ahmad 6:322, Tayalisi H1398, Tayalisi H 1407, Tayalisi H 1479, Tayalisi H 1609)
[20] (KS94 Bukhari K19 B18, 20, Bukhari K30 B20, Bukhari K30 B48, Bukhari K30 B49, Bukhari K30 B50, Bukhari K30 B51, Bukhari K30 B55, Bukhari K30 B56, Bukhari K30 B57, Muslim K6 H219, Muslim K6 H220, Muslim K6 H221, Muslim K6 H222, Muslim K6 H223, Muslim K13 H181, Muslim K13 H182, Abudaud K5 B29, Abudaud K14 B54, Nisai K9 B13, Nisai K22 B76, Nisai K2277, Nisai K2278, Muwatta K7 H4, Ahmad 2: Ahmad 2:165, Ahmad 2:173, Ahmad 2:188, Ahmad 2:350, Ahmad 6:40, Ahmad 6:51, Ahmad 6:61, Ahmad 6:84, Ahmad 6:94, Ahmad 6:122, Ahmad 6:128, Ahmad 6:176, Ahmad 6:180, Ahmad 6:189, Ahmad 6:199, Ahmad 6:212, Ahmad 6:231, Ahmad 6:241, Ahmad 6:244, Ahmad 6:247, Ahmad 6:249, Tayalisi H1480, 1497, 2351)
[21] (Al Durur al Sunniyyat fi al Ajwibat al Najdiyyat Vol 4 page 376)
[22] (p839 7:129, 10:14, 11:7, 18:7, 67:2)
[23] (p849-850 2:134, 2:139, 2:141, 2:240, 2:281, 2:286, 3:25, 3:161, 4:111, 6:164, 7:155, 7:173, 10:41, 14:51, 21:23, 24:11, 26:112, 26:168-169, 26:216, 28:55, 34:25, 40:12, 42:15, 45:22, 52:21, 74:38)
[24] (p840 6:135, 9:105, 11:93, 11:121, 18:110, 34:11, 34:13, 39:39, 41:5, 41:40, 67:15)
[25] (p840 2:85, 3:30, 6:132, 11:15, 11:111, 16:93, 16:111, 18:49, 21:59, 23:63, 24:64, 36:54, 37:39, 39:70, 41:46, 45:15, 45:28, 46:19, 47:33, 47:35, 49:14, 52:16, 52:21, 58:6-7, 64:7, 99:7-8, 6:135, 9:105, 11:93, 18:110)
[26] (p841 4:66, 17:18-19, 17:84, 41:40, 73:19, 74:37, 76:29, 78:39, 81:28, 92:4-10)
[27] (p841 9:121, 16:96-97, 24:38, 29:7, 39:35, 46:16)
[28] (p841 3:30, 5:90, 7:28, 11:78, 12:10, 12:32, 12:69, 21:68, 21:74, 26:74, 85:7)
[29] (p842 6:43, 6:108, 6:12, 8:48, 9:37, 10:12, 16:63, 18:103-104, 27:4, 27:24, 29:38, 35:8, 40:37, 47:14)
[30] (p843 2:282, 5:62, 5:66, 5:79, 9:9, 28:15, 29:4, 58:15, 60:1, 63:2, 63:9)
[31] (p842 2:231, 3:30, 4:30, 4:123, 7:147, 7:180, 10:106, 16:28, 16:33-35, 25:68, 27:84, 27:90, 28:84, 29:55, 30:41, 31:23, 32:14, 34:33, 40:40, 41:50, 45:33, 53:31, 66:7, 83:36, 99:8)
[32] (p842 3:135, 4:17-18, 4:110, 6:54, 7:153, 9:102, 16:119, 39:35)
[33] (p174-176 2:25, 2:82, 2:277, 3:57, 4:57, 4:122, 4:173, 5:9, 7:42, 9:99, 10:4, 10:9, 11:23, 13:29, 14:23, 17:9, 18:2, 18:30, 19:60, 19:96, 20:75, 20:112, 21:94, 22:14, 22:23, 22:50, 23:56, 26:227, 28:68, 29:7, 29:58, 30:15, 30:45, 31:8, 32:19, 32:119, 34:4, 35:7, 41:8, 42:22-23, 42:26, 45:14, 45:30, 47:30, 47:2, 47:12, 48:29, 49:6, 49:11, 64:9, 65:11, 84:25, 85:11, 90:17, 95:6, 98:5, 103:2-3)
[34] (p844 40:58, 45:21, 98:7, 103:2-3)
[35] (p844-846 2:25, 2:62, 2:82, 2:277, 3:57, 3:136, 3:195, 4:57, 4:114, 4:122, 4:124, 4:173, 5:9, 5:69, 6:127, 7:42-43, 9:120, 10:4, 10:9, 11:11, 11:2, 13:29, 14:23, 16:32, 17:9, 18:2, 18:30-31, 18:107, 19:60, 20:75, 20:112, 21:94, 22:14, 22:23, 22:50, 22:56, 29:7, 29:9, 29:58, 30:15, 30:44-45, 31:8, 32:17, 32:19, 33:31, 34:4, 34:37, 35:7, 37:60-61, 39:74, 40:40, 41:8, 42:22-23, 43:72, 45:30, 46:14, 47:2, 47:12, 48:29, 52:19, 56:23, 64:9, 65:11, 84:25, 85:11, 95:6, 99:7)
[36] (p 846-7 16:97, 18:88, 19:96, 24:55
[37] (p843 24;24, 36:65, 41:20)
[38] (p847-848 2:74, 2:74, 2:85, 2:96, 2:110, 2:140, 2:149, 2:197, 2:215, 2:233, 2:234, 2:237, 2:265, 2:271, 2:283, 3:98-99, 3:120, 3:153, 3:163, 3:180, 4:94, 4:108, 4:127-128, 4:135, 5:8, 5:71, 5:105, 6:60, 6:108, 6:132, 6:159, 8:39, 8:47, 8:72, 9:16, 9:94, 9:105, 9:120, 10:23, 10:36, 10:46, 10:61, 11:92, 11:111-112, 11:123, 12:19, 14:42, 16:28, 16:91, 18:30, 22:68, 23:51, 24:24, 24:28, 24:41, 24:53, 24:64, 26:188, 27:88, 27:93, 29:8, 31:15, 31:23, 31:29, 33:2, 33:9, 34:11, 35:10, 39:7, 39:70, 41:22, 41:40, 42:25, 45:29, 47:30, 48:11, 48:24, 49:18, 54:152-153, 57:4, 57:10, 58:3, 58:6-7, 58:11, 58:13, 59:18, 60:3, 62:8, 63:11, 64:2, 64:8, 99:6)
[39] (KS256 Ahmad 5:428, Ahmad 5:429)
[40] (KS93 Ahmad 2:162, Ahmad 2:195, Ahmad 2:212, Ahmad 4:123, Ahmad 4:125, Ahmad 4:398, Tayalisi H2430; KS256 Bukhari K81 B36, Muslim K53 H47, Tirmidhi K34 B48, Ibn Majah K37 B21, Darimi K20 B35, Ahmad 4:313, Ahmad 5:45, Ahmad 5:270, Tayalisi H1120)
[41] (3:188)
[42] p994 12:21, 89:17 p994 12:21, 89:17
[43] p. 1314 5:1, 2:177, 17:34, 23:8, 70:32)
[44] (p70-72 2:62, 2:112, 2:262, 2:274, 2:277, 3:57, 3:136, 3:171-172, 3:179, 3:185, 3:199, 4:40, 4:67, 4:74, 4:95, 4:100, 4:114, 4:146, 4:125, 4:162, 4:173, 5:9, 7:170, 8:28, 9:22, 9:120-121, 10;72, 11:11, 11:29, 11:51, 11:115, 12:56-57, 12:90, 12:104, 16:41, 16:96-97, 17:9, 18:2, 18:30, 26:109, 26:127, 26:145, 26:164, 26:180, 28:54, 29:58, 33:29, 33:31, 33:35, 33:44, 34:47, 35:7, 35:30, 38:11, 39:10, 39:35, 39:74, 41:8, 42:40, 47:36, 48:10, 48:16, 49:3, 49:29, 57:7, 57:11, 57:18-19, 64:15, 65:5, 67:12, 68:3, 73:20, 84:25, 85:6)
[45] (KS93 Bukhari K21 B31, Bukhari K2 B22, Bukhari K30 B2, Bukhari K97 B35, Muslim K48 H22, Tirmidhi K44 S6 H10, Ibn Majah K7 B1, 29, Ibn Majah K33 B58, Darimi K20 B50, Zaid H986, Ahmad 1:195, Ahmad 1:196, Ahmad 1:227, Ahmad 1:279, Ahmad 1:310, Ahmad 1:360, Ahmad 1:446, Ahmad 2:234, Ahmad 2:266, Ahmad 2:296, Ahmad 2:315, Ahmad 2:317, Ahmad 2:410, Ahmad 2:411, Ahmad 2:414, Ahmad 2:443, Ahmad 2:477, Ahmad 2:480, Ahmad 2:498, Ahmad 2:503, Ahmad 2:521, Ahmad 4:14, Ahmad 4:321, Ahmad 4:345, Ahmad 4:346, Ahmad 5:153, Ahmad 5:155, Ahmad 5:169, Ahmad 5:180)
[46] (p72 4:40, 6:90, 7:113, 10:72, 11:51, 16:41, 25:57, 26:41, 26:109, 26:127, 26:145, 26:164, 26:180, 28:54, 29:27, 33:31, 34:47, 36:21, 38:86, 42:23, 52:40, 57:11, 57:18, 57:27, 68:46)
[47] (p73 18:77, 28:25-27, 65:6)
