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ISLAM: QUESTIONS AND ANSWERS

The Hadeeth and


Its Sciences
Volume 4 of a Series of Islamic Books
by
Muhammad Saed Abdul-Rahman

Islam: Questions And Answers


Volume 4
The Hadeeth and its Sciences

ii

Islam: Questions And Answers


Volume 4
The Hadeeth and its Sciences

Muhammad Saed Abdul-Rahman


BSc, DipHE

iii

Muhammad Saed Abdul-Rahman, 2003


ISBN for all volumes 1 86179 080 5
ISBN for volume 4 paperback 1 86179 271 9
ISBN for volume 4 hardback 1 86179 272 7
ISBN for volume 4 pdf eBook 1 86179 273 5
ISBN for volume 4 Microsoft eBook 1 86179 274 3
ISBN for volume 4 Palm eBook 1 86179 275 1

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record for this book is available from the British Library

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Herne Hill, London SE24 9BW
United Kingdom

iv

Contents
Introduction .............................................................................. 1
General ...................................................................................... 3
48963: A weak hadeeth concerning the prohibition on
helping to kill a Muslim ....................................................... 3
11443: Is it possible to trust all ahaadeeth? ......................... 6
34890: The hadeeth There is no Mahdi except
Eesa is not saheeh ............................................................. 7
45855: Islam began as something strange............................ 8
34578: How can we recognize false ahaadeeth?................ 11
30765: A fabricated hadeeth about the advice
given to Ali ....................................................................... 13
20897: How sound is the hadeeth, Whoever
neglects prayer, Allaah will send fifteen
punishments upon him? ................................................... 15
34692: The hadeeth, I ask You by the glory
from Your Throne ............................................................. 19
40296: A fabricated hadeeth about the virtue
of praying qiyaam al-layl on Saturday night ...................... 21
34715: Falseness of the hadeeth about Adam
praying by virtue of Muhammad (blessings
and peace be upon them both) ........................................... 22
25824: How sound is the hadeeth Praise
be to Allaah who has fed me and granted
me provision? ................................................................... 25
34752: A daeef hadeeth concerning the
virtue of praying for forty days in the
Prophets Mosque .............................................................. 27
23290: Falseness of the hadeeth, Were it
not for you, I would not have created the
universe ............................................................................ 29
20801: The hadeeth Seek help in having
your needs met by being discreet ..................................... 32
14011: Soundness of the hadeeth, Learn
witchcraft (sihr) ................................................................ 34
v

13921: This hadeeth is a lie against the Prophet


(peace and blessings of Allaah be upon him) ..................... 36
9067: Should he forsake his family who reject
the Sunnah? ........................................................................ 39
6544: The hadeeth about saying Allaahumma
ajirni min al-naar seven times .......................................... 45
6899: The hadeeth about one who memorizes
forty ahaadeeth is a weak hadeeth...................................... 47
12107: The hadeeth, If you see poverty
coming to you then say, Welcome, O sign
of the righteous ............................................................... 49
21883: What is the status of the hadeeth Of
the things of this world, women and perfume
have been made dear to me? ............................................ 51
22087: Is the hadeeth The happiness of the
son of Adam depends on his being content with
what Allaah decrees saheeh? ............................................ 51
21276: The hadeeth Whoever is afflicted with
poverty and refers it to the people, his poverty
will not be brought to an end ....................................... 52
13816: What is the status of the hadeeth, Do
not please anyone by angering Allaah? ............................ 53
13246: Soundness of the hadeeth Sincerity is
one of My secret blessings ............................................... 54
13206: Hadeeth .................................................................. 55
Commentary on Hadeeth ........................................................ 61
2534: How sound is the hadeeth Whoever
visits my grave after I die, it is as if he visited
me when I was still alive? ................................................ 61
32690: What is the status of the hadeeth, No
man is scratched by a thorn? ........................................ 65
21711: al-Namrood and the people of the ditch ................. 67
43147: Reconciling the ahaadeeth about how
many times better praying in congregation is
than praying alone .............................................................. 71
22836: The ratio of people of Paradise to people
of Hell ................................................................................ 73
vi

20612: He is amazed by the height of Adam


(peace be upon him) ........................................................... 76
34750: Woman taking off her clothes in a house
other than her husbands house .......................................... 79
9262: What is the ability to marry that is mentioned
in the hadeeth which encourages marrying? ...................... 80
12403: Advice to one who wants to get married
but is not able for it ............................................................ 82
20653: The soundness and meaning of the hadeeth
about performing Hajj every five years.............................. 84
14627: Meaning of maailaat mumeelaat .......................... 87
6652: What does it mean when we say that Allaah
loves beauty? ...................................................................... 90
13260: Meaning of good treatment in the hadeeth
and treats them well............................................... 95
10299: Names of Commentaries on Saheeh Muslim......... 96
14397: What is the meaning of the words I am
his hearing with which he hears etc? ........................... 97
13731: The meaning of the hadeeth, Whoever
taunts his brother with a sin and how sound it is ............. 98
2665: Meaning of the hadeeth, Treat women
kindly.............................................................................. 102
22394: The soundness of the hadeeth Do not
write anything from me and explanation of
what it means ................................................................... 104
13930: Meaning of the hadeeth No haamah
and no Safar and no naw and no ghoul ......................... 107
12817: except ruqam (marks or stripes) on clothes ......... 111
9571: What is the meaning of the hadeeth Do
not inveigh against time (waqt) for Allaah is
time waqt)? ..................................................................... 122
4236: The Hadith of the Seven is Not in
Reference to Men Only .................................................... 126
Science of Hadeeth ............................................................... 128
34651: Mutawaatir hadeeth ............................................. 128
27224: Overnight stay of the Prophet (peace
and blessings of Allaah be upon him) and Abu
vii

Bakr in the cave of Thawr ................................................ 130


32638: Is it true that there are no daeef reports? ............ 135
20153: Refutation of one who casts aspersions
upon Saheeh al-Bukhaari ................................................. 136
21523: The authors of the Six Books ............................... 139
26794: The status of the hadeeth, If I am
someones mawla then Ali is his mawla too
and its meaning ................................................................ 145
21364: Weakness of a hadeeth about the virtues
of Ramadaan .................................................................... 148
21635: Is this hadeeth saheeh: My Lord taught
me good manners and He taught me well? .................... 151
21728: Ruling on sleeping after Asr ............................... 151
14017: Weak and fabricated ahaadeeth narrated
by the Sufis ...................................................................... 152
12692: How sound is the hadeeth, Seek to draw
closer to Allaah by virtue of my status? ......................... 158
13623: Is the hadeeth Differences of opinion
among my ummah is a mercy saheeh? ........................... 159
14003: What is the status of the hadeeth
Whoever performs Hajj to the House (the
Kabah) but does not visit me has shunned me? ............ 159
21942: The hadeeth which says there is no
siyaahah in Islam is not saheeh ...................................... 160
9786: Soundness of the hadeeth, Whoever
recites Aayat al-Kursiy after every prayer ........................ 161
10163: Three fabricated ahaadeeth .................................. 163
12949: How sound is the hadeeth, Every
time the Quraan is completed there is a duaa
that is answered? ............................................................ 165
11802: Who compiled saheeh ahaadeeth apart
from al-Bukhaari and Muslim? ........................................ 167
4135: Satanic verses ..................................................... 167
6981: How can we tell the saheeh ahaadeeth
from the fabricated ones? ................................................. 169
2988: The report which says one should say
Wa ana ala dhaalika min al-shaahideen
viii

(And I am one of those who testify to that)


after reciting Soorat al-Teen is daeef (weak) .................. 172

ix

Introduction
Praise be to Allah, the Lord of the worlds, and peace and blessings
be upon His last Messenger, Prophet Muhammad, and on his
family and his companions.
This book, Hadeeth and its Sciences, is the fourth volume of a
series of authoritative Islamic books entitled Islam: Questions
And Answers. The overall series discusses issues relevant to
Islam, and present accurate and reliable information based on
the true beliefs and practices of the Prophet (Peace and Blessings
of Allaah be upon Him) and his companions. The objectives of
the various books include:
to teach and familiarize Muslims with various aspects of their
religion
to be a source for guiding people to Islam
to assist in solving the social and personal problems of the
Muslims in an Islamic context
The books are directed towards Muslims and non-Muslims alike.
Subject areas include, but are not limited to, Islamic fiqh and
jurisprudence, Islamic history, Islamic social laws (including
marriage, divorce, contracts, and inheritance), Islamic finance,
basic tenets and aqeedah of the Islamic faith and tawheed, and
Arabic grammar as it relates to the Qur'an and Islamic texts.
The books are compilations of questions and responses about
Islam, from both Muslims and Non-Muslims. The responses are
handled mainly by internationally re-nowned Islamic shaykhs and
scholars, including Shaykh al-Islam Ibn Taymiyah, Ibn Katheer,
al-Albaani, Shaykh Ibn Baaz, Ibn al-Jawzi, Ibn al-Qayyim, AlIzz ibn Abd al-Salaam, al-Nawawi, Shaykh Abd al-Kareem,
al Khudayr, Al-Dhahabi, al-Qurtubi, Al-Sindi, al-Shawkaani and
al-Bastawi using only authentic, scholarly sources based on the
Qur'an and sunnah. References, which include Haashiyat Ibn
Maajah, Sharh Saheeh Muslim, Fataawa al-Lajnah al-Daaimah,
1

Silsilat al-Ahaadeeth al-Daeefah, Al-Mawsooah fi Ahaadeeth


al-Mahdi al-Daeefah wal-Mawdooah, Al-Manaar al-Muneef
and Fataawa Islamiyyah, are provided where appropriate in the
responses. The book provides the reader with cross references of
other pertinent responses not necessarily in the same volume,
but also in other volumes of the series. However, each volume is
complete in itself. The book records accurately the answers the
contributing Sheikhs and scholars gave to the questions put to
them. These are not necessarily the answers which other sheikhs
and scholars would have given. Depending on circumstances,
for example, Islam permits different solutions to some questions
The book also provides the reader with cross-references to other
pertinent responses not necessarily in the same volume, but also
in other volumes of the series. However, each volume is complete
in itself. The abreviation (P.B.U.H) which appears in the book
means "peace be upon him".
It is intended that this present series of Books will cover the
following subject areas (insha-Allah):
Aqeedah (Basic Tenets of Faith); Usool ul-Fiqh (Science of
evidence that serve a basis for Fiqh), Fiqh (Jurisprudence and
Islamic Rulings), Da'wah (Inviting others to Islam), Aadaab
(Manners), Akhlaaq (Character and Morals), Tareekh wa ul Seerah
(Islamic history and biography), Tarbiyyah (Pedagogy, education,
and upbringing) and Mashakil Nafsiyah wa Ijtimaa'yah
(Psychological & Social Problems).
May Allah reward the owners and maintainers of www.islamqa.com for granting me full, exclusive, assignable and transferable
rights to use and display all the questions and answers needed
for the compilation of these books. May Allah grant everyone
involved in the promotion of this project good in this world and
the Hereafter and protection from the fire of hell.

General
48963: A weak hadeeth concerning the prohibition on
helping to kill a Muslim
Question:
There is a saheeh hadeeth in which the Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
Whoever helps to kill a Muslim, even with half a word,
will meet Allaah with (the words) written between his
eyes, He has no hope of the mercy of Allaah. i.e., the
mercy of Allaah will not descend upon one who helps a
kaafir to kill a Muslim. This is what I understand from
the hadeeth. Please explain further.
Answer:
Praise be to Allaah.
Firstly:
This hadeeth was narrated by Ibn Maajah (2620) and alAqeeli in al-Duafa (457) and al-Bayhaqi in al-Sunan
(8/22). It is a daeef (weak) hadeeth which is not soundly
narrated from the Prophet (peace and blessings of Allaah
be upon him). Imam Ahmad said: This hadeeth is not
saheeh.
Indeed, Abu Haatim ruled it to be mawdoo (fabricated),
and al-Dhahabi agreed with him. Ibn al-Jawzi narrated it
in al-Mawdooaat (2/104). Ibn Hibbaan said: This is a
mawdoo (fabricated) hadeeth which has no basis.
Ibn Hajar and al-Mundhiri said: (This is) a very weak
hadeeth. Al-Zaylai said: it is a weak (daeef) hadeeth.
3

Al-Albaani mentioned it in Daeef Sunan Ibn Maajah and


said: (it is) very weak.
Secondly:
Even though this hadeeth is weak, there is no doubt that
helping to kill a Muslim unlawfully is a major sin.
Al-Izz ibn Abd al-Salaam (may Allaah have mercy on
him) said in his book al-Qawaaid:
If you want to know the difference between a minor sin
and a major sin, then compare the consequences of the
sin with the consequences of a major sin as stated in the
texts. If it is less than the least consequences of a major
sin, then it is a minor sin. If it is equal to or greater than
the least consequences of a major sin, then it is also a
major sin. Whoever insults the Lord, may He be glorified,
or His Messenger (peace and blessings of Allaah be upon
him), or mocks the Messengers, or disbelieves in one of
them, or throws filth at the Kabah, or throws the Mushaf into the garbage these are major sins, even though
shareeah does not state clearly that they are major sins.
Similarly, if a person holds down a chaste woman for
another to commit zina with her, or holds down a Muslim
for him to kill him, the evil consequences of that are
undoubtedly greater than the consequences of consuming
the wealth of an orphan, even though that is also a major
sin. Similarly if a person guides the kuffaar to the weak
points of the Muslims, even though he knows that they
will destroy the Muslims as a result of his help and will
take their women and children captive, and plunder their
wealth, then this is more serious than his running away
from the battle field with no excuse, even though that is a
major sin. Similarly if he tells a lie about a person for
which he knows that person will be killed, then it is a
major sin, but telling a lie which will result in a date being
taken away from him, is not a major sin.
4

Helping a kaafir to kill a Muslim may constitute kufr in


some cases. The scholars mentioned things that nullify a
persons Islam, one of which is supporting the mushrikeen
and helping them against the Muslims. See question no.
33691.
Thirdly:
It is not permissible for anyone to take the matter of
attributing hadeeth to the Prophet (peace and blessings
of Allaah be upon him) lightly. He Prophet (peace and
blessings of Allaah be upon him) said: Whoever tells
lies about me, it is not like telling lies about anyone else.
Whoever tells lies about me deliberately, let him take his
place in Hell. Narrated by al-Bukhaari, 1291; Muslim, 4.
And he (peace and blessings of Allaah be upon him) said:
Whoever narrates a hadeeth from me which is known to
be false, he is one of the liars. Narrated by Muslim in
the introduction to his Saheeh.
And al-Nawawi said:
[This hadeeth has been narrated in two versions, one of
which says al-kaadhibayn (the two liars dual form) and
the more well-known version which says al-kaadhibeen
(the liars plural).] Al-Qaadi Iyaad said: The version
which we have says al-kaadhibeen (plural) and Abu
Naeem al-Asbahaani narrated it in his book alMustakhraj ala Saheeh Muslim from the hadeeth of
Samurah, where it says al-kaadhibayn, in the dual form.
Some of the imams said that the word yura [translated
above as known to be as yara [meaning knowing
(himself). Or it could mean thinking [that it is false].
In this case the hadeeth means that the person becomes a
sinner only when he himself knows or thinks that what
he is narrating from the Prophet (peace and blessings of
Allaah be upon him) is a lie. But if he did not know or
5

think that it was a lie, then there is no sin on him if he


narrated it, even if others think that it is false, or know
that to be the case. But what we may conclude from this
hadeeth is that lying is stronly condemned, and that
whoever thinks that what he is narrating is most likely
false, but still narrates it, is a liar. How can he not be a
liar when he is narrating something that did not happen?
If a person does not have sufficient knowledge to be able
to distinguish between a saheeh hadeeth and a daeef one,
then he should ask the scholars who are specialized in
this field, and refer to the comments of the imams and
scholars that are compiled in books, in accordance with
the words of Allaah (interpretation of the meaning):
So ask of those who know the Scripture, if you know
not
[al-Nahl 16:43].
Islam Q&A (www.islam-qa.com)
11443: Is it possible to trust all ahaadeeth?
Question:
Is it possible to trust all ahaadeeth?
Answer:
Praise be to Allaah.
Among the ahaadeeth which are attributed to the Prophet
(peace and blessings of Allaah be upon him), there are
some which are saheeh (sound), concerning which there
is no doubt that they are the words of the Prophet (peace
and blessings of Allaah be upon him). There are others
6

which are daeef (weak) and there are doubts that they
can be attributed to him. Both saheeh and daeef are well
known to the scholars. Books of saheeh have been
compiled which include saheeh ahaadeeth such as Saheeh
al-Bukhaari and Saheeh Muslim; there are other books
which include saheeh ahaadeeth and others, like the other
books of hadeeth, The scholars have gone to great lengths
to distinguish the saheeh from others, as is well known to
young students let alone those who have specialized in
the study of the Sunnah.
Shaykh Abd al-Kareem al-Khudayr (www.islam-qa.com)
34890: The hadeeth There is no Mahdi except Eesa is
not saheeh
Question:
Is the hadeeth There is no Mahdi except Eesa saheeh?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Ibn Maajah in his Sunan
(4039).
Almost all the muhadditheen (hadeeth scholars) are agreed
that this hadeeth is daeef (weak)
It was classed as daeef by al-Bayhaqi, al-Haakim, Shaykh
al-Islam Ibn Taymiyah in Manhaaj al-Sunnah (8/256),
and Ibn al-Qayyim in al-Manaar al-Muneef (p. 148).
Al-Dhahabi said in Meezaan al-Itidal (3/535): it is a
munkar report.
7

Al-Qaari said in Mirqaat al-Mafaateeh (10/183): it is


daeef according to the consensus of the muhadditheen.
It was mentioned by al-Shawkaani in al-Qawaaid alMajmooah, 127. He said: al-Sanaani said: (it is)
mawdoo (fabricated).
Al-Albaani said in Silsilat al-Ahaadeeth al-Daeefah (77):
It is munkar.
Even if this hadeeth were saheeh but it is not saheeh
the meaning would be that there is no one who perfectly
guided (mahdi) or protected from sin and error except
Eesa ibn Maryam. This was stated by al-Qurtubi, Ibn alQayyim and Ibn Katheer.
This does not contradict the fact that the Mahdi will
emerge at the end of time and that he will join forces with
Eesa ibn Maryam (peace be upon him), and Eesa will
pray behind him in congregation.
We have already stated in the answer to question no. 1252
the evidence showing that the Mahdi will emerge at the
end of time with the attributes that the Prophet (peace
and blessings of Allaah be upon him) described. These
saheeh ahaadeeth cannot be contradicted by a daeef
hadeeth like this one.
See al-Ahaadeeth al-Daeefah, 1/89 by al-Albaani. AlMawsooah fi Ahaadeeth al-Mahdi al-Daeefah walMawdooah by al-Bastawi, p. 94-104.
Islam Q&A (www.islam-qa.com)
45855: Islam began as something strange
Question:
What is the meaning of this hadeeth: Islam began as
8

something strange and will revert to being strange as it


began.?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Muslim (145) from Abu
Hurayrah who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: Islam began as
something strange and will revert to being strange as it
began, so give glad tidings to the strangers.
Al-Sindi said in Haashiyat Ibn Maajah:
Strange refers to the small number of its adherents. The
basic meaning of ghareeb (a stranger) is being far from
ones homeland. And will revert to being strange refers
to the small number of those who will adhere to its
teachings even though its followers are many. So give
glad tidings to the strangers means those who follow its
commands. Tooba (glad tidings) has been interpreted
as meaning Paradise or a great tree in Paradise. This shows
that supporting Islam and following its commands may
require leaving ones homeland and being patient in
bearing the difficulties of being a stranger, as was the
case in the beginning.
In Sharh Saheeh Muslim, Al-Nawawi quoted al-Qaadi
Iyaad as saying concerning the meaning of this hadeeth:
Islam began among a few individuals, then it spread and
prevailed, then it will reduce in numbers until there are
only a few left, as it was in the beginning.
It says in Fataawa al-Lajnah al-Daaimah, 2/170:
The meaning of this hadeeth is that Islam began as
something strange, when the Messenger of Allaah (peace
9

and blessings of Allaah be upon him) called people to


Islam, but no one responded except a few here and there.
At that time it was something strange because its people
were like strangers amongst others and they were few in
number and weak, in contrast to the great numbers and
strength of their enemies who persecuted the Muslims.
Then some of them migrated to Abyssinia, fleeing for the
sake of their religion from tribulation and to save
themselves from persecution and oppression, and the
Messenger of Allaah (peace and blessings of Allaah be
upon him) migrated at Allaahs command to Madeenah,
after suffering intense persecution and in the hope that
Allaah would give him people to support him in his call
and support Islam. Allaah fulfilled his hopes, granted
victory to his troops and supported His slave. The Islamic
state was established and Islam spread, with the help of
Allaah, throughout the land; Allaah made the word of
kufr lowest and the word of Allaah is (always) uppermost,
for Allaah is Almighty, All-Wise, and honour, power and
glory belong to Allaah, and to His Messenger, and to the
believers [cf al-Munaafiqoon 63:8]. This continued for a
long time, then division and dissent spread among the
Muslims and weakness and failure increased gradually,
until Islam once again became something strange as it
was in the beginning. But this is not because of their small
numbers, because at that time they will be many, rather it
is because they do not adhere to their religion or cling to
the Book of their Lord and the teachings of the Messenger
of Allaah (peace and blessings of Allaah be upon him),
apart from those whom Allaah wills. So they become
distracted and turn to competing in worldly matters, like
those who came before them, and they fight amongst
themselves for leadership. So the enemies of Islam found
a way in and they colonized their lands, humiliated their
people and treated them badly. This is the way in which
Islam returned to being strange as it was in the beginning.
10

A number of scholars including Shaykh Muhammad


Rasheed Rida thought that this hadeeth gives glad
tidings of a second victory of Islam after it becomes
something strange again. They base this on the metaphor
used by the Prophet (peace and blessings of Allaah be
upon him) when he said, will revert to being strange
as it began. So just as following the initial strangeness
and alienation the Muslims were victorious and Islam
spread, this will happen again after the second period of
strangeness and alienation.
This view is more likely to be correct, and is supported
by what is proven in the ahaadeeth about the Mahdi and
the descent of Eesa (peace be upon him) at the end of
time, when Islam will spread and the Muslims will be
victorious, and kufr and the kaafirs will be defeated.
And Allaah is the Source of strength. May Allaah send
blessing and peace upon our Prophet Muhammad and
upon his family and companions.
Islam Q&A (www.islam-qa.com)
34578: How can we recognize false ahaadeeth?
Question:
How can we tell if a hadeeth is fabricated (mawdoo) or
not?.
Answer:
Praise be to Allaah.
We can tell if a hadeeth is fabricated firstly by looking as
its isnaad (chain of narrators) and text. If there is someone
11

in the isnaad who is a liar, then it is a fabricated hadeeth.


With regard to the text, this can also indicate that a hadeeth
is fabricated but in most cases the person studying the
hadeeth needs to have experience and knowledge of the
saheeh (sound) hadeeths of the Prophet (peace and
blessings of Allaah be upon him).
Imam Ibn al-Qayyim (may Allaah have mercy on him)
said:
I was asked: is it possible to recognize a fabricated hadeeth
by following guidelines without looking at its isnaad?
This is a very serious question. That may be known to
one who has deep knowledge of the saheeh Sunnahs, for
whom it has become second nature and who is extremely
specialized in the knowledge of the Sunnah, and reports,
and has knowledge of the Seerah (biography) of the
Messenger of Allaah (peace and blessings of Allaah be
upon him) and his teachings, commands and prohibitions,
what he told of, what he called people to, what he liked
and what he disliked, and what he prescribed for his
ummah, so that it is as if he mixed with the Messenger of
Allaah (peace and blessings of Allaah be upon him) like
one of his companions. Such a person will have
knowledge of the life, teachings and words of the
Messenger of Allaah (peace and blessings of Allaah be
upon him), and what he could have said and could not
have said, in a way that others will not know. This is the
way of every follower and the one whom he follows,
because the one who becomes close to the Prophet (peace
and blessings of Allaah be upon him) and is very keen to
find out about what he said and did, becomes more able
to distinguish what may correctly be attributed to him
from what is not correct, in a way that those who do not
have such knowledge cannot do. This is the way of
followers with their imams: they know their words, texts
and points of view.
12

And Allaah knows best.


Al-Manaar al-Muneef, p. 43, 44.
Following these words, and until the end of the book
mentioned, Imam Ibn al-Qayyim (may Allaah have mercy
on him) gives many examples of fabricated ahaadeeth on
various topics, with numerous comments. Reference may
be made to this book as it is very valuable.
See also the answer to question no. 6981.
Islam Q&A (www.islam-qa.com)
30765: A fabricated hadeeth about the advice given to Ali
Question:
I have received via e-mail a hadeeth attributed to the
Prophet (peace and blessings of Allaah be upon him), and
I have seen it in more than one discussion board.
The one who wrote it says that he received it via e-mail.
This is the text of the hadeeth:
The Messenger of Allaah (peace and blessings of Allaah
be upon him) said:
O Ali, do not sleep until you have done five things,
which are: reading the entire Quraan, giving four
thousand dirhams in charity, preserving your place in
Paradise and placating your opponent.
Ali said: And how could I do that, O Messenger of
Allaah?
The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: Do you not know, O Ali, that if you
recite Qul huwa Allaahu ahad (i.e., Soorat al-Ikhlaas) three
times, it is as if you have recited the entire Quraan? And
13

that if you recite Soorat al-Faatihah four times it is as if


you have given f our thousand dirhams in charity? And
that if you say Laa ilaaha ill-Allaah wahdahu laa shareeka
lah, lahul-mulk wa lahul-hamd yuhyi wa yameet wa
huwa ala kulli shayin qadeer (There is no god but Allaah
alone with no partner or associate.
His is the Dominion and to Him be praise, He gives life
and death and He is able to do all things) ten times, you
will preserve your place in Paradise? And if you say
Astaghfir-Allaah alladhi laa ilaaha illa huwa al-hayy alqayyoom wa atoobu ilayh (I seek the forgiveness of Allaah
beside Whom there is no other god, the Ever-Living, the
Eternal, and I repent to Him) ten times you will have
placated your opponent.
Then they concluded by saying:
The Messenger of Allaah (peace and blessings of Allaah
be upon him) indeed has spoken the truth.
Is this hadeeth saheeh?.
Answer:
Praise be to Allaah This hadeeth is false and fabricated
(mawdoo).
The scholars of the Standing Committee said concerning
this hadeeth:
This hadeeth has no basis, rather it is one of the fabricated
reports and lies made up by some of the Shiah, as has
been pointed out by the imams of hadeeth.
Fataawa al-Lajnah al-Daaimah, 4/462, 463.
Shaykh Muhammad ibn Saalih al-Uthaymeen (may
Allaah have mercy on him) was asked about this and he
said:
14

This hadeeth which says that the Prophet (peace and


blessings of Allaah be upon him) gave this advice to Ali
ibn Abi Taalib (may Allaah be pleased with him) is a lie
that was fabricated against the Prophet (peace and
blessings of Allaah be upon him). It is not correct to
attribute it to the Messenger (peace and blessings of Allaah
be upon him), because whoever narrates a hadeeth from
the Prophet (peace and blessings of Allaah be upon him)
which he thinks is false is himself one of the liars, and
whoever tells lies about the Prophet (peace and blessings
of Allaah be upon him) deliberately, let him take his place
in Hell. But if it is mentioned in order to explain that it
is fabricated and to warn people against it, this is
something which will be rewarded. The point is that this
hadeeth is a lie against the Prophet (peace and blessings
of Allaah be upon him) and against Ali ibn Abi Taalib.
Fataawa Islamiyyah, 4/111
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
20897: How sound is the hadeeth, Whoever neglects
prayer, Allaah will send fifteen punishments upon him?
Question:
My question is regarding these hadiths i was given in an
email.
I just want to know if they are authentic before i pass
them on. Jazakallah.
HADITH OF PROPHET (P.B.U.H)
The one who disdains the prayers will receive fifteen
punishments from Allah. Six punishments in this lifetime
15

Three while dying , Three in the grave & Three on the


Day of Judgement.
THE SIX PUNISHMENTS OF LIFE:
1. Allah takes away blessings from his age(makes his life
misfortunate)
2.Allah does not accept his plea(Duaa)
3.Allah erases the features of good people from his face.
4.He will be detested by all creatures on earth.
5.Allah does not award him for his good deeds.(No
thawab)
6.He will not be included in the Duaa of good people.
THE THREE PUNISHMENTS WHILE DYING:
1. He dies humiliated.
2. He dies hungry.
3. He dies thirsty. Even if he drinks the water of all seas
he will still be thirsty.
THE THREE PUNISHMENTS IN THE GRAVE:
1. Allah tightens his grave until his chest ribs come over
each other.
2. Allah pours on him fire with embers.
3. Allah sets on him a snake called the brave,the bold
which hits Him from morning until afternoon for leaving
Fajr prayer,from the afternoon until Asr for leaving Dhuhr
prayer and so on.With each strike he sinks 70 yards under
the ground.

16

THE THREE PUNISHMENTS ON THE DAY OF


JUDGEMENT:
1. Allah sends who would accompany him to hell pulling
him on the face.
2. Allah gives him an angry look that makes the flesh of
his face fall down.
3. Allah judges him strictly and orders him to be thrown
in hell.
Answer:
Praise be to Allaah.
Firstly:
The hadeeth, Whoever neglects prayer, Allaah will send
fifteen punishments upon him, six in this world, three
when he is dying, three in the grave and three when he
emerges form the grave is a fabricated (mawdoo)
hadeeth which is falsely attributed to the Messenger of
Allaah (peace and blessings of Allaah be upon him).
Concerning this hadeeth Ibn Baaz (may Allaah have mercy
on him) said, in the magazine al-Buhooth al-Islamiyyah
(22/329): With regard to the hadeeth which the author of
this pamphlet attributes to the Messenger of Allaah (peace
and blessings of Allaah be upon him) concerning the
punishment of the one who does not pray, and which says
that fifteen punishment will be sent upon him etc., this is
one of the fabricated ahaadeeth that are falsely attributed
to the Prophet (peace and blessings of Allaah be upon
him), as was stated by the scholars (may Allaah have
mercy on him) such as al-Haafiz al-Dhahabi in Lisaan
al-Meezaan, and al-Haafiz ibn Hajar and others.

17

Similarly the Standing Committee issued a fatwa, no.


8689, declaring this hadeeth to be false, as it says in
Fataawa al-Lajnah, 4/468. Among the things mentioned
in this fatwa which it is worth quoting here is:
What has been narrated from Allaah and from His
Messenger concerning the punishment of the one who
does not pray is sufficient. Allaah says (interpretation of
the meaning):
Verily, AsSalaah (the prayer) is enjoined on the believers
at fixed hours
[al-Nisa 4:103]
And Allaah says of the people of Hell (interpretation of
the meaning):
What has caused you to enter Hell?
They will say: We were not of those who used to offer the
Salaah (prayers)
[al-Muddaththir 74:42-43]
and He mentioned among their attributes the fact that they
did not pray.
The Prophet (peace and blessings of Allaah be upon him)
said: The covenant that stands between us and them is
prayer; whoever gives up prayer is a kaafir. Narrated by
al-Tirmidhi, 2621; al-Nasaai, 431; Ibn Maajah, 1079.
classed as saheeh by al-Albaani in Saheeh al-Tirmidhi,
2113. And there are other verses and ahaadeeth which
speak of giving up prayer, and the Prophet (peace and
blessings of Allaah be upon him) described it as kufr.
See also question no. 2182.
Shaykh Ibn Uthaymeen (may Allaah have mercy on him)
18

said: This hadeeth is mawdoo (fabricated) and falsely


attributed to the Messenger of Allaah (peace and blessings
of Allaah be upon him). It is not permissible to propagate
it unless it is accompanied by a statement that it is
fabricated, so that the people will have a clear
understanding about it.
Fataawa al-Shaykh published by the Dawah center in
Anayzah, 1/6
We ask Allaah to make you steadfast in your keenness to
call your brothers and advise them, but you have to make
it clear to everyone who is keen to do good for the people
and to warn them against evil that it must be done in
accordance with that which is proven from the Prophet
(peace and blessings of Allaah be upon him) and that there
is sufficient material in the saheeh reports that we have
no need for the daeef (weak) material.
We ask Allaah to grant you success and to guide those
whom you call and all the Muslims to follow the straight
path.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
34692: The hadeeth, I ask You by the glory from Your
Throne
Question:
I read a hadeeth narrated from Abd-Allaah ibn Masood
(may Allaah be pleased with him), according to which
the Prophet (peace and blessings of Allaah be upon him)
said: Twelve rakahs that you pray by night or by day,
and recite the tashahhud between each two rakahs. When
19

you say the tashahhud in the last prayer, then praise Allaah
and send blessings upon the Prophet (peace and blessings
of Allaah be upon him), then prostrate and recite the
Opening of the Book (Soorat al-Faatihah) seven times
whilst prostrating, and say, Laa ilaaha ill-Allaah wahdahu
laa shareeka lah, lahul-mulk wa lahul-hamd wa huwa
ala kulli shayin qadeer (There is no god but Allaah alone,
with no partner or associate; to Him belongs all
sovereignty and to Him be praise, and He is Able to do
all things), ten times. Then say, O Allaah, I ask you by
the glory of Your Throne, and by virtue of the mercy of
Your Book, and by Your greatest name and Your glory
and Your perfect words, then ask Him for whatever you
need. Then raise your head and say the tasleem to your
right and your left. And do not teach it to the foolish for
they may ask (for foolish things) and have their prayer
answered.
Is this hadeeth saheeh?.
Answer:
Praise be to Allaah. The hadeeth mentioned was narrated
by al-Haakim and was quoted by al-Haafiz and alMundhiri in al-Targheeb wal-Tarheeb. He said, It was
narrated only by Aamir ibn Khadaash al-Nisapuri. He
said: our shaykh, al-Haafiz Abul-Hasan said: he was a
narrator of munkar (rejected) reports. He was the only
one who narrated it from Umar ibn Haroon al-Balkhi,
who is matrook and mutahham (i.e., his ahaadeeth are
rejected), and only Ibn Mahdi praised him.
Hence it is known that this hadeeth is daeef (weak) from
the point of view of its isnaad (chain of narrators).
Moreover, the saheeh ahaadeeth indicate that it is not
allowed to recite Quraan when prostrating, so the hadeeth
is also weak from the point of view of its text. It is not
20

permissible to act upon it because it is not saheeh (sound)


and because it contradicts the saheeh ahaadeeth.
And Allaah is the Source of strength.
Al-Lajnah al-Daaimah lil-Buhooth al-Ilmiyyah walIfta, 6/439. (www.islam-qa.com)
40296: A fabricated hadeeth about the virtue of praying
qiyaam al-layl on Saturday night
Question:
There is a hadeeth which says, Whoever prays four
rakahs on Saturday night, reciting in each rakah the
Opening of the Book [al-Faatihah] once, and Qul Huwwa
Allaahu Ahad [Soorat al-Ikhlaas] twenty-five times,
Allaah will forbid his body to the Fire. Is this hadeeth
saheeh or not?.
Answer:
Praise be to Allaah. This hadeeth is fabricated. It was
quoted by al-Shawkaani (may Allaah have mercy on him)
in al-Fawaaid al-Majmooah fil-Ahaadeeth alMawdooah (p. 44), as quoted in the question. He said: It
was narrated by al-Jawzaqaani from Anas in a marfoo
report (i.e. attributed to the Prophet (peace and blessings
of Allaah be upon him)). But it is mawdoo (fabricated),
and the men of its isnaad are either majhool (unknown)
or matrook (rejected).
Prayer at night is mustahabb on all days, and is not
restricted to what is mentioned in this fabricated hadeeth.
Allaah says (interpretation of the meaning):
Their sides forsake their beds, to invoke their Lord in
21

fear and hope, and they spend (in charity in Allaahs


Cause) out of what We have bestowed on them.
No person knows what is kept hidden for them of joy as a
reward for what they used to do
[al-Sajdah 32:16-17]
Verily, the Muttaqoon (the pious) will be in the midst of
Gardens and Springs (in the Paradise),
Taking joy in the things which their Lord has given them.
Verily, they were before this Muhsinoon (gooddoers).
They used to sleep but little by night [invoking their Lord
(Allaah) and praying, with fear and hope].
And in the hours before dawn, they were (found) asking
(Allaah) for forgiveness [al-Dhaariyaat 51:15-18]
Al-Tirmidhi (3549) narrated from Abu Umaamah that the
Messenger of Allaah (peace and blessings of Allaah be
upon him) said: I urge you to pray qiyaam al-layl, because
that was the habit of the righteous who came before you;
it will bring you closer to your Lord, expiate for bad deeds
and keep you away from sin.
Classed as hasan by al-Albaani in Irwa al-Ghaleel, 452.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
34715: Falseness of the hadeeth about Adam praying by
virtue of Muhammad (blessings and peace be upon them
both)
Question:
I read this hadeeth and I would like to know whether it is
saheeh or not.
22

When Adam committed his sin, he said, O Lord, I ask


You by virtue of Muhammad to forgive me. Allaah said,
O Adam, how do you know of Muhammad when I have
not yet created him? He said, O Lord, when You created
me with Your own hand, and breathed into me the soul
that You created, I raised my head and saw written on the
pillars of the Throne, Laa ilaaha ill-Allaah Muhammad
Rasool Allaah [There is no god but Allaah, Muhammadi
s the messenger of Allaah]. Then I knew that You would
not mention in conjunction with Your name any but the
most beloved of Your creation to You. Allaah said, You
have spoken the truth, O Adam. He is indeed the most
beloved of My creation to Me. Pray to me by virtue of
Him, for I have forgiven you. Were it not for Muhammad,
I would not have created you..
Answer:
Praise be to Allaah.
This hadeeth is mawdoo (fabricated). It was narrated by
al-Haakim via Abd-Allaah ibn Muslim al-Fahri (who
said), Ismaaeel ibn Muslimah narrated to us, Abd alRahmaan ibn Zayd ibn Aslam told us, from his father,
from his grandfather, from Umar ibn al-Khattaab (may
Allaah be pleased with him), that he said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said, When Adam committed his sin Then he quoted
the hadeeth as the questioner quoted it.
Al-Haakim said: The isnaad of this hadeeth is saheeh.
This is what al-Haakim said! But a number of scholars
rebuked him and denounced him for classing this hadeeth
as saheeh. They ruled that this hadeeth is false and
fabricated, and they pointed out that al-Haakim
contradicted himself when commenting on this hadeeth.
23

There follow some of their comments:


Al-Dhahabi said, criticizing the words of al-Haakim
quoted above:
Rather it is mawdoo (fabricated), and Abd al-Rahmaan
is not reliable, and I do not know who Abd-Allaah ibn
Muslim al-Fahri is.
Al-Dhahabi also said in Meezaan al-Itidaal: It is a false
report.
Al-Haafiz Ibn Hajar agreed with him in Lisaan alMeezaan.
Al-Bayhaqi said:
Abd al-Rahmaan ibn Zayd ibn Aslam is the only one
who narrated it with this isnaad, and he is daeef (weak).
Ibn Katheer agreed with him in al-Bidaayah walNihayyah, 2/323.
Al-Albaani said in al-Silsilah al-Daeefah, 25: (it is)
mawdoo.
Al-Haakim himself (may Allaah forgive him) accused
Abd al-Rahmaan ibn Zayd of being a fabricator of
hadeeth, so how could his hadeeth be saheeh?
Shaykh al-Islam Ibn Taymiyah said in al-Qaaidah alJaleelah fil-Tawassul wal-Waseelah (p. 69):
Al-Haakims narration of this hadeeth is something for
which he was denounced, and he himself said in his book
al-Madkhil ila Marifat al-Saheeh an al-Saqeem:
Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated
ahaadeeth from his father, and it is obvious to any
competent hadeeth scholar that he is the one to blame for
fabricating ahaadeeth. I say: Abd al-Rahmaan ibn Zayd
24

ibn Aslam is daeef (weak) because he made a lot of


mistakes.
See Silsilat al-Ahaadeeth al-Daeefah by al-Albaani, 1/
38-47.
Islam Q&A (www.islam-qa.com)
25824: How sound is the hadeeth Praise be to Allaah who
has fed me and granted me provision?
Question:
The dua reading after eating, Alhamdulillah hillazi
atamani wa razaqanihe wa ja alani minal muslimeen is
from weak hadeth but I have not the proof of it. some one
is asking for proof. can please you explain it.
Answer:
Praise be to Allaah.
The wording of the hadeeth is: It was narrated that Abu
Saeed (may Allaah be pleased with him) said: When the
Prophet (peace and blessings of Allaah be upon him) ate
or drank something, he would say, Al-hamdu Lillaah
illadhi atamana wa saqaana wa jaalana Muslimeen
(Praise be to Allaah Who has given us food and drink and
made us Muslims).
Narrated by Abu Dawood, 3850; al-Tirmidhi, 3457.
Shaykh al-Albaani said in his commentary on al-Kalim
al-Tayyib (189) by Shaykh al-Islam Ibn Taymiyah:
Its isnaad is daeef, because the narrators were confused
about it, as explained by al-Haafiz in al-Tahdheeb; and
25

by al-Haafiz al-Mazzi before him in Tuhfat al-Ashraaf,


3/353-354; and by Imam al-Bukhaari before them in alTaareekh al-Kabeer, 1/1/353-354; and by al-Nasaai in
al-Yawm wal-Laylah, 288-290. And al-Tirmidhi, despite
his well known lenience, did not class it as hasan,
There are similar ahaadeeth which are proven from the
Prophet (peace and blessings of Allaah be upon him)
concerning this matter, such as the following:
- It was narrated from Abu Umaamah that when the
Prophet (peace and blessings of Allaah be upon him) had
finished eating and one time he said, When the table
was cleared he would say, Al-hamdu Lillaah illadhi
kafaana wa arwaana ghayra makfiyyin wa laa makfoor
(Praise be to Allaah Who has satisfied our needs and
quenched our thirst. Your favour cannot be compensated
or denied). And on one occasion he said, Al-hamdu
Lillaahi rabbina ghayr mukfiyyin wa laa muwaddain wa
la mustaghna rabbana (Praise be to Allaah our Lord. Your
favour cannot be compensated, nor can be left, nor can
be dispensed with, O our Lord). Narrated by al-Bukhaari,
5459.
- It was narrated that Abu Ayyoob al-Ansaari said: When
the Messenger of Allaah (peace and blessings of Allaah
be upon him) ate or drank something, he would say, Alhamdu Lillaah illadhi atama wa saqaa wa sawwaghahu
wa jaala lahu makhrajan (Praise be to Allaah Who has
given food and drink, dame it easy to swallow and has
made a way out for it).
Narrated by Abu Dawood (3851) and classed as saheeh
by al-Albaani in al-Saheehah (2061).
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
26

34752: A daeef hadeeth concerning the virtue of praying


for forty days in the Prophets Mosque
Question:
I heard that whoever prays forty prayers in the Prophets
Mosque, it will be recorded that he is free of hypocrisy. Is
this hadeeth saheeh?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Ahmad (12173) from Anas
ibn Maalik from the Prophet (peace and blessings of
Allaah be upon him), who is reported to have said,
Whoever prays forty prayers in my Mosque, missing no
prayer, it will be recorded that he is safe from the Fire, is
saved from punishment and is free of hypocrisy. This is
a daeef (weak) hadeeth.
This was mentioned by Shaykh al-Albaani in al-Silsilah
al-Daeefah (364), who said: It is daeef. He also
mentioned it in Daeef al-Targheeb (755) and said, it is
munkar (a kind of weak hadeeth).
Al-Albaani said in his book Hujjat al-Nabi (peace and
blessings of Allaah be upon him) (p. 185) that it is an
innovation (bidah) to visit Madeenah and tell the visitors
to Madeenah to stay there for a week so that they will be
able to offer forty prayers in the Prophets Mosque so
that they will be free from hypocrisy and saved from the
Fire.
Shaykh Ibn Baaz said:
With regard to the widespread idea that the visitor should
27

stay for eight days so that he can offer forty prayers in the
Mosque is wrong. Although it says in some ahaadeeth
Whoever offers forty prayers therein Allaah will decree
that he is safe from the Fire and free from hypocrisy,
this hadeeth is daeef according to the scholars and cannot
be taken as proof or relied upon. There is no set limit for
visiting the Prophets Mosque. If a person visits for an
hour or two, or a day or two, or for more than that, there
is nothing wrong with that.
Fataawa Ibn Baaz, 17/406
Instead of this hadeeth we should look at the hasan hadeeth
narrated by al-Tirmidhi (241) concerning the virtue of
always being present for the opening takbeer of prayer in
congregation. It was narrated that Anas ibn Maalik said:
The Messenger of Allaah (peace and blessings of Allaah
be upon him) said, Whoever prays for forty days with
the congregation, always being present for the first
takbeer, it will be written that he will be safe from two
things: he will be safe from the Fire and safe from
hypocrisy. Classed as hasan by al-Albaani in Saheeh alTirmidhi, 200.
The virtue mentioned in this hadeeth is general and applies
to any mosque where prayers are offered in congregation,
in any land; it does not apply only to al-Masjid al-Haraam
[in Makkah] or al-Masjid al-Nabawi [in Madeenah].
Based on this, whoever consistently prays forty Days in
congregation in which he is present for the first takbeer,
it will be recorded that he will be safe from two things:
safe from the Fire and safe from hypocrisy, whether the
mosque is in Madeenah, Makkah or anywhere else.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
28

23290: Falseness of the hadeeth, Were it not for you, I


would not have created the universe
Question:
I have got a question regarding a hadiith. How sound is
the hadiith, that states, that it were not for Muhammad
(saw) Allaah (swt) would not have created this world???
To be honest I am a bit suspicious about this hadiith, could
you shatter some light in the matter?.
Answer:
Praise be to Allaah.
Many false and fabricated ahaadeeth have been narrated
that say similar things. For example:
Were it not for you, I would not have created the
universe.
This was quoted by al-Shawkaani in al-Fawaaid alMajmooah fil-Ahaadeeth al-Mawdooah (p. 326). He
said:
Al-Sanaani said: (it is) mawdoo (fabricated).
Al-Albaani said in al-Silsilah al-Daeefah (282): (it is)
mawdoo.
Another example is the hadeeth narrated by al-Haakim
according to which Ibn Abbaas said:
Allaah revealed to Eesa (Jesus, peace be upon him): O
Eesa, believe in Muhammad, and tell whoever you meet
of your ummah to believe in him. For were it not for
Muhammad, I would not have created Adam, and were it
not for Muhammad, I would not have created Paradise
29

and Hell. I created the Throne over the water and it would
not settle until I wrote on it, Laa ilaaha ill-Allaah
Muhammad Rasool Allaah (There is no god but Allaah
and Muhammad is the Messenger of Allaah).
Al-Haakim said: its isnaad is saheeh! But al-Dhahabi
commented on that and said: I believe it is fabricated and
falsely attributed to Saeed.
Meaning, Saeed ibn Abu Aroobah (one of the narrators
of this hadeeth). This hadeeth was narrated from him by
Amr ibn Aws al-Ansaari, who is the one who is accused
of fabricating it. Al-Dhahabi mentioned him in alMeezaan where he said: He produced a munkar report,
then he quoted this hadeeth, and said, I believe that it is
mawdoo (fabricated). Al-Haafiz Ibn Hajar agreed with
him, as it says in al-Lisaan.
Al-Albaani said in al-Silsilah al-Daeefah (280): There
is no basis for it.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy
on him) was asked:
Is the hadeeth which some people quote Were it not
for you, Allaah would not have created the Throne or the
Kursiy or the earth or the heavens or the sun or the moon
or anything else saheeh or nor?
He replied:
Muhammad (peace and blessings of Allaah be upon him)
is the leader of the sons of Adam, and the best and noblest
of creation, hence some people say that Allaah created
the universe because of him, or that were it not for him,
Allaah would not have created the Throne or the Kursiy
or the earth or the heavens or the sun or the moon.
But this hadeeth that is narrated from the Prophet (peace
30

and blessings of Allaah be upon him) is neither saheeh


(sound) nor daeef (weak), and it was not narrated by any
scholar in a hadeeth from the Prophet (peace and blessings
of Allaah be upon him). Neither was it known from the
Sahaabah. Rather it is the words of one who is unknown.
Majmoo al-Fataawa, 11/86-96.
The Standing Committee was asked:
Can it be said that Allaah created the heavens and the
earth for the purpose of creating the Prophet (peace and
blessings of Allaah be upon him)? What is the meaning
of the hadeeth, Were it not for you the universe would
not have been created, and does this hadeeth have any
basis?
They replied:
The heavens and the earth were not created for the sake
of the Prophet (peace and blessings of Allaah be upon
him), rather they were created for the purpose which
Allaah mentions (interpretation of the meaning):
It is Allaah Who has created seven heavens and of the
earth the like thereof (i.e. seven). His Command descends
between them (heavens and earth), that you may know
that Allaah has power over all things, and that Allaah
surrounds all things in (His) Knowledge
[al-Talaaq 65:12]
As for the hadeeth mentioned, it is falsely attributed to
the Prophet (peace and blessings of Allaah be upon him)
and has no sound basis.
Fataawa al-Lajnah al-Daaimah, 1/312
Shaykh Ibn Baaz was asked about this hadeeth and said:

31

The answer is that this was transmitted from the words of


some of the common people who have no understanding.
Some people say that the world was created for the sake
of Muhammad (peace and blessings of Allaah be upon
him) and were it not for Muhammad the world would not
have been created and mankind would not have been
created. This is false and has no basis, and these are corrupt
words. Allaah created the world so that He would be
known and worshipped. He created the world and He
created mankind so that His names and attributes, His
power and knowledge, would be known and so that He
alone would be worshipped with no partner or associate,
and so that He would be obeyed not for the sake of
Muhammad or for the sake of Nooh or Moosa or Eesa or
any other Prophet. Rather Allaah created the universe so
that He alone would be worshipped, with no partner or
associate.
Fataawa Noor ala al-Darb, 46. And Allaah knows best.
Islam Q&A (www.islam-qa.com)
20801: The hadeeth Seek help in having your needs met
by being discreet
Question:
Please give the status, if any, of this narration :
Seek the help for the success or victory of your needs by
being quiet. For verily, everything that has a nimah in it
is envied.
Is this a hadith of the Messenger of Allah and where can
it be found, if so?.
Answer:
Praise be to Allaah.
32

This hadeeth was narrated by al-Tabaraani in his three


Mujams, by al-Bayhaqi in Shuab al-Eemaan, by Abu
Naeem in al-Hilyah; by Ibn Adiyy in al-Kaamil, and by
al-Aqeeli in al-Duafa. The hadeeth says: Seek help in
having your needs met by being discreet, for everyone
who is blessed with something is envied. This was
narrated from the hadeeth of Muaadh ibn Jabal, Ali ibn
Abi Taalib, Ibn Abbaas, Abu Hurayrah and Abu Bardah.
Ibn Abi Haatim said that this hadeeth was munkar
(rejected). Ibn al-Jawzi ruled that it is mawdoo
(fabricated).
It was classed as daeef (weak) by al-Iraaqi, al-Suyooti
in al-Jaami al-Sagheer, and al-Ajlooni in Kashf alKhifa.
Al-Haythami said in Majma al-Zawaaid (8/195): It was
narrated that Muaadh ibn Jabal said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
Seek help in having your needs met by being discreet,
for everyone who is blessed with something is envied.
This was narrated by al-Tabaraani in his three (Mujams),
but its isnaad includes Saeed ibn Salaam al-Attaar. AlAjali said there is nothing wrong with him, but Ahmad
and others described him as a liar. The rest of its men are
thiqaat (trustworthy) except that Khaalid ibn Midaan did
not hear it from Muaadh.
Ilal Ibn Abi Haatim, 2/255; Fayd al-Qadeer by alMannaawi, 1/630; Kashf al-Khifa by al-Ajlooni, 1/135
This hadeeth was classed as saheeh by al-Albaani in alSilsilah al-Saheehah, 3/436, hadeeth no. 1453; and in
Saheeh al-Jaami, no. 943.
He narrated what the scholars said about the faults of this
hadeeth, but he classed it as saheeh via the marfoo
33

narration of Sahl ibn Abd al-Rahmaan al-Jarjaani from


Muhammad ibn Mutarrif from Muhammad ibn alMunkadir from Urwah ibn al-Zubayr from Abu Hurayrah.
He said: The hadeeth with this isnaad is jayyid in my
view. Al-Silsilah al-Saheehah, 3/439
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
14011: Soundness of the hadeeth, Learn witchcraft (sihr)
Question:
How sound is the hadeeth which I heard, that the Prophet
(peace and blessings of Allaah be upon him) said, Learn
witchcraft (sihr), but do not use it?.
Answer:
Praise be to Allaah.
This hadeeth is false and has no basis. It is not permissible
to learn witchcraft or to use it. It is an evil action and is
kufr and misguidance. Allaah clearly stated that witchcraft
is forbidden in His Book, where He says (interpretation
of the meaning):
They followed what the Shayaateen (devils) gave out
(falsely of the magic) in the lifetime of Sulaymaan
(Solomon). Sulaymaan did not disbelieve, but the
Shayaateen (devils) disbelieved, teaching men magic and
such things that came down at Babylon to the two angels,
Haaroot and Maaroot, but neither of these two (angels)
taught anyone (such things) till they had said, We are for
trial, so disbelieve not (by learning this magic from us).
34

And from these (angels) people learn that by which they


cause separation between man and his wife, but they could
not thus harm anyone except by Allaahs Leave. And they
learn that which harms them and profits them not. And
indeed they knew that the buyers of it (magic) would have
no share in the Hereafter. And how bad indeed was that
for which they sold their ownselves, if they but knew.
And if they had believed and guarded themselves from
evil and kept their duty to Allaah, far better would have
been the reward from their Lord, if they but knew!
[al-Baqarah 2:102-103]
In these verses, Allaah clearly states that witchcraft is kufr
and that it is from the teachings of the devils. Allaah has
condemned them for that, and they are our enemies. And
He has stated that teaching witchcraft is kufr and that it is
harmful and not beneficial, so we must beware of it.
Learning witchcraft is all kufr, hence He stated that the
two angels did not teach it to people until they had told
them, We are for trial, so disbelieve not (by learning
this magic from us). Then He says, but they could not
thus harm anyone except by Allaahs Leave so it is known
that it is kufr and misguidance, and that the practitioners
of witchcraft cannot harm anyone except by Allaahs
Leave. What is meant is His universal qadari will (i.e.,
things that He decrees should happen even though He
may dislike them), not His religious shari will (i.e., that
which He prescribes and which pleases Him) because
Allaah has not prescribed this and has not given
permission for it in His shareeah; rather He has forbidden
it and stated that it is kufr and is from the teachings of the
devils. And He has stated that whoever buys it i.e., learns
it will have no share in the Hereafter. This is a serious
warning. Then Allaah says: And how bad indeed was
that for which they sold their ownselves, if they but knew
35

what is meant is that they have sold themselves to the


devils for this witchcraft. Then Allaah says, And if they
had believed and guarded themselves from evil and kept
their duty to Allaah, far better would have been the reward
from their Lord, if they but knew! this indicates that
learning witchcraft and using it is the opposite of faith
and piety. There is no power and no strength except with
Allaah.
Majmoo Fataawa wa Maqaalaat Mutanawwiah lilShaykh Ibn Baaz, 6/371 (www.islam-qa.com)
13921: This hadeeth is a lie against the Prophet (peace and
blessings of Allaah be upon him)
Question:
One day in our mosque, a person who claims to have
knowledge gave a speech after leading us in Zuhr prayer.
He told us that when Khadeejah, the wife of the Messenger
of Allaah (peace and blessings of Allaah be upon him),
died, he slaughtered a camel for her and mourned for her
for three days. He said that this was narrated in the hadeeth
of Qutaadah. Then he quoted another hadeeth but refused
to say who narrated it. He said that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
I am a tree, Ali is its trunk, Faatimah is its branches and
al-Hasan and al-Husayn are its fruits. Then he narrated
a third hadeeth in which he said that the Messenger of
Allaah (peace and blessings of Allaah be upon him)
encountered a Jewish man one day on one of the
mountains of Makkah. He said to him, Will you not
believe in me? The Jew said: No I do not believe in
you. He said to him, Call this tree. He said to it,
Muhammad is calling you. So the tree came and lowered
its branches towards him, dragging its roots. He said to
36

it, Who am I? It said, You are Muhammad, the


Messenger of Allaah. The Jew uttered the Shahaadatayn
after that, then the tree ascended to heaven and
circumambulated the Throne, the Kursiy (Footstool), alLawh al-Mahfooz and the Pen, and it asked Allaah for
permission to send blessings upon the Prophet (peace and
blessings of Allaah be upon him), and he said, O Jew,
kiss the hands and feet of the Messenger of Allaah (peace
and blessings of Allaah be upon him). Then he told
another story, in which he said that Uthmaan ibn Affaan
(may Allaah be pleased with him) saw a man
circumambulating the Kabah and said to him, You are
an adulterer. He said, How do you know that? He said,
I knew it from your eyes. The man said: I did not
commit adultery but I looked at a Jewish woman. The
man said to Uthmaan ibn Affaan, Did you know that
through revelation (wahy)? He said, No, but it is the
insight of the believer. When (this preacher) was asked
for evidence, his supporters were about to attack us. We
hope you can give us a shari opinion on this.
Answer:
Praise be to Allaah.
The stories which this preacher told are all false and are
lies against the Prophet (peace and blessings of Allaah be
upon him) that have no basis. He did not mourn [?] after
the death of Khadeejah (may Allaah be pleased with her),
or slaughter a camel, or invite the people to mourn, as
some people do nowadays. He used to make a lot of duaa
for Khadeejah (may Allaah be pleased with her), and
sometimes he would slaughter a sheep and distribute the
meat among her friends as a gift and act of kindness, and
he would pray for her and be kind to her by means of this
duaa.
37

Similarly, what he said about the tree is also false and has
no basis, and what he said about the Jew is all lies, like
the lies made up by the evil fabricators. The same applies
to what he narrated about Uthmaan and that man.
Moreover Qutaadah was not a Sahaabi, rather he was a
Taabii.
The point is that these four reports are all false and are
not sound at all, But it was narrated in other, saheeh,
ahaadeeth that the Prophet (peace and blessings of Allaah
be upon him) called some trees and they came to him
and that was one of the signs of Prophethood. This story
was proven in Saheeh Muslim, where it says that on one
of his journeys he wanted to relieve himself, so he called
two trees and they came together, and he sat between them
to relieve himself, then each tree went back to its place.
This was a sign from Allaah that was evidence of His
almighty power, and that he says to a thing Be! and it
is. This was also a sign of the truth of the Messenger of
Allaah and that he was indeed the Messenger of Allaah.
This is something other than the story that this liar told.
We must beware of these liars, and the preacher must
fear Allaah when he preaches to people; he should remind
them of things that will benefit them in their spiritual and
worldly affairs of verses of the Quraan and saheeh
ahaadeeth from the Prophet (peace and blessings of Allaah
be upon him). That is sufficient. It was narrated in a saheeh
hadeeth that the Messenger of Allaah (peace and blessings
of Allaah be upon him) said: Whoever narrates a hadeeth
from me knowing that it is false, he is one of the liars.
(Narrated by Muslim in his Saheeh). And he (peace and
blessings of Allaah be upon him) said: Whoever narrated
from me something that I did not say, let him take his
place in Hell. (Saheeh, agreed upon). And there are many
similar ahaadeeth.
Majmoo Fataawa wa Maqaalaat lil-Shaykh Ibn Baaz,
6/357. (www.islam-qa.com)
38

9067: Should he forsake his family who reject the Sunnah?


Question:

If a persons family rejects the necessity of following


anything thats in hadeeth at all, and says you can follow
only the Quran, can you give them salaams and say Eid
Mubarak to them to reduce fitnah and not make them
upset?.
Answer:
Praise be to Allaah.
Firstly:
Every Muslim has to believe in all the ahaadeeth of the
Messenger (peace and blessings of Allaah be upon him)
if they are saheeh and not reject any of them, because
his ahaadeeth and his Sunnah are revelation (wahy) from
Allaah. Whoever rejects the hadeeth of the Messenger of
Allaah (peace and blessings of Allaah be upon him) has
rejected revelation from Allaah.
Allaah says (interpretation of the meaning):
By the star when it goes down (or vanishes).
Your companion (Muhammad) has neither gone astray
nor has erred.
Nor does he speak of (his own) desire.
It is only a Revelation revealed.
He has been taught (this Quraan) by one mighty in power
[Jibreel (Gabriel)].
39

One free from any defect in body and mind then he (Jibreel
Gabriel in his real shape as created by Allaah) rose
and became stable
[al-Najm 53:1-6]
Allaah has commanded the people to obey His Prophet
(peace and blessings of Allaah be upon him). He has
enjoined this in many verses of the Quraan, of which we
will quote some. Allaah says (interpretation of the
meaning):
Say (O Muhammad): Obey Allaah and the Messenger
(Muhammad). But if they turn away, then Allaah does
not like the disbelievers
[Aal Imraan 3:32]
He who obeys the Messenger (Muhammad), has indeed
obeyed Allaah, but he who turns away, then we have not
sent you (O Muhammad) as a watcher over them
[al-Nisa 4:80]
O you who believe! Obey Allaah and obey the Messenger
(Muhammad), and those of you (Muslims) who are in
authority. (And) if you differ in anything amongst
yourselves, refer it to Allaah and His Messenger, if you
believe in Allaah and in the Last Day. That is better and
more suitable for final determination
[al-Nisa 4:59]
And perform AsSalaah (Iqaamatas-Salaah), and give
Zakaah and obey the Messenger (Muhammad) that you
may
receive
mercy
(from
Allaah)
[al-Noor 24:56]
And there are many similar verses.
The one who rejects the Sunnah is a kaafir and an apostate.
40

Al-Suyooti (may Allaah have mercy on him) said in his


essay Miftaah al-Jannah fi Ihtijaaj bil-Sunnah:
Note that whoever denies that the hadeeth of the Prophet
(peace and blessings of Allaah be upon him), whether it
describes his words or deeds, so long as it meets the
conditions outlined by the scholars, may be quoted as
evidence, is a kaafir and has gone beyond the pale of Islam;
he will be gathered with the Jews and the Christians or
whomever Allaah wills among the kaafir sects [i.e., on
the Day of Resurrection].
Those who want to restrict themselves to the Quraan
only are called al-Quraaniyyoon. This view of theirs is
an old view which the Messenger (peace and blessings of
Allaah be upon him) warned against in more than one
hadeeth, as we shall see below. Among the soundest
evidence that this view is false is the fact that those who
say this do not really follow what they say.
How do these people pray? How many times do they pray
each day and night? What are the conditions and details
of zakaah? What is the nisaab (threshold of wealth) for
paying zakaah? What is the amount that must be paid?
How do they do Hajj and Umrah? How many times do
they circumambulate the Kabah? How many times do
they go back and forth between al-Safa and al-Marwah?
There are many other issues the details of which are not
narrated in the Quraan, rather they are mentioned in the
Quraan in general terms, and the Messenger (peace and
blessings of Allaah be upon him) explained them in detail
in his Sunnah.
Would these people refrain from acting upon these rulings
because they are not narrated in the Quraan?
If their answer is yes, then they have passed judgement
against themselves that they are kaafirs, because they have
41

denied a basic principle of Islam that no Muslim has any


excuse for not knowing and on which there is unanimous
consensus among the Muslims.
If they reply that they do not refrain from following these
rulings, then they have demonstrated that their view is
false.
Shaykh al-Islam Ibn Taymiyah said after quoting the
verses that enjoin following the Messenger (peace and
blessings of Allaah be upon him)
These texts enjoin following the Messenger even if we
do not find what he said specifically referred to in the
texts of the Quraan. These verses also enjoin following
the Quraan even if we do not find what is said in the
Quraan specifically mentioned in the hadeeth of the
Messenger.
So we must follow the Quraan and we must follow the
Messenger. Following the one implies following the other,
for the Messenger conveyed the Book, and the Book
commands us to follow the Messenger. The Book and
the Messenger do not contradict one another at all, just
as the Book does not contradict itself. Allaah says
(interpretation of the meaning):
Had it been from other than Allaah, they would surely,
have found therein many a contradiction
[al-Nisa 4:82]
And there are many ahaadeeth from the Prophet (peace
and blessings of Allaah be upon him) which state that it
is obligatory to follow the Quraan and that it is obligatory
to follow his Sunnah, for example, the hadeeth in which
he said: I do not want to find any one of you reclining on
his pillow, and when he hears of something that I have
commanded or forbidden, he says, Between us and you
42

there stands this Quraan, whatever we find is permissible


in it we will take as permissible, and whatever we find is
forbidden in it we will take as forbidden. For I have been
given the Book and something like it with it; it is like the
Quraan or more. This hadeeth is narrated in the books
of Sunan and Musnad from the Prophet (peace and
blessings of Allaah be upon him) with a number of isnads
from Abu Thalabah, Abu Raafi, Abu Hurayrah and
others.
In Saheeh Muslim is it narrated from Jaabir that the
Prophet (peace and blessings of Allaah be upon him) said
in his Farewell Sermon: I am leaving behind among you
something which, if you adhere to it, you will not go astray
after that. It is the Book of Allaah. The version narrated
by al-Haakim says The Book of Allaah and my Sunnah.
(Classed as saheeh by al-Albaani in Saheeh al-Jaami,
2937).
In al-Saheeh it is narrated from Abd-Allaah ibn Abi Awfa
that it was said to him: Did the Messenger of Allaah leave
a will? He said, No. It was said, How then is it prescribed
for people to make wills when the Prophet (peace and
blessings of Allaah be upon him) did not make a will? He
said, He made a will in which he enjoined (adherence to)
the Book of Allaah. (Narrated by Muslim, 1634)
The Sunnah of the Messenger of Allaah explains the
Quraan, as it explains the number of prayers, how much
should be recited in them, which should be recited out
loud and which quietly. It also explains the amounts of
zakaah to be paid and the threshold at which zakaah
becomes due; the rituals of Hajj and Umrah; how many
times one should circumambulate the Kabah, go between
al-Safa and al-Marwah and stone the Jamaraat, etc.
When any Sunnah is proven to be saheeh, the Muslims
are agreed that it is obligatory to follow it. There may be
43

something in the Sunnah which a person thinks appears


to go against the apparent meaning of the Quraan and
add to it, such as the Sunnah which explains the threshold
of stealing at which the hadd punishment becomes due,
and the Sunnah which stipulates that the married adulterer
is to be stoned. This Sunnah must also be followed,
according to the view of the Sahaabah and those who
followed them in truth, and all the groups of Muslims.
Adapted from Majmoo al-Fataawa, 19/84-86
That which was brought by the Messenger (peace and
blessings of Allaah be upon him) is true just as the Quraan
is true.
Secondly:
You should not forsake your family; rather you should
treat them kindly and strive to call them to follow and
accept the Sunnah.
Allaah says (interpretation of the meaning):
Invite (mankind, O Muhammad) to the way of your Lord
(i.e. Islam) with wisdom (i.e. with the Divine Revelation
and the Quraan) and fair preaching, and argue with them
in a way that is better. Truly, your Lord knows best who
has gone astray from His path, and He is the Best Aware
of those who are guided
[al-Nahl 16:125]
And We have enjoined on man (to be dutiful and good)
to his parents. His mother bore him in weakness and
hardship upon weakness and hardship, and his weaning
is in two years give thanks to Me and to your parents.
Unto Me is the final destination.
But if they (both) strive with you to make you join in
worship with Me others that of which you have no
44

knowledge, then obey them not; but behave with them in


the world kindly, and follow the path of him who turns to
Me in repentance and in obedience. Then to Me will be
your return, and I shall tell you what you used to do
[Luqmaan 31:14-15]
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
6544: The hadeeth about saying Allaahumma ajirni min
al-naar seven times
Question:
Has it beem authentically narrated that one should say
allahumma ajirni min annar, seven times after fajr and
maghrib prayers?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Imam Ahmad in al-Musnad,
17362, and by Abu Dawood, 5079. The hadeeth is as
follows:
It was narrated that the Prophet (peace and blessings of
Allaah be upon him) said: When you pray Fajr, then say
before speaking to any of the people, Allaahumma ajirni
min al-naar (O Allaah, protect me from the Fire) seven
times. Then if you die on that day, Allaah will grant you
protection from the Fire. And when you pray Maghrib,
then say before speaking to any of the people,
Allaahumma inni asaluka al-jannah, Allaahumma ajirni
min al-naar (O Allaah, I ask You for Paradise, O Allaah,
45

protect me from the Fire) seven times. Then if you die


that night, Allaah will grant you protection from the Fire.
Two things may be noted about the hadeeth.
1. It does not say that this duaa is to be said after Isha,
as mentioned in the question.
2. The hadeeth is not saheeh in its narration from the
Prophet (peace and blessings of Allaah be upon him). See
al-Silsilah al-Daeefah by Shaykh al-Albaani (may Allaah
have mercy on him), 1624.
Based on this, it is not mustahabb to recite this duaa
after Fajr and Maghrib prayers.
3. It was narrated that Anas (may Allaah be pleased with
him) said: The Prophet (peace and blessings of Allaah be
upon him) said: Whoever asks Allaah for Paradise three
times, Paradise will say, O Allaah, admit him to Paradise.
Whoever seeks protection from the Fire three times, Hell
will say, O Allaah, protect him from the Fire.
Narrated by al-Tirmidhi, 2572; Ibn Maajah, 4340. This is
a saheeh hadeeth; it was classed as saheeh by Shaykh alAlbaani (may Allaah have mercy on him) in Saheeh alJaami, 6275).
But there is nothing to state that this should be recited in
conjunction with any particular prayer, or at any particular
time.
It is mustahabb for the believer to ask Allaah for Paradise
a great deal, and to seek protection from Hell a great deal,
without saying such words in conjunction with any
particular prayer, or at any particular time.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
46

6899: The hadeeth about one who memorizes forty


ahaadeeth is a weak hadeeth
Question:
Could you tell me if the ahadith about memorizing 40 of
the Prophet (SAAS) sunnah and being admitted to
paradise or raised with the scholars are authentic.
Answer:
Praise be to Allaah.
1 This hadeeth is daeef (weak). Despite its large number
of isnaads they do not support one another, and there are
many different versions with different wordings, such as,
Allaah will resurrect him on the Day of Resurrection
among the fuqaha and scholars, and Allaah will
resurrect him a scholar and a faqeeh, and I will be an
intercessor and a witness for him on the Day of
Resurrection, etc.
(a) al-Haafiz ibn Hajar said:
It was narrated by al-Hasan ibn Sufyaan in his Musnad
and in his Arbaeen, from the hadeeth of Ibn Abbaas,
and he narrated it from thirteen of the Sahaabah. It was
narrated by Ibn al-Jawzi in al-Ilal al-Mutanaahiyah, and
he explained that all of these ahaadeeth are daeef. Ibn
al-Mundhir discussed it in a separate volume, and I
discussed it in the sixteenth chapter of al-Imla. I
mentioned all of its isnaads in one volume but there is
not one isnaad that is free of faults.
Al-Talkhees al-Habeer, 3/93, 94.
(b) Ibn al-Mulaqqin said:
47

The hadeeth Whoever preserves forty hadeeth for my


ummah will be recorded as a faqeeh was narrated via
approximately twenty isnaads, all of which are daeef
(weak). Al-Daaraqutni said: All its isnaads are daeef and
none of them are proven. Al-Bayhaqi said: Its isnaads are
weak.
Khalaasat al-Badr al-Muneer, 2/145
Al-Bayhaqi said:
This text is well known among the people but it has no
saheeh isnaad.
Shuab al-Eemaan, 2/270
Al-Nawawi said:
The scholars of hadeeth are agreed that it is a weak
hadeeth, although it has many narrations.
Muqaddimat al-Arbaeen al-Nawawiyyah.
2 We should note here that there are reports in the
Sunnah which mention the virtue of listening to the
hadeeth of the Prophet (peace and blessings of Allaah be
upon him) and conveying it, even if it is just one hadeeth.
It was narrated that Zayd ibn Thaabit said: I heard the
Messenger of Allaah (peace and blessings of Allaah be
upon him) say, May Allaah bless a man who hears a
hadeeth from us and memorizes it so that he can convey
it to others, for perhaps he is conveying it to one who will
understand it better than him, and perhaps the one who
conveys knowledge does not understand it himself.
(Narrated and classed as hasan by al-Tirmidhi, 2656; also
narrated by Abu Dawood. 3660; Ibn Maajah, 230).
Al-Mubaarakfoori said:
48

What is meant is that Allaah has singled him out for


happiness and joy because of the knowledge with which
He has blessed him and the status among people in this
world and blessings in the Hereafter that he attains thereby,
so that the joy and blessings are seen on his face. And it
was suggested that the hadeeth indicates what happens to
the person of joy and blessing that appears on his face.
Tuhfat al-Ahwadhi, 7/347, 348
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
12107: The hadeeth, If you see poverty coming to you then
say, Welcome, O sign of the righteous
Question:
How sound is the hadeeth, Allaah revealed to one of
His Prophets, If you see poverty coming to you then say,
Welcome, O sign of the righteous, and if you see richness
coming to you, then say, A sin whose punishment has
been hastened?
Answer:
Praise be to Allaah.
This hadeeth was narrated by al-Daylami in Musnad alFirdaws as al-Haafiz al-Iraaqi said from the report
of Makhool from Abul-Dardaa. It is a daeef (weak)
hadeeth, for Makhool did not hear anything from AbulDardaa.
See Takhreej Ihyaa Uloom al-Deen, 4/191.
49

It was also narrated by Abu Naeem in al-Hilyah (6/5)


from the report of Mujaahid from Kab al-Ahbaar.
And he narrated it in 6/37 from the report of Qutaadah
from Kab al-Ahbaar.
Both isnaads include Ishaaq ibn Bishr al-Kaahili, who is
matrook [i.e., his hadeeth is not accepted]. Abu Zarah
said: he used to tell lies.
Al-Daaraqutni said he is kadhdhaab matrook (i.e., a liar
whose hadeeth is not to be accepted). Al-Azdi said: his
hadeeth is to be rejected and is not valid, and he was
accused of lying. Ibn Hibbaan said: he used to fabricate
hadeeth and attribute them to trustworthy narrators
(thiqaat); his hadeeth should not be written down except
by way of amusing oneself with something weird.
See al-Jarh wal-Tadeel, 2/214; al-Duafaa walMatrookeen by Ibn al-Jawzi, 1/100.
He is one of the storytellers and time-wasters. Al-Dhahabi
said in his biography of him: the shaykh, the scholar, the
storyteller, the weak narrator (daeef), the time-waster,
Abu Hudhayfah Ishaaq ibn Bishr ibn Muhammad ibn
Abd-Allaah ibn Saalim al-Haashimi, whose teacher was
al-Bukhaari the author of al-Mubtada, which is a well
known book in two volumes. Ibn Jareer and others
narrated from him, and in it he spoke of weird and
disastrous things.
Siyar Alaam al-Nubala, 9/477, 478.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)

50

21883: What is the status of the hadeeth Of the things of


this world, women and perfume have been made dear to
me?
Question:
What is the status of the hadeeth, Of the things of this
world, women and perfume have been made dear to me,
and my comfort is in prayer?
Answer:
Praise be to Allaah.
The hadeeth is saheeh.
It was narrated by al-Nasaai, 3939 from the hadeeth of
Anas ibn Maalik (may Allaah be pleased with him).
It was classed as saheeh by al-Haakim (2/174), and alDhahabi agreed with him. It was also classed as saheeh
by al-Haafiz ibn Hajar in Fath al-Baari, 15/3 and 11/345.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
22087: Is the hadeeth The happiness of the son of Adam
depends on his being content with what Allaah decrees
saheeh?
Question:
What is the status of the hadeeth The happiness of the
son of Adam depends on his being content with what Allah
51

has decreed for him, and the misery of the son of Adam
results from his failure to pray istikhaarah, and the misery
of the son of Adam results from in his discontent with
what Allah has decreed for him?
Answer:
Praise be to Allaah.
This hadeeth was narrated by al-Tirmidhi, 2151
It was classed as saheeh by al-Haakim, 1/699, and alDhahabi agreed with him. It was classed as hasan by alHaafiz ibn Hajar in Fath al-Baari, 11/184.
Islam Q&A. Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
21276: The hadeeth Whoever is afflicted with poverty and
refers it to the people, his poverty will not be brought to an
end
Question:
What is the status of the hadeeth, Whoever is afflicted
with poverty and refers it to the people, his poverty will
not be brought to an end, but whoever refers it to Allaah,
Allaah will grant him provision, sooner or later.
Answer:
Praise be to Allaah. The hadeeth was narrated by alTirmidhi (2326) and Abu Dawood (1645).
It was classed as saheeh by al-Tirmidhi and al-Haakim
(1/566), and al-Dhahabi agreed with him.
52

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
13816: What is the status of the hadeeth, Do not please
anyone by angering Allaah?
Question:
What is the status of the hadeeth, Do not please anyone
by angering Allaah, do not thank anyone for the blessings
of Allaah, and do not condemn anyone for that which
Allaah did not give you. For the provision of Allaah does
not come to you because of anyones efforts and it is not
diverted from you because of anyones hatred. By His
fairness and justice, Allaah has connected peace and joy
to contentment and certain faith, and He has connected
worry and distress to discontentment.
Answer:
Praise be to Allaah.
This hadeeth was narrated by al-Tabaraani in al-Kabeer,
10/215.
Al-Haythami said:
It was narrated by al-Tabaraani in al-Kabeer, and its isnaad
includes Khaalid ibn Yazeed al-Umari, who was accused
of fabricating hadeeth. Majmaa al-Zawaaid, 4/71.
It was also narrated via a different isnaad by Abu
Naeem in al-Hilyah (5/106) and by al-Bayhaqi in Shuab
al-Eemaan, 1/221.
53

Its isnaad includes Atiyah al-Awfi, who is daeef (weak),


and the comments of the scholars concerning him have
been quoted above (p. 78); and it includes Muhammad
ibn Marwaan al-Saddi, who is matrook al-hadeeth (his
hadeeth is not to be accepted).
Yahyaa ibn Maeen said: he is not thiqah (trustworthy),
and on one occasion he said: he is nothing. Ibraaheem
said: he is kadhdhaab (a liar). Al-Sadi said, he is dhaahib
(i.e., his hadeeth is not accepted). Al-Nasaai, Abu Haatim
al-Raazi and al-Azdi said: he is matrook al hadeeth (his
hadeeth is not to be accepted). Al-Bukhaari said: his
hadeeth should not be written down. And on one occasion
he said: they did not say anything concerning him. Ibn
Hibbaan said: his hadeeth is not to be written down, and
it is haraam to use his hadeeth as evidence.
See Meezaan al-Itidaal, 6/328; al-Duafaa walMatrookeen, 3/98
It was also narrated by Hannaad al-Sirri in al-Zuhd, 1/
304; and by al-Bayhaqi in Shuab al-Eemaan, 1/221, with
an isnaad which is mawqoof and stops at Abd-Allaah
ibn Masood (may Allaah be pleased with him).
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
13246: Soundness of the hadeeth Sincerity is one of My
secret blessings
Question:
What is the soundness of the hadeeth qudsi, Sincerity is
one of My secret blessings, which I have instilled in the
heart of those whom I love among My slaves?
54

Answer:
Praise be to Allaah.
This hadeeth is daeef jiddan (very weak) or mawdoo
(fabricated).
It was narrated by al-Qazweeni in his Musalsalaat, as alIraaqi said in Takhreej Ihyaa Uloom al-Deen, 4/365, from
the hadeeth of Hudhayfah (may Allaah be pleased with
him). But its isnaad includes Ahmad ibn Ataa al-Hujaymi
and Abd al-Wahid ibn Zayd, both of whom are matrook
(i.e., their hadeeth is not accepted).
It was also narrated by al-Daylami in Musnad al-Firdaws,
3/187, from Ali and Ibn Abbaas.
Al-Haafiz ibn Hajar said in Fath al-Baari, 4/109, (it is) a
waahin jiddan hadeeth (i.e., very flimsy).
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
13206: Hadeeth
Question:
Why are the words of the Prophet (peace and blessings of
Allaah be upon him) counted as proof?
Answer:
Praise be to Allaah.
Hadeeth means the words, actions, approval or attributes
55

that have been narrated from the Messenger (peace and


blessings of Allaah be upon him).
A hadeeth may either confirm things that are mentioned
in the Quraan, such as prayer, zakaah, etc., or it may
give details of things that are mentioned in the Quraan
in general terms, such as the numbers of rakahs in each
prayer, the thresholds for paying zakaah, the details of
Hajj, etc. It may also explain rulings which are not
mentioned in the Quraan, such as the prohibition on being
married to a woman and her (paternal or maternal) aunt
at the same time.
Allaah revealed the Quraan to His Messenger
Muhammad (peace and blessings of Allaah be upon him)
and commanded him to explain it to the people, as He
said (interpretation of the meaning):
And We have also sent down unto you (O Muhammad)
the Dhikr [reminder and the advice (i.e. the Quraan)],
that you may explain clearly to men what is sent down to
them, and that they may give thought [al-Nahl 16:44]
The hadeeth of the Messenger (peace and blessings of
Allaah be upon him) is a revelation (wahy) from his Lord.
Allaah says (interpretation of the meaning):
Your companion (Muhammad) has neither gone astray
nor has erred.
Nor does he speak of (his own) desire.
It is only a Revelation revealed
[al-Najm 53:2-4]
Allaah sent His Messenger Muhammad (peace and
blessings of Allaah be upon him) to call mankind to
worship Allaah alone, and to disbelieve in any (god) apart
56

from Him, and (He sent him) to bring the glad tidings of
Paradise and warnings of Hell:
O Prophet (Muhammad)! Verily, We have sent you as
witness, and a bearer of glad tidings, and a warner,
And as one who invites to Allaah [Islamic Monotheism,
i.e. to worship none but Allaah (Alone)] by His Leave,
and as a lamp spreading light (through your instructions
from the Quraan and the Sunnah the legal ways of the
Prophet) [al-Ahzaab 33:45-46 interpretation of the
meaning]
The Messenger (peace and blessings of Allaah be upon
him) was anxious over this ummah; he did not know of
anything good but he told them of it, and he did not know
of anything evil but he warned them against it:
Verily, there has come unto you a Messenger
(Muhammad) from amongst yourselves. It grieves him
that you should receive any injury or difficulty. He
(Muhammad) is anxious over you; for the believers (he
is) full of pity, kind, and merciful
[al-Tawbah 9:128 interpretation of the meaning]
Every Prophet was sent only to his own people, but Allaah
sent His Messenger Muhammad (peace and blessings of
Allaah be upon him) to all of mankind:
And We have sent you (O Muhammad) not but as a mercy
for the Aalameen (mankind, jinn and all that exists)
[al-Anbiyaa 21:101 interpretation of the meaning]
Because the Messenger (peace and blessings of Allaah
be upon him) conveyed the revelation that was sent down
to him from His Lord, it is obligatory to obey him. Indeed,
obedience to him is obedience to Allaah:
57

He who obeys the Messenger (Muhammad), has indeed


obeyed Allaah
[al-Nisaa 4:80 interpretation of the meaning]
Obedience to Allaah and His Messenger is the way to
salvation and victory, and to happiness in this world and
in the Hereafter:
And whosoever obeys Allaah and His Messenger, he has
indeed achieved a great achievement (i.e. he will be saved
from the Hellfire and will be admitted to Paradise)
[al-Ahzaab 33:71 interpretation of the meaning]
Hence it is obligatory for all people to obey Allaah and
His Messenger, because therein lies their success and
salvation:
And obey Allaah and the Messenger (Muhammad) that
you may obtain mercy
[Aal Imraan 3:132 interpretation of the meaning]
Whoever disobeys Allaah and His Messenger only harms
himself, he does not harm Allaah in the slightest:
And whosoever disobeys Allaah and His Messenger
(Muhammad), and transgresses His limits, He will cast
him into the Fire, to abide therein; and he shall have a
disgraceful torment
[al-Nisaa 4:14 interpretation of the meaning]
Once Allaah and His Messenger have decided a matter,
no one has the right to choose concerning that or to object
to it; rather it is obligatory to obey and to believe in the
truth:
It is not for a believer, man or woman, when Allaah and
His Messenger have decreed a matter that they should
58

have any option in their decision. And whoever disobeys


Allaah and His Messenger, he has indeed strayed into a
plain error
[al-Ahzaab 33:36 interpretation of the meaning]
A persons faith is not complete until he loves Allaah and
His Messenger, and love implies obedience. Whoever
wants Allah to love him and forgive his sins must follow
the Messenger (peace and blessings of Allaah be upon
him):
Say (O Muhammad to mankind): If you (really) love
Allaah, then follow me (i.e. accept Islamic Monotheism,
follow the Quraan and the Sunnah), Allaah will love you
and forgive you your sins. And Allaah is Oft-Forgiving,
Most Merciful
[Aal Imraan 3:31 interpretation of the meaning]
Love of the Messenger (peace and blessings of Allaah be
upon him) is not simply the matter of words to be repeated,
rather it is the matter of belief and conduct, i.e., obedience
to what he commands, belief in what he tells us, avoidance
of what he forbids, and avoidance of worshipping Allaah
in any way except that which he prescribed.
When Allaah had perfected this religion and the
Messenger had conveyed the message of his Lord, Allaah
took him to be with Him. The Messenger (peace and
blessings of Allaah be upon him) left this ummah with
clear proof in which there is no ambiguity. No one deviates
from it but he is doomed:
This day, those who disbelieved have given up all hope
of your religion; so fear them not, but fear Me. This day,
I have perfected your religion for you, completed My
Favour upon you, and have chosen for you Islam as your
religion
59

[al-Maaidah 5:3 interpretation of the meaning]


By the grace of Allaah, the Sahaabah (may Allaah be
pleased with them) preserved the ahaadeeth of the
Messenger (peace and blessings of Allaah be upon them),
then the righteous salaf who came after them compiled
them in books which are known as the Sihaah (Saheehs),
Sunan and Musnads. The most sound of them are Saheeh
al-Bukhaari, Saheeh Muslim, the four Sunans, the Musnad
of Imaam Ahmad and the Muwatta of Imaam Maalik,
etc.
Allaah has perfected this religion. The Messenger (peace
and blessings of Allaah be upon him) did not know of
anything good but he taught it to his ummah, and he did
not know of anything evil but he warned them against it.
So whoever introduces anything into the religion, of
bidah (innovation) or myths, such as praying to the dead
or circumambulating (tawaaf) their tombs, or praying to
the jinn and awliya (saints), and other things that have
not been prescribed by Allaah and His Messenger, all of
that is to be rejected and not accepted, as the Prophet
(peace and blessings of Allaah be upon him) said:
Whoever innovates something in this matter of ours
(Islam) that is not a part of it will have it rejected.
(Narrated by Muslim, 1718)
From Usool al-Deen al-Islami, by Shaykh Muhammad
ibn Ibraaheem al-Tuwayjri (www.islam-qa.com)

60

Commentary on Hadeeth
2534: How sound is the hadeeth Whoever visits my grave
after I die, it is as if he visited me when I was still alive?
Question:
I was once told that Rasulullah(saw) has said that visiting
his grave after his death is the same as visiting him when
he was alive and that, therefore, when we visit his grave
in Madinah, there is no harm in speaking to him as if he
were alive and requesting him to intercede on our behalf
with Allah. But Im worried that this might be shirk.
Please answer soon; I hope to go for an Umrah in the
near future and visit his grave too, insya Allah.
Answer:
Al-Daaraqutni reported in his Sunan (2/278) with an
isnaad from Haatib that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: Whoever
visits me after I die, it is as if he visited me when I was
still alive This is a hadeeth which many of the scholars
of hadeeth judged to be false and not to have been reported
with a saheeh isnaad from the Prophet (peace and
blessings of Allaah be upon him). Among the scholars
who voiced this opinion was al-Haafiz al-Dhahabi in
Lisaan al-Meezaan (4/285), in his biography of one of
the narrators, Haaroon ibn Abi Qazah. Al-Dhahabi said:
Haaroon ibn Abi Qazah al-Madani [reported] from a
man about visiting the grave of the Prophet (peace
and blessings of Allaah be upon him). Al-Bukhaari said:
This is not to be accepted or followed.
Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217):
61

Al-Azdi said: Haaroon Abu Qazah reports mursal


ahaadeeth from a man of Aal Haatib. I [Ibn Hajar] say:
from this we understand that what he is referring to is alAzdi. Yaqoob ibn Shaybah also classed him as daeef
(weak).
Al-Haafiz ibn Hajar also mentioned him in al-Talkhees
al-Habeer, in his comment on the ahaadeeth of al-Raafai
al-Kabeer (2/266). He said, In his isnaad is the unknown
[majhool] man meaning a man from Aal Haatib.
Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul walWaseelah (p. 134) about this hadeeth: It is obviously a
lie that goes against Islam. Anyone who visited him during
his lifetime and believed in him, was one of his
Companions, especially if he was among those who
migrated to join him or fought alongside him. It is proven
that he (peace and blessings of Allaah be upon him) said:
Do not slander my Companions, for by the One in Whose
hand is my soul, if any one of you were to spend gold
equal to the size of Uhud, it would not equal the deeds of
one of them, not even half of it. [Reported by al-Bukhaari
and Muslim]. Anyone who comes after the Sahaabah
cannot be like the Sahaabah by doing obligatory duties
such as Hajj, jihaad, the five daily prayers and sending
blessings upon the Prophet (peace and blessings of Allaah
be upon him), so how can he become equal to them by
doing something that is not obligatory according to the
consensus of the Muslims? We are not even supposed to
travel for this purpose, in fact it is forbidden to do so.
However, travelling to the [Prophets] Mosque, and to
al-Masjid al-Aqsaa [in Jerusalem], for the purpose of
praying there, is mustahabb (encouraged), and travelling
to the Kabah for Hajj is waajib (obligatory). If a person
who undertakes a journey that is waajib or mustahabb
still cannot be like one of the Sahaabah who travelled to
visit the Prophet (peace and blessings of Allaah be upon
62

him) during his lifetime, how can they achieve this by


undertaking a journey that is not allowed?
He also said (p. 133): All of the ahaadeeth about visiting
his grave are daeef, and are not to be relied upon in
matters of religion. For this reason none of the authors of
books of Saheeh and Sunan reported them at all; they
were only narrated by those who reported daeef
ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.
Shaykh al-Albaani said in al-Daeefah (no. 1021) about
this hadeeth: it is baatil (false). He mentioned what is
wrong with the hadeeth, namely the man who is not
named, and classed Haaroon Abu Qazah as daeef. There
is a third fault with the hadeeth, which is that it causes
confusion and contradiction. Then Shaykh al-Albaani
said: In general, the isnaad of this hadeeth is weak.
He also said in al-Daeefah (no. 47): many people think
that Shaykh al-Islam Ibn Taymiyah and those who follow
him among the Salafis forbid visiting the grave of the
Prophet (peace and blessings of Allaah be upon him)
altogether. This is a lie and a fabrication, and it is not the
only lie told about Ibn Taymiyah, may Allaah have mercy
on him, or about the Salafis. Everyone who reads the
books of Ibn Taymiyah will see that he says it is
permissible to visit his grave (peace and blessings of
Allaah be upon him), and that doing so is recommended
(mustahabb), so long as it is not associated with any
objectionable practices or innovations (bidah), such as
travelling solely for that purpose, because of the hadeeth
No one should set out purposely except to visit three
mosques. The hadeeth does not describe a ban only on
travelling to visit other mosques, as many people think;
it also includes a ban on setting out to visit any place
which people think will bring them closer to Allaah,
whether it is a mosque, a grave or any other place. This is
indicated by the hadeeth narrated by Abu Hurayrah who
63

said: I met Basrah ibn Abi Basrah al-Ghifaari and he


asked me, Where are you coming from? I said, From
al-Toor [Sinai]. He said, If I had met you before you
left, you would not have gone there! I heard the Messenger
of Allaah (peace and blessings of Allaah be upon him)
say: Do not travel except to three mosques. (Reported
by Ahmad and others with a saheeh isnaad).
This clearly indicates that the Sahaabah understood the
hadeeth to be general in application [i.e., it did not apply
only to mosques]. This is supported by the fact that it is
not reported that any of them ever set out with the intention
of visiting a grave. They are the predecessors of Ibn
Taymiyah in this regard, so whoever condemns Ibn
Taymiyah is in effect condemning the salaf (the righteous
predecessors), may Allaah be pleased with them. May
Allaah have mercy on the one who said: All goodness is
in following those who went before (the salaf)"
and all evil is in following the innovations of those who
came later.
In conclusion, travelling with the intention of visiting the
grave of the Prophet (peace and blessings of Allaah be
upon him) is bidah and is haraam, because of the hadeeth
which forbids travelling to worship in any place except
the three mosques. As for visiting the grave of the Prophet
(peace and blessings of Allaah be upon him) when one
happens to be in Madeenah, this is perfectly acceptable,
as is travelling with the intention of praying in the
Prophets Mosque as an act of worship and seeking to
draw close to Allaah. Those that are confused about this
issue are those who do not understand the difference
between what is permitted and what is forbidden. And
Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
64

32690: What is the status of the hadeeth, No man is


scratched by a thorn?
Question:
What is the status of this hadeeth?
It was narrated that the Prophet (peace and blessings of
Allaah be upon him) said: No man is scratched by a
thorn, or stumbles, or has a twitching in a vein, except
for a sin, and what Allaah forgives is greater.
Does this mean that everything that happens to a person
is because of his sin? I read this in Tafseer al-Qurtubi,
and I looked in Saheeh al-Bukhaari and Fath al-Baari,
but I could not find it.
Answer:
Praise be to Allaah.
Firstly:
This hadeeth was narrated by al-Tabari in al-Tafseer, 5/
175; and by al-Bayhaqi in Shuab al-Eemaan, 7/153; from
the mursal hadeeth of Qataadah.
A mursal report is one which is narrated by a Taabii from
the Prophet (peace and blessings of Allaah be upon him),
with no narrator in between. This is one of the categories
of daeef (weak) hadeeth. So this hadeeth has a weak
isnaad, as was mentioned by al-Albaani in al-Silsilah alDaeefah, 1796.
Secondly:
The meaning of the hadeeth is sound and is supported by
other evidence from the Book of Allaah and the Sunnah
of His Messenger (peace and blessings of Allaah be upon
65

him). The calamities that befall a man may be as the result


of sin that he has committed, so this calamity may be
expiation for that sin.
Allaah says (interpretation of the meaning):
Whatever of good reaches you, is from Allaah, but
whatever of evil befalls you, is from yourself. And We
have sent you (O Muhammad) as a Messenger to mankind,
and Allaah is Sufficient as a Witness
[al-Nisa 4:79]
And whatever of misfortune befalls you, it is because of
what your hands have earned. And He pardons much
[al-Shoora 42:30]
Ibn Katheer said in his Tafseer (1/529):
Whatever of good reaches you, is from Allaah means,
it is by the grace, bounty, kindness and mercy of Allaah.
but whatever of evil befalls you, is from yourself means,
it is because of your own actions. This is like the verse in
which Allaah says (interpretation of the meaning):
And whatever of misfortune befalls you, it is because of
what your hands have earned. And He pardons much
[al-Shoora 42:30]
Al-Saddi, al-Hasan al-Basri, Ibn Jurayj and Ibn Zayd said:
is from yourself means, because of your sin. Qataadah
said concerning this verse, is from yourself means, as a
punishment to you, O son of Adam, for your sin.
Thirdly:
The calamities that befall a believer in this world raise
him in status and expiate for his sins.
66

Hence the believer should accept whatever calamities


Allaah decrees for him, and should realize that this is
good for him.
It was narrated that Aaishah (may Allaah be pleased
with her), the wife of the Prophet (peace and blessings of
Allaah be upon him), said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: There
is no calamity that befalls a Muslim but Allaah expiates
(sin) thereby, even a thorn that pricks him. Narrated by
al-Bukhaari, 5640; Muslim, 2572.
Muslim (2572) narrated that Aaishah said: I heard the
Messenger of Allaah (peace and blessings of Allaah be
upon him) say: There is nothing that befalls a believer,
not even a thorn that pricks him, but Allaah will record a
hasanah (good deed) for him thereby, or erase from him a
sin.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
21711: al-Namrood and the people of the ditch
Question:
In which book of Hadees is the Explanation of Namroods
infanticide during the days of Hazarat Abrahim ?.
Answer:
Praise be to Allaah.
Al-Namrood was the king of Babylon, and he was a kaafir
king. There happened between him and Ibraaheem (peace
67

be upon him) that which Allaah describes in the verse


(interpretation of the meaning):
Have you not looked at him who disputed with
Ibraaheem (Abraham) about his Lord (Allaah), because
Allaah had given him the kingdom? When Ibraaheem
(Abraham) said (to him): My Lord (Allaah) is He Who
gives life and causes death. He said, I give life and cause
death. Ibraaheem (Abraham) said, Verily, Allaah brings
the sun from the east; then bring it you from the west. So
the disbeliever was utterly defeated. And Allaah guides
not the people, who are Zaalimoon (wrongdoers)
[al-Baqarah 2:258]
There is no story about him and any child that can be
proven, as far as we know.
But if you are asking about the story of the believing boy
and the kaafir king, and how the boy was killed and the
people believed in Allaah, and they bore persecution for
that, this is the story of the people of the ditch, which was
narrated by Muslim (3005) from the hadeeth of Suhayb
(may Allaah be pleased with him), which says that the
Messenger of Allaah (peace and blessings of Allaah be
upon him) said:
The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: Among those who came before you
there lived a king who had a (court) sorcerer. As he (the
sorcerer) grew old, he said to the king: I have grown old,
so send some young boy to me so that I may teach him
magic. He (the king) sent a boy to him so that he might
train him (in magic). On his way to the sorcerer he (the
boy) met a monk and sat with him. He (the boy) listened
to his (the monks) talk and was impressed by it. So
whenever he went to the sorcerer he would pass by the
monk and sit with him. And when he came to the sorcerer,
he (the sorcerer) beat him. He complained about it to the
68

monk and he said to him: When you feel afraid of the


sorcerer, say: My family made me late. And when you
feel afraid of your family, say: The sorcerer made me late.
It so happened that there came a huge beast (of prey) and
it blocked the way of the people. He (the young boy) said:
I shall find out today whether the sorcerer or the monk is
superior. He picked up a stone and said: O Allaah, if the
affairs of the monk are dearer to You than the affairs of
the sorcerer, bring death to this animal so that the people
will be able to move about freely. He threw that stone at
it and killed it and the people were able to pass freely. He
(the boy) then came to that monk and told him (what had
happened). The monk said: My son, today you are better
than me. Your affairs have reached a stage where I think
that you will be soon put to the test, and in case you are
put to the test do not reveal my identity. That young man
began to heal the blind and those suffering from leprosy
and he began to cure people of (all kinds) of illness. When
a companion of the king, who had become blind, heard
about him, he came to him with numerous gifts and said:
If you heal me, all these things here will be yours. He
said: I myself do not heal anyone; it is Allaah Who heals.
If you believe in Allaah, I shall also pray to Allaah to heal
you. He believed in Allaah and Allaah healed him. He
came to the king and sat by his side as he used to sit
before. The king said to him: Who restored your eyesight?
He said: My Lord. He asked, Do you have any Lord other
than me? He said: My Lord and your Lord is Allaah; so
he (the king) took hold of him and tortured him until he
revealed the identity of the boy. The boy was then
summoned and the king said to him: O boy, it has been
conveyed to me that you have become so proficient in
your magic that you heal the blind and those suffering
from leprosy and you do such and such things. Thereupon
he said: I do not heal anyone; it is Allah Who heals. He
(the king) took hold of him and began to torture him. So
he revealed the identity of the monk. The monk was thus
69

summoned and it was said to him: Turn back from your


religion. But he refused to do so. He (ordered) a saw to
be brought and he (the king) placed it in the middle of his
head and cut it until it fell apart. Then the courtier of the
king was brought and it was said to him: Turn back from
your religion, but he refused to do so. So the saw was
placed in the middle of his head and it was cut until it fell
apart. Then the boy was brought and it was said to him:
Turn back from your religion. He refused to do so and he
was handed over to a group of his courtiers. He said to
them: Take him to such and such a mountain; make him
climb that mountain and when you reach its top (ask him
to renounce his faith) but if he refuses to do so, then throw
him (down the mountain). So they took him and made
him climb the mountain and he said: O Allaah, save me
from them however You will. The mountain began to
shake and they all fell down, and the boy came walking
back to the king. The king said to him: What has happened
to your companions? He said: Allaah has saved me from
them. He again handed him to some of his courtiers and
said: Take him and carry him away in a small boat and
when you reach the middle of the ocean (ask him to
renounce) his religion, but if he does not renounce his
religion throw him (into the water). So they took him and
he said: O Allaah, save me from them and what they want
to do. It was not long before the boat overturned and they
were drowned but he came walking back to the king. The
king said to him: What has happened to your companions?
He said: Allaah has saved me from them. He also said to
the king: You cannot kill me until you do what I ask you
to do. And he said: What is that? He said: You should
gather people in a plain and crucify me on the trunk (of a
tree). Then take an arrow from my quiver and say: In the
name of Allaah, the Lord of the boy; then shoot an arrow
and if you do that then you would be able to kill me. So
he (the king) called the people to an open plain and
crucified him (the boy) on the trunk of a tree. Then he
70

took an arrow from his quiver, placed the arrow in the


bow and then said: In the name of Allaah, the Lord of the
boy; he then shot an arrow and it hit his temple. He (the
boy) placed his hands upon the temple where the arrow
had hit him and he died. The people said: We believe in
the Lord of this boy, we believe in the Lord of this boy,
we believe in the Lord of this boy. Some people came to
the king and said to him: Do you realize that you what
feared has happened? All the people now believe (in the
Lord of the boy). He (the king) commanded ditches to be
dug at the entry-points of the roads. When these ditches
were dug, and fires was lit in them it was said (to the
people): He who does not turn back from his (the boys)
religion will be thrown in the fire or they will be told to
jump in it. So they started to do that until a woman came
with her child and she hesitated to jump into the fire.
Then her child said to her: O mother, be patient, for you
are following the Truth.
Your saying in your question Hazrat Ibraaheem is an
innovated expression which is best avoided, because for
the Prophets (peace be upon them) there is an expression
which is used only for them, namely al-salaatu walsalaamu alayhim (blessings and peace be upon them).
There is scholarly consensus on this point, as was narrated
by Ibn al-Qayyim in Jala al-Afhaam from Imam alNawawi (may Allaah have mercy on them both)
And Allaah knows best. Islam Q&A (www.islam-qa.com)
43147: Reconciling the ahaadeeth about how many times
better praying in congregation is than praying alone
Question:
In Saheeh al-Bukhaari there are two ahaadeeth numbers
71

645 and 646 according to the numbering of Fath al-Baari.


According to hadeeth no. 645 the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: Praying
in congregation is twenty seven times better than praying
alone. According to hadeeth no. 646, the Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
Praying in congregation is twenty-five times better than
praying alone. I hope that you can comment and explain.
Answer:
Praise be to Allaah.
The first hadeeth was narrated from Abd-Allaah ibn
Umar by al-Bukhaari (619) and Muslim (650). It says:
Praying in congregation is twenty seven times better than
praying alone.
The second hadeeth was narrated from Abu Saeed alKhudri, and was narrated by al-Bukhaari (619). It says:
Praying in congregation is twenty-five times better than
praying alone.
The scholars have reconciled between these two hadeeth.
Al-Nawawi (may Allaah have mercy on him) said:
They may be reconciled in three ways:
1 There is no contradiction because mentioning a smaller
number does not rule out the larger number. Taking
numbers literally is not acceptable according to the
scholars of usool.
2 He first spoke of the smaller number then Allaah told
him of the greater bounty so he spoke of that.
3 It may vary according to the circumstances of the
worshippers and the prayer. So for some of them it may
be twenty-five and for some it may be twenty-seven,
72

depending on how complete their prayer is, whether it is


done in the proper manner and with proper focus and
humility (khushoo), the number of people present, how
good they are, how good the environment is, etc. And
Allaah knows best. Al-Majmoo, 4/84
And there are other ways of reconciling the two hadeeth,
some of which are based on the above. Al-Haafiz Ibn Hajar
suggested another way in Fath al-Baari (2/132) which
was not mentioned by al-Nawawi, which is twenty-seven
applies to the prayers in which Quraan is recited out loud
and twenty-five applies to the prayers in which it is recited
silently.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
22836: The ratio of people of Paradise to people of Hell
Question:
In Saheeh al-Bukhaari there are two ahaadeeth (nos. 6529
and 6530 according to the numbering of Fath al-Baari).
In hadeeth no. 6529 it says that the number of those who
are to be sent to Hell is ninety nine from every hundred.
And in hadeeth no. 6530 it says that the number of those
who are to be sent to Hell is nine hundred and ninety nine
from every thousand. I hope that you could comment
and explain this. May Allaah reward you with good.
Answer:
Praise be to Allaah.
The first hadeeth was narrated by al-Bukhaari (6529) from
Abu Hurayrah, that the Prophet (peace and blessings of
Allaah be upon him) said: The first one to be called on
73

the Day of Resurrection will be Adam. He will be shown


his progeny and it will be said, This is your father Adam.
He will say, Here I am at Your service. He will say:
Bring forth those who are to be sent to Hell from among
your progeny. He will say, O Lord, how many should I
bring forth? He will say, Bring forth from every hundred
ninety nine. They said: O Messenger of Allaah, if ninety
nine are taken from every hundred of us, what will be left
of us? He said, My ummah, among the other nations,
is like a white hair on a black bull.
The second hadeeth was narrated by al-Bukhaari (3348)
and Muslim (222) from Abu Saeed al-Khudri (may
Allaah be pleased with him), that the Prophet (peace and
blessings of Allaah be upon him) said: Allaah will say,
O Adam! and he will say, Here I am at Your service,
and all goodness is in Your hand. He will say, Bring
forth those who are to be sent to Hell. He will say, Who
are those who are to be sent to Hell? He will say, From
every thousand, nine hundred and ninety nine. At that
point the young will turn grey, every pregnant female will
abort, and the people will appear intoxicated although
they are not. But the punishment of Allaah is severe.
They said, O Messenger of Allaah, which of us will be
that one? He said, Be of good cheer, for there will be
one man from among you and one thousand from among
Yajooj and Majooj. Then he said, By the One in Whose
hand is my soul, I hope that you will be one quarter of the
people of Paradise, and they said, Allaahu akbar! Then
he said, I hope that you will be one third of the people of
Paradise, and they said, Allaahu akbar! Then he said,
I hope that you will be half of the people of Paradise,
and they said, Allaahu akbar! Then he said, Among
the people you are like a black hair on the hide of a white
bull, or like a white hair on the hide of a black bull.
According to the first hadeeth, the number of those who
will be saved on the Day of Resurrection is ten in a
74

thousand. According to the second hadeeth it is one in a


thousand.
The scholars have reconciled between these two ahaadeeth
in several ways, such as the following:
1 The numbers are not to be taken literally, so stating a
particular number does not mean that there may not be
more than that. What is meant by the two numbers
mentioned in the two hadeeth is the small number of
believers and the large number of kaafirs.
2 The hadeeth of Abu Saeed al-Khudri may be
understood as referring to all the progeny of Adam, so
there will be one in every thousand (who goes to Paradise),
and the hadeeth of Abu Hurayrah may be understood as
referring to everyone except Yajooj and Majooj, so that
the number is ten in every thousand. This is supported by
the fact that Yajooj and Majooj are mentioned in the
hadeeth of Abu Saeed but not in the hadeeth of Abu
Hurayrah.
3 It may be that the division will happen twice: once
involving all the nations who came before this ummah,
when the number will be one in every thousand, and again
for this ummah only, when the number will be ten in every
thousand.
4 It may be that what is meant by those who are to be
sent to Hell is the kaafirs and the sinners [from among
the Muslims] who will enter it, so that from every
thousand nine hundred and ninety nine kaafirs are sent,
and from every hundred ninety-nine sinners are sent.
These answers were mentioned by al-Haafiz Ibn Hajar in
Fath al-Baari, 11/390.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
75

20612: He is amazed by the height of Adam (peace be upon


him)
Question:
In saheeh al bukhari hadith No246, rasulullah states Adam
was created 30m in height. i cannot understand and
imagine this can you please expain?.
Answer:
Praise be to Allaah.
Firstly:
This hadeeth was narrated by Abu Hurayrah (may Allaah
be pleased with him) from the Prophet (peace and
blessings of Allaah be upon him) who said:
Allaah created Adam and he was sixty cubits tall. Then
He said, Go and greet those angels and listen to how
they greet you, for that will be your greeting and the
greeting of your progeny. He said, Al-salaamu alaykum
(Peace be upon you). They said, Al-salaamu alaykum
wa rahmat-Allaah (Peace be upon you and the mercy of
Allaah). So they added the words wa rahmat Allaah.
And everyone who enters Paradise will be in the form of
Adam. People kept on growing smaller until now.
Narrated by al-Bukhaari, 3336; Muslim, 7092
According to a version narrated by Muslim: Everyone
who enters Paradise will be in the form of Adam who
was sixty cubits tall. People kept growing smaller until
now.
With regard to the words of the Prophet (peace and
blessings of Allaah be upon him), People kept growing
76

smaller until now, al-Haafiz ibn Hajar said in Fath alBaari (6/367): This means that in every generation
people grew shorter than the previous generation, and
continued to grow shorter until the time of this ummah,
then they stayed like that.
The Muslim is obliged to believe in every idea for which
there is evidence in the Quraan or saheeh Sunnah from
the Messenger of Allaah (peace and blessings of Allaah
be upon him). Imam al-Shaafai (may Allaah have mercy
on him) said: I believe in Allaah and in that which came
from Allaah in the sense meant by Allaah. I believe in the
Messenger of Allaah and in what came from the
Messenger of Allaah in the sense meant by the Messenger
of Allaah. See al-Irshaad Sharh Lamat al-Itiqaad, p.
89.
So the believer is required to believe with firm faith in
everything that we are told by Allaah and by the Prophet
(peace and blessings of Allaah be upon him), if it is proven
to be soundly reported from him (peace and blessings of
Allaah be upon him). He must believe in it with firm faith
that leaves no room for the slightest doubt. He must accept
it in general and specific terms, whether he understands
it or not and whether he finds it strange or not, because
not understanding something that is proven in a sound
report does not mean that it did not happen. All that means
is that he cannot comprehend this particular issue. Allaah
has commanded us to believe in everything that He tells
us and everything that His Prophet (peace and blessings
of Allaah be upon him) tells us. Allaah says (interpretation
of the meaning):
Only those are the believers who have believed in Allaah
and His Messenger, and afterward doubt not but strive
with their wealth and their lives for the Cause of Allaah.
Those! They are the truthful
[al-Hujuraat 49:15]
77

Part of faith is belief in the unseen (al-ghayb). The hadeeth


we are discussing here comes under this heading. Allaah
praises those who believe in the unseen, as He says
(interpretation of the meaning):
Alif-Laam-Meem. [These letters are one of the miracles
of the Quraan and none but Allaah (Alone) knows their
meanings.]
This is the Book (the Quraan), whereof there is no doubt,
a guidance to those who are Al-Muttaqoon [the pious
believers of Islamic Monotheism who fear Allaah much
(abstain from all kinds of sins and evil deeds which He
has forbidden) and love Allaah much (perform all kinds
of good deeds which He has ordained)].
Who believe in the Ghayb[the unseen] [al-Baqarah 2:13]
You should note that Allaah is Able to do all things. Just
as He is able to create man in the form that he appears in
now, He is also Able to create man in a larger or smaller
form.
If this is difficult for you to understand, then think of the
dwarves that we see, who are child-sized men. If this can
happen, then why could the opposite not happen, namely
a man being sixty cubits tall? In the history of mankind
there have been giants as the archaeologists tell us.
The basic principle here is to accept the absolute power
of Allaah and to accept what He tells us and what His
Messenger (peace and blessings of Allaah be upon him)
tell us, and to say what those who are well versed in
knowledge say:
We believe in it; the whole of it (clear and unclear Verses)
are from our Lord [Aal Imraan 3:7 interpretation of
the meaning].
78

We ask Allaah to show us the truth as true and help us to


follow it, and to show us falsehood as false and help us to
avoid it.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
34750: Woman taking off her clothes in a house other than
her husbands house
Question:
It is proven in the hadeeth that a woman is forbidden to
take off her clothes anywhere other than her husbands
house. What is the purpose of that prohibition? Is she
allowed to take off her clothes in the house of her own
family or her relatives?.
Answer:
Praise be to Allaah.
The hadeeth which was narrated by Imam Ahmad, Ibn
Maajah and al-Haakim from Aaishah (may Allaah be
pleased with her) says: Any woman who takes off her
clothes anywhere but in her husbands house has torn the
veil that was between her and Allaah (i.e., He will expose
her).
A version that was narrated by Ahmad, al-Tabaraani, alHaakim and al-Bayhaqi from Abu Umaamah (may Allaah
be pleased with him) says: Any woman who takes off
her clothes, Allaah will tear His cover away from her (i.e.,
expose her).
What the Prophet (peace and blessings of Allaah be upon
him) meant was to stop women treating as insignificant
the matter of removing their clothes anywhere but in their
79

husbands houses in such a manner that their awrah can


be seen and that they may be accused of intending to
commit immoral actions and the like. As for taking off
their clothes in a safe place, such as in her familys house
or her mahrams house, to change her clothes and the like,
or to relax etc and for other permissible purposes that are
far removed from fitnah, there is nothing wrong with that.
And Allaah is the Source of strength.
Al-Lajnah al-Daaimah lil-Buhooth al-Ilmiyyah walIfta, 17/224. (www.islam-qa.com)
9262: What is the ability to marry that is mentioned in the
hadeeth which encourages marrying?
Question:
What is meant by the words man astataa al-baaah
(whoever is able to) in the hadeeth in which the Messenger
of Allaah (peace and blessings of Allaah be upon him)
encourages young men to get married?.
Answer:
Praise be to Allaah.
It was narrated that Ibn Masood said: The Prophet (peace
and blessings of Allaah be upon him) said: O young men,
whoever among you is able to, let him get married.
Whoever is not able to, he must fast, for it will be a shield
for him. Narrated by al-Bukhaari, 5065; Muslim, 1400
A shield means protection against committing immoral
actions.
The scholars differed concerning the meaning of ability
80

here, and there are two opinions. Some of them said that
it means the ability to afford the expenses of marriage
and spending on ones wife; others said that it means the
ability to have intercourse. There is no conflict between
the two meanings, so what it meant is that whoever is
able to have intercourse and can afford it, let him get
married.
Al-Nawawi said:
The scholars differed concerning the meaning of ability
here, and there are two views which boil down to the
same meaning. The sounder of these two views is that
what is meant is what the word (al-baaah) means in
Arabic, which is the ability to have intercourse. So the
meaning is, whoever is able to have intercourse because
he can afford the expenses of marriage, then let him get
married. Whoever is unable to have intercourse because
he cannot afford the expenses of marriage, then he has to
fast in order to control his desire.
Sharh Muslim, 9/173
Ibn al-Qayyim said:
With regard to the phrase, whoever among you is able
to, let him get married the word al-baaah was
interpreted as meaning intercourse, and as meaning the
expenses of marriage. That does not contradict the first
meaning. Rawdat al-Muhibbeen, p. 219
Shaykh al-Islam Ibn Taymiyah said:
The ability to get married is the ability to afford the
expenses of marriage, not the ability to have intercourse
because the hadeeth is addressed to those who are able to
have intercourse. Hence those who cannot afford it are
commanded to fast, for it is a shield. Al-Fataawa alKubra, 3/134. Islam Q&A (www.islam-qa.com)
81

12403: Advice to one who wants to get married but is not


able for it
Question:
In the mosque we had a program where the Muslim youth
could discuss with those who are older the ahaadeeth of
the Messenger (peace and blessings of Allaah be upon
him) concerning marriage, and the fact that they should
make it easy for the youth to get married. This subject led
to a number of discussions, because the parents are
concerned about the situation and welfare of the couple,
especially if they have children.
Young people nowadays do not complete their university
studies until the age of 21, or 23 for those who study
medicine. They cannot afford the expenses of marriage.
So what practical advice can you give them? Many of the
Muslim youth in the west want to complete half of their
religion.
Answer:
Praise be to Allaah.
Firstly:
Discussing Islamic matters and spending time on that is
one of the most beneficial things that a person can do for
himself, because seeking knowledge is an obligation and
an act of worship, and he is spending time in doing
something that is of benefit to him and to others. If the
people who are discussing do not understand something,
then they have to ask people who have knowledge.
Secondly:
Our advice to those who live in the lands of immorality
and kufr is to migrate from them to the Muslim lands
82

where the temptations of this world and of women are


less. The Muslim countries are not equal in that regard,
so he has to choose the best of them.
We advise them to leave every environment in which he
may stumble and fall, whether that is his accommodation,
his work or his school/college.
We advise them to hasten to marry, and to choose
righteous wives who do not make extravagant demands
with regard to the mahr, etc.
We advise those who are unable to get married to fear
Allaah and not to look at or listen to haraam things, not
to walk towards haraam things, not to touch that which it
is not permissible for him to touch. They should help
themselves in this regard by fasting and praying, making
duaa, and keeping company with righteous people. They
should keep themselves busy with beneficial things such
as seeking knowledge, memorizing Quraan and making
duaa to Allaah, for if a person keeps busy in obeying
Allaah, that will distract him from disobeying Him.
Thirdly:
Our advise to community leaders and parents and
guardians of boys and girls is not to regard completion of
studies as an impediment to marriage. Since when is
marriage an obstacle to acquiring knowledge?! Rather
reality and experience point to the opposite, because
marriage helps a person to focus and makes his mind clear,
and above all that it is obedience to the command of the
Messenger (peace and blessings of Allaah be upon him)
to the youth to get married.
So parents and guardians should not burden the youth
with excessive demands that may be regarded as a form
of extravagance. They should limit the demands to that
which the woman and the house need only. They should
83

understand that marriage is one of the means by which


provision is sought. Allaah says (interpretation of the
meaning):
And marry those among you who are single (i.e. a man
who has no wife and the woman who has no husband)
and (also marry) the Saalihoon (pious, fit and capable
ones) of your (male) slaves and maidservants (female
slaves). If they be poor, Allaah will enrich them out of
His Bounty. And Allaah is AllSufficient for His creatures
needs, AllKnowing (about the state of the people)
[al-Noor 24:32]
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
20653: The soundness and meaning of the hadeeth about
performing Hajj every five years
Question:
We would like to know how to understand the hadeeth
found in Saheeh At-Targheeb wat-Tarheeb (Al-AlbaniRA)which states that (hadeeth qudsi) one whom Allaah
has granted good health etc.. and does not visit His house
every five years is mahroom (deprived). Does it refer to
Hajj or umrah or both? And whatever the case may be,
what are we to take from the hadeeth?.
Answer:
Praise be to Allaah.
Firstly:
The text of the hadeeth:
84

It was narrated from Abu Saeed al-Khudri that the


Messenger of Allaah (peace and blessings of Allaah be
upon him) said: Allaah says: A person whose body I
make healthy and to whom I grant ample provision but
five years go by and he does not come to Me is indeed
deprived.
Narrated by Abu Yalaa, 2/304; al-Bayhaqi, 5/262
Secondly:
Discussion of the hadeeth:
Some of the scholars have discussed this hadeeth. Some
of them such as Ibn al-Arabi al-Maaliki were of the
view that it is mawdoo (fabricated). Others classed it as
daeef, such as al-Daaraqutni, al-Aqeeli and al-Subki.
Ibn Hibbaan and Shaykh al-Albaani in al-Silsilah alSaheehah (1662) are of the view that it is saheeh.
Thirdly:
Some of the scholars have interpreted this hadeeth as
referring to Hajj or Umrah. Based on this, al-Haythami
included this hadeeth in his book Mawaarid al-Zamaan
under the heading Chapter concerning one who is well
off but does not go for Hajj or Umrah in five years.
Mawaarid al-Zamaan, p. 239.
Others interpreted it as referring to Hajj only, as alMundhiri included it in his book al-Targheeb walTarheeb under the heading, Warning to one who is able
to do Hajj but does not go for Hajj.
Some of the scholars quoted this hadeeth as evidence that
it is obligatory to perform Hajj once every five years for
the one who is able to do that. This is a weak view, either
because the hadeeth is weak (daeef) and not saheeh, or
85

because the hadeeth is to be understood as referring to


what is mustahabb, not what is obligatory.
Al-Subki said:
The scholars are agreed that Hajj is an individual
obligation upon every accountable, free Muslim who is
able to do it, once in his or her lifetime, except for very
few scholars who held different views, who said: It is
obligatory once every five years, and they based that view
on the report that the Prophet (peace and blessings of
Allaah be upon him) said: Every Muslim should come
to the House of Allaah every five years. This was narrated
by Ibn al-Arabi. We say: Narrating this hadeeth is haraam,
so how can a ruling be established based on it?
Al-Daaraqutni said: It was narrated through more than
one isnaad, none of which are saheeh at all. Fataawa alSubki, 1/263
Al-Hattaab said:
Some of those who held an odd view said that it is
obligatory every year, and it was narrated from some of
them that it is obligatory every five years, because of the
report according to which the Prophet (peace and blessings
of Allaah be upon him) said: Every Muslim should come
to the House of Allaah every five years. Ibn Arabi said:
Narrating this hadeeth is haraam, so how can a ruling be
established based on it? Meaning that it is mawdoo
(fabricated). Al-Nawawi said: This idea is contrary to the
consensus of the scholars, so this odd view is to be rejected
on the basis of the consensus of the scholars who came
before those who held this odd view.
Even if we accept this hadeeth, then it is to be understood
as meaning that it is mustahabb. Mawaahib al-Jaleel, 2/
466. And Allaah knows best. Islam Q&A (www.islamqa.com)
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14627: Meaning of maailaat mumeelaat


Question:
What is the meaning of the words of the Prophet (peace
and blessings of Allaah be upon him) in the hadeeth,
maailaat mumeelaat?.
Answer:
Praise be to Allaah.
This is a saheeh hadeeth which was narrated by Muslim
in his Saheeh from the Prophet (peace and blessings of
Allaah be upon him) who said: There are two types of
the people of Hell whom I have not seen: men in whose
hands are whips like the tails of cattle, with which they
beat the people, and women who are clothed yet naked,
maailaat mumeelaat, with their heads like the humps of
camels, tilted to one side. They will not enter Paradise
nor even smell its fragrance. This is a stern warning to
beware of the things referred to.
The men in whose hands are whips like the tails of cattle
are those who beat the people unjustly, like police and
others, whether that is done by order of the state or
otherwise. The state is only to be obeyed with regard to
matters that are right and proper. The Prophet (peace and
blessings of Allaah be upon him) said: Obedience is only
with regard to what is right and proper. And he (peace
and blessings of Allaah be upon him) said: There is no
obedience to any created being if it involves disobedience
towards the Creator.
With regard to the phrase women who are clothed yet
naked, maailaat mumeelaat, the scholars interpreted this
as follows:
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kaasiyat aariyaat (translated above as clothed yet


naked may have another meaning, which is that they are
enjoying the blessings of Allaah, but they do not give
thanks for them and they do not obey the commands of
Allaah or heed His prohibitions, even though Allaah has
bestowed upon them wealth and other blessings.
The hadeeth is also explained in a different manner, which
is that they wear clothes that do not cover them, because
they are too thin or too short, so they do not serve the
purpose of clothes, hence they are described as naked,
and because the clothes they wear do not cover their
awrah.
Maailaat (literally deviant) means they turn away from
chastity and righteousness, i.e., they commit sins and evil
deeds like those who do immoral actions, or they fall short
in doing the obligatory duties, prayer etc.
Mumeelaat means they turn others away, i.e., they call
people to evil and corruption, so by their words and actions
they lead others into immorality and sin, and they commit
immoral actions because of their lack of faith or the
weakness of their faith. The point of this saheeh hadeeth
is to warn against oppression and all kinds of corruption
from men and women.
With regard to the phrase, their heads are like the heads
of camels, tilted to one side, some of the scholars said
that this means they make their heads look big because
of the hairstyles they adopt and so on, so that it looks like
the hump of a bakht camel. The bakht is a type of camel
that has two humps between which there is a dip, so that
one hump leans one way and the other leans the other
way. When these woman make their heads look big in
this way, they look like these humps.
With regard to the phrase, They will not enter Paradise
nor even smell its fragrance, this is a stern warning; it
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does not necessarily mean that they are kaafirs or that


they will abide in Hell forever, like other sinners who die
as Muslims; rather what is meant is that they and other
sinners are threatened with Hell for their sins, but they
are subject to the will of Allaah. If He wills He will forgive
them and if He will He will punish them. This is like the
verse in which Allaah says (interpretation of the meaning):
Verily, Allaah forgives not that partners should be set
up with Him (in worship), but He forgives except that
(anything else) to whom He wills [al-Nisa 4:48]
If a sinner (who is Muslim) enters Hell, he will not abide
therein forever like the kuffaar, and those who will abide
therein like murderers, adulterers and suicides will not
abide therein forever like the kuffaar; rather it is an eternity
which will have an end according to Ahl al-Sunnah walJamaaah in contrast to the Khawaarij and Mutazilah
and the innovators who follow their path, because the
saheeh mutawaatir ahaadeeth narrated from the
Messenger of Allaah (peace and blessings of Allaah be
upon him) indicate that he will intercede for the sinners
among his ummah and that Allaah will accept that
intercession from him (peace and blessings of Allaah be
upon him) a number of times; each time He will specify a
number who are to be brought forth from Hell. Similarly
the rest of the Messengers, the believers and the angels
will all intercede by Allaahs leave, and He will accept
their intercession for whomsoever He will among the
believers in Tawheed who have entered Hell because of
their sins but are Muslims. Then there will remain in Hell
those sinners who are not included in the intercession of
the intercessors, but Allaah will bring them forth by His
Mercy and Kindness, and there will be none left in Hell
but the kuffaar who will abide therein forever and ever.
Allaah says concerning the kuffaar (interpretation of the
meaning):
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whenever it abates, We shall increase for them the


fierceness of the Fire [al-Isra 17:97]
So taste you (the results of your evil actions). No increase
shall We give you, except in torment [al-Naba 78:30]
And He says concerning the kuffaar who worshipped idols
(interpretation of the meaning):
Thus Allaah will show them their deeds as regrets for
them. And they will never get out of the Fire [al-Baqarah
2:167]
And Allaah says (interpretation of the meaning):
Verily, those who disbelieve, if they had all that is in the
earth, and as much again therewith to ransom themselves
thereby from the torment on the Day of Resurrection, it
would never be accepted of them, and theirs would be a
painful torment.
They will long to get out of the Fire, but never will they
get out therefrom; and theirs will be a lasting torment
[al-Maaidah 5:36-37]
We ask Allaah to keep us safe and sound from being like
them.
Majmoo Fataawa wa Maqaalaat Mutanawwiah lilShaykh Ibn Baaz, 6/355 (www.islam-qa.com)
6652: What does it mean when we say that Allaah loves
beauty?
Question:
What is the meaning of the hadeeth which says that Allaah
is beautiful and loves beauty? What is meant here by
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beauty? especially since some people use this hadeeth


as evidence that it is permissible to look at beautiful
women and to enjoy every beautiful thing. Can you clarify
this?
Answer:
Praise be to Allaah.
The hadeeth mentioned in the question was narrated by
Muslim in his Saheeh, no. 131, from Abd-Allaah ibn
Masood, who narrated that the Prophet (peace and
blessings of Allaah be upon him) said: No one will enter
Paradise who has an atoms-weight of pride in his heart.
A man said, What if a man likes his clothes to look good
and his shoes to look good? He said, Allaah is beautiful
and loves beauty. Pride means denying the truth and
looking down on people.
Ibn al-Qayyim (may Allaah have mercy on him) said,
commenting on this hadeeth: the phrase Allaah is
beautiful and loves beauty includes the beautiful clothing
which was asked about in the same hadeeth. It is included
by way of generalization, i.e., that beauty in all things is
what is meant here. In Saheeh Muslim no. 1686 it says:
Allaah is good and only accepts that which is good. In
Sunan al-Tirmidhi it says: Allaah loves to see the effects
of His blessing on His slave. (Narrated by al-Tirmidhi,
no. 2963; he said it is hasan saheeh). It was reported that
Abul-Ahwas al-Jashami said: The Prophet (peace and
blessings of Allaah be upon him) saw me wearing old,
tattered clothes, and asked me, Do you have any wealth?
I said, Yes. He said, What kind of wealth? I said,
All that Allaah has given me of camels and sheep. He
said, Then show the generous blessings that He has given
you. (Narrated by Ahmad, no. 15323; al-Tirmidhi, 1929;
al-Nisaai, 5128). Allaah, may He be glorified, loves the
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effects of His blessings to His slave to be made manifest,


for this is part of the beauty that He loves, and that is part
of the gratitude for His blessings which forms an inner
beauty (beauty of character). Allaah loves to see the
external beauty of His slaves which reflects His blessings
on them, and the inner beauty of their gratitude to Him
for those blessings. Because He loves beauty, He sends
down on His slaves clothes and adornments with which
they may make their outward appearance beautiful and
He gives them Taqwaa which makes their inner characters
beautiful. Allaah says (interpretation of the meaning):
O Children of Adam! We have bestowed raiment upon
you to cover yourselves (screen your private parts, etc.)
and as an adornment, and the raiment of righteousness,
that is better.
[al-Araaf 7:26]
And He says, speaking of the people of Paradise
(interpretation of the meaning):
and [Allaah] gave them Nadratan (a light of beauty)
and joy. And their recompense shall be Paradise and
silken garments, because they were patient. [al-Insaan
76:11-12]
Their faces will be made beautiful with the Nadrah (light
of beauty), their innermost being with joy and their bodies
with silken garments.
Just as Allaah loves beauty in words, deeds, garments
and outward appearance, so He hates ugliness in words,
deeds, garments and outward appearance. He hates
ugliness and its people, and loves beauty and its people.
But two groups are misguided with regard to this issue: a
group who say that everything that He has created is
beautiful, so He loves all that He has created and we
should love all that He has created and not hate anything.
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They say: whoever realizes that all that exists comes from
Him will see that it is beautiful these people have no
sense of jealousy for the sake of Allaah or hatred and
enmity for the sake of Allaah, or denouncing what is evil
(munkar), or jihaad for the sake of Allaah, or adhering
His limits. They regard the beauty of images, male or
female, as being part of the beauty that Allaah loves, and
seek to worship Allaah through immoral acts. Some of
them may even go so far as to claim that the One Whom
they worship is manifested or incarnated in those images.
The second group, on the other hand, say that Allaah
condemns the beauty of images, forms and outward
appearances. Allaah says about the Munaafiqoon
(hypocrites) (interpretation of the meaning):
And when you look at them, their bodies please you
[al-Munaafiqoon 63:4]
And how many a generation have We destroyed before
them. Who were better in wealth, goods and outward
appearance? [Maryam 19:54]
In Saheeh Muslim it is reported that the Prophet (peace
and blessings of Allaah be upon him) said: Allaah does
not look at your outward appearance and your wealth,
rather He looks at your hearts and deeds. (Saheeh
Muslim, no. 4651).
According to another hadeeth: Shabbiness is part of
faith. (Narrated by Ibn Maajah, 4108; Abu Dawood,
3630; classed as saheeh by al-Albaani, may Allaah have
mercy on him). Allaah condemns those who are
extravagant, which applies to extravagance in clothing
as well as in food and drink.
In order to settle this dispute, we may say that beauty in
clothing and outward appearance is of three types, one of
which is commendable, one is blameworthy and one of
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which is neither. The kind of beauty which is to be


commended is that which is done for the sake of Allaah,
to help one to obey Allaah and fulfil His commands, such
as when the Prophet (peace and blessings of Allaah be
upon him) made himself look beautiful (i.e. handsome)
when meeting the delegations that came to him. This is
like wearing armour or battle-dress when fighting, or
wearing silk and showing off (in front of the enemy). This
is commendable because it is done to make the word of
Allaah supreme and to support His religion and annoy
His enemies. The blameworthy kind of beauty is that
which is done for the sake of this world, for reasons of
power, false pride and showing off, or to fulfil some
(selfish) desires. This also includes cases where beauty is
an end in itself for a person and is all he cares about.
Many people have no other concern in life. As for the
kind of beauty which is neither commendable nor
blameworthy, it is that which has nothing to do with either
of the two purposes mentioned above (i.e., it is neither
for the sake of Allaah nor for the sake of worldly
purposes).
The hadeeth under discussion refers to two important
principles, knowledge and behaviour. Allaah is to be
acknowledged for beauty that bears no resemblance to
anything else, and He is to be worshipped by means of
the beauty which He loves in words, deeds and attitudes.
He loves His slaves to beautify their tongues with the
truth, to beautify their hearts with sincere devotion
(Ikhlaas), love, repentance and trust in Him, to beautify
their faculties with obedience, and to beautify their bodies
by showing His blessings upon them in their clothing and
by keeping them pure and free of any filth, dirt or impurity,
by removing the hairs which should be removed, by
circumcision, and by clipping the nails. Thus they
recognize Allaah through these qualities of beauty and
seek to draw close to Him through beautiful words, deeds
94

and attitudes. They acknowledge Him for the beauty


which is His attribute and they worship Him through the
beauty which He has prescribed and His religion. The
hadeeth combines these two principles of knowledge and
behaviour.
Al-Fawaaid, 1/185
Where are these deep meanings of this hadeeth, as
explained by Ibn al-Qayyim, in the misguided
interpretations of those who follow their whims and
desires, who want to follow deviant interpretations in
order to justify their evil aims and goals? We ask Allaah
to protect us. May Allaah bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
13260: Meaning of good treatment in the hadeeth and
treats them well
Question:
What is the meaning of good treatment in the hadeeth of
the Messenger (peace and blessings of Allaah be upon
him): Whoever has two daughters and he treats them
well, they will be a shield for him against the Fire?
Answer:
Praise be to Allaah.
Good treatment of girls and others means giving them an
Islamic upbringing, teaching them the truth, striving to
keep them chaste and keep them away from the things
95

that Allaah has forbidden, such as tabarruj (wanton


display) etc. The same applies to taking care of ones
sisters and sons, so that all of them will be brought up to
obey Allaah and His Messenger, and will keep away from
the things that Allaah has forbidden, and will do their
duty towards Allaah. Hence we know that good treatment
does not simply mean giving them food and drink and
clothing only; rather what is meant is something greater
than that, treating them kindly by taking care of both their
religious and worldly interests.
Fataawa al-Shaykh Ibn Baaz in al-Fataawa al-Jaamiah
lil-Marah al-Muslimah, part 3, p. 1074 (www.islamqa.com)
10299: Names of Commentaries on Saheeh Muslim
Question:
I want to know the names of some detailed commentaries
on Saheeh Muslim.
Answer:
Praise be to Allaah.
You may read the book Fath al-Mulhim li Sharh Saheeh
Muslim by Imam al-Subki; al-Siraaj al-Wahhaaj by AbulTayyib Siddeeq ibn Hasan Khan al-Qanooji al-Bukhaari,
b. 1248 AH, d. 1307 AH, which is comprised of 13
volumes.
And Allaah is the Source of strength.
Islam Q&A. Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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14397: What is the meaning of the words I am his hearing


with which he hears etc?
Question:
What is the meaning of Allaahs words in the hadeeth
qudsi, When I love him I am his hearing with which he
hears, his seeing with which he sees, his hand with which
he strikes and his foot with which he walks?
Answer:
Praise be to Allaah.
If the Muslim does the obligatory acts that Allaah has
enjoined upon him, then he strives to draw closer to Allaah
by doing naafil (supererogatory) acts of worship and
persists in that as much as he can, then Allaah will love
him and will help him in all that he does or does not do.
So when he hears he will be guided by Allaah with regard
to what he hears, and he will not hear anything but what
is good, and he will not accept anything but the truth, and
falsehood will be kept away from him, by the help and
support of Allaah. So he will see the truth as truth and
falsehood as falsehood, and when he strikes anything he
will strike with power from Allaah, so his strike will be
like a strike from Allaah in support of the truth. And when
he walks he will be walking in obedience to Allaah,
seeking knowledge, striving in jihad for the sake of Allaah.
To sum up, all that he does, both inwardly and outwardly,
will be guided and supported by Allaah.
Hence it becomes clear that there is nothing in this hadeeth
to indicate that Allaah is incarnated in His creation or
that He becomes one with any of them. This is shown by
the words at the end of the hadeeth, where Allaah says:
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Were he to ask [something] of Me, I would surely give


it to him, and were he to ask Me for refuge, I would surely
grant him it. According to some reports, He also said,
So by My help he hears and by My help he sees This
explains what is meant at the beginning of the hadeeth,
and it clearly demonstrates that there is one who asks and
One Who is asks, one who seeks refuge and One Who
grants refuge [i.e., two separate entities]. This hadeeth is
similar to another hadeeth qudsi: Allaah says: O My
slave, I fell sick and you did not visit Me In both
cases, the latter part of the hadeeth explains the first part,
but those who are led by their whims and desires follow
the ambiguous texts and ignore the clear and unambiguous
texts, and so they go astray.
Al-Lajnah al-Daaimah, Kitaab Fataawa Islamiyyah, 1/
35. (www.islam-qa.com)
13731: The meaning of the hadeeth, Whoever taunts his
brother with a sin and how sound it is
Question:
Hadhrat Muaaz (Allah be pleased with him) narrates that
Muhammad (peace be upon him) said: Whoever taunts
a brother (Muslim) with a sin (which the Muslim has
committed), will not die until he the taunter) commits
the same sin. Could you please xplain this Hadith in
further detail?
Answer:
Praise be to Allaah.
This hadeeth was narrated by al-Tirmidhi, (Kitaab Sifat
al-Qiyaamah wal-Wara, 2429), where the wording is,
98

Whoever shames his brother for a sin will not die until
he does it too.
Shaykh al-Albaani described this hadeeth in Daeef alJaami (5710) as mawdoo (fabricated).
If a hadeeth is daeef (weak) and mawdoo (fabricated),
it cannot be taken as a basis for rulings or be acted upon.
With regard to the meaning of the hadeeth, Shaykh alMubaarakfoori said:
Whoever shames means whoever criticizes or
condemns. his brother means his brother in faith. For a
sin means one from which he has repented, according to
the way in which Imaam Ahmad explained it. will not
die the subject of this verb is whoever. Until he does
it too means, the sin for which he criticizes his brother. It
is as if the one who criticizes his brother will be forsaken
by Allaah until he commits the sin for which he criticized
his brother, if that criticism was accompanied by selfadmiration for being free of that sin. (Tuhfat al-Ahwadhi,
7/173)
The fact that this hadeeth is daeef (weak) does not mean
that it is permissible to criticize those who have fallen
into sin, for those who fall into sin are of different types.
Some of them repent and turn back to their Lord, or else
the punishment (hadd) is carried out on them. So it is not
permissible to criticize them because their souls have been
purified by their repentance or the punishment. The
Prophet (peace and blessings of Allaah be upon him) said:
The one who repents from sin is like one who has never
sinned. (Narrated by Ibn Maajah, 4240; classed as saheeh
by al-Busayri in al-Zawaaid, commentary on Sunan Ibn
Maajah).
Imam Ahmad said that the punishment mentioned in the
99

hadeeth is for the one who criticizes a person who has


repented from his sin, as al-Tirmidhi narrated from him.
After narrating this hadeeth, he said: Ahmad said: from a
sin from which he has repented.
Some of them commit sin but they do not do it openly.
Anyone who comes to know of that has to advise the
person and cover his faults.
And some of them commit sin openly. They should also
be advised, and others should be warned against them to
whatever extent is appropriate.
Ibn al-Qayyim (may Allaah have mercy on him) said:
It may be that what he meant is that your criticizing your
brother for his sin is an even greater sin than his, because
it means that you feel pride in your obedience and you
are praising yourself for that, and claiming to be free from
sin, whereas your brother has fallen into sin. But it may
be that his feeling humble because of his sin and what
has happened to him, such as his feeling humble and
submissive, thinking less of himself, ridding himself of
pious pretensions, arrogance and self-admiration, standing
before Allaah with his head bowed, his gaze lowered and
his heart broken it may be that all of that is better for
him than your feeling proud of your obedience, thinking
that you are doing much good, believing that by doing so
you are important, and reminding Allaah and mankind of
that.
How close this sinner is to the mercy of Allaah, and how
close this conceited one is to the wrath of Allaah! A sin
that leads to humility is more beloved to Him than an act
of obedience which fills a person with conceit. If you
sleep all night then wake up feeling regret (for not having
prayed qiyaam al-layl), that may be better for you than if
you were to pray all night and wake up in the morning
filled with self-admiration. For the deeds of the one who
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admires himself are not accepted. Perhaps your laughing


whilst admitting to shortcomings is better than your
weeping with piety but being filled with conceit. The
groaning of the sinners is more beloved to Allaah than
the tasbeeh of the conceited. It may be that by means of
this sin, Allaah has caused him to drink the medicine that
will cure a fatal disease which you also have, but you do
not realize it. Allaah has reason for what He does to both
those who are obedient and those who sin, which are
known to no-one except Him, and which no one
recognizes except those who have insight, and then only
within the limits of human understanding; beyond that
there are reasons which are not even known to the
honourable scribes (i.e., the recording angels). The
Prophet said: If the slave woman of any one of you
commits adultery, let him carry out the punishment on
her and not criticize. And Yoosuf (peace be upon him)
said: No reproach on you this day [Yoosuf 12:92
interpretation of the meaning]. For the scale is in the hand
of Allaah, and the ruling is His. The point is to carry out
the punishment (prescribed by Allaah) and not to shame
and criticize. No one feels safe from what has been
decreed for them and from the power of His decree except
those who are ignorant of Allaah. Allaah said to the one
who had more knowledge of Him than anyone else and
was closer to Him: And had We not made you stand
firm, you would nearly have inclined to them a little[alIsraa 17:74 interpretation of the meaning]. And Yoosuf
said: Unless You turn away their plot from me, I will
feel inclined towards them and be one (of those who
commit sin and deserve blame or those who do deeds) of
the ignorant[Yoosuf 12:33 interpretation of the
meaning]. One of the ways in which the Messenger of
Allaah used to swear was No, by the One who turns
hearts. And he said, There is no heart which is not
between two of the fingers of the Most Merciful. If He
wills He guides it aright and if He wills He sends it astray.
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Then he said, O Allaah, the one Who turns hearts over,


make our hearts steadfast in adhering to Your religion. O
Allaah, musrif al-Quloob, sirf our hearts to obey You.
Madaarij al-Saalikeen, 1/177, 178)
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
2665: Meaning of the hadeeth, Treat women kindly
Question:
The hadeeth says, Treat women kindly, for woman was
created from a bent rib, and the most crooked part of the
rib is the top part Please explain the meaning of this
hadeeth, especially the phrase and the most crooked part
of the rib is the top part.
Answer:
Praise be to Allaah.
This is a saheeh hadeeth which was narrated by the two
Shaykhs [al-Bukhaari and Muslim] in al-Saheehayn from
the Prophet (peace and blessings of Allaah be upon him),
from the hadeeth of Abu Hurayrah (may Allaah be pleased
with him). The Prophet (peace and blessings of Allaah be
upon him) said: Treat women kindly, for woman was
created from a bent rib, and the most crooked part of the
rib is the top part, so treat women kindly.
This is a command to husbands, fathers, brothers and
102

others to treat women kindly and not to oppress them; to


give them their rights and to guide them to do good. This
is what is obligatory upon everyone, because the Prophet
(peace and blessings of Allaah be upon him) said: Treat
women kindly. This is not altered by the fact that a
woman may sometimes mistreat her husband or relatives
with her words or actions, because she was created from
a rib as the Prophet (peace and blessings of Allaah be
upon him) said, and the most crooked part of it is the top.
It is well known that the top of it is the part by which it is
attached, so the rib will have some crookedness in it at
that point, as is well known.
The meaning is that she will inevitably have some
crookedness or shortcomings in her character. Hence it
was narrated in another hadeeth in al-Saheehayn:
I have not seen any lacking in rational ability and failing
in religion but (at the same time) robbing the wisdom of
the wise, besides you [women].
The point is that this is the ruling of the Prophet (peace
and blessings of Allaah be upon him), and it is narrated
in al-Saheehayn from the hadeeth of Abu Saeed al-Khudri
(may Allaah be pleased with him). What is meant by
lacking in rational ability, as the Prophet (peace and
blessings of Allaah be upon him) said, is that the testimony
of two women is equivalent to the testimony of one man.
Failing in religion, as the Prophet (peace and blessings of
Allaah be upon him) said, means that women spend days
and nights without praying, i.e., because of menstruation
or post-childbirth bleeding. This is a shortcoming which
Allaah has decreed for them, and there is no sin on them
because of that.
So women should accept this in the way that the Prophet
(peace and blessings of Allaah be upon him) meant it,
even if a woman is knowledgeable and pious, because
103

the Prophet (peace and blessings of Allaah be upon him)


did not speak of his own whims and desires, rather that
was a Revelation that was revealed to him, which he
conveyed to the ummah, as Allaah says (interpretation of
the meaning):
By the star when it goes down (or vanishes).
Your companion (Muhammad) has neither gone astray
nor has erred.
Nor does he speak of (his own) desire.
It is only a Revelation revealed [al-Najm 53:1-4]
Majmoo Fataawa wa Maqaalaat al-Shaykh Abd alAzeez ibn Baaz (may Allaah have mercy on him), part 5
(www.islam-qa.com)
22394: The soundness of the hadeeth Do not write
anything from me and explanation of what it means
Question:
Is this hadeeth saheeh, and what does it mean: Do not
write anything from me, and whoever writes anything but
the Quraan, let him erase it? May Allaah reward you
with good.
Answer:
Praise be to Allaah.
It was narrated from Abu Saeed al-Khudri that the
Messenger of Allaah (peace and blessings of Allaah be
upon him) said: Do not write anything from me; whoever
has written anything from me other than the Quraan, let
104

him erase it and narrate from me, for there is nothing


wrong with that. (Narrated by Muslim, al-Zuhd walRaqaaiq, 5326)
Al-Nawawi said in his commentary on Saheeh Muslim:
Al-Qaadi said: there were many disputes among the
Sahaabah and Taabieen concerning the writing down of
knowledge. Many of them regarded this as being makrooh,
but most of them regarded it as permissible. This dispute
is no longer an issue.
They differed as to the meaning of this hadeeth which
says that it is forbidden. It was said that this pertained to
one who was sure of his memory, and there was the fear
that he may rely upon what he had written if he wrote it
down; the ahaadeeth which say that it is permissible to
write things down is to be interpreted as referring to the
one whose memory is not reliable, such as the hadeeth,
Write it down for Abu Shaah; or the hadeeth of the
saheefah of Ali (may Allaah be pleased with him); the
hadeeth of the book of Amr ibn Hazm, which contains
laws on inheritance, sunnahs and diyaat (blood money);
the hadeeth about writing down charity, and the minimum
amounts at which zakaah becomes obligatory (nisaab),
with which Abu Bakr sent Anas (may Allaah be pleased
with him) to Bahrain; the hadeeth of Abu Hurayrah which
says that Ibn Amr ibn al-Aas used to ; write things down
but he (Abu Hurayrah) did not write things down, and
other ahaadeeth. And it was said that the hadeeth
forbidding writing down ahaadeeth was abrogated by
these ahaadeeth. The prohibition was in effect when there
was the fear that (the words of the Prophet (peace and
blessings of Allaah be upon him) might be mixed with
the Quraan. When that danger was no longer present,
permission was given to write down (ahaadeeth). And it
was said that the prohibition mentioned in the hadeeth
referred to writing ahaadeeth on the same page as Quraan,
105

lest they become mixed and thus the reader would be


confused when looking at this page. And Allaah knows
best.
The hadeeth of Abu Shaah was narrated by al-Bukhaari
from Abu Hurayrah (may Allaah be pleased with him),
who said: When Allaah granted His Prophet (peace and
blessings of Allaah be upon him) victory over Makkah,
he stood before the people and praised and glorified
Allaah, then he said: Allaah protected Makkah from the
elephant and has given authority to His Messenger and
the believers over it, so fighting was forbidden for anyone
before me, and was made permissible for me for part of a
day, and it will not be permissible for anyone after me. Its
game should not be chased, its thorny bushes should not
be uprooted, and picking up its fallen things is not allowed
except for one who makes public announcement for it,
and he whose relative is murdered has the option either
to accept a compensation for it or to retaliate. Al-Abbas
said, Except Al-Idhkhir (a kind of plant), for we use it in
our graves and houses. The Messenger of Allaah (peace
and blessings of Allaah be upon him) said, Except AlIdhkhir. Abu Shaah, a Yemeni, stood up and said, O
Messenger of Allaah! Get it written for me. The
Messenger of Allaah (peace and blessings of Allaah be
upon him) said, Write it for Abu Shaah. (al-Luqatah,
2254)
Ibn Hajar said: What may be understood from the story
of Abu Shaah (Write it for Abu Shaah) is that the Prophet
(peace and blessings of Allaah be upon him) gave
permission for hadeeth to be written down from him.
This contradicts the hadeeth of Abu Saeed al-Khudri,
which says that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said, Do not write down
anything from me except the Quraan. (Narrated by
Muslim).
106

The two may be reconciled by noting that the prohibition


applied only to the time when the Quraan was being
revealed, lest it be confused with something else, and that
permission was given at other times; or that the prohibition
applied only to writing down things other than Quraan
with the Quraan on one thing, and that permission was
given to write them separately; of that the prohibition
came first and the permission abrogated that, when there
was no longer any fear of confusion. This is most likely
to be the case.
It was said that the prohibition applied only to those whom
it was feared would depend on the writing and not
memorize things, and that permission was given for those
from whom such a thing was not feared.
The scholars said: a group of the Sahaabah and Taabieen
regarded it as makrooh to write down the hadeeth and
they regarded it as mustahabb to learn it from them by
heart, as they had learned it. But when people were no
longer able to strive so hard (in memorizing) and the
scholars feared that knowledge might be lost, they
compiled it in books.

Islam Q&A. Sheikh Muhammed Salih Al-Munajjid


(www.islam-qa.com)
13930: Meaning of the hadeeth No haamah and no Safar
and no naw and no ghoul
Question:
I read a strange hadeeth which says that there is no
haamah, no Safar, no naw and no ghoul. What do these
words mean?
107

Answer:
Praise be to Allaah.
Ibn Muflih al-Hanbali said:
In al-Musnad, al-Saheehayn and elsewhere it is narrated
that the Prophet (peace and blessings of Allaah be upon
him) said: No haamah and no Safar. Muslim and others
add the words, No naw and no ghoul.
Haamah (pl. Haam) [owl]: the people of the jaahiliyyah
used to think that when someone died and was buried, an
owl [haamah] would come out of his grave. The Arabs
used to think that the bones of the deceased turned into
owls which flew, and they said that if someone was
murdered, an owl would come out of his head, and it
would keep saying, Give me to drink, give me to drink,
until the slain person was avenged and his killer was
killed.
Safar: it was said that they used to have superstitions
concerning the month of Safar, so the Prophet (peace and
blessings of Allaah be upon him) said: No Safar. And
it was said that the Arabs used to believe that there was a
snake in the stomach which would harm a person when
he had intercourse, and that this was contagious, so the
Lawgiver denied that. Maalik said: the people of the
Jaahiliyyah would regard Safar as not being sacred one
year and as sacred the next year.
Naw: (pl. al-Anwaa) (a star which sets at the rising of
another): this refers to twenty eight lunar mansions or
phases, as in the aayah (interpretation of the meaning):
And the moon, We have measured for it mansions
[Yaa-Seen 36:39].
Every thirteen nights, one of these stars sets in the west
108

at dawn, and another rises in the east, so that at the end of


the year they will all have come and gone. The Arabs
used to believe that when one set and the next one rose,
there would be rain, which they attributed to them (these
stars), so they would say, We have rain because of such
and such naw (star which sets at the rising of another).
It is called naw because when the star which is setting
sets in the west, the one which is rising appears (naaa) in
the east, i.e., it rises and emerges. And it was said that
naw means setting, which is the opposite.
But in the case of those who believe that rain came by the
will of Allaah and say, We have rain at the time of such
and such naw meaning that Allaah usually causes rain
to come at this time there is some dispute as to whether
saying this is haraam or makrooh.
Ghoul (pl. gheelaan) means a kind of jinn or devil. The
Arabs used to think that the ghoul lived in the wilderness
and would appear to people, and that it could take on
different shapes and colours, and that it would make them
lose their way, seeking to kill them. The Lawgiver rejected
and denied this idea altogether.
And it was said that this was not denying that ghouls exist,
rather it was a denial of the Arabs belief that they could
change shape and colour and make people lose their way,
hence the meaning of no ghoul is that they cannot make
people lose their way. This is borne out by another hadeeth,
There is no ghoul but there is saaali This is in Muslim
and elsewhere. Saaali is a magician among the jinn, but
among them there are magicians who base their magic
on confusion and illusions al-Khallaal narrated from
Taawoos that a man accompanied him, then a crow cawed
and the man said, Good, good. Taawoos said to him,
What good is there in this, and what evil? Do not come
with me! (al-Aadaab al-Shariyyah, 3/369, 370)
109

Ibn al-Qayyim said:


Some scholars said that the words no healthy person
should be exposed to a sick person were abrogated by
the words There is no adwa (contagion). This is not
correct. This is an example where what is negated is
different than what is affirmed. What the Prophet (peace
and blessings of Allaah be upon him) denied when he
said There is no contagion and no Safar was the belief
of the mushrikeen which was based on their beliefs of
shirk. With regard to the Prophets prohibition of exposing
healthy people to sick people, there are two
interpretations:
(1) The fear that people may attribute what Allaah has
decreed to adwa (contagion), which may confuse those
who hear of this and make them believe in adwa. There
is no contradiction between the two reports.
(2) That this refers to exposing the sick person to the
healthy person, which may be the means by which Allaah
creates disease, so the exposure is the cause, but Allaah
may divert its effects by means of other causes which
oppose it or prevent the effect of the sickness. This is
pure Tawheed, unlike that which the people of shirk
believe in.
This is similar to the denial of intercession on the Day of
Resurrection mentioned in the aayah (interpretation of
the meaning):
when there will be no bargaining, nor friendship, nor
intercession
[al-Baqarah 2:254]
This does not contradict the unambiguous mutawaatir
ahaadeeth which say that there will be intercession on
the Day of Resurrection, because what Allaah is denying
110

here is the kind of intercession that was known among


the mushrikeen, where an intercessor would come forward
and intercede without being given permission. The
intercession which is affirmed by Allaah and His
Messenger is that which comes after His permission is
given, as in the aayahs (interpretation of the meaning):
Who is he that can intercede with Him except with
His Permission?
[al-Baraqah 2:255]
and they cannot intercede except for him with whom He
is pleased
[al-Anbiyaa 21:28]
Intercession with Him profits not except for him whom
He permits
[Saba 34:23]
Haashiyat Tahdheeb Sunan Abi Dawood, 10/289-291)
And Allaah is the One Who grants strength to do what is
right.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
12817: except ruqam (marks or stripes) on clothes
Question:
What is meant by ruqam (marks or stripes on clothes) in
the hadeeth except ruqam on textiles?
111

Answer:
Praise be to Allaah.
The scholars (may Allaah have mercy on them) interpreted
ruqam in two ways:
(i) That it refers to images in carpets and similar items,
which are walked on and are not treated in a respectful
manner like pillows. This is allowed, because the
Messenger (peace and blessings of Allaah be upon him)
allowed it. What is meant is that he allowed their use, but
making images is not allowed.
(ii) That it refers to decorations on garments, apart from
pictures or images. Decoration on clothing is fine and
does not come under the ruling on images. What is
forbidden is images of animate beings, human or
otherwise, because it was reported that the Prophet (peace
and blessings of Allaah be upon him) entered upon
Aaishah and saw a garment on which there was an
image. He got angry and tore it down, and said, The
makers of these images will be punished on the Day of
Resurrection, and they will be told, Give life to that which
you have created. Aaishah said: So I made it into two
pillows on which the Prophet (peace and blessings of
Allaah be upon him) could recline. Al-Nasaai narrated
with a saheeh isnaad from Abu Hurayrah (may Allaah be
pleased with him) that the Prophet (peace and blessings
of Allaah be upon him) had an appointment with Jibreel,
and he was late, so he went out to him and found him
waiting for him (outside). Jibreel said to him: In the house
there is a statue, and a curtain with images on it, and a
dog. Go and break the head off the statue so that it will
look like a tree, and go and make two pillows out of the
curtain that will be thrown on the floor and stepped on,
and go and throw the dog out. The Prophet (peace and
blessings of Allaah be upon him) went and did that, then
112

Jibreel (peace be upon him) came in. Abu Hurayrah said:


the dog was a puppy underneath a bed in the house, which
has been brought in by al-Hasan and al-Husayn.
Majmoo Fataawa al-Maqaalaat Mutunaawiah li
Samaahat al-Shaykh al-Allaamah Abd al-Azeez ibn
Baaz (may Allaah have mercy on him), p. 91 (www.islamqa.com)
4713: What is the meaning of the hadeeth We are an
unlettered nation, we do not write or calculate?
Question:
What is the meaning of the hadeeth We are an unlettered
nation, we do not read or write? Does this contradict
what the Muslims are doing nowadays of seeking
education?
Answer:
Praise be to Allaah.
The wording of the hadeeth is not as mentioned in the
question. We will quote it here:
It was narrated from Ibn Umar (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah
be upon him) said: We are an unlettered nation, we do
not write or calculate. The month is such-and-such or
such-and-such meaning sometimes it is twenty-nine and
sometimes it is thirty. (Narrated by al-Bukhaari, 1814;
Muslim, 1080)
This hadeeth was narrated concerning the issue of the
beginning of the lunar month, and it indicates that there
is no need to resort to astronomical calculations in order
113

to know when the month begins. We should rely on visual


sighting of the moon when it is new, then we will know
that the month has begun. The hadeeth was quoted to
explain that we should rely on sighting of the moon and
not on calculations. It did not come to urge the ummah to
remain ignorant and not to learn arithmetic and all other
useful sciences. So this hadeeth does not contradict what
Muslims are doing nowadays of seeking education in
different branches of science which will benefit their
worldly interests. Islam is the religion of knowledge; it
calls for knowledge and obliges every Muslim to learn
what Allaah has enjoined upon him and to learn whatever
rulings of shareeah he needs to know about acts of
worship and dealings with others. With regard to worldly
sciences such as medicine, engineering, agriculture, etc.,
Muslims have to learn whatever the ummah needs to
know. If the Muslims need to manufacture a needle, there
has to be someone among them who can learn how to
make this needle.
Shaykh al-Islam Ibn Taymiyah wrote a very useful
discussion on this hadeeth; there follows a selection of
his comments on it:
The phrase We are an unlettered nation is not telling
them to be like that. They were unlettered before Islam
came, as Allaah says (interpretation of the meaning):
He it is Who sent among the unlettered ones a Messenger
(Muhammad) from among themselves
[al-Jumuah 62:2]
And say to those who were given the Scripture (Jews
and Christians) and to those who are illiterates (Arab
pagans): Do you (also) submit yourselves (to Allaah in
Islam)?
[Aal Imraan 3:20]
114

Although this is how they were before the Prophet (peace


and blessings of Allaah be upon him) was sent to them,
they were not commanded to become like that. Some of
the implications of being unlettered were to remain, but
as we shall see, they were not commanded to remain as
they were in every sense
Among the nation to which Allaah sent him were some
who could read and write a great deal, just as there were
among his Companions. There were also some who could
calculate. The Prophet (peace and blessings of Allaah be
upon him) was sent with some obligations which involve
calculation. It was narrated that when the person he had
appointed to take care of the zakaah, Ibn al-Latabiyyah,
came to him, he calculated the total amount collected.
He had a number of scribes, such as Abu Bakr, Umar,
Uthmaan, Ali, Zayd and Muaawiyah, who would write
down the Revelation, and would write contracts and write
his letters to the people to whom Allaah had sent him, the
kings of the earth and the leaders of groups, and to his
workers, governors, etc. Allaah says in His Book
(interpretation of the meaning):
that you might know the number of the years and the
reckoning
[Yoonus 10:5; al-Israa 17:12]
This is mentioned in two places in the Quraan, where
Allaah tells us that He has created [the sun and moon] so
that the calculations may be known.
The word ummi (unlettered or illiterate) comes from the
same root as the word ummah (nation). It refers to one
who is not distinguished from the rest of the people by
knowing how to read or write. It is akin to the word
aammi which is used to describe a regular person (one
of the aammah or masses) who is not distinguished from
them by having knowledge which they do not have. It
115

was also said that the word ummi is connected to the word
umm (mother), because he has learned no more than his
mother taught him, and so on.
The distinction which takes him out of the ranks of the
regular, unlettered people into the ranks of those who have
specialized knowledge may be a virtue in and of itself, as
in the case of those who read Quraan and understand its
meaning, or it may be a means which helps to reach that
level of virtue, as when a person is distinguished from
them by his being able to write and read. So the one who
uses that knowledge to pursue perfection is to be praised,
whilst the one who neglects it or uses it for evil purposes
is to be condemned. Whoever does away with it in favour
of something that is more beneficial is more perfect, and
if you can achieve the aim without using these means,
then that is even better.
Thus it is clear that being distinct from the unlettered is
of two types. The first nation to which the Prophet (peace
and blessings of Allaah be upon him) was sent was the
Arabs, through whom the Message was conveyed to all
the other nations, because it was sent in their tongue. They
were mostly illiterate, and they had no advantage of having
knowledge or a scripture etc., although by nature they
were more ready to learn than other nations. They were
like a plowed field that is ready to be sown, but there was
no one to do the task and they had no scripture they could
read that had been revealed from Allaah, as the People of
the Book had, or any analytical science like the Sabaeans
and others had. Writing existed among them, but to a very
small extent. They had some knowledge of the type that
is acquired by common sense, but which does not make
an individual distinct from any other unlettered person;
for example, they knew of the Creator, and they held good
characteristics in high esteem, and they had some
knowledge of astronomy, genealogy and poetry. So they
deserved to be called unlettered in all senses of the word,
116

as Allaah said concerning them (interpretation of the


meaning):
He it is Who sent among the unlettered ones a
Messenger (Muhammad) from among themselves
[al-Jumuah 62:2]
And say to those who were given the Scripture (Jews
and Christians) and to those who are illiterates (Arab
pagans): Do you (also) submit yourselves (to Allaah in
Islam)?
[Aal Imraan 3:20]
So the unlettered or illiterate were described as being
opposite to the People of the Book, for the kitaabi (one
of the People of the Book) is something other than the
ummi (unlettered).
When he was sent among them, it became obligatory upon
them to follow the Book that he brought and to ponder its
meanings, understand it and act upon it. Allaah made this
Book an explanation for all things, and their Prophet
taught them everything, even (the etiquette of) defecation.
They became people of a Book and people of knowledge,
indeed, they became the most knowledgeable of people
and the best of them in beneficial knowledge. They lost
the feature of blameworthy and imperfect illiteracy, which
is the lack of knowledge and a revealed Book, and they
gained knowledge of the Book and wisdom. They
inherited the Book, as Allaah said concerning them
(interpretation of the meaning):
He it is Who sent among the unlettered ones a Messenger
(Muhammad) from among themselves, reciting to them
His Verses, purifying them (from the filth of disbelief and
polytheism), and teaching them the Book (this Quraan,
Islamic laws and Islamic jurisprudence) and AlHikmah
117

(AsSunnah: legal ways, orders, acts of worship of Prophet


Muhammad). And verily, they had been before in manifest
error
[al-Jumuah 62:2]
They were unlettered in every sense of the word, but when
he taught then the Book and al-Hikmah, Allaah said
concerning them (interpretation of the meaning):
Then We gave the Book (the Quraan) as inheritance to
such of Our slaves whom We chose (the followers of
Muhammad). Then of them are some who wrong their
ownselves, and of them are some who follow a middle
course, and of them are some who are, by Allaahs Leave,
foremost in good deeds
[Faatir 35:32]
And this is a blessed Book (the Quraan) which We have
sent down, so follow it and fear Allaah (i.e. do not disobey
His Orders), that you may receive mercy (i.e. saved from
the torment of Hell).
Lest you (pagan Arabs) should say: The Book was sent
down only to two sects before us (the Jews and the
Christians), and for our part, we were in fact unaware of
what they studied.
Or lest you (pagan Arabs) should say: If only the Book
had been sent down to us, we would surely, have been
better guided than they (Jews and Christians).
[al-Anaam 6:155-157]
And Allaah answered the prayer of al-Khaleel (Ibraaheem)
for them, when he said (interpretation of the meaning):
Our Lord! Send amongst them a Messenger of their own
(and indeed Allaah answered their invocation by sending
118

Muhammad), who shall recite unto them Your Verses and


instruct them in the Book (this Quraan) and Al-Hikmah
(full knowledge of the Islamic laws and jurisprudence or
wisdom or Prophethood)
[al-Baqarah 2:129]
So there are kinds of illiteracy which are haraam, kinds
which are makrooh and kinds which are a shortcoming
and failure to do that which is better. A person who does
not know how to read al-Faatihah or any part of the
Quraan, is called by the fuqahaa in their discussion on
al-salaah (prayer), ummi (unlettered), the opposite of
whom is a qaari (one who reads or recites). They say: it
is not correct for a qaari to be led in prayer by an ummi,
but it is permissible for an ummi to lead another ummi in
prayer; and they discuss other issues of the same nature.
What they mean by ummi here is one who cannot read
what is necessary, regardless of whether he can write and
calculate or not.
This illiteracy also includes neglecting what is obligatory,
for which a man will be punished if he is able to learn it
but he does not do so.
There is also the kind of illiteracy which is blameworthy,
such as that which Allaah described in the case of the
People of the Book, when He said (interpretation of the
meaning):
And there are among them (Jews) unlettered people, who
know not the Book, but they trust upon false desires and
they but guess
[al-Baqarah 2:78]
This is a description of one who does not understand the
word of Allaah or act upon it; all he does is to recite it.
Al-Hasan al-Basri said: The Quraan was revealed to be
119

acted upon, so recitation implies acting upon it. The ummi


in this sense may read the letters of the Quraan, etc., but
he does not understand it; when he speaks about matters
of knowledge, he speaks superficially, based on
conjecture. This person is also regarded as ummi and
deserves to be blamed, just as Allaah condemned him for
his lack of obligatory knowledge, whether this knowledge
is fard ayn (obligatory on each individual) or fard
kafaayah (obligatory on the community as a whole but
not on each individual)
There is also the kind of illiteracy which is better and
more perfect, such as the one who only reads a part of the
Quraan and he only understands what he has learned.
He only understands as much of shareeah as he has to
know. Such a person is also called ummi (illiterate), and
others who learn and act upon the Quraan are better and
more perfect than him.
These matters which distinguish a person are virtues, and
if a person fails to attain them, he is missing out on
something that is obligatory either on him as an individual
(fard ayn) or is obligatory on the community (fard
kafaayah) or is mustahabb (recommended). These
attributes of perfection and virtue may be attributed to
Allaah and His Prophets in general terms. Allaah is AllKnowing and All-Wise, and He combines knowledge and
beneficial speech in all that He wants, tells and wills. The
same is true of His Prophets and our Prophet, the leader
of the knowledgeable and wise.
With regard to the distinguishing features which are means
to attaining virtues, but which one can do without and
use alternative means, these are things like writing and
numeracy. If a person does not have these abilities,
knowing that virtue cannot be achieved without them,
not having them is a sign of imperfection. If a person
acquires them and uses them to perfect himself like the
120

one who learns how to read and then uses that to read the
Quraan and read useful books or write other things that
will be of benefit to people then this is a virtue in his
case. But if he uses it for purposes that will harm him or
other people like the one who reads misguided books
or writes things that will harm people, like forging the
writing of rulers, judges and witnesses then this will be
bad for him, and will be a sin and imperfection. Hence
Umar forbade teaching women how to write. If it is
possible to do without it yet still achieve perfect
knowledge, then this is better, and this was the case with
our Prophet (peace and blessings of Allaah be upon him),
of whom Allaah said (interpretation of the meaning):
Those who follow the Messenger, the Prophet who can
neither read nor write (i.e. Muhammad) whom they find
written with them in the Tawraat (Torah) and the Injeel
(Gospel) [al-Araaf 7:157]
His being unlettered did not mean that he was lacking in
knowledge or the ability to recite by heart, for he is the
leader of all imaams in that regard. What it meant was
that he was not able to write or to read anything that was
written, as Allaah said of him (interpretation of the
meaning):
Neither did you (O Muhammad) read any book before it
(this Quraan), nor did you write any book (whatsoever)
with your right hand [al-Ankaboot 29:48]
[Then he (Ibn Taymiyah may Allaah have mercy on
him) went back to discussing the hadeeth We are an
unlettered nation, we do not write or calculate and
stated that there is a corroborating report which refers to
what is meant by this hadeeth. Then he said:]
When this is compared with his comment that the month
may be thirty or twenty-nine days, it becomes clear that
what is meant is that with regard to the new moon
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(beginning of the month), we have no need for writing or


calculations, because sometimes it is (thirty days) and
sometimes it is (twenty-nine days). What differentiates
between them is the sighting (of the new moon), there is
nothing else that differentiates between them, such as
writing or calculation.
Thus is becomes clear that the illiteracy mentioned here
is a characteristic which is praiseworthy in several senses:
it means doing without writing and calculations in favour
of something whichis clearer and more apparent, namely,
(sighting) the new moon.
- Writing and calculation may involve errors
Etc.
(Majmoo al-Fataawa, 25/164-175) (www.islam-qa.com)
9571: What is the meaning of the hadeeth Do not inveigh
against time (waqt) for Allaah is time waqt)?
Question:
Is the saying Do not curse time for Allah is time
authentic from the Rasools sayings ? If so, how do you
interpret this ? I am confused about this issue.
Answer:
Praise be to Allaah. The word used in the hadeeth is not
waqt (= time), but dahr (= time, vicissitudes of time) [this
element of confusion may stem from translation of the
question into Arabic]. This hadeeth was narrated by
Muslim (5827) from Abu Hurayrah.
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Other versions of the hadeeth are:


Do not inveigh against time (al-dahr), for Allaah is time
Let not any one of you say, Woe to time, for Allaah is
time
Allaah says, The sons of Adam offend Me and say, Woe
to time, but they should not say Woe to time. I am time, I
alternate the night and the day, and if I willed, I could
seize them both.
With regard to the meaning of the hadeeth, al-Nawawi
said:
They said: this is a metaphor, because the Arabs used to
inveigh against time when disasters such as death, old
age, loss of money, etc., happened. They would say, Woe
to time and other phrases cursing or inveighing against
time. So the Prophet (peace and blessings of Allaah be
upon him) said: Do not inveigh against time for Allaah
is time, i.e., do not inveigh against the One Who brings
about those disasters, for that will be directed towards
Allaah, for He is the One Who causes them to happen.
Time (al-dahr) means al-zamaan (time) which cannot do
anything in and of itself, for it is just one of the things
that have been created by Allaah.
The meaning of the phrase for Allaah is time means
that He is the One Who causes those events and accidents
to happen, and He is the Creator of all that happens. And
Allaah knows best.
(Sharh Muslim, 15/3)
It should be noted that time (al-dahr) is not one of the
Names of Allaah; it is attributed to Allaah in the sense
that He created it and is controlling it, i.e., He is the Creator
of time. Some phrases in the same hadeeth also indicate
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this, as when He says, It is in My Hand, I alternate the


night and the day. The One Who alternates and the thing
which is alternated cannot be one and the same; there is
the One Who alternates i.e., Allaah and the thing which
is alternated i.e., time, which Allaah controls as and
when He wills.
See: Fataawa al-Aqeedah by Shaykh Ibn Uthaymeen,
1/163
Al-Haafiz Ibn Katheer said, in his Tafseer of the aayah
(interpretation of the meaning):
And they say: There is nothing but our life of this world,
we die and we live and nothing destroys us except AdDahr
(time) [al-Jaathiyah 45:24]
Al-Shaafai, Abu Ubaydah and others said, in their
commentary on the hadeeth of the Prophet (peace and
blessings of Allaah be upon him), Do not inveigh against
time for Allaah is time During the Jaahiliyyah, if some
difficulty, trial or disaster befell them, the Arabs would
say Woe to time, attributing those events to time and
inveighing against it. But the One Who brought those
events to pass is Allaah, so it was as if they were
inveighing against Allaah, may He be glorified, because
in fact He was the One Who caused those things to happen.
So it was forbidden to inveigh against time in this manner,
because Allaah is Time, i.e., He is the One lWho is
controlling it, but the Arabs were attributing those events
to Time.
This is the best of the comments made in the Tafseer of
this hadeeth, and this is what is meant. And Allaah knows
best.
(Tafseer Ibn Katheer, 4/152)
Shaykh Ibn Uthaymeen (may Allaah preserve him) was
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asked about the ruling on inveighing against time. He


replied:
Inveighing against time may be divided into three
categories:
1. Where the intention is to convey information without
blaming or condemning. This is permissible, such as when
a person remarks, We are suffering from the heat (or the
cold) today and the like, because deeds are judged
according to their intentions, and in this case a person is
merely describing what is happening without expressing
discontent.
2. Where a person inveighs against time as the cause of
events, as if by inveighing against it he means that time
is what causes things to alternate between good and bad.
This is shirk akbar (major form of shirk) because when a
person attributes events to something other than Allaah,
this means that he believes that there is another creator
alongside Allaah.
3. Where a person inveighs against time but believes that
the One who causes things to happen is Allaah, but he
inveighs against time because of the bad things that
happened. This is haraam because it is contrary to the
sabr (patience) that is required, but it is not kufr because
the person does not inveigh directly against Allaah. If he
were to inveigh directly against Allaah, he would be a
kaafir.
(Fataawaa al-Aqeedah, 1/197)
Other reprehensible expressions which people utter
include cursing the hour or the day on which a certain
bad thing happened, and so on. This is a sin because it is
cursing and improper speech, and because this is cursing
something which does not deserve to be cursed. What
has the hour or the day done wrong? Nothing apart from
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the fact that the events happened then, but they are only
created things which have no control over anything and
cannot be held to blame. If a person inveighs against time,
this reflects on the Creator of time. The Muslim should
be above speaking in such a foolish and improper manner.
And Allaah is the One Whose help we seek.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
4236: The Hadith of the Seven is Not in Reference to Men
Only
Question:
Is the hadith that talks about the seven whom Allah will
shade on the Day in which there is no shade except
Allahs specific just for men or is it for anyone, such as
women, who perform those acts and, therefore, they will
receive that reward mentioned in the hadith?
Answer:
Praise be to Allaah.
The merits mentioned in the hadith are not specifically
for men. In fact, they are general for both men and women.
If a young woman grows up in the worship of Allah, she
is included among them. Similarly, two women who love
each other for the sake of Allah alone are also included.
Again, any woman who is invited to illegal sexual
intercourse by a man of nobility and beauty and she refuses
his advances, saying, I fear Allah, will be one of those
in the shade of Allah.
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Any woman who gives in charity from her legal earnings


to the extent that her left hand does not know what her
right hand has given will be included among them. If a
woman remembers Allah when she is alone by herself,
she will be included among them like any man. However,
the righteous leader is something specific for men.
Similarly, performing the prayers in congregation in the
mosque is something specific for men. The prayer of the
woman in her house is more virtuous as has been stated
in the authentic Hadith of the Prophet (peace be upon
him).
Shaikh ibn Baz (www.islam-qa.com)

127

Science of Hadeeth
34651: Mutawaatir hadeeth
Question:
What is the ruling on mutawaatir hadeeth in Islam?.
Answer:
Praise be to Allaah. Mutawaatir is an Arabic word that is
derived from the word tawaatur, which means succession,
one after the other. Allaah says (interpretation of the
meaning):
Then We sent Our Messengers in succession
[al-Muminoon 23:44]
What this means in shareeah terminology is a report
which was narrated by a group who could not possibly
have agreed upon a lie, from a similar group, and which
is based on what they saw or heard.
The scholars have mentioned four conditions for a hadeeth
to be regarded as mutawaatir:
1 It should have been narrated by a large number
2 The number should be so large that it is impossible
that they could have agreed upon a lie.
3 There should be a large number of narrators at every
stage of the chain of narration (isnaad), so it should have
been narrated by a large number from a large number, all
the way back to the Prophet (peace and blessings of Allaah
be upon him).
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4 It should be based on what they saw or heard, so they


should say, We heard or We saw, because if it is not
like that it is possible for error to creep in, so it is not
mutawaatir.
With regard to the types of mutawaatir, these are:
1 Mutawaatir in the wording
For example:
Whoever tells a lie against me deliberately, let him take
his place in Hell.
Narrated by al-Bukhaari, 107; Muslim, 3; Abu Dawood,
3651; al-Tirmidhi, 2661; Ibn Maajah, 30, 37; and Ahmad,
2/159.
This hadeeth was narrated by more than seventy-two
Sahaabah, and was narrated from them by a huge number
of narrators whom it is impossible to list.
2 Mutawaatir in the meaning this is where the same
meaning is narrated in mutawaatir hadeeth, but not
necessarily in the same wording each time.
For example: the ahaadeeth about raising the hands when
making duaa. Nearly one hundred ahaadeeth are narrated
from the Prophet (peace and blessings of Allaah be upon
him) in each of which it says that he (peace and blessings
of Allaah be upon him) raised his hands when making
duaa. Al-Suyooti compiled them in a chapter which he
entitled Fadd al-Wiaa fi Ahaadeeth Raf al-Yadayn filDuaa.
With regard to the ruling on mutawaatir reports: a
mutawaatir report must be accepted, because it is
definitive and certain, even if there is no other
corroborating evidence. And there is no need to examine
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the biographies of its narrators. This is a matter concerning


which no wise man will have any doubts.
References:
- Nuzhat al-Nazr by al-Haafiz Ibn Hajar
- Al-Hadeeth al-Mutawaatir by Dr, Khaleel Mulla Khaatir
- Al-Hadeeth al-Daeef wa Hukm al-Ihtijaaj bihi by
Shaykh Dr Abd al-Kareem ibn Abd-Allaah al-Khudayr
Mujam Mustalahaat al-Hadeeth wa Lataaif alAsaaneed by Dr. Muhammad Diya al-Rahmaan alAzami. Islam Q&A (www.islam-qa.com)
27224: Overnight stay of the Prophet (peace and blessings
of Allaah be upon him) and Abu Bakr in the cave of Thawr
Question:
I have been trying to find the hadeeth where it says that
when the Prophet was migrating to Madeenah and he hid
in the cave, an angel or angels covered with their wings
the opening of the cave from the view of the searching
party of the kuffaar.
The common version that is well known amongst Muslims
is that a spider spun a web around the opening thus hiding
the Prophet, but I found out that this narration is weak or
fabricated, and that the report of angels covering the
opening is an authentic version, can you tell me who the
narrator was and in which book of hadeeth or seerah I
can find this (with chains) ?.
Answer:
Praise be to Allaah.
The overnight stay of the Prophet (peace and blessings of
130

Allaah be upon him) and Abu Bakr in the cave of Thawr


is mentioned in the Book of Allaah and in the Sunnah of
the Messenger of Allaah (peace and blessings of Allaah
be upon him). There follow some details:
1 In the Book of Allaah:
The story of this overnight stay is mentioned in the
Quraan. Allaah says (interpretation of the meaning):
If you help him (Muhammad) not (it does not matter),
for Allaah did indeed help him when the disbelievers drove
him out, the second of the two; when they (Muhammad
and Abu Bakr) were in the cave, he said to his companion
(Abu Bakr): Be not sad (or afraid), surely, Allaah is with
us. Then Allaah sent down His Sakeenah (calmness,
tranquillity, peace) upon him, and strengthened him with
forces (angels) which you saw not, and made the word of
those who disbelieved the lowermost, while the Word of
Allaah that became the uppermost; and Allaah is AllMighty, All-Wise
[al-Tawbah 9:40]
This verse clearly states that the mushrikeen were
conspiring to kill him, and that they [i.e., the Prophet
(peace and blessings of Allaah be upon him) and Abu
Bakr] stayed overnight in the cave.
2 The Sunnah
With regard to the reports in the saheeh Sunnah which
speak of the overnight stay in the cave:
-iIt was narrated that Aaishah, the wife of the Prophet
(peace and blessings of Allaah be upon him), said:
then the Messenger of Allaah (peace and blessings of
Allaah be upon him) and Abu Bakr headed towards a cave
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on the mountain of Thawr, and they hid in it for three


nights, during which Abd-Allaah ibn Abi Bakr who
was a smart young lad stayed with them at night then
left just before dawn (at the end of the night) so that he
would be among Quraysh in Makkah when morning came,
as if he had spent the night among them. He used to listen
out to see what they were planning, then he would bring
news of that [to the Prophet (peace and blessings of Allaah
be upon him) and Abu Bakr] when darkness came
This was narrated by al-Bukhaari (3905) in a lengthy story
to which he gave the title The migration (hijrah) of the
Prophet (peace and blessings of Allaah be upon him) and
his companions to Madeenah.
-iiIt was narrated that Abu Bakr (may Allaah be pleased
with him) said: I said to the Prophet (peace and blessings
of Allaah be upon him), when I was with him in the cave:
If one of them looks down at his feet he will see us. He
said, What do you think, O Abu Bakr, of two the third of
whom is Allaah? Narrated by al-Bukhaari, 3653.
The story of the spiders web was narrated by Imam
Ahmad (3241) from Ibn Abbaas (may Allaah be pleased
with him), with regard to the verse (interpretation of the
meaning): And (remember) when the disbelievers plotted
against you (O Muhammad) to imprison you [al-Anfaal
8:30]. He said: Quraysh met together one night in
Makkah. Some of them said: When morning comes,
imprison him in chains meaning the Prophet (peace and
blessings of Allaah be upon him). Some said, No, kill
him; and others said, No, drive him out. Allaah informed
His Prophet (peace and blessings of Allaah be upon him)
of that, so Ali slept in the bed of the Prophet (peace and
blessings of Allaah be upon him) that night, and the
Prophet (peace and blessings of Allaah be upon him) went
132

out and hid in the cave. The mushrikoon spent the night
lying in wait for Ali, thinking that he was the Prophet
(peace and blessings of Allaah be upon him). When
morning came, they pounced on him, and when they saw
Ali, Allaah thwarted their plot. They said, Where is that
friend of yours? He said, I do not know. So they set out
after him and when they reached the mountain, they were
confounded. They climbed up the mountain and passed
by the cave, and saw a spiders web over its entrance.
They said, If anyone had entered here, the spider would
not have spun a web over the entrance. And he stayed
there for three nights.
The scholars differed concerning this hadeeth. Its isnaad
was classed as hasan by al-Haafiz ibn Hajar in Fath alBaari and by Ibn Katheer in al-Bidaayah wal-Nihaayah
(3/222). It was classed as daeef by al-Albaani in alSilsilah al-Daeefah. Ahmad Shaakir said in Tahqeeq alMusnad (3251): there is some dispute concerning its
isnaad. The commentators on al-Musnad said (3251): its
isnaad is daeef. And Allaah knows best.
With regard to the story of the two doves or pigeons, this
was mentioned by Ibn Katheer in al-Bidaayah walNihaayah (3/223). He said, it was narrated by Ibn Asaakir,
then he said: This hadeeth is ghareeb jiddan with this
isnaad. It was similarly classed as daeef by the
commentators on al-Musnad in the same place referred
to above.
Al-Albaani said in al-Silsilah al-Daeefah (3/339): Note
that there is no saheeh hadeeth concerning the spider and
doves at the cave, despite the fact that this is widely
mentioned in some books and lectures which are given
on the anniversary of the migration of the Prophet (peace
and blessings of Allaah be upon him) to Madeenah. So
this should be borne in mind.
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With regard to the angels concealing the Prophet (peace


and blessings of Allaah be upon him) and Abu Bakr, this
was narrated by al-Tabaraani in al-Kabeer (24/106-108)
from the hadeeth of Asma bint Abi Bakr. It is a lengthy
hadeeth in which it says: Then Abu Bakr said of a man
whom he could see opposite the cave, O Messenger of
Allaah, he is looking at us. He said, No, the angels are
concealing us with their wings.
The isnaad of this hadeeth includes Yaqoob ibn Humayd
ibn Kaasib al-Madani, concerning whom the scholars
differed. See Tahdheeb al-Kamaal by al-Mazzi, 32/318323.
He was regarded as daeef (weak) by Ibn Maeen, Abu
Haatim, al-Nasaai and Abu Zarah al-Raazi.
Abu Dawood al-Sijistaani said: we have seen in his
Musnad ahaadeeth which we regard as munkar. We asked
him for their sources and he refused to tell us, then he
narrated them after that. We found ahaadeeth in some
books that had been recently altered, and these ahaadeeth
are mursal but he added isnaads to them and added
something to the texts.
Ibn Adiyy said: There is nothing wrong with him and his
reports. He narrated many ahaadeeth and many ghareeb
reports.
Al-Dhahabi said: He was one of the scholars of hadeeth
but he reports munkar and ghareeb reports.
Ibn Hibbaan classed him as thiqah (trustworthy). AlHaafiz ibn Hajar said, he is sadooq (truthful) but he is
confused sometimes.
Al-Albaani (may Allaah have mercy on him) classed his
hadeeth as hasan but he did not class this hadeeth as hasan.
He said in al-Silsilah al-Daeefah (3/263):
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What is established concerning this Yaqoob is that his


hadeeth is hasan If there is no other fault in the isnaad
then it is hasan Then he said: Shaykh al-Tabaraani
Ahmad ibn Amr al-Khallaal al-Makki did not find
anything about his background. He narrated
approximately 16 hadeeth from him in al-Mujam alAwsat, which indicates that he was one of his well-known
shaykhs. If the hadeeth is known or there are corroborating
reports, then the hadeeth is hasan.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
32638: Is it true that there are no daeef reports?
Question:
What is the number of ahaadeeth as compared to the
number of narrators? Is it true that there are no weak
(daeef) reports although there are many weak narrators?.
Answer:
Praise be to Allaah.
It is difficult to compare the number of reports and the
number of narrators, because one hadeeth may have been
transmitted by a number of narrators, just as one narrator
may have transmitted a number of ahaadeeth.
The view that there are no daeef (weak) reports is not
correct, because the position of the narrator and his status
with regard to his character, precision and memory, has a
great impact on the ruling on his reports.
We will give you some examples of that.
135

1 The hadeeth Recite Ya-Seen over your dead. This


was narrated by Abu Dawood and Ibn Maajah, via
Sulaymaan al-Taymi from Abu Uthmaan from his father
from Maqil ibn Yassaar.
This hadeeth is daeef because the identity of Abu
Uthmaan and his father are not known. See Irwa alGhaleel, 3/150, no. 688.
2 The hadeeth No child should be separated from his
mother. This was narrated by al-Bayhaqi, from the
hadeeth of Husayn ibn Abd-Allaah ibn Damrah from his
father from his grandfather. Al-Nawawi (may Allaah have
mercy on him) said: This is a daeef hadeeth, and there
is consensus that Husayn ibn Abd-Allaah is daeef. (alMajmoo, 9/445).
These ahaadeeth are daeef because their narrators are
daeef.
It may also be the case that the isnaad is daeef but the
hadeeth itself is saheeh because it is narrated through
another chain which is saheeh.
Or the isnaad may be saheeh, but the text is daeef, because
of some fault in it.
This is a vast field of knowledge which requires study
and experience.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
20153: Refutation of one who casts aspersions upon Saheeh
al-Bukhaari
Question:
My Shia friend have posed a question to me as to how we
136

can claim Sahih Bkhari to be Authentic when Imam


Bukhari (May Allah Mercy be upon him) was present 400
years after the death of the Prophet.
Answer:
Praise be to Allaah.
Imam al-Bukhaari (may Allaah have mercy on him) died
in 256 AH, i.e., 245 years after the Prophet (peace and
blessings of Allaah be upon him) died, not as your Shii
friend claims. But these people are natural liars so this
claim comes as no surprise. That does not mean that alBukhaari could have narrated directly from the Prophet
(peace and blessings of Allaah be upon him); this is not
what is meant at all. Rather we mention this here for the
purpose of making things clear.
But how can we depend upon Saheeh al-Bukhaari when
al-Bukhaari never met the Prophet (peace and blessings
of Allaah be upon him) in person?
The answer is that in his Saheeh, al-Bukhaari did not
narrate anything directly from the Prophet (peace and
blessings of Allaah be upon him), rather he narrated from
trustworthy shaykhs, who attained the highest degree of
memorization, precision and trustworthiness, who in turn
had narrated from equally reliable shaykhs, all the way
back to the Sahaabah who narrated from the Messenger
of Allaah (peace and blessings of Allaah be upon him).
The smallest number of narrators between al-Bukhaari
and the Prophet (peace and blessings of Allaah be upon
him) is three. So we rely upon Saheeh al-Bukhaari
because he chose the narrators from whom he transmitted
hadeeth with the utmost care, and they are the most
trustworthy. Moreover, he would not write down any
hadeeth in his Saheeh until he had done ghusl, then prayed
137

two rakahs and prayed istikhaarah, asking Allaah to guide


him with regard to writing down this hadeeth; then he
would write it down. It took him sixteen years to write
this book, which the ummah accepted and unanimously
agreed that what is narrated in it is saheeh; and Allaah
has protected this ummah from agreeing upon
misguidance.
Imam al-Nawawi (may Allaah have mercy on him) said
in his introduction to Sharh Muslim (1/14): The scholars
(may Allaah have mercy on them) are agreed that the most
sound of books after the Quraan are the two Saheehs of
al-Bukhaari and Muslim, which were accepted by the
ummah. The book of al-Bukhaari is the more sound and
the more beneficial of the two.
If you ask this Shii (or Raafidi) about the sayings of Ali
(may Allaah be pleased with him) that their leaders have
transmitted, and the sayings of al-Baaqir and Jafar alSaadiq, and others of Ahl al-Bayt (may Allaah have mercy
on them), whether they heard them from them or
transmitted them with isnaads (chains of narrators), the
answer will be clear. There is a great difference between
the isnaads of al-Bukhaari and the isnaads of these
misguided people who cannot find the names of their
chain of narrators in the reports except in the books of
the weak narrators, liars and deficient narrators.
The claim made by this Raafidi (Shii) is simply the first
step in attacking the Sunnah which demonstrates that their
madhhab is false and their beliefs are corrupt. They cannot
help but try to stir up trouble with these misguided notions.
But they can never succeed, for the truth is clear and
falsehood is confused.
Moreover we advise you may Allaah help you to look
for Sunni friends from whose company you can benefit,
and to avoid making friends with followers of bidah.
138

The scholars have warned against making friends with


them because they will keep on trying until they take a
person far away from the truth by using all kinds of wiles
and causing confusion.
We ask Allaah to help us and you to follow the Sunnah
and to keep away from bidah and those who follow it.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
21523: The authors of the Six Books
Question:
Who are the authors of the Six Books, and are there any
daeef (weak) ahaadeeth in their books?
Answer:
Praise be to Allaah.
The authors of the Six Books are:
1- Imam al-Bukhaari
2- Imam Muslim
3- Imam Abu Dawood
4- Imam al-Tirmidhi
5- Imam al-Nasaai
6- Imaam Ibn Maajah
There follow brief details about each of them.
139

1 Imam al-Bukhaari
His full name was Abu Abd-Allaah Muhammad ibn
Ismaaeel ibn Ibraaheem ibn al-Mugheerah ibn Bardizbah
al-Jafi al-Bukhaari. His grandfather al-Mugheerah was
a freed slave of al-Yamaan al-Jafi, the governor of
Bukhaarah, so he took his name after he became Muslim.
Imam al-Bukhaari was born in Bukhaara in 194 AH. He
grew up an orphan and started to memorize ahaadeeth
before he was ten years old. When he was a young man
he set out to travel to Makkah and perform the obligation
of Hajj. He stayed in Makkah for a while, studying under
the imams of fiqh, usool and hadeeth. Then he began to
travel around, going from one Islamic region to another,
for sixteen years in all. He visited many centers of
knowledge where he collected ahaadeeth of the Prophet
(peace and blessings of Allaah be upon him) until he had
compiled more than 600,000 ahaadeeth. He referred to
one thousand scholars of hadeeth and discussed these
reports with them. These scholars were people who were
known for their sincerity, piety and sound belief. From
this huge number of ahaadeeth he compiled his book alSaheeh, following the most precise scientific guidelines
in his research as to their authenticity and in distinguishing
the saheeh (sound) from the weak, and in finding out about
the narrators, until he recorded in his book the most sound
of the sound, although it does not contain all the saheeh
ahaadeeth. The books full title is al-Jaami al-Saheeh
al-Musnad min Hadeeth Rasool-Allaah (peace and
blessings of Allaah be upon him) wa Sunanihi wa
Ayaamihi.
The governor of Bukhaara wanted al-Bukhaari to come
to his house to teach his children and read ahaadeeth to
them. But al-Bukhaari refused and wrote to him:
Knowledge is to be sought in its own house, meaning
that knowledge is to be sought not summoned. Whoever
wanted to learn from the scholars should go to them in
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the mosque or in their houses. So the governor bore a


grudge against him and ordered that he be expelled from
Bukhaara. So he went to the village of Khartank which is
near Samarqand, where he had relatives, and he settled
there until he died in 256 AH at the age of 62. May Allaah
have mercy upon him.
2 Imam Muslim
His full name was Muslim ibn al-Hajjaaj ibn Muslim alQushayri al-Nisapoori Abul-Husayn. He is one of the
leading scholars of hadeeth and one of the most
knowledgeable. He was born in Nisapoor on the day that
Imam al-Shaafai died in 204 AH. He studied in Nisapoor,
and when he grew up he traveled to Iraq and the Hijaaz to
learn hadeeth. He heard ahaadeeth from many shaykhs,
and many scholars of hadeeth narrated from him. The
most famous of his books is his Saheeh which is known
as Saheeh Muslim. This is one of the six reliable books of
hadeeth. He spent nearly fifteen years compiling this book,
which is second only to Saheeh al-Bukhaari in status and
in the strength of its ahaadeeth. Many scholars have
written commentaries on his Saheeh.
His books also include Kitaab al-Tabaqaat, Kitaab alJaami and Kitaab al-Asma, and others which exist in
printed and manuscript form. He died in the city of
Nasarabad, near Nisapoor, in 261 AH, at the age of 57.
May Allaah have mercy on him.
3 Imam Abu Dawood
His full name was Sulaymaan ibn al-Ashath ibn
Shaddaad ibn Amr ibn Ishaaq ibn Basheer al-Azdi alSajistani, from Sajistan. Abu Dawood was the leading
hadeeth scholar of his age. He is the author of al-Sunan,
which is one of the six reliable books of hadeeth. He was
born in 202 AH. He traveled to Baghdad where he met
Imam Ahmad ibn Hanbal and stayed with him; he also
141

looked like him. He also traveled to the Hijaz, Iraq,


Khurasaan, Syria, Egypt and the borders of the Islamic
world. Al-Nasaai, al-Tirmidhi and others narrated
hadeeth from him. He attained the highest degree of piety
and righteousness. His book al-Sunan includes more than
5300 ahaadeeth.
The caliph Abu Ahmad Talhah (al-Muwaffaq al-Abbaasi)
asked three things of him: the first was that he should
move to Basrah and settle there, so that seekers of
knowledge could come to him, thus bringing more people
to settle there. The second was that he should teach alSunan to his children. The third was that he should give
exclusive classes to his children, for the children of the
caliph should not sit with the common people. Abu
Dawood said to him: As for the first, yes; as for the second,
yes; as for the third, no way, because all people are equal
when it comes to knowledge. So the sons of al-Muwaffaq
al-Abbaasi used to attend his lessons, and they would sit
with a screen between them and the people. He remained
in Basrah until he died in 275 AH. May Allaah have mercy
on him.
4 Imam al-Tirmidhi
His full name was Muhammad ibn Eesa ibn Soorah ibn
Moosa ibn al-Dahhaak al-Salami al-Tirmidhi, Abu Eesa.
He came from Tirmidh, once of the cities of Transoxiana,
after which he was named. He was one of the leading
scholars of hadeeth and memorization of hadeeth. He was
born in 209 AH and studied under al-Bukhaari; they had
some of the same teachers. He began to seek ahaadeeth
by travelling to Khurasaan, Iraq and the Hijaz. He became
famous for his memorization of hadeeth, trustworthiness
and knowledge. His shaykhs included Ahmad ibn Hanbal
and Abu Dawood al-Sajistani. He compiled al-Jaami
which is counted as one of the six reliable books of
hadeeth. In this book he examined the ahaadeeth in detail,
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which is of benefit to students of fiqh, because he mentions


the ahaadeeth and most of his ahaadeeth deal with rulings
of fiqh. He mentions the isnaads and lists the Sahaabah
who narrated the hadeeth, so what he believes is saheeh
he says is saheeh, and what he believes is daeef he says
is daeef. He explains who among the fuqaha accepted
the hadeeth and who did not. His Jaami is the most
comprehensive of the books of al-Sunan, and is the most
useful to the muhaddith (hadeeth scholar) and faqeeh. His
other works include Kitaab al-Shamaail al-Nabawiyyah
and al-Ilal fil-Hadeeth. He was blind for the latter part
of his life, after he had travelled around and compiled
saheeh reports from prominent and well-versed scholars.
He died in 279 AH at the age of 70. May Allaah have
mercy on him.
5 Imam al-Nasaai
His full name was Ahmad ibn Shuayb ibn Ali ibn Sinaan
ibn Bahr ibn Dinar al-Nasaai, Abu Abd al-Rahmaan.
He came from the city of Nasa in Khurasaan, after which
he was named (Nasawi or Nasaai). He was born in 215
AH, and he was one of the leading scholars and
muhaddiths of his time. His comments on al-jarh waltadeel (the study of the soundness or otherwise of
narrators of hadeeth) are highly esteemed by the scholars.
Al-Haakim said: I heard Abul-Hasan al-Daaraqutni say
more than once, Abu Abd al-Rahmaan is the foremost
among all scholars of hadeeth, and he is the best evaluator
of narrators of his time.
He was extremely pious and righteous, and he used to
regularly observe the best kind of fasting (the fasting of
Dawood), he used to fast on alternate days. He lived in
Egypt, where his books became famous and people
learned from him. Then he moved to Damascus, where
he died on Monday 13 Safar 300 AH, at the age of 85.
May Allaah have mercy on him.
143

6 Imam Ibn Maajah


His full name was Muhammad ibn Yazeed al-Rabi alQazwayni, Abu Abd-Allaah. His father Yazeed was
known as Maajah, so he was known as Ibn Maajah. The
name al-Rabi refers to Rabeeah, after whom he was
named because his father was a freed slave of Rabeeah .
He was a famous hafiz and the author of the book of
hadeeth called al-Sunan. He was born in Qazwayn, after
which he was named, in 209 AH. He travelled to Iraq,
Basrah, Kufa, Baghdad, Makkah, Syria, Egypt and al-Rai
to write down hadeeth. He wrote three books during his
travels: a book on Tafseer; a book on history, in which he
compiled the reports of men who had written down reports
of the Sunnah from the time of the Sahaabah until his
own time; and his book al-Sunan. Ibn Maajah died on
Monday 22 Ramadaan 273 AH, at the age of 64. May
Allaah have mercy on him.
Ruling on the ahaadeeth in these books:
With regard to Saheeh al-Bukhaari and Saheeh Muslim,
the ummah accepts the ahaadeeth that are contained in
these books, and they are agreed that everything in them
is saheeh apart from a very few phrases which al-Bukhaari
and Muslim narrated in order to explain why they are not
sound, either explicitly or implicitly, as the scholars who
wrote commentaries on these two books, such as Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him),
have explained. With regard to the other books of Sunan,
they are not free of some daeef (weak) ahaadeeth here
and there. Some of them are noted as such by the authors
themselves, and others have been pointed out by other
scholars. They did not point out all the weak ahaadeeth,
because they narrated the ahaadeeth with their isnaads,
so it is easy for the scholars to tell the saheeh ahaadeeth
from the daeef by checking the chain of narrators and
knowing who is reliable and who is weak.
144

Among the famous scholars in this field were Ahmad, alDaraqutni, Yahya ibn Maeen, Ibn Hajar, al-Dhahabi, alWaaqi and al-Sakhaawi. Among the contemporary
scholars in this field are al-Albaani, Ahmad Shaakir and
others. May Allaah have mercy on them all.
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
26794: The status of the hadeeth, If I am someones
mawla then Ali is his mawla too and its meaning
Question:
How sound is the hadeeth, If I am someones mawla
(friend) then Ali is his mawla too, and what does it
mean?
Answer:
Praise be to Allaah. This hadeeth was narrated by alTirmidhi, 3713; Ibn Maajah, 121. There is some difference
of opinion as to its authenticity. Al-Zaylai said in
Taareekh al-Hidaayah 1/189: How many ahaadeeth there
are which have many narrators and many isnaads, but
they are daeef (weak), such as the hadeeth If I am
someones mawla then Ali is his mawla too.
Shaykh al-Islam Ibn Taymiyah said: As for his saying
If I am someones mawla then Ali is his mawla too,
this is not in the books of Saheeh, but it is one of the
reports which were narrated by the scholars and
concerning whose authenticity the people disputed. It was
145

narrated that al-Bukhaari, Ibraaheem al-Harbi and a group


of scholars of hadeeth stated that it is not saheeh As
for the additional material, which is the phrase O Allaah,
take as friends those who take him as a friend, and take
as enemies those who take him as an enemy, etc., this is
undoubtedly false. Manhaaj al-Sunnah, 7/319. AlDhahabi said: As for the hadeeth, If I am someones
mawla then Ali is his mawla too, it has jayyid isnaads.
It was classed as saheeh by al-Albaani in al-Silsilah alSaheehah, 1750, and he criticized those who said that it
is daeef (weak).
The fact that this sentence has a saheeh isnaad going back
to the Prophet (peace and blessings of Allaah be upon
him) if it is saheeh cannot under any circumstances
be taken as evidence to support what the extremists added
to the hadeeth to prove that Ali (may Allaah be pleased
with him) takes precedence over all the other Sahaabah,
or to slander the Sahaabah and accuse them of usurping
his rights. Shaykh al-Islam [Ibn Taymiyah] referred to
some of these additions and proved them to be daeef
(weak) in ten places in Manhaaj al-Sunnah.
There is some difference of opinion as to the meaning of
the hadeeth. Whatever the meaning, it does not contradict
that which is proven and well-known from the saheeh
ahaadeeth which state that the best of this ummah is Abu
Bakr and that he was the most deserving of being the
khaleefah; then he was followed by Umar, then Uthmaan
may Allaah be pleased with them all. Proof of the virtue
of a specific Sahaabi does not means that he is the best of
them, and that does not contradict the fact that Abu Bakr
is the best of them as is affirmed in the chapters on
aqeedah.
One of the meanings that have been suggested for this
hadeeth is as follows:
146

It was said that its meaning is, whomever I took as a


friend, Ali will also take him as a friend as opposed to
an enemy, and whomever I used to love, Ali will also
love him. And it was said that its meaning is, whoever
took me as a friend, Ali will also take him as a friend.
This was quoted by al-Qaari from some of his scholars.
Al-Jazari said in al-Nihaayah: The word mawla is
frequently mentioned in the hadeeth, and this is a name
that is applied to many. It may refer to a lord, to an owner,
to a master, to a benefactor, to one who frees a slave, to a
supporter, to one who loves another, to a follower, to a
neighbour, to a cousin (son of paternal uncle), to an ally,
to an in-law, to a slave, to a freed slave, to one to whom
one has done a favour. Most of these meanings are referred
to in various ahaadeeth, so it is to be understand in the
manner implied by the context of the hadeeth in which it
is mentioned. Everyone who is in charge of some matter
or is taking care of it is the mawla of that thing. The word
mawla mentioned in this hadeeth may refer to most of
the meanings indicated above. Al-Shaafai (may Allaah
have mercy on him) said: What is meant by that is the
bonds of Islam, as in the aayah (interpretation of the
meaning):
That is because Allaah is the Mawlaa (Lord, Master,
Helper, Protector) of those who believe, and the
disbelievers have no Mawlaa (lord, master, helper,
protector)
[Muhammad 47:11]
Al-Teebi said: it is incorrect to interpret the mawla as
referring to the imam who conducts the affairs of the
believers, because the only person who was in charge of
the Muslims affairs during the lifetime of the Prophet
(peace and blessings of Allaah be upon him) was the
Prophet himself and no one else, so the word mawla must
147

be interpreted as referring to love, the bonds of Islam and


so on.
Adapted from Tuhfat al-Ahwadhi Sharh al-Tirmidhi,
Hadeeth 3713..
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
21364: Weakness of a hadeeth about the virtues of
Ramadaan
Question:
How sound is the hadeeth narrated from Salmaan alFaarisi (may Allaah be pleased with him) in which he is
reported to have said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) addressed us on the
last day of Shabaan and said: O People, there has come
to you a great and blessed month, a month in which there
is a night that is better than a thousand months. Allaah
has made fasting (this month) an obligation and spending
its nights in prayer an act of voluntary worship. Whoever
draws near to Allaah during this month by doing some
good deeds is like one who does an obligatory action at
any other time, and the one who does an obligatory action
during this month is like one who does seventy obligatory
actions at any other times. It is a month whose beginning
is mercy, its middle is forgiveness and its end is ransom
from the Fire??
Answer:
Praise be to Allaah.
148

This hadeeth was narrated by Ibn Khuzaymah in his


Saheeh, 3/191, no. 1887. He said, If the report is saheeh
but the word if was omitted in some references such
as al-Targheeb wal-Tarheeb by al-Mundhiri (2/95), so
they thought that Ibn Khuzaymah said, The report is
saheeh, although he did not state that.
It was also narrated by al-Mahaamili in al-Amaali (293);
by al-Bayhaqi in Shuab al-Eemaan (7/216); Fadaail alAwqaat, p. 146, no. 37; by Abul-Shaykh Ibn Hibbaan in
Kitaab al-Thawaab; it was attributed to him by al-Saaaati
in al-Fath al-Rabbaani (9/233); it was mentioned by alSuyooti in al-Durr al-Manthoor, and he said, it was
narrated by al-Aqeeli and he classed it as daeef (weak);
it was mentioned by al-Isbahaani in al-Targheeb, and by
al-Munaqqi in Kanz al-Ummaal (8/477). All of them
narrated it via Saeed ibn al-Musayyib from Salmaan alFaarisi. The isnaad of the hadeeth is daeef (weak) for
two reasons, which are:
1 There is a break in the chain of narrators, because
Saeed ibn al-Musayyib did not hear it from Salmaan alFaarisi (may Allaah be pleased with him).
2 Its isnaad includes Ali ibn Zayd ibn Jadaan, of whom
Ibn Sad said: There is some weakness in him and he
cannot be quoted as evidence. He was classed as daeef
(weak) by Ahmad, Ibn Maeen, al-Nasaai, Ibn
Khuzaymah, al-Jawzjaani and others, as it says in Siyar
Alaam al-Nubala, 5/207.
Abu Haatim al-Raazi judged the hadeeth to be munkar (a
kind of weak hadeeth). Al-Ayni said likewise in Umdat
al-Qaari, 9/20, as did Shaykh al-Albaani in Silsilat alAhaadeeth al-Daeefah wal-Mawdooah, vol. 2/262. no.
871. So it becomes clear that the isnaad of this hadeeth
and similar reports are all daeef (weak), and that the
muhadditheen (scholars of hadeeth) judged it to be
149

munkar, in addition to the fact that it contains some


phrases whose authenticity is subject to further
examination, such as its dividing the month into three
parts, saying that the first ten days are mercy, then
forgiveness, then ransom from the Fire. There is no
evidence for this, rather the bounty of Allaah is immense,
all of Ramadaan is mercy and forgiveness, and there are
those whom Allaah ransoms from the Fire every night
and at the time of breaking the fast, as is proven by the
ahaadeeth.
Moreover, in this hadeeth it says, Whoever draws near
to Allaah during this month by doing some good deeds is
like one who does an obligatory action. There is no
evidence for this, rather naafil actions are naafil and
obligatory actions are obligatory in Ramadaan and at other
times. This hadeeth also says, and the one who does an
obligatory action during this month is like one who does
seventy obligatory actions at any other times. This
number is subject to further examination, because a good
deed earns a reward between ten and seven hundred times
in Ramadaan and at other times, and nothing is exempted
from that apart from fasting, for its reward is immense
and unlimited, because of the hadeeth qudsi: Every deed
of the son of Adam is for him, except for fasting, which
is for Me and I shall reward for it. (Agreed upon; narrated
from Abu Hurayrah, may Allaah be pleased with him).
We must beware of daeef (weak) hadeeth and make sure
of their status before we speak of them. We must strive to
find out the saheeh ahaadeeth about the virtues of
Ramadaan. May Allaah grant us all strength and accept
our fasting, night prayers and all our good deeds.
And Allaah knows best.
Dr. Ahmad ibn Abd-Allaah al-Baatili. (www.islamqa.com)
150

21635: Is this hadeeth saheeh: My Lord taught me good


manners and He taught me well?
Question:
What is the status of the hadeeth: My Lord taught me
good manners and He taught me well?
Answer:
Praise be to Allaah.
Ibn Taymiyah said: No proven isnaad is known for this.
See Ahaadeeth al-Qisaas, 78. It was narrated by alShawkaani in al-Fawaaid al-Majmooah, 1020 and by
al-Fitni in Tadhkirah al-Mawdooaat, 87.
But its meaning is correct.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
21728: Ruling on sleeping after Asr
Question:
What is the status of the hadeeth, Whoever sleeps after
Asr and loses his mind has no one to blame except
himself?
Answer:
Praise be to Allaah.
151

This hadeeth is daeef jiddan (very weak).


See al-Maqdooaat by Ibn al-Jawzi, 3/69; al-Laaali alMasnooah by al-Suyooti, 2/279; Tarteeb al-Mawdooaat
by al-Dhahabi, 839
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
14017: Weak and fabricated ahaadeeth narrated by the
Sufis
Question:
Is this hadeeth which is mentioned by the Sufis saheeh
My heaven and my earth could not contain Me, but the
heart of My believing slave contains Me?
Answer:
Praise be to Allaah. Shaykh al-Islam Ibn Taymiyah was
asked about the words which were narrated from the
Prophet (peace and blessings of Allaah be upon him), My
heaven and my earth could not contain Me, but the heart
of My believing slave contains Me?
He replied:
Praise be to Allaah.
What they mentioned is from the Israaeeliyyaat [reports
narrated from Jewish sources], no isnaad is known for it
from the Prophet (peace and blessings of Allaah be upon
him). What it means is that Allaah puts love and
knowledge of Himself in the heart of His slave.
The report, The heart is the house of the Lord is like
152

the first report. The heart is the home or seat of faith in


Allaah and of knowledge and love of Him.
They reported the words, I was an unknown treasure
and I wanted to be known, so I created mankind and taught
them about Myself so that they would know Me. These
are not the words of the Prophet (peace and blessings of
Allaah be upon him), and I know of no isnaad for this,
either saheeh (sound) or daeef (weak).
They reported that the Prophet (peace and blessings of
Allaah be upon him) said: Allaah created reason, and
said to it, Come here, and it came. He said to it, Go
there, and it went. He said, By My Glory and Majesty, I
have not created anything more noble than you. I shall
reward and punish because of you. This hadeeth is baatil
(false) and mawdoo (fabricated) according to the
consensus of hadeeth scholars.
They narrate the words, Love of this world is the root of
all evil. This is known from Jundub ibn Abd-Allaah alBajali, but there is no known isnaad from the Prophet
(peace and blessings of Allaah be upon him).
They report the words, This world is merely a step for
the believing man. This is not known from the Prophet
(peace and blessings of Allaah be upon him) or from the
salaf of this ummah or its imams.
They report the words, Whoever is blessed with a thing,
let him stick with it and, Whoever commits himself to
something, let him stick with it. The first report was
narrated from one of the salaf. The second report is baatil
(false), for whoever commits himself to something may
have to stick to it or he may not, according to what Allaah
and His Messenger have commanded.
They report that the Prophet (peace and blessings of Allaah
be upon him) said, Do favours for the poor, for tomorrow
153

they will have authority, and what authority! and,


Poverty is my pride and I boast of it. Both of these are
lies and are not known in any way in the well known
books of the Muslims.
They report that the Prophet (peace and blessings of Allaah
be upon him) said: I am the city of knowledge and Ali
is its gate. This hadeeth is daeef (weak); indeed it is
mawdoo (fabricated) according to the scholars of hadeeth.
It was narrated by al-Tirmidhi and others, but it is a lie.
They report that the Prophet (peace and blessings of Allaah
be upon him) said, The poor will sit down on the Day of
Resurrection, and [Allaah] will say, By My Glory and
Majesty, I did not deprive you of worldly things because
you are insignificant. Rather I wanted to raise your status
on this Day. Go to the place where the people are standing,
and whoever gave you a piece of bread, or water to drink,
or clothes to wear, take him to Paradise. The shaykh
said: this report is a lie which was not narrated by any of
the scholars of hadeeth. It is baatil (false) and goes against
the Quraan and Sunnah and scholarly consensus (ijmaa).
They report that when the Prophet (peace and blessings
of Allaah be upon him) came to Madeenah, the daughters
of al-Najjaar came out with daffs (hand-drums) and sang
Talaa al-Badru alayna min thaniyyat al-Widaa, and
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said to them, Shake your tambourines, may
Allaah bless you. The hadeeth about women beating the
daff on joyous occasions is saheeh, and this was done at
the time of the Messenger of Allaah (peace and blessings
of Allaah be upon him), but it is not known that he said,
Shake your tambourines.
They report that the Prophet (peace and blessings of Allaah
be upon him) said, O Allaah, You have brought me out
of the place which is most beloved to me, so cause me to
154

dwell in the place which is most beloved to You. This


hadeeth is also baatil (false), although it was narrated by
al-Tirmidhi and others. Rather he said to Makkah, You
are the most beloved part of Allaahs land to me. And he
said, You are the most beloved land to Allaah.
They report that the Prophet (peace and blessings of Allaah
be upon him) said: Whoever visits me and my father
Ibraaheem in one year will enter Paradise. This is a
fabricated lie which was not narrated by any of the scholars
of hadeeth.
They report that a Bedouin prayed (quickly), pecking (like
a bird) in his prayer. Ali (may Allaah be pleased with
him) said, Do not peck in your prayer. The Bedouin
said, O Ali, if your father had pecked in prayer he would
not have entered Hell. This is a lie.
They report that Umar killed his father. This is a lie, for
his father died before the mission of the Prophet (peace
and blessings of Allaah be upon him) began.
They report that the Prophet (peace and blessings of Allaah
be upon him) said, I was a Prophet when Adam was
between the water and the clay. I was a Prophet when
Adam was neither water nor clay. This wording is false.
They report the words, The bed of a single man is fire.
Poor is the man who has no woman and the woman who
has no man. These are not the words of the Prophet (peace
and blessings of Allaah be upon him).
It was narrated that when Ibraaheem (peace be upon him)
built the Kabah, he prayed one thousand rakahs in each
corner, then Allaah revealed to him, O Ibraaheem, this
is not like feeding a hungry man or clothing a man who
cannot cover his awrah. This is obviously a lie, and it is
not known in the books of the Muslims.
155

They narrate the words, Do not despise tribulation, for


it will reap the hypocrites. These words are not known
from the Prophet (peace and blessings of Allaah be upon
him).
They narrate the words, Whoever teaches his brother an
aayah from the Book of Allaah becomes his master. This
is a lie which is not known at all in the books of the
scholars.
They narrate that the Prophet (peace and blessings of
Allaah be upon him) said, I looked at the sins of my
ummah and I did not find any greater sin than that of one
who learns an aayah then forgets it. If this hadeeth is
saheeh, what is meant is forgetting in the sense of not
reciting. The wording of the hadeeth is: Among the sins
of my ummah is that of a man to whom Allaah gave an
aayah of the Quraan, but he neglected it until he forgot
it. This forgetting means turning away from the Quraan
and not believing in it or acting upon it. With regard to
neglecting to study it until one forgets it, this is a sin.
They report the words, One aayah of the Quraan is better
than Muhammad and the family of Muhammad. The
Quraan is the word of Allaah, revealed not created, and
there is nothing like it. This wording was not reported
from the Prophet (peace and blessings of Allaah be upon
him).
They report that the Prophet (peace and blessings of Allaah
be upon him) said: Whoever learns something beneficial
and conceals it from the Muslims, Allaah will bridle him
with reins of fire on the Day of Resurrection. A similar
meaning is to be found in al-Sunan: the Prophet (peace
and blessings of Allaah be upon him) said, Whoever is
asked about a matter of [Islamic] knowledge which he
knows but he conceals it, Allaah will bridle him with reins
of fire on the Day of Resurrection.
156

They report that the Prophet (peace and blessings of Allaah


be upon him) said, When you come to talk about disputes
which took place among my companions, be quiet. When
you come to talk about the Divine will and decree (alqadaa wal-qadar), keep quiet. This was reported with
munqati (broken or interrupted) isnaads.
They report that the Prophet (peace and blessings of Allaah
be upon him) said to Salmaan al-Farsi when he was eating
grapes, Du, du, meaning eat them two by two. These
are not the words of the Prophet (peace and blessings of
Allaah be upon him); this is baatil (false).
They report that the Prophet (peace and blessings of Allaah
be upon him) said, Whoever commits zina (fornication)
with a woman and she gives birth to a girl, the fornicator
may marry his daughter who was born as a result of zina.
This was said by those who were not among the
companions of al-Shaafai. Some of them attributed it to
al-Shaafai, and some of the companions of al-Shaafai
denied that he said that. They said, he did not state that
this is permitted, but he did state that this is permissible
in the case of radaaah (breastfeeding), if he breastfed
from the milk of a woman who got pregnant as a result of
zina. Most of the scholars, such as Ahmad, Abu Haneefah
and others, are agreed that this is haraam, and this is the
stronger of the two opinions narrated in the madhhab of
Maalik.
They report the words, the most deserving thing for
which you take payment is the Book of Allaah. Yes, it is
proven that [the Prophet (peace and blessings of Allaah
be upon him)] said, The most deserving thing for which
you take payment is the Book of Allaah, but that was in
the hadeeth about ruqyah (reciting Quraan and duaas
for the purpose of healing), and the reward was for the
recovery of that sick person, not for the recitation.
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They report that the Prophet (peace and blessings of Allaah


be upon him) said, Whoever mistreats a dhimmi (a Jew
or Christian living under Islamic rule), Allaah will be his
opponent on the Day of Resurrection or I will be his
opponent on the Day of Resurrection. This is daeef
(weak). What is known from him is that he said: Whoever
kills a muaahid (member of a kaafir nation which has a
peace treaty with the Muslims) for no lawful reason will
not smell the fragrance of Paradise.
They report that the Prophet (peace and blessings of Allaah
be upon him) said: Whoever lights a lamp in the mosque,
the angels and the bearers of the Throne will not cease to
pray for forgiveness for him so long as the light of that
lamp is shining in the mosque. I know of no isnaad for
this from the Prophet (peace and blessings of Allaah be
upon him).
Al-Fataawa al-Kubra, 5/88-93 (www.islam-qa.com)
12692: How sound is the hadeeth, Seek to draw closer to
Allaah by virtue of my status?
Question:
What is the status of the hadeeth, Seek to draw closer to
Allaah by virtue of my status, for my status with Allaah
is great?
Answer:
Praise be to Allaah.
This hadeeth has no basis.
Ibn Taymiyah and al-Albaani said: it has no basis.
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See Iqtidaa al-Siraat al-Mustaqeem by Ibn Taymiyah, 2/


415; al-Silsilah al-Daeefah, 22
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
13623: Is the hadeeth Differences of opinion among my
ummah is a mercy saheeh?
Question:
What is the status of the hadeeth Differences of opinion
among my ummah are a mercy?
Answer:
Praise be to Allaah.
This hadeeth is mawdoo (fabricated).
See al-Asraar al-Marfooah, 506; Tanzeeh al-Shareeah,
2/402; al-Silsilah al-Daeefah, 11.
Islam Q&A. Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
14003: What is the status of the hadeeth Whoever
performs Hajj to the House (the Kabah) but does not visit
me has shunned me?
Question:
What is the status of the hadeeth Whoever performs Hajj
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to the House (the Kabah) but does not visit me has


shunned me?
Answer:
Praise be to Allaah.
This hadeeth is mawdoo (fabricated).
See Tarteeb al-Mawdooaat by al-Dhahabi, 600; alMawdooaat by al-Saghaani, 52; al-Fawaaid alMajmooah by al-Shawkaani, 326
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
21942: The hadeeth which says there is no siyaahah in
Islam is not saheeh
Question:
How sound is the hadeeth There is no siyaahah (travel
by wandering ascetics) in Islam?
Answer:
Praise be to Allaah.
It says in the hadeeth narrated by Abd al-Razzaaq in his
Musannaf from Layth from Taawoos that the Messenger
of Allaah SAWS (peace and blessings of Allaah be upon
him) said: there is no travel by wandering ascetics,
no hermitage and no monasticism in Islam. Al-Albaani
said in Daeef al-Jaami, (It is) daeef. (no. 6287)
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What is saheeh is that which was narrated by Abu Dawood


in his Sunan from the hadeeth of Abu Umaamah, that the
Prophet SAWS (peace and blessings of Allaah be upon
him) said: The siyaahah (travel of wandering ascetics)
of my ummah is jihaad for the sake of Allaah.
(Classed as saheeh in Saheeh al-Jaami, no. 2093)
The word saaihaat (translated as emigrants) in the
aayah:
Muslims (who submit to Allaah), believers, obedient (to
Allaah), turning to Allaah in repentance, worshipping
Allaah sincerely, given to fasting or emigrants [saaihaat]
(for Allaahs sake), previously married and virgins
[al-Tahreem 66:5 interpretation of the meaning]
may also mean women who fast, because the word
siyaahah has two meanings in the shari texts: it may mean
jihad or it may mean fasting.
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
9786: Soundness of the hadeeth, Whoever recites Aayat
al-Kursiy after every prayer
Question:
What do you say about the hadeeth of Abu Umaamah,
that the Prophet (peace and blessings of Allaah be upon
him) said: Whoever recites Aayat al-Kursiy after every
prescribed prayer is not prevented from entering Paradise
by anything except death?
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Answer:
Praise be to Allaah. This hadeeth was narrated by alNasaai in Aml al-Yawm wal-Laylah, by Ibn al-Sunni
in Aml al-Yawm wal-Laylah, by al-Tabaraani in alKabeer and by others, via Muhammad ibn Humayr from
Muhammad ibn Ziyaad al-Alhaani from Abu Umaamah
(may Allaah be pleased with him) from the Prophet (peace
and blessings of Allaah be upon him). There is nothing
wrong with its isnaad, and it was classed as saheeh by
Ibn Hibbaan in Kitaab al-Salaah and by al-Mundhiri, Ibn
Abd al-Haadi and Ibn Katheer.
It was extreme on the part of Ibn al-Jaawzi to include it in
his book al-Mawdooaat (fabricated reports), and this
is not to be accepted.
The hadeeth was narrated only by Muhammad ibn
Humayr from al-Alhaani.
This hadeeth may be classified as malool (defective),
especially as al-Qasawi (may Allaah have mercy on him)
said: Muhammad ibn Humayr is not qawiy (strong).
Ibn al-Maeen disagreed with him and said that he
[Muhammad ibn Humayr] was thiqah (trustworthy).
Imaam Ahmad said, I do not know anything but good
about him. Al-Nasaai said: there is nothing wrong with
him.
The isnaad of this hadeeth is jayyid, but it is not saheeh.
But reports of this kind may be accepted for a number of
reasons:
1. Imaam al-Nasaai (may Allaah have mercy on him)
narrated it and did not regard it is malool (defective); he
narrated it in his Mukhtaarah and classed it as saheeh.
2. The hadeeth does not deal with any major ruling of
shareeah.
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3. If a sadooq (truthful narrator) is the only one to narrate


a hadeeth, it may be accepted if there is evidence that his
narration was of good quality. The fact that Muhammad
ibn Humayr was the only one to narrate it is a case in
point, but there is corroborating evidence in the ahaadeeth
of al-Mugheerah ibn Shubah, Abu Masood and Ali ibn
Abi Taalib, even though none of those reports are saheeh.
And Allaah knows best.
Shaykh Sulaymaan ibn Naasir al-Alwaan (www.islamqa.com)
10163: Three fabricated ahaadeeth
Question:
How sound are these ahaadeeth which are often repeated?
Love of ones homeland is part of faith
Allaah created forty people in one image
Whoever saves a woman from drowning, she is his
sister
Answer:
Praise be to Allaah.
Nowadays mawdoo (fabricated) ahaadeeth, false reports
and made-up stories have become widespread. Many
people have become used to repeating these reports
without checking whether they are saheeh and without
examining their real nature.
This is haraam according to shareeah and is an insult to
common sense.
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These three ahaadeeth are falsely attributed to the


Messenger of Allaah (peace and blessings of Allaah be
upon him). It is not permissible to narrate them or quote
them without clearly stating that they are false.
Al-Bukhaari narrated in his Saheeh (3509) from Ali ibn
Ayyaash, Hareez told us, he said, Abd al-Waahid ibn
Abd-Allaah al-Nasari told me, he said, I heard Waathilah
ibn al-Asqa saying: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: Among the
greatest of lies is for a man to claim to belong to someone
other than his father, or to claim that he has seen something
which he did not see, or to attribute words to the
Messenger of Allaah (peace and blessings of Allaah be
upon him) that he did not say.
And it was narrated by al-Bukhaari (110), and by Muslim
in his introduction to his Saheeh (3) via Abu Haseen from
Abu Saalih from Abu Hurayrah (may Allaah be pleased
with him), who said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: Whoever tells
lies about me deliberately, let him take his place in Hell.
Everyone who narrates fabricated ahaadeeth and stories
about the Messenger of Allaah (peace and blessings of
Allaah be upon him) and does not point out which are
saheeh and which are false is exposing himself to sin and
the warning (of Allaah). Al-Suyooti mentioned in his book
Tahdheer al-Khawaas min Akaadheeb al-Qussaas, p. 167,
that whoever narrated false ahaadeeth deserves to be
whipped and threatened with worse, and to be rebuked
and boycotted; he should not be greeted, he may be talked
about behind his back for the sake of Allaah, he should
be referred to the ruler (to stop him doing this), judgement
should be passed to prevent him from narrating such
reports, and testimony should be given against him.
This is in order to defend the Sunnah of the Prophet (peace
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and blessings of Allaah be upon him) and to eliminate


false reports, and to protect individuals and societies
against these fables and lies. We ask Allaah to keep us
safe and sound.
Shaykh Sulaymaan ibn Naasir al-Alwaan (www.islamqa.com)
12949: How sound is the hadeeth, Every time the Quraan
is completed there is a duaa that is answered?
Question:
How sound is the hadeeth, Every time the Quraan is
completed there is a duaa that is answered?
Answer:
Praise be to Allaah.
This hadeeth is mawdoo (fabricated). It was narrated by
Abu Naeem in al-Hilyah and by others. Its isnaad
includes Yahyaa ibn Haashim al-Simsaar.
Imaam al-Nasaai said concerning him: His hadeeth is
to be rejected.
Yahyaa ibn Maeen said: He is a liar.
Ibn Adiyy said: He used to fabricate and plagiarize
hadeeth.
Duaa upon completing the Quraan may be said in either
of two situations:
1. During prayer, which is bidah (a reprehensible
innovation). Acts of worship are based on what is
165

prescribed in Islam (shar) and on following (the Prophet


(peace and blessings of Allaah be upon him)). No one
has the right to worship Allaah except in the manner that
He has prescribed or according to the Sunnah of our
Prophet Muhammad (peace and blessings of Allaah be
upon him).
Anything other than that is an innovation in the religion.
The Prophet (peace and blessings of Allaah be upon him)
said: Whoever innovates anything in this matter of ours
(Islam) that is not a part of it will have it rejected. (Agreed
upon, from the hadeeth of Aaishah).
Al-Shaatibi mentioned in al-Itisaam and Shaykh al-Islam
[Ibn Taymiyah] mentioned in al-Iqtidaa an important
guideline for telling bidah from other things. This is: if
the reason and motive for doing a thing existed at the
time of the Prophet (peace and blessings of Allaah be
upon him) and the time of the Sahaabah, and they did not
do it, although there was nothing to stop them from doing
it, then it is bidah such as giving the adhaan for Eid
prayers and for prayers for rain (salaat al-istisqaa), and
so on.
Making duaa for completing the Quraan during prayer
comes under this heading. In Ramadaan, the Sahaabah
would stand in prayer for a long time, leaning on sticks
because it was so long. In this manner they would
complete the Quraan more than once, but it was not
narrated that any of them made duaa after completing
it.
Imaam Maalik (may Allaah have mercy on him) said: I
did not hear that he made duaa upon completing the
Quraan, or any of the other things that people do. This
was quoted from him by Ibn al-Haaj in al-Madkhal.
2. The second case is when duaa is made straight after
completing the Quraan, not during prayer. This was
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narrated from Anas ibn Maalik with a saheeh isnaad, and


it is narrated from a group of scholars, but I do not know
of any proven marfoo report [i.e., one which goes back
to the Prophet (peace and blessings of Allaah be upon
him)] concerning that. And Allaah knows best.
Shaykh Sulaymaan ibn Naasir al-Alwaan (www.islamqa.com)
11802: Who compiled saheeh ahaadeeth apart from alBukhaari and Muslim?
Question:
who all have reported saheeh hadeedh except bukhari and
muslim? (which is considered to be saheeh)
Answer:
Praise be to Allaah.
There are others who compiled saheeh haadeeth besides
al-Bukhaari and Muslim, such as Ibn Khuzaymah and Ibn
Hibbaan in their Saheehs, Ibn al-Sakan in his Saheeh, alHaakim in al-Mustadrak and al-Diyaa al-Maqdisi in alMukhtaarah, but none of them reached the level of the
two Saheehs (of al-Bukhaari and Muslim).
Shaykh Sad al-Humayd (www.islam-qa.com)
4135: Satanic verses
Question:
In setanic verses by salman rushdi, he talks about some
167

ayat of Quran those were revealed in order to accept three


of the most popular gods of the that time in mecca as to
be superior or heavenly beings like angels or the god.
Later on, those ayat were cancelled and it was said that
those were not revealed through gibrail rather it was
iblis(satan) who made up those ayat and the prophet(peace
be upon him) at that time was not aware of it. How true is
this? If there is some truth in this then please specify how
much and I would appreciate a real story as to what really
happened.
Answer:
Praise be to Allaah.
This is based on a false report. Ibn Katheer and others
said:
There is no saheeh isnaad from the Prophet (peace and
blessings of Allaah be upon him) concerning this report,
which says that the Prophet (peace and blessings of Allaah
be upon him) recited Soorat al-Najm to the mushrikeen
until he reached the verses (interpretation of the meaning)
Have you then considered AlLaat, and AlUzzaa (two
idols of the pagan Arabs), And Manaat (another idol of
the pagan Arabs), the other third? [al-Najm 53:19-20
interpretation of the meaning]. Then the Shaytaan put
words into the mouth of the Prophet (peace and blessings
of Allaah be upon him) and he said: they are the exalted
gharaneeq, whose intercession is to be hoped for. The
kuffaar were pleased with this praise of their three idols,
so they prostrated.
This report is undoubtedly false on a number of counts.
1. Its isnaad is very weak and is not saheeh.
2. The Prophet (peace and blessings of Allaah be upon
168

him) was infallible with regard to the conveying of his


Message.
3. Even if this report was saheeh, for arguments sake,
the scholars have stated that it is to be understood as
meaning that the Shaytaan caused the kuffaar to hear these
words, not that he put them in the mouth of the Prophet
(peace and blessings of Allaah be upon him), so they heard
them from him.
See Ibn Katheers refutation of this in his tafseer of Soorat
al-Hajj 22:52. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
6981: How can we tell the saheeh ahaadeeth from the
fabricated ones?
Question:
I have a question regarding hadith. I know we should
follow Muhammads( ) example but how sure are we that
some of the hadith we have today are not corrupt and
changed. I am by no means judging the hadith and saying
they are wrong. please understand that. its just that some
muslims have told me alot of hadith is changed and bogus.
I follow the hadith to the best of my ability. Please help
me with any knowledge. thank you.
Answer:
Praise be to Allaah.
Allaah has guaranteed to protect His religion, which
169

includes preserving His miraculous Book, and preserving


the Sunnah of His Prophet which helps us to understand
the Quraan. Allaah says (interpretation of the meaning):
Verily, We, it is We Who have sent down the Dhikr (i.e.
the Qur n) and surely, We will guard it (from
corruption). [al-Hijr 15:9]
The word Dhikr here includes both the Quraan and the
Sunnah.
Many people in the past and at present have tried to
insert weak and fabricated ahaadeeth into the pure
shareeah and the Prophetic Sunnah. But Allaah has
thrown their plots back in their faces and has provided
means of protecting His religion. Among these means are
the trustworthy and reliable scholars who sifted through
the reports and checked their sources, examining the
biographies of the narrators and even describing the point
at which a narrator began to be confused in his narration,
and stating who narrated from him before he became
confused and who narrated from him afterwards. They
described the journeys of the narrator, which cities he
visited and from whom in each city he took reports. They
checked many details about each narrator, more than can
be listed here. All of this indicates that the religion of this
Ummah is protected, no matter how hard our enemies try
to plot and play about with the religion and distort it.
Sufyaan al-Thawri said: the angels are the guardians of
the heavens and the scholars of hadeeth are the guardians
of this world.
Al-Haafiz al-Dhahabi mentioned that Haaroon al-Rasheed
was about to execute a zindeeq (heretic), and the zindeeq
said: What are you going to do about the one thousand
ahaadeeth I have fabricated? Al-Rasheed said: What
are you going to do, O enemy of Allaah, about Abu Ishaaq
al-Fazaari and Abd-Allaah ibn al-Mubaarak, who will
170

sift through those ahaadeeth and examine them letter by


letter?
The seeker of knowledge can find out about the fabricated
(mawdoo) and weak (daeef) ahaadeeth very easily, by
looking at the isnaads or chains of narrators, and finding
out about the people mentioned there in the books of
men i.e., narrators (kutub al-rijaal) and the books which
state which narrators are sound or otherwise (kutab aljarh wal-tadeel).
Many scholars have compiled these fabricated and weak
ahaadeeth in books devoted solely to these type of reports,
so that it is easy to find out about them then one can
beware of them and warn others about them. These books
include al-Ilal al-Mutanaahiyah by Ibn al-Jawzi, alManaar al-Muneef by Ibn al-Qayyim, al-Laaali alMasnooah fil-Ahaadeeth al-Mawdooah by al-Suyooti,
al-Fawaaid al-Majmooah by al-Shawkaani, al-Asraar
al-Marfooah fil-Ahaadeeth al-Mawdooah by Ibn
Arraaq, and Daeef al-Jaami al-Sagheer and Silsilat alAhaadeeth al-Daeefah wal-Mawdooah, both by Shaykh
al-Albaani, may Allaah have mercy on him.
The fact that the brother has heard about weak and
fabricated ahaadeeth indicates that he is making the
distinction praise be to Allaah between what is saheeh
and what is not. This is by the grace of Allaah, and is a
sign that Allaah is protecting this shareeah, as we
mentioned above.
We advise our brother to read the books of men i.e.,
narrators (kutub al-rijaal), the books which state which
narrators are sound or otherwise (kutab al-jarh waltadeel) and the books of the science of hadeeth (kutub
mustalah al-hadeeth), so that he can learn the extent of
the efforts made by the scholars in the service of the
Sunnah.
171

And Allaah is the source of strength.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)
2988: The report which says one should say Wa ana ala
dhaalika min al-shaahideen (And I am one of those who
testify to that) after reciting Soorat al-Teen is daeef
(weak)
Question:
Assalaamu alaykum wa rahmatu Llahi wa barakatuh
Is there a hadith that mentions after reciting the last ayah
of surah At-Tin (#95) that one should say what means,No
doubt and I testify to it. Is that hadith authentic and where
can I find it ?
Jazzakallahu Khayrun
Answer:
Praise be to Allaah.
Al-Tirmidhi, may Allaah have mercy on him, said in his
Sunan: Ibn Abi Umar told us, Sufyaan told us from
Ismaaeel ibn Umayyah who said: I heard a Bedouin Arab
man say, I heard Abu Hurayrah say, narrating this,
Whoever recites Wal-teeni wal-zaytoon (By the fig,
and the olive) [al-Teen 95:1 interpretation of the
meaning] then recites Alaysa Allaahu bi ahkam il
haakimeen (Is not Allaah the Best of judges?) [al-Teen
95:8 interpretation of the meaning], let him say, Balaa
wa ana ala dhaalika min al-shaahideen (Yes indeed, and
I am one of those who testify to that). Abu Eesa
172

said: This hadeeth was narrated with this isnaad from


this Bedouin from Abu Hurayrah, but his name is not
given. Thus al-Tirmidhi (may Allaah have mercy on him)
explained the fault in this isnaad, which is the fact that
this Bedouin is not known (jahaalah). On this basis, the
isnaad is daeef (weak), and the hadeeth is not saheeh.
Abu Dawood (may Allaah have mercy on him) also
narrated this report (753) from the same Bedouin. AlAllaamah al-Albaani also classed the hadeeth as daeef
in his book Daeef al-Jaami, no. 5784. As the hadeeth is
not proven, we cannot follow it. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)

173

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