Vous êtes sur la page 1sur 185
ISLAM: QUESTIONS AND ANSWERS The Hadeeth and Its Sciences V olume 4 of a Series

ISLAM: QUESTIONS AND ANSWERS

The Hadeeth and Its Sciences

Volume 4 of a Series of Islamic Books

by

Muhammad Saed Abdul-Rahman

i

AND ANSWERS The Hadeeth and Its Sciences V olume 4 of a Series of Islamic Books
Islam: Questions And Answers Volume 4 The Hadeeth and its Sciences i

Islam: Questions And Answers

Volume 4 The Hadeeth and its Sciences

i

Islam: Questions And Answers

Volume 4 The Hadeeth and its Sciences

Muhammad Saed Abdul-Rahman BSc, DipHE

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

All Rights reserved

British Library Cataloguing in Publication Data. A Catalogue record for this book is available from the British Library

Designed, Typeset and produced by:

MSA Publication Limited, 4 Bello Close, Herne Hill, London SE24 9BW United Kingdom

iv

Contents

Introduction

General 3 48963: A weak hadeeth concerning the prohibition on helping to kill a Muslim 11443: Is it possible to trust all ahaadeeth? 34890: The hadeeth “There is no Mahdi except ‘Eesa” is not saheeh 45855: Islam began as something strange 8

7

6

3

1

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 da’eef hadeeth concerning the virtue of praying for forty days in the Prophet’s 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 husband’s 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 20653: The soundness and meaning of the hadeeth

82

about performing Hajj every five years 84

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

14627: Meaning of maa’ilaat mumeelaat

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 2665: Meaning of the hadeeth, “Treat women

98

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 9571: What is the meaning of the hadeeth “Do not inveigh against time (waqt) for Allaah is

111

time waqt)”? 122

4236: The Hadith of the Seven is Not in Reference to Men Only Science of Hadeeth 34651: Mutawaatir hadeeth 27224: Overnight stay of the Prophet (peace and blessings of Allaah be upon him) and Abu

34651: Mutawaatir hadeeth 27224: Overnight stay of the Prophet (peace and blessings of Allaah be upon
34651: Mutawaatir hadeeth 27224: Overnight stay of the Prophet (peace and blessings of Allaah be upon

126

128

128

vii

Bakr in the cave of Thawr

130

32638: Is it true that there are no da’eef 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 someone’s 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 Ka’bah) 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 Qur’aan is completed there is a du’aa’ 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? 2988: The report which says one should say “ Wa ana ‘ala dhaalika min al-shaahideen

169

viii

(And I am one of those who testify to that)” after reciting Soorat al-Teen is da’eef (weak)

ix

172

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, Al- ‘Izz 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-Daa’imah,

1

Silsilat al-Ahaadeeth al-Da’eefah, Al-Mawsoo’ah fi Ahaadeeth al-Mahdi al-Da’eefah wa’l-Mawdoo’ah, 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.islam- qa.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.

2

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 al- ‘Aqeeli in al-Du’afa’ (457) and al-Bayhaqi in al-Sunan (8/22). It is a da’eef (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-Mawdoo’aat (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-Zayla’i said: it is a weak (da’eef) hadeeth.

3

Al-Albaani mentioned it in Da’eef 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-Qawaa’id:

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 Ka’bah, or throws the Mus- haf into the garbage – these are major sins, even though sharee’ah 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

person’s 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 Na’eem al-Asbahaani narrated it in his book al- Mustakhraj ‘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 da’eef 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 da’eef (weak) and there are doubts that they can be attributed to him. Both saheeh and da’eef 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 da’eef (weak)”

It was classed as da’eef 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-I’tidal (3/535): it is a munkar report.

7

Al-Qaari said in Mirqaat al-Mafaateeh (10/183): it is da’eef according to the consensus of the muhadditheen.

It was mentioned by al-Shawkaani in al-Qawaa’id al- Majmoo’ah, 127. He said: al-San’aani said: (it is) mawdoo’ (fabricated).

Al-Albaani said in Silsilat al-Ahaadeeth al-Da’eefah (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 al- Qayyim 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 da’eef hadeeth like this one.

See al-Ahaadeeth al-Da’eefah, 1/89 by al-Albaani. Al- Mawsoo’ah fi Ahaadeeth al-Mahdi al-Da’eefah wa’l- Mawdoo’ah 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 one’s 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 one’s 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-Daa’imah, 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 Allaah’s 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 Qur’aan, 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 Qur’aan? 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, lahu’l-mulk wa lahu’l-hamd yuhyi wa yameet wa huwa ‘ala kulli shay’in 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 al- qayyoom 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 Shi’ah, as has been pointed out by the imams of hadeeth.

Fataawa al-Lajnah al-Daa’imah, 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(Du’aa)

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 Du’aa 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-Nasaa’i, 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 Daw’ah 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 da’eef (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 Mas’ood (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Twelve rak’ahs that you pray by night or by day, and recite the tashahhud between each two rak’ahs. 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, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in 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 al- Mundhiri in al-Targheeb wa’l-Tarheeb. He said, It was narrated only by ‘Aamir ibn Khadaash al-Nisapuri. He said: our shaykh, al-Haafiz Abu’l-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 da’eef (weak) from the point of view of its isnaad (chain of narrators).

Moreover, the saheeh ahaadeeth indicate that it is not allowed to recite Qur’aan 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-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l- Ifta’, 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 rak’ahs on Saturday night, reciting in each rak’ah 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-Fawaa’id al-Majmoo’ah fi’l-Ahaadeeth al- Mawdoo’ah (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 Allaah’s 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), Ismaa’eel ibn Muslimah narrated to us, ‘Abd al- Rahmaan 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-I’tidaal: It is a false report.

Al-Haafiz Ibn Hajar agreed with him in Lisaan al- Meezaan.

Al-Bayhaqi said:

‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this isnaad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidaayah wa’l- Nihayyah, 2/323.

Al-Albaani said in al-Silsilah al-Da’eefah, 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-Qaa’idah al- Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69):

Al-Haakim’s narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma’rifat 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 da’eef (weak) because he made a lot of mistakes.

See Silsilat al-Ahaadeeth al-Da’eefah 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 Sa’eed (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 at’amana wa saqaana wa ja’alana 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 da’eef, 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 al- Taareekh al-Kabeer, 1/1/353-354; and by al-Nasaa’i in al-Yawm wa’l-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 muwadda’in 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, “Al- hamdu Lillaah illadhi at’ama wa saqaa wa sawwaghahu wa ja’ala 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 da’eef hadeeth concerning the virtue of praying for forty days in the Prophet’s Mosque

Question:

I heard that whoever prays forty prayers in the Prophet’s

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 da’eef (weak) hadeeth.

This was mentioned by Shaykh al-Albaani in al-Silsilah al-Da’eefah (364), who said: It is da’eef. He also mentioned it in Da’eef 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 (bid’ah) 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 Prophet’s 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 da’eef according to the scholars and cannot be taken as proof or relied upon. There is no set limit for visiting the Prophet’s 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 al- Tirmidhi, 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-Fawaa’id al- Majmoo’ah fi’l-Ahaadeeth al-Mawdoo’ah (p. 326). He said:

Al-San’aani said: (it is) mawdoo’ (fabricated).

Al-Albaani said in al-Silsilah al-Da’eefah (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 Sa’eed.

Meaning, Sa’eed 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 al- Meezaan 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-Da’eefah (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 da’eef (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-Daa’imah, 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 ni’mah 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 Mu’jams, by al-Bayhaqi in Shu’ab al-Eemaan, by Abu Na’eem in al-Hilyah; by Ibn ‘Adiyy in al-Kaamil, and by al-‘Aqeeli in al-Du’afa’. 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 Mu’aadh 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 da’eef (weak) by al-‘Iraaqi, al-Suyooti in al-Jaami’ al-Sagheer, and al-‘Ajlooni in Kashf al- Khifa’.

Al-Haythami said in Majma’ al-Zawaa’id (8/195): It was narrated that Mu’aadh 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 (Mu’jams), but its isnaad includes Sa’eed ibn Salaam al-‘Attaar. Al- ‘Ajali 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 Mi’daan did not hear it from Mu’aadh.

‘Ilal Ibn Abi Haatim, 2/255; Fayd al-Qadeer by al- Mannaawi, 1/630; Kashf al-Khifa’ by al-‘Ajlooni, 1/135

This hadeeth was classed as saheeh by al-Albaani in al- Silsilah 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 al- Munkadir 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 Allaah’s 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 Allaah’s Leave” so it is known that it is kufr and misguidance, and that the practitioners of witchcraft cannot harm anyone except by Allaah’s 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 shar’i 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 sharee’ah; 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 Mutanawwi’ah li’l- Shaykh 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), al- Lawh 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 Ka’bah 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 shar’i 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 du’aa’ 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 du’aa’.

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 Taabi’i.

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 Qur’aan 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 li’l-Shaykh Ibn Baaz, 6/357. (www.islam-qa.com)

38

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

Question:

If a person’s family rejects the necessity of following anything that’s in hadeeth at all, and says you can follow only the Qur’an, 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 Qur’aan) 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 Qur’aan, 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 bi’l-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 Qur’aan only are called al-Qur’aaniyyoon. 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 Ka’bah? 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 Qur’aan, rather they are mentioned in the Qur’aan 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 Qur’aan?

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 Qur’aan. These verses also enjoin following the Qur’aan even if we do not find what is said in the Qur’aan specifically mentioned in the hadeeth of the Messenger.

So we must follow the Qur’aan 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 Qur’aan 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 Qur’aan, 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 Qur’aan 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 Tha’labah, 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 Qur’aan, 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 Ka’bah, 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 Qur’aan 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 Qur’aan 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 Qur’aan) 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 as’aluka 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 du’aa’ 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-Da’eefah by Shaykh al-Albaani (may Allaah have mercy on him), 1624.

Based on this, it is not mustahabb to recite this du’aa’ 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 al- Albaani (may Allaah have mercy on him) in Saheeh al- Jaami’, 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 da’eef (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 Arba’een, 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 da’eef. 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 da’eef (weak). Al-Daaraqutni said: All its isnaads are da’eef 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.

Shu’ab 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-Arba’een 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 al- Firdaws – as al-Haafiz al-‘Iraaqi said – from the report of Makhool from Abu’l-Dardaa’. It is a da’eef (weak) hadeeth, for Makhool did not hear anything from Abu’l- Dardaa’.

See Takhreej Ihyaa ‘Uloom al-Deen, 4/191.

49

It was also narrated by Abu Na’eem in al-Hilyah (6/5) from the report of Mujaahid from Ka’b al-Ahbaar.

And he narrated it in 6/37 from the report of Qutaadah from Ka’b al-Ahbaar.

Both isnaads include Ishaaq ibn Bishr al-Kaahili, who is matrook [i.e., his hadeeth is not accepted]. Abu Zar’ah 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 wa’l-Ta’deel, 2/214; al-Du’afaa wa’l- Matrookeen 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 (da’eef), 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 A’laam 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-Nasaa’i, 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 al- Dhahabi 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.islam- qa.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 al- Dhahabi agreed with him. It was classed as hasan by al- Haafiz 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 al- Tirmidhi (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.islam- qa.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 anyone’s efforts and it is not diverted from you because of anyone’s 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-Zawaa’id, 4/71.

It was also narrated – via a different isnaad – by Abu Na’eem in al-Hilyah (5/106) and by al-Bayhaqi in Shu’ab al-Eemaan, 1/221.

53

Its isnaad includes ‘Atiyah al-‘Awfi, who is da’eef (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 Ma’een said: he is not thiqah (trustworthy), and on one occasion he said: he is nothing. Ibraaheem said: he is kadhdhaab (a liar). Al-Sa’di said, he is dhaahib (i.e., his hadeeth is not accepted). Al-Nasaa’i, 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-I’tidaal, 6/328; al-Du’afaa’ wa’l- Matrookeen, 3/98

It was also narrated by Hannaad al-Sirri in al-Zuhd, 1/ 304; and by al-Bayhaqi in Shu’ab al-Eemaan, 1/221, with an isnaad which is mawqoof and stops at ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him).

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam- qa.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 da’eef jiddan (very weak) or mawdoo’ (fabricated).

It was narrated by al-Qazweeni in his Musalsalaat, as al- Iraaqi 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.islam- qa.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 Qur’aan, such as prayer, zakaah, etc., or it may

give details of things that are mentioned in the Qur’aan

in general terms, such as the numbers of rak’ahs in each

prayer, the thresholds for paying zakaah, the details of

Hajj, etc. It may also explain rulings which are not

mentioned in the Qur’aan, such as the prohibition on being married to a woman and her (paternal or maternal) aunt

at the same time.

Allaah revealed the Qur’aan 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 Qur’aan)], 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 Qur’aan 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 person’s 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 Qur’aan 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-Maa’idah 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 bid’ah (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 I’m 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 Qaz’ah. Al-Dhahabi said:

“…Haaroon ibn Abi Qaz’ah 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 Qaz’ah reports mursal ahaadeeth from a man of Aal Haatib.’ I [Ibn Hajar] say:

from this we understand that what he is referring to is al- Azdi. Ya’qoob ibn Shaybah also classed him as da’eef (weak).”

Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafa’i 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 wa’l- Waseelah (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 [Prophet’s] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Ka’bah 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 da’eef, 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 da’eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.

Shaykh al-Albaani said in al-Da’eefah (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 Qaz’ah as da’eef. 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-Da’eefah (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 (bid’ah), 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 bid’ah 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 Prophet’s 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.islam- qa.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 Shu’ab al-Eemaan, 7/153; from the mursal hadeeth of Qataadah.

A mursal report is one which is narrated by a Taabi’i from

the Prophet (peace and blessings of Allaah be upon him), with no narrator in between. This is one of the categories of da’eef (weak) hadeeth. So this hadeeth has a weak isnaad, as was mentioned by al-Albaani in al-Silsilah al- Da’eefah, 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 ‘Aa’ishah (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 ‘Aa’ishah 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 Namrood’s 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 monk’s) 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 boy’s) 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 wa’l- salaamu ‘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 al- Nawawi (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 Sa’eed al- Khudri, 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 Qur’aan 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 Sa’eed 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 Ya’jooj and Ma’jooj.” 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 Sa’eed 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 Ya’jooj and Ma’jooj, so that the number is ten in every thousand. This is supported by the fact that Ya’jooj and Ma’jooj are mentioned in the hadeeth of Abu Sa’eed 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 al- Baari (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 Qur’aan or saheeh Sunnah from the Messenger of Allaah (peace and blessings of Allaah

be upon him). Imam al-Shaafa’i (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 Lam’at al-I’tiqaad, 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 Qur’aan and none but Allaah (Alone) knows their meanings.]

This is the Book (the Qur’aan), 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 2:1-

3]

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 husband’s house

Question:

It is proven in the hadeeth that a woman is forbidden to

take off her clothes anywhere other than her husband’s 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 ‘Aa’ishah (may Allaah be pleased with her) says: “Any woman who takes off her clothes anywhere but in her husband’s 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, al-

Haakim 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

husband’s 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 family’s house

or

her mahram’s 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-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l- Ifta’, 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-baa’ah

(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 Mas’ood 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 one’s 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-baa’ah) 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-baa’ah 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 al- Kubra, 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 du’aa’, and keeping company with righteous people. They should keep themselves busy with beneficial things such as seeking knowledge, memorizing Qur’aan and making du’aa’ 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-Albani-

RA)which states that (hadeeth qudsi) one whom Allaah

has granted good health etc

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?.

and does not visit His house

Answer:

Praise be to Allaah.

Firstly:

The text of the hadeeth:

84

It was narrated from Abu Sa’eed 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 Ya’laa, 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 da’eef, such as al-Daaraqutni, al-‘Aqeeli and al-Subki. Ibn Hibbaan and Shaykh al-Albaani in al-Silsilah al- Saheehah (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-Zam’aan under the heading “Chapter concerning one who is well off but does not go for Hajj or ‘Umrah in five years.”

Mawaarid al-Zam’aan, p. 239.

Others interpreted it as referring to Hajj only, as al- Mundhiri included it in his book al-Targheeb wa’l- Tarheeb 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 (da’eef) 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 al- Subki, 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.islam- qa.com)

86

14627: Meaning of maa’ilaat mumeelaat

Question:

What is the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth, “maa’ilaat 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