Tag: Hadith

Praise be to Allah.
The stories which this preacher told are all false and are
lies against the Prophet (peace and blessings of Allah be upon him) that
have no basis. He did not mourn after the death of Khadeejah (may Allah 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’a (supplication) for
Khadeejah (may Allah 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’a.

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 ‘Uthman
(may Allah be pleased with him) and that man. Moreover Qatadah was not a
Sahabi (Companion of the Prophet), rather he was a Tabi’i (Successor). 

The point is that these four reports are all false and are
not sound at all, But it was narrated in other, saheeh hadeeths (authentic
narrations) that the Prophet (peace and blessings of Allah 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 Allah 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 Allah and that he was indeed
the Messenger of Allah. This is something other than the story that this
liar told. We must beware of these liars, and the preacher must fear Allah
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 Quran
and saheeh hadeeths from the Prophet (peace and blessings of Allah be upon
him). That is sufficient. It was narrated in a saheeh hadeeth that the
Messenger of Allah (peace and blessings of Allah 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
Allah 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 hadeeths.

Praise be to Allah.These words were narrated
from Ibraaheem (peace be upon him) when his people threw him into the fire
with the catapult. He was met by Jibreel who asked him: “O Ibraaheem, do you
have any need?” Ibraaheem said, “Of you, no.” Jibreel said: “Then ask your
Lord.” Ibraaheem said: “His knowledge of my situation is sufficient
asking.” 

Al-Baghawi mentioned this in his tafseer (commentary) on
Soorat al-Anbiya’, and indicated that it is da’eef (weak).  (5/327).  

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa
(1/183): 

The report which says that when Ibraaheem was thrown into the
fire Jibreel said to him, “Ask (of your Lord)” and he said, “His knowledge
of my situation is sufficient asking” has no sound isnaad, and it is false.
Rather what is proven in al-Saheeh from Ibn ‘Abbaas is that he said,
“Hasbi Allaah wa ni’m al-wakeel (Allaah is sufficient for me and He
is the best dispoer of affairs).”  
With regard to Ibraaheem
asking of his Lord, this is mentioned in the Qur’aan in more than one place,
so how could he have said, “His knowledge of my situation is sufficient
asking” ?? 

Ibn Taymiyah also said (8/358):   

With regard to his saying “His knowledge of my situation is
sufficient asking”, this is false and goes against what Allaah tells us
about Ibraaheem and other Prophets and how they prayed to Allaah and asked
of Him. It also goes against what Allaah has commanded His slaves to ask Him
for, which is the good things of this world and the Hereafter, such as when
they said (interpretation of the meaning): 
“Our
Lord! Give us in this world that which is good and in the Hereafter that
which is good, and save us from the torment of the Fire!”
[al-Baqarah 2:201]
And making du’aa’ to
Allaah and asking of Him and putting one’s trust in Him are all acts of
worship that are prescribed in Islam. 

This hadeeth was also mentioned by al-Albaani in
al-Silsilah al-Da’eefah (21). He said: It is one of the Israa’eeliyyaat
(reports from Jewish sources) and has no basis in any report that can be
attributed to the Prophet (peace and blessings of Allaah be upon him).
Some of the Sufis adopted this meaning when they said, “Your asking of Him
is an accusation of Him.” 

Al-Albaani (may Allaah have mercy on him) said:  

This is serious misguidance. Would the Prophets accuse their
Lord by asking Him for various things? Ibraaheem (peace be upon him) said:  
“O our Lord! I have made some of my
offspring to dwell in an uncultivable valley by Your Sacred House (the
Ka‘bah at Makkah) in order, O our Lord, that they may perform As‑Salaat
(Iqaamat‑as‑Salat). So fill some hearts among men with love towards them,
and (O Allaah) provide them with fruits so that they may give thanks.

O our Lord! Certainly, You know what we conceal and what
we reveal. Nothing on the earth or in the heaven is hidden from Allaah…”

[Ibraaheem 14:37-38 – interpretation of the meaning]

Many du’aa’ of the Prophets are mentioned in the Qur’aan and
Sunnah.  

The one who says such a thing seems to be unaware of the fact
that du’aa’, which means beseeching and turning to Allaah, is a great act of
worship, regardless of what need one is asking to be met. Hence the Prophet
(peace and blessings of Allaah be upon him) said: “Du’aa’ is worship.”
Then he recited the verse (interpretation of the meaning): 

“And your Lord said: ‘Invoke Me [i.e. believe in My
Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your
(invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and
do not believe in My Oneness, (Islamic Monotheism)] they will surely enter
Hell in humiliation!”
[Ghaafir 40:60]

That is because in du’aa’ the slave demonstrates his complete
submission to his Lord and his need for Him and his dependence upon Him.
Whoever turns away from du’aa’ turns away from worship of Allaah. No wonder
there are so many ahaadeeth which enjoin and encourage du’aa’, and the
Prophet (peace and blessings of Allaah be upon him) said: “Whoever does
not make du’aa’ to Allaah, He will be angry with him.” 

This was narrated by al-Haakim, who classed it as saheeh, and
al-Dhahabi agreed with him. It is a hasan hadeeth.  

And the Prophet (peace and blessings of Allaah be upon
him) said: “Ask Allaah for everything, even a lace for your shoes, because
if Allaah does not make it easy for you to obtain it, you will not be bale
to obtain it.” Narrated by Ibn al-Sunni (no. 349) with a hasan isnaad, and
it has corroborating reports in the hadeeth of Anas which was narrated by
al-Tirmidhi (4/292 and others). 
In conclusion, this
report which is attributed to Ibraaheem (peace be upon him) could not have
been uttered by any Muslim who understands the importance of du’aa’ in
Islam, so how can it have been said by the one who called us Muslims? 

Silsilat al-Ahaadeeth al-Da’eefah, 1/29.

Praise be to Allah.There are ahaadeeth which
are in circulation among people and are often-repeated, and some people may
be keen to spread them because they are unaware that they are not saheeh and
cannot be attributed to the Prophet (peace and blessings of Allaah be
upon him). The Muslim should be cautious and should not attribute anything
to the Prophet (peace and blessings of Allaah be upon him) except that
which he knows is proven to be soundly narrated from him. 
This hadeeth – “Allaah loves those who are stubborn in
making du’aa’” – is not saheeh and cannot be attributed to the Prophet
(peace and blessings of Allaah be upon him).
It was narrated by al-Tabaraani in al-Du’aa’
(2/795), by al-‘Aqeeli in al-Du’afa’ al-Kabeer (4/452), by Ibn ‘Adiyy
in al-Kaamil, 7/2621).
Al-Haafiz ibn Hajar said in al-Talkhees: It was
narrated only by Yoosuf ibn al-Safar from al-Awzaa’i, and he is matrook
(rejected). Al-Albaani said in al-Irwa’ (3/143); It is mawdoo’
(fabricated).
And he stated in al-Silsilah al-Da’eefah
(2/96-637) that it is baatil (false).
This is with regard to whether this wording can be
attributed to the Prophet (peace and blessings of Allaah be upon him).
With regard to the meaning:
What is meant by being persistent in du’aa’ is repeating
it. It is proven that this was what the Prophet (peace and blessings of
Allaah be upon him) did. Muslim (1794) narrated that Ibn Mas’ood (may Allaah
be pleased with him) said: When the Prophet (peace and blessings of
Allaah be upon him) made du’aa’ he would repeat it three times, and when he
asked he would ask three times.
Al-Nawawi (may Allaah have mercy on him) said:
This shows that it is mustahabb to repeat du’aa’s three
times. The phrase “and when he asked” refers to du’aa’ as well, but the idea
is repeated in different words by way of emphasis.
Al-Bukhaari (may Allaah have mercy on him) said: “Chapter
on repeating du’aa’s.” Then he mentioned the hadeeth of ‘Aa’ishah (may
Allaah be pleased with her), that the Prophet (peace and blessings of
Allaah be upon him) made du’aa’ to Allaah and repeated the du’aa’, when the
Jew Labeed ibn al-A’sam put a spell on him. ‘Aa’ishah said: Until one day,
or one night, the Messenger of Allaah (peace and blessings of Allaah be
upon him) made du’aa’, then he made du’aa’, then he made du’aa’… Narrated by
al-Bukhaari, 6391; Muslim, 2189.
Ibn al-Qayyim (may Allaah have mercy on him) said in
al-Daa’ wa’l-Dawa’ (p. 25): One of the most beneficial of remedies is
persisting in du’aa’.
In Kitaab al-Zuhd by Imam Ahmad (305) it is
narrated from Qataadah: Mawraq said: I can find no other likeness for the
believer except that of a man who is at sea, clinging onto a piece of wood,
and saying, “O Lord, O Lord,” that Allaah might save him.
And Allaah knows best.

Praise be to Allah.This hadith was narrated by al-Tirmithi in the: Book of the virtues of the Quran , Chapter: One who recites a letter of the Quran , what reward he will have. No. 2922. Also narrated by al-Imam Ahmad in his Musnad, no. 19795
Its isnad (chain of narrators) includes Khalid ibn Tahman of whom Ibn Hajar said: He is saduq (truthful) but was accused of being a Shi’i then he became confused. (Taqrib al-Tahdhib, 1644)
It was classed as da’if (weak) by al-Albani (may Allah have mercy on him). See Da’if Abi Dawud, 2922.
There are many dhikrs (words of remembrance) for morning and evening that are narrated in sahih (authentic) reports from the Prophet (peace and blessings of Allah be upon him). See some of them in question no. 12173 .
And Allah knows best.

Praise be to Allah.This hadeeth is not saheeh, and it is not proven from the Prophet (peace and blessings of Allah be upon him). 
Al-Bayhaqi narrated in Shu’ab al-Eeman (3/1437) from ‘Abd-Allah ibn Abi Awfa (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The sleep of the fasting person is worship, his silence is tasbeeh (glorification), his du’a (supplication) is answered and his good deeds will be multiplied.” Its isnad (chain of narration) was classed as weak by al-Bayhaqi who said: Ma’roof ibn Hassan (one of the men in the isnad) is da’eef (weak) and Sulayman ibn ‘Amr al-Nakha’i is weaker than him. Al-‘Iraqi said in Takhreej Ihya’ ‘Uloom al-Deen (1/310): Sulayman al-Nakha’i is one of the liars. It was classed as da’eef by al-Manawi in Fayd al-Qadeer (9293) and it was mentioned by al-Albani in Silsilat al-Ahadeeth al-Da’eefah (4696) who said: It is da’eef. 
What the Muslims should do in general – and this applies even more so to khateebs and da’iyahs (callers to Islam) – is to verify reports before attributing a hadeeth to the Messenger of Allah (peace and blessings of Allah be upon him). It is not permissible to attribute to him anything that he did not say. He (peace and blessings of Allah be upon him) said: “Telling a lie about me is not like telling a lie about anyone else. Whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhari (1391) and by Muslim in the introduction to his Saheeh (4). 
And Allah knows best.

Praise be to Allah.The hadeeth of Salman (may Allah be pleased with him) was narrated by Ibn Khuzaymah in his Saheeh. He said: Chapter on the virtues of the month of Ramadhan if the report is saheeh. Then he said: ‘Ali ibn Hijr al-Sa’di told us, Yoosuf ibn Ziyad told us, Humam ibn Yahya told us, from ‘Ali ibn Zayd ibn Jad’an, from Sa’eed ibn al-Musayyab, from Salman (may Allah be pleased with them) who said: The Messenger of Allah (peace and blessings of Allah be upon him) addressed us on the last day of Sha’ban and said: “O people, there has come to you a great month, a blessed month, a month in which there is a night that is better than a thousand months. Allah has made fasting it obligatory and spending its nights in prayer a voluntary act. Whoever draws close (to Allah) during it by doing a good deed will be like one who did an obligatory deed in any other month, and the one who does an obligatory deed in it will be like one who did seventy obligatory deeds in any other month. It is the month of patience, and the reward of patience is Paradise. It is the month of helping others. It is a month in which the believer’s provision is increased. Whoever gives a fasting person food with which to break his fast will have his sins forgiven and he will be ransomed from the Fire, and he will have a reward like his without it detracting from his reward in the slightest.” They said: Not all of us can find something to give to the fasting person with which to break his fast. He said: “Allah will give this reward to the one who gives a fasting person a date or a drink of water or a sip of milk. It is a month the beginning of which is mercy, the middle of which is forgiveness and the end of which is ransom from the Fire. The one who reduces the burden for his slave will be forgiven by Allah, and He will ransom him from the Fire. So do a lot of four good deeds during it, two with which you will please your Lord and two which you cannot do without. As for the two good deeds with which you will please your Lord, they are bearing witness that there is no god except Allah, and seeking His forgiveness. As for those which you cannot do without, they are asking Allah for Paradise and seeking refuge with Him from Hell. Whoever feeds a fasting person until he is full, Allah will give him to drink from my Cistern, a drink after which he will not thirst again until he enters Paradise.” 
Its isnad (chain of narration) includes ‘Ali ibn Zayd ibn Jad’an, who is da’eef (weak) because of his bad memory. Its isnad also includes Yoosuf ibn Ziyad al-Basri, whose hadeeth is munkar (rejected). It also includes Humam ibn Yahya ibn Dinar al-‘Awadi, concerning whom Ibn Hajar said in al-Taqreeb: He is trustworthy but he may make mistakes. 
Based on this, the hadeeth with this isnad is not false, but it is weak. However, many of the virtues of Ramadhan are proven in the saheeh ahadeeth (authentic narrations). 
Standing Committee for Academic Research and Issuing Fatwas 
Fatawa al-Lajnah al-Daimah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (10/84-85).
And Allah knows best.

Praise be to Allah.This is not a hadeeth from the Prophet (peace and blessings of Allah be upon him) and there is no basis for it in the books of the Sunnah prophetic teachings). 
It was mentioned by al-Shaykh al-Albani (may Allah have mercy on him) in the introduction to the fifth volume of Silsilat al-Ahadeeth al-Da’eefah, p.11. He said concerning it: There is no basis for this, not even among the fabricated ahadeeth! End quote. 
Al-Shaykh Ibn Baz (may Allah have mercy on him) was asked about it and he said: 
This is not a hadeeth, rather it is a saying of the people. End quote. 
And Allah knows best.

Praise be to Allah.
Firstly: 

There are many books which may be used to help find out about
the soundness of hadeeth, some of which are organized by topic and others
are organized by first words, and some by the names of narrators. 

These books include Saheeh al-Jami’ al-Sagheer and Da’eef
al-Jami’ al-Sagheer, both by al-Shaykh al-Albani (may Allah have mercy on
him). These are organized by the first words of hadeeth, and in alphabetical
order. 

Another book is Irwa’ al-Ghaleel fi Takhreej Ahadeeth Manar
al-Sabeel, also by Sh. al-Albani. This is organized by fiqhi
(jurisprudential) subjects. 

Another book is al-Talkhees al-Habeer  fi Takhreej Ahadeeth
al-Rafa’i al-Kabeer, by al-Hafiz Ibn Hajar al-‘Aqsalani, and Nasb al-Rayah
fi Takhreej Ahadeeth al-Hidayah by al-Hafiz al-Zayla’i, both of which are
organized by fiqhi subjects. 

Another book is Tuhfat al-Ashraf bi Ma’rifat al-Atraf by
al-Hafiz al-Mazzi, which is organized by the names of narrators, in
alphabetical order. When he quotes a hadeeth he mentions the imams who
narrated it, and he puts in front of the hadeeth, for example (kha’ meem
ta’) i.e., it was narrated by al-Bukhari, Muslim and al-Tirmidhi. 

Secondly: 

As for computer programs, there are many, the most useful of
which is Burnamaj al-hadeeth al-Shareef, by the Harf company, and Burnamaj
al-Mawsoo’ah al-Dhahabiyyah li’l-Turath, and Burnamaj al-Mawsoo’ah
al-Shamilah. 

And Allah knows best.

Praise be to Allah.This hadeeth is da’eef jiddan (very weak) or mawdoo’ (fabricated). 
It was narrated by al-Qazweeni in his Musalsalat, as al-Iraqi said in Takhreej Ihya ‘Uloom al-Deen, 4/365, from the hadeeth of Hudhayfah (may Allah be pleased with him). But its isnad (chain of narrators) includes Ahmad ibn ‘Ata 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 ‘Abbas (may Allah be pleased with them). 
Al-Hafiz ibn Hajar said in Fath al-Bari, 4/109, (it is) a wahin jiddan hadeeth (i.e., very flimsy)

Praise be to Allah.Our response to the one who thinks that ‘aqeedah cannot be proven on the basis of ahaad hadiths because they are based on probability or speculation and ‘aqeedah cannot be based on speculations is: This opinion is not correct, because it is based on something that is not correct. That is for a number of reasons: 
1.The idea that ahaad hadiths are based on probability or speculation does not apply in all cases; there are some ahaad hadiths that are based on certainty if there is corroborated evidence to confirm them, such as if the ummah accepted them. An example is the hadith of ‘Umar ibn al-Khattaab (may Allah be pleased with him), “Actions are but by intentions…” It is an ahaad hadith, but despite that we know that the Prophet (blessings and peace of Allah be upon him) said it. This is what was confirmed by Shaykh al-Islam Ibn Taymiyah, al-Haafiz ibn Hajar and others.
2.The Prophet (blessings and peace of Allah be upon him) used to send individuals with basic teachings of ‘aqeedah – testimony that there is no God but Allah and that Muhammad is the Messenger of Allah – and the fact that he sent them is binding proof. For example, he sent Mu‘aadh to Yemen, and the fact that he sent him is regarded as binding proof for the people of Yemen that they were obliged to accept him.
3.If we say that matters of ‘aqeedah cannot be proven on the basis of ahaad reports, then it is possible to say that practical rulings cannot be proven on the basis of ahaad reports, because practical rulings are accompanied by the belief that Allah enjoined this and forbade that. If this opinion is accepted, then many of the rulings of sharee‘ah would be rendered invalid. If this idea is rejected then the idea that ‘aqeedah cannot be proven on the basis of ahaad reports should also be rejected, because there is no difference between the two, as we have explained.
To sum up: If an ahaad report is supported by corroborating evidence which indicates that this is true, then it becomes part of knowledge and rulings of practice and belief may be established. There is nothing to indicate that there should be any differentiation between the two. Any person who suggests that any of the imams differentiated between them has to prove that with a sound chain of narration from that imam, then he has to explain his evidence.
4.Allah, may He be exalted, has enjoined referring to the people of knowledge for the one who is unaware of what is one of the most important issues of ‘aqeedah, which is Prophethood. Allah says (interpretation of the meaning):
“And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent Revelation, (to preach and invite mankind to believe in the Oneness of Allaah). So ask (you, O pagans of Makkah) of those who know the Scripture [learned men of the Taurat (Torah) and the Injeel (Gospel)], if you know not.
44. With clear signs and Books (We sent the Messengers)” [al-Nahl 16:43, 44]
This includes asking one or many. End quote. 
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him)