Tag: Q n A

Praise be to Allah.The hadeeth was narrated by al-Tirmidhi (2326) and Abu Dawood (1645). 
It was classed as saheeh (authentic) by al-Tirmidhi and al-Hakim (1/566), and al-Dhahabi agreed with him.

Praise be to Allah.
This hadeeth was
narrated by al-Tabarani in al-Kabeer, 10/215. 

Al-Haythami said: 

It was narrated by
al-Tabarani in al-Kabeer, and its isnad (chain of narrators) includes Khalid
ibn Yazeed al-‘Umari, who was accused of fabricating hadeeth. 

Majma’ al-Zawaid,
4/71. 

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

Its isnad 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
Marwan al-Saddi, who is matrook al-hadeeth (his hadeeth is not to be
accepted). 

Yahya ibn Ma’een
said: he is not thiqah (trustworthy), and on one occasion he said: he is
nothing. Ibraheem said: he is kadhdhab (a liar). Al-Sa’adi said, he is
dhahib (i.e., his hadeeth is not accepted). Al-Nasai, Abu Hatim al-Razi and
al-Azdi said: he is matrook al hadeeth (his hadeeth is not to be accepted).
Al-Bukhari said: his hadeeth should not be written down. And on one occasion
he said: they did not say anything concerning him. Ibn Hibban said: his
hadeeth is not to be written down, and it is haram (impermissible) to use
his hadeeth as evidence. 

See Meezan
al-I’tidaal, 6/328; al-Du’afa wa’l-Matrookeen, 3/98 

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

Praise be to Allah.Among the ahadeeth which are attributed to the Prophet (peace and blessings of Allah 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 Allah be upon him). There are others 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 ahadeeth such as Saheeh al-Bukhari and Saheeh Muslim; there are other books which include saheeh ahadeeth 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.

Praise be to Allah.
Hadeeth means the
words, actions, approvals or attributes that have been narrated from the
Messenger (peace and blessings of Allah be upon him). 

A hadeeth may
either confirm things that are mentioned in the Quran, such as prayer, zakah
(poor-due), etc., or it may give details of things that are mentioned in the
Quran in general terms, such as the numbers of rak’ahs (units) in each
prayer, the thresholds for paying zakah, the details of Hajj, etc. It may
also explain rulings which are not mentioned in the Quran, such as the
prohibition on being married to a woman and her (paternal or maternal) aunt
at the same time. 

Allah revealed the
Quran to His Messenger Muhammad (peace and blessings of Allah 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
Quran)], 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 Allah be upon him) is a revelation (wahy)
from his Lord. Allah 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] 

Allah sent His
Messenger Muhammad (peace and blessings of Allah be upon him) to call
mankind to worship Allah alone, and to disbelieve in any (god) apart 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 Allah [Islamic Monotheism, i.e. to worship none but Allah
(Alone)] by His leave, and as a lamp spreading light (through your
instructions from the Quran and the Sunnah/the legal ways of the Prophet).

[al-Ahzab 33:45-46
– interpretation of the meaning] 

The Messenger
(peace and blessings of Allah 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 Allah sent His Messenger Muhammad (peace
and blessings of Allah be upon him) to all of mankind: 

“And We have sent
you (O Muhammad) not but as a mercy for the ‘Alameen (mankind, jinn and all
that exists).”

[al-Anbiya 21:101
– interpretation of the meaning] 

Because the
Messenger (peace and blessings of Allah 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 Allah: 

“He who obeys the
Messenger (Muhammad), has indeed obeyed Allah.”

[al-Nisa 4:80 –
interpretation of the meaning] 

Obedience to Allah
and His Messenger (peace and blessings of Allah be upon him) is the way to
salvation and victory, and to happiness in this world and in the Hereafter: 

“And whosoever
obeys Allah 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-Ahzab 33:71 –
interpretation of the meaning] 

Hence it is
obligatory for all people to obey Allah and His Messenger (peace and
blessings of Allah be upon him), because therein lies their success and
salvation: 

“And obey Allah
and the Messenger (Muhammad) that you may obtain mercy.”

[Al ‘Imran 3:132 –
interpretation of the meaning] 

Whoever disobeys
Allah and His Messenger (peace and blessings of Allah be upon him) only
harms himself, he does not harm Allah in the slightest: 

“And whosoever
disobeys Allah 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-Nisa 4:14 –
interpretation of the meaning] 

Once Allah and His
Messenger (peace and blessings of Allah be upon him) have decided a matter,
no one has the right to choose concerning it 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 Allah and His Messenger have decreed a matter
that they should have any option in their decision. And whoever disobeys
Allah and His Messenger, he has indeed strayed into a plain error.

[al-Ahzab 33:36 –
interpretation of the meaning] 

A person’s faith
is not complete until he loves Allah and His Messenger (peace and blessings
of Allah be upon him), and love implies obedience. Whoever wants Allah to
love him and forgive his sins must follow the Messenger (peace and blessings
of Allah be upon him): 

“Say (O Muhammad
to mankind): ‘If you (really) love Allah, then follow me (i.e. accept
Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you
and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.’”

[Al ‘Imran 3:31 –
interpretation of the meaning] 

Love of the
Messenger (peace and blessings of Allah 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 Allah in any way
except that which he prescribed. 

When Allah had
perfected this religion and the Messenger (peace and blessings of Allah be
upon him) had conveyed the message of his Lord, Allah took him to be with
Him. The Messenger (peace and blessings of Allah be upon him) left this
ummah (his followers) 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.”

[al-Maidah 5:3 –
interpretation of the meaning] 

By the grace of
Allah, the Sahabah/Companions (may Allah be pleased with them) preserved the
ahaadeeth (prophetic teachings) of the Messenger (peace and blessings of
Allah be upon them), then the righteous salaf (pious predecessors) who came
after them compiled them in books which are known as the Sihah
(Saheehs/authentic collections), Sunan and Musnads. The most sound of them
are Saheeh al-Bukhari, Saheeh Muslim, the four Sunans, the Musnad of al-Imam
Ahmad and the Muwatta of al-Imam Malik, etc. 

Allah has
perfected this religion. The Messenger (peace and blessings of Allah 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 (tawaf) their tombs, or
praying to the jinn and awliya (“saints”), and other things that have not
been prescribed by Allah and His Messenger (peace and blessings of Allah be
upon him), all of this is to be rejected and not accepted, as the Prophet
(peace and blessings of Allah 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) .

Praise be to Allah.
In this
hadeeth, the Prophet (peace and blessings of Allah be upon him) said, “Faith
retreats to Madeenah like a snake returns to its hole.” The word “retreats
to” means to return and settle in Madeenah, just as a snake, when it goes
out from its hole, returns to it. Here the Prophet (peace and blessings of
Allah be upon him) was saying that this religion will retreat to Madeenah
after all other countries become corrupt, just as a snake comes out of its
hole and wanders about the land, then it goes back to its hole. 

This
hadeeth also indicates that just as Islam spread from Madeenah, it will
return to it. Islam with its strength and authority spread from Madeenah,
although its roots stemmed from Makkah. Makkah was the place where the first
Revelation came down, but the Muslims did not have a state and power, and
engage in jihad (battle), until after they migrated to Madeenah. Hence Islam
with its power and authority, spread from Madeenah and will retreat to it at
the end of time. 

Some of
the scholars said: this hadeeth refers to something that has already
happened, i.e., the people came in delegations to Madeenah and went back
there again to learn about sharee’ah (Islamic law) and the teachings of
Islam from the Messenger of Allah (peace and blessings of Allah be upon
him). But the first meaning is the apparent meaning of the hadeeth and is
more correct.

Praise be to Allah.This hadeeth is mawdoo’ (fabricated). It was narrated by al-Hakim via ‘Abd-Allah ibn Muslim al-Fahri (who said), Isma’eel ibn Muslimah narrated to us, ‘Abd al-Rahman ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattab (may Allah be pleased with him), that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the questioner quoted it. 
Al-Hakim said: The isnad (chain of narrators) of this hadeeth is saheeh. 
This is what al-Hakim 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-Hakim contradicted himself when commenting on this hadeeth. 
There follow some of their comments: 
Al-Thahabi said, criticizing the words of al-Hakim quoted above: 
Rather it is mawdoo’ (fabricated), and ‘Abd al-Rahman is not reliable, and I do not know who ‘Abd-Allah ibn Muslim al-Fahri is. 
Al-Thahabi also said in Meezan al-I’tidal: It is a false report. 
Al-Hafiz Ibn Hajar agreed with him in Lisan al-Meezan. 
Al-Bayhaqi said:  
‘Abd al-Rahman ibn Zayd ibn Aslam is the only one who narrated it with this isnad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidayah wa’l-Nihayyah, 2/323. 
Al-Albani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’. 
Al-Hakim himself (may Allah forgive him) accused ‘Abd al-Rahman ibn Zayd of being a fabricator of hadeeth, so how could his hadeeth be saheeh? 
Shaykh al-Islam Ibn Taymiyah said in al-Qa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69): 
Al-Hakim’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 hadeeths from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating hadeeths. I say: ‘Abd al-Rahman ibn Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.
 See Silsilat al-Ahadeeth al-Da’eefah by al-Albani, 1/38-47.

Praise be to Allah.This hadeeth is not saheeh and it has no basis. 
It says in Kashf al-Khafa (1/468): “The best names are those which describe one as a slave of Allaah or which are derived from the name Muhammad”. Al-Najm said: This is not known. It was also narrated with the wording, “The most beloved of names to Allaah are those which describe one as a slave of Allaah or which are derived from the name Muhammad”, al-Suyooti said: I could not find any source for this hadeeth. End quote. 
It says in al-Maqaasid al-Hasanah (p. 87): As for what is frequently said, “The best names are those which are derived from the name Muhammad or which describe one as a slave of Allaah”, I do not know it. End quote. 
Al-Albaani (may Allaah have mercy on him) said: “The best names are those which describe one as a slave of Allaah or which are derived from the name Muhammad” – there is no basis for this, as has clearly been stated by al-Suyooti and others. End quote from al-Silsilah al-Da’eefah, 1/595, no. 411 
There is a saheeh hadeeth about the virtue of being a slave of Allaah and giving the names ‘Abd-Allaah and ‘Abd al-Rahmaan. Muslim (2132) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The most beloved of your names to Allaah are ‘Abd-Allaah and ‘Abd al-Rahmaan.”
 And Allaah knows best.

Praise be to Allah.
The wording of the
hadeeth is: It was narrated that Abu Sa’eed (may Allah be pleased with him)
said: When the Prophet (peace and blessings of Allah be upon him) ate or
drank something, he would say, “Al-hamdu Lillah illathi at’amana wa saqana
wa ja’alana Muslimeen (Praise be to Allah Who has given us food and drink
and made us Muslims).” 

Narrated by Abu
Dawood, 3850; al-Tirmithi, 3457. 

Shaykh al-‘Albani
said in his commentary on al-Kalim al-Tayyib (189) by Shaykh al-Islam Ibn
Taymiyah: 

Its isnad (chain
of narration) is da’eef, because the narrators were confused about it, as
explained by al-Hafiz in al-Tahtheeb; and by al-Hafiz al-Mazzi before him in
Tuhfat al-Ashraf, 3/353-354; and by Imam al-Bukhari before them in
al-Tareekh al-Kabeer, 1/1/353-354; and by al-Nasai in al-Yawm wa’l-Laylah,
288-290. And al-Tirmithi, despite his well-known lenience, did not class it
as hasan (sound), 

There are similar
ahadeeth (narrations) which are proven from the Prophet (peace and blessings
of Allah be upon him) concerning this matter, such as the following: 

–         It was
narrated from Abu Umamah (may Allah be pleased with him) that when the
Prophet (peace and blessings of Allah be upon him) had finished eating – and
one time he said, When the table was cleared – he would say, “Al-hamdu
Lillaah illadhi kafana wa arwana ghayra makfiyyin wa la makfoor (Praise be
to Allah Who has satisfied our needs and quenched our thirst. Your favour
cannot be compensated or denied).” And on one occasion he said, “Al-hamdu
Lillahi rabbina ghayr mukfiyyin wa la muwadda’in wa la mustaghna rabbana
(Praise be to Allah our Lord. Your favour cannot be compensated, nor can be
left, nor can be dispensed with, O our Lord).” Narrated by al-Bukhari, 5459.

–         It was
narrated that Abu Ayyoob al-Ansari (may Allah be pleased with him) said:
When the Messenger of Allah (peace and blessings of Allah be upon him) ate
or drank something, he would say, “Al-hamdu Lillah illathi at’ama wa saqa wa
sawwaghahu wa ja’ala lahu makhrajan (Praise be to Allah Who has given food
and drink, made it easy to swallow and has made a way out for it).”

Narrated by Abu
Dawood (3851) and classed as saheeh (authentic) by al-Albani in al-Saheehah
(2061). 

And Allah knows
best.

Praise be to Allah.This hadeeth was narrated by al-Daylami in Musnad al-Firdaws, where it says: “Announce the marriage and conceal the engagement.” This is a da’eef (weak) hadeeth which was classed as such by al-Albaani (may Allaah have mercy on him) in al-Silsilah al-Da’eefah (2494), and in Da’eef al-Jaami’ al-Sagheer, 922. 
But the first part of it is saheeh with the word “proclaim.”  
Ahmad narrated from ‘Abd-Allaah ibn al-Zubayr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Proclaim marriages.” This hadeeth was classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 1993. 
Proclaiming marriages, in the sense of announcing them and publicizing them, is obligatory according to the majority of scholars, indeed it is one of the conditions of a marriage being valid, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no marriage except with a wali (guardian) and two witnesses of good character.” Narrated by al-Bayhaqi from ‘Imraan and ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 7557. 
Some scholars regarded it as mustahabb to conceal the engagement for fear of hasad (destructive envy) which could lead to trouble between the man and the family of his fiancée, as stated in Haashiyat al-‘Adawi ‘ala Sharh Mukhtasar Khaleel, 3/167. 
This is supported by the words of the Prophet (peace and blessings of Allaah be upon him): “Seek help in meeting your needs by keeping quiet, for everyone who is blessed is envied.” Narrated by al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 943. 
This does not apply only to engagement, rather a person should not show openly the blessings that Allaah has bestowed upon him to one who will envy him for that. 
With regard to holding engagement parties, this is something that many people do, and there is nothing wrong with that in sha Allaah. But it should be noted that we must adhere to the limits set by sharee’ah in these parties, so there should be no free mixing of men and women, or use of musical instruments apart from the daff, because the Prophet (peace and blessings of Allaah be upon him) allowed use of the daff in wedding parties. 
And Allaah knows best.

Praise be to Allah.This hadeeth was narrated by Ahmad (12173) from Anas ibn Malik (may Allah be pleased with him) from the Prophet (peace and blessings of Allah 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 al-Shaykh al-Albani 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-Albani said in his book Hujjat al-Nabi (peace and blessings of Allah 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. 
Al-Shaykh Ibn Baz said: 
With regard to the widespread idea that the visitor should stay for eight days so that he can offer forty prayers in the Mosque is wrong. Although it says in some hadeeths, “Whoever offers forty prayers therein Allah 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. 
Fatawa Ibn Baz, 17/406 
Instead of this hadeeth we should look at the hasan (sound) hadeeth narrated by al-Tirmithi (241) concerning the virtue of always being present for the opening takbeer (saying Allahu Akbar) of prayer in congregation. It was narrated that Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah 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-Albani in Saheeh al-Tirmithi, 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-Haram [in Makkah] or al-Masjid al-Nabawi [in Madeenah] in particular. 
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 Allah knows best.