Category Archives: Fiqh

Ahaadeeth that are popular, widespread and weak (Part 3)

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

In continuing with this series concerning popular weak ahaadeeth:

16. Upon the authority of Ibn Umar who made wudhu and wiped his neck then said (attributing his statement to the messenger – Sallallahu alaihi Wa Sallam

Whoever makes wudhu and wipes his neck will not be bound with collars on the day of judgement

Ruling: Fabricated – Collected by Abu Nu’aym in akhbaar Asbahaan 2/115 and declared ‘Fabricated by Shaikh Al Albaani in Ad Dha’eefah 2/167 Number 744

17.Wiping the eyes with ones index fingers when hearing ‘Ash hadu an Laa ilaaha ilallah…and the that one who does so will have the right to the intercession of the messenger – Sallallahu Alaihi Was Sallam

Ruling: Not Authentic

(Collected by Ad Dailami In ‘Musnadul Firdous upon the authority of ibn Umar and it is declared: ‘Not Authentic by shaikh Al Albaani in ‘Ad Dha’eefah’ 72)

18. “Salaah in a turban is equivalent to 10,000 good deeds

Ruling: Fabricated

(it was mentioned by As Suyooti in ‘Dhail Al Ahaadeeth Al Maudoo’ah’ (111) and declared ‘Fabricated’ by Shaikh Al Albaani in ‘Ad Dha’eefah 129)

19. “Be plentiful in saying ‘Laa ilaaha illallah’ during funerals

Ruling: Da’eef  (weak)

(Collected by Ad Dailami (1/1/32) upon the authority of Ibn Umar and declared ‘Dha’eef’ by Shaikh Al Albaani in Adh’Dha’eefah 2881)

20. “Whoever visits the grave of his parents or one of them every friday will have his sins forgiven and will be written as one who was dutiful to his parents

Ruling: Fabricated

(Collected by At Tabaraani in ‘As Sagheer’ (199) upon the authority of Abu Hurairah and declared ‘Fabricated’ By Shaikh Al Albaani in Ad Dha’eefah (49)

21. “Be plentiful in the rememberance of Allah until it is said about you ‘Majnoon! (Deranged!)

Ruling: Dha’eef

(Collected by Haakim 1/499) and declared ‘Dha’eef’ By shaikh Al Albaani in Ad Dha’eefah 517)

22. “Whenever he – Sallallahu alaihi Was Sallam – would cut his hair, trim his nails or blood cup he would have it sent to the baqee’ (graveyard in Madina) and have it buried

Ruling: Baatil (False)

(Mentioned by Ibn Abi Haatim (2/337) and declared ‘False’ by shaikh Al Albaani in Ad dha’eefah 713)

23. “He – Sallallahu Alaihi Was Sallam – used to eat with the whole of his palm

Ruling: Munkar (Conflicting). (‘Munkar’ is hadeeth terminology for a hadeeth that opposes an authentic hadeeth and has in its chain of transmission, a weak narrator)

(Collected by Al Uqaili in Ad Dhu’afaah 4/90 and declared ‘Munkar By Shaikh Al Albaani in Ad Dha’eefah (6225) he also mentioned it in number 1202 and declared it ‘Fabricated’)

24. “The Messenger of Allah did not used to raise his hands until he finished from Salaah (i.e. other than the initial Takbeer)

Ruling: Dha’eef (Weak)

(Collected by At Tabaraani in ‘Mu’jamul Kabeer 3/211/1 who mentions his chain going back to Abdullah ibn Zubair who saw a man raising his hands in Salaah before finishing his Salaah, then when he finished praying he said “The Messenger of Allah did not used to…” Shaikh AlAlbaani declared it weak in Ad Dha’eefah 2544 due to the presence of Fudhail Ibn Sulaimaan An Numairi who the majority of he Imaams of hadeeth declare a weak narrator)

25. The Messenger raised his hands after giving salaam (from Salaah) and while (still) facing the qibla and made dua that Allah frees Waleed Ibnil Waleed, ‘Iyaash ibn abi Rabee’ah, Salamah Ibn Hishaam and the (other) weak defenseless muslims from the Mushrikeen. Those who are unable to devise a plot or direct their way, from the hands of the mushrikeen

Ruling: Munkar

(Collected by Bazaar (3172) Shaikh Al Albaani after mentioning the hadeeth in ‘Ad Dha’eefah and discusses the presence of the weak narrator Ali Ibn Zaid ibn Jud’aan in its chain then he mentions:

The conclusive statement then is that nothing is established upon the messenger – Sallallahu Alahi was sallam – regarding him raising his hands after Salaah. As far as the affair of the Imaam making Du’a and those behind him saying ameen! after the prayer as is customary practice today in many Islamic countries then it is a bid’ah (innovation ) having no origin..” (See ‘Ad Dha’eefah 6/57-60)

Wallahu a’lam

Was Sallallahu ‘alaa Nabiyinaa Muhammad

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Love for the poor is from Imaan!

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Someone had requested from me to mention the hadeeth containing this du’aa of the Messenger of Allah – Sallallahu ‘alaihi Was Salam, so I mention the text here for general benefit, since the hadeeth itself is tremendous!.

Upon the authority of Ibn Abbaas – Radhiyallahu Anhu who said: the messenger of Allah – Sallallahu alaihi was salam said:

My lord came to me tonight (while asleep) in the most beautiful form! And said:

Do you know what those in the highest gathering are arguing about? So I said: “No” so he placed his hand between my shoulders until I felt the coolness of his hand (and in a version ‘His fingertips’) between my breast then I was acquainted with knowledge of that which is in the heavens and that which is on the earth. So He said: “Oh Muhammad! (Now) do you know what the highest gathering are arguing about? So I said:

“Yes! (They are arguing) concerning that which expiates sins and that which raises one in level!

(As for) the expiations (then they are):

(1) “to remain in the masjid after the prayers,

(2) To walk, by foot to the congregational prayers and,

(3) Perfecting ones wudhu in difficult conditions (i.e. cold etc.)

So he said: You have spoken the truth Oh Muhammad! And whosoever does so, lives upon good and dies upon good, and is purified from his sin like the day his mother gave birth to him!.

And he said: “Oh Muhammad! When you pray you should say:

اللهم إني أسألك فعل الخيرات و ترك المنكرات و حب المساكين و أن تغفر لي و ترحمني و تتوب علي و إذا أردت بعبادك فتنة فاقبضني إليك غير مفتون

“Oh Allah! I ask you (to bestow upon me) the performance of good deeds, and (to bestow upon me) the abandonment of evil acts, (to instil within me) love for the poor, and that you forgive me and have mercy upon me and accept my repentance, and if you intend to put your servants under an affliction, then take me to you without putting me under trail!

(Allahumma Innee as’aluka Fi’lal Khairaat, Wa tarkal Munkaraat, wa Hubal Masaakeen, wa an taghfiralee, wa tarhamanee, wa tatooba alaiyya, wa idhaa aradta bi ‘ibaadika fitnah, faqbidnee ilaika ghaira maftoon)

And as for that which raises one in levels (then it is):

(1) To spread salaam

(2) To make food (for the people)

(3) And to pray by night when the people are asleep”

(Collected by Imaam Ahmad in his ‘Musnad’and by ‘Abd ibn Humaid’ and declared ‘Saheeh’ by shaikh Al Albaani in Saheehul Jaami’ 59 and ‘As Saheehah 3169)

In this hadeeth we have that which is established by the ulamaa of Ahlus Sunnah concerning the affirmation of the Messenger seeing Allah in his sleep and that this is something established as Shaikhul Islaam has mentioned in various places in his writings. He also mentions that this is accepted by all sects excluding the Jahmiyah.

Ibn Abdil Barr Mentions in ‘At Tamheed 24/325: His statement in this hadeeth: “..I saw my lord..” the meaning of this with the people of knowledge is in a dream wallahu a’lam

Al Haafidh Ibn Rajab explained this hadeeth in possibly the lengthiest explanation of the hadeeth of any of the past scholars, and he mentioned numerous benefits related to it from them:

  • That everything the messenger has described his lord with is the truth and it is compulsory to believe in it without likening Allah to his creation
  • In it is an evidence of the nobility of the prophet -Sallallahu alaihi wa salam and one of his virtues and that is him being taught the knowledge of that which is in the heavens and earth (except of course the five things that only Allah knows. Allah mentions: “And with him are the keys of the unseen, none knows them except He. He knows whatever is in (or on) the earth and in the sea: not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry but it is written in a clear record” Suratul An’aam Vs 59) just as Ibraaheem was shown the dominion of the heavens and the earth (as occurs in suratul An’aam “Thus did we show Ibraaheem the kingdom of the heavens and the earth that he may be of those who have faith with certainty” Suratul An’aam Vs 75)
  • In it is evidence that the highest gathering, and they are the angels’, debate among themselves
  • It also indicates the virtue of the six affairs mentioned in the hadeeth since the gathering of Allahs angels have debated among themselves concerning them!
  • The ‘difficult conditions’ mentioned in the hadeeth has been explained to mean extreme cold
  • That walking to the masjid is better than taking transport
  • The majority of the scholars hold that the things mentioned in the hadeeth expiate minor sins and not major sins
  • That the intent behind ‘remaining in the masjid after the prayers’, is for the purpose of waiting for the next prayer, though he mentions that the hadeeth includes those who remain behind for the purpose of remembering Allah, to read, to listen to knowledge or to teach knowledge

That to have love for the poor has its basis in loving for the sake of Allah, because the poor do not possess from the dunyah that which would necessitate loving them (that is as it relates to most people) so they are (ordinarily) not loved except for the sake of Allah

Wallahu A’lam

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Upon returning from the Haramain

Al Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

After our return from our uplifting Five Pillars Umra trip, a journey to the Haramain that has to be one of the most heart affecting five pillars journeys thus far, in terms of the Dawrah ‘Ilmiyah, participation of the Mashaikh of Madinah, the coming together of Ahlus sunnah of various places, the brotherly love felt by all and the general Success of the trip. I mention here some ahaadeeth related to Makka, Madina and that which is present within them. That it may be a reminder for those who know of them and that it may connect the actions of all participants to a virtue or reward related to their righteous action. May Allah accept from us and grant success to all.

The Delegation of Allah!

Upon the authority of Jaabir ibn Abdillah – Radhiyallahu anhumaa – who said that the Messenger of Allah – Sallallahu Alahi wa Salam said: “The Hujaaj (individuals performing Hajj) and the Umaar (individuals performing Umra) and the delegation of Allah! He called them and they responded and they asked of him so he gave to them”

(Collected by Bazaar and declared ‘Hasan’ by Shaikh Al Albaani in Saheeh Al Jaami (3173)

The Virtue of Makka

Upon the authority of Abdullah ibn Uday Az Zuhri – Radhiyallahu Anhu – who said I saw the Messenger of Allah – Sallallahu ‘Alahi Was Sallam – standing in Hazwarah (A place in Makkah) and he said: “Wallahi Indeed you (Makkah) are the best of the lands of Allah and the most beloved land to Allah, and if it were not for the fact that i was expelled from you i would not have left”

(Collected by At Tirmidhi (3925))

The Virtue of Madina

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhu – “Whosoever is able to die in Madina then let him die in it, for indeed i will intercede (in a version “..bear witness) for the one who dies in it”

(Collected by At Tirmidhi (3917) and declared ‘Saheeh’ by Shaikh Al Albaani)

Salaah in Masjid Qubaa

Upon the authority of Aamir ibn Sa’d and Aaisha Bint both said: we heard sa’d (their father) Ibn Abi Waqaas say: “For me to pray two rak’ah in Masjid Qubaa is more beloved to me then to pray in Baitul Maqdis!”

(Collected by Haakim in his Mustadrak (4280) and shaikh Al Albaani agreed with Imaam Haakim and Ad Dhahabi that it is upon the conditions of Bukhaari and muslim. see Ath Thamar Al Mustataab (1/573)

The virtue of travelling for Hajj

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhumaa – who said: “The camel of the one performing Hajj doesn’t lift his leg or place it (on the ground) except that Allah writes for him a reward and removes from him a sin or raises him a level”

(Collected by Baihaqi in ‘Shu’abul Imaan’ (4116) and declared ‘Hasan’ in Saheeh Al Jaami’ (5596))

The virtue of the Talbiyah

Upon the authority of Abu Hurairah – Radhiyallahu ‘Anhu – who said that the messenger of Allah – Sallallahu alaihi was salam: “No one raises his voice with talbiyah except that he is given the glad tidings, and no one makes takbeer (I.e while carrying out the rites) except that he is given the glad tidings!” it was said “Oh messenger of Allah? (the glad tidings) of Jannah? he said ‘Nam (Yes)”

(Collected by Tabaraani in Mu’jam Al Awsat (7779) and declared ‘Hasan’ by shaikh Al Albaani in As Saheehah (1621))

The virtue of Tawaaf

Upon the authority of Abdullah ibn Umar – Radhiyallahu ‘anhu – who said i heard the messenger of Alah – Sallallahu ‘alahi was salam who said: “Whoever makes tawaaf around the house (i.e The Ka’bah) and prays two rak’ah then he will have like unto the reward of freeing a slave”

(Collected by Ibn Maajah (2956) and declared ‘Saheeh’ by Shaikh Al Albaani)

The virtue of the Black Stone

Upon the authority of Abdullah ibn Amr – Radhiyallahu ‘Anhu – who said “If it were not for the filth of the period of Jaahiliyah, there would be no one who is ill who would touch it except that he would be cured, and there is nothing on earth from Jannah other than it”

(Collected by Al Baihaqi in ‘Sunanul Kubraa’ (9012) and declared ‘Saheeh by shaikh Al Albaani in ‘Saheeh Al Jaami’ (5334))

The Yemeni corner and the Corner of the Black stone

Upon the authority of Abdullah ibn Amr – Radhiyallahu ‘anhumaa – the Messenger – Sallallahu alaihi was Sallam “Indeed the corner and the maqaam are two rubies from the rubies of Jannah Allah has removed their light if it were not for the fact that Allah has removed their light they would illuminate that which is between the east and the west”

(Collected by At Tirmidhi (878) and declared ‘Saheeh’ by Sh Al Albaani)

Salaah in Masjid Qubaa

Upon the authority of Aamir ibn Sa’d and Aaisha Bint both said: we heard sa’d (their father) Ibn Abi Waqaas say: “For me to pray two rak’ah in Masjid Qubaa is more beloved to me then to pray in Baitul Maqdis!”

(Collected by Haakim in his Mustadrak (4280) and shaikh Al Albaani agreed with Imaam Haakim and Ad Dhahabi that it is upon the conditions of Bukhaari and muslim. see Ath Thamar Al Mustataab (1/573)

The virtue of seeking Knowledge in Madina

Upon the authority of Abu Hurairah – Radiyallahu anhu – who said i heard the Messenger of Allah – Sallallahu alaihi was salam say: “Whoever comes to this Masjid of mine and he did not come except to learn or to teach something of good then he has the station of a mujaahid in the way of Allah..”

(Collected by Ibn Maajah (227) and declared ‘Saheeh’ By Shaikh Al Albaani in Saheeh Ibn Maajah)

Hajj and Umra will continue even after the coming of Gog and Magog!

Upon the authority of Abu Sa’eed Al Khudri – Radhiyallahu Anhu – who said: “Indeed Hajj and Umra will be made to the house (I.e. The ka’bah) after Gog and Magog appear!”

(Collected by Bukhaari (1516))

May Allah bless us to continue to re-visit the holy lands and establish these noble acts of worship and continue to recieve the surrounding benefits until we meet him

Was sallallahu ‘alaa Nabiyinaa Muhammad

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The ruling on a woman marrying a man known for Hizbiyah – Shaikh Ubaid Al Jaabiry – Hafidhahullah

Bismillahi Wal Hamdullillah Was Salaatu Was salaamu ‘alaa rasoolillahi

Ammaa ba’d:

Question (From Palestine) : What is the ruling concerning a woman marrying a man who is hizbi and affiliates himself with one of the present day groups?

Answer:

I Say to you oh my Child from Palestine the one that you have described is an innovator and misguided, one who does not possess pleasing practice of the religion.

The Prophet – Sallallahu alaihi was Salam said “If there comes to you one whom you are pleased with his religion and his character then marry him, if you do not do so, there will be fitna in the earth and widespread corruption”

This hadeeth is graded no less than hasan with its gathered chains of narration and the intent is that it is sound to be used as evidence. Thus do not marry your daughters to these people of hizbiyah who are misguided and innovators for indeed they will be a trial and a test for them that will take them away from the sunnah.

As for if a woman was previously married to this man and didnt know or she was compelled by her family to marry him for some reason (perhaps) financial or personal, then let her be patient and seek her reward from Allah and let her concern herself with the affair of her children, and she should interact with him with hikma and refrain from that which he attempts to enforce upon her (ie related to his hizbiyah)..

(Taken from Question and answer session with the shaikh)

Ahaadeeth that are popular, Widespread and Weak (Part 2)

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

In continuing with this series:

From the un-established ahaadeeth:

11. When he (The Messenger – Sallallahu ‘Alaihi wa salam) came to Madina, the Women and children began to sing:

‘Tala’al Badru ‘Alainaa’ (The full moon has risen upon us)

‘Min Thaneeyaatil Wadaa’ (From Thaneeyatil Wadaa'(one of the entrances into Madina))

‘Wajabash Shukru ‘Alainaa’ (Giving thanks is mandatory upon us)

‘Maa Da’aa Lillahi Daa’ (As long as there is a caller calling to Allah)

Ruling: Weak (Collected by Abul Hasan al khala’ee in Al Fawaa’id 2/59 and Baihaqi in ‘Dalaa’il 2/233 there are three missing narrators from its chain so it is considered ‘Mu’dhal’)

Ibnil Qayyim rejects this claim with his statement:

It is clear conjecture, because thaneeyatul Wadaa’ is in the direction of shaam (Syria, Jordon region) hence the one who comes from Makkah to Madinah, doesnt even see it! except if he heads towards Shaam

(Zaadul Ma’aad 3/13)

Imaam Ghazaali mentions the story with the addition ‘..while playing the Duff and singing

Imaam Al ‘Iraaqi mentions rebutting this: “There is no mention of The Duff and singing in it!

12. ” Whosoever has three boys and does not name one of them Muhammad, then he has acted ignorantly

Ruling: Fabricated.

The Hadeeth is collected by Imaam Tabaraani in ‘Mu’jamul Kabeer 108-109 and in its chain is Laith ibn Abi Sulaim who is a weak narrator

This may explain a customary practice in many muslim countries of adding ‘Muhammad’ to the name of every child (i.e. Muhammad Illyas, Muhammad Yusuf, Muhammad Shafeeq etc)

Wallahu A’lam

13. “If the Khateeb ascends the Minbar (i.e. on Jumu’ah) then there is no prayer or speech

Ruling: Baatil (false)

Since the hadeeth opposes that which is known to be authentic from that:

1. The hadeeth: “If one of you comes on the day of Jumu’ah and the Imaam has come out (i.e to address the congregation) then make two rak’ahs” (Collected by Bukhaari and Muslim)

2. The Hadeeth of Sulaik Al Ghatafaani who came to the masjid while the messenger was giving the sermon so he said to him “Oh Sulaik stand and perform two Rak’ahs and let him perform two light rak’ahs then he said “If one of you comes on the day of Jumu’ah and the Imaam is giving the sermon, then let him make two rak’ah and let him perform two light rak’ahs” (Collected by Muslim 3/14-15)

3. The hadeeth “If you say to your companion on the day of Jumu’ah ‘be quiet’ while the Imaam is giving the sermon then you have made a sinful utterance” (Agreed upon)

these two hadeeth indicate:

1. The permissibility of praying after the Imaam has come out to address the congregation

2. the permissibility of praying while the Imaam is giving the sermon

3. The permissiblity of speaking after the Imaam has come out to address the congregation, and even while he is upon the minbar, as long as he hasnt began to speak

14: “Aisha had a miscarriage for the Messenger – Sallallahu alaihi Was Salam – and she named it Abdullah, due to this she was given the kunya Umm Abdullah

Ruling: Baatil (False)

Collected by Al Khateeb in ‘Al Muwadih’ 1/321)

In it is Dawood ibn Muhabbar Imaamudh Dhahabee mentions concerning him in Dewaanudh Dhu’afaa (1/127) “He fabricates hadeeth upon trustworthy narrators”

It also opposes what is established concerning this and that is that Aisha said to the messenger – Sallallahu Alaihi Was Salam –

Oh Messenger of Allah Indeed all of your wives have Kunya’s except me!” So the Messenger said to her “Take a kunya from your son Abdullah (i.e Abdullah ibn Zubair, the son of her sister Asmaa), you are Umm Abdullah!”

(Collected by Imaam Ahmad in his Musnad 6/151 and declared ‘Saheeh by Shaikh Al Albaani in ‘Saheehah’ 1/256)

The Hadeeth establishes the permissibility of taking a kunya without having a child

15. Consult with them, then oppose them! (i.e. Women)

Ruling: No origin (attributed to the messenger – Sallallahu Alaihi was Salam)

The Statement does have origin attributed to Umar though in a narration collected by Ali ibn il Ja’d al Jauwhari (1/177/12) with a weak chain of narration that has two defects in it, 1.The unknown state of Hafs ibn Uthmaan Ibn Ubaidillah and 2. The presence of a weak narrator Yahyah ibnil Mutawakil Al Umari.

(See ‘Ad Dha’eefah’ of Shaikh Al Albaani (430))

Additionally its meaning is not correct since Allah has stated in the Qur’aan concerning parents weaning their child onto food prior to the end of two recommended years of suckling:

“..If they both decide on weaning, on mutual consent and after due consultation, then there is no sin upon them..”

(Saratul Baqarah Vs 233)

Likewise the Messenger of Allah – Sallallahu alaihi Was Salam consulted with his wife Umm Salamah in the incident of the pact of Hudaibiyah, when the Messenger and his companions were not able to complete their Umra, and they had to shave their heads early, so the messenger sought her advice concerning what to do, so she advised him Oh Messenger of Allah, you shave first and they will follow you. So the Messenger of Allah took her correct advice and did not oppose her.

Wa Billahit Tawfeeq

Abu Hakeem

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Surahs the messenger would recite before sleep

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Irbaadh ibn Saariyah – Radhiyallahu ‘Anhu – that The prophet did not used to sleep until he recited the’Musabihaat’ (A reference to the surahs that begin with ‘Sabbaha lillah..’ or ‘Yusabihu Lillah..’ or ‘Subhaan..’ or ‘Sabihi…’ and they are seven surahs: Suratul Israa, Suratul Hadeed, Suratul Hasr, Suratus Saff, Suratul Jumu’ah’, ‘Suratut Taghaabun, Suratul A’laa) and he used to sayIn them is an Ayah that is better than a thousand verses!

(Collected by At Tirmidhi (3406) and declared ‘Hasan’ By Shaikh Al Albaani – Rahimahullah)

Upon the authority of Naufal Al Ashja’i – Radhiyallahu ‘Anhu – who said that the prophet – Sallallahu ‘alahi was Salaam – said to Naufal: “Read ‘Qul Yaa Aiyuhal Kaafiroon’then sleep when you have completed it for indeed it is a safeguard and freedom from shirk

(Collected by Abu Daawood( 5055) and declared Saheeh by sheikh Al Albaani)

Upon the authority of Aisha – Radhiyallahu ‘anhaa – who said: “The prophet – Sallallahu alaihi wa Salam did not used to sleep until he recited: (Suratut) Az Zumar and (Surat)Bani Israa’eel (i.e Suratul Israa)

(Collected by At Tirmidhi (3405) and declared ‘Saheeh’ By Shaikh Al Albaani –Rahimahullah)

Wallahu ta’alaa A’lam

The Virtue of Sleeping in Wudhoo

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Ibn Umar -Radhiyallahu ‘Anhumaa -who said that the Messenger – Sallallahu ‘Alaihi Was Salam Said:

Purify these Bodies (of yours), May Allah grant you purity, for indeed there is not a servant that spends the night in a state of purification except that an angel spends the night with him in his garment. He does not turn at anytime during the night except that the angel says: “Oh Allah forgive your servant for indeed he spent the night in a state of purity!”

(Collected by Imaamut Tabaraani in ‘Mu’jam al Kabeer (13620) and declared ‘Hasan’ by shaikh Al Albaani in ‘Saheehul Jaami’ (3936))

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhumaa who said that the messenger -Sallallahu ‘Alaihi Was Salam said:

Whoever goes to sleep in a state of purification an angel spends the night in his garment. He doesnt wake from the night except that the angel says: “Oh Allah forgive your servant such and such for indeed he spent the night in a state of purity

(Collected by Ibn Hibaan (1048) and Shaikh Al Albaani declared it ‘Hasanun Saheeh’

Upon the authority of Mu’aadh Ibn Jabal – Radhiyallahu ‘Anhu – who narrated upon the authority of the messenger – Sallallahu Alaihi Was Salam – Who said:

There is no Muslim that goes to sleep with the rememberance of Allah and in a state of purity and is then startled and wakes during the night and asks Allah for the good of this world and the hereafter except that he give it to him

(Collected by Abu Daawood 5042 and declared ‘Saheeh’ by Shaikh Al Albaani)

(Note: The word used in the hadeeth is شعار (refering to the garment on his body as Imaam Manaawi has explained) and not شعر meaning his hair as it was previously erroneously translated)

These narrations then establish the following:

1. The Dua of the angel for the servant as he stirs and moves during his sleep

2. The Dua of the angel for him when he wakes after the night from his sleep

3. His Dua being accepted if he supplicates for the good of the dunya and the hereafter when he is startled during the night, if he sleeps upon the rememberance of Allah and in a state of purification.

Wa Billahit Tawfeeq

Fasting during the Winter

Bismillahi wal Hamdullillah was Salaatu Was salaamu ‘alaa rasoolillahi,

Ammaa Ba’d:

Since this fast of Aashooraa falls within the beginning of the winter months here is a benefit concerning the virtue and blessing of fasting during winter.

Upon the authority of Anas ibn Maalik – Radhiyallahu Anhu – who said that the Messenger – Sallallahu ‘alahi was Salam said:

Fasting during winter is the Cool Ghaneemah (spoils of war)”

(Collected by Imaamut Tabaraani in ‘Mu’jam Al Awsat’ and declared ‘Hasan’ By Shaikh Al Albaani in Silsilatul Ahaadeethus Saheehah: 1922)

Concerning the meaning of the Hadeeth Imaam Manaawi mentioned:

“Meaning it is that thing by way of which one may recieve pardon (from Allah) without difficulty, due to the shortness of the days and their coolness and there being no (pressing) need for food and drink (as is the case in the winter months)”

(At Tayseer 2/208)

He mentions elsewhere:

Meaning that fasting during winter is resemblant to recieving spoils of war in cool periods. The factor that is present within both affairs is that one obtains benefit without effort

(At Tayseer 2/320)

Therefore let us capitalise upon this great blessing from Allah Subhaanah and take the ease that Allah has blessed us with from his mercy.

Wa Sallallahu ‘Alaa Nabiyinaa Muhammad

Ahādīth concerning fasting the day of ‘Āshūrā

Bismillāh Al-Hamdulillaah wa salātu wa salāmu ‘ala rasūlillāh
Ammā ba’d

The Encouragement to Fast the day of ‘Āshūrā

Taken from ‘Sahīh Targhīb’ by Shaykh al-Albani

The Book of Fasting

Chapter to Fast the Day of ‘Āshūrā

(1) – 1017 – Sahīh

On the Authority of Abu Qatāda (radhiallāhu ‘anhu): That the Messenger of Allāh (ﷺ) was asked about the fast of the day of ‘Āshūrā, so he answered: “It expiates the sins of the previous year.”
Narrated by Muslim and other than him, and by Ibn Mājah and his wording is: “The fast of the day of ‘Āshūrā; Indeed the reward that I request from Allāh is that He expiates the sins of the year before this year.”

(2) – 1018 – Sahīh

On the authority of Ibn ‘Abbās (radhiallāhu ‘anhu): That the Messenger of Allaah (ﷺ) fasted the day of ‘Āshūrā, and he ordered for it to be fasted.

Narrated by Bukhāri and Muslim

(3) – 1019 – Sahīh

On the authority of Ibn ‘Abbās (radiallāhu ‘anhu), who was asked about the fast of the day of ‘Āshūrā, so he answered: “I do not know of the Messenger of Allāh (ﷺ) fasting a day, wanting the excellence of that fast above that of other days, nor any other month other than this month. i.e. Ramadhān.”

(4) – 1020- Hasan li ghayrihi

On the authority of Ibn ‘Abbās (radhiallāhu ‘anhu):
That the Prophet (ﷺ) never aspired for the excellence of a day after Ramadhān, except the day of ‘Āshūrā.

Narrated by Tabarāni in ‘al-Awasat’, and its isnād is hasan with the isnād before it

(5) – 1021 – Sahīh li ghayrihi

On the authority of Abu Sa’īd al-Khudri (radhiallāhu ‘anhu), who said that the Messenger of Allāh (ﷺ) said: “Whoever fasts the day of ‘Arafāt, he is forgiven for the following year and the previous year. And whoever fasts ‘Āshūrā, then he is forgiven the year.”

Narrated by Tabarāni with an isnād that is Hasan.
____________________________________________________
The day of ‘Āshūrā is the tenth day of Muharram

All praise belongs to Allāh; may His peace and blessings be upon our final Prophet Muhammad, his family, his companions, and all those who follow his guidance.

(Source: Salafitalk.com)

The Month of Dhul-Hijjah

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammā Ba’d:

DOING GOOD DEEDS IN THIS MONTH IN GENERAL:

 
The first ten days of Dhul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah the Mighty and Majestic – most loves the doing of good deeds. About this the Prophet (sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten days.” [1]

Imām Ibnul-Qayyim (d.751H) – rahimahullaah – said, “Indeed, its days are the most excellent of all the days with Allaah. And it has been confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu ’anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “There are no days during which good deeds are more beloved to Allaah than these (ten) days.” He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.”

It is these ten days that Allaah has taken an oath by in His Book, by His saying,

“By the Dawn and by the Ten Nights.” [Sooratul-Fajr 89:1-2]

This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) and tamheed (saying Alhamdulillaah) during these days …”[2]

The Prophet (sallallaahu ’alayhi wa sallam) said, “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying Subhaanallaah), tamheed, tahleel and takbeer, during them.”[3]

FASTING THE DAY OF ’ARAFAH:

The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins of the past year and the coming year.” [4]

Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on
which Allaah frees people from the Fire more so than on the day of ’Arafah. He
comes close to those (people standing on ’Arafah), and then He revels before
His Angels saying, ‘What are these people seeking.” [5]

Imaam at-Tirmidhee (d.275H) – rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [6]

SLAUGHTERING ON THE DAY OF AN-NAHR AND ’EEDUL-ADHAA OR THE FOLLOWING THREE DAYS:

The tenth day of Dhul-Hiijah is known as the day of an-Nahr (slaughtering), since it marks the ending of the major rites of Hajj(Pilgrimage), and commemorates the bounty and mercy of Allaah – the Most High – in that He gave His beloved Prophet Ibraaheem – ’alayhis-salaam – a ram to sacrifice in place of his firstborn son Ismaa’eel – ’alayhis-salaam. And out of the ten best days of the year, it is the day of an-Nahr which is the most excellent day of the year with Allaah.

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah –
said, “The most excellent day of the week is the day of Friday, by the
agreement of the Scholars. And the most excellent day of the year is the day of an-Nahr. And some of them said that it is the day of ’Arafah. However, the first opinion is the correct one, since it is related in the Sunan collectionsbthat the Prophet (sallallaahu ’alayhi wa sallam) said, “The most excellent days with Allaah is the day of an-Nahr, then the day of al-Qarr (the day that the Muslims reside in Minaa).” [7]” [8]

The Prophet (sallallaahu ’alayhi wa sallam) said, “The greatest day of the Hajj (Pilgrimage) is the Day of an-Nahr (Slaughtering).” [9]

The day of an-Nahr is also known as ’Eedul-Adhaa (the Festivity of Sacrifice) and is one of the two major festivals that Allaah has granted to this Ummah. Anas (radiyallaahu ’anhu) said, ‘The Prophet (sallallaahu ’alayhi wa sallam) came to al-Madeenah and the people of al-Madeenah had – since the times of jaahiliyyah (Pre-lslaamic Ignorance) – two days which they marked out for play and amusement. So the Prophet (sallallaahu ’alayhi wa sallam) said, ‘I came to you, and you had two days of play and amusement in the times of jaahiliyyah. But Allaah has replaced them with something better for you: The day of al-Adhaa (sacrificing) and the day of al-Fitr (ending the Fast).” [10]

The Prophet (sallallaahu ’alayhi wa sallam) also said, “The day of al-Fitr, and the day of an-Nahr, and the days of at-Tashreeq (the three days after an-Nahr) are our days of ’Eed (festivity); and they are days of eating and drinking.” [11]

’Eedul-Adhaa, is a day in which the Muslims slaughter a camel, cow, sheep or goat, in commemoration of the sacrifice of Ibraaheem – ’alayis-salaam. And this sacrifice is an obligation upon all those who have the means to do so – according to the most correct opinion of the Scholars. [12]

The basis of this is the Prophet’s (sallallaahu ’alayhi wa sallam) saying, “One who has the ability to sacrifice, but chooses not to do so, should not approach our place of (’Eed) Prayer.” [13]

And his (sallallaahu ’alayhi wa sallam) saying, “Whosoever sacrificed before the Prayer, then let him do so again. But whosoever has not sacrificed, then let him sacrifice.” [14] So this order refers to those who have the ability to do so – and Allaah knows best.

As regards those who intends to sacrifice – normally the head of the household – then they are prohibited from cutting their hair or nails, starting from the first day of Dhul-Hijjah up until after the sacrifice.

Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “When the ten days
start, and one of you intends to sacrifice, then let him not cut his hair or
his nails.” [15]

GLORIFYING ALLAAH WITH THE TAKBEER:

From the day of ’Arafah (the 9th of Dhul-Hijjah), up until the ’Asr Prayer on the thirteen day, are days in which the takbeeraat (saying Allaahu Akbar) should be said.

Imaam al-Khattaabee (d.456H) – rahimahullaah – said,

“The wisdom behind saying the takbeeraat in these days is that in the times of jaahiliyyah (pre-lslaamic ignorance), they used to slaughter for their tawaagheet (false objects of worship). So the takbeeraat were prescribed in order to indicate that the act of slaughtering is directed to Allaah alone, and by mentioning only His – the Mighty and Majestic – Name.” [16]

Shaykhul-lslaam Ibn Taymiyyah – rahimahullaah – said, “All praise be to Allaah. The most correct saying concerning the takbeer – that which the majority of the Salaf (Pious Predecessors), and the Scholars from the Companions and Imāms were upon – is to begin making the takbeer from Fajr (dawn) on the day of ’Arafah, up until the last day of at-Tashreeq (the thirteenth of Dhul-Hijjah), after every Prayer.” [17]

Ibn Abee Shaybah relates, “That ’Alee (radiyallaahu ’anhu) used to make the takbeer beginning after the Fajr Prayer on the day of ’Arafah, up until after the ’Asr Prayer on the last day of at Tashreeq.” [18]

As regards the actual wording of the takbeeraat, the nothing authentic has been related from the Prophet (sallallaahu ’alayhi wa sallam). However, certain wordings have been authentically related from a group of Companions. From them:

Ibn Mas’ood (radiyallaahu ’anhu) would say, “Allaah is great, Allaah is great. None has the right to be worshipped except Him. And Allaah is great, Allaah is great. And to Him belongs all praise. [Allaahu akbar, Allaahu akbar, Allaahu akbar, Laa ilaahaa illallaah, wallaahu akbar, Allaahu akbar wa lillaahil-hamd.]” [19]

Ibn ’Abbaas (radiyallaahu ’anhu) said, “Allaah is great, Allaah is great, Allaah is great, and to Allaah belongs all praise. Allaah is greater and Sublime. Allaah is greater to what He has guided us to. [Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahil-hamd. Allaahu akbar waajalla. Allaahu akbar ’alaa maa hadaanaa.]” [20]

Unfortunately, many Muslims have neglected the takbeer established from our Salaf (Pious Predecessors) and have instead resorted to additions which have no basis at all.

Al-Haafidh Ibn Hajr (d.856H)  – rahimahullaah – said,

“Indeed, additions have been invented upon this day, which have no basis at
all.” [21]

And may Allaah have mercy upon the one who said,

“Every good is in following the Salaf; And every evil is in the innovations of the later (generations).”

And all praise is for Allaah, Lord of the worlds. And may Allaah extol and send the choicest blessings of peace upon our Leader, Muhammad, and upon his Family, his Companions, and all those who follow them.

Footnotes:

[1] Saheeh: Related by al-Bazzaar (1/234). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1133).

[2] Refer to Zaadul-Ma’aad (1/56).

[3] Saheeh: Related by at-Tabaraanee in al-Kabeer (3/110/1) It was authenticated by al-Mundharee in at-Targheeb wat-Tarheeb (2/24).

[4] Related by Muslim (no. 1162), from Aboo Qataadah (radiyallaahu ’anhu).

[5] Related by Muslim (no. 1348), from ’Aa‘ishah (radiyallaahu ’anhaa).

[6] Refer to Jaami’ut-Tirmidhee (3/377).

[7] Saheeh: Related by Aboo Daawood (no. 1765), from ’Abdullaah Ibn Qart (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Irwaa‘ul-Ghaleel (no. 2018).

[8] Refer to Majmoo’ul-Fataawaa (25/288).

[9] Saheeh: Related by Aboo Daawood (no. 1945), from Ibn ’Umar (radiyallaahu ’anhu). It was authenticated by al-Albaanee in al-lrwaa‘ (no. 1101).

[10] Saheeh: Related by Ahmad (3/103).it was authenticated by al-Haafidh Ibn Hajr in Bulooghul-Maraam (no. 398).

[11] Saheeh: Related by Ahmad (no. 1945), from ’Uqbah Ibn ’Aamir (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 8192).

[12] As explained by Ibn Taymiyyah in Majmoo’ul-Fataawaa (23/162-164).

[13] Hasan: Related by Ibn Maajah (no. 3123), from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Takhreej Mushkilatul-Fiqr (no. 398).

[14] Related by al-Bukhaaree (no. 5562) and Muslim (no. 1960), from Jundub Ibn ’Abdullaah al-Bajalee (radiyallaahu ’anhu).

[15] Related by Muslim (no. 1977), from Umm Salamah (radiyallaahu ’anhaa).

[16] Quoted from Fathul-Baaree (21/586).

[17] Majmoo’ul-Fataawaa (24/220). However, what seems more correct is not to restrict the takbeeraat to being just after every Prayer, as al-Haafidh Ibn Hajr pointed out in Fathul-Baaree (21/587).

[18] Related by Ibn Abee Shaybah in al-Musannaf (2/1/2). It was authenticated by al-Albaanee in al-lrwaa‘ (31/125).

[19] Related by Ibn Abee Shaybah with an authentic chain of narration

[20] Related by al-Bayhaqee (3/315) with an authentic chain of narration.

[21] Fathul-Baaree (2/536).

(Source: www.Troid.ca)

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