Knowledge Based Benefits
Bismillahi wal hamdu lillah was salaatu was salaamu ‘alaa rasolilahi
Ammaa ba’d:
I was recently asked about this issue and promised I would look into its authenticity and came across this benefit and thought I would share it.
Is eating walking the same as eating standing? Continue reading
Bismillahi Wal Hamdullillah Was Salātu Was Salāmu ‘Alā Rasūllillāhi
Ammaa Ba’d:
In continuing with this series, since today is the day of Āshūrā we mention here a number of weak ahādīth regularly quoted upon this blessed day. Continue reading
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
The Scholars of Hadeeth used to say (and still hold):
3. Weakness due to a narrator being discredited for problems in his Dhabt (His Precision) Continue reading
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
Upon the authority of Uqbah Ibn ‘Aamir – Radhiyallahu ‘Anhu from the Messenger of Allah – Sallallahu Alaihi Was Salam who said:
“Indeed Charity puts out the heat of the grave for its people, and certainly the believer will take shade under his charity on the day of Judgement”
(Collected by By At Tabaraani in mu’jam Al Kabeer (14207) and Al Baihaqi in ‘Shu’abul Imaan (3347) and it is from the ahaadeeth that Shaikh Albaani made ‘Dha’eef’ then later declared it ‘Saheeh’ in As Saheehah (3484))
Upon the authority of ‘Uqbah Ibn Aamir who said: “I heard The Messenger of Allah – Sallallahu Alaihi Was Salam said:
“Every individual will be under the shade of his Sadaqah until the people are judged between (on the day of Judgement)”
(Collected by Ibn Hibaan (3299) and declared ‘Saheeh’ By Shaikh Albaani)
Upon the authority on Buraidah who said the Messenger of Allah – Sallallahu Alaihi Was Salam said:
“No man gives anything from sadaqah except after the jaws of seventy devils attempt to deter him”
(Collected by Haakim (23012) and declared ‘Saheeh’ by Shaikh Albaani in ‘Saheehul Jaami’ (5814))
Upon the authority of Abu Hurairah – Radhiyallahu Anhu who said: The Messenger of Allah – Sallallahu alaihi Was Salam who said:
“There is no morning the servant rises in except that two angels descend. One Angel say ‘Oh Allah give the one who spends (in the way of Allah) a goodly substitution and the other says: “Oh Allah give the one who withholds (from giving) destruction”
(Agreed Upon – Bukhaari (1347) and Muslim (1010))
Upon the authority of Abu Hurairah who said: Upon the authority the Messenger of Allah – Sallallahu ‘Alaihi Was Salam who said:
“Indeed there is an Angel upon a door from the doors of Jannah who says:
“Whoever gives a loan today will be recompensed tomorrow!”
and another Angel at another door who says:
“Oh Allah give the one who spends (in the way of Allah) a goodly substitution and give the one who withholds (from giving) destruction”
(Collected by Ibn Hibbaan (3323) and declared ‘Saheeh’ By Shaikh Albaani)
@abuhakeembilal
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
The Scholars of Hadeeth used to say (and still hold) that: Continue reading
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah
Ammaa Ba’d:
Immamut Tirmidhi said It was Narrated to us from Abd Ibn Humaid who said I was informed by shabaabah upon the authority of Israa’eel upon the authority of Thuwair who said I heard Ibn Umar say: The Messenger of Allah – Sallallahu Alaihi Was Salam Said:
“Indeed the least of the people in Janah in station is one who will look at his (portion of) paradise and his wives and his blessing and his servants and his beds (and thrones) and they will cover the distance of one thousand years journey and the most noble of them in station is the one who looks at his (Allah) face every morning and evening then the Messenger of Allah recited the statement of Allah “Faces on that day will be bright and illuminated looking at their lord” Continue reading
Bismillahi Wal hamdullillah Was Salaatu Was Salaamu ‘alaa Rasooliillahi
Ammaa Ba’d:
As mentioned in the beginning of this post the intent behind this post is only to mention the issues and not to discuss the issues with any detail
It has reached me that one of the Hajoori fanatics has criticized part one of this post (which, of course was what I was expecting!) saying that in point 13 you mentioned:
13. His claim that if Allah punished all of his slaves then he wouldn’t have oppressed them, which is the belief of the Jahmiyah and the Ash’arees (The belief of Ahlus Sunnah is that Allah would never do such a thing rather he only punishes due to actions committed and Ahlus Sunnah do not even make the suggestion since it opposses the attribute of Justice)
The individual states:
Abu Hakeem has falsely accused Shaikh Yahya (may Allaah preserve him) of having the aqeedah of the Jahmiyah and the Ash’arees. Abu Hakeem said,
“13. His claim that if Allah punished all of his slaves then he wouldn’t have oppressed them, which is the belief of the Jahmiyah and the Ash’arees…”
Here B. Davis makes a terrible mistake. Why is this such a huge mistake? Because the meaning of the speech of Shaikh Yahya comes in a hadeeth which Shaikh Muqbil brings in his Al-Jaamee As-Saheeh.
وقال الإمام أحمد رحمه الله أيضا(5/185)
حَدَّثَنَا إِسْحَاقُ بْنُ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا سِنَانٍ يُحَدِّثُعَنْ وَهْبِ بْنِ خَالِدٍ الْحِمْصِيِّ عَنِ ابْنِ الدَّيْلَمِيِّ قَالَ وَقَعَ فِي نَفْسِي شَيْءٌمِنْ الْقَدَرِ فَأَتَيْتُ زَيْدَ بْنَ ثَابِتٍ فَسَأَلْتُهُ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِوَسَلَّمَ يَقُولُ لَوْ أَنَّ اللَّهَ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَأَرْضِهِ لَعَذَّبَهُمْ غَيْرَ ظَالِمٍ لَهُمْ وَلَوْرَحِمَهُمْ كَانَتْ رَحْمَتُهُ لَهُمْ خَيْرًا مِنْ أَعْمَالِهِمْ وَلَوْ كَانَلَكَ جَبَلُ أُحُدٍ أَوْ مِثْلُ جَبَلِ أُحُدٍ ذَهَبًا أَنْفَقْتَهُ فِي سَبِيلِاللَّهِ مَا قَبِلَهُ اللَّهُ مِنْكَ حَتَّى تُؤْمِنَ بِالْقَدَرِ وَتَعْلَمَأَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَأَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْلِيُصِيبَكَ وَأَنَّكَ إِنْ مِتَّ عَلَى غَيْرِ هَذَا دَخَلْتَ النَّارَ.
“So he (Zaid ibn Thaabit) said, I heard the Messenger of the Allaah (praise and peace be upon him) say, “If verily Allaah punished the companions of His heavens and the companions of His earth, He would punish them and would not be an Oppressor to them…” (Al-Hadeeth)
So we see that Shaikh Yahya did not add anything to the hadeeth. So we ask B. Davis, “Do you accuse the Prophet (praise and peace be upon him) of being Jahmee or Ash’aree?” Now, we wait for your reply or your tawba!..”
Here we see a typical example of the problem at hand, the tarbiyah Ilmiyah they recieve, and the smug attitude of one pleased with himself and his skanty understanding. Not forgetting the close to humourous ‘confidence’ many of their ignorant chests are filled with!
His statement: “..Now, we wait for your reply or your tawba!..” is actually an invitation to play ‘Ping-Pong’ with them which is something i refuse to do! But i will say this..
He accuses me of ignorance in the affairs of the adeedah as is their normal practice (though i have been aquainted with this hadeeth for more than 15 years since studying the explanation of Al Aqeedatut Tahaawiyah of Ibn Abil ‘Izz Al Hanafi with our Shaikh Ali Naasir Al faqeehi in Madina in the mid ninties!)
But this ‘Defense’ of theirs is nothing but more evidence of their Jahl!
For your information, this hadeeth has been discussed and used by three sets of people. It has been discussed by the Qadariyah, it has been used by the Jabariyah and it has been used ‘correctly’ by Ahlus Sunnah. Each of them UNDERSTAND the hadeeth in accordance with their belief.
Al Haafidh Ibn Hajr mentions in ‘Fathul Baari (18/284)
“قَالَ وَهَذَا فَصْل الْخِطَاب مَعَ الْجَبْرِيَّة الَّذِينَ أَنْكَرُوا أَنْ تَكُون الْأَعْمَال سَبَبًا فِي دُخُول الْجَنَّة مِنْ كُلّ وَجْه ، وَالْقَدَرِيَّة الَّذِينَ زَعَمُوا أَنَّ الْجَنَّة عِوَضُ الْعَمَل وَأَنَّهَا ثَمَنه وَأَنَّ دُخُولهَا بِمَحْضِ الْأَعْمَال ، وَالْحَدِيث يُبْطِل دَعْوَى الطَّائِفَتَيْنِ وَاَللَّه أَعْلَم
This is the determining factor between the belief of the Jabariyah those who reject the fact that ones actions may be a cause for an individual entering Jannah, and between the Qadariyah who claim that Jannah is granted to a person in exchange for his actions, but this hadeeth (actually) nullifies the claim of both parties..”
The Jabariyah then, hold that ones actions are not a cause for one entering jannah (since they believe that we are taken by predecree like feathers are taken by wind and our actions have no effect upon our final destination).
Since this is their belief they use the hadeeth in question to establish that Allah does with us that which he wills (i.e. without our actions coming into play and having any effect upon our outcome) therefore this hadeeth is from the strongest of that which they use to substantiate their belief.
Particularly the statement of the Messenger Saw “If Allah were to punish the inhabitants of the heaven and the inhabitants of earth he would punish them without oppressing them..”
They hold that this hadeeth establishes their belief that we are like feathers in the wind
After mentioning the Hadeeth Ibn Abil ‘Izz Al Hanafi mentions in his explanation of Al Aqeedah At Tahaawiyah
“This Hadeeth is from that which the Jabariyyah use as evidence (i.e. for their belief)..”
As for the Qadariyah then it is not relevant to their false principles so they either receive it with rejection or interpretation. The best of the people in its regard are Ahlus Sunnah..”
(Sharhul Aqeedatit Tahaawiyah)
So do we now say as Al Hajooris defenders say “Oh the Jabariyah were only quoting the hadeeth!!”
Ibnil Qayyim Mentions concerning the Hadeeth in ‘Miftaahu Daaris Sa’aadah:
“Thus his mercy is not an exchange for their actions, neither is it a fruit of their actions, rather it is greater than their actions as occurs in the same hadeeth “If he were to be merciful to them then his mercy would be better for them than their actions..”
So he gathered between both affairs in the hadeeth that is (the clarification of the fact that) if he punished them he would punish them DUE TO THEM BEING DESERVED OF THAT and he would not have oppressed them. And if he had mercy upon them then that would be purely due to virtue from him and benevolence not because of their actions..”
Thus Ahlus Sunnah understand that the hadeeth is held to mean that if Allah were to punish all of the inhabitants of the heavens and the earth he would do so because THEY WERE DESERVED OF PUNISHMENT hence he would not have wronged them.
The problem with the speech of Al Hajoori is that his speech is connected to an earlier statement (as we mentioned in the beginning of the article these were merely bullet points and was not meant to be a breakdown of the issues)
Al Hajoori mentions in ‘Al Minnatul Ilaahiyah bi Sharhil Aqeedatus Safaareeniyah P153) quoting one of the mistakes of Imaam Safaareeni who said in some lines of poetry:
“And it is possible for our patron (Allah) to punish his creation * WITHOUT THEM HAVING SINNED OR COMMITED ANY CRIME!”
This statement of Safaareeni is the exact statement of the Jabariyah those who say that Allah does with us as he wills and our actions play no part in our outcome! Instead of doing that which all of the scholars who explain it do which is to hasten to highlight the error of this statement. And that it is in accordance to the belief of the Jabariyyah and that Ahlus Sunnah hold such and such.
Instead he says:
“What is EVEN BETTER(!) (Ahsan Min Haadhaa) than this, is the statement of Imaam At Tahaawi:
“He guides who he wills and he protects and pardons from his virtue. He misguides who he wills and he forsakes them and tests them from his justice, all of them revolve around his will, between his virtue and his justice”
then he says:
Allah says: “ He will not be asked about what he does but they will be asked”(Suratul Anbiyaa 23)
Allah pardons and is benevolent.
He says: “If it were not for the virtue of Allah upon you then none of you would be purified ever but indeed Allah purifies whosoever he wills” (Suratun Noor Vs 21)
Then he quotes: “So Virtue is for Allah before and after if Allah were to punish All of his worshippers he would not have oppressed them, and if he is merciful to them then it would be due to his virtue, his favour and his generosity..”
So as you can see the statement is devoid of the necessary explanation of the correct position of Ahlus Sunnah. And even though the statement of Imaam Tahaawi that he quotes is correct it does not sufficiently clarify the error or clarify the position of Ahlus Sunnah in regards to the Justice of Allah.
So I ask you, what will the reader walk away with?
Would he walk away correctly understanding the aqeedah of Ahlis Sunnah in relation to the justice of Allah and being clear about the error of As Safaarini or will he walk away with the aqeedah of the Jahmiyah (who are Jabariyah in regards to Qadr)?
Where is the clarification that we would expect from a small student of knowledge much less ‘An Naasihul Ameen!!
So the issue is not an issue of quotation of Hadeeth alone! If that were the case then the people of bid’ah would be correct in that which they say or hold since many of them just ‘quote the hadeeth!’
Wallahu A’lam
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa rasoolillahi
Ammaa Ba’d:
A while ago one of my noble brothers requested from me the authentic wordings that the Messenger of Allah added to the adhaan during adverse weather.
After writing it for him on paper he suggested that I should perhaps produce it as a small article in order to make the benefit more general for all. Thus since we are now (in the UK) experiencing some severe cold weather, I saw that this would be a good enough time as any to respond to my brothers request, may Allah reward him with good.
Shaikh Al Albaani mentions in Ath thamar Al Musta’taab Vol 1 page 133-137:
If there is extreme cold or rain then he (the Mu’adhin) adds after his statement ‘Hayaa ‘alal Falaah, or after the adhaan itself ‘Saloo fee rihaalikum’ (pray in your abodes) or he says ‘Wa man Qa’ada fa laa Haraja ‘alaihi’ (he who remains at home then there is no harm upon him)
Shaikh Al Albaani then goes on to mention a number of narrations establishing this near abandoned sunnah.
From those ahaadeeth:
The Hadeeth of Ibn Abbaas that was narrated by Abdullah ibnil Haarith who mentioned:
“Ibn Abbaas delivered a sermon to us on a rainy day. When the Mu’adhin reached (the statement) ‘Hayyaa ‘alas Salaah’ he (Ibn Abbaas) commanded him to call: ‘As Salaatu fir Rihaal’ ((establish) prayer in your abodes), so the people looked at each other, so he said: ‘This was done by one who is better than me (meaning the Messenger of Allah – Sallallahu Alaihi Was Salam) and indeed it is Azmah (binding upon you)”
(Collected by Bukhaari (2/77-78) and Muslim (2/148))
(Trans: This narration was in reference to Jumuah as the following version makes clear)
Abu Daawood narrated it with the following wording:
“Ibn Abbaas said to his mu’adhin on a rainy day when you say I bear witness that Muhammad is the Messenger of Allah’ then do not say ‘Hayyaa ‘alas Salaah but say ‘Salloo fee Buyootikum’ (pray in your houses). Then it was as though the people disliked that so he said: “This was done by one who was better than me. Indeed Jumuah is azmah (I.e Compulsory upon you when you hear the call to it) and I do not wish to cause you any harm due to you walking in mud and rain”
This was also one of the versions collected by Bukhaari (2/307) and Muslim also Ibn Maajah collected a similar narration (300))
2. The hadeeth of Ibn Umar narrated by Naafi’
Ibn Umar called the adhaan on a cold night in (a place on the outskirts of Makkah known as) Dhajnaan then he said: ‘Saloo fee rihaalikum’ (Pray in your Homes) for indeed we were informed that the messenger of Allah used to command a mu’adhin to call his adhaan then say at the end of it ‘Alaa Saloo fee rihaalikum’ Will you not pray in your homes’ on a cold night or a rainy night while on a journey’
(Collected by Bukhaari (2/89-90) and muslim (2/147))
3. The narration of Amr Ibn Aws who said:
“We were informed by a man from (the tribe of) Thaqeef that that he heard the prophets caller say (in his call) on a rainy night while they were upon a journey hayyaa ‘alas Salaah Hayaa ‘alal Falaah, Saloo fee rihaalikum’
(Collected by Nasaa’i (106-107) and Ahmad (5/373))
4. The Hadeeth of Nu’aym Ibn Nahhaam who said:
“I heard the Mu’adhin of the prophet – Sallallahu alaihi was sallam on a cold night while I was between my sheets, and I wished he would say ‘Saloo fee rihaalikum’. So when he got to ‘hayaa ‘alal Falaah he said ‘ Saloo fee rihaalikum (pray in your abodes). I Later asked him (the mu’adhin) about that and he said the prophet – Sallallahu alaihi was sallam commanded him to do so”
(Collected by Ahmad (4/320) the narrators of this isnaad are all narrators from the six books other than the sheikh that was not named, but the narration has a variant version with varying wording…)
5. Upon the authority of Nu’aym also who said:
“The call for the dawn prayer was made on a cold day and I was wrapped up in my wifes’ thick sheet. I said: If only he would say: ‘man qa’ada fa laa haraja alaihi’ (whosoever remains (at home) then there is no harm upon him) so the caller of the prophet announced at the end of his adhaan ‘Man Qa’ada fa laa haraja alaihi'”
(Collected by Ahmad 5/320)
The shaikh then mentions a version in the Mu’jam al Kabeer of Imaamut Tabaraani that mentions in it:
‘..so when he said ‘As Salaatu Khairan minan nawm’ he said (after it) wa man qa’ada fa laa haraj’ (whoever remains in their abode then there is no harm)
The Sheikh thereafter mentions an important note, he states:
Note: The second version of the first hadeeth indicates that the mu’adhin removes the hay’alatain (i.e the two statements ‘hayyaa ‘alas Salaah Hayyaa alal Falaah) and mentions in their place ‘As Salaatu Fir Rihaal’. This is a position that was held by some of the scholars of hadeeth, since Imaam Ibn Khuzaima, who was followed by imam Ibn Hibbaan then Imaam Al Muhib At Tabari (all) placed as a chapter heading upon this hadeeth ‘The removal of Hayaa ‘alas Salaah on a rainy day’. This is that which the hadeeth would necessitate, if only the narrations being raised and attributed to the messenger (himself) was apparent. If that was established then the mu’adhin would have the choice between removing it, due to this hadeeth or leaving it, due to the other ahaadeeth and Allah Knows best.
6. The Hadeeth of Abu Hurairah that states:
“The Messenger of Allah – Sallallahu Alaihi was Salam used to, if it was a cold or rainy night, command his mu’adhin to call the first Adhaan then when he was finished he would call ‘As Salaatu Fir Rihaal’ or ‘Fee Rihaalikum‘”
(Collected by Abu Ahmad Ibn Adi as was mentioned in ‘Tarhu Tathreeb fee sharhit Taqreeb’ of Al Haafidh Al Iraaqi 1/319 but he did not mention anything about its chain of narration)
From these ahaadeeth and this discussion of the Shaikh we conclude the following:
1. That due to the principle in the shar’iah of the alleviation of harm we have this ruling that establishes ease for the believers.
2. That the announcement is made during cold, difficult and/or rainy weather
3. That the announcement has a number of wordings all of them permissible to use and they are:
4 . That the call is made either after the statement ‘Hayaa ‘alal falaah’ or it is made at the end of the adhaan
5. That to remove the hay’alatain (I.e Hayaa ‘alas Salaah and Hayaa alal Falaah) and to replace them with this announcement, though it was held permissible by some of the scholars of hadeeth, it is not present in a narration attributed to the Messenger of Allah – Sallallahu alaihi was Salam. Those who hold the position argue that the two terms are opposed to each other, so they hold that by virtue of the meaning of the wording, the call to come to salaah should be removed. The command to do so is authentically attributed to Ibn Abbaas – Radhiyallahu Anhumaa
6. The ease that is present in the Sunnah
May Allah grant us the tawfeeq to revive these near abandoned sunan of the Messenger – Sallallahu alahi was Sallam
Wallahu A’lam
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu Alaa Rasoollillahi
Ammaa Ba’d:
Ramadhaaniyaat: Ahaadeeth concerning Ramadhaan and fasting
In continuing with this series we mention here ahaadeeth connected to Ramadhaan. Every ramadhaan in sermons, lectures and articles there are a number of oft repeated claims made concerning this blessed month, hopefully the origin of some of these claims will become clearer with these brief articles. Whatever is established by other texts will be indicated inshallah.
Upon the authority of Abu Huraira – Radhiyallahu anhu who said that the Messenger of Allah – Sallallahu alaihi Wa Salam said:
“The beginning of Ramadhaan is mercy, its middle is forgiveness, and its end sees (the) freedom (of individuals) from the fire”
Ruling: Dha’eef Jiddan (Very weak)
(Collected by Ibn Abi Dunya in ‘Fadhaa’ilu shahri Ramadhaan’ (37), and declared ‘Dha’eef Jiddan by Shaikh AlAlbaani in ‘Ad dha’eefah’ (4/1569))
Upon the authority of Anas Ibn Maalik who said:
When (the month of) Rajab would enter (upon us) he (the prophet – Sallallahu Alaihi Was Salam) used to say:
“Allahumma Baarik lanaa fee Rajabin Wa Sha’baan wa Balighnaa Ramadhaan (Oh Allah bless us in Rajab and sha’baan and bring us to Ramadhaan)”
Ruling: Dha’eef (Weak)
(Collected by Ibn Abi Dunya in ‘Fadhaa’ilu Shahri Ramadhaan (1) and Ibn Asaakir and declared ‘Dha’eef’ by Shaikh Al Albaani in Dha’eeful Jaami’ (4395))
Upon the authority Abdullah Ibn Abi Aufaa who said that the Messenger – Sallallahu alaihi Was Salam said:
“The sleep of the fasting person is worship, and his silence is tasbeeh (glorifying Allah) and his actions are multiplied, his supplications are answered and his sins are forgiven”
Ruling:Maudoo’ (Fabricated)
(Collected by Al Khalaal in ‘Al Amaali’ (46) and declared ‘Dha’eef’ by Shaikh Al Albaani in ‘Dha’eef Al Jaami’ (5972)) and ‘Maudoo’ in ‘Dha’eefah (4696))
Upon the authority of Abu Huraira who said that the Messenger – Sallallahu alaihi wa Salam who said:
“Fast!, and become healthy”
Ruling: Dha’eef (Weak)
(Collected by Ibn Sunni and Abu Nu’aym and declared ‘Dha’eef’ by Sh Al Albaani in Dha’eeful Jaami’ (3504))
Upon the authority of Bilal ibnil Haarith who said that the Messenger of Allah – Sallallahu alaihi was Salam who said
“Ramadhaan in Madeenah is better than Ramadhaan in any other place”
Ruling: Baatil (False hadeeth)
(Collected by At Tabaraani 1/111/2 and Ibn Asaakir 8/510/2 and declared ‘Baatil’ by Sh Naasir in ‘Ad Dha’eefah (831))
Upon the authority Anas Ibn Maalik – Radhiyallahu anhu who said the Messenger – Sallallahu alaihi Was Salam said:
“Indeed Allah revealed to his angels who record the deeds of the servants, do not record any of the evil deeds of my fasting servants after Asr”
Ruling: Baatil (False hadeeth)
(Collected by Al Khateeb Al Baghdaadi in ‘At Taareekh’ (6/124) and declared ‘Baatil’ by Imaamud daaraqtni and Sh Al Albaani in ‘Ad Dha’eefah (6580))
Upon the authority Abu Huraira who said the Messenger – Sallallahu alaihi was Salam:
“Everything has its zakaat, and the zakaat of the body is fasting, for fasting is half of patience”
Ruling: Dha’eef (Weak)
(Collected by Ibn Maajah (1745) and declared ‘Dha’eef’ by Sha Al Albaani in ‘Dha’eef At Targheeb 579))
Wallahu a’lam
Abu Hakeem أبو حكيم بلال 
You must be logged in to post a comment.