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Lailatul Qadr – Odd or even nights?!

Bismillahi wal Hamdullillah Was Salātu Was Salāmu ‘Alaa Rasoolillahi

Ammā ba’d:

Now that the last ten days of Ramadhān are upon us there is an issue that often time comes up during ramadhān related to the affair of lailatul qadr. What is commonly known is that one should look for it during the last ten nights on the odd nights, since many texts indicate that.

There is a group of scholars though, who hold that it is possible to occur on an even night and they site texts that indicate that. From those scholars we have the statement of Shaikhul Islām Ibn Taimiyah – Rahimahullahu ta’ala.

Shaikhul Islām states (after being asked about Lailatul Qadr):

Alhamdullillah lailatul Qadr is in the last ten nights of the month of ramadhān, this is how it has authentically occurred from the messenger – () that he said:

It is in the last ten days of Ramadhān

and it is in the odd nights.

The odd nights though, are viewed in respect to that which has passed (from the month), thus one seeks out the 21st and the 23rd and the 25th and the 27th and the 29th.

It is also sought from a point of view of what remains (from the month). Just as the Prophet – Sallallahu alaihi Was salam said (In the Hadīth of Abu Bakarah – Radhiyallahu anhu):

“(seek it) on the ninth of the nights remaining of ramadhān, the seventh of the nights remaining of Ramadhān, the fifth of the nights remaining of ramadhān, the third of the nights remaining of ramadhān

(Collected by Imaam Abu Dawood At Tayālisi (922 – Turki print) and tirmidhi and declared ‘Sahīh bu Shaikh Nāsir in Sahīh Sunan At Tirmidhi (636))

Based upon this, if it is a 30 day month, then that will occur on even nights, and the 22nd night will be the 9th of the nights remaining from ramadhān, the 24th will be the 7th of the nights remaining from ramadhān (and so on). This is how Abu Sa’īd Al Khudhri explained it in an authentic hadīth. And thus the Prophet  (ﷺ ) established the month in this way.

If (however) the month is of 29 days, (as lunar months often are) then the remaining days (as it relates to them falling on odd or even nights) will be the same as the past days (meaning whichever way one looks at it on a 29 day month, the odd nights in respect to looking at the month from the beginning will start from the 21st and considering the second hadīth, counting down, the ninth night will also fall on the 21st and eight will be on the 22nd and so on)

Therefore if this is the case it is befitting that the believer seeks it out in all of the (nights of the) last ten..”

(Majmoo’ul Fatāwā 25/284-285)

Thus according to this last hadīth and explanation of Shaikhul Islām, it is as though one is counting the last nine nights down from the 22nd in a 30 day month or the 21st in a 29 day month.

Therefore reflecting upon this statement of Shaikhul Islām we see that whether the month has 29 or 30 days, the month always has ten complete last days. If the month is of 30 days, then the last ten begins on the 21st night, but if the month is of 29 days then the last ten begins on the 20th night. This is in respect to what has passed of the month. Then if one looks at the month from a point of view of ‘that which remains’ (as occurs in the second hadīth) then the ninth of the nights remaining from ramadhān in a 30 day month falls on the 22nd night, while the ninth of the nights remaining from ramadhān in a 29 day month falls on the 21st night.

If this is understood then it becomes clear that lailatul qadr may possibly fall on an even night just as it may possibly fall on an odd night though it is most likely to fall on an odd night as occurs in the popular hadīth.

Thus it is possible that lailatul qadr could fall on an even night.

Perhaps this may shine some light upon the following hadeeth that discusses the qur’aan being revealed from the lawh al Mahfooh to the lowest heavens on laylatul Qadr.

Upon the authority of wāthilah Ibnil Asqa’ from the Prophet (ﷺ) who said:

The scrolls of Ibrāhīm were revealed on the first night of the month of ramadhān, and the taurāt was revealed on the 6th day of Ramadhān. The Injīl was revealed on the 13th day of Ramadhān and the zaboor on the 18th day of Ramadhān and the Qur’ān was revealed on the 24th of Ramadhān

(Collected by Tabarāni and Baihaqi and declared ‘Hasan’ by Shaikh Al Albāni in Sahīhul Jāmi’ (1497))

and since Allah the most high says:

Indeed we have sent it (this Qur’ān) down in the night of Qadr

(Suratul Qadr Vs 1)

Wallahu A’lam

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More advice to Abi Dharr – Radhiyallahu Anhu

Bismillahi wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the Authority Of Abu Dharr – Radhiyallahu Anhu who said:

I asked the Messenger of Allah – Sallallahu alaihi wa Salam:

What will save a servant (of Allah) from the Fire?

He said:

Imaan (Faith) in Allah

I said: “Oh Prophet of Allah” With Imaan there is action?

He said: “That one gives (even if it is little) from that which Allah has bestowed upon you and that you give (even if it is little) from that which Allah has provided you

I said: “Oh Prophet of Allah! what if he is poor and finds nothing to give?

He said: “He enjoins the good and forbids the evil

I said: “What if he is not able to enjoin the good and forbid the evil?”

He said: “Then he gives aid to the one who has no skill (or trade by way of which he receives earnings)”

I said: ” Oh Messenger of Allah! What if he (himself) has no trade?

He said: “He aids someone oppressed

I said: “Oh prophet of Allah! What if he is weak and unable to aid one oppressed?”

He said: “If you do not not wish to leave any good with your brother then one should avoid harming the people

I said: “Oh Messenger of Allah! If he does this will he be entered into Jannah?

He said: “There is no Believer who seeks to perform one of these affairs except that it will take him by the hand and enter him into Jannah

(Collected by Imaam At Tabaraani in ‘Mu’jamul Kabeer 2/156, Al Baihaqi in Shu’abul Imaan 3/204/3328 – Zaghlool print and declared ‘Saheeh’ by shaikh Al Albaani in ‘Saheeh At Targheeb’ 1/525/ Hadeeth 876)

Look how Allah makes many paths of khair and good for his servants, and how the majority of those mentioned in this hadeeth revolve around aiding ones brother.

Wallahu a’lam

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George and the Dragon – Food for thought!

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Much Historical scepticism exists concerning the origins of the ‘legend’ of George and the Dragon.  Though every British citizen, I’m sure, is well acquainted with the story, since he is considered the ‘Patron Saint of England’

Many though, grew with the belief that Saint George was an Englishman, (Possibly a king’s Knight) who was responsible for slaying a (Probably English) dragon (as ‘legend’ tells) and this is particularly re-iterated on the likes of today, St Georges day .

But anyone who looks into what has been mentioned concerning the story by western historians will find a slightly different narrative.

In actuality many historians hold that he was an Arab (possibly from Libya or Palestine) while the majority hold that he was Turkish in origin, (which is ironic since it is his emblem (white flag with red cross) we see painted on the faces of the EDL during their marches)

There are some details western historians often mention concerning him:

  1. That he was born in Turkey (Though some hold he was from north Africa)
  2. That his parents were Christian
  3. That he lived in the 3rd century C.E
  4. That he lived for a period in Palestine
  5. That he grew to become a soldier of the Roman Empire
  6. That he met, befriended, and stayed with a ‘Hermit’ in Libya
  7. That he became a believer
  8. That he slayed a Beast (said to be a dragon) that the hermit informed him had been ravaging the country
  9. That prior to slaying the beast he proclaimed that the people of the township should become believers (and some mention be ‘baptised’), after the slaying it is claimed that 15,000 men became believers and were baptised
  10. That he protested against persecution of Believers
  11. That he was imprisoned
  12. That he was tortured by the Ruler but didn’t abandon his belief
  13. That he was ultimately beheaded in Palestine.

Naturally as Muslims we are unable to confirm the authenticity of the story but it does closely resembles an authentic narration and story the Messenger of Allah – Sallallahu Alahi Was Salam informed us of:

The story of the Boy and the King

Narrated Suhaib [radhiyAllahu ‘anhu]: (Who said) that Allah’s Messenger [sallallahu alaihi was sallam] said:

Among the people before you, there was a king who had a sorcerer. When the sorcerer became old, he said to the king: ‘I have now become an old man, get me a boy so that I may teach him sorcery.’ So the king sent him a boy to teach him sorcery. Whenever the boy proceeded to the sorcerer, he sat with a monk who was on the way, he would listen to his speech and it would impress him. So when he went to the sorcerer, he passed by the monk and sat there with him. Upon arriving at the sorcerer, he would beat him (for his lateness). So the boy complained about that to the monk. The monk said to him: Whenever you are afraid of the sorcerer, say to him: ‘My family kept me busy’; and whenever you are afraid of your people, say to them: ‘The sorcerer kept me busy.’ So the boy carried on like that (for a period). “There came (on the main road) a huge creature (animal), and the people were unable to pass by. The boy said: ‘Today I will know whether the sorcerer is better or the monk’. So he took a stone and said: ‘O Allah! If the affair of the monk is more beloved to you  than that of the sorcerer, then kill this creature so that the people can cross (the road).’ Then he struck (it) with the stone, and it was killed and the people passed (the road). The boy came to the monk and informed him about it. The monk said to him: ‘O my son! Today you are better than I; you have achieved what I see! And you will be put to trial. And if you are put to trial, do not inform (them) about me.’ The boy used to treat the people suffering from born-blindness, leprosy, and other diseases.

A blind courtier of the king heard about the boy. He came and brought a number of gifts for the boy and said: ‘All these gifts are for you on condition that you cure me.’ The boy said: ‘I do not cure anybody; it is only Allah (Alone) Who cures (people). So if you believe in Allah, and invoke Allah, He will cure you.’ He then believed in Allah, and Allah cured him. Later the courtier came to the king, and sat at the place where he used to sit before. The king asked him: ‘Who has given you your sight back?’ The courtier replied: ‘My Lord (Allah)!’ The king said: ‘Have you got another lord than I?’ The courtier said: ‘My Lord and your Lord is Allah!’ The king got hold of him and continued to torture him till he informed him about the boy. So the boy was brought. The king said to the boy: ‘O boy! Has your (knowledge of) sorcery reached to the extent that you cure those born-blinds, and the leper, and do such and such?’ The boy replied: ‘I do not cure anybody; it is only Allah (Alone) Who cures’. Then the king got hold of him, and continued to torture him till he informed him about the monk. And the monk was brought, and it was said to him: ‘Give up your religion (turn apostate)!’ The monk refused to turn apostate. Then the king ordered a saw (to be brought), and it was put in the middle of his scalp and was sawn till he fell, cut in two pieces. Then that courtier was brought, and it was said to him: ‘Give up your religion (turn apostate)!’ The courtier refused to turn apostate. So the saw was put in the middle of his scalp, and was sawn till he fell, cut in two pieces. Then the boy was brought, and it was said to him: ‘Give up your religion (turn apostate)!’ The boy refused to turn apostate. So the king ordered some of his courtiers to take the boy to such and such a mountain saying, ‘Then ascend up the mountain with him till you reach its top, and see if he turns apostate (from his religion, well and good), otherwise throw him down from its top.’

They took him, ascended up the mountain, and the boy said: ‘O Allah! Save me from them by whatsoever You wish!’ So the mountain shook and all of them fell down, and the boy came walking to the king. The king asked him: ‘What happened with those who accompanied you?’ The boy said: ‘Allah has saved me from them.’ The king then ordered some of his courtiers to take the boy on board a boat into the middle of the sea, saying, ‘Then if he turns apostate (from his religion, well and good), otherwise cast him into the sea.’ So they took him, and he said: ‘O Allah! Save me from them by whatsoever You wish.’ So the boat capsized, and (all the accompanying courtiers) were drowned. The boy then came walking to the king. The king said: ‘What happened with those who accompanied you?’ The boy replied: ‘Allah saved me from them’, and he further said to the king: ‘You cannot kill me till you do what I command!’ The king said: ‘What is that (command of yours)?’ The boy said: ‘Gather all the people in an upland place, and fasten me to the stem (of a tree); then take an arrow from my quiver and fix it in the bow, and say: In the Name of Allâh, the Lord of the boy, and shoot (me). If you do that, you will kill me.’ So the king gathered the people in an upland place, and fastened the boy to the stem, took an arrow from his quiver, fixed it in the bow, and said: ‘In the Name of Allah, the Lord of the boy’, and shot the arrow. The arrow hit the temporal region of the skull of the boy, and the boy put his hand over the temporal region of his skull at the point where the arrow hit, and then died. The people proclaimed: ‘We have believed in the Lord of the boy! We have believed in the Lord of the boy! We have believed in the Lord of the boy!’ The king came, and it was said to him: ‘That is the thing which you were afraid of. By Allah! The thing which you were afraid of, has fallen upon you, the people have believed (in Allah).’ So he ordered (deep) ditches to be dug at the entrances of the roads, and it was done, then fire was kindled in those ditches, and the king ordered that whoever did not turn apostate (from his religion) be cast into the ditches, and it was done. Then there came a woman with her baby. She was close to retreating from the ditch when the baby said (speaking to its mother): ‘O Mother! Be patient, For indeed you are upon the Truth.”

(Saheeh Muslim, Hadeeth No. 7703)

It is (the authentic narration that is) without doubt a fine story and example of firm faith and Imaan, honour, bravery and gallantry and da’wah to tawheed.

There are indeed many resemblant issues in this authentic hadeeth and that which is mentioned concerning George and the Dragon (and issues that differ with the popular narrative), the question that arises is, was it this the Messenger – Sallallahu alaihi was Salam was speaking about?, it is not possible for us to say, but in it there certainly is food for thought.

Wallahu A’lam

Was Sallallahu Alaa Nabiyinaa Muhammad

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Ahaadeeth that are popular, widespread and weak (Part 1)

Bismillahi Wal hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d

Indeed the people of Hadeeth of the past used to concern themselves with collecting, preserving, memorizing and familiarizing themselves with the ahadeeth of the messenger – Sallallahu alaihi was Salam. They would gather the asaaneed (chains of narration for one hadeeth) and study the various versions of the hadeeth and the connection between the chains of narration, with a view to analysing errors of the various versions.

From their methodology in hadeeth is that they would memorise ahaadeeth that they knew to be weak for the purposes of ‘i’tibaar’ (that is for the purpose of comparing those narrations with other than them, and also if the hadeeth is weak but they come across other chains of transmission then those weak narrations may be strengthened by way of those chains (as long as the weakness is not severe).

One reason they would memorise weak Ahaadeeth is ‘lil ma’rifati’ (that is to become aquainted with them)

Imaam Khateebul Baghdaadi mentions in Al Jaami’ li akhlaaqir Raawi wa adaabis saami’ 2/192:

“As for the ahaadeeth of weak narrators and those who we do not rely upon their narrations, then they are written down that one may be acquainted with them and so that they will not be exchanged with (and be confused by) the ahaadeeth of the trustworthy narrators and that one may compare and judge them with the narrations of others.”

Al Imaam Ibn Rajab mentions in his explanation of ‘Illal At Tirmidhi (1/130 Noorudeen ‘itr Print) a narration of Muhammad Ibn Raafi’ An Naisaaboori who said:

“I saw Ahmad (the Imaam) in front of yazeed Ibn Haroon and in his hand was a book of Zuhair narrating from Jaabir Al Ju’fee (a well known weak narrator) and he was copying it so i said: “Oh Abaa Abdillah! you have prohibited us from narrating from Jaabir yet you write his ahaadeeth?! so he responded: “I know him!” (That is i am awre of his state)

Similarly he said about the weak narrator Ubaidillah Al Wasaafi: “Indeed I write his hadeeth to be acquainted with them

Thus in an attempt to follow the path of ahlul hadeeth in that regard I start this series of popular ahaadeeth da’eefah lil ma’rifah. Wa Billahit Tawfeeq.

1. “The differing of my Ummah is a mercy

Ruling: ‘The hadeeth has no origin’

Ibn Hazm mentions in Ihkaamul ahkaam 2/61:

It is not a hadeeth!”

Shaikh Al Albaani mentions in Ad Da’eefah (1/141):

It has no origin

Shaikh muqbil mentions about the hadeeth in ‘Al Muqtarah (P9):

“It has no Sanad (chain of narration) and it is not established upon the prophet

2. “If affairs become difficult for you then turn to the inhabitants of the graves

Ruling: Fabricated

Shaikhul Islaam mentions in Majmoo’ul fataawaa 1/356:

“It is a lie fabricated upon the prophet by consensus of those well aquainted with hadeeth

3. “If you see a man being regular in the masjid then bear witness to his Imaan

Ruling: Weak

(Collected by Ahmad (11651) and Tirmidhi (2750) and Ibn Maajah (806))

In its Isnaad is Darraaj Ibn Sam’aan Abu Samh: Imaanudh Dhahabee said :

“Darraj is plentiful in manaakeer” (A narration wherein a weak narrator opposes trustworthy narration)

Imaam Ahmad said about him: “His ahaadeeth are Manaakeer”

See Tahdheebut Tahdheeb (3/186)

4. “My companions are like stars, any which one of them you follow you will be guided

Ruling: Fabricated

(Collected by Ibn Abdil Barr in Jaami’ul bayaanul Ilm 9″/91) “In its chain of narration is Sallaam ibn Sulaimaan there is consensus upon him being weak”

Ibn Kharaash mentioned: “Khadhaab!” (He is a liar!)

Ibn Hibbaan mentioned: “He has narrated fabricated Ahaadeeth

The hadeeth is declared Baatil (false) By

Shaikh Al Albaani in ‘Da’eefah (58), Ibn Hajr in At Talkhees Al Habeer (4/190) and Ibnil Jawzi in ‘Al ‘Illal Al Mutanaahiyah (1/283)

5. “Seek knowledge even if it is in China

Ruling: False

(Collected by Ibn ‘Adee in Al Kaamil Fid Dhu’afaa (5/188)

In its chain Al Hasan Ibn ‘Atiyah who was declared Weak by Ibu Haatim Ar Raazi

Similarly in its chain is Tareef ibn Sulaimaan: Imaamul Bukhaari said about him “Mumkar in Hadeeth”

Ibn Hibban mentions in ‘Al Majrooheen’: “This hadeeth is Baatil (False) it has no origin”

6. “Work for your dunya as though you will live forever, and work for your hereafer as though you will die tomorrow

Ruling: The hadeeth has no Origin

Shaikh Al Albaani mentions in ‘Da’eefah (8): “It has no origin even though it has become popular upon the tongues in recent times

7. “Be plentiful in remembering Allah until it is said of you Majnoon (deranged)”

Ruling: Weak

(Collected by ahmad (11673) and in its chain is Darraaj ibn Sam’aan who is weak the hadeeth has been declared weak by Al Haithame, Al Albaani, Shaikh Muqbil and others)

8. “I am the most elequent of any who speak with (the letter) Daad (i.e. the arabic language)”

Ruling: No origin

Imaam ibn Katheer mentioned: in his tafseer (1/54) “It has no origin though its meaning is correct

9. “Read ‘Yaaseen’ over your dead”

Ruling: Weak

(Collected by Ahmad (20301) Abu Dawood (3121) Ibn Maajah (1448))

The hadeeth has three defects:

1. ‘Jahaalah’ (The unknown state of a narrator) namely Abu Uthmaan

2. The ‘Jahaalah’ of his father

3. ‘Al Idtiraab’ (Uncertainty in the manner in which the chains of narration have occured, leading to inability to establish the hadeeth)

10. “The most hated of the halaal affairs to Allah is Divorce”

Ruling: Weak

(Collected by Abu Daawood (2176,2177) Ibn Maajah (2018) Al Haakim (2853))

The hadeeth is declared ‘Mursal’ which is when a taabi’ee attributes a hadeeth to the Messenger of Allah – Sallallahu Alaihi Wa Sallam – which necessitates a break in the chain since none of the successors met the Messenger – Sallallahu Alaihi Wa Sallam – that is of course if one is unable to establish that the missing narrator is a companion or another successor, thus it is declared weak

Wallahu A’lam

Abu Hakeem

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Fundamentals in the Manhaj of the Salaf (Part 2)

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

The term ‘Salaf’ and its usage

For the one who is familiar with the classical works of the Imaams of this Ummah the term ‘Salaf’ may not be a new entity. It is, unfortunately, new to those who do not have that familiarity, so we mention here a small portion of the usage of the term in the Book, the Sunnah and within the various sources of the deen, that it may become clear that it is nothing new, and that the only new affair, is ignorance of it.

‘Salaf’ in the Qur’aan

The term being used in reference to a past affair

Allah the most high states:

{وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ}

“Do not marry the women your fathers have married except that which has ‘Salaf’ (past)
(Suratul Nisaa Vs 22)

{فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ}

“Whoever come to them an admonition from their lord (concerning Interest) and desists) then to him is what has ‘Salaf’ (past) and his affair is with Allah
(Suratul Baqarah Vs 275)

The term being used in relation to a group of people

{فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلًا لِلْآخِرِينَ}

“So we made them a ‘Salaf’ (precedent) and an example to later generations”
(Suratuz Zukhruf Vs 56)

Salaf in the Sunnah

No doubt from the clearest of the texts of the sunnah mentioning the term salaf is an authentic hadeeth wherein the prophet – Sallallahu Alaihi wa Sallam – referred to himself as a blessed salaf for his daughter and – it follows – the rest of the Ummah in general

The messenger – Sallallahu alaihi was Sallam while he was ill prior to him passing away, Fatimah His daughter – Radhiyallahu anhaa – came to his bedside and the messenger of Allah whispered to her twice. When he did so in the first instance she began to weep, then when he whispered on the second occasion she began to laugh. Aisha – Radhiyallahu anhaa asked her about that and Fatima refused to divulge the secret that messenger gave to her that brought about this weeping and laughter. After the death of the messenger – Sallallahu alahi Was Salam she informed her that now I will inform you so she said:

« أَنَّ جِبْرِيلَ كَانَ يُعَارِضُهُ الْقُرْآنَ فِى كُلِّ سَنَةٍ مَرَّةً وَإِنَّهُ عَارَضَهُ الآنَ مَرَّتَيْنِ وَإِنِّى لاَ أُرَى الأَجَلَ إِلاَّ قَدِ اقْتَرَبَ فَاتَّقِى اللَّهَ وَاصْبِرِى فَإِنَّهُ

«نِعْمَ السَّلَف أَنَا لَكِ »

The messenger – Sallallahu alaihi wa Salam – said: Indeed Jibreel used to listen to my recitation of the Qur’aan once a year, and he has now (i.e. this year) done so twice, and i do not see except that my appointed time is close, so fear Allah and be patient for indeed I am a blessed ‘salaf’ (Predecessor) for you”

(Collected by Bukhaari (5928) and Muslim (2450))

She explained to her that this was what caused her to weep in the first instance and that the Messenger – Sallallahu Alaihi was Salam then informed her that she would be the leader of the female believers or the leader of women of this Ummah, and so she laughed.

Thus here we see the Messenger refering to himself as a ‘Salaf’ thus just as one refers to himself as ‘Sunni’ (follower of the Sunnah) the muslim likewise refers to himself as ‘Salafi’ (follower of the Salaf) and what a blessed ascription!

Examples of early scholars refering to other scholars as being ‘Salafi’

Indeed those familiar with the statements and writings of the people of knowledge past and present will know that they find no problem using this term in praise of scholars who proceeded them. The following are some examples of this:

1. Muhammad Ibn Khalaf Ibn Hayyaan (died 306H)

He mentions in his book ‘Akhbaarul Qudhaah’ P.342:

And they say that Isma’eel Ibn Hamaad Ibn Abi Haneefah was a true Salafi…”

the statement “And they say…” indicates that it was being used by scholars before his time.

2. Umar Ibn Abdil Azeez ibn Abi Jaraadah (died 660H)

He mentions in his book ‘Bughyatut Talab fee taareekhi Halab’ (10/4565) narrating from his shaikh Ibnil Hanbali concerning the biography of Abil Fath Ar Roohaawi:

He was a good shaikh, a man of religion and worship, one upon the way of Imaam Ash Shaafie and a ‘Salafi’!”

3.Imaamudh Dhahabee (Died 748H) mentions this in praise of a number of scholars in a number of his books, from that:

His book ‘Tadhkiratul Hufaadh’ 4/149:

Under the biography of Imaam Ibn Salaah (4/149):

He was a ‘Salafi’ having good sound belief..”

In his book Siyar A’laamin Nubalaa:

He mentions under the biography of Imaamul Fasawi (13/183):

“I do not know that Ya’qoob al Fasawi was anything but ‘Salafi’, he authored a small book concerning the Sunnah (meaning here belief)”

Under the biography of Uthmaan Ibn Khurrazaadh (13/380):

“that which a haafidh needs to be God fearing, Intelligent, a grammarian, a linguist, one who purifies his own soul, one who is modest, (and) a ‘Salafi’…!

Under the biography of Al Imaamud Daaraqtni (16/457)

He mentions concerning him: “..The man never entered into theoretical speech nor argumentation neither did he delve into that, rather he was a ‘Salafi’

He mentions concerning Ibnil Majd (23/118):

“He wrote much, he collected and authored, he excelled in (the knowledge of) Hadeeth, He was Thiqqah (trustworthy) strong, Intellegent, A ‘Salafi’, Pious..”

Al Haafidh Ibn Hajr (852H) mentions in Lisaanul Meezaan (5/348) concerning Imaam Muhammad ibnil Qaasim Ibn Sufyaan:

“..He has (authored) an Ahkaamil Qur’aan, (a book concerning the virtues of Imaam Maalik, and he also narrates from him and (A book concerning) the rites (of Hajj), (a book concerning weak positions in jurisprudence and other than that and he was ‘salafi’ in Madhhab..”

Imaamus Suyooti (911H) mentions under the biography of Imaam In Salaah in ‘Tabaqaatul Hufaadh P503:

“he was from the great scholars of the deen one of the noble ones in his era, in Tafseer, and hadeeth , Fiqh and he contributed to many sciences, he was very well versed in the fundamentals of the religion and its subsidury affairs, he is used as a (noble) example, he was ‘Salafi’, Abstained from the dunya, of sound aqeedah and possesed many excellent traits…”

The usage of the term ‘Salafiyah’ as a path, methodology, and body of principles in the writings of the earlier scholars

Imaam As Safdi (764H) mention in the biography of Imaam Muhammad ibn Muhammad ibn Ahmad An Naysaaboori the statement of Imaam Haakim (the author of the ‘Mustadrak’):

He was from the righteous, those firmly established upon the path of ‘Salafiyah”

(Al Waafi Wal Wafayaat (2/55 Ar Risaalah print)

Al Imaam Ibn Katheer (774H) mentions in ‘Al Bidaayah wan Nihaayah’ when speaking about Imaam Fathud deen Ibn Sayyidin Naas:

” He has ‘Al Aqeedatus Salafeeyah’ authored from ayaat (of the Qur’aan), citations, narrations and prophetic traditions”

Imaam Muhammad ibn Ismaa’eel As San’aani (852H) mentions in Subulus Salaam (4/145):

“..but this has been supported by narrations of ‘salafeyah’ from the companions”

The statements regarding this from Shaikhul Islaam and his student Ibnil Qayyim are too numerous to mention

As far as this coming from our contempory scholars then I will mention one example from Shaikh Muhammad Ibn Saalih Al Uthaimeen who mentions in ‘Ad Diyaaul Laami’ Minal Khutabil Jawaami’ (P170 risaalah print)

“..and this position was chosen by, from the later day scholars, our Shaikh, The Salafi, The Athari, Abu Abdillah Abdul ‘Azeez Ibn Baaz”

Thus we see the ascription to salafiyah is not a new affair, rather that which is new is ignorance of it. Wallahul Must’aan

Was Sallallahu ‘Alaa Nabiyinaa Muhammad

Abu Hakeem

www.twitter.com/abuhakeembilal

From the Bliss of Jannah!

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Indeed from the belief of Ahlus Sunnati Wal Jamaa’ah is the belief in the presence of the Jannah and the hellfire.

Imaamut Tahaawi Mentions in his Aqeedatut Tahaawiyah:

“..and (we believe) that Jannah and the Naar (Hellfire) are both created (ie and existing) they will never come to an end or cease to exist

And indeed from the greatest of the things that will encourage the servant with righteous action is his focusing on pleasing His lord and desire that which he has prepared for his righteous servants, His Good Pleasure and his Jannah.

Here then is something of that which Allah has prepared for his servants in Jannah, hoping that it brings benefit to the believers

Nothing in Jannah is the same as in this world

Upon the authority of Abu Hurairah

I have prepared for my righteous servants, that which no eye has seen and no ear has heard and it has not occurred to the heart of anyone

(Collected by Bukhaari and Muslim)

Ibn Abbas mentioned concerning the statement of Allah:

“And give glad tidings to those who believe and do righteous good deeds that for them will be gardens beneath which rivers flow. Every time they will be provided with a fruit therefrom, they will say this is what we were provided with before, and they will be given things in resemblance, and they will have therein purified spouses and they will abide therein forever”

(Suratul Baqarah Vs 25)

Concerning the statement “..they will be given things in resemblance” Ibn Abbaas mentioned:

“..Nothing from the things of this world that are in Jannah are the same, except in Name

(Collected By Imaam Ibn Jareer At Tabari in his tafseer 1/392)

They will be youthful without bodily hair or beards

Upon the authority of Abu Hurairah – Radhiyallahu anhu – who said the Messenger of Allah – Sallallahu alahi Was Salam said: “Indeed the people of Jannah will not have bodily hair or beards, and they will have (Natural) Kuhl on their eyes. Their youth will never end and their garments will never wear out

(Collected by At Tirmidhi (2539) and declared ‘Saheeh’ By shaikh Al Albaani in Saheeh At Targheeb)

They will have the characteristics of prophets

Upon the authority of Al Miqdaam who said the Messenger of Allah – Sallallahu alaihi was Salam said: ” There is no one that dies as a miscarried fetus or an elderly person – and all people are between these (two) – except that he will be raised thirty three years old. If he is from the people of Jannah (then) he will be upon the stature of Aadam, (will have) the form of Yusuf and (will have) the heart of Ayoob, and whosoever is from the people of the fire then he will be enormous and tremendous in size like mountains

(Collected by Baihaqi and declared Hasan By Shaikh Al Albaani In ‘Saheeh targheeb’ (3701)

The servants of the people of Jannah

Upon the authority of Abdullah ibn Amr who said: “Indeed the lowest of the people of Jannah in Station will have a thousand servants busily serving him. Each servant will be carrying out a duty different from the other then he recited the Ayah “If you were to see them you would consider them scattered pearls (Suratul Insaan Vs 19)”

(Collected by Ibn Jareer At Tabari and declared ‘Saheeh’ in saheeh Targheeb (3705))

The Seas of Jannah

Upon the authority of hakeem Ibn Mu’aawiyah Al Qushairi from his father who said i heard the Messenger of Allah – Sallallahu Alaihi Wa Sallam say:”In Jannah there is an Ocean of Water, an Ocean of Milk, An Ocean of Honey and an Ocean of Wine, then the rivers (of Jannah) emanate from them.”

(Collected by Ibn Hibbaan (2623 – Mawaarid) and Tirmidhi (2574) and declared ‘Hasan’ by Shaikh Al Abaani in ‘Saheeh At targheeb’  (3722))

The nature of the rivers in Jannah

Upon the authority of Anas ibn maalik who said: “Perhaps you presume that the rivers of Jannah are entrenched into the earth (ie as worldly rivers are), No! By Allah Verily they Flow upon the surface of the ground, One of its banks is made of pearl and the other is made of Ruby, its soil is made of Adhfar Musk so i said: “what is adhfar? he said: ” pure and unmixed

(Collected by By Ibn Abi Dunya and declared ‘Saheeh’ By shaikh Al Albaani in ‘As Saheehah’ (2513))

The Trees of Jannah

Upon the authority of Abi Sa’eed Al Khudhri – Radhiyallahu Anhu who said the messenger of Allah – Sallallahu Alaihi Was Salam Said: “Indeed in Jannah there is a tree, the like of which a proficient, skillful, fast rider will journey for a hundred years and not cross it

(Collected by Bukhaari and Muslim)

Upon the authority of Abu Hurairah who said that the messenger – Sallallahu Alaihi Was Salam said: “There is no tree in Jannah except that its trunk is made of Gold

(Collected by At Tirmidhi and declared ‘Saheeh’ By Shaikh Al Albaani in Saheeh At Targheeb 3732)

Ibn Hibbaan collects a hadeeth that mentions that a Jewish Man approached the prophet and said: ” Oh Abul Qaasim! Do you not claim that the people of Jannah will eat in Jannah and drink? So he said: “Yes! by he in whose hands is the soul of Muhammad! Indeed one of them will be given the strength of one hundred men for eating, drinking and sexual relations” he (The man) said: But the one who eats and drinks needs to answer to the call of nature, but there will be nothing harmful (or unpleasant) in Jannah! so he replied: “Answering the call of nature for one of them will be through perspiration that will exit their skins with the fragrance of musk, then their stomachs will be emptied (and become lean)

(Collected by Ahmad and Nasaa’ie and declared ‘Saheeh’ by Shaikh Al Albaani in ‘Saheeh Targheeb’ 3739)

Upon the authority of Sulaim Ibn Aamir who said:”The companions of the messenger of Allah used to say: “Indeed Allah used to benefit us by way of the Bedouin Arabs and their questions. A Bedouin approached one day and said: “Oh Messenger of Allah! Indeed Allah has mentioned a harmful tree in Jannah, but i did not percieve that there would be in Jannah a tree that could be harmful to its possessor? The Messenger of Allah – Sallallahu alaihi wa Salam said: “And what is it? he said “the ‘Sidr’ (Lote) tree for it has harmful thorns” The Messenger – Sallallahu alaihi was Salam Said: “Didnt Allah say: “(They will be) among thornless lote trees” (Al Waaqi’ah 28)? Allah will remove their thorns and will put in the place of each thorn, fruits, it will indeed produce fruits.(Each) fruit will blossom having seventy two colours of different flavours, and no colour will resemble the other

(Collected by Ibn Abi Dunya and declared ‘Saheeh’ By Shaikh Al Albaani in ‘Saheeh Targheeb’ 3742)

And if they desire children!…

Upon the authority of Abu Sa’eed Al Khudri – Radhiyallahu ‘Anhu – who said that the Messenger of Allah – Sallallahu Alaihi Was Salam said: “If the believer desires a child in Jannah, then pregnancy, child birth and the child coming of age occurs in an hour (or in a short period) and the child is just as they desire!

(Collected by Ahmad (11079)  and Tirmidhi (2563) and declared ‘Saheeh’ By Shaikh Al Albaani in ‘Saheeh Sunanit Tirmidhi’ (2077))

The Singing of Jannah!

Upon the authority of Abu Huraira who said: “Indeed in Jannah there is a River the length of Jannah, along both of its banks there are maidens, standing facing each other, they will sing in the most beautiful voice the creation has heard, to the extent that they will not believe that there is a pleasure (In Jannah) like it. So we said: “Oh Abu Hurairah! What is that singing? “If Allah wills it will be ‘Tasbeeh’ (Saying ‘Subhanallah’), Tahmeed (saying Al Hamdullillah), glorifying and praising the Lord – Exalted and praised be he

(Collected by Baihaqi and declared ‘Saheeh’ By Shaikh Naasir in ‘Saheeh Targheeb’ 3751)

The riding beasts of Jannah!

Upon the authority of Abu Ayoob -Radhiyallahu ‘Anhu – Who said: A bedouin arab came to the Messenger – Sallallahu Alaihi Was Salam and said: “Oh Messenger of Allah! Indeed i love Horses! will there be horses in Jannah? The Messenger of Allah Said: “If you enter Jannah a horse made of ruby with two wings will be brought to you and you will be carried upon it and it will fly with you(in Jannah) wherever you wish!

(Collected by At Tirmidhi and declared ‘Saheeh Li Ghairihi’ by Shaikh Albaani in ‘Saheeh Targheeb’ (3757)

Upon the authority of Sulaimaan ibn Buraidah from his father who said: That a man asked the prophet – Sallallahu alaihi Was Salam – and said: “Are there horses in Jannah? So the prophet – Sallallahu Alaihi Was Salam said: “If Allah enters you into Jannah Then you not wish to be brought a Stallion made of red ruby that will fly with you wherever you wish, except that it will occur!” So (another) man asked “Oh Messenger of Allah! are there any Camels in Jannah? but he didnt respond to him with that which he said to his companion (ie the first questioner) He said: “If Allah enters you into Jannah then you will have whatever your soul desires and whatever delights your eye!”

(Collected by At Tirmidhi and declared ‘Hasan Li Ghairihi’ by Shaikh Albaani in ‘Saheeh Targheeb’ (3756)

Oh Allah enter us into Jannah and save us from your anger and the fire!

Wa Sallallahu Alaa nabiyinaa Muhammad Wa ‘alaa aalihi wa Sahbihi Ajma’een

www.twitter.com/abuhakeembilal

Correction of a previous post

Bismillahi wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

It has come to my attention that the following post:

https://ah-sp.com/2011/12/09/the-virtue-of-sleeping-in-wudhoo/

had an error in its translation. The original translation had the word شعر (Hair) in it, i did not notice that the word used was the very similar شعار (meaning here ‘his garment’ as Imaam Manaawi points out) so i hasten to make the correction here. Please see the note towards the end of the post.

Baarakallahu Feekum

Abu Hakeem

 

Leave out from your home pursuing good!

Bismillahi wal Hamdullillah was Salaatu Was Salaamu ‘alaa Rasoolillahi

‘Ammaa Ba’d:

No doubt the one who studies the Sunnah of the messenger will realise there are many things taking place around us in the creation of Allah daily that we are unaware of. But the Sunni who aquaints himself with the statements of the messenger Sallallahu ‘alahi wa Salam –  becomes well aquainted with many of the intricacies that take place in the realm of the unseen related to the son of Adam.

Here is another example of that

Upon the authority of Abu Huraira – Radhiyallahu ‘Anhu who said: The Messenger – Sallallahu ‘alaihi wa Salaam said: “ There is no one that leaves out (from their home) except that at his hands (and in a variant version ‘His door’) there are two banners, a banner in the hand of an angel and a banner in the hand of a Shaytan. So if he leaves out pursuing that which pleases Allah, he is followed by the Angel with his banner. He does not cease to remain under his banner until he returns to his home. But if he leaves out pursuing that which displeases Allah then he is followed by the Shaytaan with his banner. He does not cease to remain under his banner until he returns to his home.”

(Collected by Ahmad in his ‘Musnad’ (8269, 8286) and and At Tabaraani in ‘Mu’jam Al Awsat’ (4786) and ‘Mu’jam Al Kabeer’ (1012) declared ‘Saheeh’ by Shaikh Ahmad Shaakir – rahimahullah)

Think then Oh servant of Allah about what is is you set out to pursue. May Allah make keep us under the banner of his Angels daily.

Wa Billahit Tawfeeq

Shaikh Ubaidallah Al Afghaani passes away- May Allah have mercy upon him

The distressing news has just reached me of the death of our Shaikh and teacher Shaikh Ubaidallah ibn Ataa Al Afghaani – Rahimahullah.

Our Shaikh was from the well known proficient reciters of the qur’aan and would sit morning, noon and night in the prophets masjid or in Masjid Abi Bakr As Sideeq to teach the book of Allah. during my time in Madina i read to some of the well known reciters in Madina (From them Abdullah ibn Iwadh al Juhanee – Imaamul Haram) but by Allah the greatest benefit i took was from shaikh Ubaidallah – Rahimahullah.

The shaikh was well known for his concentration upon the (tahqeeq) perfection of the recitation of certain letters particularly the letter Dhaad (He would often keep students on Suratul Faatiha for up to two weeks due to it!), and our Shaikh has written a book just upon this letter just as he would give us a three tape set around the perfection of dhaad.

Our shaikh made us realise the difference between recitation that may sounds sweet to the untrained ear but lacks correct implimentation of the rules of tajweed and recitation.

Well known for his White Afghani Turban Large dark glasses and henned beard he spent his life sitting for the tulaab, teaching the book of Allah subhaanahu wa ta’aala he was 82 years old when he passed away. May Allah shower him with his mercy and forgiveness

Wa Sallallahu ‘alaa Nabiyinaa Muhammad

He died in prayer!

Bismillahi wal hamdillillah was salaatu was salaamu alaa rasoolillah

Ammaa ba’d:

After arriving for hajj with the premier hajj group yesterday, alhamdullillah so far Allah has facilitated ease in the performance of the hajj. With the expected crowds and Hujjaaj in their millions the Hajj is now well underway.

While driving from the airport to Makka I could not help reflecting on my dear brother and companion Daawood Rahimahullah .

I thought about how Allah fulfilled for him a wish of his I remember hearing him say more than once:

‘I don’t want to die here’

It made me think about my own loved ones and how much we take them for granted.

I reflected upon the manner in which he spent his life teaching the Sunnah and spreading it and it brought to mind something mentioned in the biography of Al imaam Ash shaikh Muhammad ibn Abdil Wahaab Rahimahullah. And it is that he used to make the dua ‘Allahumma ijalnee mubaarakan’ (Oh Allah! Make me Mubarak) that is Oh Allah make me a source of blessings for those who come in contact with me.

And those who really knew him will know that he was a source of good and khair for the Muslims of the west generally, the people of Sunnah specifically.

I met a brother today from the UK in Mina who when we spoke of Abu Talha he wept and said that I was carrying out various acts today and I realised that most of what I know and practice of the Sunnah I learnt by way of Abu Talha, and the reality is that many in the west if they reflect will share the sentiment

Even after his death there is no one that knew him that I meet except that he says that this has caused him to look at himself and think about what deeds he will leave, realise how much he needs to improve and question what type of end he will have

I also spoke to his sons who are fine examples of young men upon the Sunnah not leaving the Sunnah even in adversity. From the shrouding to the movement of the body to the burial their concern has only been whether or not it has all been in accordance to the Sunnah. They were invited to the house of the deputy minister of Hajj in Saudi Arabia who gave them pieces of the Kiswa (the cloth that covers the ka’bah) for them and their siblings

As far as the our brothers Janaaza then it was honourable, having a police convoy similar to the funerals of Saudi dignitaries having more than 2 million worshippers praying over him with Ameer Naa’if being among the attendees

But possibly the profound thing that has reached me so far is what many people don’t know and that is just before the accident Daawood had started praying dhuhr in the coach and soon after (in literally seconds I’m told by the brothers who were there) it was engulfed in flames!

When they went to view the body they realised he died with his right hand over his left hand over his chest!

We ask Allah to forgive them both and bless us with a husnul khaatima (good end)

Wa sallallahu ‘alaa nabiyinaa Muhammad

Abu Hakeem

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