Knowledge Based Benefits
Bismillah Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa rasoolillahi
Ammaa Ba’d:
Here then is the first part of the translated text of Ar Rahbiyah for those wishing to follow our wednesday dars
Was Sallallahu ‘alaa Nabbiyinaa Muhammad
@abuhakeembilal
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
The Messenger of Allah – Sallallahu Alaihi Was Salam said in a popular hadeeth that was collected by Haakim (4/449) and Abu Daawood At Tayaalisi and Ad Daarimi (2/213) and declared ‘Saheeh’ By Shaikh Albaani in ‘As Silsilah As Saheehah (1956) upon the authority of Umar and others: Continue reading
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
Since this is the easter season and much is being said about the significance of easter and its claimed origins. It is well known that easter and the customary practices within this season have, in truth, no connection to Jesus the son of Mary, but in fact have paganistic origins (The term ‘Easter’ is in actuality a reference to the Persian goddess of fertility ‘Ishtar’ who was worshipped at this time of year. The Easter bunny and Easter egg (symbolic of fertility) are likewise paganistic in origin, thus these traditions were ‘imported’ into Christianity. We mention here then, a benefit related to the significance of Easter and clarification concerning a misconception.
The Christian narrative suggests that Eesaa had travelled to Jerusalem to celebrate the Passover (which was that which took place prior to the day that Allah saved Moosa and his followers from pharaoh and his army, the day of Aashooraa. The biblical story suggests that it had been decreed that the firstborn sons of the people of Egypt would be killed as a punishment for rejection of Moosaa except the households of the believers, who were commanded to smear lambs blood around their doors which would cause the angel of death to ‘passover’ that household.) The following week he (Jesus) learnt that his time to go was near, thus he had a ‘Last Supper’ with his disciples on a day which is referred to as maunday Thursday and then washed their feet. On Friday he was crucified and then on Sunday, Christians believe, he was raised from the dead and that is celebrated on easter Sunday.
It is established in the book of Allah, that it was not Eesaa who was taken and crucifed in fact it was someone Allah made to resemble him (based upon one of the positions of the scholars of tafseer) and he was taken in his place.
Allah the most high states (concerning the reasons of disbelief of the Jews):
“and because of their saying (in boast) “We killed the Messiah Eesaa, son of Mary the Messenger of Allah, but they didn’t kill him, neither did they crucify him but rather a resemblance was made..”
When the Christian version of the story is mentioned many conclude that the incident of the last supper is the same as that mentioned in Suratul Maa’idah Vs 112-115:
“(Remember) when the disciples said: “O Eesaa, Son of Maryam! Can your lord send to us a table spread with food from the heavens? Eesaa said: “Fear Allah if you are indeed believers” They said: “We wish to eat thereof and to satisfy our hearts and know that you have indeed spoken the truth to us and that we may be witnesses thereof. Eesaa son of Maryam said: “Oh Allah Our Lord send us from the heavens a table spread that it may be a feast for us, the first of us and the last of us and a sign from thee and give us sustenance for though art the best of sustainers. Allah said: ‘I am going to send it down unto you, but if any of you disbelieves , then I will punish him with a torment such as I have never inflicted upon anyone among all the aalameen (Mankind and the Jinn)
It should be mentioned that this incident is NOT the same incident as the last supper, as is commonly misunderstood, in fact this incident has NO mention in the bible at all.
Imaam Ibn Katheer mentions in tafseer of the verse:
“The story of the table spread (descending from the heavens) is not mentioned in the Injeel, it is not known by the christians except by way of the Muslims, and Allah knows best.”
Imaam Ibn Katheer mentions a number of narrations (much of them unconfirmed) that are linked to this story.
Some of those narrations mention that Eesaa had commanded his followers to fast for thirty days after which they made the request for the table since they were in need of eating and they were for the most part poor and needy.
One narration states that when they made the request Eesaa became upset with them and mentioned the fact that the people of ‘Aad were destroyed because they asked their prophet for a sign and due to how they received and responded to the sign Allah sent to them, they earned the anger of Allah and were destroyed.
Some narrations would appear to liken the occurrence to the popular ‘feeding of the five thousand’ incident, since some narrations mention four thousand individuals were present while other narrations mention that the meal consisted of fish and bread which is similar to the food mentioned in the feeding of the five thousand incident in the bible, is it a reference to the same occurrance? No doubt there are similarities.
In any case, that which is established, is that the affair of the table descending from the sky is not mentioned in any christian source, as is the case with that which is mentioned in the Qur’aan concerning the story of the birth of Eesaa and him speaking in the cradle, and other affairs that have no mention in the Bible. This establishes then the falsehood of those who claim that the Messenger (ﷺ)wrote the Qur’aan after being inspired by some of the people of the book he had sat with, and he then modelled his book upon christian scripture!
Some of the scholars of tafseer held that in fact the table did NOT descend because they say that when Allah said:
“..but if any of you disbelieves , then I will punish him with a torment such as I have never inflicted upon anyone among all the aalameen (Mankind and the Jinn)“
They (Jesus’ disciples) responded by saying:
“Then we have no need for it!” and it didn’t descend. This was held by Mujaahid and Al Hasan (Al Basri) and Ibn Katheer declared the chains of narration going back to these statements of these two Imaams of the Salaf to be ‘Saheeh’
He then goes on to mention that this may be one of the reasons it does not occur in their sources, for if it had occurred then the narrations from them would have been plentiful.
But then he ultimately concludes that the majority of the scholars of tafseer hold that it DID occur, and this is the choice of Imaam Ibn Jareer At Tabari, because Allah affirms that he sent it down with his statement:
“..‘I am going to send it down unto you, but if any of you disbelieves , then I will punish him…”
It is for this reason some narrations mention that Eesaa disliked the request, but that which highlights the virtue of Muhammad – Sallallahu alaihi was Salam, is that when a similar request was made to him he responded to the request differently.
Upon the authority of Ibn Abbaas – Radhiyallahu anhu who said: ” (Individuals from The tribe of) Quraish approached the Prophet – Sallallahu Alaihi Wa Salam and said: “Make Dua to your lord for us to that he turn Mount Safaa into gold! and then we will believe in you! So He said: “And will you do so? they said: “Yes! so the Messenger of Allah supplicated to Allah and he was approached by Jibreel who said to him: “Indeed your lord conveys Salaam to you and says: “If you wish I will turn Safaa into gold but whosoever disbelieves after that I will punish him with a punishment I have not inflicted upon anyone in creation, or if you wish I will open for them the door of repentance and mercy” so he said: “Then the doors of repentance and mercy”
(Collected by Imaam Ahmad in his ‘Musnad 4/60 and Al Faakihi In ‘Akhbaar Makkah 4/12 and declared ‘Saheeh’ by Shaikh Al Albaani in ‘As Saheehah 9/174)
Highlighting the mercy the Messenger -Sallallahu alaihi was Salam – had and his desire to see people guided to the Haq even though many of them were arrogant and steeped in rejection.
Was Sallallahu ‘Alaa Nabiyyinaa Muhammad
“Oh Yahyaa! Hold onto the book with firm strength (i.e. Hold fast to it)” (Suratul Maryam Vs 13)
Bismillahi Wal Hamdullillah Was salaatu Was Salaamu ‘Alaa Rasoolillahi
‘Ammaa Ba’d:
There is no doubt that success lies in following the book and the sunnah, clinging to the two of them and holding fast to them both. And this was Allah’s command to the prophets and the Messengers.
Allah The most high says addressing the prophet of Allah Yahyaa – ‘Alahis Salaam:
“Oh yahyaa! Hold on to the book with strength, and we gave him ‘Hukm’ while yet a child”
Imaam At Tabari – Rahimahullah mentions in his tafseer (18/155) quoting the statement of Ibn Zaid – Rahimahullah:
“(The statement of Allah) ‘..with strength’ “This is that he carries out what Allah has commanded him and avoids his prohibitions”
Imaam Baghawi states in his tafseer (3/190):
(Speaking concerning the statement of Allah:
“And we gave him ‘Hukm’ while yet a child”)
‘It has been said (i.e. by the scholars of tafseer) that which is intended by ‘Hukm’ is understanding”
He previously mentioned that the command for Yahyaa – ‘Alaihis Salaam to hold onto the book was a command to hold onto the Taurah
Thus Allah praised him for that which he possessed not only of the book (i.e. knowledge of its words) but that he had understanding of that which he possessed from it, then he was further commanded to hold onto it firmly.
Thus that which we understand from the verse is the praiseworthy nature of having knowledge of the book (i.e. memorizing it) and ‘understanding’ that which it contains with ‘correct’ understanding, then clinging to it.
How then would one who observes how Allah raises the mention of the book and those who understand it revile and speak ill of those who carry it and understand it correctly?!
Allah the most high mentions:
“But those among them who are firmly grounded in knowledge and the believers, believe in what has been sent down to you and what was sent down before you,and those who perform the salaah and give zakaah and believe in Allah and the last day. It is they to whom we will give a great reward (Suratun Nisaa Vs 162)
And Allah the most high says:
“Allah will exalt in degree those who of you believe and those who have been given knowledge”
This no doubt is one of the deviations that Yahyaa Al Hajoori – May Allah Guide him has fallen into (among many other things) that has caused the recent clarification from our sheikh, the waalid, defender of the Sunnah and its people in our time in truth Shaikh Rabee ibn Haadi Al Madkhali – Hafidhahullah
This – By Allah – grieves our hearts
Though in reality this speech of the Shaikh is not new to us, since we have known of the Shaikhs displeasure with that which is taking in Dammaj for a good while, but being the perfect example of a patient Aalim of the Sunnah that he is, he advised and gave more than sufficient time for reflection and rectification but alas to no avail.
When we spoke and expressed that the Mashaikh of Ahlus Sunnah are not pleased with that which is occurring there, and the manner in which the students there are being taught and nurtured to disrespect and dishonor the scholars of the sunnah and their students and that no one is safe from the tongue of Al Hajoori we were dubbed liars, lying upon Shaikh Rabee’ and the other scholars. In fact, i recall my speech was promptly sent to Dammaj for swift analysis, dissection and refutation! Which one of the students of Al Hajoori did not fail to satisfy those infactuated with Al Hajoori and the ‘cult-like’ partisanship we have observed over the years. Thus the ‘hold no prisoners, take no captives, kill everything in sight’ manner in which they defend the one that dares to speak unfavourably about the ‘Imaamuth Thaqalain’ (Imaam and leader of Mankind and the Jinn! – A title the followers of Al Hajoori give to him!), or the ‘goings on’ in the camp, is a far cry from the patient perseverance of Shaikhunaa Rabee’ – Hafidhahullah
But no doubt the Salafi fears not the blame of the blamers in advising with the truth, for the Messenger – Sallallahu Alaihi Was Sallam gave a bequest to Abi dharr – Radhiyallahu anhu to ‘Speak the truth even if it is bitter!’ and that, unfortunately, is exactly how our advise has been taken, with bitter rejection!
On more than one occasion I have known that some their supporters here in the Uk, have secretly recorded me (though they, admittedly, are not so good at secret recordings since I have caught them doing so every time!) possibly with a view to getting my speech sent to the ‘Camp’ for rebuttal.
All of that has never stopped us from advising with the advise of our Mashaikh, not proceeding except upon their wise instruction.
Now that Sheikh Rabee’ – may Allah preserve him, has publicly made his position clear, (which to my recollection was the only thing many an individual claimed they were waiting for) we ask Allah to make it easy for them to drop this fitnah and take onboard the advice of the people of knowledge who have not remained silent throughout this trial, just as we ask him to make it a means for Al Hajoori and his followers to return from this fitna and to stop splitting the ranks of the people of Sunnah across the globe.
Reminding them of the statement of Abul Aaliyah and Mujaahid from the salaf who both said:
“I do not know which of the two blessing is greater, that Allah guided me to Islaam or that he saved me from following desires” (Collected by Ad Daarimi in the muqadima of his sunan and like wise Imaamul Harawee in ‘Dhamul Kalaam (4/319)
or the statement of Imaam Abu Bakr ibn Abi Iyaash who, when a man asked him who is the Sunni? He responded: “He is the one who when desires are mentioned he doesn’t show partisan fanaticism to any of it!”
(Collected by Imaam Al Lilakaa’ee in ‘Sharh Usool ‘I’tiqaad Ahlis Sunnati Wal Jamaa’ah’ (1/65)
So the sunni’s concern is being upon the Haq and Salafiyah, he is not one to get emotional for any group, party or individual
The saddest thing is that we see ignoramuses now seeking to explain the speech of the sheikh, ‘he doesn’t mean and he doesn’t intend, and and and’ making ‘tafseer’ of his intent while the Shaikh is alive and breathing and it is possible to return to him for an explanation of his own intent.
We ask Allah to make seeing the haq easy and to unite the hearts of Ahlus Sunnah under our ‘Ulamaa’ wherever they may be, and Allah’s aid is sought.
Was Sallallahu ‘ala Nabiyinaa Muhammad Wa ‘Alaa Aalihi Wa Sahbihi Ajma’een
Abu Hakeem
@abuhakeembilal
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 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 – (ﷺ ) 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
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
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:
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 trunk (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 trunk, 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
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
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.
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)
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
Abu Hakeem أبو حكيم بلال 
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