General
Question:
There is a saheeh hadeeth in which the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Whoever helps to kill a Muslim, even with half a
word, will meet Allaah with (the words) written between
his eyes, `He has no hope of the mercy of Allaah.'"_ i.e.,
the mercy of Allaah will not descend upon one who helps
a kaafir to kill a Muslim. This is what I understand
from the hadeeth. Please explain further.
Answer:
Praise be to Allaah.
Firstly:
This hadeeth was narrated by Ibn Maajah (2620) and
al-`Aqeeli in al-Du'afa' (457) and al-Bayhaqi in
al-Sunan (8/22). It is a da'eef (weak) hadeeth which is not
soundly narrated from the Prophet (peace and blessings of
Allaah be upon him). Imam Ahmad said: This hadeeth is
not saheeh.
Indeed, Abu Haatim ruled it to be mawdoo'
(fabricated), and al-Dhahabi agreed with him. Ibn al-Jawzi narrated
it in al-Mawdoo'aat (2/104). Ibn Hibbaan said: This is
a mawdoo' (fabricated) hadeeth which has no basis.
Ibn Hajar and al-Mundhiri said: (This is) a very
weak hadeeth. Al-Zayla'i said: it is a weak (da'eef) hadeeth.
Al-Albaani mentioned it in Da'eef Sunan Ibn
Maajah and said: (it is) very weak.
Secondly:
Even though this hadeeth is weak, there is no doubt
that helping to kill a Muslim unlawfully is a major sin.
Al-`Izz ibn `Abd al-Salaam (may Allaah have mercy
on him) said in his book al-Qawaa'id:
If you want to know the difference between a minor
sin and a major sin, then compare the consequences of
the sin with the consequences of a major sin as stated in
the texts. If it is less than the least consequences of a
major sin, then it is a minor sin. If it is equal to or greater
than the least consequences of a major sin, then it is also
a major sin. Whoever insults the Lord, may He be
glorified, or His Messenger (peace and blessings of Allaah be
upon him), or mocks the Messengers, or disbelieves in one
of them, or throws filth at the Ka'bah, or throws the
Mus-haf into the garbage _ these are major sins, even
though sharee'ah does not state clearly that they are major
sins. Similarly, if a person holds down a chaste woman
for another to commit zina with her, or holds down a
Muslim for him to kill him, the evil consequences of that
are undoubtedly greater than the consequences of
consuming the wealth of an orphan, even though that is also a
major sin. Similarly if a person guides the kuffaar to the
weak points of the Muslims, even though he knows that
they will destroy the Muslims as a result of his help and
will take their women and children captive, and plunder
their wealth, then this is more serious than his running
away from the battle field with no excuse, even though that is
a major sin. Similarly if he tells a lie about a person
for which he knows that person will be killed, then it is
a major sin, but telling a lie which will result in a date
being taken away from him, is not a major sin."
Helping a kaafir to kill a Muslim may constitute kufr
in some cases. The scholars mentioned things that nullify
a person's Islam, one of which is supporting the
mushrikeen and helping them against the Muslims. See question
no. 33691.
Thirdly:
It is not permissible for anyone to take the matter
of attributing hadeeth to the Prophet (peace and
blessings of Allaah be upon him) lightly. He Prophet (peace
and blessings of Allaah be upon him) said: "Whoever
tells lies about me, it is not like telling lies about anyone
else. Whoever tells lies about me deliberately, let him take
his place in Hell. Narrated by al-Bukhaari, 1291; Muslim, 4.
And he (peace and blessings of Allaah be upon him)
said: "Whoever narrates a hadeeth from me which is known
to be false, he is one of the liars." Narrated by Muslim
in the introduction to his Saheeh.
And al-Nawawi said:
[This hadeeth has been narrated in two versions, one
of which says al-kaadhibayn (the two liars _ dual form)
and the more well-known version which says
al-kaadhibeen (the liars _ plural).] Al-Qaadi `Iyaad said: The
version which we have says al-kaadhibeen (plural) and
Abu Na'eem al-Asbahaani narrated it in his book
al-Mustakhraj `ala Saheeh Muslim from the hadeeth
of Samurah, where it says al-kaadhibayn, in the dual
form. Some of the imams said that the word yura
[translated above as "known to be" as yara [meaning
"knowing (himself)." Or it could mean "thinking [that it is
false]." In this case the hadeeth means that the person becomes
a sinner only when he himself knows or thinks that
what he is narrating from the Prophet (peace and blessings
of Allaah be upon him) is a lie. But if he did not know
or think that it was a lie, then there is no sin on him if
he narrated it, even if others think that it is false, or
know that to be the case. But what we may conclude from
this hadeeth is that lying is stronly condemned, and
that whoever thinks that what he is narrating is most
likely false, but still narrates it, is a liar. How can he not be
a liar when he is narrating something that did not happen?
If a person does not have sufficient knowledge to be
able to distinguish between a saheeh hadeeth and a da'eef
one, then he should ask the scholars who are specialized
in this field, and refer to the comments of the imams
and scholars that are compiled in books, in accordance
with the words of Allaah (interpretation of the meaning):
"So ask of those who know the Scripture, if you
know not"
[al-Nahl 16:43].
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Question:
Is it possible to trust all ahaadeeth?
Answer:
Praise be to Allaah.
Among the ahaadeeth which are attributed to the
Prophet (peace and blessings of Allaah be upon him), there
are some which are saheeh (sound), concerning which
there is no doubt that they are the words of the Prophet
(peace and blessings of Allaah be upon him). There are
others which are da'eef (weak) and there are doubts that
they can be attributed to him. Both saheeh and da'eef are
well known to the scholars. Books of saheeh have
been compiled which include saheeh ahaadeeth such as
Saheeh al-Bukhaari and Saheeh Muslim; there are other
books which include saheeh ahaadeeth and others, like the
other books of hadeeth, The scholars have gone to great
lengths to distinguish the saheeh from others, as is well known
to young students let alone those who have specialized
in the study of the Sunnah.
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Question:
Is the hadeeth "There is no Mahdi except `Eesa" saheeh?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Ibn Maajah in his
Sunan (4039).
Almost all the muhadditheen (hadeeth scholars) are
agreed that this hadeeth is da'eef (weak)"
It was classed as da'eef by al-Bayhaqi, al-Haakim,
Shaykh al-Islam Ibn Taymiyah in Manhaaj
al-Sunnah (8/256), and Ibn al-Qayyim in al-Manaar
al-Muneef (p. 148).
Al-Dhahabi said in Meezaan al-I'tidal (3/535): it is
a munkar report.
Al-Qaari said in Mirqaat al-Mafaateeh (10/183): it
is da'eef according to the consensus of the muhadditheen.
It was mentioned by al-Shawkaani in al-Qawaa'id
al-Majmoo'ah, 127. He said: al-San'aani said: (it
is) mawdoo' (fabricated).
Al-Albaani said in Silsilat al-Ahaadeeth
al-Da'eefah (77): It is munkar.
Even if this hadeeth were saheeh _ but it is not saheeh
_ the meaning would be that there is no one who
perfectly guided (mahdi) or protected from sin and error
except `Eesa ibn Maryam. This was stated by al-Qurtubi, Ibn
al-Qayyim and Ibn Katheer.
This does not contradict the fact that the Mahdi
will emerge at the end of time and that he will join forces
with `Eesa ibn Maryam (peace be upon him), and `Eesa
will pray behind him in congregation.
We have already stated in the answer to question no.
1252 the evidence showing that the Mahdi will emerge at
the end of time with the attributes that the Prophet
(peace and blessings of Allaah be upon him) described.
These saheeh ahaadeeth cannot be contradicted by a
da'eef hadeeth like this one.
See al-Ahaadeeth al-Da'eefah, 1/89 by al-Albaani.
Al-Mawsoo'ah fi Ahaadeeth al-Mahdi al-Da'eefah
wa'l-Mawdoo'ah by al-Bastawi, p. 94-104.
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Question:
What is the meaning of this hadeeth: "Islam began
as something strange and will revert to being strange as
it began."?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Muslim (145) from
Abu Hurayrah who said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Islam began
as something strange and will revert to being strange as
it began, so give glad tidings to the strangers."
Al-Sindi said in Haashiyat Ibn Maajah:
"Strange" refers to the small number of its adherents.
The basic meaning of ghareeb (a stranger) is being far
from one's homeland. "And will revert to being strange"
refers to the small number of those who will adhere to
its teachings even though its followers are many. "So
give glad tidings to the strangers" means those who follow
its commands. "Tooba (glad tidings)" has been
interpreted as meaning Paradise or a great tree in Paradise. This
shows that supporting Islam and following its commands
may require leaving one's homeland and being patient
in bearing the difficulties of being a stranger, as was
the case in the beginning.
In Sharh Saheeh Muslim, Al-Nawawi quoted
al-Qaadi `Iyaad as saying concerning the meaning of this hadeeth:
"Islam began among a few individuals, then it spread
and prevailed, then it will reduce in numbers until there
are only a few left, as it was in the beginning."
It says in Fataawa al-Lajnah al-Daa'imah, 2/170:
The meaning of this hadeeth is that Islam began
as something strange, when the Messenger of Allaah
(peace and blessings of Allaah be upon him) called people
to Islam, but no one responded except a few here and
there. At that time it was something strange because its
people were like strangers amongst others and they were few
in number and weak, in contrast to the great numbers
and strength of their enemies who persecuted the
Muslims. Then some of them migrated to Abyssinia, fleeing for
the sake of their religion from tribulation and to
save themselves from persecution and oppression, and
the Messenger of Allaah (peace and blessings of Allaah
be upon him) migrated at Allaah's command to
Madeenah, after suffering intense persecution and in the hope
that Allaah would give him people to support him in his
call and support Islam. Allaah fulfilled his hopes,
granted victory to his troops and supported His slave. The
Islamic state was established and Islam spread, with the help
of Allaah, throughout the land; Allaah made the word
of kufr lowest and the word of Allaah is (always)
uppermost, for Allaah is Almighty, All-Wise, and honour, power
and glory belong to Allaah, and to His Messenger, and to
the believers [cf al-Munaafiqoon 63:8]. This continued for
a long time, then division and dissent spread among
the Muslims and weakness and failure increased
gradually, until Islam once again became something strange as
it was in the beginning. But this is not because of their
small numbers, because at that time they will be many, rather
it is because they do not adhere to their religion or cling
to the Book of their Lord and the teachings of the
Messenger of Allaah (peace and blessings of Allaah be upon
him), apart from those whom Allaah wills. So they
become distracted and turn to competing in worldly matters,
like those who came before them, and they fight
amongst themselves for leadership. So the enemies of Islam
found a way in and they colonized their lands, humiliated
their people and treated them badly. This is the way in
which Islam returned to being strange as it was in the beginning.
A number of scholars _ including Shaykh
Muhammad Rasheed Rida _ thought that this hadeeth gives
glad tidings of a second victory of Islam after it
becomes something strange again. They base this on the
metaphor used by the Prophet (peace and blessings of Allaah
be upon him) when he said, "… will revert to being
strange as it began." So just as following the initial
strangeness and alienation the Muslims were victorious and
Islam spread, this will happen again after the second period
of strangeness and alienation.
This view is more likely to be correct, and is
supported by what is proven in the ahaadeeth about the Mahdi
and the descent of `Eesa (peace be upon him) at the end
of time, when Islam will spread and the Muslims will
be victorious, and kufr and the kaafirs will be defeated.
And Allaah is the Source of strength. May Allaah
send blessing and peace upon our Prophet Muhammad
and upon his family and companions.
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Question:
How can we tell if a hadeeth is fabricated (mawdoo')
or not?.
Answer:
Praise be to Allaah.
We can tell if a hadeeth is fabricated firstly by looking
as its isnaad (chain of narrators) and text. If there is
someone in the isnaad who is a liar, then it is a fabricated
hadeeth. With regard to the text, this can also indicate that a
hadeeth is fabricated but in most cases the person studying
the hadeeth needs to have experience and knowledge of
the saheeh (sound) hadeeths of the Prophet (peace
and blessings of Allaah be upon him).
Imam Ibn al-Qayyim (may Allaah have mercy on
him) said:
I was asked: is it possible to recognize a fabricated
hadeeth by following guidelines without looking at its isnaad?
This is a very serious question. That may be known
to one who has deep knowledge of the saheeh Sunnahs,
for whom it has become second nature and who is
extremely specialized in the knowledge of the Sunnah, and
reports, and has knowledge of the Seerah (biography) of
the Messenger of Allaah (peace and blessings of Allaah
be upon him) and his teachings, commands and
prohibitions, what he told of, what he called people to, what he
liked and what he disliked, and what he prescribed for
his ummah, so that it is as if he mixed with the Messenger
of Allaah (peace and blessings of Allaah be upon him)
like one of his companions. Such a person will
have knowledge of the life, teachings and words of
the Messenger of Allaah (peace and blessings of Allaah
be upon him), and what he could have said and could
not have said, in a way that others will not know. This is
the way of every follower and the one whom he
follows, because the one who becomes close to the Prophet
(peace and blessings of Allaah be upon him) and is very keen
to find out about what he said and did, becomes more
able to distinguish what may correctly be attributed to
him from what is not correct, in a way that those who do
not have such knowledge cannot do. This is the way
of followers with their imams: they know their words,
texts and points of view.
And Allaah knows best.
Al-Manaar al-Muneef, p. 43, 44.
Following these words, and until the end of the
book mentioned, Imam Ibn al-Qayyim (may Allaah have
mercy on him) gives many examples of fabricated ahaadeeth
on various topics, with numerous comments. Reference
may be made to this book as it is very valuable.
See also the answer to question no. 6981.
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Question:
I have received via e-mail a hadeeth attributed to
the Prophet (peace and blessings of Allaah be upon him),
and I have seen it in more than one discussion board.
The one who wrote it says that he received it via
e-mail. This is the text of the hadeeth:
The Messenger of Allaah (peace and blessings of
Allaah be upon him) said:
"O `Ali, do not sleep until you have done five
things, which are: reading the entire Qur'aan, giving
four thousand dirhams in charity, preserving your place
in Paradise and placating your opponent."
`Ali said: "And how could I do that, O Messenger
of Allaah?"
The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "Do you not know, O `Ali, that if
you recite Qul huwa Allaahu ahad (i.e., Soorat al-Ikhlaas)
three times, it is as if you have recited the entire Qur'aan?
And that if you recite Soorat al-Faatihah four times it is as
if you have given f our thousand dirhams in charity?
And that if you say Laa ilaaha ill-Allaah wahdahu laa
shareeka lah, lahu'l-mulk wa lahu'l-hamd yuhyi wa yameet
wa huwa `ala kulli shay'in qadeer (There is no god but
Allaah alone with no partner or associate.
His is the Dominion and to Him be praise, He gives
life and death and He is able to do all things) ten times,
you will preserve your place in Paradise? And if you
say Astaghfir-Allaah alladhi laa ilaaha illa huwa al-hayy
al-qayyoom wa atoobu ilayh (I seek the forgiveness of
Allaah beside Whom there is no other god, the Ever-Living,
the Eternal, and I repent to Him) ten times you will
have placated your opponent."
Then they concluded by saying:
The Messenger of Allaah (peace and blessings of
Allaah be upon him) indeed has spoken the truth.
Is this hadeeth saheeh?.
Answer:
Praise be to Allaah This hadeeth is false and
fabricated (mawdoo').
The scholars of the Standing Committee said
concerning this hadeeth:
This hadeeth has no basis, rather it is one of the
fabricated reports and lies made up by some of the Shi'ah, as
has been pointed out by the imams of hadeeth.
Fataawa al-Lajnah al-Daa'imah, 4/462, 463.
Shaykh Muhammad ibn Saalih al-`Uthaymeen (may Allaah have mercy on him) was asked about this and
he said:
This hadeeth which says that the Prophet (peace
and blessings of Allaah be upon him) gave this advice to
`Ali ibn Abi Taalib (may Allaah be pleased with him) is a
lie that was fabricated against the Prophet (peace
and blessings of Allaah be upon him). It is not correct
to attribute it to the Messenger (peace and blessings of
Allaah be upon him), because "whoever narrates a hadeeth
from the Prophet (peace and blessings of Allaah be upon
him) which he thinks is false is himself one of the liars,"
and "whoever tells lies about the Prophet (peace and
blessings of Allaah be upon him) deliberately, let him take his
place in Hell." But if it is mentioned in order to explain that
it is fabricated and to warn people against it, this
is something which will be rewarded. The point is that
this hadeeth is a lie against the Prophet (peace and
blessings of Allaah be upon him) and against `Ali ibn Abi Taalib.
Fataawa Islamiyyah, 4/111
And Allaah knows best.
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Question:
My question is regarding these hadiths i was given in
an email.
I just want to know if they are authentic before i
pass them on. Jazakallah.
HADITH OF PROPHET (P.B.U.H)
The one who disdains the prayers will receive
fifteen punishments from Allah. Six punishments in this
lifetime Three while dying , Three in the grave & Three on
the Day of Judgement.
THE SIX PUNISHMENTS OF LIFE:
1. Allah takes away blessings from his age(makes his
life misfortunate)
2.Allah does not accept his plea(Du'aa)
3.Allah erases the features of good people from his face.
4.He will be detested by all creatures on earth.
5.Allah does not award him for his good
deeds.(No thawab)
6.He will not be included in the Du'aa of good people.
THE THREE PUNISHMENTS WHILE DYING:
1. He dies humiliated.
2. He dies hungry.
3. He dies thirsty. Even if he drinks the water of all
seas he will still be thirsty.
THE THREE PUNISHMENTS IN THE GRAVE:
1. Allah tightens his grave until his chest ribs come
over each other.
2. Allah pours on him fire with embers.
3. Allah sets on him a snake called "the brave","the bold"
which hits Him from morning until afternoon for
leaving Fajr prayer,from the afternoon until Asr for leaving
Dhuhr prayer and so on.With each strike he sinks 70 yards
under the ground.
THE THREE PUNISHMENTS ON THE DAY OF JUDGEMENT:
1. Allah sends who would accompany him to hell
pulling him on the face.
2. Allah gives him an angry look that makes the flesh
of his face fall down.
3. Allah judges him strictly and orders him to be
thrown in hell.
Answer:
Praise be to Allaah.
Firstly:
The hadeeth, "Whoever neglects prayer, Allaah will
send fifteen punishments upon him, six in this world,
three when he is dying, three in the grave and three when
he emerges form the grave…" is a fabricated
(mawdoo') hadeeth which is falsely attributed to the Messenger
of Allaah (peace and blessings of Allaah be upon him).
Concerning this hadeeth Ibn Baaz (may Allaah have
mercy on him) said, in the magazine al-Buhooth
al-Islamiyyah (22/329): With regard to the hadeeth which the author
of this pamphlet attributes to the Messenger of Allaah
(peace and blessings of Allaah be upon him) concerning
the punishment of the one who does not pray, and which
says that fifteen punishment will be sent upon him etc., this
is one of the fabricated ahaadeeth that are falsely
attributed to the Prophet (peace and blessings of Allaah be
upon him), as was stated by the scholars (may Allaah
have mercy on him) such as al-Haafiz al-Dhahabi in
Lisaan al-Meezaan, and al-Haafiz ibn Hajar and others.
Similarly the Standing Committee issued a fatwa,
no. 8689, declaring this hadeeth to be false, as it says
in Fataawa al-Lajnah, 4/468. Among the things
mentioned in this fatwa which it is worth quoting here is:
What has been narrated from Allaah and from His Messenger concerning the punishment of the one
who does not pray is sufficient. Allaah says (interpretation
of the meaning):
"Verily, AsSalaah (the prayer) is enjoined on the
believers at fixed hours"
[al-Nisa' 4:103]
And Allaah says of the people of Hell (interpretation
of the meaning):
" `What has caused you to enter Hell?'
They will say: `We were not of those who used to offer
the Salaah (prayers)'"
[al-Muddaththir 74:42-43]
and He mentioned among their attributes the fact that
they did not pray.
The Prophet (peace and blessings of Allaah be upon
him) said: "The covenant that stands between us and them
is prayer; whoever gives up prayer is a kaafir." Narrated
by al-Tirmidhi, 2621; al-Nasaa'i, 431; Ibn Maajah,
1079. classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi, 2113. And there are other verses and ahaadeeth
which speak of giving up prayer, and the Prophet (peace
and blessings of Allaah be upon him) described it as kufr.
See also question no. 2182.
Shaykh Ibn `Uthaymeen (may Allaah have mercy on
him) said: This hadeeth is mawdoo' (fabricated) and
falsely attributed to the Messenger of Allaah (peace and
blessings of Allaah be upon him). It is not permissible to
propagate it unless it is accompanied by a statement that it
is fabricated, so that the people will have a
clear understanding about it.
Fataawa al-Shaykh published by the Daw'ah center
in `Anayzah, 1/6
We ask Allaah to make you steadfast in your keenness
to call your brothers and advise them, but you have to
make it clear to everyone who is keen to do good for the
people and to warn them against evil that it must be done
in accordance with that which is proven from the
Prophet (peace and blessings of Allaah be upon him) and that
there is sufficient material in the saheeh reports that we
have no need for the da'eef (weak) material.
We ask Allaah to grant you success and to guide
those whom you call and all the Muslims to follow the
straight path.
And Allaah knows best.
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Question:
I read a hadeeth narrated from `Abd-Allaah ibn
Mas'ood (may Allaah be pleased with him), according to
which the Prophet (peace and blessings of Allaah be upon
him) said: "Twelve rak'ahs that you pray by night or by
day, and recite the tashahhud between each two rak'ahs.
When you say the tashahhud in the last prayer, then praise
Allaah and send blessings upon the Prophet (peace and
blessings of Allaah be upon him), then prostrate and recite
the Opening of the Book (Soorat al-Faatihah) seven
times whilst prostrating, and say, `Laa ilaaha ill-Allaah
wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa
huwa `ala kulli shay'in qadeer (There is no god but Allaah
alone, with no partner or associate; to Him belongs
all sovereignty and to Him be praise, and He is Able to
do all things),' ten times. Then say, `O Allaah, I ask you
by the glory of Your Throne, and by virtue of the mercy
of Your Book, and by Your greatest name and Your
glory and Your perfect words,' then ask Him for whatever
you need. Then raise your head and say the tasleem to
your right and your left. And do not teach it to the foolish
for they may ask (for foolish things) and have their
prayer answered."
Is this hadeeth saheeh?.
Answer:
Praise be to Allaah. The hadeeth mentioned was
narrated by al-Haakim and was quoted by al-Haafiz and
al-Mundhiri in al-Targheeb wa'l-Tarheeb. He said, It
was narrated only by `Aamir ibn Khadaash al-Nisapuri.
He said: our shaykh, al-Haafiz Abu'l-Hasan said: he was
a narrator of munkar (rejected) reports. He was the
only one who narrated it from `Umar ibn Haroon
al-Balkhi, who is matrook and mutahham (i.e., his ahaadeeth
are rejected), and only Ibn Mahdi praised him.
Hence it is known that this hadeeth is da'eef (weak)
from the point of view of its isnaad (chain of narrators).
Moreover, the saheeh ahaadeeth indicate that it is
not allowed to recite Qur'aan when prostrating, so the
hadeeth is also weak from the point of view of its text. It is
not permissible to act upon it because it is not saheeh
(sound) and because it contradicts the saheeh ahaadeeth.
And Allaah is the Source of strength.
Al-Lajnah al-Daa'imah li'l-Buhooth al-`Ilmiyyah
wa'l-Ifta', 6/439. (www.islam-qa.com)
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Question:
There is a hadeeth which says, "Whoever prays
four rak'ahs on Saturday night, reciting in each rak'ah
the Opening of the Book [al-Faatihah] once, and Qul
Huwwa Allaahu Ahad [Soorat al-Ikhlaas] twenty-five
times, Allaah will forbid his body to the Fire." Is this
hadeeth saheeh or not?.
Answer:
Praise be to Allaah. This hadeeth is fabricated. It
was quoted by al-Shawkaani (may Allaah have mercy on
him) in al-Fawaa'id al-Majmoo'ah fi'l-Ahaadeeth
al-Mawdoo'ah (p. 44), as quoted in the question. He said:
It was narrated by al-Jawzaqaani from Anas in a
marfoo' report (i.e. attributed to the Prophet (peace and
blessings of Allaah be upon him)). But it is mawdoo'
(fabricated), and the men of its isnaad are either majhool
(unknown) or matrook (rejected).
Prayer at night is mustahabb on all days, and is
not restricted to what is mentioned in this fabricated hadeeth.
Allaah says (interpretation of the meaning):
"Their sides forsake their beds, to invoke their Lord
in fear and hope, and they spend (in charity in
Allaah's Cause) out of what We have bestowed on them.
No person knows what is kept hidden for them of joy as
a reward for what they used to do"
[al-Sajdah 32:16-17]
"Verily, the Muttaqoon (the pious) will be in the midst
of Gardens and Springs (in the Paradise),
Taking joy in the things which their Lord has given
them. Verily, they were before this Muhsinoon (gooddoers).
They used to sleep but little by night [invoking their
Lord (Allaah) and praying, with fear and hope].
And in the hours before dawn, they were (found)
asking (Allaah) for forgiveness" [al-Dhaariyaat
51:15-18]
Al-Tirmidhi (3549) narrated from Abu Umaamah that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "I urge you to pray qiyaam al-layl,
because that was the habit of the righteous who came before
you; it will bring you closer to your Lord, expiate for bad
deeds and keep you away from sin."
Classed as hasan by al-Albaani in Irwa'
al-Ghaleel, 452.
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Question:
I read this hadeeth and I would like to know whether it
is saheeh or not.
"When Adam committed his sin, he said, `O Lord, I
ask You by virtue of Muhammad to forgive me.' Allaah
said, `O Adam, how do you know of Muhammad when I
have not yet created him?' He said, `O Lord, when You
created me with Your own hand, and breathed into me the
soul that You created, I raised my head and saw written on
the pillars of the Throne, Laa ilaaha ill-Allaah
Muhammad Rasool Allaah [There is no god but Allaah,
Muhammadi s the messenger of Allaah]. Then I knew that You
would not mention in conjunction with Your name any but
the most beloved of Your creation to You.' Allaah said,
`You have spoken the truth, O Adam. He is indeed the
most beloved of My creation to Me. Pray to me by virtue
of Him, for I have forgiven you. Were it not for
Muhammad, I would not have created you.'".
Answer:
Praise be to Allaah.
This hadeeth is mawdoo' (fabricated). It was narrated
by al-Haakim via `Abd-Allaah ibn Muslim al-Fahri
(who said), Ismaa'eel ibn Muslimah narrated to us, `Abd
al-Rahmaan ibn Zayd ibn Aslam told us, from his
father, from his grandfather, from `Umar ibn al-Khattaab
(may Allaah be pleased with him), that he said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said, "When Adam committed his sin…" Then he
quoted the hadeeth as the questioner quoted it.
Al-Haakim said: The isnaad of this hadeeth is saheeh.
This is what al-Haakim said! But a number of
scholars rebuked him and denounced him for classing this
hadeeth as saheeh. They ruled that this hadeeth is false
and fabricated, and they pointed out that
al-Haakim contradicted himself when commenting on this hadeeth.
There follow some of their comments:
Al-Dhahabi said, criticizing the words of
al-Haakim quoted above:
Rather it is mawdoo' (fabricated), and `Abd
al-Rahmaan is not reliable, and I do not know who `Abd-Allaah
ibn Muslim al-Fahri is.
Al-Dhahabi also said in Meezaan
al-I'tidaal: It is a false report.
Al-Haafiz Ibn Hajar agreed with him in Lisaan
al-Meezaan.
Al-Bayhaqi said:
`Abd al-Rahmaan ibn Zayd ibn Aslam is the only
one who narrated it with this isnaad, and he is da'eef
(weak). Ibn Katheer agreed with him in al-Bidaayah
wa'l-Nihayyah, 2/323.
Al-Albaani said in al-Silsilah
al-Da'eefah, 25: (it is) mawdoo'.
Al-Haakim himself (may Allaah forgive him)
accused `Abd al-Rahmaan ibn Zayd of being a fabricator
of hadeeth, so how could his hadeeth be saheeh?
Shaykh al-Islam Ibn Taymiyah said in al-Qaa'idah
al-Jaleelah fi'l-Tawassul wa'l-Waseelah (p. 69):
Al-Haakim's narration of this hadeeth is something
for which he was denounced, and he himself said in his
book al-Madkhil ila Ma'rifat al-Saheeh `an
al-Saqeem:
`Abd al-Rahmaan ibn Zayd ibn Aslam narrated
fabricated ahaadeeth from his father, and it is obvious to
any competent hadeeth scholar that he is the one to blame
for fabricating ahaadeeth. I say: `Abd al-Rahmaan ibn
Zayd ibn Aslam is da'eef (weak) because he made a lot
of mistakes.
See Silsilat al-Ahaadeeth al-Da'eefah by al-Albaani,
1/38-47.
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Question:
The dua reading after eating, "Alhamdulillah
hillazi atamani wa razaqanihe wa ja alani minal muslimeen"
is from weak hadeth but I have not the proof of it. some
one is asking for proof. can please you explain it.
Answer:
Praise be to Allaah.
The wording of the hadeeth is: It was narrated that
Abu Sa'eed (may Allaah be pleased with him) said: When
the Prophet (peace and blessings of Allaah be upon him)
ate or drank something, he would say, `Al-hamdu
Lillaah illadhi at'amana wa saqaana wa ja'alana
Muslimeen (Praise be to Allaah Who has given us food and drink
and made us Muslims)."
Narrated by Abu Dawood, 3850; al-Tirmidhi, 3457.
Shaykh al-`Albaani said in his commentary on
al-Kalim al-Tayyib (189) by Shaykh al-Islam Ibn Taymiyah:
Its isnaad is da'eef, because the narrators were
confused about it, as explained by al-Haafiz in
al-Tahdheeb; and by al-Haafiz al-Mazzi before him in
Tuhfat al-Ashraaf, 3/353-354; and by Imam al-Bukhaari before them in
al-Taareekh al-Kabeer, 1/1/353-354; and by al-Nasaa'i
in al-Yawm wa'l-Laylah, 288-290. And al-Tirmidhi,
despite his well known lenience, did not class it as hasan,
There are similar ahaadeeth which are proven from
the Prophet (peace and blessings of Allaah be upon
him) concerning this matter, such as the following:
- It was narrated from Abu Umaamah that when
the Prophet (peace and blessings of Allaah be upon him)
had finished eating _ and one time he said, When the
table was cleared _ he would say, "Al-hamdu Lillaah
illadhi kafaana wa arwaana ghayra makfiyyin wa laa
makfoor (Praise be to Allaah Who has satisfied our needs
and quenched our thirst. Your favour cannot be
compensated or denied)." And on one occasion he said,
"Al-hamdu Lillaahi rabbina ghayr mukfiyyin wa laa muwadda'in
wa la mustaghna rabbana (Praise be to Allaah our Lord.
Your favour cannot be compensated, nor can be left, nor
can be dispensed with, O our Lord)." Narrated by
al-Bukhaari, 5459.
- It was narrated that Abu Ayyoob al-Ansaari said:
When the Messenger of Allaah (peace and blessings of
Allaah be upon him) ate or drank something, he would say,
"Al-hamdu Lillaah illadhi at'ama wa saqaa wa
sawwaghahu wa ja'ala lahu makhrajan (Praise be to Allaah Who
has given food and drink, dame it easy to swallow and
has made a way out for it).
Narrated by Abu Dawood (3851) and classed as
saheeh by al-Albaani in al-Saheehah (2061).
And Allaah knows best.
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Question:
I heard that whoever prays forty prayers in the
Prophet's Mosque, it will be recorded that he is free of hypocrisy.
Is this hadeeth saheeh?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Ahmad (12173) from
Anas ibn Maalik from the Prophet (peace and blessings
of Allaah be upon him), who is reported to have
said, "Whoever prays forty prayers in my Mosque, missing
no prayer, it will be recorded that he is safe from the Fire,
is saved from punishment and is free of hypocrisy." This
is a da'eef (weak) hadeeth.
This was mentioned by Shaykh al-Albaani in
al-Silsilah al-Da'eefah (364), who said: It is da'eef. He
also mentioned it in Da'eef al-Targheeb (755) and said, it
is munkar (a kind of weak hadeeth).
Al-Albaani said in his book Hujjat al-Nabi (peace
and blessings of Allaah be upon him) (p. 185) that it is
an innovation (bid'ah) to visit Madeenah and tell the
visitors to Madeenah to stay there for a week so that they will
be able to offer forty prayers in the Prophet's Mosque
so that they will be free from hypocrisy and saved from
the Fire."
Shaykh Ibn Baaz said:
With regard to the widespread idea that the visitor
should stay for eight days so that he can offer forty prayers in
the Mosque is wrong. Although it says in some
ahaadeeth "Whoever offers forty prayers therein Allaah will
decree that he is safe from the Fire and free from
hypocrisy," this hadeeth is da'eef according to the scholars and
cannot be taken as proof or relied upon. There is no set limit
for visiting the Prophet's Mosque. If a person visits for
an hour or two, or a day or two, or for more than that,
there is nothing wrong with that.
Fataawa Ibn Baaz, 17/406
Instead of this hadeeth we should look at the hasan
hadeeth narrated by al-Tirmidhi (241) concerning the virtue
of always being present for the opening takbeer of prayer
in congregation. It was narrated that Anas ibn Maalik
said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) said, "Whoever prays for forty days
with the congregation, always being present for the
first takbeer, it will be written that he will be safe from
two things: he will be safe from the Fire and safe
from hypocrisy." Classed as hasan by al-Albaani in
Saheeh al-Tirmidhi, 200.
The virtue mentioned in this hadeeth is general and
applies to any mosque where prayers are offered in
congregation, in any land; it does not apply only to al-Masjid
al-Haraam [in Makkah] or al-Masjid al-Nabawi [in Madeenah].
Based on this, whoever consistently prays forty Days
in congregation in which he is present for the first
takbeer, it will be recorded that he will be safe from two
things: safe from the Fire and safe from hypocrisy, whether
the mosque is in Madeenah, Makkah or anywhere else.
And Allaah knows best.
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Question:
I have got a question regarding a hadiith. How sound
is the hadiith, that states, that it were not for
Muhammad (saw) Allaah (swt) would not have created this world???
To be honest I am a bit suspicious about this hadiith,
could you shatter some light in the matter?.
Answer:
Praise be to Allaah.
Many false and fabricated ahaadeeth have been
narrated that say similar things. For example:
"Were it not for you, I would not have created
the universe."
This was quoted by al-Shawkaani in al-Fawaa'id
al-Majmoo'ah fi'l-Ahaadeeth al-Mawdoo'ah (p. 326).
He said:
Al-San'aani said: (it is) mawdoo' (fabricated).
Al-Albaani said in al-Silsilah
al-Da'eefah (282): (it is) mawdoo'.
Another example is the hadeeth narrated by
al-Haakim according to which Ibn `Abbaas said:
"Allaah revealed to `Eesa (Jesus, peace be upon him):
`O `Eesa, believe in Muhammad, and tell whoever you
meet of your ummah to believe in him. For were it not
for Muhammad, I would not have created Adam, and were
it not for Muhammad, I would not have created
Paradise and Hell. I created the Throne over the water and it
would not settle until I wrote on it, Laa ilaaha
ill-Allaah Muhammad Rasool Allaah (There is no god but
Allaah and Muhammad is the Messenger of Allaah)."
Al-Haakim said: its isnaad is saheeh! But
al-Dhahabi commented on that and said: I believe it is fabricated
and falsely attributed to Sa'eed.
Meaning, Sa'eed ibn Abu `Aroobah (one of the
narrators of this hadeeth). This hadeeth was narrated from him
by `Amr ibn Aws al-Ansaari, who is the one who is
accused of fabricating it. Al-Dhahabi mentioned him in
al-Meezaan where he said: "He produced a munkar
report," then he quoted this hadeeth, and said, "I believe that it
is mawdoo' (fabricated)." Al-Haafiz Ibn Hajar agreed
with him, as it says in al-Lisaan.
Al-Albaani said in al-Silsilah
al-Da'eefah (280): There is no basis for it.
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) was asked:
Is the hadeeth which some people quote _ "Were it
not for you, Allaah would not have created the Throne or
the Kursiy or the earth or the heavens or the sun or the
moon or anything else" saheeh or nor?
He replied:
Muhammad (peace and blessings of Allaah be upon
him) is the leader of the sons of Adam, and the best and
noblest of creation, hence some people say that Allaah
created the universe because of him, or that were it not for
him, Allaah would not have created the Throne or the
Kursiy or the earth or the heavens or the sun or the moon.
But this hadeeth that is narrated from the Prophet
(peace and blessings of Allaah be upon him) is neither
saheeh (sound) nor da'eef (weak), and it was not narrated by
any scholar in a hadeeth from the Prophet (peace and
blessings of Allaah be upon him). Neither was it known from
the Sahaabah. Rather it is the words of one who is unknown.
Majmoo' al-Fataawa, 11/86-96.
The Standing Committee was asked:
Can it be said that Allaah created the heavens and
the earth for the purpose of creating the Prophet (peace
and blessings of Allaah be upon him)? What is the
meaning of the hadeeth, "Were it not for you the universe
would not have been created," and does this hadeeth have
any basis?
They replied:
The heavens and the earth were not created for the
sake of the Prophet (peace and blessings of Allaah be
upon him), rather they were created for the purpose
which Allaah mentions (interpretation of the meaning):
"It is Allaah Who has created seven heavens and of
the earth the like thereof (i.e. seven). His Command
descends between them (heavens and earth), that you may
know that Allaah has power over all things, and that
Allaah surrounds all things in (His) Knowledge"
[al-Talaaq 65:12]
As for the hadeeth mentioned, it is falsely attributed
to the Prophet (peace and blessings of Allaah be upon
him) and has no sound basis.
Fataawa al-Lajnah al-Daa'imah, 1/312
Shaykh Ibn Baaz was asked about this hadeeth and said:
The answer is that this was transmitted from the words
of some of the common people who have no
understanding. Some people say that the world was created for the
sake of Muhammad (peace and blessings of Allaah be
upon him) and were it not for Muhammad the world would
not have been created and mankind would not have
been created. This is false and has no basis, and these are
corrupt words. Allaah created the world so that He would
be known and worshipped. He created the world and
He created mankind so that His names and attributes,
His power and knowledge, would be known and so that
He alone would be worshipped with no partner or
associate, and so that He would be obeyed _ not for the sake
of Muhammad or for the sake of Nooh or Moosa or `Eesa
or any other Prophet. Rather Allaah created the universe
so that He alone would be worshipped, with no partner
or associate.
Fataawa Noor `ala al-Darb, 46. And Allaah knows
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Question:
Please give the status, if any, of this narration :
Seek the help for the success or victory of your needs
by being quiet. For verily, everything that has a ni'mah in
it is envied.
Is this a hadith of the Messenger of Allah and where
can it be found, if so?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by al-Tabaraani in his
three Mu'jams, by al-Bayhaqi in Shu'ab
al-Eemaan, by Abu Na'eem in al-Hilyah; by Ibn `Adiyy in
al-Kaamil, and by al-`Aqeeli in
al-Du'afa'. The hadeeth says: "Seek help
in having your needs met by being discreet, for
everyone who is blessed with something is envied." This
was narrated from the hadeeth of Mu'aadh ibn Jabal, `Ali
ibn Abi Taalib, Ibn `Abbaas, Abu Hurayrah and Abu Bardah.
Ibn Abi Haatim said that this hadeeth was
munkar (rejected). Ibn al-Jawzi ruled that it is
mawdoo' (fabricated).
It was classed as da'eef (weak) by al-`Iraaqi,
al-Suyooti in al-Jaami' al-Sagheer, and al-`Ajlooni in
Kashf al-Khifa'.
Al-Haythami said in Majma' al-Zawaa'id (8/195): It
was narrated that Mu'aadh ibn Jabal said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Seek help in having your needs met by being
discreet, for everyone who is blessed with something is
envied." This was narrated by al-Tabaraani in his three
(Mu'jams), but its isnaad includes Sa'eed ibn Salaam al-`Attaar.
Al-`Ajali said there is nothing wrong with him, but
Ahmad and others described him as a liar. The rest of its men
are thiqaat (trustworthy) except that Khaalid ibn Mi'daan
did not hear it from Mu'aadh.
`Ilal Ibn Abi Haatim, 2/255; Fayd
al-Qadeer by al-Mannaawi, 1/630; Kashf
al-Khifa' by al-`Ajlooni, 1/135
This hadeeth was classed as saheeh by al-Albaani in
al-Silsilah al-Saheehah, 3/436, hadeeth no. 1453; and
in Saheeh al-Jaami', no. 943.
He narrated what the scholars said about the faults of
this hadeeth, but he classed it as saheeh via the
marfoo' narration of Sahl ibn `Abd al-Rahmaan al-Jarjaani
from Muhammad ibn Mutarrif from Muhammad ibn al-Munkadir from `Urwah ibn al-Zubayr from Abu Hurayrah.
He said: The hadeeth with this isnaad is jayyid in
my view. Al-Silsilah al-Saheehah, 3/439
And Allaah knows best.
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Question:
How sound is the hadeeth which I heard, that the
Prophet (peace and blessings of Allaah be upon him) said,
"Learn witchcraft (sihr), but do not use it"?.
Answer:
Praise be to Allaah.
This hadeeth is false and has no basis. It is not
permissible to learn witchcraft or to use it. It is an evil action and
is kufr and misguidance. Allaah clearly stated that
witchcraft is forbidden in His Book, where He says
(interpretation of the meaning):
"They followed what the Shayaateen (devils) gave
out (falsely of the magic) in the lifetime of
Sulaymaan (Solomon). Sulaymaan did not disbelieve, but
the Shayaateen (devils) disbelieved, teaching men magic
and such things that came down at Babylon to the two
angels, Haaroot and Maaroot, but neither of these two
(angels) taught anyone (such things) till they had said, `We are
for trial, so disbelieve not (by learning this magic from
us).' And from these (angels) people learn that by which
they cause separation between man and his wife, but they
could not thus harm anyone except by Allaah's Leave. And
they learn that which harms them and profits them not.
And indeed they knew that the buyers of it (magic) would
have no share in the Hereafter. And how bad indeed was
that for which they sold their ownselves, if they but knew.
And if they had believed and guarded themselves
from evil and kept their duty to Allaah, far better would
have been the reward from their Lord, if they but knew!"
[al-Baqarah 2:102-103]
In these verses, Allaah clearly states that witchcraft is
kufr and that it is from the teachings of the devils. Allaah
has condemned them for that, and they are our enemies.
And He has stated that teaching witchcraft is kufr and that it
is harmful and not beneficial, so we must beware of it.
Learning witchcraft is all kufr, hence He stated that
the two angels did not teach it to people until they had
told them, "We are for trial, so disbelieve not (by
learning this magic from us)." Then He says,
"but they could not thus harm anyone except by Allaah's
Leave" so it is known that it is kufr and misguidance, and that the
practitioners of witchcraft cannot harm anyone except by
Allaah's Leave. What is meant is His universal qadari will
(i.e., things that He decrees should happen even though
He may dislike them), not His religious shar'i will (i.e.,
that which He prescribes and which pleases Him) _
because Allaah has not prescribed this and has not
given permission for it in His sharee'ah; rather He has
forbidden it and stated that it is kufr and is from the teachings of
the devils. And He has stated that whoever buys it _ i.e.,
learns it _ will have no share in the Hereafter. This is a
serious warning. Then Allaah says: "And how bad indeed
was that for which they sold their ownselves, if they but
knew" _ what is meant is that they have sold themselves to
the devils for this witchcraft. Then Allaah says,
"And if they had believed and guarded themselves from evil and
kept their duty to Allaah, far better would have been the
reward from their Lord, if they but knew!" _ this indicates
that learning witchcraft and using it is the opposite of
faith and piety. There is no power and no strength except
with Allaah.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li'l-Shaykh Ibn Baaz, 6/371 (www.islam-qa.com)
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Question:
One day in our mosque, a person who claims to
have knowledge gave a speech after leading us in Zuhr
prayer. He told us that when Khadeejah, the wife of the
Messenger of Allaah (peace and blessings of Allaah be upon
him), died, he slaughtered a camel for her and mourned for
her for three days. He said that this was narrated in the
hadeeth of Qutaadah. Then he quoted another hadeeth but
refused to say who narrated it. He said that the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "I am a tree, `Ali is its trunk, Faatimah is its branches
and al-Hasan and al-Husayn are its fruits." Then he
narrated a third hadeeth in which he said that the Messenger
of Allaah (peace and blessings of Allaah be upon
him) encountered a Jewish man one day on one of
the mountains of Makkah. He said to him, "Will you
not believe in me?" The Jew said: "No I do not believe
in you." He said to him, `Call this tree." He said to
it, "Muhammad is calling you." So the tree came and
lowered its branches towards him, dragging its roots. He said
to it, "Who am I?" It said, "You are Muhammad,
the Messenger of Allaah." The Jew uttered the
Shahaadatayn after that, then the tree ascended to heaven
and circumambulated the Throne, the Kursiy (Footstool),
al-Lawh al-Mahfooz and the Pen, and it asked Allaah
for permission to send blessings upon the Prophet (peace
and blessings of Allaah be upon him), and he said, "O
Jew, kiss the hands and feet of the Messenger of Allaah
(peace and blessings of Allaah be upon him)." Then he
told another story, in which he said that `Uthmaan ibn
`Affaan (may Allaah be pleased with him) saw a man circumambulating the Ka'bah and said to him, "You
are an adulterer." He said, "How do you know that?" He
said, "I knew it from your eyes." The man said: "I did
not commit adultery but I looked at a Jewish woman."
The man said to `Uthmaan ibn `Affaan, "Did you know
that through revelation (wahy)?" He said, "No, but it is
the insight of the believer." When (this preacher) was
asked for evidence, his supporters were about to attack us.
We hope you can give us a shar'i opinion on this.
Answer:
Praise be to Allaah.
The stories which this preacher told are all false and
are lies against the Prophet (peace and blessings of Allaah
be upon him) that have no basis. He did not mourn [?]
after the death of Khadeejah (may Allaah be pleased with
her), or slaughter a camel, or invite the people to mourn,
as some people do nowadays. He used to make a lot of
du'aa' for Khadeejah (may Allaah be pleased with her),
and sometimes he would slaughter a sheep and distribute
the meat among her friends as a gift and act of kindness,
and he would pray for her and be kind to her by means of
this du'aa'.
Similarly, what he said about the tree is also false and
has no basis, and what he said about the Jew is all lies,
like the lies made up by the evil fabricators. The same
applies to what he narrated about `Uthmaan and that
man. Moreover Qutaadah was not a Sahaabi, rather he was
a Taabi'i.
The point is that these four reports are all false and
are not sound at all, But it was narrated in other,
saheeh, ahaadeeth that the Prophet (peace and blessings of
Allaah be upon him) called some trees and they came to
him_ and that was one of the signs of Prophethood. This
story was proven in Saheeh Muslim, where it says that on
one of his journeys he wanted to relieve himself, so he
called two trees and they came together, and he sat between
them to relieve himself, then each tree went back to its
place. This was a sign from Allaah that was evidence of
His almighty power, and that he says to a thing "Be!" and
it is. This was also a sign of the truth of the Messenger
of Allaah and that he was indeed the Messenger of
Allaah. This is something other than the story that this liar
told. We must beware of these liars, and the preacher
must fear Allaah when he preaches to people; he should
remind them of things that will benefit them in their spiritual
and worldly affairs of verses of the Qur'aan and
saheeh ahaadeeth from the Prophet (peace and blessings of
Allaah be upon him). That is sufficient. It was narrated in a
saheeh hadeeth that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Whoever narrates a
hadeeth from me knowing that it is false, he is one of the
liars." (Narrated by Muslim in his
Saheeh). And he (peace and blessings of Allaah be upon him) said: "Whoever
narrated from me something that I did not say, let him take
his place in Hell." (Saheeh, agreed upon). And there are
many similar ahaadeeth.
Majmoo' Fataawa wa Maqaalaat li'l-Shaykh Ibn
Baaz, 6/357. (www.islam-qa.com)
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Question:
If a person's family rejects the necessity of
following anything that's in hadeeth at all, and says you can
follow only the Qur'an, can you give them salaams and say
"Eid Mubarak" to them to reduce fitnah and not make
them upset?.
Answer:
Praise be to Allaah.
Firstly:
Every Muslim has to believe in all the ahaadeeth of
the Messenger (peace and blessings of Allaah be upon
him) _ if they are saheeh _ and not reject any of them,
because his ahaadeeth and his Sunnah are revelation (wahy)
from Allaah. Whoever rejects the hadeeth of the Messenger
of Allaah (peace and blessings of Allaah be upon him)
has rejected revelation from Allaah.
Allaah says (interpretation of the meaning):
"By the star when it goes down (or vanishes).
Your companion (Muhammad) has neither gone
astray nor has erred.
Nor does he speak of (his own) desire.
It is only a Revelation revealed.
He has been taught (this Qur'aan) by one mighty in
power [Jibreel (Gabriel)].
One free from any defect in body and mind then he
(Jibreel — Gabriel in his real shape as created by Allaah)
rose and became stable"
[al-Najm 53:1-6]
Allaah has commanded the people to obey His
Prophet (peace and blessings of Allaah be upon him). He
has enjoined this in many verses of the Qur'aan, of which
we will quote some. Allaah says (interpretation of
the meaning):
"Say (O Muhammad): "Obey Allaah and the
Messenger (Muhammad)." But if they turn away, then Allaah
does not like the disbelievers"
[Aal `Imraan 3:32]
"He who obeys the Messenger (Muhammad), has
indeed obeyed Allaah, but he who turns away, then we have
not sent you (O Muhammad) as a watcher over them"
[al-Nisa' 4:80]
"O you who believe! Obey Allaah and obey the
Messenger (Muhammad), and those of you (Muslims) who are
in authority. (And) if you differ in anything
amongst yourselves, refer it to Allaah and His Messenger, if
you believe in Allaah and in the Last Day. That is better
and more suitable for final determination"
[al-Nisa' 4:59]
"And perform AsSalaah (Iqaamatas-Salaah), and
give Zakaah and obey the Messenger (Muhammad) that
you may receive mercy (from Allaah)"
[al-Noor 24:56]
And there are many similar verses.
The one who rejects the Sunnah is a kaafir and an apostate.
Al-Suyooti (may Allaah have mercy on him) said in
his essay Miftaah al-Jannah fi Ihtijaaj
bi'l-Sunnah:
Note that whoever denies that the hadeeth of the
Prophet (peace and blessings of Allaah be upon him), whether
it describes his words or deeds, so long as it meets
the conditions outlined by the scholars, may be quoted
as evidence, is a kaafir and has gone beyond the pale of
Islam; he will be gathered with the Jews and the Christians
or whomever Allaah wills among the kaafir sects [i.e.,
on the Day of Resurrection].
Those who want to restrict themselves to the
Qur'aan only are called al-Qur'aaniyyoon. This view of theirs
is an old view which the Messenger (peace and blessings
of Allaah be upon him) warned against in more than
one hadeeth, as we shall see below. Among the
soundest evidence that this view is false is the fact that those
who say this do not really follow what they say.
How do these people pray? How many times do they
pray each day and night? What are the conditions and
details of zakaah? What is the nisaab (threshold of wealth)
for paying zakaah? What is the amount that must be
paid? How do they do Hajj and `Umrah? How many times
do they circumambulate the Ka'bah? How many times
do they go back and forth between al-Safa and al-Marwah?
There are many other issues the details of which are
not narrated in the Qur'aan, rather they are mentioned in
the Qur'aan in general terms, and the Messenger (peace
and blessings of Allaah be upon him) explained them in
detail in his Sunnah.
Would these people refrain from acting upon these
rulings because they are not narrated in the Qur'aan?
If their answer is yes, then they have passed
judgement against themselves that they are kaafirs, because they
have denied a basic principle of Islam that no Muslim has
any excuse for not knowing and on which there is
unanimous consensus among the Muslims.
If they reply that they do not refrain from following
these rulings, then they have demonstrated that their view
is false.
Shaykh al-Islam Ibn Taymiyah said _ after quoting
the verses that enjoin following the Messenger (peace
and blessings of Allaah be upon him) _
These texts enjoin following the Messenger even if
we do not find what he said specifically referred to in
the texts of the Qur'aan. These verses also enjoin
following the Qur'aan even if we do not find what is said in
the Qur'aan specifically mentioned in the hadeeth of
the Messenger.
So we must follow the Qur'aan and we must follow
the Messenger. Following the one implies following the
other, for the Messenger conveyed the Book, and the
Book commands us to follow the Messenger. The Book
and the Messenger do not contradict one another at all,
just as the Book does not contradict itself. Allaah
says (interpretation of the meaning):
"Had it been from other than Allaah, they would
surely, have found therein many a contradiction"
[al-Nisa' 4:82]
And there are many ahaadeeth from the Prophet
(peace and blessings of Allaah be upon him) which state that
it is obligatory to follow the Qur'aan and that it is
obligatory to follow his Sunnah, for example, the hadeeth in
which he said: "I do not want to find any one of you reclining
on his pillow, and when he hears of something that I
have commanded or forbidden, he says, `Between us and
you there stands this Qur'aan, whatever we find is
permissible in it we will take as permissible, and whatever we find
is forbidden in it we will take as forbidden.' For I have
been given the Book and something like it with it; it is like
the Qur'aan or more." This hadeeth is narrated in the
books of Sunan and Musnad from the Prophet (peace
and blessings of Allaah be upon him) with a number of
isnads from Abu Tha'labah, Abu Raafi', Abu Hurayrah
and others.
In Saheeh Muslim is it narrated from Jaabir that
the Prophet (peace and blessings of Allaah be upon him)
said in his Farewell Sermon: "I am leaving behind among
you something which, if you adhere to it, you will not go
astray after that. It is the Book of Allaah." The version
narrated by al-Haakim says "The Book of Allaah and my
Sunnah." (Classed as saheeh by al-Albaani in
Saheeh al-Jaami', 2937).
In al-Saheeh it is narrated from `Abd-Allaah ibn Abi
Awfa that it was said to him: Did the Messenger of Allaah
leave a will? He said, No. It was said, How then is it
prescribed for people to make wills when the Prophet (peace
and blessings of Allaah be upon him) did not make a will?
He said, He made a will in which he enjoined (adherence
to) the Book of Allaah. (Narrated by Muslim, 1634)
The Sunnah of the Messenger of Allaah explains
the Qur'aan, as it explains the number of prayers, how
much should be recited in them, which should be recited
out loud and which quietly. It also explains the amounts
of zakaah to be paid and the threshold at which
zakaah becomes due; the rituals of Hajj and `Umrah; how
many times one should circumambulate the Ka'bah, go
between al-Safa and al-Marwah and stone the Jamaraat, etc.
When any Sunnah is proven to be saheeh, the
Muslims are agreed that it is obligatory to follow it. There may
be something in the Sunnah which a person thinks
appears to go against the apparent meaning of the Qur'aan
and add to it, such as the Sunnah which explains the
threshold of stealing at which the hadd punishment becomes
due, and the Sunnah which stipulates that the married
adulterer is to be stoned. This Sunnah must also be
followed, according to the view of the Sahaabah and those
who followed them in truth, and all the groups of Muslims.
Adapted from Majmoo' al-Fataawa, 19/84-86
That which was brought by the Messenger (peace
and blessings of Allaah be upon him) is true just as the
Qur'aan is true.
Secondly:
You should not forsake your family; rather you
should treat them kindly and strive to call them to follow
and accept the Sunnah.
Allaah says (interpretation of the meaning):
"Invite (mankind, O Muhammad) to the way of your
Lord (i.e. Islam) with wisdom (i.e. with the Divine
Revelation and the Qur'aan) and fair preaching, and argue with
them in a way that is better. Truly, your Lord knows best
who has gone astray from His path, and He is the Best
Aware of those who are guided"
[al-Nahl 16:125]
"And We have enjoined on man (to be dutiful and
good) to his parents. His mother bore him in weakness
and hardship upon weakness and hardship, and his
weaning is in two years give thanks to Me and to your
parents. Unto Me is the final destination.
But if they (both) strive with you to make you join
in worship with Me others that of which you have
no knowledge, then obey them not; but behave with them
in the world kindly, and follow the path of him who turns
to Me in repentance and in obedience. Then to Me will
be your return, and I shall tell you what you used to do"
[Luqmaan 31:14-15]
And Allaah knows best.
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Question:
Has it beem authentically narrated that one should
say `allahumma ajirni min annar', seven times after fajr
and maghrib prayers?.
Answer:
Praise be to Allaah.
This hadeeth was narrated by Imam Ahmad in
al-Musnad, 17362, and by Abu Dawood, 5079. The hadeeth is
as follows:
It was narrated that the Prophet (peace and blessings
of Allaah be upon him) said: "When you pray Fajr, then
say before speaking to any of the people, `Allaahumma
ajirni min al-naar (O Allaah, protect me from the Fire)'
seven times. Then if you die on that day, Allaah will grant
you protection from the Fire. And when you pray
Maghrib, then say before speaking to any of the
people, `Allaahumma inni as'aluka al-jannah, Allaahumma
ajirni min al-naar (O Allaah, I ask You for Paradise, O
Allaah, protect me from the Fire)' seven times. Then if you
die that night, Allaah will grant you protection from the Fire."
Two things may be noted about the hadeeth.
1. It does not say that this du'aa' is to be said after
`Isha', as mentioned in the question.
2. The hadeeth is not saheeh in its narration from
the Prophet (peace and blessings of Allaah be upon him).
See al-Silsilah al-Da'eefah by Shaykh al-Albaani (may
Allaah have mercy on him), 1624.
Based on this, it is not mustahabb to recite this
du'aa' after Fajr and Maghrib prayers.
3. It was narrated that Anas (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah
be upon him) said: "Whoever asks Allaah for Paradise
three times, Paradise will say, `O Allaah, admit him to
Paradise.' Whoever seeks protection from the Fire three times,
Hell will say, `O Allaah, protect him from the Fire.'"
Narrated by al-Tirmidhi, 2572; Ibn Maajah, 4340. This
is a saheeh hadeeth; it was classed as saheeh by Shaykh
al-Albaani (may Allaah have mercy on him) in Saheeh
al-Jaami', 6275).
But there is nothing to state that this should be recited
in conjunction with any particular prayer, or at any
particular time.
It is mustahabb for the believer to ask Allaah for
Paradise a great deal, and to seek protection from Hell a great
deal, without saying such words in conjunction with
any particular prayer, or at any particular time.
And Allaah knows best.
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Question:
Could you tell me if the ahadith about memorizing 40
of the Prophet (SAAS) sunnah and being admitted to paradise or raised with the scholars are authentic.
Answer:
Praise be to Allaah.
1 _ This hadeeth is da'eef (weak). Despite its large
number of isnaads they do not support one another, and there
are many different versions with different wordings, such
as, "…Allaah will resurrect him on the Day of
Resurrection among the fuqaha' and scholars," and "… Allaah
will resurrect him a scholar and a faqeeh," and "I will be
an intercessor and a witness for him on the Day of Resurrection," etc.
(a) al-Haafiz ibn Hajar said:
It was narrated by al-Hasan ibn Sufyaan in his
Musnad and in his Arba'een, from the hadeeth of Ibn
`Abbaas, and he narrated it from thirteen of the Sahaabah. It
was narrated by Ibn al-Jawzi in al-`Ilal
al-Mutanaahiyah, and he explained that all of these ahaadeeth are da'eef.
Ibn al-Mundhir discussed it in a separate volume, and
I discussed it in the sixteenth chapter of
al-Imla'. I mentioned all of its isnaads in one volume but there
is not one isnaad that is free of faults.
Al-Talkhees al-Habeer, 3/93, 94.
(b) Ibn al-Mulaqqin said:
The hadeeth "Whoever preserves forty hadeeth for
my ummah will be recorded as a faqeeh" was narrated
via approximately twenty isnaads, all of which are
da'eef (weak). Al-Daaraqutni said: All its isnaads are da'eef
and none of them are proven. Al-Bayhaqi said: Its isnaads
are weak.
Khalaasat al-Badr al-Muneer, 2/145
Al-Bayhaqi said:
This text is well known among the people but it has
no saheeh isnaad.
Shu'ab al-Eemaan, 2/270
Al-Nawawi said:
The scholars of hadeeth are agreed that it is a
weak hadeeth, although it has many narrations.
Muqaddimat al-Arba'een al-Nawawiyyah.
2 _ We should note here that there are reports in
the Sunnah which mention the virtue of listening to
the hadeeth of the Prophet (peace and blessings of Allaah
be upon him) and conveying it, even if it is just one hadeeth.
It was narrated that Zayd ibn Thaabit said: I heard
the Messenger of Allaah (peace and blessings of Allaah
be upon him) say, "May Allaah bless a man who hears
a hadeeth from us and memorizes it so that he can
convey it to others, for perhaps he is conveying it to one who
will understand it better than him, and perhaps the one
who conveys knowledge does not understand it himself."
(Narrated and classed as hasan by al-Tirmidhi, 2656;
also narrated by Abu Dawood. 3660; Ibn Maajah, 230).
Al-Mubaarakfoori said:
What is meant is that Allaah has singled him out
for happiness and joy because of the knowledge with
which He has blessed him and the status among people in
this world and blessings in the Hereafter that he attains
thereby, so that the joy and blessings are seen on his face. And
it was suggested that the hadeeth indicates what happens
to the person of joy and blessing that appears on his face.
Tuhfat al-Ahwadhi, 7/347, 348
And Allaah knows best.
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Question:
How sound is the hadeeth, "Allaah revealed to one
of His Prophets, `If you see poverty coming to you then
say, Welcome, O sign of the righteous, and if you see
richness coming to you, then say, A sin whose punishment
has been hastened'"?
Answer:
Praise be to Allaah.
This hadeeth was narrated by al-Daylami in Musnad
al-Firdaws _ as al-Haafiz al-`Iraaqi said _ from the
report of Makhool from Abu'l-Dardaa'. It is a da'eef
(weak) hadeeth, for Makhool did not hear anything from
Abu'l-Dardaa'.
See Takhreej Ihyaa `Uloom al-Deen, 4/191.
It was also narrated by Abu Na'eem in
al-Hilyah (6/5) from the report of | 
