Test Your Knowledge on Islam.
Science of Hadeeth
1 It is not Sunnah to recite Soorat l-Qadr after finishing wudoo’. 154028
2 The hadeeth which says that eating twice a day is extravagance is not saheeh. 151112
3 He is asking about a hadeeth that we could not find in the books of Sunnah concerning the virtue of a woman who wears hijab. 146822
4 Is there a hadeeth which forbids hanging out children’s and infants’ clothes (on a washing line) after the sun sets?. 146797
5 The hadeeth: “Every matter that does not start with remembrance of Allah is incomplete”. 146079
6 There is no saheeh hadeeth about Salaat al-Tasbeeh. 145112
7 Were the wife of Abu Bakr al-Siddeeq and his daughter Asma’ among those who were given the glad tidings of Paradise?. 145051
8 How much Qur’aan did Khaalid ibn al-Waleed (may Allah be pleased with him) memorize?. 144767
9 A fabricated hadeeth about the virtue of paying two rak‘ahs after ghusl following menses. 144530
10 Advice to one who deliberately makes a praying person laugh and distracts him from his prayer by talking to him. 144265
11 Allah said to Moosa: “O Moosa, I did not grant that to Myself so how could I grant it yo you?”. 143020
12 Is following da’eef hadeeths regarded as shirk?. 142939
13 The hadeeth “Do not call me Sayyid in your prayer” has no basis. 141710
14 The hadeeth about the virtue of reading Soorat al-Dukhaan on the night before Friday is not saheeh. 141015
15 Will the one who listened to music in this world be deprived of listening to it in Paradise?. 139871
16 This dhikr is superior to the dhikr of night and day. 139841
17 Fabricated ahaadeeth that are falsely attributed to the Prophet (blessings and peace of Allah be upon him). 135763
18 Definition of a mursal hadeeth. 130686
19 Definition of a ghareeb hadeeth. 130524
20 Hadeeth which has no basis about eating and drinking being two ‘awrahs. 130522
ANSWERS:
Q-1 There is no shar‘i basis for this idea, and there is nothing in the Sunnah of the Prophet (blessings and peace of Allah be upon him) to suggest this.
Al-Sakhkhaawi (may Allah have mercy on him) said: Reciting the soorah “Inna anzalnaahu” [i.e., Soorat al-Qadr] after finishing wudoo’ is something for which there is no basis and this not the Sunnah. End quote.
Al-‘Aamiri al-Ghazzi (may Allah have mercy on him) said:
Reciting Soorat al-Qadr after finishing wudoo’ is something for which there is no basis.
Al-Jadd al-Hatheeth fi Bayaan ma laysa bi Hadeeth (p. 234).
Al-Albaani (may Allah have mercy on him) mentioned in al-Da‘eefah (1449) a hadeeth about that and he said concerning it: It is fabricated (mawdoo‘).
There are proven du‘aa’s and adhkaar in the Prophet’s Sunnah which may be recited straight after doing wudoo’. The Muslim should be keen to recite them and not add anything to them.
Q-2
This hadeeth was narrated by al-Bayhaqi in Shu‘ab al-Eemaan (7/441). He said: Abu ‘Abd al-Rahmaan al-Sulami told us: Muhammad ibn Ahmad ibn Hamdaan narrated to us: Ahmad ibn Muhammad ibn ‘Ubaydah narrated to us: Yahya ibn ‘Uthmaan al-Masri narrated to us: my father narrated to me: from Ibn Luhay‘ah, from Abu’l-Aswad, from ‘Urwah, from ‘Aa’ishah – and he quoted it. This isnaad is da‘eef (weak).
Abu ‘Abd al-Rahmaan al-Sulami’s name was Muhammad ibn al-Husayn, the author of the book Tabaqaat al-Soofiyyah (d. 412 AH). Al-Haafiz al-Dhahabi said concerning him: They criticized him and he is not reliable. See Mizaan al-I‘tidaal, 3/532.
‘Abd-Allah ibn Luhay‘ah is da‘eef (weak) in terms of his memory too.
Hence Imam al-Bayhaqi said, after narrating this report: There is some weakness in it. End quote.
Al-Mundhiri (may Allah have mercy on him) said: Its isnaad includes Ibn Lunhay‘ah. End quote.
Al-Targheeb wa’l-Tarheeb, 3/101
Shaykh al-Albaani (may Allah have mercy on hm) said: It is mawdoo‘ (fabricated). end quote.
Al-Silsilah al-Da‘eefah, 257.
We have previously quoted a number of saheeh hadeeths which condemn extravagance in food. You can see them in the answer to question no. 102374. There is nothing in them to suggest that eating twice in one day is criticised.
To sum up: eating twice in one day is something that is permissible and allowed. It is one of the well-known customs of the Arabs. They used to eat two meals in a day, al-ghada’ and al-‘asha’ (morning and afternoon/evening meals). If a person did not do that, it was only because he was poor; it was not because eating twice in one day is a kind of extravagance.
It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “The family of Muhammad (blessings and peace of Allah be upon him) did not eat two meals in one day but one of them was dates.
Narrated by al-Bukhaari, 6455.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This indicates that sometimes they could not find anything but one meal in a day, and if they did find two meals, one of them would be dates. End quote.
Fath al-Baari (11/292)
And Allah knows best.
Q-3
We could not find any hadeeth with the meanings mentioned in the question or even any hadeeth that is close to it, but hijab is sufficient as a virtue, as Allah, may He be glorified and exalted, has enjoined it in His Holy Book. Allah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59].
So the woman who covers herself is adhering to the command of Allah and obeying His law. The one who is like that is deserving of forgiveness from Allah, may He be glorified and exalted.
And Allah says (interpretation of the meaning):
“Verily, the Muslims (those who submit to Allaah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allaah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allaah has ordered and in abstaining from all that Allaah has forbidden), the men and the women who are humble (before their Lord Allaah), the men and the women who give Sadaqaat (i.e. Zakaah and alms), the men and the women who observe Sawm (fast) (the obligatory fasting during the month of Ramadân, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward (i.e. Paradise)”
[al-Ahzaab 33:35].
Al-‘Allaamah al-Sa‘di (may Allah have mercy on him) said:
“those who guard their chastity” means, against zina and that which leads to it. End quote.
Tayseer al-Kareem al-Rahmaan, p. 664
It was narrated from Sahl ibn Sa‘d (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said:
“Whoever protects that which is between his jaws and that which is between his legs will be guaranteed Paradise.”
Narrated by al-Bukhaari, no. 6474
There is no doubt that the woman who observes hijab completely and has the characteristics of chastity and modesty will protect herself and her honour more than the one whose hijab is lacking and who uncovers any part of her body, even if the latter also keeps away from zina and what leads to it.
Hence Allah has promised to the women who adopt complete hijab and protect their honour from haraam things, forgiveness and a great reward, and the Prophet (blessings and peace of Allah be upon him) guaranteed that they would enter Paradise.
And Allah knows best.
Q-4
Is there a hadeeth which forbids hanging out children’s and infants’ clothes (on a washing line) after the sun sets?
Is there a hadeeth which forbids hanging out children’s and infants’ clothes (on a washing line) after the sun sets or not? If the answer is yes, how sound is it?.
Praise be to Allaah.
There is no hadeeth in the Sunnah, as far as we know, to suggest that there is any prohibition on hanging out children’s clothes after sunset. Rather what is forbidden is for children themselves to go out after sunset, in the sense of letting them go out to play and so on.
Q-5
The hadeeth: “Every matter that does not start with remembrance of Allah is incomplete”
Can you please tell me the correct transmiters and the correct text on the narrations mentioned below (mentioned only roughly), as well as the takhrij and the tahkik on these ahadith and please do mention also the verdict of the muhadiths of old on them as well as the verdict of sheikh Albani. Also if you have more ahadith similar to these please do quote them. Jazakallahu khayran.
Ibn Hibban with two chains narrates that the messenger said: "Every important matter that does not begin with in the Name of Allah, the most Gracious the most Merciful is not complete.
Abu Dawud, Ibn Majah and Ibn Hibban from Kurrah ibn Abdurrahman from Zuhri from Abu Salamah from Abu Huraira from the prophet that he said: " Every important matter that does not begin with praise be to Allah or with thanking Allah is incomplete.
Ahmad narrated: " Every important matter that does not begin with mentioning the name of Allah, is considered incomplete".
Darakutni from Abu Huraira that: " Every important matter that does not begin with the name of Allah is incomplete".
Ibn Hajar in "Fathul-Bari" and Sujuti in "Ed-Darul-Manthur" narrated: " Every important matter that does not begin with the name of Allah is considered deprived".
Praise be to Allaah.
The hadeeth referred to in the question is the hadeeth of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Every important word or matter that does not being with remembrance of Allah is maimed.”
And the hadeeth with narrated in other, similar versions.
It was narrated by Imam Ahmad in al-Musnad (14/329) [Mu’sasat al-Risaalah edn.] and by many other authors of Sunans and Musnads.
There are two things wrong with it:
1.
The weakness of Qurrah ibn ‘Abd al-Rahmaan. Ahmad ibn Hanbal said: He is munkar al-hadeeth jiddan (i.e., a very weak narrator). Yahya ibn Ma‘een said: [He is] da‘eef al-hadeeth. Abu Zar‘ah said: The hadeeths that he narrates are munkar.
See: Tahdheeb al-Tahdheeb, 8/373
2.
Some of the scholars think it more likely that the correct view concerning it is that in the report from al-Zuhri it is mursal, and mursal is one of the categories of da‘eef (weak) hadeeths.
It was narrated by al-Nasaa’i in ‘Aml al-Yawm wa’l-Layla (495, 497) from al-Zuhri. He said: The Messenger of Allah (blessings and peace of Allah be upon him) said:… and he narrated it.
Al-Daaraqutni (may Allah have mercy on him) said:
The correct view is that saheeh reports from al-Zuhri are mursal. End quote.
Al-‘Ilal, 8/30
It was also classed as da‘eef by al-Zayla‘i in Takhreej al-Kashshaaf, 1/24 and by Shaykh al-Albaani in Irwa’ al-Ghaleel (1/29-32). And it was classed as da‘eef by the commentators on the Mu’sasat al-Risaalah edition [of Musnad Ahmad].
The hadeeth was classed as hasan or saheeh by a number of scholars. It was classed as hasan by al-Nawawi and Ibn Hajar, and it was classed as saheeh by Ibn Daqeeq al-‘Eid and Ibn Mulqin.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about it and said:
This hadeeth was narrated via two or more isnaads by Ibn Hibbaan and others. Some scholars classed it as da‘eef, but it is more likely to be hasan because of corroborating evidence (hasan li ghayrihi). End quote.
Majmoo‘ Fataawa Ibn Baaz (25/135)
The meaning of the hadeeth is acceptable and applicable. Allah opens His Book with the Basmalah, and Sulaymaan (peace be upon him) opened his letter to the Queen of Sheba (Saba’) with the Basmalah. Allah says (interpretation of the meaning): “Verily, it is from Sulaymaan (Solomon), and verily, it (reads): In the Name of Allaah, the Most Gracious, the Most Merciful” [al-Naml 27:30]. The Prophet (blessings and peace of Allah be upon him) opened his letter to Heraclius with the Basmalah, and he used to start his khutbahs with praise and glorification of Allah.
Most of the fuqaha’ are of the view that it is prescribed and mustahabb to say the Basmalah when starting important things.
It says in al-Mawsoo‘ah al-Fiqhiyyah (8/92):
Most of the fuqaha’ are agreed that saying the name of Allah is prescribed for all things of importance, both acts of worship and other things. End quote.
And Allah knows best.
Q-6
There is no saheeh hadeeth about Salaat al-Tasbeeh
Brother I wanted to know the status and ruling on "Salat-ul-Tasbih" which is explained as is very important and referenced is given from Abu’Dawood & Tirimzi but without the Hadith number and it says "Our Beloved Prophet Muhammed (Sallallaho Alihiwassallam) said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him) Oh uncle shall I not give you Shall I not grant you Shall I not award you Shall I not do mercy on you When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed. Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime (Abu’Dawood & Tirimzi) and it said that this phrase “Subhaan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar " should be recited in different steps in Sal’ah to make it to a count of 300. What is the ruling on this and is this from an authentic source.
Praise be to Allaah.
The scholars (may Allah have mercy on them) differed as to whether Salaat al-Tasbeeh is prescribed in Islam. The reason for this difference of opinion concerning it is the difference of opinion concerning the soundness of the hadeeth which speaks of it. The prominent scholars are of the view that it is da‘eef (weak).
1. Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/438):
With regard to Salaat al-Tasbeeh, Ahmad said: I do not like it. It was said to him: Why? He said: There is nothing saheeh about it, and he waved his hand as if dismissing it. End quote.
2. al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ Sharh al-Muhadhdhab (3/547-548):
al-Qaadi Husayn, and the authors of al-Tahdheeb and al-Tatimmah said: Salaat al-Tasbeeh is mustahabb, because of the hadeeth narrated concerning it. But this view of it as mustahabb is subject to further discussion, because the hadeeth in question is da‘eef (weak), and it involves changing the regular format of the prayer, so it should not be done without a hadeeth (to support it). Al-Tirmidhi said: More than one hadeeth was narrated from the Prophet (blessings and peace of Allah be upon him) concerning Salaat al-Tasbeeh, but not many of them are saheeh. And al-‘Aqeeli said: There is no proven hadeeth about Salaat al-Tasbeeh. End quote.
3. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (11/579):
The best of the reports narrated about these prayers is the hadeeth about Salaat al-Tasbeeh, which was narrated by Abu Dawood and al-Tirmidhi, but nevertheless none of the four imams spoke of it; in fact, Ahmad regarded the hadeeth as da‘eef, and these prayers are not mustahabb.
4. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Majmoo‘ Fataawa Ibn ‘Uthaymeen (14/327):
What seems more likely to be correct in my opinion is that Salaat al-Tasbeeh is not sunnah, and that the hadeeth about it is da‘eef. This is for several reasons:
(i) The basic principle concerning acts of worship is that they are disallowed unless there is proven evidence that they are prescribed.
(ii) The hadeeth is mudtarib (weak); there is a difference of opinion concerning it for several reasons.
(iii) None of the imams regarded it as mustahabb.
(iv) If this prayer was prescribed, the ummah would have narrated a report concerning which there was no doubt and it would have been well known among them because of its great benefit. Moreover, it is not like any other act of worship, because there is no act of worship in which so much choice is given that it may be done once every day, or once in a week, or once in a month, or once in a year, or once in a lifetime. Because the weak hadeeth states that it is of great benefit and because it is not like any other act of worship, yet it is not well known and was not transmitted, we know that there is no basis for it, because if an act of worship is different from other acts of worship, and if it were of great benefit, people would pay attention to it and transmit it, and it would be popular and well known. Because that is not the case with regard to this prayer, we know that it is not prescribed. Hence none of the imams regarded it as mustahabb, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said. Among the naafil acts which are proven to be prescribed in Islam there is a great deal of goodness and barakah for the one who wants more, so he should be content with that which is proven, and he has no need of that which is the subject of differences of opinion and doubts. End quote.
For more information, please see the answer to question no. 14320
And Allah knows best.
Q-7
Were the wife of Abu Bakr al-Siddeeq and his daughter Asma’ among those who were given the glad tidings of Paradise?
I am aware that Abu Bakr and his daughter Aisha radi Allahu anhum were promised Jannah during the time of the Prophet peace be upon him. I wanted to know if his daughter Asma and the mother of Aisha were too?.
Praise be to Allaah.
Firstly:
With regard to Abu Bakr (may Allah be pleased with him), there are proven, saheeh hadeeths which state that he is one of those who were given the glad tidings of Paradise. This was previously discussed in the answer to question no. 5852.
Secondly:
With regard to ‘Aa’ishah (may Allah be pleased with her), it is also narrated in saheeh hadeeths that she will be one of the wives of the Prophet (blessings and peace of Allah be upon him) in Paradise.
It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: I said: O Messenger of Allah, who among your wives will be in Paradise? He said: “Verily, you will be one of them.”
Narrated by al-Haakim in al-Mustadrak (4/14). He said: Its isnaad is saheeh although they (al-Bukhaari and Muslim) did not narrate it. al-Dhahabi classed it as saheeh in al-Talkhees. Shaykh al-Albaani (may Allah have mercy on him) said in al-Silsilah al-Saheehah (no. 1142): It is (saheeh) according to the conditions of Muslim. End quote.
‘Ammaar ibn Yaasir (may Allah be pleased with him) said: I know for certain that she is his wife in this world and in the Hereafter.
Narrated by al-Bukhaari (3772).
Thirdly:
With regard to Asma’ bint Abi Bakr (may Allah be pleased with her), her virtues are many and great. She bears the noble title of Dhaat al-Nitaaqayn (She of the Two Girdles), as she tore her girdle or waist wrapper in two during the Hijrah (Prophet’s migration to Madeenah) to serve the Messenger of Allah (blessings and peace of Allah be upon him) and his companion Abu Bakr al-Siddeeq, and she was one of the foremost in Islam. Allah, may He be glorified and exalted, said (interpretation of the meaning):
“And those foremost [(in Islamic Faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call for to embrace Islam] will be foremost (in Paradise).
11. These will be the nearest (to Allaah)”
[al-Waaqi ‘ah 56:10-11]
“Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later). Such are higher in degree than those who spent and fought afterwards”
[al-Hadeed 59:10].
We have not found any hadeeth which specifically states that she was given the glad tidings of Paradise, except the report narrated from al-Zubayr ibn Bakkaar, who said: She was only called Dhaat al-Nitaaqayn (She of the Two Girdles) because when the Messenger of Allah (blessings and peace of Allah be upon him) and Abu Bakr al-Siddeeq were preparing to set out for Madeenah (the Hijrah), ‘Abd-Allah ibn Abi Bakr came to them in the cave at night with their food supplies for the journey. There was nothing to tie (the bundle) with, so Asma’ tore her girdle in two and tied the bundle with it. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah will give you in return for that two girdles in Paradise.” So she was called Dhaat al-Nitaaqayn.
This was narrated by Ibn ‘Asaakir in Tareekh Dimashq (6/69) and quoted by Ibn ‘Abd al-Barr in al-Isti‘aab (4/1782) and by Ibn Hajar in al-Isaabah (7/487).
As you can see, this report is mursal and does not have an isnaad. Al-Zubayr ibn Bakkaar died in 256 AH, and he does not say who he heard this hadeeth from.
Fourthly:
With regard to the mother of ‘Aa’ishah (may Allah be pleased with her), her kunyah, by which she is best known, was Umm Roomaan. There is a difference of opinion concerning her name. It was said that it was Zaynab or Da‘d. She was the daughter of ‘Aamir ibn ‘Uwaymir ibn ‘Abd Shams, and she was one of the first to come to Islam.
‘Aa’ishah (may Allah be pleased with her) said:
I do not remember my parents ever following anything but the true religion.
Narrated by al-Bukhaari, no. 3905.
With regard to specific testimony that she was one of the people of Paradise, this was narrated in a mursal, da‘eef hadeeth from al-Qaasim ibn Muhammad, who said:
When Umm Roomaan was lowered into her grave, the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever would like to look at one of al-hoor al-‘iyn, let him look at Umm Roomaan.
This was narrated by Ibn Sa‘d in al-Tabaqaat al-Kubra (8/277), by Abu Na‘eem in Ma‘rifat al-Sahaabah (6/3498) and by al-Suhami in Tareekh Jarjaan (1/199). All of them narrated it from Hammaad ibn Salamah, from ‘Ali ibn Zayd, from al-Qaasim ibn Muhammad as a mursal report.
Some students of Hammaad ibn Salamah narrated it as a musnad hadeeth from ‘Aa’ishah, but al-Daaraqutni thought it most likely that the report was mursal.
See: al-‘Ilal al-Waaridah fi’l-Ahaadeeth al-Nabawiyyah by al-Daaraqutni (13/360)
For more on her biography, please see al-Isaabah by al-Haafiz Ibn Hajar (8/206).
And Allah knows best.
Q-8
How much Qur’aan did Khaalid ibn al-Waleed (may Allah be pleased with him) memorize?
Is it true that Khalid ibn Waleed (ra) only knew three Surah of the Quran because he was busy leading the armies of Islam? Is this recorded anywhere?.
Praise be to Allaah.
Khaalid ibn al-Waleed (may Allah be pleased with him) is the knight of Islam, the Sword of Allah unsheathed against His enemies, leader of great conquests who was present in many decisive battles in Islamic history. He was a man of bravery, strength and courage against the enemy; on the day of Mu’tah seven swords were broken in his hand, as was narrated by al-Bukhaari in his Saheeh.
He had a great love of jihad in support of the religion of Allah and to subdue the forces of evil, kufr and tyranny. Jihad distracted him from all worldly preoccupations, to such an extent that he used to say: “There is no night in which I was given a bride that I love that was more dear to me than a night of severe cold and ice on a campaign in which I attacked an enemy the following morning. Narrated by Abu Ya‘la.
And he (may Allah be pleased with him) said when he was dying: I sought to be killed in a place where death is usually expected (i.e., the battlefield) but it was decreed for me to die in my bed. There is no deed of mine that gave me greater hope, after [saying] la ilaaha ill-Allah, than a night that I spent with a shield in my hand and it rained until morning, in preparation for raiding the kuffaar.
Then he said: If I die, then look at my weapons and my horse, and give them (for jihad) for the sake of Allah.
His love for and preoccupation with this great act of worship (jihad for the sake of Allah) distracted him from other acts of worship such as narrating hadeeth and memorizing the Holy Qur’aan.
He (may Allah be pleased with him) said: Jihad for the sake of Allah kept me from a great deal of recitation. Narrated by Ibn Abi Shaybah in al-Musannaf (4/214) and classed as saheeh by al-Haafiz ibn Hajar in al-Mataalib al-‘Aaliyah (4/277); also narrated by al-Haythami in Majma‘ al-Zawaa’id (9/353),
This preoccupation was not something blameworthy; rather it was a preoccupation that brought glory to all of Islamic history and spread the light of Islam throughout the world which the kaafir tyrants tried to extinguish. There is nothing blameworthy in that, for “everyone is helped to do that for which he was created.” Among the Sahaabah there were scholars, fuqaha’, qaadis (judges), brave men, mujaahideen, those who gave in charity and those who devoted themselves to worship, according to their various abilities and the talents that Allah granted to them.
It is not wise for a person to leave that which he does well and excels at for something in which his achievements will be like those of anyone else, or less, and in which he will not excel.
The words of Khaalid (may Allah be pleased with him) quoted above do not mean that he did not memorize any more than three soorahs, as mentioned in the question. But it does mean that he was not like the hafizes and scholars such as ‘Abd-Allah ibn Mas‘ood, Ubayy ibn Ka‘b and others, based on the fact that he said: “Jihad for the sake of Allah kept me from a great deal of recitation,” and he did not say: “… kept me from recitation.” Jihad kept him from learning a great deal, but not keep him from reciting at all.
But stirring up such doubts and criticism about Khaalid (may Allah be pleased with him) may be motivated by the fact that Khaalid was a sword unsheathed against idols and false gods. Therefore, today you find the enemies of Islam striving hard to undermine his character and cast aspersions on his achievements, and they do not know that a sword that Allah has unsheathed against the kuffaar can never be sheathed again and that this great leader has become one of the symbols of courage, bravery and military genius. Thus were the men around the Messenger (blessings and peace of Allah be upon him), beacons of action, sacrifice, nation-building, values and morals.
We ask Allah to enable us to follow in their footsteps and make us among those who follow them in truth.
And Allah knows best.
Q-9
A fabricated hadeeth about the virtue of paying two rak‘ahs after ghusl following menses
I got an e-mail which quoted a hadeeth from the Messenger (blessings and peace of Allah be upon him): “If a woman does ghusl following her menses and prays two rak‘ahs in which she recites al-Faatihah and Soorat al-Ikhlaas three times in each rak‘ah, she will be forgiven every sin she committed, minor or major, and no sin will be recorded for her until her next period, and she will be given the reward of sixty martyrs…” Is this a saheeh hadeeth?.
Praise be to Allaah.
There is no basis for this hadeeth and it is not mentioned in the well-known books of hadeeth. Rather it was mentioned by Shaykh ‘Abd al-Rahmaan al-Safoori (d. 894 AH) in his book Nuzhat al-Majaalis wa Muntakhab al-Nafaa’is (p. 240), where he said:
It was narrated from the Prophet (blessings and peace of Allah be upon him): “If a woman does ghusl following her menses and prays two rak‘ahs in which she recites al-Faatihah and Soorat al-Ikhlaas three times in each rak‘ah, she will be forgiven every sin she committed, minor or major, and no sin will be recorded for her until her next period, and she will be given the reward of sixty martyrs, a city will be built for her in Paradise, she will be given light for every hair on her head, and if she dies before her next menses she will die as a martyr.” End quote.
The fact that this is the only book that mentions this hadeeth is sufficient to prove that it is false and fabricated, because it is a book that is filled with false reports. Shaykh Muhammad Rasheed Rida said:
We cannot rely on the hadeeths with which books of exhortation, heart-softening reports and tasawwuf (Sufism) are filled, without examining their origins and degrees of authenticity. This ruling does not apply only to books whose authors are not known for having advanced in knowledge, such as the book Nuzhat al-Majaalis, which is filled with fabricated hadeeths and other reports; rather even the books of some leading scholars, such as al-Ihya’, are not free of many fabricated reports. End quote.
Majallat al-Manaar, 3/545
Q-10
Advice to one who deliberately makes a praying person laugh and distracts him from his prayer by talking to him
There are some young people who deliberately make people who are praying laugh, and distract them by talking. We would like you to tell us some hadeeths on this topic, that will help us to advise them.
Is the hadeeth “Whoever makes a praying person laugh has made a thousand angels weep” a saheeh hadeeth?.
Praise be to Allaah.
Prayer is the most important symbol of Islam; Allah emphasized its importance when He chose the heavens to be the place where He enjoined it upon our Prophet Muhammad (blessings and peace of Allah be upon him) during his ascent into heaven (Mi‘raaj). And He also emphasized its importance when He first enjoined it upon His Prophet Moosa (peace be upon him), when He spoke to him alone on the right side of al-Toor, and said to him (interpretation of the meaning): “Verily, I am Allaah! Laa ilaaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As‑Salaah (Iqaamat‑as‑Salaah) for My remembrance” [Ta-Ha 20:14].
He emphasized its importance when He made it the foundation and pillar of faith. Whoever neglects it will be more neglectful of other duties, and whoever prays regularly, it will be light and a protection for him on the Day of Resurrection. Hence it is the main aspect of the straight path and the one of the fundamentals of the true religion, as Allah says (interpretation of the meaning): “And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As‑Salaah (Iqaamat‑as‑Salaah) and give Zakaah, and that is the right religion” [al-Bayyinah 98:5].
If the Muslim recognizes the importance of prayer in the Islamic religion and have respect in his heart for what Allah has enjoined of honouring the symbols of Allah, as He says (interpretation of the meaning): “Thus it is an obligation that mankind owes to Allaah] and whosoever honours the Symbols of Allaah, then it is truly, from the piety of the hearts” [al-Hajj 22:32], then he will realize that distracting one who is praying and trying to make him laugh or move or speak is a kind of tampering with what is sacred, and there is the fear that the one who does this will come under the heading of those who mock the symbols of Islam, which is one of the causes of falling into apostasy, Allah forbid. The Prophet (blessing and peace of Allah be upon him) said: “If the one who passes in front of one who is praying knew what (sin) he incurs, he would realize that waiting for forty is better than passing in front of him.” The narrator, Abu’l-Nadr, said: I do not know whether he said forty days or months or years. Narrated by al-Bukhaari (510) and Muslim (507). What level of sin is incurred by the one who deliberately distracts one who is praying or tries to make him laugh by moving or speaking? There can be no doubt that it is a grave sin.
Secondly:
The hadeeth mentioned in the question is not saheeh, and is not narrated in the books of Sunnah and reports. Rather Imam Ahmad (may Allah have mercy on him) said: There is no saheeh hadeeth about laughing [i.e., in prayer]. End quote.
Al-Tahqeeq fi Ahaadeeth al-Khilaaf, by Ibn al-‘Jawzi, 1/198
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked the following question:
How sound is the hadeeth, “Whoever makes a praying person laugh has made Allah weep”?
He replied:
The hadeeth with this wording is not saheeh, but there is no doubt that if you are talking to one who is praying and making him hear words until he starts to laugh and thus invalidates his prayer, you are the cause of that. It is not permissible to make a praying person laugh and the like. End quote.
http://ibn-jebreen.com/book.php?cat=8&book=205&toc=8327&page=7267&subid=24428
Shaykh Saalih al-Fawzaan (may Allah preserve him) was asked the following question:
Is it narrated in the Sunnah that “Whoever makes a believer laugh whilst he is praying has made one thousand angels weep”? If it is not saheeh, then what is the sin that results from that?
He replied:
I do not know of any basis for this hadeeth, but it is not permissible for the Muslim to distract his brother whilst he is praying or to make him confused about his prayer. If a person can prevent one who wants to walk in front of him when he is praying, and there is a stern warning concerning that, then it is more appropriate that the stern warning should apply to the one who makes him laugh and distracts him from praying. The one who passes in front of a person who is praying may have a need to do that, but there is no need to joke and make a praying person laugh, and to distract him from his prayer. So the one who does that incurs a great deal of sin. End quote.
http://www.alfawzan.ws/AlFawzan/FatwaaTree/tabid/84/Default.aspx?View=Page&NodeID=19878&PageID=3733
And Allah knows best.
Q-11
Allah said to Moosa: “O Moosa, I did not grant that to Myself so how could I grant it yo you?”
Moosa (peace be upon him) said when conversing with his Lord: “O Lord, protect me from people’s tongues (speech)” He said: “O Moosa, you are asking for something that I did not (even) grant for Myself.”.
Praise be to Allaah.
We could not find this report with any reliable isnaad, and we did not find it in the books of Sunnah and reports. Rather we saw it in some books of raqaa’iq (heart softening reports) and exhortation, without mentioning any isnaad or reliable source.
Ibn Muflih al-Maqdisi (may Allah have mercy on him) said:
“Moosa (blessings of Allah be upon him) said: ‘O Lord, the people are saying things about me that are not true.’ And Allah revealed to him: ‘O Moosa, I have not granted that to Myself, so how could I grant it to you?’” End quote.
Al-Adaab al-Shar‘iyyah, 1/7-8; there is a similar report in Qoot al-Quloob by Abu Taalib al-Makki, 2/309; Siraaj al-Mulook by Abu Bakr al-Tartooshi (229).
Although we cannot prove it because we could not find any isnaad for it, there does not appear to be anything wrong with its meaning, because Allah did not decree -- in any of the universal natural laws that He decreed -- that none of His creation would overstep the mark towards Him or that any human could ever deal with their Lord in a way that is not befitting to His Majesty and Might; rather He has told us of people who fell short in that regard and did not estimate Him with an estimation due to Him, as He says (interpretation of the meaning):
“They (the Jews, Quraysh pagans, idolaters) did not estimate Allaah with an estimation due to Him when they said: ‘Nothing did Allaah send down to any human being (by Revelation).’ Say (O Muhammad صلى الله عليه وسلم): “Who then sent down the Book which Moosa (Moses) brought, a light and a guidance to mankind which you (the Jews) have made into (separate) paper sheets, disclosing (some of it) and concealing (much). And you (believers in Allaah and His Messenger Muhammad صلى الله عليه وسلم) were taught (through the Qur’aan) that which neither you nor your fathers knew.” Say: “Allaah (sent it down).” Then leave them to play in their vain discussions”
[al-An‘aam 6:91]
“They have not estimated Allaah His Rightful Estimate. Verily, Allaah is All‑Strong, All‑Mighty”
[al-Hajj 22:74]
“They made not a just estimate of Allaah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified be He, and High be He above all that they associate as partners with Him!”
[al-Zumar 39:67].
The Prophet (blessings and peace of Allah be upon him) said: “No one is more patient in bearing offensive things that he hears than Allaah, may He be glorified and exalted; others are associated with Him, a son is attributed to Him, but He still grants them health and provision.” Narrated by al-Bukhaari (7378) and Muslim (2804).
What we learn from that is that the criticism of the envious and the slander of those with ulterior motives is not a reason for a Muslim to be discouraged from trying hard to succeed and progress, or to weaken his resolve or cause him to become frustrated. He should always remember that Allah, may He be glorified and exalted, the Angels, the Messengers and the Prophets were never safe from slander and harm.
And Allah knows best.
Q-12
Is following da’eef hadeeths regarded as shirk?
Is it shirk to follow zaeef ahadith ? If it is then I have a question about Authentic ahadith.But Before I ask my question I would like to present the following ayat to support my question.
4:82 "Do they not ponder on The Quran ? Had it been from other Than Allah,they would surely Have found therein Much discrepancy".
This goes to prove that any book written or given by other other Allah will have discrepancies in it.If this the case then how can we call ahadith as Authentic, if they are not Authentic then we are committing shirk.
Please clarify my confusion.
Praise be to Allaah.
It cannot be said that acting upon weak (da’eef) hadeeths is regarded as shirk, because the hadeeths were narrated via chains of transmission (isnaads) and the scholars researched those chains. In many cases they found a man in the chain who was described as having a weak memory, but that does not necessarily mean that the hadeeth is fabricated, because we cannot accuse that scholar of telling lies and fabricating; but he may have made a mistake in transmitting the hadeeth or attributing it to someone, as happened in the case of many muhaddithoon who were described as being weak in hadeeth. It is permissible to act upon weak hadeeths subject to 3 conditions:
1. That the weakness is not so severe as to make it likely that the hadeeth is fabricated.
2. That the hadeeth comes under a general principle, such as virtuous deeds.
3. That one does not believe when acting upon it that it is proven, so that he will not ascribe to the Messenger of Allah (blessings and peace of Allah be upon him) something that he did not do.
With regard to the differences between hadeeths, it may be due to a mistake on the part of one of the narrators; or it may be because some hadeeths abrogate others as is also the case with the Book of Allah. With regard to the idea that there are contradictions between the proven, saheeh hadeeths, this is not correct and cannot happen, because everything that has come from Allah, may He be exalted, or from His Messenger (blessings and peace of Allah be upon him) is free from contradiction, because Allah says (interpretation of the meaning): “Had it [the Qur’aan] been from other than Allaah, they would surely, have found therein many a contradiction” [al-Nisa’ 4:82]. So there are no contradicting verses in the Qur'aan and there are no contradictions in the proven hadeeths of the Prophet.
But if the contradiction involves a da’eef or weak hadeeth, it does not matter, because we say that it is the mistake of one of the narrators. Some of the scholars regarded it as permissible to act upon da’eef hadeeth such as those that speak of virtuous deeds; i.e., these reports encourage us to do some acts of virtue. But if the weak hadeeth speaks of rulings, we cannot accept it. Hence Imam Ahmad (may Allah have mercy on him) said: When we narrate hadeeth concerning halaal and haraam, we are very strict; but when we narrate reports about acts of virtue, we are more lenient, because no rulings depend on reports about acts of virtue; rather they are like the virtue of fasting, jihad, prayer and so on.
And Allah knows best.
Q-13
The hadeeth “Do not call me Sayyid in your prayer” has no basis
It says in the hadeeth, “Do not call me Sayyid in your prayers”. Is this hadeeth saheeh? I would prefer to say “Allahumma salli ‘ala sayyidina Muhammad” and not just “Allahumma salli ‘ala Muhammad”.
Praise be to Allaah.
The wording mentioned does not appear in any hadeeth from the Prophet (blessings and peace of Allah be upon him). That has been stated by the scholars.
Imam al-Sakhaawi (may Allah have mercy on him) said: It has no basis. End quote.
Al-Maqaasid al-Hasanah, p. 135.
Ibn Hajar al-Haytami (may Allah have mercy on him) said: It has no basis. End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra, 1/151
Most of those who compiled books of fabricated hadeeths agreed with them. See: al-Masnoo‘ fi Ma‘rifat al-Mawdoo‘, by al-Mulla ‘Ali al-Qaari, p. 205.
Many of the fuqaha’ have stated in their books that this hadeeth is rejected, as it says in Radd al-Muhtaar (1/513), al-Fawaakih al-Dawaani (2/359) and Nihaayat al-Muhtaaj (1/530).
The scholars of the Standing Committee said:
The hadeeth “Do not call me Sayyid…” has no basis, as was stated by the author of Kashf al-Khifa’. As for the hadeeth, “I will be the leader (Sayyid) of the children of Adam on the Day of Resurrection, and no boast,” it is part of a lengthy hadeeth that was narrated by Imam al-Tirmidhi from Abu Sa‘eed al-Khudri; he said: It is a hasan saheeh hadeeth.
As for calling the Messenger (blessings and peace of Allah be upon him) “Sayyid” in cases other than the adhaan, iqaamah and prayer, that is permissible because of the hadeeth quoted above.
With regard to the adhaan, iqaamah and tashahhud in prayer, one should say it as it is narrated in the Sunnah and not add anything to what is prescribed, because the adhaan, iqaamah and prayer are acts of worship, and worship is strictly to be done in accordance with the text of the Qur'aan and Sunnah, so it is limited to what is mentioned in the evidence. End quote.
‘Abd al-‘Azeez ibn Baaz, ‘Abd al-Razzaaq ‘Afeefi, ‘Abd-Allaah ibn Ghadyaan
Fataawa al-Lajnah al-Daa’imah (vol. 3/265)
With regard to the ruling on adding the word “Sayyidina” in al-Salaah al-Ibraaheemiyyah, it is one of the matters concerning which the scholars differed. We have mentioned above that it should not be said and that it is better to limit oneself to what is mentioned in the Sunnah, because prayer is an act of worship and is strictly to be done in accordance with the text of the Qur'aan and Sunnah, so nothing should be added to it except on the basis of shar‘i evidence.
And Allah knows best.
Q-14
The hadeeth about the virtue of reading Soorat al-Dukhaan on the night before Friday is not saheeh
Is it Sunnah to read Soorat al-Dukhaan on the night before Friday?.
Praise be to Allaah.
There are marfoo‘ hadeeths about the virtue of reading Soorat al-Dukhaan, but none of them are saheeh.
With regard to the first hadeeth:
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Whoever recites Ha-Meem (soorat) al-Dukhaan on the night before Friday will be forgiven.”
It was narrated by al-Tirmidhi (2889) via Hishaam Abu’l-Miqdaam, from al-Hasan, from Abu Hurayrah.
Then al-Tirmidhi said: We only know this hadeeth through this isnaad, and Hishaam Abu’l-Miqdaam is da‘eef. And al-Hasan did not hear from Abu Hurayrah. This was the view of Ayyoob, Yoonus ibn ‘Ubayd and ‘Ali ibn Zayd.
Thus the hadeeth has two faults:
1. Abu’l-Miqdaam Hishaam ibn Ziyaad: the muhadditheen are unanimously agreed that he is to be regarded as da‘eef. Ibn Hibbaan said: He narrates fabricated reports from trustworthy narrators, and it is not permissible to quote him as evidence. See: Tahdheeb al-Tahdheeb, 11/39.
2. There is a break in the isnaad between al-Hasan and Abu Hurayrah.
Hence it was classed as da‘eef by Ibn al-Jawzi in al-Mawdoo‘aat (1/247), Ibn al-‘Arabi in ‘Aaridah al-Ahwadhi, 6/35, and al-Albaani in Da‘eef al-Tirmidhi.
The second hadeeth:
In his Tafseer (4/46), al-Waahidi narrated a hadeeth from Ubayy ibn Ka‘b that is similar to the hadeeth quoted above, except that its isnaad includes Sallaam ibn Saleem who is accused of lying. Hence Shaykh al-Albaani, in al-Silsilah al-Da‘eefah (no. 4632), ruled that it is da‘eef jiddan (very weak).
Ahmad ibn Manee‘ also narrated it from Ubayy ibn Ka‘b in his Musnad, as it says in al-Busayri’s Ithaaf al-Khiyarah al-Maharah (6/89). Then he said: This isnaad is weak because Haroon ibn Katheer is not known.
The third hadeeth:
It was narrated from Abu Umaamah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said:
“Whoever recites Ha-Meem al-Dukhaan on the night before Friday or on Friday, Allah will build for him a house in Paradise.”
This was narrated by al-Tabaraani in al-Mu‘jam al-Kabeer (8/264).
Shaykh al-Albaani (may Allah have mercy on him) said:
(It is) da‘eef jiddan. It was narrated by al-Asfahaani in al-Targheeb wa’l-Tarheeb (p. 244) from Hafs ibn ‘Umar al-Maazini: Fidaal ibn Jubayr told us, from Abu Umaamah in a marfoo‘ report…
I [Shaykh al-Albaani (may Allah have mercy on him)] say: This isnaad is da‘eef jiddan. With regard to Fidaal ibn Jubayr, Ibn Hibbaan said: It is not permissible to quote him as evidence under any circumstances; he narrated hadeeths that have no basis. Because of him, al-Haythami regarded it as a faulty hadeeth and said (2/168): It was narrated by al-Tabaraani in al-Kabeer and its isnaad includes Fidaal ibn Jubayr, who is da‘eef jiddan, and Hafs ibn ‘Umar al-Maazini, who is not known, as it says in al-Lisaan. End quote.
Silsilah al-Ahaadeeth al-Da‘eefah wa’l-Mawdoo‘ah, 11/191, no. 5112
This hadeeth is also classed as da‘eef in Fataawa al-Lajnah al-Daa’imah, 3/141
And Allah knows best.
Q-15
Will the one who listened to music in this world be deprived of listening to it in Paradise?
Will the one who listened to music in this world be deprived of listening to it in Paradise?.
Praise be to Allaah.
Firstly:
In the Sunnah there are some reports which indicate that one of the types of delight that will be enjoyed by the people of Paradise is listening to beautiful voices in which they will find great pleasure. Ibn al-Qayyim (may Allah have mercy on him) wrote an entire section in the 57th chapter of his book Haadi al-Arwaah entitled “What people will listen to in Paradise and the singing of al-hoor al-‘iyn and the pleasure and enjoyment to be found in it” (pp. 358-365), in which he compiled all the reports narrated concerning this matter, both saheeh and da‘eef.
Perhaps the most saheeh of the reports that have been narrated concerning that is the hadeeth of Ibn ‘Umar (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) said:
“The wives of the people of Paradise will sing for their husbands in the sweetest voices that anyone has ever heard, and among the things that they will sing is: We are the good and beautiful, wives of noble people.”
Narrated by al-Tabaraani in al-Mu‘jam al-Awsat, 5/149; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 3/269.
Secondly:
It is also well known that listening to music in this world is haraam as is proven in the Qur'aan and saheeh Sunnah. This has been stated by the fuqaha’ of the four madhhabs. The one who is heedless about falling into this sin is deserving of punishment for committing that sin, as is the case with everything that Allah has forbidden to His slaves in this world.
There is no evidence that the one who listens to music in this world will be deprived of hearing music and beautiful voices in Paradise when he enters it, although some of the scholars say that the punishment of the one who enjoys something in a haraam way in this world is that he will be deprived of enjoying it in Paradise or that his share of it in Paradise will be reduced, as in the case of men who wear gold or silk in this world; they will be deprived of it in Paradise.
Ibn al-Qayyim (may Allah have mercy on him) said:
So Allah, may He be glorified and exalted, will punish the one who wears silk in this world by depriving him of wearing it on the Day of Resurrection, and He will punish the one who drinks wine in this world by depriving him of it on the Day of Resurrection. The same also applies to the one who enjoys haraam images in this world. Indeed, everything that a person enjoys in this world, if he goes to extremes in that, even if it is halaal, his share of it will be reduced on the Day of Resurrection, to the extent that he indulged in it in this world. If he acquired it through haraam means, he will miss out on its counterpart on the Day of Resurrection. End quote.
Rawdat al-Muhibbeen, p. 362
But to state that definitively or to say that this deprivation will last for ever is something that needs specific evidence. Allah knows best what the truth of the matter is.
Thirdly:
With regard to what is narrated of hadeeths the apparent meaning of which indicates that the one who listens to music in this world will not hear it in the Hereafter, these are very weak (da‘eef jiddan) hadeeths, among the most famous of which is the hadeeth, “Whoever listens to music will not be allowed to hear the sound of al-roohaaniyyeen on the Day of Resurrection.” It was said: Who are al-roohaaniyyeen? He said: The reciters of the people of Paradise.”
Shaykh al-Albaani (may Allah have mercy on him) said:
It is fabricated (mawdoo‘). It was narrated by al-Waahidi in his tafseer al-Waseet (3/441-442), (published by Dar al-Kutub al-‘Ilmiyyah) via Hammaad ibn ‘Amr from Abu Moosa – one of the sons of Abu Hurayrah – from his father from his grandfather in a marfoo‘ report.
I – meaning Shaykh al-Albaani (may Allah have mercy on him) – say: This is fabricated (mawdoo‘), the reason being Hammaad ibn ‘Amr, who is also known as al-Nusaybi. Al-Dhahabi said in al-Mughni: He narrated fabricated reports from trustworthy narrators, as was stated by al-Naqqaash. Al-Nasaa’i said: He is matrook (rejected). He is regarded as one of those who fabricated hadeeth, as was stated by Ibn ‘Adiyy and others, and as we shall see in the hadeeth below. End quote.
Al-Silsilah al-Da‘eefah, no. 6516
And Allah knows best.
Q-16
This dhikr is superior to the dhikr of night and day
It was narrated that Abu Umaamah (may Allah be pleased with him) said:
The Prophet (blessings and peace of Allah be upon him) saw me moving my lips and he said to me: “What are you saying, O Abu Umaamah?” I said: I am remembering Allah, O Messenger of Allah. He said: “Shall I not tell you of something better or greater than your dhikr of night and day or of day and night? You should say: Subhaan Allah ‘adad ma khalaqa, subhaan Allah mil’a ma khalaqa, subhaan Allah ‘adad ma fi’l-ard wa’l-sama’, subhaan Allah mil’a ma fi’l-sama’i wa’l-ard, subhaan Allah mil’a ma khalaqa, subhaan Allah ‘adad ma ahsa kitaabuhu, subhaan Allah mil’a kulli shay’in (Glory be to Allah the number of what He has created, glory be to Allah filling what He has created, glory be to Allah the number of what is in earth and heaven, glory be to Allah filling what is in heaven and earth, glory be to Allah filling what He has created, glory be to Allah the number of what is written in His book, glory be to Allah filling all things); and say Al-hamdu Lillah likewise.”
Is this hadeeth saheeh or fabricated?.
Praise be to Allaah.
Firstly:
This hadeeth has been narrated via a number of isnaads from the great Sahaabi Abu Umaamah (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) passed by him when he was moving his lips and he said:
“What are you saying, O Abu Umaamah?”
He said: I am remembering my Lord.
He said: “Shall I not tell you…” and he quoted the hadeeth.
Shaykh al-Albaani (may Allah have mercy on him) said:
This hadeeth is narrated by Abu Umaamah al-Baahili: Suday ibn ‘Ajlaan, and attributed to the Prophet (blessings and peace of Allah be upon him), and there are a number of chains of transmission from him.
Then he listed the chains of transmission and said concerning al-Haakim’s narration of some of its isnaads: al-Haakim said: It is saheeh according to the conditions of the two shaykhs (al-Bukhaari and Muslim), and al-Dhahabi agreed with him, and it is as they said.
See: al-Silsilah al-Saheehah, no. 2578. He also stated that the hadeeth is saheeh in Saheeh al-Targheeb wa’l-Tarheeb, no. 1575
The hadeeth was classed as hasan by al-Haafiz Ibn Hajar in Nataa’ij al-Afkaar, 1/84. al-Haytham said in al-Majma’ 10/110: It was narrated by Ahmad and its men are the men of saheeh. It was classed as saheeh by the editors of Musnad Ahmad in the edition published by Mu’sasat al-Risaalah, 36/459-460, where they discussed its isnaads in detail.
Secondly:
As for what may be understood from the hadeeth, the most important of it is the virtue of this dhikr in particular, as the Prophet (blessings and peace of Allah be upon him) said that the one who recites it attains a great reward that is superior to most adhkaar.
Hence al-Haafiz Ibn Khuzaymah (may Allah have mercy on him) included it in a chapter in his Saheeh (1/307) that he entitled Baab Fadl al-Tahmeed wa’l-Tasbeeh wa’l-Takbeer bi wasf al-‘Adad al-Katheer min khalq Allah aw ghayri khalqihi. End quote.
Ibn al-Qayyim (may Allah have mercy on him) said:
Saying: Subhaan Allaah wa bi hamdih, ‘adada khalqihi, wa ridaa nafsihi, wazinata ‘arshihi, wa midaada kalimaatihi (Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) is many times better than merely saying Subhaan Allaah (Glory be to Allah). What the one who says “Subhaan Allaah wa bi hamdih, ‘adada khalqihi…” achieves of knowing Allah, exalting Him and glorifying Him, when his dhikr is connected to the huge numbers mentioned, is far greater than what is achieved by the one who merely says Subhaan Allah. This is called multiplied dhikr and it is greater glorification and praise than regular dhikr, hence it is better than it.
This is manifested when we understand what this dhikr means:
When the worshipper says Subhaan Allaah wa bi hamdihi, ‘adada khalqihi, it is like a statement and explanation of what the Lord deserves of glorification the number of every created being, what has been and what will be, for eternity. It includes an affirmation that Allah is above all things, and glorifying and praising Him this huge number cannot be comprehended by anyone who counts; the end of it can never be reached. It includes the person's aspiration to do such endless tasbeeh (glorification of Allah). What the person says is not intended to limit the glorification to that number or level; rather he is saying that what Allah deserves of glorification is glorification which reaches that number even if it has no limit, because the creation of Allah will always be ongoing and will never be limited by a number or figure.
What is meant is that this tasbeeh has reached a level of perfection and majesty that indicates that it should be better than others and if something else were weighed against it, it would outweigh it. This is what some of these words refer to of the perfect qualities of Allah and praising Him by declaring Him to be above all things, in addition to praising Allah which implies the following:
i. Affirmation of His attributes of perfection
ii. Loving Him and being pleased with Him.
iii. If one adds to this praises glorification and exaltation in the most perfect and sublime manner, the highest number of times, and the worshipper focuses on this glorification and contemplates its meaning, then that dhikr will have great virtue and advantages that are not shared by others. And Allah is the Source of strength.
Al-Manaar al-Muneef, 34-38
And Allah knows best.
Q-17
Fabricated ahaadeeth that are falsely attributed to the Prophet (blessings and peace of Allah be upon him)
I got this message. Are these words true?
The Holy Prophet Said:
1) Four things that make your body sick: a) Excessive talking b) Excessive sleeping c) Excessive eating and d) Excessive meeting other people
2) Four things that destroys the body: a) Worrying b) Sorrow (Sadness/Grief) c) Hunger d) Sleeping late in the night
3) Four things that dry the face & take away its happiness: a) Lying b) Being disrespectful / impudent (insisting on something wrong knowingly) c) Arguing without adequate knowledge & Information. d) Excessive immorality (doing something wrong without fear).
4) Four things that increases the wetness of face & its happiness: a) Piety b) Loyalty c) Generosity (being kind) d) To be helpful to others without he/she asking for that.
5) Four things that stop the Rizq (Sustenance) : a) Sleeping in the morning (from Fajr to sunrise) b) Not Performing Namaz or Ir-regular in Prayers c) Laziness / Idleness d) Treachery / Dishonesty
6) Four things that bring / increase the Rizq: a) Staying up in the night for prayers. b) Excessive Repentance c) Regular Charity d) Zikr (Remembrance of Allah / God).
Praise be to Allaah.
Firstly:
What is required of every Muslim is to be very careful in what he says and writes, before attributing it to the Prophet (blessings and peace of Allah be upon him), so that he will not fall into the sin of telling lies about him and attributing to him something that he did not say. Not all words that are correct and true, or have a beautiful meaning or eloquent wording can be attributed to the Prophet (blessings and peace of Allah be upon him) just because they appear good.
It was narrated from al-Mugheerah ibn Shu’bah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever narrates a hadeeth from me knowing that it is false is one of the liars.”
And it was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Whoever tells a lie about me deliberately, let him take his place in Hell.” Agreed upon.
Al-Nawawi (may Allah have mercy on him) said:
It is haraam to narrate a fabricated hadeeth for one who knows or thinks it most likely that it is fabricated. Whoever narrates the hadeeth, knowing or thinking it most likely that it is fabricated, and does not explain the facts about its narration and that it is weak, is included in this warning and comes under the heading of the liars who tell lies about the Messenger of Allah (blessings and peace of Allah be upon him). This is also indicated by the previous hadeeth, “Whoever tells a lie about me deliberately, let him take his place in Hell.” End quote.
Secondly:
With regard to the words that are mentioned in the question, whether they are a single hadeeth or a number of hadeeths, we cannot -- after researching the matter -- find any basis at all for them being from the Messenger of Allah (blessings and peace of Allah be upon him), either with or without an isnaad. As far as we know, they were not mentioned by any of those who spoke about morals and manners and heart softening reports.
The phrase “Four things that stop the Rizq (sustenance): sleeping in the morning”: it was narrated from ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him) that he said: “Sleeping in the morning prevents some provision.”
This was narrated by Abu Na’eem in al-Hilyah, 9/251, but it is a very weak hadeeth. See: al-Silsilah al-Da’eefah by Shaykh al-Albaani (may Allah have mercy on him), 3019.
And it was narrated with the words: “Do not sleep and miss seeking your provision between Fajr prayer and sunrise.” This is also very weak. See al-Da’eefah, 6991.
With regard to the phrase “Four things increase provision,” in which regular charity is included: something similar was narrated by al-Daylami in Musnad al-Firdaws (1/47), with the wording: “Seek help with provision by means of charity.” But this is a da’eef hadeeth.
See: Da’eef al-Jaami’, 818, by Shaykh al-Albaani.
And Allah knows best
Q-18
What is a mursal hadeeth?.
Praise be to Allaah.
A hadeeth is called a “mursal hadeeth” if the one who narrated it from the Prophet (blessings and peace of Allah be upon him) is a Taabi’i and not a Sahaabi. It is possible to differentiate between a Sahaabi and a Taabi’i by referring to books of biography.
Imam Abu ‘Abd-Allah al-Haakim (may Allah have mercy on him) said:
There is no difference of opinion among the shaykhs of hadeeth that the mursal hadeeth is one which the muhaddith narrated with a complete isnaad back to the Taabi’i, and the Taabi’i says, “The Messenger of Allah (blessings and peace of Allah be upon him) said.” End quote.
Ma’rifah ‘Uloom al-Hadeeth, 67
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
This name is given by consensus to the hadeeth of a senior Taabi’i from the Messenger of Allah (blessings and peace of Allah be upon him), such as when ‘Ubayd-Allah ibn ‘Adiyy ibn al-Khayyaar, or Abu Umaamah ibn Sahl ibn Haneef, or ‘Abd-Allaah ibn ‘Aamir ibn Rabee’ah, and the like, say: The Messenger of Allah (blessings and peace of Allah be upon him) said…
The same applies to those who are lower in status than these, such as Sa’eed ibn al-Musayyab, Saalim ibn ‘Abd-Allaah, Abu Salamah ibn ‘Abd al-Rahmaan, al-Qaasim ibn Muhammad, and others like them.
The same applies to ‘Ilqimah ibn Qays, Masrooq ibn al-Ajda’, al-Hasan, Ibn Sireen, al-Sha’bi, Sa’eed ibn Jubayr, and others like them among the rest of the Taabi’een who it has been proven met a number of the Sahaabah and spent time with them. This is what is meant by mursal according to the scholars.
It also applies to reports narrated from Taabi’een of lower status than those mentioned above, such as hadeeth narrated by Ibn Shihaab, Qataadah, Abu Haazim and Yahya ibn Sa’eed from the Prophet (blessings and peace of Allah be upon him), which they call mursal, like the mursal reports of the senior Taabi’een. End quote.
It is essential to point out that the muhadditheen -- especially the earlier ones among them -- called every report that had an interruption in its isnaad a mursal report.
Al-Khateeb al-Baghdadi (may Allah have mercy on him) said:
Mursal refers to a report whose isnaad (chain of transmission) is interrupted, meaning that among its narrators is one who did not hear it from the one whose name comes before his. But in most cases, what is described as mursal is that which was narrated by the Taabi’i from the Prophet (blessings and peace of Allah be upon him). End quote.
Al-Kifaayah, p. 21.
Q-19
Definition of a ghareeb hadeeth
What is a ghareeb hadeeth? Please advise us, may Allah reward you with good.
Praise be to Allaah.
A ghareeb hadeeth is one in which there is some kind of uniqueness. There are many kinds of uniqueness, the most important of which are two:
1 - Absolute uniqueness, which is where a particular narrator - at any stage of the isnaad - is the only one who narrated this hadeeth, and no one else narrated it alongside him. So in this case the ghareeb hadeeth is one which is only known to be narrated from the Prophet with one isnaad.
An example of this is the hadeeth “Actions are but by intentions.” This hadeeth has only one proper isnaad. It was narrated by Yahya ibn Sa‘eed al-Ansaari, from Muhammad ibn Ibraaheem al-Taymi, from ‘Ilqimah ibn Waqqaas al-Laythi, from ‘Umar ibn al-Khattaab.
2 - Relative uniqueness, which means that one of the narrators of a particular hadeeth was the only one to narrate it from his shaykh, and no one else narrated it from his shaykh, even though the hadeeth was narrated via a number of isnaads, but none of his students narrated the hadeeth from him except one narrator.
An example of this is the hadeeth narrated by ‘Eesa ibn Moosa Ghunjaar, from Abu Hamzah al-Sukkari, from al-A‘mash, from Abu Ayyoob al-Sakhtiyaani, from Muhammad ibn Sireen, from Abu Hurayrah, who said: The Prophet (blessings and peace of Allah be upon him) said: “Do not call grapes al-karm.”
Al-Tabaraani said: No one narrated this hadeeth from al-A‘mash except Abu Hamzah al-Sukkari.
See how Abu Hamzah al-Sukkari was the only one who narrated this hadeeth from al-A‘mash, so his uniqueness is in relation to his shaykh al-A‘mash, but it is not absolute uniqueness, as the hadeeth was narrated via many isnaads from a number of the Sahaabah.
And Allah knows best.
Q-20
Hadeeth which has no basis about eating and drinking being two ‘awrahs
“ eating and drinking are two ‘awrahs, so cover them.” is this a saheeh hadeeth?.
Praise be to Allaah.
After looking for this hadeeth in the books of Sunnah, we could not find any basis for it. This hadeeth was not mentioned even by the scholars who compiled collections of weak and fabricated hadeeths. Perhaps it is one of the false hadeeths that were fabricated in recent times.
The meaning indicated by the hadeeth has no basis in the Sunnah of the Prophet (blessings and peace of Allah be upon him). Eating and drinking are not among the ‘awrahs which must be covered.
The Messenger (blessings and peace of Allah be upon him) used to eat with his Companions, so how can eating and drinking be ‘awrah?!
And Allah knows best.
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