What a Muslim does with his close relative

What a Muslim does with his close relative who is a Mushrik – Shaykh Al-Albaani

What a Muslim does with his close relative who is a Mushrik,
And Abu Talib died upon Shirk

The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

161- The Messenger of Allaah said to ‘Alee bin Abu Talib: ‘Go and bury your father.’

He said; ‘No, I won’t bury him, because he died as a Mushrik.’

The Messenger said to him: ‘Go and bury him, and don’t speak to anyone until you come to me.’

I came to him and I had signs of dirt and dust upon me. He ordered me to wash, so I washed and he supplicated for me with supplications which would not please me to exchange anything for them on the face of this earth.

From the benefits of the hadeeth

1- That it is permissible for a Muslim to take the responsibilities of burying his close Mushrikrelative. This does not negate his hate far his relative’s Shirk.

Do you not see that ‘Alee refused to bury his father the first time. Whereby, he said: ‘he died as a Mushrik‘ thinking that if he buried him then this would enter into being in alliance with his father which is prohibited. Like the saying of Allaah Ta’ala:

<<Take not as friends the people who incurred the Wrath of Allaah >>

When the Messenger ordered him again to bury his father he hastened to fulfill the Messenger’s order. And he left that which seemed to be correct to him the first time. It is also from obedience, that a person leaves his own opinion for the command of his Prophet - sallAllaahu alayhi wa sallam.

It appears to me that the son burying his Mushrik father or his mother is the last of what the son possesses of good companionship with his Mushrik father in this world. As for after the burial then it is not allowed for him to pray for him, nor seek forgiveness for him, this is due to the clear statement of Allaah Ta’ala:

<<It is not proper for the Prophet and those who believe to ask Allaah’s Forgiveness for theMushrikeen even though they be of kin>>

So, if this is the case, what is the situation of the one who supplicates for mercy and forgiveness on the pages of newspapers and magazines for some of the Kuffar, announcing their deaths, for a small amount of Dirhams!

The one who is concerned for his hereafter should fear Allaah.

2- It is not legislated for him to wash the unbeliever, nor should he shroud him. And nor should he pray upon him even if he is a close relative, since, the Prophet - sallAllaahu alayhi wa sallam did not order ‘Alee to do so. If this had been permissible, the Prophet - sallAllaahu alayhi wa sallam would have mentioned it, since delaying the explanation of an order when there is a need for it, is not permissible. This is the Madhab of the Hambalees and other than them.

3- It is not legislated for the relatives of that Mushrik to follow the funeral procession. Because the Prophet - sallAllaahu alayhi wa sallam did not do this for his uncle. His uncle was the kindest and the most compassionate of the people to him. Even to the extent that the Prophet supplicated to Allaah for him, whereby his uncle’s punishment will be the least in the Hellfire, as has been previously explained.

And in all of this there is a lesson for those people who have been deceived by their ancestry, but they do not do any thing for their hereafter with their Lord, and Allaah the Great spoke the truth when He said:

<< There will be no kinship among them that Day, nor will they ask of one another >>

Source : http://followingthesunnah.wordpress.com – Blog of Abbas Abu Yahya

15 Unauthentic Narrations About the Qur'aan

15 Unauthentic Narrations About the Qur'aan

Imaam Muhammad Naasirud-Deen Al-Albaanee
Source: Dha'eef At-Targheeb wat-Tarheeb (v.1, p.428-434),

[ In the Name of Allaah the Most Merciful, may His Salaah and Salaambe upon His final Messenger Muhammad, and upon all of his noble family and companions, to proceed... There are many unauthentic narrations about the Qur'aan being circulated these days. [1] The following narrations are some examples: ]

#859 - [ It has been narrated ] on the authority of Aboo Hurayrah (radhiyallaahu 'anhu), the Messenger of Allaah (sallallaah 'alayhe wa sallam) said:

"Whoever listens to any verse of Allaah's Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement."

Dha'eef (weak) - It was collected by Ahmad from 'Ubaadah ibn Muyassarah, whose reliability has been disputed. The chain also has Al-Hasan reporting from Aboo Hurayrah, and the majority of the scholars hold that Al-Hasan did not hear from Aboo Hurayrah.

* * * * *

#860 - [ It has been narrated ] on the authority of Aboo Sa'eed (radhiyallaahu 'anhu) who said that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"The Lord, Most Glorified and Exalted, has said: 'Whoever has been kept busy by the Qur'aan so much that he does not ask Me for things, I will give him what is better than what I give those who ask Me.' The virtue of Allaah's Speech compared to all other speech is like Allaah's virtue over His Creation."

Dha'eef jiddan (very weak) - It was collected by At-Tirmithee who said it was a rare but acceptable hadeeth. However Muhammad ibn Al-Hasan ibn Abee Yazeed Al-Hamdaanee is in the chain, who was called a liar by Ibn Ma'een and Aboo Daawood. For this reason, Ath-Thahabee said, "At-Tirmithee called it hasan (acceptable), but it is not hasan."

* * * * *

#861 - [ It has been narrated that ] Sahl ibn Mu'aath reported that his father said that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Whoever reads the Qur'aan and acts by it, his father will be made to wear a crown on the Day of Judgement, it will radiate a light finer than the light of the Sun that reaches the houses of thedunyaa. So what about someone who acts by this?"

Dha'eef (weak) - It was collected by Aboo Daawood and Al-Haakim, who both reported from Zabbaan, who narrated from Sahl. Al-Haakim said, "It has an authentic chain." Ath-Thahabee followed his statement by saying (1/568): "I say that Zabbaan is not strong." And Al-Haafith said he was weak. It can also be found in Dha'eef Sunan Abee Daawood (259).

* * * * *

#862 - It has been narrated from Aboo Umaamah (radhiyallaahu 'anhu) that the Prophet (sallallaahu 'alayhe wa sallam) said:

"Allaah has not allowed anything to be more virtuous for a servant than two rak'ahs that he prays. Verily righteousness showers upon his head so long as he stays in his prayer. The servants do not draw near to Allaah with anything like that which exits from him (meaning the Qur'aan)."

Dha'eef (weak) - At-Tirmithee collected it saying, "It is a rare but acceptable hadeeth." I believe that this may have been a mistake from one of the scribes who copied his book, since it is completely contradictory to At-Tirmithee's other statements. He said (2913), "...and Bakr ibn Junays has been mentioned by 'Abdullaah ibn Mubaarak, and in fact he abandoned him later in his work."

Furthermore, this statement is not found in the published version, nor in any of the three printings I have of Tuhfatul-Ahwathee of Al-Mubaarakfooree (3/54), nor is it found in Al-Haafith Al-Mizzee's Tuhfah. On top of that, the author clearly alludes to the weakness of the hadeeth in his statement, "It has been narrated..." There are other things, but this is sufficient as a reminder for those who have been heedless, if they only knew!

* * * * *

#863 - [ It has been narrated ] on the authority of Ibn 'Umar (radhiyallaahu 'anhumaa), who said that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Three people will not have to face the Great Terror (the Day of Judgement), nor will they have to account for their deeds, and they will stand upon a hill of musk until the rest of the Creation has accounted for their deeds: (1) A man who recited the Qur'aan seeking Allaah's Face, leading a group of people who were pleased with him, (2) a man who invited the people to perform the prayers seeking Allaah's Face, and (3) a man who does things in the best way, regarding that which is between himself and His Lord, as well as things between himself and his own servants."

Dha'eef (weak) - It was collected by At-Tabaraanee in Al-Awsat and inAs-Sagheer, with a chain free of problems. It was also collected in Al-Kabeer, with the following addition: "Ibn Umar said, If I had not heard this from the Messenger of Allaah (sallallaahu 'alayhe wa sallam) time after time after time after time (he mentioned seven times), then I would not have narrated it." [2]

                                                           * * * * *

#864 - [It has been reported ] on the authority of Aboo Hurayrah (radhiyallaahu 'anhu), who said that one time before the Messenger of Allaah (sallallaahu 'alayhe wa sallam) dispatched a large group of people, he asked each and every one of them to read what they knew from the Qur'aan. So he came to a man who was the youngest of all of them and said:

"What do you have, O Fulaan?"

He replied, "I have such and such, as well as Soorah Al-Baqarah." So the Prophet (sallallaahu 'alayhe wa sallam) said:

"You have Soorah Al-Baqarah?"

He replied, "Yes." Then the Prophet (sallallaahu 'alayhe wa sallam) said:

"Go forth as you are their leader."

So a man from the tribe's elders said, "By Allaah, nothing prevented me from learning Al-Baqarah except that I feared I might not be able to stand with it (to pray at night)." So the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Learn the Qur'aan and recite it! For verily the example of the Qur'aan for the one who learns it and recites it, is like a sack full of musk, its fragrance emanating to every place. And the example of the one who has learned the Qur'aan but sleeps while the Qur'aan is with him, is like the sack that has been laid down upon some musk."

Dha'eef (weak) - At-Tirmithee collected it, and this is his version. He said, "It is an acceptable hadeeth." However, it has 'Ataa', the freed slave of Aboo Ahmad, a taabi'ee who is unknown, as Ath-Thahabee pointed out. Ibn Maajah collected a summarized version, as did Ibn Hibbaan in his Saheeh.

* * * * *

#865 - [ It has been narrated ] on the authority of Abdullaah ibn 'Amr (radhiyallaahu 'anhumaa), the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Whoever reads the Qur'aan will reach a level of prophethood, except that he has not received any revelation. It is not befitting for the companion of the Qur'aan to become angry like those who become angry, nor should he behave ignorantly like the ignorant ones while he has the Speech of Allaah with him."

Dha'eef (weak) - Al-Haakim collected it, saying, "It has a saheeh chain."However, Tha'labah Aboo Al-Kunood Al-Hamraawee is in the chain, who is unknown. Its chain is discussed in Silsilatul-Ahaadeethidh-Dha'eefah(#5118).

#

* * * * *

#866 - [ It has been narrated ] on the authority of Aboo Tharr (radhiyallaahu 'anhu), the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"You can not return to Allaah with anything more virtuous
than what exits from it (the mouth)." (meaning - the Qur'aan)

Dha'eef (weak) - Al-Haakim authenticated it and collected it, but it has 'Abdullaah ibn Saalih in the chain, who is discussed in Silsilatul-Ahaadeethidh-Dha'eefah (#1957). Aboo Daawood also gathered it in his Maraaseel on the authority of Jubayr ibn Nafeer.

* * * * *

#867 - [ It has been reported ] on the authority of 'Abdullaah ibn Mas'ood (radhiyallaahu 'anhu), the Prophet (sallallaahu 'alayhe wa sallam) said:

"Verily this Qur'aan is Allaah's banquet, so take His invitation as much as you can. Verily this Qur'aan is Allaah's Rope, the Clear Light, the Beneficial Cure, protection for those who hold fast to it, and salvation for those who follow it. It can not lead anyone astray, so it can never be blamed; it can not be made crooked so that it would need straightened. Its wonders can not be overlooked, and the one who reads it much does not get tired of it. Recite it - for verily Allaah rewards you with ten favorable rewards for every letter you recite. I do not say that ( Alif - Laam - Meem ) is one letter, rather ( Alif ) is a letter, ( Laam ) and ( Meem )."

Dha'eef (weak) - Al-Haakim collected it, by way of Saalih ibn Umar, who heard from Ibraaheem Al-Hajaree, on the authority of Abul-Ahwas. Al-Haakim said about its chain, "It only comes by way of Saalih ibn Umar, and its chain is saheeh." However, Ath-Thahabee (1/555) corrected this, saying, "But Ibraaheem ibn Muslim Al-Hajaree is weak." I say - It is reported on him (Ibraaheem) as his statement, and that is saheeh, however the last part of the hadeeth, "Recite it..." has been added mistakenly as I have clarified in Silsilatul-Ahaadeethis-Saheehah(#3327), and it also is found in Saheeh At-Targheeb wat-Tarheeb in this same chapter.

* * * * *

#868 - [ It has been narrated ] on the authority of 'Alee ibn Abee Taalib (radhiyallaahu 'anhu), the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Whoever reads the Qur'aan and memorizes it by heart, affirming the permissibility of what it makes halaal, and prohibiting what it makes haraam, Allaah will enter him into Paradise and give him permission to intercede for ten of his family members who had deserved to go to the Hellfire."

Dha'eef jiddan (very weak) - It was collected by Ibn Maajah and At-Tirmithee, and this is At-Tirmithee's version, who said, "It is a ghareeb (rare) hadeeth." I say - And to complete his statement, "and its chain is not authentic." That is because there is a narrator in its chain whom the scholars have abandoned, some even called him a liar, and he narrates from someone who is unknown.

* * * * *

#869 - [ It has been reported ] on the authority of Aboo Tharr (radhiyallaahu 'anhu), the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"O Aboo Tharr! For you to go out in the morning and learn a verse from Allaah's Book is better for you than praying a hundredrak'ahs. And for you to go out in the morning and learn some knowledge, whether it is acted upon or not, is better than a thousand rak'ahs."

Dha'eef (weak) - It was collected by Ibn Maajah.

* * * * *

#870 - It has been reported that Aboo Sa'eed Al-Khudree (radhiyallaahu 'anhu) had a dream wherein he saw himself writing Soorah Saad, and when he reached the verse of prostration, he saw the inkwell, the pen, and everything in his presence prostrating. He allegedly said:

"So I relayed that to the Prophet (sallallaahu 'alayhe wa sallam),
and he never stopped prostrating at that verse."

Dha'eef (weak) - It was collected by Ahmad, and its narrators are that ofSaheeh Al-Bukhaaree, as Al-Haythamee said. However, its chain has missing links, as it is found in the Musnad of Imaam Ahmad (3/78,84) by way of Bakr Al-Muzanee, and the scholars did not mention that he narrated from Aboo Sa'eed. It also is found in Al-Bayhaqee in As-Sunan(2/320) on the authority of Makhbar who reported from Aboo Sa'eed, and Makhbar is unknown. So in these instances, we say that Al-Haafith's statement, "Its narrators are that of Saheeh Al-Bukhaaree," does not mean the hadeeth is authentic. So due to ignorance of this, they simply said it was hasan in order to preserve the hadeeth, as was their custom.

* * * * *

#871 - [ It has been reported ] on the authority of Ibn 'Abbaas (radhiyallaahu 'anhumaa), the Prophet (sallallaahu 'alayhe wa sallam) said:

"Verily the one who has not memorized anything from the Qur'aan is like an abandoned house."

Dha'eef (weak) - It was collected by At-Tirmithee and Al-Haakim by way of Qaaboos ibn Abee Thubyaan, who said that his father narrated it from Ibn 'Abbaas. Al-Haakim said, "It has a saheeh chain." At-Tirmithee said,"It is a hasan saheeh hadeeth." I say - That is what they say! Ath-Thahabee criticized them, saying, "I say that Qaaboos is layyin (a kind of weak narrator)." This is also what Al-Haafith said in At-Taqreeb. Others said the hadeeth was hasan by way of other witnessing narrations, but they were mistaken - the hadeeth has no witnesses to support it!

* * * * *

#872 - [ It has been reported ] on the authority of Anas (radhiyallaahu 'anhu), the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"I have been shown the rewards due to my nation, even the reward for the man who removes a piece of dirt from the masjid. And the sins of my nation have also been shown to me, and I do not see any sin greater than a man being given a soorah or anaayah (that he memorizes), and then he forgets it."

Dha'eef (weak) - It was collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and Ibn Khuzaymah in his Saheeh, on the authority of Al-Mutallib ibn 'Abdillaah, on the authority of Anas.

* * * * *

#873 - [ It has been narrated ] on the authority of Sa'd ibn 'Ubaadah (radhiyallaahu 'anhu), the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"There is no one who memorizes the Qur'aan and then forgets it, except that his hands will be mutilated when he meets Allaah."

Dha'eef (weak) - It was collected by Aboo Daawood, by way of Yazeed ibn Abee Ziyaad, on the authority of 'Eesaa ibn Faa'id, who narrated from Sa'd. Al-Haafith said, "Yazeed ibn Abee Ziyaad Al-Haashimee's kunyah was Aboo 'Abdillaah, who has some criticism against him. Along with this, 'Eesaa ibn Faa'id only narrated from those who heard from Sa'd (not from Sa'd directly). This is what 'Abdur-Rahmaan ibn Abee Haatim and others have said."

* * * * *

This article was taken from BAKKAHnet (www.bakkah.net)

FOOTNOTES

[1] Our purpose in publishing this list of weak narrations is to make our brothers and sisters aware of their weakness, so they do not mistakenly attribute these narrations to the Prophet (sallallaahu 'alayhe wa sallam).

[2] Al-Albaanee simply graded it dha'eef (weak) without mentioning anything further.

How are we Obligated to Interpret the Qur'aan?

How are we Obligated to Interpret the Qur'aan?

Imaam Muhammad Naasir-ud-Deen Al-Albaanee
"Kayfa yajibu 'alaynaa an Nufassir al-Qur'aan" (pg. 35-40)

[9] Question: How are we obligated to interpret the noble Qur’aan?

[9] Answer: Allaah, Blessed and Exalted, sent the Qur’aan down to the heart of His Messenger Muhammad in order to bring mankind from out of the darkness of disbelief and ignorance to the light of Islaam. Allaah says: “Alif-Laam-Raa. This is a Book which We have revealed unto you (O Muhammad) in order that you may lead mankind from out of the darkness (of disbelief) into the light (of Islaam), by the permission of their Lord, to the path of the All-Mighty, the Most Praiseworthy.” [Surah Ibraaheem: 1]

And He placed His Messenger (sallAllaahu 'alayhi wa sallam) to clarify, interpret and explain what is in the Qur’aan. Allaah says: “And We revealed to you (O Muhammad), the Reminder (i.e. the Sunnah), in order for you to explain to mankind what was (already) revealed to them, and so that they may reflect.” [Surah An-Nahl: 44]

So the Sunnah came in order to explain and clarify what is found in the noble Qur’aan, and it is (also) a revelation sent by Allaah, as He says: "And he (i.e. Muhammad) does not speak from his own desire. Rather, it is just revelation that is revealed to him.” [Surah An-Najm: 3-4]

Furthermore, the Prophet (sallAllaahu 'alayhi wa sallam) said: “I was indeed given the Qur’aan and something similar to it along with it. It is imminent that there will come a time where a man who has eaten to his full will recline on his couch and say: ‘Stick to the Qur’aan. Whatever you find in it that is Halaal (lawful), then declare it lawful. And whatever you find in it that is Haraam (unlawful), then declare it unlawful!’ Whereas, whatever Allaah’s Messenger made unlawful is just like what Allaah made unlawful.”

So the first source that must be used to interpret the noble Qur’aan is the Qur’an (itself) along with the Sunnah, which consists of the Prophet’s statements, actions and silent approvals. Then after that, it must be interpreted using the interpretations (tafseer) of the people of knowledge, at the head of whom are the Companions of the Prophet (sallAllaahu 'alayhi wa sallam). And the foremost amongst the Companions with regard to this subject (tafseer) is ‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu). This is due to several factors, one being that he was one of the first to accompany the Prophet (sallAllaahu 'alayhi wa sallam) (i.e. accept Islaam), and another being that he (radyAllaahu ‘anhu) would give strong emphasis to asking about, understanding, and interpreting the Qur’aan. Then after him comes ‘Abdullaah bin ‘Abbaas (radyAllaahu ‘anhu), about whom ‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu) said: “He is the interpreter (turjumaan) of the Qur’aan.”

Then after them, any Companion whose interpretation (tafseer) of an ayah can be authentically confirmed – and there exists no difference of opinion amongst the Companions regarding it, we accept this interpretation (tafseer) from him with full contentment, submission and reliance. And if no such tafseer can be found (from the Companions) regarding a particular ayah, then we take its tafseer from the Taabi’een, particularly those who specialized in studying tafseer under the Companions of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam), such as Sa’eed bin Jubair, Taawoos and others who are well known for their studying of tafseer under some of the Companions, particularly Ibn ‘Abbaas (radyAllaahu ‘anhu), as we mentioned previously.

Unfortunately, there are some ayaat that are interpreted according to a certain opinion or madh-hab (school of Jurisprudence), and for which no direct explanation from the Prophet (sallAllaahu 'alayhi wa sallam) can be found. So because of this, some latter-day individuals relied solely on applying such ayahs according to their madh-hab in order to interpret them. And this is an extremely dangerous matter – where ayaat are interpreted in order to support one’s madh-hab and (personal) views – whereas the scholars of tafseer have interpreted these verses in a different way than the adherents of these madhaahib have interpreted them.

Perhaps, we should mention an example of this, which is Allaah’s statement: “So recite what is easy from the Qur’aan.” [Surah Al-Muzammil: 20] Some of the adherents of certain madhaahib have interpreted this ayah to refer to just the recitation itself, meaning: What is obligatory to recite from the Qur’aan in all of the prayers is just one long ayah or three short ayaat. They said this in spite of there being reported the authentic hadeeth from the Prophet (sallAllaahu 'alayhi wa sallam): “There is no prayer for the one who doesn’t recite the opening chapter (Faatihah) of the Book (Qur’aan).” And in another hadeeth, the Prophet (sallAllaahu 'alayhi wa sallam) said:“Whoever performs a prayer in which he doesn’t recite the opening chapter of the Book, then it is deficient, deficient, deficient, and not complete.”

The basis of proof indicated in these two hadeeths is rejected by the afore-mentioned interpretation of the above ayah, which is that the ayah refers to the recitation of the Qur’aan in general. And according to them, it is not permissible to interpret the Qur’aan except with the Sunnah that came in mutawaatir[1] form – meaning it is not permitted to interpret the mutawaatir except with the mutawaatir. So because of this, they rejected the two previously mentioned hadeeth due to their relying on their opinion or madh-hab for the interpretation of this ayah.

In spite of this, all of the scholars of tafseer, past and present, have explained that the meaning of the noble ayah “So recite what is easy from the Qur’aan” is: “So pray what is easy for you from the Night Prayer (Tahajjud).” This is since Allaah mentioned this part of the ayah in connection to His saying (i.e. the complete ayah): “Verily, your Lord knows that you stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you. And Allaah measures the night and the day. He knows that you are unable to pray the entire night, so He has turned to you (in mercy). So recite what is easy from the Qur’aan.” [Surah Al-Muzammil: 20]

The last part means: “So pray what is easy for you from the Night Prayer (Tahajjud).” Therefore, the ayah is not in reference to what a person is obligated to recite specifically during the night prayer. Rather, (in this ayah), Allaah facilitates for the Muslims to pray what they are able to perform from the Night Prayer. This means that they are not obligated to pray what the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) used to pray, which was eleven rak’aat, as you are aware of.

So this is the meaning of the ayah. It is phrased in an Arabic style of “applying a portion, by which the whole is intended.” Thus, Allaah’s statement: “So recite” means “So pray.” The prayer is the whole, while the recitation (in prayer) is the portion. The purpose of this phrasing is to clarify the importance of this portion with respect to that whole. Another example of this is Allaah’s statement: “Perform the prayer from midday until the darkness of the night (Dhuhr, ‘Asr, Maghrib, ‘Ishaa), and (also) the (recitation of the) Qur’aan of Fajr (dawn).”[Surah Al-Israa: 78]

The meaning of “the Qur’aan of Fajr” is “the Fajr Prayer.” So in this situation also, the portion is applied but the whole is intended. This is a style in the Arabic Language that is well known.

So therefore, after showing the interpretation of this ayah from the scholars of tafseer, without there being any difference of opinion amongst the past and present from them, it is not permissible to reject the first and second hadeeths (mentioned previously), claiming that they are ahead, and that it is not permissible to interpret the Qur’aan with ahaad hadeeth! This is since the afore-mentioned ayah was interpreted by the statements of the scholars who are knowledgeable of the language of the Qur’aan. This is first, and secondly, it is because the hadeeth of the Prophet (sallAllaahu 'alayhi wa sallam)(sallAllaahu 'alayhi wa sallam) does not contradict the Qur’aan, but rather, it explains and clarifies it, as we explained in the beginning of this discussion. How can this be when this ayah has no relation to the subject of what a Muslim is obligated to recite during prayer, regardless of whether it is an obligatory or recommended prayer.

But as for the two afore-mentioned hadeeths, then it is clear that they both are on the subject of a person’s prayer not being valid unless he recites Surah Al-Faatihah in it: “There is no prayer for the one who doesn’t recite the opening chapter (Faatihah) of the Book (Qur’aan)” and “Whoever performs a prayer in which he doesn’t recite the opening chapter of the Book, then it is deficient, deficient, deficient, and not complete.”

This means that the prayer is defective. So whoever finishes his prayer while it is deficient, then he in fact didn’t pray at all. And his prayer at this point becomes invalid, as is apparent in the first hadeeth.

So if this reality becomes clear to us, we must therefore feel secure with the ahaadeeth that come to us from the Prophet, which are reported in the books of Sunnah, firstly, and with their authentic chains of narration, secondly. And we must have no doubts or uncertainties about them due to some philosophical approach to the ahaadeeth, which we hear about in current times, such as:

“We only accept the ahaad ahaadeeth on issues regarding rulings, and not for issues regarding creed. This is since matters of creed cannot be established based on ahaad ahaadeeth.” [2]

This is what they claim! Yet we know for a fact that the Prophet (sallAllaahu 'alayhi wa sallam) sent Mu’aadh (radyAllaahu ‘anhu) to call the People of the Scripture to believe in Tawheed, and he was just one individual.

This brief discussion is sufficient with regard to this topic that I wanted to clarify, which is related to: How are we obligated to interpret the Noble Qur’aan?

May Allaah send His Peace and Blessings on our Prophet, Muhammad, his family, Companions and those who follow them in goodness until the Day of Recompense, and all praise is for Allaah, Lord of all that exists.

---

Footnotes:

[1] A Mutawaatir hadeeth is a narration that has been reported by a group of people that is so large that it is impossible to conceive that they conspired to lie regarding it.

[2] An Ahaad hadeeth is a narration reported by just one narrator. It is the opposite of Mutawaatir. A Mutawaatir hadeeth is a narration that has been reported by a group of people that is so large that it is impossible to conceive that they conspired to lie regarding it.

---

Published: July 23, 2004 | Modified: July 23, 2004

Women Praying Under or Above the Mosque

Women Praying Under or Above the Mosque

By Shaykh Muhammad Naasirud Deen al-Albaanee

Question:

Here there are some mosques where the women pray under the mosque, in a basement level or above the mosque on another floor. And we women sometimes pray in these mosques, following the imaam from where we cannot see the imaam, nor the followers, and sometimes there is a large empty space in the area where the men pray. Is such praying of ours acceptable, especially when we cannot see the imaam, nor any of the followers? Sometimes when we enter the mosque we do not know which raka'ah (unit of prayer) he is in. So is it permissible in this situation to follow the takbeer by the voice only? Is it permissible for us to follow the imaam while we are on a lower or upper floor, knowing that there is sometimes space remaining in the mosque itself?

Answer:

The answer consists of two parts:

1. Prayer in such circumstances is acceptable wherever the women pray in the mosque, whether that is in an upper or lower floor. As long as they hear the takbeeraat of the imaam in the standing position, in the bowing position and in the prostration.
2. There is no reason for the women to have to perform their prayer like this, except when the area of the men is too crowded and there is no room for the women's prayer behind them. In this case, it is allowed for them to pray on an upper or lower floor. But when this mosque, where the imaam, prays with the men behind him, has a lot of space left in it, then it is not permissible for the women to go to up to an upper floor or to go down to a lower floor where they will not see the movement of the imaam, nor the movements of the followers. There are two reasons for this:

• The Prophet (sallallaahu 'alayhi wa sallam) said: "The best lines for the men are those in the front, the worst lines are the last and the best lines for the women are at the rear and the worst are at the front." Here he means the ground upon which the Prophet (sallallaahu 'alayhi wa sallam) and his Companions prayed, whereas the women were not on an upper or lower floor.
• Another reason for this is that the voice could sometimes be soft and at other times completely unheard so that the prayer of the followers on the upper or lower floor who cannot see the people behind the imaam praying in vulnerable to becoming void.

So to summarise this answer, the prayer in an upper or lower level is acceptable, but it is not allowed to designate such a place for prayer when there is clearly enough space in the men's musallaa (designated place of prayer) that the women can pray in the back behind them.

WHEN IS THE NIGHT OF AL-QADR

When is the Night of Al-Qadr?

Author:Imaams Al-Albaanee and Ibn Al-'Uthaimeen
Source:Mentioned Below
Translator: isma'eel alarcon 

The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).

The Night of Al-Qadr has a Fixed Date:

The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]

It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (raa) say when it was said to him that 'Abdullaah Ibn Mas'ood (raa) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (saws) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."

In one report this is raised to being a saying of the Prophet (saws). [2]

[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]

The Night of Al-Qadr is to be sought:

The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet (saws): "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (saws) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (raa) that:"Some men from the Companions of Allaah's Messenger (saws) saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (saws) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar (raa) that the Prophet (saws) said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."

Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (raa) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger (saws) commanded us to perform the Night Prayer. It is on the twenty-seventh night." [Muslim]

The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (saws) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."

Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."

Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.

And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet (saws) saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.

[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]

---

Footnotes:

[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.

[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)

 SISTERS: PRAYER, WINE AND HIGH-HEELED SHOES

By Shaykh Muhammad Naasirud-Deen al-AlbaaneeWhat should the Muslimah do whose husband forces her to drink wine, and other issues fundamental to women!

 First, –SHE SHOULD REPENT TO ALLAAH FOR WHAT SHE DID IN THOSE DAYS 

with the usual and known repentance, with its necessary conditions.

1] What is the Islaamic ruling upon a husband offering khamr(wine and intoxicants) to his wife, threatening to divorce her if she refuses it, although he knows that she is regular in her Prayers?

[A.1] The answer to this question is well-known!  “There can be no obedience to the creation, if it involves disobedience to the creator.” [1] It is not permissible for the wife to obey her husband in disobedience to Allaah – the Most High, and her divorce from him is better for her.  Allaah says:

 
“But if their intention is firm for divorce, Allaah sees and knows all things.” [Sooratul-Baqarah 2:227]

This is especially true when the cause for divorce from the woman is her obedience to Allaah and disobedience to her husband, who is flouting the commands of Allaah.  However, other issues need to be taken into consideration; and each case is to be judged according to its individual circumstances.  If the woman is divorced from her husband, her and her children’s lives may be ruined.  In such a case, it would be possible for us to say that she should stay with her husband, by way of choosing the lesser of the two evils.  However, we do not give such a ruling generally, for it is against the essential principle.  The matter is as Allaah says:

“But each man is aware of his own self.” [Sooratul-Qiyaamah 75:14]

[Q.2] Is it permissible for women to wear high-heeled shoes?

[A.2] This is not permissible.  It involves resembling the disbelieving women, or the wicked women.  It has its origins amongst the Jewish women before Islaam.  When one of them wanted to attend a gathering where her lover was present, she would wear a pair of high shoes for him to see her, being taller.  Then after a time, those became high-heeled shoes.  Further, that type of shoe changes a woman’s way of walking, causing her to tilt from left to right, and therefore, the wicked and unbelievers choose this type of shoe.  Therefore, a Muslim woman following theSharee’ah(Islaamic Law) should not wear high-heeled shoes; especially since many times it causes her to fall!

[Q.3] With regard to a woman who did not pray, though she was Muslim, due to lack of fear of the Punishment of Allaah, but then she repents to Allaah; does she have to make up the missed Prayers?

[A.3] First, she should repent to Allaah for what she did in those days – with the usual and known repentance, with its necessary conditions. [2] She should then be careful after that to pray the Prayer at its time, and should pray as much nafl(supererogatory) Prayers to make up for the great good which she missed in those days when she left the Prayer. [3]

Footnotes:

[1] Saheeh: Related by al-Waahidee in al-Asbaabun-Nuzool (p. 195), and by al-Baghawee in his Tafseer (5/188).  It was authenticated by al-Albaanee in al-Mishkaatul-Masaabeeh (no. 3696).

[2] There are four conditions for repentance, 1) To immediately refrain from the sin, 2) Remorse, 3) To make a firm resolve not to return to the sin, and 4) To seek forgiveness.  Refer to al-Istighfaarby Shaykhul-Islaam Ibn Taymiyyah, with the checking of Fawwaaz Ahmad Zumarlee.

[3] Extracted from a tape by Shaykh al-Albaanee.

praying Alone in the Past Row of Prayer

praying Alone in the Past Row of Prayer

Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:Al-Asaalah Magazine (Issue # 10)
Translator: abu maryam

http://al-manhaj.com

Question: If you enter the masjid and the first row of prayer is complete, can you pull someone from it behind so that he can pray with you (in the second row) or should you just pray by yourself? Answer: If the hadeeth about pulling someone back from the first row so that one would not pray alone in the second row were authentic, it would be obligatory to base the opinion on it. However, its chain of narration is not authentic, as I have explained in Irwaa-ul-Ghaleel and As-Silsilah Ad-Da'eefah (second volume). Therefore so long as this hadeeth is not authentic, then the person who enters the masjid and the row of prayer in front of him is complete, he must try to squeeze into the row that is before him. This is possible in most cases, during this era in which a majority of Muslims have abandoned the act of joining tightly (by squeezing together) in the lines of prayer, for many of them do not stand close together in the lines of prayer. So if he finds that the row is complete, he should try his best to find an empty space in it, even if he has to gesture to the one he wants to pray next to, to make some space for him to enter. But if he is not able to do this, either because the people in the row are closely packed together or because some of the people praying do not make room for him, then he could stand in the second row by himself, and his prayer will be valid. This is because the Prophet's (saws) saying,"There is no prayer for the one who prays in the row by himself" is only in reference to the extent of one's ability and adequacy as when performing all the rest of the acts of worship. We know, for example, that standing for the obligatory prayer is a pillar (of the prayer). Therefore, if someone prays sitting while he has the ability to stand, his prayer is not valid. However, if he is not able to stand, then he could pray sitting, as the Prophet (saws) said: "Pray standing. But if you are not able to, then (pray) sitting. But if you are not able to, then (pray) on your bed." This goes the same for the case of the individual who prays behind the row by himself, in that his condition is that he is not able to join into the row that is before him. So the hadeeth, "There is no prayer for the one who prays alone behind the row", is most likely applicable to the person that takes this issue lightly or to the one who turns away from this legal ruling. As has been done by many people, especially those mu'addhins who do not join into the rows, but rather pray by themselves in places near to the door (of the masjid). So these individuals are the ones whom the hadeeth is directed to. As for the man who enters the masjid and tries to join into the row but is not able to, nor does anyone come that will join him (in the second row), then he can pray by himself. And Allaah does not burden a soul with a responsibility, except that He has given it the ability to fulfill the responsibility. This is the view of Shaikh-ul-Islaam Ibn Taimiyyah.

The Origins of Shirk

The Origins of Shirk 

Shaykh Muhammad Naasir ud-Deen al-Albaanee rahimahullaah

Al-Ibaanah Magazine , Issue No.3 - Dhul-Qa’dah 1416H / April 1996

From that which has been established in the Sharee'ah (prescribed law) is that mankind was - in the beginning - a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah - the Most Blessed, the Most High:

"Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings." (Soorah Baqarah 2:213)

Ibn 'Abbaas - radiallaahu 'anhu - said: "Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners." [2]

Ibn 'Urwah al-Hanbalee (d.837 H) said: "This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers." [3]

I say: In it is also a refutation of some of the philosophers and athists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly: His (the prophet sallallaahu 'alayhi wa sallam) saying that he related from his Lord (Allaah) : "I created all my servants upon the true Religion (upon Tawheed, fre from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority." [4]

Secondly: His (the prophet sallallaahu 'alayhi wa sallam) saying: "Every child is born upon the Fitrah [5] but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them."

Abu Hurayrah said: Recite if you wish: "Allaah's fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah." (Soorah ar-Rum 30:30) [6]

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allaah - the most perfect - about the people of Nooh:

"And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr." (Soorah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah - the most high - and he whispered to them that this is what their forefathers used to do!!!

So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone. However none responded to hiscall except a few. Allaah - the mighty and majestic - related this whole incident in Soorah Nooh Ibn 'Abbas relates: "Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them."[7]

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) - radiallaahu 'anhum. In ad-Durral-Manthoor (6/269): 'Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja'far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshipped. Then he mentioned Wadd and said: "Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil ( Babel ), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don't you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : "Why doesn't every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him." So they all said "yes". So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja'far said: "Those from the later generation saw what the (pevious generation) had done and considered that........to the extent that they took him as an ilah (diety) to be worshipped besides Allaah. He then said :" This was the first idol worshipped other than Allaah, and they called this idol Wadd"[8]

Thus the wisdom of Allaah - the Blessed, the Most High - was fufilled, when he sent Muhammed sallallaahu 'alayhi wa sallam as the final prophet and made his Sharee'ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk - which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allaah - the Most High.

This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, thre are few sincere advisors ( to the truth) and shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allaah alone - the Blessed, the Most High.

FOOTNOTES:-

1. Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)

2. Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: "It is authentic according to the criterion of al-Bukhari." Adh-Dhahabee also agreed.

3. Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad'alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.

4. Related by Muslim (8/159) and Ahmad (4/162) from 'Iyaadh ibn Himaar al-Mujaashi'ee radiallaahu 'anhu

5. [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): "Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others....." Al-Haafidh Ibn Hajar said in Al-Fath (3/248): "The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn 'abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allaah - the Most High - "Allaah's fitrah wiht which He created mankind." is Islaam

6. Related by Al-Bukhaaree (11/418) and Muslim (18/52)

7. Related by al-Bukhaaree (8/534)

8. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn 'Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee's al-Kunaa wal-Asmaa, nor Muslim's al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee'ah, but his biography is not included in at-Toosee's al-Kunaa -- from the index of Shee'ah narrators.

THE RULING ON TELEVISION TODAY

tHE RULING ON TELEVISION TODAY

Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source: Al-Asaalah Magazine, Issue #10 al-manhaj.com
Translator: isma'eel alarcon

Question: What is the ruling on television today? 

Answer: There is no doubt that television, today, is Haraam (forbidden). This  

is since television is like the radio and tape recorder – they are like all the othe

         blessings that Allaah has bestowed upon His servants, as He has stated:

"And if you were to count the blessings of Allaah, you would never be 

able to count them." [Surah An-Nahl: 18]
Thus, hearing is a blessing and eyesight is a blessing, and so are the lips and 
 tongue. However, many of these blessings become trials upon their possessors 

because they do not use them in a way that Allaah loves and wants for them to be used.

Therefore, I consider the radio, television and the tape recorder to be from the 

blessings of Allaah, but when are they deemed as blessings? When they are 

used to bring benefit to the ummah. Today, ninety-nine percent of what is on 

television is evil, licentious, immoral, forbidden, and so on, while one percent 

of it has some shows presented that are of benefit to some people. 

But the consideration is with regard to the majority (and not the minority). So 

when a true Muslim state exists that can place programs based on knowledge 

, which would be beneficial for the ummah, at that point I will not say that 

television is permissible, but rather I will say that it is obligatory.

Etiquette of visiting graves

Etiquette of visiting graves Adapted from Mukhtasar Ahkaam al-Janaa’iz by al-Albaani

Question :  If I want to visit my father’s grave, what should I do? What is the etiquette of visiting graveyards? Are there any things I should pay attention to? Answer :  Praise be to Allaah. It is prescribed to visit graves in order to learn a lesson from that and to remember the Hereafter. That is subject to the condition that one does not say anything that will anger the Lord, such as calling upon the one who is buried or seeking his help instead of Allaah, or praising him and saying that he is for certain in Paradise, etc.  The purpose of visiting the graves is twofold:(a)     The visitor benefits from remembering death and the dead, remembering that their destiny will be either Paradise or Hell. This is the primary purpose of the visit. (b)    The deceased also benefits and is treated kindly by the visitor greeting him with salaams, making du’aa’ for him, praying for forgiveness for him. This applies only to Muslims. Among the du’aa’s that may be recited are:  “Assalaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, in sha Allaah bikum laahiqoon, as’al Allaaha lana wa lakum al-‘aafiyah (peace be upon you O people of the dwellings, believers and Muslims, In sha Allaah we will join you, I ask Allaah to keep us and you safe and sound).”  It is permissible to raise the hands when reciting this du’aa’, because of the hadeeth of ‘Aa’ishah who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) went out one night, and I sent Bareerah to follow him and see where he went. She said, ‘He went towards Baqee’ al-Gharqad [the graveyard in Madeenah], and he stood at the bottom of al-Baqee’ and raised his hands, then he went away.’ Bareerah came back to me and told me, and when morning came I asked him about it. I said, ‘O Messenger of Allaah, where did you go out to last night? He said, ‘I was sent to the people of al-Baqee’, to pray for them.’” But you should not face the grave when making du’aa’ for them; rather you should face the direction of the Ka’bah, because the Prophet (peace and blessings of Allaah be upon him) forbade prayer (salaah) facing graves, and du’aa’ is the heart and soul of salaah, as is well known, and is subject to the same rulings. The Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ is worship” then he recited the aayah (interpretation of the meaning): “And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation).” [Ghaafir 40:60] You should not walk between the graves of the Muslims wearing your shoes. It was narrated that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If I were to walk on hot coals or on a sword, or if I were to mend my shoes using my feet, that would be better for me than if I were to walk on the grave of a Muslim. And it makes no difference to me if I were to relieve myself in the midst of the graves or in the middle of the market-place [i.e., both are equally bad].’” (Narrated by Ibn Maajah, 1567)  We ask Allaah, the Most High, the Omnipotent, to have mercy upon our dead and the deceased Muslims.  Adapted from Mukhtasar Ahkaam al-Janaa’iz by al-Albaani

The Book of Eemaan

By Abu Ubaid al-Qaasim bin Sallaam al-Baghdaadee

Tahqeeq:- Muhammad Naasir ad-Deen al-Albaanee

 http://troid.org/

Translation by Abu Rumaysah

 Biography of the Author.

He is Abu Ubaid al-Qaasim bin Sallaam al-Baghdaadee, the Imaam, the Mujtahid, the Ocean of knowledge, the Linguist and the Legal Jurist.

He was born in Harraa in about the year 158 and his father was a Roman slave to some of the people of Harraa.

He heard (learnt) from a group of the trustworthy Imaams, like Sufyaan bin Uyaynah, Ismaa’eel bin Ulayyah, Yazeed bin Haaroon, Yahya bin Sa’eed al-Qattaan, Abd ar-Rahmaan bin Mahdee, Hammaad bin Salma and others.

Imaam ad-Daarimee, Abu Bakr bin Abee ad-Dunya, Alee bin Abd al-Azeez al-Baghawee, Muhammad bin Yahya al-Marwazee and others narrate from him.

Imaam Ishaaq bin Raahawayyah said: Allaah loves the truth, Abu Ubaid is more knowledgeable and has deeper understanding then me.

He also said: we are dependant upon Abu Ubaid, and Abu Ubaid is not dependant upon us.

Imaam Ahmad bin Hanbal said: Abu Ubaid is a teacher (Ustaadh) and every day he increases in good.

And Yahya bin Ma’een was asked about him to which he replied that people should ask Abu Ubaid about him!

Abu Daawood said: trustworthy, reliable.

Al-Haafidh adh-Dhahabee said: whosoever looks into the books of Abu Ubaid will know his high rank in memorisation and knowledge, he was a haafidh of hadeeth and it’s defects. Knowledgeable of fiqh and the difference of opinions, a pillar in the Language, an Imaam in recitation and he had books concerning them. I have come across his books, ‘Kitaab al-Amwaal’ and ‘Kitaab an-Naasikh wal Mansookh’.

Al-Khateeb al-Baghdaadee said: he was possessing nobility, religion, excellent manners, a good madhab and excellent books sought after in every land. And the narrators from him are famous and trustworthy. Deserving of mention and excellence, and his book concerning ‘al-Amwaal’ is one of the best books written on fiqh.

I say: despite these virtues and excellent qualities the Six Imaams (of the famous six books on hadeeth) did not report any of his hadeeth, and this is from the many evidences that they reported from only some of the trustworthy narrators of hadeeth. So there is nothing strange, after knowing this that Imaam Bukhaaree did not narrate from some of the trustworthy narrators from the Ahlul Bait may Allaah be pleased with them.

From the words of Abu Ubaid, may Allaah have mercy upon him, are: the follower of the Sunnah is like one holding onto hot stones, and in this day he is more excellent in my eyes then the one who raises the sword in the Way of Allaah.

I say: this was in his time, so what would be said about our times?

He, may Allaah have mercy upon him, stayed in Baghdaad for a time, then he became the Qaadee in Turtoos, then after that he moved to Mecca and he lived there until he died in the year 224.

Chapter 1: the Characteristics of faith concerning it’s completion and it’s levels

Indeed have you asked me about faith, and the difference of the nation concerning it’s completion and it’s increasing and decreasing, and you mentioned that you would like to know the position of Ahlus Sunnah with regards to this, and the proof of those who differ from them on this. So indeed, may Allaah have mercy upon you, know that this subject was discussed by the Salaf at the beginning of this ummah and by those that followed them (taabi`een) and those who followed them till this day of ours. I have written to you a short explanation of what I know concerning this.

Know, may Allaah have mercy upon you, that the People of Knowledge and Concern for the religion have split into two groups over this issue.

One of them says: Faith is sincerity in the heart to Allaah, and testimony of the tongue, and action of the limbs.

The other says: Rather faith is in the heart and upon the tongue, and as for actions then they are from taqwaa (God-consciousness) and birr (piety) and are not included in faith.

And we looked into the difference of opinion of these two groups, and we found that the Book and the Sunnah affirmed the truth of the group that made Faith intention, saying and action together, and negated the opinion of the other group.

And the basis of this, which is our proof, is following what the Qur`aan has spoken of, for indeed Allaah has said in the unequivocal verse of His Book,

 

"So if you differ amongst yourselves on anything then refer it back to Allaah and the Messenger if you believe in Allaah and the Last Day, that is better and more suitable for final determination." (4:59)

We referred the matter to that which Allaah sent His Messenger (SAW) with and revealed in His Book. So we found that He made the commencement of faith to be the testimony that none has the right to be worshipped except for Allaah and that Muhammad is His Messenger (SAW). And the Prophet (SAW) remained in Mecca after his Prophethood for ten years or ten odd years calling to this testification only, and at that time nothing else was prescribed to be part of faith, so the one who responded to this call was a believer and it was not necessary to call him anything else but a believer, and zakaah or fasting or the other regulations of the religion were not obligatory upon him. The scholars have explained this by saying that this leniency at that time was a Mercy and Kindness from Allaah to His Servants, because they had just come out of the Jaahiliyyah and it’s harshness and had He charged them with all of the obligations then their hearts would have become averse to the revelation and their bodies would have felt burdened. So He made the faith that was obligatory upon them at that time affirmation with the tongues only, and this is what made them to be believers during the whole of the Meccan period and ten odd months in Madeenah after the Hijrah.

Then, when the people had returned to Islaam and their desire for it became good and proper, Allaah increased for them in their faith that they change the prayer direction to the Ka’bah after they had been praying to Bail al-Maqdis, saying,

 

"Verily We have seen the turning of your face towards the heaven. Surely, We shall give you a Qiblah that you are pleased with, so turn your face in the direction of the Holy Mosque. And wheresoever you people are, turn your faces (in prayer) in that direction." [2:144].

Then He addressed them, when they were in Madeenah, by the appellation of faith that had previously been given them whenever He ordered them with something or forbade them from something. So He said, while commanding,

 

"O you who believe! Bow and prostrate" [22:77],

"O you who believe! When you intend to offer prayer, wash your faces, and your arms upto the elbows." [5:6].

He said, while prohibiting,

 

"O you who believe! Do not devour usury doubled and multiplied." [3:130].

"O you who believe! Kill not game while you are in a state of ihraam" [5:95].

So in every address that was directed to them after the hijrah containing a command or prohibition, He named them with this name (believers) due to their affirming the shahaadah alone - since at that time nothing else had been made obligatory for them. But afterwards, when the religious laws were revealed, these were made obligatory upon them in exactly the same way as the first obligation (of testifying to the shahaadah) was, this because they were all from Allaah (sent) by His Command and Obligation. So if they had refused to turn to the direction of the Ka`bah in their prayer and stuck to that faith [they had in the beginning of Islaam] whose appellation they were ascribed to, and they had stuck to the qiblah that they used to pray towards, then this would not have helped them at all, and they would have violated their affirmation of the shahaadah. This because the first obedience was not more deserving of the appellation of ‘faith’ then the second, so therefore when they responded to Allaah and His Messenger and accepted the (obligation of) prayer just as they had responded by affirming (the shahaadah) then all of this would now be included in the appellation ‘faith’ - due to the prayer being added to the affirmation.

And the proof that the prayer is a part of faith is the saying of Allaah, Azza wa Jall,

 

"And Allaah would never make your faith to be lost. Truly Allaah is full of Kindness, the Most Merciful towards mankind" [2:143].

This verse was revealed concerning some of the Companions of the Messenger of Allaah (SAW) who turned towards theQiblah while they were praying in the direction of Bait al-Maqdis, so the Messenger of Allaah (SAW) was asked about this and then this verse was revealed. {1} So what proof is needed after this to show that prayer is part of faith?

So they remained like this for a period of time and when they started going to prayer eagerly and their hearts found it easy, Allaah revealed the obligation of zakaah in their faith in addition to what had preceded, saying,

 

"Establish the prayer, and give the zakaah" [2:83, 110].

"Take sadaqah from their wealth in order to purify them and sanctify them with it." [9:103]. {2}

So if they affirmed the shahaadah with their tongues and established the prayers but they refused to give the zakaah then this would have effaced all that came before this obligation and would have violated their affirmation (of the shahaadah) that had preceded just as their aversion to the prayer would have violated their affirmation that preceded. And the testifier to the truth of this was the Jihaad that Abu Bakr fought alongwith the Muhaajiroon and the Ansaar against those Arabs that refused to pay the zakaah, just as the Messenger of Allaah (SAW) made Jihaad against the People of Shirk. There is no difference between these two Jihaads with regards to shedding blood, taking children as captives, and taking the spoils of war. And all the Arabs did was to refuse to give zakaah, not reject its institution.

Then all of the laws of Islaam became like this, each time a law was revealed it became joined to the laws that had preceded, and all of them were included under the appellation of ‘faith’, and those who followed them were named believers.

This is the place in which those who held that faith was merely saying erred that when they heard Allaah calling them believers they attributed complete faith to them. And likewise they erred in their explanation of the hadeeth of the Prophet (SAW) when he was asked as to what faith was to which he replied, "that you believe in Allaah …." {3} And their explanation of the hadeeth in which he (SAW) was asked by the one who had a believing slave-girl about freeing her so he ordered that she be free and he called her a believer. {4} These are to be taken to mean, as I have explained to you, their entering faith and their acceptance and belief in what had been revealed from it at that time. And indeed it was revealed in stages, just as the Qur`aan was revealed in stages.

And the witness and evidence for what we say is the Book of Allaah and the Sunnah of the Messenger of Allaah (SAW). So from the Book of Allaah is His Saying,

 

"And whenever there comes down a chapter (of the Qur’aan) some of them (the hypocrites) say: ‘Which of you has had his faith increased by it?’ As for those that believe, it has increased their faith, and they rejoice." [9:124]

"The believers are those who, when Allaah is mentioned, feel a fear in their hearts and when His verses are recited unto them, they increase their faith, and they put their trust in their Lord."[8:2]

And other places in the Qur`aan similar to this.

Do you not see that Allaah, the Blessed and Exalted, did not reveal faith as one entity, just as he did not reveal the Qur`aan as one entity? So this is the proof from the Book - that if faith were complete with the affirmation of the shahaadah, then there would be no meaning to ‘increasing faith’ and no need to mention this.

As for the proof from the Sunnah and narrations then they are mutawaatir giving this meaning of increase in the tenants of faith. So in the following hadeeth four (articles of faith) are mentioned, in the next five, in the third nine, and in the fourth even more.

1. As for the hadeeth in which four are mentioned is the hadeeth of ibn Abbaas from the Prophet (SAW) that an envoy from Abd al-Qais came to him and said, "O Messenger of Allaah indeed we are tribe from Rabee’ah and between us and you are the unbelievers of Madr who prevent us from coming to you, so we are unable to come to you except in the Sanctified Month, so command us with something that we may perform and call those that we have left behind to." So he said, "I command you with 4, and I forbid you from 4. Faith - then he explained this for them - to testify that none has the right to be worshipped except for Allaah, and that Muhammad is the Messenger of Allaah, to establish the prayer, to give the zakaah, and that you give a fifth of the war-booty. I forbid you from 4:…" {4a}

2. As for the hadeeth in which five are mentioned then it is the hadeeth of ibn Umar that he heard the Messenger of Allaah (SAW) saying, "Islaam is built upon 5 (pillars): the testimony that none had the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, establishing the prayer, giving the zakaah, fasting in Ramadaan, and making pilgrimage to the House." {5}

3. As for the hadeeth in which nine are mentioned then it is the hadeeth of Abu Hurayrah from the Prophet (SAW) that he said,"indeed Islaam has landmarks and lights as does a road. From them are: that you believe in Allaah and do not commit shirk with him, establish the prayer, give the zakaah, fast in Ramadaan, make pilgrimage to the House, enjoin the good, forbid the evil, that you give the salaam to your family when you enter amongst them, and that you give salaam to the people as you pass by them. So the one who leaves any of this [then he has left a portion of Islaam, and the one who leaves all of them] has thrown Islaam behind his back." {6}

4. So the ignorant people thought that all these ahaadeeth were self contradicting due to the variation of numbers in them, but they are, and all praise is due to Allaah, by His Mercy far from contradiction. For their difference lies in the fact that the obligations of Faith were revealed in stages. So each time Allaah revealed a new obligation of faith, it increased the number (of tenants of faith) until they reached seventy tenants as occurs in the hadeeth that is established from him (SAW) that he said, "faith is seventy and odd branches, it’s most excellent is the testimony that none has the right to be worshipped except for Allah, and it’s lowest is removing the harmful thing from the road." {7}

So even if the number mentioned is greater they still do not contradict those ahaadeeth that came before it for those refer to the foundations of faith whereas these refer to the branches of faith.

So we believe, and Allaah knows best, that this is the last statement with which the Messenger of Allaah (SAW) depicted Faith because the number finished at this, and with it the characteristics of faith were completed as is testified to by the saying of Allaah,

 

"This day have I completed your religion for you, and perfected my favour upon you" (5:3).

5. Taariq bin Shihaab reported that, "the Jews said to Umar bin al-Khattaab, may Allaah have mercy upon him, ‘indeed you recite a verse which had it been revealed amongst us we would have taken that day as an Eed,’ and this verse was mentioned. So Umar said, ‘indeed I know when it was revealed and on what day it was revealed. [It was revealed] on the Day of Arafah and the Messenger (SAW) was standing on Arafah’". Sufyaan said, "I do not know whether he said ‘on the Day of Jumu`ah’ or not" {8}

6. From ibn Abee Ammaar who said, "ibn Abbaas recited this verse while there was a Jew in his presence. So the Jew said, ‘if this verse had been revealed amongst us we would have taken that day as an Eed.’ Ibn Abbaas replied, ‘it was revealed on the day of Eed, the day of Jumu`ah, the day of Arafah.’" {9}

7. From Sha`bee who said, "it was revealed upon him (SAW) while he was standing on Arafah when shirk had vanished, and the sign posts of the Jaahiliyyah had been destroyed, and not a statute remained hanging in the house" {10}

8. So Allaah, Exalted is He, mentioned the completion of the religion in this verse, and it was revealed eighty one days before the death of the Prophet (SAW) as is reported from ibn Juraij.

So if faith was complete by mere affirmation while the Messenger (SAW) was in Mecca as stated by these people then there would be no meaning to completion (of the religion), for how can something be completed that is already complete and come in its final form?!

Abu Ubaid (the author) said: so if someone were to ask you, 'so what are these seventy branches branches?' It would be said to him: these have not been named for us collectively so that we may mention them, but knowledge does allow us to say that they are from the actions of obedience to Allaah and taqwa But even though they may not have been mentioned in any specific hadeeth, if you were to scrutinise the various narrations you would find them dispersed throughout them, did you not hear his saying concerning removing the harmful thing and that it was a branch of faith? And likewise his saying in another hadeeth, "modesty is a branch of faith" {11), and in a third, "shame is branch of faith" {12}, and in a fourth, "ascetism is from faith"{13}, and in a fifth, "fulfilling contracts/promises is from faith" {14} So all of these are from the branches of faith, and from them is the hadeeth of Ammaar, "three (characteristics) are from faith: giving in charity freely, being just even at the expense of yourself, and spreading the salaam amongst the people" {15}

Then there are the well-known ahaadeeth mentioning the completeness of faith wherein he (SAW) asked, "which creation is the greatest with respect to faith?" It was said: the Angels. Then it was said: us O Messenger of Allaah. So he said, "rather a nation that will come after you" {16}and he mentioned their characteristics. And from these is his saying, "indeed the believer with the most complete faith is the best of them in character." {17} And likewise his saying, "a man will not have complete faith until he leaves lying in jest, and arguing even if he be in the truth." {18} And a similar hadeeth is reported from Umar bin al-Khattaab and ibn Umar. And more clear than this is the hadeeth of the Prophet (SAW) pertaining to the intercession wherein he said, "so the one whose heart contains a barley grains weight, and a wheat grains weight, and an atoms weight of faith will be removed from Hell." {19} And from them is the hadeeth when he was asked about whispering, to which he replied, "that is the pure and unadulterated faith." {20} And likewise the hadeeth of Alee (AS), "indeed faith starts as a white spot in the heart, so each time faith increases, the white spot increases in magnitude." {21}

There are a great number of narrations concerning this whose mention will lengthen the discussion that serve to clarify to you the correlation of faith in the heart with actions, and all of them, or most of them, stress that righteous actions are from faith. {22} So how is it possible to oppose these by way of falsification or rejection?!

And from those things that testify to the truth of it's correlation with actions is the saying of Allaah,

 

"The believers are only those whose hearts tremble when Allaah is mentioned, and when His verses are recited they increase them in faith, and upon their Lord they put their trust" (6:2) to his saying, "they are in truth the believers." (6:3) {23}

So Allaah did not give faith a reality except with action upon these conditions (mentioned in the verse). And the one who thinks that merely a saying makes one a true and complete believer even if there is no action (accompanying the saying) is one who is opposing the Book of Allaah and the Sunnah.

And from those things that clarify the differing levels of faith in the heart is His saying,

 

"O you who believe! When the believing women come to you as fugitives, test them. Allaah Knows best their faith, then if you ascertain that they are true believers." (60:10)

Do you not see that here there is a level less than the complete level [in that Allaah has addressed the believers to test other believers] And likewise His saying,

 

"O you who believe! Believe in Allaah and His Messenger." (4:136)

So if this was not a command to increase in ones faith then there would be no meaning in ordering the believers to believe in Allaah and His Messenger. Then He also says,

 

"Alif Laam Meem. Do people think that they will be left alone because they say: 'we believe' and will not be tested? And We tested those who were before them. And Allaah will certainly make it known (the truth of) those who are true, and will certainly make it known (the falsehood of) those who are liars." (29:1-3)

"Of mankind there are some who say: 'we believe in Allaah' but if they are made to suffer for the sake of Allaah they consider the trial of mankind as Allaah's Punishment." (29:10)

"And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers."(3:141)

So do you not see Allaah trying the believers to attest their saying with action and not being Pleased with their merely affirming (the shahaadah) without accompanying it with action? So what is there to be followed after the Book of Allaah, the Sunnah of His Messenger (SAW), and the guidance of the Salaf after him - those who are our role-models and Imaams?!

So what have the scholars stated about this matter which we have declared to be the Sunnah? It is none other than that we have stated in this book of ours - that faith consists of intention, saying and action together, and that it has levels some above others, and that it's first and highest level is the testification with the tongue as the Messenger of Allaah (SAW) said in the hadeeth in which he made faith to have seventy and odd branches. So if someone were to articulate this shahaadah and accept that which has come from Allaah, the appellation of faith becomes incumbent upon him due to his entering it, and as he increases in obedience and taqwa to Allaah - his faith increases.

Footnotes:

{1} Narrated by Bukhaaree from the hadeeth of Baraa`a. And by at-Tirmidhee from the hadeeth of ibn Abbaas and he authenticated it.

{2} I say: there are a number of Meccan verses which mention zakaah, sometimes enjoining it, sometimes praising the one who gives it, and sometimes condemning the one who leaves it. So in Surah Muzzammil, "establish the prayer and give the zakaah"[73:20], and in Surahs Naml and Luqmaan, "Those who establish the prayers and give zakaah and believe with certainty in the Hereafter." [27:3, 31:4]. And in surah Fussilaat, "And woe to the polytheists, those who do not give the zakaah, and they are disbelievers in the Hereafter," [41:6-7].

It is obvious that the meaning of zakaah in these verses is obligatory sadaqah without a set limit, and in Madeenah the limits were set. Allaah knows best.

{3} Indicating the hadeeth of Jibraa’eel reported in the Two Saheehs from the hadeeth of Abu Hurayrah, and reported by Muslim from the hadeeth of ibn Umar. See hadeeth no.119 in ‘Kitaab al-Eemaan’ of ibn Abee Shaybah.

{4}Indicating the hadeeth of Mu`aawiyah bin al-Hakm al-Silmee in which the Prophet (SAW) asked her, "where is Allaah", reported by Muslim. See ibn Abee Shaybah no.84

{4a} Reported by Muslim.

{5} I say: it’s isnaad is saheeh according to the conditions of Bukhaaree and Muslim and they reported it.

{6} A group report it, amongst them Haakim (1/21) who authenticated it to the condition of Bukhaaree and adh-Dhahabee agreed. And it is as they said, as I have researched in ‘Silsilah al-Ahaadeeth as-Saheehah."

{7} It’s isnaad is saheeh according to the conditions of Muslim and he reported it from Jareer from Suhail. And ibn Ijlaan followed him reporting from ibn Deenaar. See ibn Abee Shaybah (no. 66)

{8} It’s chain of narration is authentic according to the criteria of Bukhaaree and Muslim and they reported it. In the report of Muslim via the route of Abu Umais from Qais their occurs "it was revealed upon the Messenger of Allaah (SAW) on Arafah on the day of Jumu`ah."

{9} I.e. these three occasions fell on the same day [Trans.]

{10} It’s chain of narration is mursal saheeh.

{11} Agreed upon from the hadeeth of Abu Hurayrah. Consult ibn Abee Shaybah (no.66)

{12} Reported by al-Bazzaar and ibn Battah in 'al-Ibaanah' from Abu Sa'eed from the Messenger (SAW) with a sanad containing someone who condition is unknown.

{13} Reported by Abu Dawood, ibn Maajah, and others from Abu Umaamah al-Haarithee from the Messenger (SAW). Al-Haakim declared it saheeh and adh-Dhahabee agreed.

{14} Hasan hadeeth and al-Haakim declared it saheeh, and I have investigated it in 'Silsilah Ahaadeeth as-Saheehah'

{15} Reported as a hadeeth of the Messenger (SAW) and as a report from a Companion. And the strongest opinion is that it is a report from a Companion alongwith the fact that it's chain of narration contains someone who became confused. Consult the discussion and investigation concerning this in my footnotes to 'al-Kalim at-Tayyib' of ibn Taymiyyah (no.195), and hadeeth (no. 125) of 'Eemaan' of ibn Abee Shaybah. [It is in 'Saheeh Kalim at-Tayyib' under the chapter on 'salaam' as a narration of Ammaar bin Yaasir - Trans.]

{16} Reported by Hasan bin Urfah in his 'Juz' (2/90) from Umru bin Shu`ayb from his father from his grandfather from the Messenger, and it's chain of narration is da`eef. And al-Haakim reported it from the hadeeth of Umar and declared it saheeh and adh-Dhahabee refuted him. And all of this is explained in 'Silsilah Ahaadeeth as-Da`eefah'

{17} A saheeh hadeeth, and a group of scholars have authenticated it, and it is reported by ibn Abee Shaybah from the hadeeth of Abu Hurayrah, Aa'ishah, and Hasan al-Basri, so consult our footnotes to it (no.'s 17, 20, 160)

{18} Reported by Ahmad (2/352-353, 364) from the hadeeth of Makhool from Abu Hurayrah from the Messenger (SAW). And Makhool did not hear from Abu Hurayrah (RA).

{19} Agreed upon from the hadeeth of Anas (RA) and it is reported by ibn Abee Shaybah (no. 35)

{20} Reported by Muslim and others from the hadeeth of Abu Hurayrah, and it is investigated in 'Silsilah Ahaadeeth as-Saheehah'

{21} And it is a report of Alee (RA) narrated by ibn Abee Shaybah (no.8) and it's chain of narration is munqati' as I have explained there.

{22} I say: you will see a good number of them in the book of ibn Abee Shaybah.

{23} The complete verse is "those who establish the prayer, and spend of that which We have provided them. They are in truth the beleivers."