Archive for June, 2013

Diversity of the Seven Different Recitations of the Quran Does Not Change the Meanings

June 25, 2013

Diversity of the Seven Different Recitations of the Qur’an does not change the meanings

Taken from: alifta

(Part No. 5; Page No. 397)

Q: It is said that the diversity of Qira’at (recitation styles) of the Qur’an results in difference in the Qur’an, as it may imply a second meaning, such as Ayah (13) in Surah Al-Isra’, saying: وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا [(meanings of which are translated as:) And on the Day of Resurrection, We shall bring out for him a book which he will find wide open]. Please clarify with providing an analysis of the phrase: “يلقاه منشورا”.

A: It is authentically reported from the Prophet (peace be upon him) that the Qur’an was divinely revealed in seven acceptable styles of recitations, i.e. seven Arab accents and dialects out of mercy and facilitating recitation. The recitations of the Qur’an have been transmitted by Tawatur (a significant number of reliable narrators whose agreement upon a lie is impossible). The consistency of the Qur’an confirms this. All the Qira’at of the Qur’an are based on revelation from Allah, the All-Wise, the Praiseworthy.

Therefore, the diversity of Qira’at does not mean perversion, alteration, or ambiguity in the meanings of the Qur’an. Likewise, it does not imply contradiction or disorder in the objectives intended. In fact, each part of the Qur’an confirms and explains the other. Certain meanings according to some Qira’at may differ, yet this difference aims at achieving a goal in the Shari‘ah (Islamic law) or providing a benefit for people, while remaining consistent in meaning, agreeing in objectives, forming a part of one complete, perfectly accurate legislation body, without the slightest blemish of conflict or contradiction among them.

For example, according to the reported Qira’at of the Ayah cited by the questioner, which is the Saying of Allah (Exalted be He): وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا If when reading the word (ونخرج) [“Wa nukhriju”] the letter “ن” (Nun) is pronounced with Damm (vowel point that sounds like “u”) and the letter “ر” (Ra’) is pronounced with Kasr (vowel point that sounds like “i”); and when reading: (يلقاه) [“Yalqah”] the letter “ي” (Ya’) is pronounced with Fat-h (vowel point that sounds like “a”), with the letter “ق” (Qaf) de-emphasized, the meaning will be: on the Day of Resurrection We shall bring out for every person a record i.e. the record of their good and bad deeds, which they will find spread open.

(Part No. 5; Page No. 398)

The blessed people will take their records with their right hands while the wretched will take theirs with their left hands. Second: if when reading: ” يلقاه منشورا ” the letter “ي” (Ya’) is pronounced with Damm (vowel point that sounds like “u”) with the letter “ق” (Qaf) emphasized: “Yulaqqahu manshura” the meaning will be: on the Day of Resurrection We shall bring out for every person their record of deeds, which they will be given spread open. So, the two Qira’at convey the same meaning because in either case, received or been given, humans will take the records of their deeds.

Similarly, Allah (Exalted be He) says: فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ [(meanings of which are translated as:) In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies]. If when reading (يكذبون) [“Yakdhibun”] the letter “ي” (Ya’) is pronounced with Fat-h (“a”), the letter “ك” (Kaf) has Sukun on it (vowel-less), and the letter “ذ” (Dhal) is pronounced with Kasr (“i”), the meaning will be: Tell lies about Allah and the believers. The word (يكذبون) may also be recited: “Yukadh-dhibun”, where the letter “ي” (Ya’) is pronounced with Damm (“u”), the letter “ك” (Kaf) with Fat-h (“a”) and the letter “ذ” (Dhal) with Shaddah (double consonant), in that case the meaning will be: Belie the Messengers regarding their revealed messages. It is apparent that the meanings of the two Qira’at are congruous with each other; each of them shows a characteristic of the hypocrites. The first described them with telling lies about Allah (Exalted be He), His Messengers, and people; whereas the second described them with belying the Messengers as regards the Law and the truth revealed to them. So, both are true, for the hypocrites combine both telling lies about and belying Messengers.

Consequently, it becomes clear that the diversity of the Qira’at of the Qur’an is divinely meant for a Divine Wisdom. The diversity of Qira’at is not a production of human perversion or alterations and it does not result in error, contradiction, or disorder; rather, in all cases, their meanings and objectives are consistent and agreeing. May Allah grant us success.

Advertisements

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 4

June 24, 2013

From:

http://ah-sp.com/2013/01/01/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-4/

 

Bismillahi wal Hamdullillah Was Salaatu Was Salaamu ’Alaa Rasoolillahi

Ammaa Ba’d:

Therefore Oh youth! be ardent, leave this fitan, leave these tribulations, be salafies who are true, follow the path of the salaf, they didn’t have the likes of these differences and this instability (in affairs of manhaj) up until relatively recently these things were not known with our scholars

So (as was mentioned (the statement of Allah)) ”I call to Allah..” it is a must that we reflect upon it and its meaning and that we have a true pause for reflection upon it. Call to Allah, not to Ali Al Halabi, not to Al Ma’ribee, not to Abdul Maalik Ramadhaani, not to Abdul Azeez Ar Rayyis, not to such and such from those who have opposed the truth and who the scholars have warned against like Ibraaheem Ar Ruhailee, no! to Allah!

These individuals have opposed the truth, that’s it! they are left, stay with the truth, follow the path of the truth, save yourself! Wallahi these individuals will not benefit you Wallah! Those who have opposed the truth, Wallahi they will not benefit you. Ruhaili, Ar Rayyis, this one, that one, if they are upon the haq then be with them, but if they are upon falsehood and the Ulamaa clarify their affair then leave them

Call to Allah! don’t call to individuals, do you wish to glorify Allah and call to Allah or call to individuals.

Upon until recently the Ulamaa if they spoke against an individual his affair would be finished, they would leave him! having blind allegiance to the Shaikh? No! by Allah! due to following the truth.

Did we know in the era of ibn Baaz and Uthaimeen and Al Albaani, these Imaams and mountains of knowledge who passed away in recent years, did we see them authoring books against those who refute and respond to the people of falsehood?

Why because their students and their followers, the likes of Shaikh Rabee’ Shaikh Ubaid, Shaikh Muhammad Ibn Haadi, Shaikh Abdullah Al Bukhaari they know the haq and cling to it.

Such and such is a great respected person loved by us,  if he opposes the truth, As Salaamu alaikum and they continue walking, why? because he opposed the truth intentionally and persisted upon that, as for if he returns (to the truth) then alhamdullillah

I’ll strike for you a quick example, Shaikh Uthaimeen made a mistake in an issue of aqeedah thinking that was the aqeedah of the salaf, Ash Shaikh Hamood At Tuwaijari wrote a book in refutation of him, in refutation of who? Ibn Uthaimeen! The mountain! The ocean (of knowledge) what did sheikh ibn baaz do? (did he say) ‘Ahlus sunnah should be gentle with Ahlus Sunnah (rifqan Ahlus Sunnah Bi Ahlis Sunnah) he is our brother don’t speak about him?? don’t refute him publically for the good of the da’wah don’t speak?? what did he do? he wrote an introduction to the book agreeing with sheikh Hamood!

What did sheikh Uthaimeen do? did he run around the world complaining? did he run around to the scholars and the students of knowledge saying ‘Sheikh Hamood has refuted me! why did he refute me! I’m a man of sunnah I am such and such? what did he do? He too wrote an introduction to the book and returned to the truth in the issue!

why because they were a people who intended Allah

“I call to Allah upon clear sightedness..” upon knowledge and light.

This then, is something we are lacking, two types of people are lacking this. As for our scholars then they are our scholars and their knowledge and virtue is well known and no one rejects that other than an ignorant one or a person of desires.

But this clearsightedness is lacking in two groups of people

1. Those who put themselves forward for da’wah from the students of knowledge like ourselves. Some of them have entered into giving da’wah but they are not fit to give da’wah or they need to study certain issues (further) but they have not studied, then (all of a sudden) khalaas he is a ‘Shaikh’ I’m a shaikh now I don’t need to study

Look (for example) at the fool, who when it was said to him why don’t you attend the lessons of (Shaikh) Fauzaan so he responded ‘I already possess that which (Shaikh) Fauzaan has!’ Oh foolish one! to this level knowledge and it’s people have become irrelevant to you’

The scholars of Hadeeth, and they were the Imaams of their time, if a scholar (of the Sunnah) came to them from somewhere, they would sit with him and take from him, they would listen to him and take knowledge from him. And from their mannerisms is that if the Aalim of that land was resident they would not speak, the Aalim would be the one who spoke, and he would be the one people return to.

Thus we see from them deviation because they do not call to Allah upon clear-sightedness and upon knowledge.

Salafiyah at present is receiving blows, if it is correct for me to say that, by way of certain people, meaning there are some bad positions that are taken by a certain set of people. (From them) an aalim who posseses knowledge but is not clear on the meanings of ittibaa (following the messenger) and Sunnah and Salafiyah (i.e. Issues of methodology and manhaj). Thus he fails the Salafis and disappoints them and doesn’t even realise it!. So the people sit with him but he is unaware (of theses affairs of methodology), he is an Aalim and person of Sunnah, but he is unaware of certain mistakes and oppositions to the salafi methodology, so he enters into the topic, he enters into the issue not understanding and he ends up being more wrong than he is right!

2.And students of knowledge who have embarked upon giving da’wah but they havent studied so they forsake the haq and give aid to falsehood and may even call to falsehood (due to their ignorance).

So (the second group are) the students who give da’wah but they call without clear-sightedness, it is a must one has clearsightedness.

For this reason As Shaikh Muhammad Ibn Abdil Wahaab mentioned there are four issues one must know, issues that it is compulsory to learn, the first of them being Ilm (knowledge), knowledge first! Know that there is no deity worthy of worship but Allah (as Imaam Al Bukhaari said) he began with knowledge before action and statement.

The scholars mention whoever calls to Allah, how will he call if he is ignorant of da’wah, how will he call and what will he call to?…

End of part four

 

 

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 3

June 24, 2013

From:

http://ah-sp.com/2012/11/08/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-3/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ’Alaa Rasoolillah

Ammaa Ba’d:

There are four issues Ash Shaikh Muhammad Ibn Abdil Wahaab mentioned all of us know them but not all of us implement them

1. Al Ilm (knowledge) That is that you learn before you speak, then;

2. Action, because knowledge is either a proof for you or a proof against you, the;

3. Call the people to that which you have learnt, and if you do so then it is a must that you have;

4. Sabr (Patience) because you will find harm (from the people) you will find opposition to your da’wah and those who will speak against you with a view to destroying your da’wah

So do not busy yourself with defending yourself and your person, but as for defending the truth then busy yourself with that because this is an affair that is waajib. Some of the people they say but if your upon the truth then why do you need to respond to those who speak against you? If it is about your person, then there is no need for you to speak about your person. But if they speak about you due to your manhaj, the manhaj you are upon, then either you explain with evidence that which you are upon of either you abandon the falsehood you are upon they are speaking about you for.

Thus some of the people they say I don’t get involved in these affairs then we say to him stop! come here if they are saying about you, (saying) you are short or tall or slim or fat or ‘He doesnt spend on his children’ ‘or ‘he doesnt spend on his wife’ then yes do not speak (ie do not respond to these types of statements) but if they say ‘you have opposed the manhaj of the salaf concerning such and such then either you explain with evidence (so for example) Imaam Ibn Jareer At Tabari and he was the Imaam of his time – May Allah show him mercy when some of the people spoke about him he wrote a book and named it ‘Sareehus Sunnah’ (The Clear Sunnah) explaining his belief with evidence and he defended himself and his da’wah, pay attention

So is the difference between the two clear?

So brothers pardon, be mindful of Allah with regards to this issue, overlook your brother even if he speaks about you, it is sufficient that he is salafi.

If he is salafi and he is upon the haq, even if there are some issues between you and him, pardon him

The prophet said ”I will promise a house in the lowest part (or the outksirts) of jannah for the one who leave arguing even if he is right”

(Collected by Abu Daawood and declared ‘Hasan’ by Shaikh Al Albaani in Saheeh Sunan Abi Dawood

So such and such has wronged you and spoke about you, even if the truth is with you, pardon him if he is Salafi

Shaikh Rabee May Allah lengthen his life and extend obedience and put blessings in his age, his intellect and his children

Shaikh Ubaid May Allah lengthen his life and extend obedience and put blessings in his age, his intellect and his children

Let us let them see from us, at this late stage in their lives, the good and beneficial fruits of their da’wah, let it not be that after fifty or more years of their da’wah they see that the salafi youth are fighting with each other and im not speaking about the people of fitna here im speaking about the pure salafis, neither am I speaking about (the principle) Ahlus Sunnah being gentle with Ahlus sunnah (Rifqan Ahlus Sunnah Bi Ahlis Sunnah) because refuting the one who opposes the haq is an affair that is waajib, and the call to being gentle with the one who opposes the truth and they are aware of it and continues in obstinance and haughtiness is a call that is nothing but falsehood regardless of who says it. Falsehood is to be rejected even if the one who says it has great station with us and is respected, but falsehood is rejected.

Thus the Sunnah with us is Ittibaa, this was what the salaf where upon!

So who will implement this? few are those who implement it…

End of part 3..

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 2

June 24, 2013

From:

http://ah-sp.com/2012/11/05/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-2/

 

Bismillahi wal Hamdullillah Was Salaatu was Salaamu ‘alaa Rasoolillahi

Ammaa Ba’d

Part 2..

You will not be benefitted by such and such an individual who has embarked upon giving da’wah yet he opposes the sunnah and the guidance of the sahabah – May Allah be pleased with them, so do not have bigotry for men.

Indeed from the foundations of the salafi manhaj, due to which its proponents are in strangeness is that;

They do not have flattery for anyone

When someone opposes the truth, they explain the truth to them and they call to it, whosoever returns back to it, they commend them for that, but if they remain upon falsehood they warn them and warn from them.

Thus they have few followers, they have few supporters, and few are those who truly understand their way. (They say) you people have not left anyone! You have declared all the people innovators!

But (the question is) is it us who have followed the path of the people of innovation or is it they who have followed that way?

Rather than addressing me, address him (the one who followed the path of innovation), rather than warning from me, warn from him!

Because I say to you we are upon Ittibaa’, we are upon the clear correct methodology,

(Allah says) “Say: This is my way I call to Allah upon clear sightedness..”

(Suraatul Yusuf Vs 108)

(that is) upon knowledge.

As the Salaf used to say ‘knowledge is that which Allah places upon the heart of its possessor’

How many a person is plentiful in knowledge but you benefit nothing from him! In fact his knowledge is a form of harm for him.. How many an individual has followed the truth and the effect it has had has been tremendous upon the whole Ummah!

Say this is my way..” Allah addresses in this verse his Messenger – Sallallahu Alaihi Was Salam, thus we, as students of knowledge and likewise our scholars, we traverse upon the path of our Messenger and his Companions.

If someone from the people stands and he is praised, you should ask about the extent of his following the truth, and his devotion and dedication to it, and his avoidance of opposing it. If he is described with that, then he deserves praise, but if he opposes the truth even if in a small number of things, even one thing as was the case with the khawaarij, then be cautious of him and warn against sitting with him.

As Imaam Al Barbahaari mentions: “Be aware of the small innovated matters because they grow to become become large

In the beginning of their affair they (i.e the khawaarij) simply used to make the dhikr of Allah in those circles in the masjid, this action of theirs was in opposition to the truth, just dhikr, takbeer and tasbeeh and tahmeed, but there was no taking up arms against people at that stage, but it was in opposition to the truth, and this lead to a  more great and serious affair.

Thus we hear some of the people saying, such and such erred in this affair and he was obstinate but he’s salafi!

The deen is not your deen! The affairs are not how you desire them! One of the Salaf if one of their children opposed the sunnah even if he didn’t intent to be obstinate and follow desires, he for example, just believed that such and such is better, they would be hard against them

One of the salaf saw his son throwing stones so he said: “Oh my son don’t throw stones because verily the Messenger – Sallallahu alaihi Was Salam warned against throwing stones”. Then his son returned back to it after he had told him and taught him so he said to him ‘My son! I say to you that the Messenger sallallahu alaihi wa salam said and you continue?! Wallahi I will never speak to you again!

So is this harsh?, is this extreme? is this from not having gentleness with the people? (as it is said) Ahlus sunnah! be gentle with Ahlus sunnah?!

Hence opposing the truth is an enormous affair!

Say this is my way I call to Allah..”

This is an important affair that we should reflect upon for a while and weigh the actions of the people against it

I call to Allah..”

Da’wah, teaching the people and instructing them, guiding them to good and upon good. We carry this out why? for ourselves? our own persons?.. for Allah!

Do not call to yourself! Compare this to the state of certain people, from those who have embarked upon giving da’wah and they make mistakes and have no desire to return to the truth and they defend themselves, and they wage war against the people of truth.

So you have established yourself for da’wah why? who are you calling to? To Allah? it is upon you to call them to Allah

If you make a mistake then you rejoice if it is shown to you, as the Salaf rejoiced with the one who explained to them their mistake that they may leave them.

As the scholars mention the Aalim if he makes a mistake he has two states:

Either the mistake is the type of mistake that no human is free of, a natural mistake, then the scholar is not dispraised due to this, except if they become plentiful as Ibn Abdil Barr mentions if he repeatedly makes mistakes, he errs, he errs, he errs then it is said this is not an aalim rather he is considered from the common people. he has embarked upon giving da’wah but he is not fit for da’wah.

But as for the mistake that is considered from human nature when he leaves it, that is an indication of his virtue, and his humbleness and a proof of him being firmly grounded.

2. The one who errs, and he opposes the people of the truth, and the affair is explained to him, and he persists upon falsehood, now this is a different affair

The Prophet – Sallallahu alaikum said: “It is not error I fear for you but it is persisting (upon wrong) that I fear for you..”

(Collected by Haakim in his mustadrak 2/582)

That you oppose the haq and intend to remain upon this falsehood while you know. Couple between the one who opposes intentionally, the Sunnah of the Messenger – Sallallahu alaihi Was Salam  – and (couple it) with the statement of Allah

I call to Allah..”

not to his own path or his own way or his own party

Even though those who were better than him used to have the corrections of their mistakes announced among the people. One would go out pronouncing that such and such passed a fatwa about such and such and it was incorrect that which is correct is such and such..a proclamation!

For that reason some of the salaf and from them Rabee’ah the teacher of Imaam Maalik said: ‘If a questioner comes to you do not let your concern be to give him a fatwaa which now places you between him and Allah, but rather let your concern be to save yourself from being questioned about his question

This was the salaf! Imaan and awe and fear of Allah, as for the one whose concern is to raise himself and to put himself forward and to be praised and that it is not said ‘he made a mistake’ and that he is considered an ocean of knowledge and from the callers to salafiyah, how will this benefit you on the day of judgement if you have opposed (the truth) wallahi it will not benefit you…

End of part 2..

Benefits in Manhaj from Shaikh Ahmad Bazmool Part 1

June 24, 2013

From:

http://ah-sp.com/2012/11/04/benefits-in-manhaj-from-our-sitting-with-shaikh-ahmad-baazmool-3112012-part-1/

 

The following are some points of benefit from todays sitting (3/11/2012) with Shaikh Ahmad Baazmool in the house of Shaikh Rabee’.

He began by mentioning that: I am, in this session,going to discuss some of the affairs related to following the truth and clinging to the Salafi methodology

The Sunnah, as the Messenger – Sallallahu alaihi Was Salam – informed us, is strange, that is, its followers, those who know it, those who act upon it and those who traverse upon its path are strangers.

The Messenger – Sallallahu alaihi Wa Salam – informed us of this reality in the hadeeth “Islaam began as something strange and shall return to being something strange so give glad tidings to the strangers

Thus this affair, that is, the affair of the strangeness of the sunnah and its people, requires from us an important affair, and that is, that each one of us seeks to receive salvation by following the truth, particularly for the day that no wealth or child will help anyone only that a person comes to Allah with a sound pure heart.

So if the Sunnah has this strangeness connected to it, and its followers are few while the people of fitna are many, what is upon the truthful Muslim who wishes to implement the statement of Allah the most high

Oh you who believe fear Allah and be with the righteous

Nothing is upon the truthful sincere muslim other than to be ardent about following truth, and clinging to it, and its people and that he avoids opposing it in any way

I mention this due to that which we see from opposition to this great principle. Almost as though a goodly outcome (in the hereafter) is something easy to come by, and therefore there is no problem with us opposing this affair.

Allah mentions:

Let those who opposed the command of the Messenger that a fitna overcome them or that they are overcome by a severe punishment

thus it refers to anything from the sunnah generally.

So what is the outcome of opposing Sunnah?

That a fitna will overcome them

That is, they will be put under trial in the affairs of their religion due to them opposing the messenger of Allah

Imaam Ahmad said: “Do you know what the fitna is my son? the fitna is shirk” thus a person doesn’t cease involving himself in this opposition until he falls into shirk, and we seek refuge in Allah

if we were to look then, at the word Sunnah, and analyse it in relation to the salafi’s implementation of it, i am talking here about the salafiyoon, those who claim salafiyah. Many do not understand the statement (i.e As Sunnah) even though we mention it constantly

Imaam Ahmad said: “The Sunnah with us is Ittibaa” (following the Messenger)” full stop and as Imaam Al Barbahaari said: The sunnah has not been left to the intellects

Thus we have no new path, no extra way, the reality is that one is either a follower of the truth or an opposer of the truth

Thus if you are a follower of the truth then you are upon the straight path, and its people are few, but if you are working in opposition to it, then you are one that is astray, leading others astray.

Thus the religion is Allah religion, even the Messenger – Sallallahu alaihi Was salam said  as occurs in the qur’aan “I am a man like you, but it has been revealed to me…” that is, i am just like you except it has been revealed to me, thus even the messenger didn’t bring anything from himself, he too was a follower

Thus these words, few people really understand them

Ibn Qayyim mentions:

‘The people of Islaam among the people of kufr are in strangeness, and the people of Imaan among the people of Islaam are in strangeness, and the people of knowledge are strange among the people of Imaan, and ahlul ilm are strange among the people of Islam and ahlus sunnah are strangers among the people of Islaam.

Thus we hear the scholars saying that the Sunni, due to his clinging to the Sunnah, becomes a major individual, even if his knowledge is little, and the one who opposes the sunnah, is considered minor, even if his knowledge is abundant. What is it that caused this one to be raised and that one to be placed low? The Sunnah and Ittibaa (Following the Messenger)

That is because Ittibaa leads to the truth, and saves the one that possesses it – by the leave of Allah – from misguidance because he is traversing upon the truth

So my brothers, you who have come for hajj, some of you live in the lands of disbelief, and some of you live in lands where the people of the truth and Ittibaa are few. Thus it is a must that you reflect over this issue and save yourself from destruction

You will not be benefitted by such and such an individual who has embarked upon giving da’wah but he opposes the sunnah and the guidance of the sahabah – May Allah be pleased with them, do not have bigotry for men….

End of part 1

Wallahu a’lam

 

 

Q & A Fataawaa with the ulama (Miraath)

June 24, 2013

http://www.miraathpublications.net/category/fatawa-audio/

 

http://www.miraathpublications.net/category/ramadhaan/ramadhaan-fatawa/

 

Advice regarding educating Muslim children in the West

June 24, 2013

Brief but excellent advice by Shaikh Ubaid al Jaabiree:

 

http://www.miraathpublications.net/q82-advice-regarding-educating-muslim-children-in-the-west/

 

A sister asks Shaikh Fawzaan for advice

June 24, 2013

Shaikh Fawzaan advises the women (only about 3 min long)

Arabic audio with English written translation:

http://mtws.posthaven.com/advice-from-shaykh-saalih-al-fawzaan-to-the-women-must-listen

Ahaadeeth that are popular, Widespread and Weak (Part 4)

June 23, 2013

From:

http://ah-sp.com/2012/07/26/ahaadeeth-that-are-popular-widespread-and-weak-part-4/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu Alaa Rasoollillahi

Ammaa Ba’d:

Ramadhaaniyaat: Ahaadeeth concerning Ramadhaan and fasting

In continuing with this series we mention here ahaadeeth connected to Ramadhaan. Every ramadhaan in sermons, lectures and articles there are a number of oft repeated claims made concerning this blessed month, hopefully the origin of some of these claims will become clearer with these brief articles. Whatever is established by other texts will be indicated inshallah.

Upon the authority of Abu Huraira – Radhiyallahu anhu who said that the Messenger of Allah – Sallallahu alaihi Wa Salam said:

The beginning of Ramadhaan is mercy, its middle is forgiveness, and its end sees (the) freedom (of individuals) from the fire

Ruling: Dha’eef Jiddan (Very weak)

(Collected by Ibn Abi Dunya in ‘Fadhaa’ilu shahri Ramadhaan’ (37), and declared ‘Dha’eef Jiddan by Shaikh AlAlbaani in ‘Ad dha’eefah’ (4/1569))

Upon the authority of Anas Ibn Maalik who said:

When (the month of) Rajab would enter (upon us) he (the prophet – Sallallahu Alaihi Was Salam) used to say:

“Allahumma Baarik lanaa fee Rajabin Wa Sha’baan wa Balighnaa Ramadhaan (Oh Allah bless us in Rajab and sha’baan and bring us to Ramadhaan)”

Ruling: Dha’eef (Weak)

(Collected by Ibn Abi Dunya in ‘Fadhaa’ilu Shahri Ramadhaan (1) and Ibn Asaakir and declared ‘Dha’eef’ by Shaikh Al Albaani in Dha’eeful Jaami’ (4395))

Upon the authority Abdullah Ibn Abi Aufaa who said that the Messenger – Sallallahu alaihi Was Salam said:

The sleep of the fasting person is worship, and his silence is tasbeeh (glorifying Allah) and his actions are multiplied, his supplications are answered and his sins are forgiven

Ruling:Maudoo’ (Fabricated)

(Collected by Al Khalaal in ‘Al Amaali’ (46) and declared ‘Dha’eef’ by Shaikh Al Albaani in ‘Dha’eef Al Jaami’ (5972)) and ‘Maudoo’ in ‘Dha’eefah (4696))

Upon the authority of Abu Huraira who said that the Messenger – Sallallahu alaihi wa Salam who said:

Fast!, and become healthy

Ruling: Dha’eef (Weak)

(Collected by Ibn Sunni and Abu Nu’aym and declared ‘Dha’eef’ by Sh Al Albaani in Dha’eeful Jaami’  (3504))

Upon the authority of Bilal ibnil Haarith who said that the Messenger of Allah – Sallallahu alaihi was Salam who said

Ramadhaan in Madeenah is better than Ramadhaan in any other place

Ruling: Baatil (False hadeeth)

(Collected by At Tabaraani 1/111/2 and Ibn Asaakir 8/510/2 and declared ‘Baatil’ by Sh Naasir in ‘Ad Dha’eefah (831))

Upon the authority Anas Ibn Maalik – Radhiyallahu anhu who said the Messenger – Sallallahu alaihi Was Salam said:

Indeed Allah revealed to his angels who record the deeds of the servants, do not record any of the evil deeds of my fasting servants after Asr

Ruling: Baatil (False hadeeth)

(Collected by Al Khateeb Al Baghdaadi in ‘At Taareekh’ (6/124) and declared ‘Baatil’ by Imaamud daaraqtni and Sh Al Albaani in ‘Ad Dha’eefah (6580))

Upon the authority Abu Huraira who said the Messenger – Sallallahu alaihi was Salam:

Everything has its zakaat, and the zakaat of the body is fasting, for fasting is half of patience

Ruling: Dha’eef (Weak)

(Collected by Ibn Maajah (1745) and declared ‘Dha’eef’ by Sha Al Albaani in ‘Dha’eef At Targheeb 579))

Wallahu a’lam

 

Ahaadeeth that are popular, widespread and weak (Part 3)

June 23, 2013

From:

http://ah-sp.com/2012/07/07/ahaadeeth-that-are-popular-widespread-and-weak-part-3/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

In continuing with this series concerning popular weak ahaadeeth:

16. Upon the authority of Ibn Umar who made wudhu and wiped his neck then said (attributing his statement to the messenger – Sallallahu alaihi Wa Sallam

Whoever makes wudhu and wipes his neck will not be bound with collars on the day of judgement

Ruling: Fabricated – Collected by Abu Nu’aym in akhbaar Asbahaan 2/115 and declared ‘Fabricated by Shaikh Al Albaani in Ad Dha’eefah 2/167 Number 744

17.Wiping the eyes with ones index fingers when hearing ‘Ash hadu an Laa ilaaha ilallah…and the that one who does so will have the right to the intercession of the messenger – Sallallahu Alaihi Was Sallam

Ruling: Not Authentic

(Collected by Ad Dailami In ‘Musnadul Firdous upon the authority of ibn Umar and it is declared: ‘Not Authentic by shaikh Al Albaani in ‘Ad Dha’eefah’ 72)

18. “Salaah in a turban is equivalent to 10,000 good deeds

Ruling: Fabricated

(it was mentioned by As Suyooti in ‘Dhail Al Ahaadeeth Al Maudoo’ah’ (111) and declared ‘Fabricated’ by Shaikh Al Albaani in ‘Ad Dha’eefah 129)

19. “Be plentiful in saying ‘Laa ilaaha illallah’ during funerals

Ruling: Da’eef  (weak)

(Collected by Ad Dailami (1/1/32) upon the authority of Ibn Umar and declared ‘Dha’eef’ by Shaikh Al Albaani in Adh’Dha’eefah 2881)

20. “Whoever visits the grave of his parents or one of them every friday will have his sins forgiven and will be written as one who was dutiful to his parents

Ruling: Fabricated

(Collected by At Tabaraani in ‘As Sagheer’ (199) upon the authority of Abu Hurairah and declared ‘Fabricated’ By Shaikh Al Albaani in Ad Dha’eefah (49)

21. “Be plentiful in the rememberance of Allah until it is said about you ‘Majnoon! (Deranged!)

Ruling: Dha’eef

(Collected by Haakim 1/499) and declared ‘Dha’eef’ By shaikh Al Albaani in Ad Dha’eefah 517)

22. “Whenever he – Sallallahu alaihi Was Sallam – would cut his hair, trim his nails or blood cup he would have it sent to the baqee’ (graveyard in Madina) and have it buried

Ruling: Baatil (False)

(Mentioned by Ibn Abi Haatim (2/337) and declared ‘False’ by shaikh Al Albaani in Ad dha’eefah 713)

23. “He – Sallallahu Alaihi Was Sallam – used to eat with the whole of his palm

Ruling: Munkar (Conflicting). (‘Munkar’ is hadeeth terminology for a hadeeth that opposes an authentic hadeeth and has in its chain of transmission, a weak narrator)

(Collected by Al Uqaili in Ad Dhu’afaah 4/90 and declared ‘Munkar By Shaikh Al Albaani in Ad Dha’eefah (6225) he also mentioned it in number 1202 and declared it ‘Fabricated’)

24. “The Messenger of Allah did not used to raise his hands until he finished from Salaah (i.e. other than the initial Takbeer)

Ruling: Dha’eef (Weak)

(Collected by At Tabaraani in ‘Mu’jamul Kabeer 3/211/1 who mentions his chain going back to Abdullah ibn Zubair who saw a man raising his hands in Salaah before finishing his Salaah, then when he finished praying he said “The Messenger of Allah did not used to…” Shaikh AlAlbaani declared it weak in Ad Dha’eefah 2544 due to the presence of Fudhail Ibn Sulaimaan An Numairi who the majority of he Imaams of hadeeth declare a weak narrator)

25. The Messenger raised his hands after giving salaam (from Salaah) and while (still) facing the qibla and made dua that Allah frees Waleed Ibnil Waleed, ‘Iyaash ibn abi Rabee’ah, Salamah Ibn Hishaam and the (other) weak defenseless muslims from the Mushrikeen. Those who are unable to devise a plot or direct their way, from the hands of the mushrikeen

Ruling: Munkar

(Collected by Bazaar (3172) Shaikh Al Albaani after mentioning the hadeeth in ‘Ad Dha’eefah and discusses the presence of the weak narrator Ali Ibn Zaid ibn Jud’aan in its chain then he mentions:

The conclusive statement then is that nothing is established upon the messenger – Sallallahu Alahi was sallam – regarding him raising his hands after Salaah. As far as the affair of the Imaam making Du’a and those behind him saying ameen! after the prayer as is customary practice today in many Islamic countries then it is a bid’ah (innovation ) having no origin..” (See ‘Ad Dha’eefah 6/57-60)

Wallahu a’lam

Was Sallallahu ‘alaa Nabiyinaa Muhammad