Posts Tagged ‘prophet’

Drawing pictures depicting people or events from the Quran

July 2, 2015

Taken from fatwa no. 18828

Praise be to Allah, Alone, and peace and blessings be upon the Last Prophet!

The Permanent Committee for Scholarly Research and Ifta’ reviewed the question submitted to His Eminence the Grand Mufty by the Deputy Director of the Cooperative Office For Da`wah and Guidance in Al-Quway`iyyah, under no. (5/17/KH), dated 15 Muharram, 1417 A.H., and it was referred to the Committee by the Secretariat General of the Council of Senior Scholars under no. 894 on 9 Safar, 1417A.H. The following is the wording of the question:

What is the ruling on drawing pictures to illustrate the Ayahs (Qur’anic verses) such as drawing camels and writing beneath the picture His (Exalted be He) statement: Do they not look at the camels, how they are created? Etc.? We hope that you would issue a Fatwa in this regard.

(Part No. 1; Page No. 308)

  After studying the matter, the Committee replied:

It is Haram (prohibited) to illustrate the Qur’an using pictures that show parables of the prophets and the messengers of Allah (peace be upon them), pious people, Kafirs (disbelievers), devils, and beings such as trees, and the like. It is not permissible to draw, print, publish, or use such pictures regardless of the good intentions of the artist such as; making the Ayahs easy for the children or new Muslims to understand, or any other reasons. The legal violations involved include:

1. Drawing pictures of beings with souls or trees, etc. To illustrate the Qur’an is a Bid`ah (innovation in Islam). It contradicts the Manhaj (methodology) of the scholars in explaining the meanings of the Qur’an in the present and past.

2. This act devalues the Qur’an and belittles its glorious meanings.

3. It is a way to explain its meaning by ways which Allah (Glorified be He) did not legislate.

4. Drawing prophets and messengers make them subject to mockery,

(Part No. 1; Page No. 309)

 contempt, and disdain. Anyone who draws their pictures commits a great sin as mocking any Prophet is Kufr (disbelief) as mentioned in the Qur’an.

5. Drawing imaginary pictures of prophets is an evident reason behind Shirk (associating others with Allah in His Divinity or worship), and marred monotheism. Allah informed us of those who worshiped Wadd, Suwa`, Yaghuth, Ya`uq, and Nasr (names of their idols). Allah states, And they have said: ‘You shall not leave your gods: nor shall you leave Wadd, nor Suwâ‘ …nor Yaghûth, nor Ya‘ûq nor Nasr’ (these are the names of their idols) And indeed they have led many astray. The people of Nuh (Noah, peace be upon him) became disbelievers when they carved the pictures of those righteous people and erected their statues in their gatherings. This lead them to worship those people.

6. Taswir (painting, drawing, sculpture, and photography) of beings with a soul is Haram (prohibited). There are many authentic Hadiths related from the Prophet (peace be upon him) in the Sihah (authentic books), Sunan, and Musnads that indicate the prohibition of the Taswir of any being with a soul, whether human or not. There are also many Hadiths that urge defacing pictures, cursing the image makers, and that they will be the most grievously tormented people on the Day of Resurrection. Here are some of the authentic Hadiths that were mentioned in this regard. It is recorded in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim), on the authority of Abu Hurayrah (may Allah be pleased with him) that

the Messenger of Allah (peace be upon him) stated, Allah (Exalted be He) stated, “Who can be more unjust than he

(Part No. 1; Page No. 310)

 who tries to create the like of My creatures? Let them (i.e. I challenge them to) create an atom (or a small ant), a grain of wheat or a grain of barley!” (The wording is cited according to the narration of Muslim)

It was also related in them on the authority of Ibn Mas`ud (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, The people who will receive the severest punishment from Allah will be the picture makers. It is also recorded in the Two Sahihs on the authority of Ibn `Umar (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, Those who make statues would be punished on the Day of Resurrection and it would be said to them: Breathe soul into what you have created.” (The wording is cited according to the narration of Al-Bukhari)

`Aishah (may Allah be pleased with her) related, “The Messenger of Allah (peace be upon him) came to me, and I had screened my alcove with a curtain on which there were pictures. When the Messenger of Allah (peace be upon him) saw it, he tore it and the color of his face changed (due to anger) and he said, ‘O `Aishah! The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation.’ So we tore it up and we stuffed a cushion or two cushions with it.” (Related by Muslim) This is in addition to many other Hadiths to this effect.

It is not permissible to explain the Qur’an in this manner; it is not permissible to explain the Hadith related by the Prophet (peace be upon him) in this manner for the same reasons mentioned above.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta’

Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

3 ahaadeeth on the virtues of Madinah

July 28, 2013

These ahaadeeth were some of the ahaadeeth mentioned by Shaikh Sulaymaan ar-Ruhaylee (who has been praised by Shaikh Muhammad bin Haadee here: ) in a recorded lecture recently played here:



The Prophet (sallallahu alayhe wa sallam) said:



إنَّ إبراهيمَ حرَّم مكةَ ، و دعا لها

و إنِّي حرَّمتُ المدينةَ ، كما حرَّم إبراهيمُ مكةَ

و دعوتُ لها في مُدِّها و صاعِها مثلَ ما دعا إبراهيمُ لمكةَ


Indeed Ibraheem (Abraham) made Makkah a sanctuary and made du’a for it.  And indeed I have made Madeenah a sanctuary as Ibraheem made Makkah a sanctuary.  And I have made dua for it (Madeenah) for its Mudd and its Saa’ just like Ibraheem made du’a for Makkah.”


Shaikh Albaani declared it Sahih in Sahih al Jaami’ (1523), narrated by Abdullah bin Zaid






من دخل مسجدَنا هذا ليتعلَّمَ خيرًا أو ليُعلِّمَه ؛

كان كالمجاهدِ في سبيلِ اللهِ ،

ومن دخله لغيرِ ذلك ؛

كان كالنَّاظرِ إلى ما ليس له


Whoever enters this masjid of ours (the Prophet’s – sallallahu alayhe wa sallam – masjid in Madinah) to either learn good or teach it, is like a Mujaahid in the way of Allah.  And whoever enters it for other than that is like one who looks at what doesn’t belong to him.”


Shaikh Albaani declared it Hasan (good) in Sahih al Mawaarid,(69), narrated by Abu Hurairah










اللَّهمَّ حبِّبْ إلينا المدينةَ كما حبَّبتَ إلينا مَكَّةَ أو أشدَّ

وانقل حُمَّاها إلى الجحفةِ

اللَّهمَّ بارِك لنا في مدِّنا وصاعِنا



“O Allah! Make us love medina as You made us love Mecca, or more, and transfer the fever that is in it, to Al-Juhfa. O Allah! Bless our Mudd and our Saa’ (kinds of measures).”

(translation of this hadeeth taken from: )


Sahih Bukhari, Book of Du’a (Da’waat), narrated by Aishah


The Levels of the Prophetic Da’wah

July 21, 2013


The following is taken from a lecture by Shaikh Arafaat al Muhammadee – a student of the Scholars (such as Shaikh Abdul Muhsin al Abbaad and Shaikh Ubaid al Jaabiree). Many of his lectures are here:

The following taken from one of his lectures on the Prophetic Seerah:

فقوله: اقرأ هذا أمر بالقراءة فقط لا بالتبليغ لم يأمره بأن يبلغ


So His statement – “Iqra” – this is a command to recite only, not to spread it. He didn’t command him to spread it.

لهذا قال العلماء عندما قال له اقرأ صار نبيًا عليه الصلاة والسلام

For this reason, the Scholars say that when it was revealed to him “iqra” (96:1) he became a Prophet – alayhe as-salaatu was-salaam

لكن لما نزلت عليه ﴿يَا أَيُّهَ ا الْمدَّثِّر ﴿ ٠﴾ قمْ فَأَنذِر﴾ المدثر:

But when the verses were sent down: “Yaa ayyuhaal-muddaththir, qum fa’andhir” (Muddaththir 74: 1-2)



هنا أمر بالإنذار وبذلك صار رسولًا عليه الصلاة والسلام

This is the command to warn and with this he became a Messenger- alayhe as-salaatu was-salaam





إذً ا كما قال العلماء نبِّئَ باقرأ وأرسل بالمدثر

So as the Scholars say, he was made a Prophet with “iqra” and he was made a Messenger with “muddaththir”




صار نبيًا باقرأ وصار رسولًا عليه الصلاة والسلامحينما نزلت عليه يا أيها المدثر

He became a Prophet with (the revelation of the verse) “iqra” (96:1) and he became a Messenger – alayhe as-salaatu was-salaam – when “yaa ayyuhaal-muddaththir” (74:1) was sent down




ولهذا هنا ذكر العلماء أيضاً مراتب للوحي فقالوا

And for this reason, here the Scholars have also mentioned the levels of the revelation.  They said:



المرتبة الأولى: هي النبوة

The First Level: is Prophethood




والمرتبة الثانية: أمر الله عز وجللنبيه بإنذار عشيرته الأقربين

The Second Level: Allah’s command – Lofty and Exalted is He – to His Prophet to warn the close relatives of his tribe1




والمرتبة الثالثة: الأمر بإنذار قومه

The Third Level: The command to warn his people





والمرتبة الرابعة: بإنذار قوم ما آتاهم من نذير من قبله وهم العرب

The Fourth Level: Warning a people whom no Warner had come to them before- and they are the Arabs




والمرتبة الخامسة: إنذار جميع من بلغته دعوته عليه الصلاة والسلام من الجن والإنس إلى آخر الزمن

The Fifth Level: Warning all whom his call reaches – alayhis-salaatu was-salaam – from the jinn and mankind until the end of time


هذه المراتب التي ذكرها العلماء مراتب الدعوة التي دعا النبي عليه


These are the levels which the Scholars mention are the levels of dawah which the Prophet – alayhis-salaatu was-salaam called to







1وذُكر أن هذه الآية لما نـزلت, بدأ ببني جده عبد المطلب وولده, فحذّرهم وأنذرهم.

It was mentioned that when this verse (26:214) was sent down, he (sallallahu alayhe wa sallam) began with the children of his grandfather Abdul Muttalib and his children, so he warned them and admonished them. (Tafsir at-Tabari)

Swearing by other than Allah – Shaikh Bin Baz

December 26, 2012

Translated from:

Question: There are many people who swear by other than Allah.  For example, they say: ‘By the life of the Prophet Muhammad’ – (we ask that) – Allah raise his rank and grant him peace, or ‘By the life of Eesa’ or ‘(By the life of ) Musa’ – alayhe as-salaatu was-salaam, or ‘By the life of the quran’, or ‘By the life of the grave’, or if I swear by my honor – benefit us regarding this – (we ask that) Allah reward you with the best reward

Answer (Shaikh Bin Baz): It is not permissible to swear by other than Allah.  Rather, it is obligatory to swear by Allah Alone – He is the Most High and Free from all deficiencies and defects – due to what is established from the Messenger of Allah – (we ask that) Allah raise his rank and grant him peace – that he said:

‘Whoever swears, then let him not swear except by Allah, or keep quiet1

And he said – sallallahu alayhe wa sallam:

‘Whoever swears by other than Allah has committed polytheism.’2

And one wording says:

‘…has committed disbelief.’3

And one wording is:

‘…has committed disbelief or polytheism.’4

So swearing by other than Allah is from the prohibited things which are disbelief.  But they are from ash-Shirk al-Asghar (the lesser polytheism), except when the person swearing intends for the one being sworn by grandeur and magnificence like the grandeur and magnificence of Allah.  Or (the one swearing intends) that he (the one being sworn by) has ability to bring about change in the universe, or that he deserves to be called upon along with5 Allah – that becomes Kufr Akbar (the greater disbelief which expels a person from the religion) – and refuge with Allah is sought.

So when one says: ‘By the life of so-and-so’, ‘By the life of the Messenger’, ‘By the life of Musa’, ‘By the life of Eesa’, ‘By the grave’, or he swears by the trust, or by the Ka’bah, or what is similar to that – all of that is swearing by other than Allah, and it is all prohibited, and it is all rejected.

What is obligatory is that one does not swear except by Allah – He is the Most High and Free from all deficiencies and defects – or (that one swears) by an Attribute (sifah) from His Attributes, or a Name from His Names – Lofty and Exalted is He. And the Quran is from the Speech of Allah, so the Quran is from the Attributes of Allah.  So if one says: ‘By the Quran’ or ‘By the life of the Quran’, there is no problem with this.  Because the Quran is the Speech of Allah – He is the Most High and Free from all deficiencies and defects.  So when one swears by the Quran, or says ‘By Allah’s Might’, or ‘By Allah’s Knowledge’, or ‘By the Life of Allah’, then there is no problem, for the Attributes of Allah can be sworn by.  However, the created things can not be sworn by.  So the Prophet – sallallahu alayhe wa sallam – is not sworn by – even though he is the noblest of the creation.  Nor can one swear by the life of so-and-so, nor by the Ka’bah, nor by the trust, nor by the honor of so-and-so.  Because the Messenger -sallallahu alayhe wa sallam – prohibited that.  And he – (we ask that) Allah raise his rank and grant him peace – warned from this.

And the famous Imam Ibn Abd al-Barr – rahimahullah – said:

‘The scholars have agreed upon the impermissibility of swearing by other than Allah.’

So it is obligatory upon the Believer to be warned from this falsehood (swearing by other than Allah).  And that he warns his brothers from it, and that he calls them to swearing by Allah Alone – He is the Most High and Free from all deficiencies and defects.


1 Muslim recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

فمن كان حالفًا فليحلفْ بالله أو ليَصمُتْ

Whoever swears, then let him swear by Allah, or be quiet”

Bukhari recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

من كانَ حالفًا فلا يحلف إلَّا باللَّهِ

Whoever swears, then let him not swear except by Allah”

2من حلف بغير الله فقد أشرك  Shaikh Albaanee declared this hadeeth Saheeh in Saheeh Abu Dawood


3   منْ حلفَ بغيرِ اللهِ فقدْ كفرَ  Shaikh Albaanee declared this hadeeth Saheeh according to the conditions of Bukhari and Muslim in at-Ta’leeqaat ar-Radiyah

4    من حلف بغير الله فقد كفر أو أشرك     Shaikh Albaanee declared this hadeeth Saheeh and Saheeh at Tirmidhee

5 Or “instead of”, see this article: The Two Meanings of “min doonillah”

The Children of the Prophet Muhammad

December 16, 2012



Concerning the Marriage of the Prophet (صلى الله عليه وسلم) to a Number of Women

November 7, 2012



Question: Why did the Prophet (صلى الله عليه وسلم) marry a number of women?

Answer: To Allah belongs unlimited wisdom and it is from His Wisdom that He, the Most Glorified allowed men, in the previous Revealed Laws and in the Law of our Prophet Muhammad (صلى الله عليه وسلم) to take in the bonds of matrimony more than one wife.

Permission to marry more than one wife was not specifically for our Prophet, Muhammad (صلى الله عليه وسلم). For Ya’qub, upon him be peace, had two wives and Sulaiman, the son of Dawud, may the peace of Allah be upon both of them, collected ninety-nine wives and he visited (i.e. had sexual intercourse with) all of them in one night, in the hope that Allah would bless him with a son from every one of them, who would fight in Allah’s cause.

This was not something new in the Law, nor does it oppose common sense, nor the requirements of the Fitrah;[1] indeed, wisdom necessitates it. For women are more in numbers than men, as censuses continually prove, a man may possess so much physical strength that he needs more than one wife, in order that he may be able to indulge his desires in a permissible way, rather than in a prohibited way. Otherwise he will be forced to repress his desires; or the woman may be suffering from some illness, something may prevent him from fulfilling his needs, such as menstruation or postnatal bleeding, or anything else that prevents a man from fulfilling his desires with her. So he may need another wife whom he may fulfill his desires, rather than repressing them or committing indecency.

Since plurality of wives is permissible and justified, logically, in accordance with the Fitrah and the Islamic law, and since the Prophets of old used to practice it – indeed it could be said to be obligatory in cases of necessity or need sometimes – then it is not surprising that our Prophet, Muhammad (صلى الله عليه وسلم) did so.

There are other reasons he married a number of women which have been mentioned by the scholars, such as strengthening the ties between him and some of the Arab tribes – so that perhaps it may result in some strength for Islam and aid in its spread through increasing harmony, affirming ties of love and brotherhood. It could have been to give shelter and solace to widows that which they had lost, for in that is freedom from worry and relief from hardship. The Islamic law has prescribed the way for the community to help those who lose their husbands in Jihad and the like; there is also the hope of increasing offspring, which helps in restoring a natural balance and in increasing the numbers of the population and it helps those who wish to spread the religion.

The need for it is not only to satisy desire, as is proved by the fact the Prophet (صلى الله عليه وسلم) did not marry virgins or young women except ‘Aishah, may Allah be pleased with her – the rest of his wives were matrons. If he had been driven by desire and physical lust to marry a number of women, he would have chosen young virgins in order to satisfy his lust, especially after he had migrated, the lands had been liberated and the Islamic State established. Then the power of the Muslims was firm and their strength increased, and every family desired that he should marry their daughters – but he did not do so. He only married for noble purposes and high considerations, which are clear to those who have studied the circumstances surrounding each of his marriages. If he had been a man given to base passions, it would be known from his Seerah (biography) to be the case when he was young and strong. But that was when he had only one wife, his noble spouse, Khadijah bint Khuwallid, may Allah be pleased with her, who was older with him. If that were the case, he would have been known for behaving unjustly with his wives, who were of different ages and degrees of beauty. But in fact, he was not known except for his absolute righteousness and honesty in his personal behavior and chastity, as both a young and old man. All of this goes to prove his decency and high moral character and his integrity in all his affairs, so that he was acknowledged as such even by his enemies.

[1] Fitrah: The natural state in which we are created.

The Permanent Committee [Taken from Fatawa Islamiyah, Darussalam, Volume 1 – Creed, p. 296-298]

Miracles of the Prophet – Shaikh Ali al Haddaadi

October 13, 2012

Miracles of the Prophet by Shaikh Ali al Haddaadi:



“Don’t exaggerate in praising me as the Christians exaggerated in praising (Jesus) the son of Mary…”

August 31, 2012



Umar narrated that the Prophet Muhammad – (we ask that) Allah raise his rank and grant him peace) – said:


لا تُطْرُوْنِي ، كَمَا أَطْرَتِ النَّصَارَى ابنَ مَرْيَمَ ،

فَإِنَّمَا أَنَا عَبْدُهُ ، فَقُوْلُوا : عَبْدُ اللهِ وَرَسُوْلُهُ

Don’t exaggerate in praising me as the Christians exaggerated1 in praising (Jesus) the son of Mary.  For indeed I am only His (God’s) servant, so say, ‘(The Prophet Muhammad is) the servant of God and His Messenger’”

صحيحُ البخاري

كتاب الأنبياء

from Saheeh Bukhari

Book of the Prophets

Read Shaikh Rabee al Madkhalee’s book (translated):

The Status of Jesus in Islam:

1The Christians exaggerated in praising Jesus until they considered him to be divine, whereas Jesus is only a man – a noble and righteous Prophet and Messenger of Allah (God, The Creator), who was given miracles just as all the Prophets were given, but not divine in any way.  “And mention when Allah will say (on the Day of Resurrection – to Jesus): ‘O Jesus, the son of Mary!  Did you tell the people, ‘Take myself and my mother as two gods (objects of worship) along with Allah?’  (Jesus) will say, ‘How Perfect and Exalted are You above all imperfections! It was not for me to say what I had not right to say.  If I had said it, You would certainly have known it. You know what is in my inner-self, but I do not know what is in Your Inner-self.  Indeed You, only You, are the All-Knower of the Unseen.’” (5:116)

The Prophet Muhammad Never Tried to Kill Himself

August 22, 2012

Anything in brackets [ ] was added by the translator (Ummu Khadijah)


This is a translation of Shaikh Maahir al Qahtaani quoting from Shaikh Albaanee taken from:


[to see the Arabic you may need to click on View, Encoding, More, Arabic (Windows)]


[Shaikh al Qahtaani begins]:

With the Name of Allah (God), The Most Merciful, The Bestower of Mercy

The Guiding Scholar Abu Abdur Rahman Muhammad “Helper of the Religion” al-Albaanee – [we ask that] Allah bestow mercy upon him – said in “Defense of the Prophetic hadeeth and seerah as a refutation to the ignorant things [said] by Dr. al-Bootee in his book ‘Fiqhus-Seerah’” (p.40-42):

[beginning of quoting from Shaikh Albaanee]:

‘Al-Bootee said (1/55):

And the Prophet – [we ask that] Allah raise his rank and grant him peace – became sad due to that with a tremendous sadness to the point where he tried to – as Imam Bukhari reports – throw himself from the heights of the mountains [to commit suicide]”

‘The attribution of this [saying that the Prophet Muhammad tried to kill himself] to Bukhari is an atrocious error.  That is because he is claiming that this story of  Throwing oneself [e.g. off a mountain] is authentic according to the conditions  of Bukhari.  And it is not. And what makes that clear is that Bukhari put it at the end of the hadeeth of Aishah, which is about the beginning of the revelation, that the Dr. [al-Bootee] quoted (1/51-53).  And it is in Bukhari [his Saheeh] at the beginning of the chapter at-Ta’beer [Dream Interpretation] by way of Ma’mar who said: az-Zuhree said: ‘Urwa informed me, from Aishah…so he quoted the hadeeth until the statement, “And there was a pause in the revelation’ and az-Zuhree added, ‘and the Prophet – sallallahu alayhe wa sallam – became so sad, from what has reached us1, that he intended several times to throw himself off of the tops of mountains.  Every time he would reach the top of a mountain to throw himself off of it, Jibreel would appear to him and would say, ‘O Muhammad, indeed you are truly the Messenger of Allah.’  Thereafter he would become calm and return home.  When the period of the pause in the revelation became long, he would do as before, but when he would reach the top of the mountain, Jibreel would say to him as he said before.”

‘And likewise Imam Ahmad collected the hadeeth with this addition (6/232-233) as well as Abu Nu’aym in “ad-Dalaa’il” (p.68-69) and al-Bayhaqee in “as-Dalaa’il” (1/393-395) by way of Abdur-Razzaaq from Ma’mar.  And Muslim collected it with this chain (1/98) but he did not quote az-Zuhree’s saying.  He only included the wording of Yunus ibn Shihaab which does not contain [az-Zuhree’s] addition. Additionally Imam Muslim and Ahmad (6/223) collected it by way of ‘Aqeel ibn Khaalid from Yunus ibn Shihaab without the addition. Likewise Imam Bukhari collected it in the beginning of his Saheeh [3rd hadeeth] from Aqeel ibn Khaalid from Yunus ibn Shihaab.

‘We can conclude from what has preceded that this addition [of az-Zuhree] has two defects.

‘The first: Ma’mar being alone in narrating it, without Yunus and Aqeel [when Ma’mar was not in the chain of narrators, Yunus and Aqeel did not mention this addition as can be seen in the 3rd hadeeth in the beginning of Saheeh Bukhari and also in Muslim’s Saheeh], so it is Shaadhah [contradictory/strange]2

‘The second: That [this part of] the hadeeth is Mursal [chain goes back to the taabi’ee but not the Sahaabee – the Companion is missing in the chain of narrators] and problematic.  Because indeed the one saying, “from what has reached us” is only az-Zuhree as is clear from the quote.  And al-Haafith [ibn Hajar] asserted that in “al-Fat’h [al-Baari’]”3 (12/302) when he said: “And it is from the statements of az-Zuhree and it is not connected [referring to the break in the chain between the those who learned from the Companions  {the taabi’oon} and the Prophet – sallallahu alayhe wa sallam]


‘I say: and this is what al-Bootee was either neglectful of or ignorant of.  So he thinks that every letter in “Saheeh Bukhari” is upon Imaam Bukhari’s conditions in authenticity!  And perhaps he doesn’t differentiate between the hadeeth which is musnad [has a connected chain] and the hadeeth which is mu’allaq [has a break in the chain]! Just like he didn’t distinguish between a hadeeth which is Mawsool4 and a hadeeth which is Mursal [hadeeth missing the Companion who heard it from the Prophet Muhammad in the chain of narrators] which happens to come in the hadeeth, like this hadeeth from Aishah which has this Mursal addition coming at the end of it.


‘So know that this addition didn’t come by way of a connected chain that supports it as I clarified in “The Series of Weak Narrations” (3) number (4858).  And I pointed that out in the commentary for “My Abridgment of Saheeh Bukhari”  (4)(1/5) [I ask that] Allah make easy the completion and printing of it.


‘When you know that there is no certainty regarding this addition, then we have the right to say that it is a rejected addition with regards to its meaning.  Because it is not befitting for a Prophet who is protected from making mistakes [in the religion] that he would try to kill himself by throwing himself off a mountain – no matter what might push him to do that.  And he himself said [translated], “Whoever throws himself off of a mountain and kills himself, then he will be in Hell throwing himself forever [or a very long time5]” Reported by Bukhari and Muslim and other than them…’”


1 Az-Zuhree’s statement starts from: “And the Prophet – sallallahu alayhe wa sallam – became so sad…” and continues to the end – all of this is from one of the sub-narrators of the hadeeth, az-Zuhree.  So if you look in Bukhari, first volume, in the Book of the Beginning of the Revelation (it may be translated as “Book of Revelation”), the 3rd (3A) hadeeth, the hadeeth ends: وَفَتَرَ الوَحْيُ  “and the revelation paused for a while”.  And if you look in Bukhari, ninth volume, in the Book of the Interpretation of Dreams, the first hadeeth in this chapter, towards the end of the hadeeth:

وفتر الوحي فَتْرَةً حَتَّى حَزِنَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْمَا بَلَغَنَا

      “And the revelation paused for awhile and the Prophet – [we ask that] Allah raise his rank and grant him peace – became so sad – from what has reached us [i.e. reached az-Zuhree]…”

3His explanation of Saheehul Bukhari

4 Mawsool: has a connected chain going all the way back to the Prophet – sallallahu alayhe wa sallam – with no breaks/missing narrators

5Refer to what Shaikh Ubaid al Jaabiree said here regarding the two meanings of khulood خلود :

When the Prophet Muhammad (sallallahu alayhe wa sallam) wrestled Rukaanah

April 9, 2012

Shaikh Albaanee declared the following hadeeth to be hasan in Irwaa al Ghaleel (collected by Abu Dawood)


ُصَارَعَ رُكانَةَ فَصَرَعَه

The Prophet (sallallahu alayhe wa sallam) wrestled Rukaanah and he took him down.”


The following translated from:

Shaikh Uthaymeen mentioned as part of the explanation of this hadeeth (narrated by Abu Hurairah from the Prophet Muhammad -sallalahu alayhe wa sallam):

ليس الشديد بالصرعة، إنما الشديدُ الذي يملكُ نفسهُ عند الغضب

متفقٌ عليه

“The strong one is not the one who overpowers others in wrestling. The strong one is only the one who controls himself when angry.”

Agreed upon.



أن النبي صلى الله عليه وسلم قال: (( ليس الشديد بالصرعة)) يعني ليس القوي الصرعة الذي يصرع الناس إذا صارعهم، والمصارعة معروفة وهي من الرياضة النبوية المباحة، فإن الرسول صلى الله عليه وسلم صارع ركانة بن يزيد، وكان هذا الرجل لا يصرعه أحد، فصارعه النبي صلى الله عليه وسلم فصرعه النبي صلى الله عليه وسلم .

فهذا الصرعة هو الذي إذا صارع الناس صرعهم، و ليس هذا هو الشديد حقيقة، لكن الشديد الذي يصرع غضبه، إذا غضب غلب غضبه، ولهذا قال: ((وإنما الشديد الذي يملك نفسه عند الغضب)) هذا هو الشديد.

وذلك لأن الغضب جمرة يلقيها الشيطان في قلب ابن آدم فيفور دمه، فإن كان قوياً ملك نفسه، وإن كان ضعيفاً غلبه الغضب، وحيئنذٍ ربما يتكلم بكلام يندم عليه، أو يفعل فعلاً يندم عليه.

ولهذا قال رجلٌ للرسول صلى الله عليه وسلم : أوصني، قال: (( لا تغضب))قال: أوصني، قال : (( لا تغضب)) ، ردد مراراً وهو يقول : (( لا تغضب))؛ لأن الغضب ينتج عنه أحياناً مفاسد عظيمة؛ ربما سب الإنسان نفسه، أو سب دينه، أو سب ربه، أو طلق زوجته، أو كسر إناءه، أو أحرق ثيابه، وكثيرٌ من الوقائع تصدر من بعض الناس إذا غضبوا، كأنما صدرت من المجنون.

…that the Prophet – sallallahu alayhe wa sallam said ‘The strong one is not the one who overpowers others in wrestling’ meaning that strong one is not the one who takes people to the ground when he wrestles them. And wrestling is well-known. It is from the permissible prophetic sports. For indeed the Messenger – sallallahu alayhe wa sallam wrestled Rukaanah bin Yazeed – and this man (Rukaanah) – no one would wrestle him (because of his strength and skill). So the Prophet – sallallahu alayhe wa sallam – wrestled him and took him down. This type of wrestling is wrestling the people and taking them down. This one is not strong in reality, but the strong one is the one who wrestles (takes down) his anger. When he becomes angry, he overcomes his anger.

And he said, ‘The strong one is only the one who controls himself when angry’ This one is the strong one. That’s because anger is a hot coal shaytaan throws into the heart of the son of Adam that causes his blood to boil. So if he is really strong, he controls himself. And if he is weak, his anger overcomes him. And when that happens, he may say something or do something that he regrets later. For this reason when a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and asked him to advise him, he said, ‘Don’t get angry.’ The many asked him again to advise him and again he said, ‘Don’t get angry.’ So he repeated several times, ‘Don’t get angry.’ because sometimes tremendous harms result from anger. He may abuse (or insult) the people, or himself, his religion, or his Lord, he may divorce his wife, or break dishes, or set fire to his clothes. Many things can occur from some people when they get angry, as of they occur from a person who is possessed….”


Translated by Ummu Khadijah