Part H

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr

 

Taken from

Silsilah Ahadeeth As-Saheehah

of

Shaykh Al-Albaani

 

Translated by

Abbas Abu Yahya

 

60 – 1064 – From Jundub bin Abdullaah who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘There was a man from amongst the people before you who was so wounded that he could not handle the pain, so he took a knife and made an incision in his hand, the blood kept flowing  until he died.

 

Allaah – Ta’ala – mentioned: ‘My slave has been hasty with himself and I have prohibited him from entering Paradise.’

No. 3013

 

61- 1075 – al-Miqdad bin al-Aswad said: I do not say anything good or bad about a man until I see how his life ends – after what I heard from the Prophet -sallAllaahu alayhi wa sallam-.

 

It was asked: ‘What did you hear?’

 

I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: the heart of the son of Adam changes more severely than a pot when it is boiling.’

No. 1772

 

62- 1076 – From Abul Darda, from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘Everything has a reality, a slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him would not have passed him by, and that what passed him by was not meant to afflict him.’

No. 2471

 

63- 1077 – From a man from Bani ‘Aamir who came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘Can I take refuge?’

The Prophet -sallAllaahu alayhi wa sallam- said to his slave girl: ‘Go out and tell him to say: ‘Assalamu alaykum, can I enter?’ Since he is not good at seeking permission.’

 

The man mentions: I heard what the Prophet -sallAllaahu alayhi wa sallam- said before the slave girl could come out to me, so I said: ‘Assalamu alaykum, can I enter?’

 

The Prophet -sallAllaahu alayhi wa sallam- replied: Alaykum, come in’

 

The man continues: I entered and asked the Prophet -sallAllaahu alayhi wa sallam: ‘With what have you been sent?’

 

The Prophet -sallAllaahu alayhi wa sallam- answered: ‘I have not come to you except with goodness, I came to you so that you worship Allaah Alone who has no Partner, and leave the worship of Laat and ‘Uzza (idols). That you pray the five prayers in the day and night, that you fast a month in the year.  That you perform the pilgrimage of the House and you take from the wealth of your rich people and give it to the poor people. Indeed Allaah knows the good and indeed there is from knowledge that which is only known to Allaah, there are five things which only Allaah knows: <<Verily, Allaah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All-­Knower, All-­Aware (of things).>>

No. 2712

 

64- 1079 – From Ibn Abbas, who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘During the night in which I was taken on the night journey and on the subsequent morning after I was in Makkah and although the matter (the night journey) was very difficult upon me I accepted it, and I knew that the people would not believe me.

The Messenger -sallAllaahu alayhi wa sallam- became sad and sat away from the people.

 

Ibn Abbas said: ‘The enemy of Allaah Abu Jahl passed by and came to the Messenger -sallAllaahu alayhi wa sallam- until he came and sat next to him and said to him mockingly: ‘What is going on?’

So the Messenger of Allaah answered: ‘Yes’

He said: ‘What is it?’

He answered: ‘I was taken up on a night journey.’

Abu Jahl asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’(Jerusalem)

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger -sallAllaahu alayhi wa sallam- answered: ‘Yes.’

Abu Jahl pretended to accept what the Messenger -sallAllaahu alayhi wa sallam- said fearing that the Messenger -sallAllaahu alayhi wa sallam- might retract his statement and make Abu Jahl look like a liar when he called his people to listen to the Prophet -sallAllaahu alayhi wa sallam.

 

Abu Jahl said to the Messenger -sallAllaahu alayhi wa sallam-: ‘Can I call my people and you can tell them what you told me?’

 

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Yes.’

 

Abu Jahl said: ‘Come O people of Bani Ka’b bin Luwee!’

A large group of people came to him and sat with them.

Abu Jahl said: ‘Tell your people what you told me.’

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Indeed I was taken up on a night journey.’

They asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger of Allaah -sallAllaahu alayhi wa sallam- answered: ‘Yes.’

 

Ibn Abbas said: ‘So there were those who were applauding and those who were placing their hands on their heads astonished by the lie as they claimed it to be.’

They said: ‘Could you describe the Masjid for us – and there were a group of people who had just recently travelled to that country and had seen the Masjid – !?’

 

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘I began to describe the Masjid so much so that I became confused with some of the descriptions. Then the Masjid was brought so I could see it, until it was placed just near the house of ‘Uqail, so I described it while I was looking at it.’

Ibn Abbas said: ‘Even with this vivid description I could not memorize all of it – , then he said: the people said: As for the description; then we swear by Allaah! That he is correct.’

No. 3021

 

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him

 

Taken from

Silsilah Ahadeeth As-Saheehah

 

By

Shaykh Muhadith Nasir as-Sunnah

Muhammad Nasir- Deen Al-Albaani

 

Translated by

Abbas Abu Yahya

 

No. 2654 – From Abu Hurairah from the Messenger-sallAllaahu alayhi wa sallam-: ‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

 

Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.

 

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger-sallAllaahu alayhi wa sallam-: recited: << And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>

Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.

It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.

 

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.  This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them.  They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:

‘His knowledge of my condition spares me from asking from Him.’

So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.

 

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him

 

Taken from

Silsilah Ahadeeth As-Saheehah

 

By

Shaykh Muhadith Nasir as-Sunnah

Muhammad Nasir- Deen Al-Albaani

 

Translated by

Abbas Abu Yahya

 

No. 2654 – From Abu Hurairah from the Messenger-sallAllaahu alayhi wa sallam-: ‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

 

Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.

 

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger-sallAllaahu alayhi wa sallam-: recited: << And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>

Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.

It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.

 

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.  This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them.  They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:

‘His knowledge of my condition spares me from asking from Him.’

So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.

 

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]

Oppressing the Non-Muslims

By

Shaykh, Allaama, al-Faqeeh

Muhammed bin Salih al-Uthaymeen

Translated by

Abbas Abu Yahya

The Shaykh mentions:

‘If a questioner asks: is the wealth of the non-Muslim who lives in the land of the Muslims permissible for us to take?

The answer is: that the wealth and blood of the non-Muslim who lives in the Muslim lands under contract, are not permissible for us to take, so much so that the Prophet -sallAllaahu alayhi wa sallam – said: ‘Whoever kills a non-Muslim who lives in the Muslim lands under contract will not smell the fragrance of Paradise.’ [Collected by Bukhari in Kitab al-Jizeeyah]

We ask Allaah for goodness.

By this we come to know the enmity, oppression and misguidance of those deceived ones, who transgress upon the wealth of the non-Muslims who have a contract with the Muslims. This is whether that non-Muslim is in your (Muslim country) or he has a contract with the Muslims, or that you are in his country.

Indeed we hear from some of those who live in the non-Muslims lands, who say: there is no problem with spoiling the wealth of these non-Muslims, so you find them destroying street lights, shops and cars, and this is impermissible for them – SubhanAllaah – these people have embraced you, you have a contract with them, they have not agreed to a contract with your laws, and with that you deceive them.  This is the worst type of defamation of Islaam and criticism of Islaam.

In reality the criticism here and defamation is not for Islaam rather it is these people who attribute themselves to Islaam. This is why it is obligatory for us to know that the wealth of those who have contracts with the Muslims is forbidden. Whether they are those who have a contract with you or you have a contract with them, it is not permissible to transgress upon them because that is oppression.’

[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Muhammad bin Salih al-Uthaymeen p.269-270 Hadeeth No.24]

Is it Permissible to Fast while Travelling?

Taken from

Silsilah Ahadeeth As-Saheehah

 by

The Muhaddith, Shaykh, Allamaa’

Muhammad Naasiruddeen al-Albaani

 

Translated by

Abbas Abu Yahya

 

No. 2595 – From Jabir bin Abdullaah who said that the Prophet -sallAllaahu alayhi wa sallam-  passed by a man who kept turning over on his back and front out of severe hunger, so the Prophet -sallAllaahu alayhi wa sallam- asked the people about him.  They said: ‘He is fasting O Prophet of Allaah.’ 

So the Prophet -sallAllaahu alayhi wa sallam- ordered him to break his fast, and said:

 ‘Is it not sufficient that you are in the path of Allaah and with the Messenger of Allaah -sallAllaahu alayhi wa sallam- that you have to fast.’

Collected by Ahmad, and its Isnaad is Saheeh upon the conditions of Imam Muslim.

Shaykh Albaani said:

‘In this hadeeth is a clear evidence that it is not allowed to fast while travelling if it is harmful to the person fasting, and the saying of the Messenger -sallAllaahu alayhi wa sallam- applies to him: ‘It is not from righteousness to fast while travelling.’ Or the Messenger’s -sallAllaahu alayhi wa sallam- saying: ‘Those are the disobedient ones.’ As for anyone else then he has the choice, if he wants he can fast and if he wants he can break his fast. This is a summary of what the hadeeth in this issue  intended, and there is no contradiction between the Ahadeeth, and all praise belongs to Allaah.’

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/1 – No. 2595]

 

Shaykh Albaani commented on another hadeeth in ‘Silsilah Ahadeeth As-Saheehah’:

No. 2884 – The hadeeth of Hamzah bin ‘Amr al-Aslami -Radi Allaahu anhu- when he asked the Messenger of Allaah -sallAllaahu alayhi wa sallam- about fasting whilst travelling and the Messenger -sallAllaahu alayhi wa sallam- said:

‘Whichever of those is easier for you then do it. i.e. not fasting in Ramadan or fasting while travelling.’

Collected by Tamam in ‘al-Fawaid’ and its Isnaad is Saheeh.

Shaykh Albaani said:

‘I brought the research of this wording here, firstly to reference this hadeeth to its source, and secondly to include the reason as to why the Messenger -sallAllaahu alayhi wa sallam- allowed this and let the traveler have the choice of fasting or breaking the fast, and that is the explanation of this issue.

People are completely different as is witnessed and well known from their different capabilities and their different natures (i.e. Physically and in terms of Taqwa) so for some people it is easier to fast along with the people and not make up for it, when they have finished fasting. And others differ so they do not fast because of the allowance not to, and then they make up the fasts later.

May Allaah send His prayers upon the unlettered Prophet to whom it was revealed:

<< Allaah intends for you ease, and He does not want to make things difficult for you >> [Baqarah: 185]

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/2 – No. 2884]

Saying Ameen in the Qunoot

Compiled & translated

By

Abbas Abu Yahya

 

In the Hadeeth from Ibn Abbas –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- made Qunoot for a month continuously in the Dhuhr, Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said ‘Sami Allaahu liman hamida’ in the last Rakat of that prayer, he would make Dua’ against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen.’

[Collected by Abu Daawood in his ‘Sunnan’ no. 1443 in ‘the chapter of al-Qunoot in the Prayer’ and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in ‘Irwaa al-Ghaleel’ (2/163)]

Additional evidence

Ibn al-Mundhir said in ‘al-Awsat’ (5/216) that Imam Malik used to say:

The Imam should make Qunoot from the middle of Ramadan and curse the Kuffar and those behind him should say Ameen.’

[‘al-Mudouwanah’ (1/103]

Imam Ahmad said:

‘The Imam makes Dua’ and those behind him say Ameen’

[‘Mas’ail Ahmad li Abee Daawood p.67, Ishaaq also said this, as was mentioned by al-Marwaazi in ‘Qayam al-Layl’ 303]

Shaykh Uthaymeen said:

‘If we say that there is a Qunoot in the five daily prayers, then if the Qunoot is in a prayer that is read aloud, in this case it is known that the Qunoot is read out aloud, and if it is in a silent prayer then it is still read out aloud, as is established in the Sunnah: namely that the Messenger -sallAllaahu alayhi wa sallam- used to read the Qunoot and the people used to say Ameen behind him, and it would not have been possible to say Ameen except if he was reading it out aloud.

This establishes the fact that the Sunnah is to read the Qunoot aloud even if it is in the silent prayers.’

[‘Sharh al-Mumtaa’ (4/47)]

 

A Brief Summary of the Issue of

Raising the hands for the Qunoot in the Witr

 

Taken from the

 ’Original Sifat as-Salah‘

 

By

Shaykh Muhadith

Muhammad Nasir- Deen Al-Albaani

 

Translated by

Abbas Abu Yahya

 

 

And ‘the Messenger - sallAllaahu alayhi wa sallam – used to raise his hands.’

_________________________________

 

A Summary:

 

Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:

 

‘Anas said: I never ever saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- in the early morning prayer raising his hands and he supplicated against those who killed them.  [And in another narration: supplicating against them.]

 

Narrated by Ahmad (3/137)

 

This Isnaad is authentic.

At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:

 

‘Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’

 

This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaad is Saheeh or hasan’

 

There is a recommendation in this hadeeth of raising the hands while supplicating the Qunoot.

 

Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)

 

Likewise Ahmad holds this opinion and so does Ishaaq.

 

The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab -Radi Allaahu anhu- as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:

 

‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.

 

As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.

This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’

 

So it is foremost that it should not be done, and restricting to what the Salaf -Radi Allaahu anhum- did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’

 

[Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]

 

Shaykh al-Albaani also said:

‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah -sallAllaahu alayhi wa sallam- when he made Dua’ against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan. 

 

This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’

 

[Taken from ‘Irwaa al-Ghaleel’ (2/181)]

 

 

 

 

 

 

41- The Ruling of Raising the Hands in the Dua’ of al-Witr

 

By

Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia

Abdul Azeez bin Abdullaah Bin Baz

 

Question:

What is the ruling of raising the hands in al-Witr?

Answer:

Raising the hands in the Qunoot of al-Witr is legislated; because the Qunoot is from the same type as the Qunoot when new hardships occur for the Muslims, and this is indeed established by the Prophet -sallAllaahu alayhi wa sallam, that he -sallAllaahu alayhi wa sallam- raised his hands when he made Dua’ in the Qunoot when new hardships occur for the Muslims. 

 

This was collected by al-Bayhaqi –Raheem’ullaah- with a authentic chain.

 

[Taken from ‘Majmoo Fatawa wa Maqalaat Mutafariqa’ vol.30 p.51 ]

 

 

 

 

 

 

 

 

 

Some Athaar of the Companions regarding raising the hands in al-Qunoot

Collected by

Zakareeyah bin Ghulam Qadir

 

a) From Abu Uthmaan who said: ‘Umar used to read the Qunoot with us after Rukoo’ and he would raise his hands so much so that the side of his body would be seen, and his voice could be heard from the back of the Masjid.’

[Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)]

 

b) From Ibn Abbas that he prayed the Qunoot with the people at Fajr in Basrah, and he raised his hands so much so that the side of his body was raised up.’

[Saheeh – Collected by Ibn Abee Shaybah (2/316)]

 

c) From Ibn Mas’ood that he used to raise his hands in the Witr then after that he would lower them.’

[Hasan – Collected by Abdur Razzaq (4/325)]

Part 8   The Status of the Messenger & His Rights upon Us

 

 Compiled By

The Eminent Shaykh, the Muhaddith

Rabee’ bin Hadi al-Madkhali

 

Translated by

Abbas Abu Yahya

 

Part 8

The Prophet’s -sallAllaahu alayhi wa sallam- Compassion for his Ummah

 

Allaah Ta’ala said: << Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you, for the believers (he is) full of pity, kind, and merciful. But if they turn away, say: ‘Allaah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.’>>

On the authority of Abu Musa al-Ashaari on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the army with my own eyes, and I am the clear Warner; so protect yourselves!’ Then a group of his people obeyed him and fled proceeding slowly, so they were saved. Another group of them disbelieved him and stayed at their place until the morning when the army came upon them, and destroyed them and ruined them. So this is the example of the one who obeys me and follows what I have brought (the Qur’aan and the Sunnah), and the example of the one who disobeys me and disbelieves in the truth I have brought.’

Collected by Bukhari and Muslim

 

On the authority of Abu Huraira -Radi Allaahu anhu-who said: that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Indeed my example and the example of my Ummah is like a man who lit a fire, and moths and insects began to fall into it.  So I am holding on to the waist of your waist wrapper while you are rushing into it.’

[in another narration: so that is my example and your example while I take hold onto the waist of your waist wrapper from the fire, saying keep away from the fire, keep away from the fire you are overcoming me and rushing into it.’

Agreed upon by Bukhari & Muslim

 

On the authority of Anas -Radi Allaahu anhu-said:

‘I never saw any one more merciful with his family members than the Messenger of Allaah -sallAllaahu alayhi wa sallam’

Muslim ‘Book of Excellence’

 

On the authority of ‘Aeysha -Radi Allaahu anha- who said: that some Bedouins came to the Messenger of Allaah -sallAllaahu alayhi wa sallam- and said to the people: ‘Do you kiss your children?’

They said: ‘Yes.’

Thereupon the Bedouins said: ‘We swear by Allaah that we do not kiss our children.’

Allaah’s Messenger -sallAllaahu alayhi wa sallam- said: ‘Then what can I do if Allaah has deprived you of mercy?’

Muslim

 

On the authority of Abu Huraira who reported that al-Aqra’ bin Habis saw the Prophet -sallAllaahu alayhi wa sallam- kissing Hasan.

He said: ‘I have ten children, but I have never kissed any one of them.’

So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘He who does not show mercy, no mercy will be shown to him.’

Muslim

 

On the authority of Jareer bin Abdullah who said: ‘That the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘He who shows no mercy to the people, Allaah does not show mercy to him.’

Bukhari and Muslim

 

Me, Myself & I

By

 

Shaykh ul –Islaam

Ibn Qayyim al-Jawziyyah as-Salafi

-Rahimullaah-

 

From his book

‘Za’ad al-Ma’aad’

Translated by

Abbas Abu Yahya

 

Ibn al-Qayyim said:

‘Every Muslim should be warned of the oppression of:

‘I – My/Mine – I Possess’

Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.

Iblees said: ‘I am better than him’

Fir’awn said: ‘Is not mine the Kingdom of Egypt,’

Qaroon said: ‘This has been given to me only because of knowledge I possess.’

So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:

I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.

So regarding the saying of ‘My/Mine’ – and those statements similar to that is:

My sins, my crimes, my humbleness, my depravation and submissiveness.

So regarding the saying of ‘I Possess’:

Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.

[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah]

The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud

Taken from the

‘Original Sifat as-Salah‘

By

Shaykh Muhadith Nasir as-Sunnah

Muhammad Nasir- Deen Al-Albaani

Translated by

Abbas Abu Yahya

The Obligation of Seeking Refuge from four things before the Dua’

‘The Messenger -sallAllaahu alayhi wa sallam- used to say: ‘If one of you finishes from the [last] (1) Tashahud; then he should seek refuge (2) with Allaah from four things; [he says: ‘O Allaah I seek refuge with You] from the punishment of the Hell-Fire, and from the punishment of the grave, and from the Fitna of life and death, and from the evil of the Fitna (trials) of the Maseeh ad-Dajjal.’ [then he makes Dua’ for himself with that which appears apparent to him (3)] [He -sallAllaahu alayhi wa sallam- would make Dua’ with it in Tashahud] (4) [He -sallAllaahu alayhi wa sallam- used to teach it to his Companions -Radi Allaahu anhum- just as he would teach them a Soorah from the Qur’aan.](5)

_________________

Shaykh Albani’s footnotes:

(1) The benefit of this extra wording is the legislation of this ‘seeking refuge’ in the last Tashahud rather than the first Tashahud; this is in contrast to what Ibn Hazm said in ‘al-Muhalla’ (3/271) and Ibn Daqeeq al-Eid followed him in this, whereby he said: ‘The chosen way is to make Dua’ in the first Tashahud, like making Dua’ in the last Tashahud, due to the general authentic hadeeth:

‘If one of you makes Tashahud; then he should seek refuge with Allaah from …’

Al-Hafidh said in ‘al-Talkhees’ (3/507):

‘And he commented that it is in ‘as-Saheeh’ (al-Bukhari) from Abu Huriara with the wording:

‘If one of you finishes from the last Tashahud; then he should seek refuge with Allaah from …’

Ibn al-Qayyim said in ‘Za’ad’:

‘The Messenger -sallAllaahu alayhi wa sallam- did not seek refuge in the first Tashahud – from the punishment of the grave and punishment of the Fire …. Etc.

Whoever recommended saying it, (in the last Tashahud) had understood this standing from the general texts, but the absolute texts indeed correctly clarified its position, and restricted it to the last Tashahud.’

Then al-Hafidh said in ‘al-Fath’ (2/253) after bringing the hadeeth:

‘So in this hadeeth this ‘seeking refuge’ is specified to after finishing the Tashahud; and this Dua’ precedes all other Duas. As for when the person praying is given the permission to choose which Dua’ he wants to supplicate with, then this is after the ‘seeking refuge’ and before giving the Salams.’

I say (Albani): ‘And the extra wording is at the end of the hadeeth – ‘then he makes Dua’ for him-self with what he wants.’ And this is a text to show that seeking refuge is in the second Tashahud.’

(2) This shows clearly that seeking refuge is obligatory and some of the Ahl-ul-Dhahir hold this opinion – and from them is Ibn Hazm (3/271)).

Al-Hafidh said (2/256):

‘Some of the people claimed that there is a consensus that it is not obligatory, however there is a problem with this; because AbdurRazaq narrated with an authentic Isnaad from Tawwoos, indicating that he holds the ‘seeking refuge’ to be obligatory. This was when he asked his son; if he had said it after the Tashahud?

And his son replied: No.

Tawwoos ordered him to repeat the prayer.’

I say (Albani): Indeed Muslim narrated this in his ‘Saheeh’ (2/94) as it came from Tawwoos.

Al-Hafidh said:

‘Ibn Hazm was over generalizing when he said that you should also say it in the first Tashahud.

Ibn al-Mundhir said: if it was not for the hadeeth of Ibn Mas’ood whereby he narrated that: ‘then the person has a choice of what to make Dua’ with’ then I would have said it was obligatory.’

I say (Albani): This choice of making Dua’ excludes ‘seeking refuge from these four things’, so due to the evidence this choice of making Dua’ becomes restricted, to be said after finishing ‘seeking refuge from these four things’  – has as preceded – ; so the truth is that it is obligatory, and Allaah knows best.

(3) From the hadeeth of Abu Huraira -Radi Allaahu anhu- collected by Muslim, Abu ‘Awaanah, Ibn Majah and Ahmad.

(4) From the hadeeth of Abdullaah bin Abbas -Radi Allaahu anhu- collected by Abu Dawood and this sanad is Hasan, its narrators are all narrators of Muslim.

(5) From the hadeeth of Abdullaah bin Abbas -Radi Allaahu anhu- collected by Malik and Muslim, and from him Abu Dawood, Nisae’ and Tirmidhi.

['Original Sifat as-Salah' vol. 3/p.998 – 1001]