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A Great Principle
by Shaykhu-l-Islâm Ibn Taymiyyah The Islamic Network - www.islaam.net
Prologue
Shaykh al-Islaam said: All praise and thanks are due to Allaah, we seek His Help and we seek His Forgiveness. We seek refuge with Him from the evil of our souls and the evil of our actions. Whosoever Allaah guides then none can misguide him, and whosoever Allaah leaves to stray then none can guide him. I bear witness that there is none worthy of worship save Allaah, the One Who has no partner and we bear witness that Muhammad (SAW) is his servant and Messenger. Chapter One
Concerning the distinction between the worship of the adherents to Islaam and possessors of faith, guidance, tawheed, sincerity, knowledge, divine legislation, those who follow the Prophets and Messengers and between the worship of those possessing shirk, ignorance, misguidance, innovation from amongst the polytheists and those who resemble them from the adherents of the different religions. The worship of the Muslims is founded upon two principles: The First: they do not worship anything save Allaah, the One Who has no partner. The Second: they worship Him in the way He has ordered and legislated and has been conveyed by His Messengers So they worship Allaah without associating partners with him, they have taqwaa of Him and they obey His Messengers. Allaah said:
Similarly He mentioned that Hud, Saalih and Shu`ayb said to their respective nations,
He said concerning the Messiah,
Indeed every Messenger said,
He said concerning the nation of Muhammad (SAW),
Hence appointing obedience to Allaah and the Messenger and appointing fear and taqwaa for Allaah Alone. Allaah said,
Appointing the giving to Allaah and the Messenger. Similarly, the Exalted said,
Therefore the lawful is what Allaah and His Messenger made lawful and the unlawful is what Allaah and His Messenger made unlawful and the religion is that which Allaah and His Messenger legislated. Allaah appointed sufficiency and hope for Himself Alone in His sayings,
Hence Allaah Alone is the recourse of the Messengers and the Believers in their entirety as Allaah says,
Meaning that He Alone Suffices you and all those who follow you. This is the understanding of this verse according to the majority of the Salaf and later scholars. So this is the religion of Islaam, a religion any other than this is not accepted by Allaah - not from the first peoples or the later peoples. Islaam is to worship Allaah at all times in the way that He has commanded - He is the sole object of worship. Allaah said,
However the legislated laws have differed for example the case when the Prophet (SAW) first prayed towards Bait al-Maqdis before the Hijrah and after the Hijrah for ten odd months and then Allaah had him change direction to face the Ka`ba. {1}Hence the legislated law changed but in both cases, before and after, the religion was one and the same. The religion of Islaam - to worship Allaah Alone without any partners. In Saheeh Bukhaaree and Muslim that the Prophet (SAW) said, "indeed we, the gathering of Prophets - our religion is one and the Prophets are paternal brothers." [2] Meaning that their religion is one and the same even if the laws differ. Allaah said,
Similarly He said with regards to the Prophets,
The word 'ummah' has been explained to mean religion, i.e. 'your religion is one and the same', this is as Allaah says,
If it said that the meaning of 'ummah' is people then the meaning still remains the same i.e. call all of mankind to worship Allaah Alone as Allaah says,
Every Prophet was upon the religion of Islaam as Allaah mentions about Noah that he said,
He mentioned concerning Ibraaheem al-Khaleel,
Ibraaheem and Ismaa`eel said,
He said concerning Musaa that he said,
He said concerning the magicians who believed in Musaa,
He said concerning Yusuf as-Siddeeq that he said,
Bilqees said,
He said concerning the followers of the Messiah,
Allaah said,
Qataadah said concerning His saying, "the only religion acceptable to Allaah is Islaam" - "the testimony that none has the right to be worshipped save Allaah and to accept all that has come from Allaah. This is the the religion that He legislated for Himself and sent His Messengers with and guided His friends to. He does not accept any other religion and does not reward except one who follows it." Allaah has censured the one who legislates a religion that He did not reveal, or declares something to be lawful or prohibited without any proof from the revelation saying,
He censured the polytheists for making unlawful what He had not declared to be unlawful and for making lawful what He had made unlawful thereby legislating a religion that He had not revealed saying,
Chapter Two
As for the religion of the Polytheists and the innovating People of the Book then this is a religion for which Allaah has sent down no authority. They either supplicate to others alongside Allaah or they say: 'we worship them only that they may make us draw closer to Allaah,' and they say: 'these are our intercessors with Allaah.' Or they worship Him in a way that He has not commanded or legislated - worshipping Him with what those whom they have set up as partners to Allaah command. Allaah said,
Meaning that those people to whom the polytheists supplicate themselves are desiring and seeking a means of approach to draw close to their Lord. Ibn Abbaas and Mujaahid said, "they are `Eesaa and his mother, `Uzayr, the Angels, the sun, the moon and the stars." [3] Ibn Mas`ud said, "a group of people used to worship a party of the Jinn. The Jinn then accepted Islaam and the people who used to worship them were unaware of this and stuck to their worshipping them and Allaah condemned them." [4] Therefore according to all the opinions concerning the meaning of this verse, Allaah censured whosoever supplicated to a created being when in fact that created being itself worships Allaah and seeks to draw close to Him - hoping and fearing Him. Included in this are all of the Angels, the Prophets and the righteous from amongst mankind and Jinns. So if it is not permissible to supplicate to these creatures that have been exalted and are close to Allaah then it is even more the case that those disobedient to Allaah, such as the satans and jinns, cannot be supplicated to. The verse refers unrestrictedly to all who supplicate to other than Allaah. He made clear that the person who is supplicated to is not able to remove any harm from the supplicator or even shift the harm to another place saying,
Therefore Allaah explained that the created being does not have the sovereignty just as he does not have any share in it and just as he does not help Allaah in any form of fashion. All he can have is the ability to intercede but this intercession is of no avail unless Allaah grant him permission to intercede. Allaah said,
Chapter Three
The misguided people call to the religion of some unknown entity not possessing any authority sent down from Allaah for what they call to. Allaah, the Exalted says,
Allaah said concerning the believers from amongst the people of Pharaoh that they said,
Allaah said,
Authority means: the revelation that is sent down from Allaah. Allaah said,
The religion that has been revealed is none other than the religion that Allaah, the Mighty and Magnificent, has legislated whereas the people of misguidance follow a religion that does not concord to the legislation that has been revealed and neither do they have knowledge of it. Indeed all they do is follow their vain desires and all they find that would satisfy their base desires. This is why the true scholars enjoin one to follow the Legislation and knowledge and they censure the worshipers who do not follow these two things just as Allaah said,
This is why Allaah demanded knowledge and authority from the misguided in His words,
Hence explaining that the truthful one is the one who is upon certain knowledge of what he says and believes, whereas the one who has no knowledge to back what he says and believes is spreading lies against Allaah. Allaah says,
Chapter Four
There are two types of people who report hadeeth from the Prophet (SAW): the trustworthy and precise; and those who are not trustworthy and precise. From amongst this second category are those who deliberate lies while most of them do not do this but it is possible that one of them narrate a lie due to having weak memory. The scholars have criticised both these types of people [in this second category] in order to preserve the religion from addition and subtraction. As for those who speak based upon their opinions, research, understanding, and what their hearts find contentment with then their words are of two types: whatsoever agrees with the Messenger (SAW) then it is the truth and whatsoever opposes him is in error. Most of these people do not deliberately err but do so unintentionally but there are some who deliberately say something that is not true knowing that the truth lies elsewhere. Chapter Five
The best of creation after the Prophets, those with the most complete knowledge and religion, those who clung firmest to the rope of Allaah and who followed the religion of Islaam most closely were the Companions of the Messenger of Allaah (SAW). Indeed the nation of Muhammad (SAW) is the best of nations, and the Companions are the best of the nation of Muhammad (SAW) as is established in the Saheeh with a number of different wordings that the Prophet (SAW) said, "the best of generations is the generation in which I have been sent, then those who follow them, then those who follow them." [5] Allaah, the Glorious, has informed us that He is Pleased with the fore-runners and is Pleased with those who follow them in good saying,
These fore-runners are those who gave the pledge of allegiance under the tree and they were the one who gave in charity from the beginning and they were the ones who fought (alongside the Messenger) in all the battles before the conquest of Hudaybiyyah. Allaah said,
It is established in Saheeh Muslim that the Prophet (SAW) said, "whosoever gave the pledge of allegiance under the tree shall not enter the Fire." [6] In Saheeh Bukhaaree and Muslim from Jaabir that "the Messenger of Allaah (SAW) said to us on the Day of Hudaybiyyah, 'you are the best people on the face of the earth,' and we numbered fourteen hundred and if I could see now I would show you the place under the Tree (where we gave our pledge of allegiance)." [7] It was these people and those who followed them that Allaah promised the best reward. The way of the Companions of the Prophet (SAW) was that they would worship Allaah Alone in the way they were commanded by their Prophet. Therefore the lawful was what he made to be lawful, the unlawful was what he prohibited and the religion comprised of only what he legislated. They prayed the five daily prayers at their correct times in congregation in the Mosques as they had been ordered to do so by Allaah. They fasted the month of Ramadaan, they performed the Hajj to the Ancient House, they gave in zakaah, they enjoined the good and forbade the evil and they performed Jihaad in the Way of Allaah. They worshipped Allaah through doing everything that their Prophet ordered them to do, they did not worship any save Allaah and they did not supplicate to anything else alongside Allaah - not anything in the heavens or the earth, not the Angels, the stars, the Prophets and those who resembled them most after them. Rather they knew that doing any of this was from associating partners with Allaah which Allaah and His Messenger had explicitly forbidden. They did not supplicate to a created object, nor an Angel, or a Jinn, or a man be he a Prophet or other than a Prophet - neither at his grave nor in his absence. They did not seek help except with Allaah and they did not seek victory except with Allaah. They did not put their trust in anything other than Allaah and they did not supplicate to any created being be he absent or dead, neither did they seek succour and relief with him, they did not complain to him and they did not seek forgiveness, guidance or victory from him. Rather they sought all of this from Allaah Alone. They did not do what the Christians used to do and seek intercession with the Angels or the Prophets and the righteous who have passed away at their graves or away from their graves. Not one of them called out saying, "O Jibreel, O Meekaa`eel intercede for me with Allaah," just as they did not say, "O Ibraaheem, O Musaa, O `Eesaa, intercede for me with Allaah," as was done by the Christians. Instead they knew that nothing is to be sought from the absent and the one who has died. They knew that the Angels do nothing except that which Allaah commanded them to do and they do not intercede except for the one with whom the Lord is Pleased. The same being true for the Prophets and the righteous. However it is possible to seek supplication or intercession from them during their lifetimes as the Companions used to so with the Prophet (SAW) and as the creation will seek intercession from him on the Day of Judgement. Abundant peace and blessings be upon him. Chapter Six
They used to pray the five daily prayers behind the Prophet (SAW) and behind others from the Imaams. There used to be a mosque for every inhabitation of the Ansaar and they used to have an Imaam behind whom they prayed the prayers with the exception of Jumu`ah and `Eid which they prayed behind the Prophet (SAW). These were the inhabitants of Madeenah. Madeenah was a large area having no defined boundary, rather it consisted of places dispersed over an area, each tribe had their own area with a Mosque, graveyard and homes that were used to differentiate between the area of another tribe. The title 'Madeenah' included all of this and the only people that were not included under this name were the Bedouin Arabs. Allaah said,
Those who tilled the land were from amongst the inhabitants of Madeenah and they were none other than the Ansaar. The living area of each tribe was called 'home' (daar) and the meaning of 'home' here referred to the tribe itself. The Prophet (SAW) ordered that Mosques be built in each of these 'homes' and that they should be cleaned and scented. In the authentic hadeeth there occurs, "Madeenah is sanctified between ` Hence everything between its two mountains constitutes Madeenah and that is what lies between ` The Companions used to invoke prayers (salaah) and peace (salaam) upon the Prophet (SAW) in their daily prayers as ordered by Allaah and His Messenger (SAW) saying in their tashahhud, "peace be upon you O Prophet, and the Mercy of Allaah and His Blessings." [11] They used to invoke blessings upon him in the way that he (SAW) taught them, for example their saying, "O Allaah send Your prayers upon Muhammad and upon the family of Muhammad just as You sent your prayers upon the family of Abraham, indeed you are the Praiseworthy, the Glorious. And send Your blessings upon Muhammad and the family of Muhammad just as you sent Your blessings upon the family of Abraham, indeed you are the Praiseworthy, the Glorious." [12] This hadeeth as also been reported with the wording, "just as You sent Your prayers upon Abraham" [13] It has also been reported with the wording, "just as You sent Your prayers upon Abraham and the family of Abraham." [14] It is established from him (SAW) in the Saheeh that he said, "whosoever invokes prayers upon me once, Allaah sends prayers upon him ten times." [15] A similar hadeeth is reported with regards to sending peace upon him that whosoever sends peace upon him once, Allaah sends peace upon him ten times. [16] Therefore when they invoked prayers and peace upon him (SAW), Allaah sent prayers and peace upon them (ten times). This invocation of peace (salaam) [said in the prayer and in the absence of the Prophet] was not of the type that the Prophet (SAW) would reply to, rather the type of salaam that he replied to was when they met him and greeted him. As for the salaam said in the prayer then this was like the invocation of prayers (salaah) upon him in the prayer - it was Allaah who replied to them tenfold. When the Allaah caused His Prophet (SAW) to pass away the Companions continued upon what they were upon during his lifetime. They and the Taabi`een used to pray behind Abu Bakr, `Umar, `Uthmaan and `Alee in his (SAW) Mosque just as they used to pray behind others. However these four led the prayers in his Mosque - Abu Bakr and `Umar until they died, `Uthmaan until he was besieged and `Alee before he moved to They continued praying the five daily prayers and invoking salaah and salaam upon him in them. They used to supplicate to Allaah during the prayers and outside of the prayers knowing that this was sufficient for them and in fact sufficed them from anything else from those matters that the Prophet (SAW) had not commanded or legislated. When he (SAW) died, he was buried in the room of Aa`ishah, in the same room in which he became ill. The rooms of his wives were to the east and to the rear of his Mosque, joining on to the Mosque. Allaah mentioned them in His saying,
These houses belonged to him and his wives. Allaah mentioned this in His sayings,
In Two Saheehs from Aa`ishah (RA) that the Prophet (SAW) said during the illness from which he died, "Allaah cursed the Jews and the Christians, they took the graves of their Prophets as Mosques." [17] And via another route, "except that he feared that it would be taken as a Mosque." [18] Aa`ishah said, "had it not been for this his grave would have been raised but it was feared that it would be taken as a Mosque," [19] the wording of Bukhaaree has, "except that I feared it would be taken as a Mosque." [20] In Saheeh Muslim from the hadeeth of Jundub bin Abdullaah that he heard the Prophet (SAW) saying five days before he died, "I stand acquitted before Allaah that I should take a beloved friend (khaleel) from amongst you for indeed Allaah has taken me as His beloved friend just as He took Abraham as a beloved friend. If I had taken a beloved friend from my nation then I would have taken Abu Bakr. Indeed those who came before you took the graves of their Prophets and Righteous as Mosques, do not take graves as Mosques for indeed I forbid you from this." [21] In the Two Saheehs from Aa`ishah and ibn Abbaas that they said, "when the Messenger of Allaah (SAW) was about to breathe his last he drew his sheet upon his face. When he felt uneasy he uncovered his face and said, 'the curse of Allaah be upon the Jews and Christians, they took the graves of their Prophets as Mosques,' warning from their practice." [22] In the Two Saheehs from Abu Hurayrah that the Messenger of Allaah (SAW) said, "may Allaah destroy the Jews and Christians, they took the graves of their Prophets as Mosques." [23]The wording of Muslim has, "Allaah cursed the Jews and Christians, they took the graves of their Prophets as Mosques." [24] In the Musnad and Saheeh Abee Haatim that he said, "from the worst of people are those upon whom the Hour will be established and those who took graves as Mosques." [25] In the Muwatta of Maalik that he (SAW) said, "O Allaah do not make my grave an idol that is worshipped. The Anger of Allaah was severe upon a people who took the graves of their Prophets as Mosques." [26] In the Sunan of Abu Daawood and other from the Prophet (SAW) that he said, "do not take my grave as a place of festivity and invoke prayers upon me wheresoever you may be for indeed they are conveyed to me." [27] In the Sunan of Sa`eed bin Mansoor that Abdullaah bin Hasan bin Hasan bin [Alee bin] Abee Taalib[28] - and he is from the most noble Hasans during the period of the tab`a taabi`een - that he saw a person frequenting the grave of the Prophet (SAW) and said, "O person indeed the Messenger of Allaah said, "do not take my grave as a place of festivity and invoke prayers upon me wheresoever you may be for indeed they are conveyed to me." You and a person in Andulus are equivalent with regards to this." [29] In the Sunan of Abu Daawood and others from Aws bin Aws ath-Thaqafee that the Prophet (SAW) said, "frequent the salaah upon me on the day and night of Jumu`ah for indeed your salaah is presented to me." They said, 'O Messenger of Allaah how can our salaah be presented to you after you have passed away?' He replied, "indeed Allaah has forbidden the earth from eating the flesh of the Prophets." [30] In an-Nasaa`ee and ibn Hibbaan and others from ibn Mas`ud from the Prophet (SAW) that he said, "indeed Allaah has Angels roaming the earth who convey to me the salaam of my nation." [31] We have been informed that the salaah and salaam reaches him from near and far through his saying, "send salaah upon me from wheresoever you may be for indeed your salaah is conveyed to me," and his saying, "do not take my grave as a place of festivity." Similarly the salaam reaches him from near and far as in his saying, "indeed Allaah has Angels roaming the earth who convey to me the salaam of my nation." So when every Muslim says in his prayer, "peace be upon you O Prophet, and the blessings and mercy of Allaah" then this reaches him (SAW). The Companions and the Taabi`een knew that this salaam was better and more virtuous then the salaam said to him (SAW) at his grave to which he replied because the salaam said upon greeting is shared by the Muslims as occurs in the hadeeth, "there is not a person who passes by the grave of someone who he knew while alive except that Allaah returns his soul to him so that he may reply to the salaam." [32] However the salaam through which one worships in the prayer, which in fact one has been commanded to say in prayer, is answered by Allaah tenfold whereas this other type of salaam that is said is answered by him (SAW) just as he would have answered during his lifetime. All of the Companions used to send salaam upon him in every prayer and on some occasions used to go to him and extend the salaam to him. So the first salaam has been ordered by Allaah to be said in every prayer whereas the second type of salaam has only been legislated upon meeting him. The reward of the first type of salaam is greater because Allaah returns the salaam tenfold whereas only the Messenger answers the second type. He also taught them to say upon entering the Mosque, "with the Name of Allaah, peace be upon the Messenger of Allaah, O Allaah forgive me my sins and open for me the gates of Your Mercy," and upon leaving the Mosque to say, "with the Name of Allaah, peace be upon the Messenger of Allaah, and open for me the gates of Your Bounty." [33] Many people took the graves of their Prophets as places of festivities and as objects of worship and through them committed shirk with Allaah after their death whereas during their lifetimes it was impossible for any of them to commit shirk through them or to take them as lords (besides Allaah). This is why the Companions of the Messenger of Allaah (SAW) and those who followed them strictly adhered to the tawheed with which Allaah sent His Messenger, they avoided all that he forbade them from such as shirk and the means of falling into it. They followed his command to prohibit people (from doing this) by his grave so that shirk would not occur through him. Therefore the performance of evil near him was prevented after his death just as it was prevented during his (SAW) lifetime. This is one of his excellent qualities and one of the excellent qualities of his nation for there is no Prophet after him and his nation cannot gather and unite upon misguidance. If his grave were to be raised then many ignorant people would desire to take it as a Mosque, an idol and a place of festivity. Instead he was buried in the room, hidden away from the people and therefore no one was able to commit shirk through him and neither to take him as an idol or perform any evil near his grave. Hence this situation became specific to him - not shared by anyone else (who was righteous for shirk was committed through them). This is because his Mosque was built upon taqwaa, and it is legislated to make a journey to it, and performing worship in it is of extra merit and there is no Mosque near the grave of any other to which it is legislated journey to, indeed many of those other Mosques have been built as a result of graves and this is prohibited, the Prophet (SAW) warned his nation from this, cursing those who did it. The Mosque of the Prophet (SAW) was built upon taqwaa, and it is the best of Mosques after the Holy Mosque and it is said: rather it is the best of all Mosques. To perform prayer in it is better than a thousand prayers in any other Mosque (except the Holy Mosque) and journeying to it is legislated and recommended. As for enacting the prohibited matters then this is not possible to be done by his grave. It is not possible for anyone to visit his grave and travel to it as it is possible for them to visit any other grave such that they can do whatever (prohibited matter) they desire. It is established in the Saheeh that he (SAW) said, "do not sit on the graves and do not pray towards them." [34] Also he forbade people from taking the graves as Mosques as has just preceded. The reason for all of this is because the basis for the shirk that occurred amongst the children of Aadam was by their committing shirk through the graves of their righteous. The first shirk that appeared was amongst the people of Nuh. Abdullaah bin Abbaas (RA) said, "between Aadam and Nuh were ten generations all of them upon Islaam." [35]It is also established in the Saheeh that the people will say on the Day of Judgement (while asking for intercession), "O Nuh you are the first Messenger that Allaah sent to the inhabitants of the earth." [36] This is why Allaah did not mention a Messenger who came before Nuh and neither did He mention a nation that was destroyed before the nation of Nuh. Allaah said, while narrating his story,
A group of the Salaf said, from amongst them Muhammad bin Ka`b al-Qardhee, "these were the names of a righteous people who lived some time between Aadam and Nuh. When they died they had a following who followed them and took to their way of worship. Then Iblees came to them and said, 'if only you depicted forms for them then this would increase your eagerness to worship.' They did this, then a people arose after them and Satan came to them and said, 'indeed those who came before you used to worship them' and so they worshipped them." Reported by Abd bin Humaid in his tafseer from Muhammad bin Ka`b. [37] This then was the beginning of the worship of statues and these statues were called by these names (mentioned in the verse) because these statues were made in the forms of those Muslims. Bukhaaree mentions in his Saheeh from `Ataa from ibn Abbaas who said, "the idols that were worshipped by the People of Nuh also came to be worshipped by the Arab who came after. As for the idol Wadd, it was worshipped by the tribe of Kalb at Dawmatul Jandal. Suwa was the idol of Bani Hudhayl and Yaguth was the idol of the tribe of Muraad and then by Bani Ghutaif at al-Jurf near Saba. Ya`uq was the idol of Himyr." [38] ...To Be Continued Insha'Allah Footnotes
{1} Saheeh Muslim [Eng. Trans. 1/267 no.'s 1071-1075 ] {2} Saheeh Bukhaaree [Eng. Trans. 4/434 no.'s 651,652], Saheeh Muslim [Eng. Trans. 4/1260 no.'s 5834-5836] {3} Refer to 'ad-Durr al-Manthoor' [4/189-190] {4}ibid. {5} A similar wording has been reported by Bukhaaree [Eng. Trans. 5/2 no. 3] and Muslim [Eng. Trans. 4/1345 no.'s 6150-6159] {6} A similar wording has been reported by Muslim [Eng. Trans. 4/1332 no. 6090] and at-Tirmidhee [5/357] {7} Reported by Bukhaaree [Eng. Trans. 5/337 no. 475] and a similar wording has been reported by Muslim [Eng. Trans. 3/1035 no. 4580] {8} Reported by Bukhaaree [Eng. Trans. 3/56 no. 97] with similar wording and Muslim [Eng. Trans. 2/688 no. 3163] {9} A similar wording is reported by Bukhaaree [Eng. Trans. 3/54 no. 93] and the wording given is that of Muslim [Eng. Trans. 2/686 no. 3153] {10} Reported by Bukhaaree [Eng. Trans. 3/89 no.157] with the words 'Ahwaj' instead of 'Afqar' and Muslim [Eng. Trans. 2/540 no. 2457] {11} Reported by Bukhaaree [Eng. Trans. 1/441 no. 794] and Muslim [Eng. Trans. 1/221 no. 793] {12} Reported by Bukhaaree [Eng. Trans. 6/302 no. 320] and Muslim [Eng. Trans. 1/223 no.'s 803-808] {13} Reported by Bukhaaree [Eng. Trans. 6/303 no. 321] and Muslim [Eng. Trans. 1/223 no. 807] {14} Reported by Bukhaaree [Eng. Trans. 6/303 no. 322] {15} Reported by Muslim [Eng. Trans. 1/224 no. 808] {16} Reported by an-Nasaa`ee [3/44] with the wording, "no one sends peace upon you except that I send peace upon him ten times," and it was declared hasan by al-Albaanee in 'Saheeh an-Nasaa`ee' [1/274] {17} Reported by Bukhaaree [Eng. Trans. 2/267 no. 472] and Muslim [Eng. Trans. 1/268 no. 1079] {18} Reported by Bukhaaree [Eng. Trans. 2/267 no. 472] {19} A similar wording is reported by Muslim [Eng. Trans. 1/268 no. 1079] {20} Reported by Bukhaaree [Eng. Trans. 2/232 no. 414] {21} Reported by Muslim [Eng. Trans. 1/269 no. 1083] {22} Reported by Bukhaaree [Eng. Trans. 1/255 no. 427] and Muslim [Eng. Trans. 1/269 no. 1082] {23} Reported by Bukhaaree [Eng. Trans. 1/255 no. 428] and Muslim [Eng. Trans. 1/269 no. 1080] {24} Reported by Muslim [Eng. Trans. 1/269 no. 1081] {25} Ahmad [1/435] and Ahmad Shaakir said in his notes to the Musnad, "its isnaad is saheeh."[5/324] {26} al-Muwatta [1/244]. Ahmad [2/246] also reports the hadeeth from Abu Hurayrah with the words, "O Allaah do not make my grave an idol that is worshipped. Allaah cursed a people who took the graves of their Prophets as Mosques." Ahmad Shaakir said in his notes upon the Musnad, "its isnaad is saheeh." [13/86] {27} Abu Daawood [Eng. Trans. 2/542 no. 2037] and it was declared saheeh by Al-Albaanee in Saheeh al-Jaami` [2/1211] {28} He is the noble, trustworthy and precise scholar. He died in the year 145H at the age of 75. Refer to 'Taqreeb at-Tahdheeb' [no. 3292] {29} Shaykh al-Islaam said in his book, 'ar-Radd alaa al-Akhnaa`ee' [pg. 93], "and Sa`eed also said - i.e. Sa`eed bin Mansoor - Abdul Azeez bin Muhammad reported to us that Suhail bin Abee Suhail said, 'al-Hasan bin Hasan bin Alee bin Abee Taalib saw me at the grave and called to me from the house of Faatimah when it was close to the time of `Ishaa saying, "come to `Ishaa!" I replied, "I do not wish to." He said, "why do I see you by the grave?" I said, "I sent my salaam upon the Prophet (SAW)." He replied, "when you enter the Mosque then send your salaam upon him for the Messenger of Allaah (SAW) said, "do not take my grave as a place of festivities and invoke prayers upon me wheresoever you may be for indeed they are conveyed to me." Therefore you and a person in Andulus are equivalent (with regards to this).' Qaadee Ismaa`eel bin Ishaaq reported this in his 'Fadl as-Salaah `alaa an-Nabee (SAW)' without mentioning the addition, "you and a person in Andulus are equivalent (with regards to this)." This is because his opinion is that it is better for the one who is leaving or returning from a journey to send the salaam upon him from the side of the grave and that those outside of Madeenah send their salaams upon him when entering and leaving the Mosque and therefore the people of Madeenah have a ranking above those outside Madeenah with regard to this. As for al-Hasan bin al-Hasan and others then they did not differentiate between the inhabitants of Madeenah and those outside Madeenah and neither between the traveler and the resident." Refer to 'Fadl as-Salaah `alaa an-Nabee (SAW)' [no. 20, 30] of Qaadee Ismaa`eel bin Ishaaq. Ibn Abee Shaybah [4/345] reported a similar wording without the addition, "you and a person..." and likewise Abdur Razzaaq [3/577] in his 'Musannaf'. {30} Reported by Abu Daawood [Eng. Trans. 1/269 no. 1042], ibn Maajah [1/524], Ahmad [4/2] and al-Haakim [1/278] who said, 'it is saheeh, meeting the criteria of Bukhaaree' and adh-Dhahabee agreed. {31} Reported by an-Nasaa`ee [2/43], ibn Hibbaan [2/134] and declared saheeh by al-Albaanee in 'Saheeh al-Jaami' [1/434] {32} A similar hadeeth is reported by al-Bayhaqee in 'ash-Shu`ab', ibn Abee ad-Dunya in 'al-Quboor', as-Saaboonee in 'al-Mi`atayn', ibn Abdul Barr in 'al-Istidhkaar' and 'at-Tamheed' and was declared saheeh by Abdul Haqq as mentioned by as-Suyutee in 'Sharh as-Sudoor' [pg. 84]. Ibn al-Qayyim mentioned that ibn Abdul Barr declared it saheeh in 'ar-Ruh' [pg. 8] {33} Reported by ibn Maajah [1/253] and Ahmad [6/283]. The hadeeth was declared saheeh by al-Albaanee in 'Saheeh ibn Maajah' [1/128-129] {34} Reported by Muslim [Eng. Trans. 2/460 no. 2121] {35} Ibn Jareer reports a similar narration in his tafseer [4/275] and al-Haakim [2/546] who said that it was saheeh according to the conditions of Bukhaaree and Muslim and adh-Dhahabee agreed. {36} Bukhaaree reports a similar hadeeth to this [Eng. Trans. 6/198 no. 236] and Muslim [Eng. Trans.] {37} Mentioned by as-Suyutee in 'ad-Durr al-Munthoor' [6/269] {38} Reported by Bukhaaree [Eng. Trans. 6/198 no. 236]. Al-Haafidh ibn Hajr al-Asqalaanee said in 'Fath' [6/83], " |
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