Excellence of the Banu Haashim and the Quraysh – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 55: Point 97
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And acknowledge the excellence of the Banu Haashim due to their kinship to Allaah’s Messenger sallAllaahu `alayhi wa sallam and acknowledge the excellence of the Quraysh and of the Arabs and of the branches of the tribes. Acknowledge their station and their rights in Islaam. And the freed slave who belonged to a people is one of them. And acknowledge the rights of the rest of the people in Islaam.

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

His saying, acknowledge the excellence of the Banu Haashim (clan of Haashim),the Banu Haashim; clan of Haashim ibn `Abd Manaaf (the son of `Abd Manaaf) because `Abd Manaaf had a number of sons and they were:

(1)Haashim who is the grandfather of the Messenger sallAllaahu `alayhi wa sallam and (2)`Abdu-Shams who is the grandfather of `Uthmaan ibn Affaan radiyAllaahu `anhu and (3) Nawfal ibn `Abd Manaaf who is the grandfather of Hakeem ibn Hizaam radiyAllaahu `anhu and (4) al-Muttalib ibn `Abd Manaaf who is the grandfather of Banu Muttalib.

They are all the sons of `Abd Manaaf. And the Messenger sallAllaahu `alayhi wa sallam was raised amongst the Banu Haashim (clan of Haashim), the son of `Abd Manaaf; so he was a Haashimee Qurayshee (larger tribe of Quraysh from the clan of Haashim; children of Haashim). And he sallAllaahu `alayhi wa sallam said:

“Allaah chose Kinaanah from the descendants of Ismaa’eel and he chose from Kinaanah, the Quraysh and he chose from the Quraysh, Banu Haashim and he chose me from the Banu Haashim.”[1]

So they are the qaraabah (kinfolk) of the Messenger sallAllaahu `alayhi wa sallam; the believers from Banu Haashim. They are the qaraabah (kinfolk) who have the right upon the Muslims. It is forbidden for them to accept charity (sadaqah) but it is permissible for them to accept a gift (hadiyyah).

As for other than the believers then they have no worth even if they are from Banu Haashim. Rather, it is only when qaraabah (close kinship) comes along with eemaan (true faith) then in that case, there is no doubt that they have distinction over other people and they have the right that they be shown honour and respect and they have the right to be respected and given precedence since this is a part of the respect of the Messenger sallAllaahu `alayhi wa sallam. However, if they are not believers (mu’mineen) then all that is the case is that they are from Banu Haashim and they are disbelievers so there is no honour for them. And the same goes to everyone who ascribes themselves to the Banu Haashim who is not upon the way of the Ahlus-Sunnah W`al Jamaa`ah and not upright then he has no worth. So, it is not just being merely closely related on its own that brings about the right. Rather, it is kinship along with having eemaan (true faith). He, the Most High, said:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

Say, I do not ask you for any reward for conveying the truth to you but I enjoin you to show love towards me by respecting my close relatives (qurbaa). (Sooratush-Shoorah (42), aayah 23)

Meaning, the close relatives of the Messenger sallAllaahu `alayhi wa sallam in one saying. And Allaah appointed for them a share of the khumus (fifth part of booty). He, the Most High, said:

وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ

And you should know that whatever you take as booty then one fifth of it is assigned for Allaah, the Messenger and the close relatives of the Messenger. (Sooratul-Anfaal (8), aayah 41)

Thil-Qurbaa-The close relatives of the Messenger sallAllaahu `alayhi wa sallam.

His saying, and acknowledge the excellence of the Quraysh and of the Arabs,” after the Banu Haashim (clan of Haashim) is the virtue of the Muslims from the Quraysh. They have excellence over the rest of the Arabs; then the Arabs have excellence over the `ajam (non-Arabs). Why? Because Allaah sent down the Qur’aan in their language and He sent the Messenger sallAllaahu `alayhi wa sallam from them and He chose them to convey His message and therefore, He, the Majestic and Most High, said in the Qur’aan:

فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ ۖ إِنَّكَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
وَإِنَّهُ لَذِكْرٌ لَّكَ

(In an address to the Prophet sallAllaahu `alayhi wa sallam)

So hold fast to this Qur’aan that has been sent down to you. Indeed you are upon a straight and true path and it will be an honour for you. (Sooratuz-Zukhruf (43), aayah 43-44)

Meaning, the Qur·aan will be an honour for you and for your people; meaning the Arabs and you shall soon be questioned concerning it. You people will soon be questioned about the implementation of this Qur·aan and about the call to it and about having conveyed it, because Allaah gave them the duty of bearing it and conveying it to the rest of the world. So this is the aspect for which the Arabs have superiority. They were not given excellence just because they were Arabs alone; rather, they were given superiority on account of what they are specified with by Allaah with regard to the Qur·aan and the Sunnah and the sending of the Messenger sallAllaahu `alayhi wa sallam and because they carry out the duty of conveying this religion. He, the Most High, said:

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ

You are the best nation that has been brought out for mankind, you command the good and you forbid the evil and you truly believe in Allaah. (Soorah Aali `Imraan (3), aayah 110)

And He said:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

And let there be from amongst you a group who call the people to the good and they command the good and they forbid the evil and they are the ones who will be successful. (Soorah Aali `Imraan (3), aayah 104)

So this is the aspect in which the Arabs have specific excellence. When they adhere to this religion and they convey it, then they have virtue over others. As for those who do not adhere to this religion then he has no excellence because Allaah, the Majestic and Most High, says:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

O mankind! We have created you all from a single male and female and we made from you nations and tribes so that you should become acquainted with each other. Indeed the most honourable of you with Allaah are those who have the most taqwaa (the most dutiful to Allaah). (Sooratul-Hujuraat (49), aayah 13)

And the Prophet sallAllaahu `alayhi wa sallam said:

“There is no excellence for an Arab over a non-Arab nor for a white person over a black person except on account of taqwaa (dutifulness to Allaah). All of you are from Aadam and Aadam was from earth.” [2]

So this is the angle from which the Arabs have superiority. If they establish the duty that Allaah has given to them to propagate this religion and to call to it and to explain it to mankind then they will be more excellent than others.

His saying, “and likewise all the branches of the tribes,” Al-Afkhaath means a subsection of the tribes. So first there is the tribe meaning the large unit of the tribe then there are the Afkhaath; branches of the tribe so it is a part of the tribe.

His saying, “So acknowledge their station and their rights in Islaam.” Each one in accordance with his own virtue and right.

His saying, And the freed slave who belonged to a people is from them”. This is a hadeeth from the Messenger sallAllaahu `alayhi wa sallam.[3] Meaning al-`ateeq; meaning a slave who has been set free. So a person who has been set free by the Haashimiyyeen (clan of Haashim), he will have the ruling of being from the clan of Haashim; or somebody who was a slave who had been set free by anybody else, he will have the same ruling as them.

Footnotes:

[1] Reported by Muslim (2,276) from a hadeeth of Waathilah ibn al-Asqa` radiyAllaahu `anhu.

[2] Translator’s side point: With regard to this narration, they don’t mention any reference here in the footnotes but Shaykh al-Albaaniyy mentioned this narration occurs in the explanation of At-Tahaawiyyah and Shaykh al-Albaaniyy mentioned in his notes, note no. 461 that this narration is saheeh and that it occurs in the Musnad of Imaam Ahmad especially the first part of the narration and the latter part you can find it also in the Mu`jam al-Awsat of AtTabaraaniyy and in the Musnad of Al-Bazdaar.

[3] Reported by Al-Bukhaariyy (6761) from Anas ibn Maalik radiyAllaahu `anhu from the Prophet sallAllaahu `alayhi wa sallam that he said:

“The slave set free by a people is from them themselves.”


Translator’s side point: As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said starting off with the point with regard to Banu Haashim he said, “I say Banu Haashim (the clan of Haashim), they have virtue on account of their being close relatives of Allaah’s Messenger sallAllaahu `alayhi wa sallam and Allaah, the Perfect and Most High, said to His Messenger sallAllaahu `alayhi wa sallam:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

Say, I do not ask you for any reward for conveying the truth to you but I enjoin you to show love towards me by respecting the rights of my kinsfolk(Sooratush-Shoorah (42), aayah 23)

So his saying, I enjoin you to show love towards me by respecting the rights of my close relatives.” Meaning that that is not counted as taking reward but rather that the Messenger of Allaah sallAllaahu `alayhi wa sallam sought from the nation that they should recognise the rights of his kinsfolk and respect them from their respect for him and that they should show honour to them as a part of their showing honour to him for indeed a Muslim has rights upon the Muslim.

So then a Muslim who is from the Banu Haashim who clings to his religion will have the right of Islaam and he will have the right that is due to a close relative of the Prophet sallAllaahu `alayhi wa sallam and likewise the rest of the branches of the Quraysh except that Allaah has not put the duty upon us to love those who are not upon the correct `aqeedah and who are not upright upon Islaam. And indeed the Prophet sallAllaahu `alayhi wa sallam freed himself from those who are contrary to his way. So he salawaatullaahi wa salaamuhu `alayh said:

“Indeed the people of the father; meaning so and so, they are not my awliyaa (friends and allies). Rather my guardian Lord is Allaah and my allies are the righteous believers.” 

[Reported by Muslim and Al-Bukhaariyy.]

His saying, “and the rest of the branches,” meaning, the rest of the branches of the Quraysh and the tribes of the Arabs. Their rights in Islaam should be recognised and Allaah grants success.


Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Eemaan (True Faith) in al-Israa w’al Mi`raaj – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 44: Point 68
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan (true faith) that Allaah’s Messenger sallAllaahu `alayhi wa sallam was taken by night up through the heavens and he came to the Throne and he spoke to Allaah, the Exalted and Most High. And he entered Paradise and he saw the Fire and he saw the angels and he heard the speech of Allaah, the Mighty and Majestic and the Prophets were brought out for him. And he saw the drapery of the Throne and the Footstool and everything within the heavens and everything within the earths whilst awake. Jibreel took him upon al-Buraaq until he took him through the heavens and the five daily prayers were made obligatory upon him that night. And he returned to Makkah that same night and that was before the Hijrah (migration).

[Souncloud Audio Link

Transcribed Audio:

His saying, “And to have eemaan (true faith) that Allaah’s Messenger sallAllaahu `alayhi wa sallam was taken by night up through the heavens,” this is from the mu`jizaat (miracles) of the Messenger sallAllaahu `alayhi wa sallam. So a part of having eemaan in the Messenger sallAllaahu `alayhi wa sallam is to have eemaan in his miracles, which prove the truthfulness of his messengership sallAllaahu `alayhi wa sallam and the greatest of his miracles are the Qur’aan and the Sunnah. This is the greatest of the miracles of the Messenger sallAllaahu `alayhi wa sallam and is the miracle which will remain until the Hour is established.

And likewise from his miracles sallAllaahu `alayhi wa sallam is al-Israa· w’al Mi`raaj (the night journey and the ascent through the heavens). The word al-Israa· (the night journey) is to make a journey by night and the word al-Mi`raaj is to asu`ood (ascend). And he was taken on a journey by night from the sacred mosque in Makkah to the farthest mosque al-Masjid ul-Aqsa in Palestine in a single night in the company of Jibreel `alayhissalaam and he was taken up through the heavens from Jerusalem.

And how he was taken in a single night from Makkah to Jerusalem and then taken up through the heavens and then descended from the heavens and then returned to Makkah in a single night, how did this occur? This was through the ability of Allaah, the Majestic and Most High, which is such that nothing can render it incapable. It was not by his own ability `alayhissalaatu wassalaam, rather it came about through the ability of Allaah, which is such that nothing can render it incapable.

Al-Buraaq was brought to him and it is an animal, which moves very fast. Its step from one step to the next is as far as it can see. So, the Prophet sallAllaahu `alayhi wa sallam rode it and Jibreel accompanied him to Bayt ul-Maqdis; to Jerusalem. This is the Israa· (night journey) from Makkah to Jerusalem.

And as for al-Mi`raaj (the ascent) then he was taken up from Jerusalem to the heavens and he passed beyond the seven levels and reached Sidrat ul-Muntahaa (farthest lote tree) and he heard the speech of Allaah, the Perfect and Most High, and He commanded him with the Salah (prayer). And on this night he saw Paradise and the Fire and on this night he saw the Messengers and the Prophets in the heavens and Allaah gathered them together for him and he led them in prayer to make manifest his virtue over them. And Allaah made obligatory upon him the five daily prayers whilst he was in the heaven. Then he `alayhissalaatu wassalaam descended to Jerusalem then he went from Jerusalem to Makkah in a single night and he entered the morning in Makkah `alayhissalaatu wassalaam.

And the Israa· and the Mi`raaj (night journey and the ascent) occurred with his body and his soul.[1] And it was not just with his soul alone as is said by some of those deniers or some of those who find this matter to be something strange and who say that he was taken on the night journey with his soul but not his body. And the Israa· (night journey) was not a dream, rather it occurred whilst he was awake and it is a miracle from he sallAllaahu `alayhi wa sallam miracles.

He, the Most High, said:

.. سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ

Glorified and Perfect is He Who took His servant by night from the sacred mosque to the farthest mosque, the area around which We have blessed …(Sooratul-Israa· (17), aayah 1)

For what purpose?

لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ ..

… to show him Our signs. Indeed Allaah is the All-Hearing, the All-Seeing.(Sooratul-Israa· (17), aayah 1)

And he saw on this night amazing things. Just as He, the Most High, said:

لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ 

He (the Prophet sallAllaahu `alayhi wa sallam) certainly saw some of the greatest signs of his Lord. (Sooratul-Najm (53), aayah 18)

He said:

 لِنُرِيَهُ مِنْ آيَاتِنَا ..

… to show him from Our signs. (Sooratul-Israa· (17), aayah 1)

So he (sallAllaahu `alayhi wa sallam) saw from the signs of Allaah on this blessed journey that which he saw. So, it is obligatory upon the Muslim to have eemaan (true faith) in that and to believe in it and that he should not have the slightest doubt about it. And whoever denies it he is a disbeliever (kaafir) since he is denying the truth of what has been said about Allaah and denying the truth about what has been said about the Messenger sallAllaahu `alayhi wa sallam and denying the consensus (Ijmaa`) of the Muslims.

His saying, “And he entered Paradise and he saw the Fire,” he entered Paradise (Jannah) and he saw the bliss that was within it and he saw the Fire and he saw the torment that there is within it because Allaah wished to show him from His signs.

His saying, “and he saw the angels,” he saw Jibreel in his angelic form having 360 wings, each wing filling the whole horizon. So an angel, his creation is tremendous, his size is tremendous and Jibreel is the greatest one of the angels and the noblest one of the angels, `alayhissalaatu wassalaam. So he saw the angels and he saw the Messengers (Rusul) and they are deceased. Allaah gathered them for him and Allaah has full ability over everything.

His saying, “And he saw the drapery of the Throne (Arsh) and the Kursee (Footstool),” and he saw what was around the `Arsh (Throne) and what was around the Kursee (Footstool) and they are two tremendous created things; the greatest, most tremendous of the created things and what was around them.

His saying, “and everything within the heavens whilst he was awake.” This is a refutation of those who say that it was a dream. And if it had been a dream, the disbelievers would not have denied it because dreams are not denied. Rather, they denied it happened whilst he was awake.

And Allaah, the Majestic and Most High, says:

..  أَسْرَىٰ بِعَبْدِهِ ..

… He took His servant on a journey … (Sooratul-Israa· (17), aayah 1)

And this word al-`abd (the servant) is a term for the soul and body together. So, the soul alone is not called `abd (servant). The body alone without a soul is not called `abd (servant). So it is not called servant unless it is a body and a soul together.

His saying, “Jibreel carried him upon al-Buraaq,” al-Buraaq was an animal.

His saying, “and the five daily prayers were made obligatory upon him that night.” This is a proof of the tremendousness of these five daily prayers that they were made obligatory upon the Messenger sallAllaahu `alayhi wa sallam in heaven between him and Allaah without any intermediary as opposed to the rest of the revealed laws for they came down to the Messenger sallAllaahu `alayhi wa sallam whilst he was upon the earth by means of Jibreel `alayhissalaam. So, this shows the tremendous importance of these five daily prayers with Allaah, the Mighty and Majestic. And the time of the night journey was before the Hijrah (migration) to al-Madeenah and he prayed the five daily prayers in Makkah `alayhissalaatu wassalaam.

His saying, “And he returned to Makkah on that night and that was before the Hijrah (migration).” And he returned to Makkah on that same night and therefore the disbelievers found it something very unlikely and they became overjoyed at this event so that they could belittle the Messenger sallAllaahu `alayhi wa sallam and ridicule him and mock him. So, Allaah, the Majestic and Most High, rebutted their plot and attested to the truthfulness of His Messenger sallAllaahu `alayhi wa sallam and sent down some Qur’aan with regard to that.[2]

Footnotes:

[1] Translator’s side point:  The night journey and the ascent (Israa· and Mi`raaj) occurred bodily; the Prophet sallAllaahu `alayhi wa sallam with his body and his soul together. You can refer to the Tafseer of Ibn Katheer and Fath ul-Baaree of Al-Haafidh ibn Hajar and Sharh ul-`Aqeedah atTahaawiyyah of Ibn Abee al-`Izz.

[2] Translator’s side point: There’s a hadeeth that Shaykh al-Albaaniyy authenticates in AsSaheehah as no. 306 that describes what happens the next morning after the night journey; how the disbelievers of Makkah reacted. Hadeeth that Al-Haakim reported in his Mustadrak volume 3, page 62 from `Aisha radiyAllaahu `anhaa that she said:

“When Allaah’s Messenger sallAllaahu `alayhi wa sallam was taken on the night journey to Al-Aqsa mosque, he entered the morning telling the people about that. So some people who had believed in him and affirmed his truthfulness turned apostate and they hastened with that news to Aboo Bakr radiyAllaahu `anhu and said, “What do you think of your companion, he claims he was taken on a night journey this night to Jerusalem?” So he said, “Did he say that?” They said, “Yes.” He said, “If he said that then he has spoken the truth.” They said, “Will you believe him when he said he went to Jerusalem last night and came back before he entered the morning?” He said, “Yes, I believe him in something which is even harder than that. I believe him with regard to reports which come all the way from heaven, which come down in a single morning or a single evening.” So, therefore, he became known as AsSiddeeq (the truthful one) who attested to the truth, radiyAllaahu `anhu.”

As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah, then he said on this point:

“To have eemaan that the Messenger of Allaah; his chest was split open and the portion of Satan was taken out and it was filled with eemaan (true faith) and wisdom. And he was taken on a night journey by Jibreel upon Al-Buraaq whose step is as far as it could see and he reached Jerusalem and the Prophets were gathered for him and he led them in prayer as their Imaam. Then Jibreel took him up to the lowest heaven and requested that it be opened and each heaven was opened for him and in the first heaven that he found; Aadam and in the second heaven; Yahya and `Eesaa and in the 3rd heaven; Yoosuf and in the 4th heaven; Haaroon and in the 5th heaven; Idrees and in the 6th heaven; Ibraaheem and in the 7th; Moosaa and in one narration the other way around (with regard to Ibraaheem and Moosa) and that Jibreel took him up to Sidrat ul-Muntahaa (farthest lote tree). Then he took him up to a place where he could hear the scratching of pens and he heard the speech of his Lord, the Mighty and Majestic when the five daily prayers were made obligatory upon him. So then he went back to Moosaa and informed him so he said, “Go back to your Lord and ask him for a reduction.” And finally his Lord said to him, “They are five and they are 50 (in reward), the saying will not be altered with Me.” 

[Agreed upon]

You can find this narration mentions details reported by Al-Bukhaariyy (3,342) and Muslim (163) from a narration of Abu Tharr radiyAllaahu `anhu.

Then the Shaykh says mentioning that hadeeth, “Meaning 5 with regard to their performance and 50 with regard to the reward and each good deed has the reward of 10 times over and that he entered Paradise and he saw in it domes or mounds made of pearl and other than that from the events, which occur in the Israa· and the Mi`raaj. And this was a matter of extra virtue bestowed upon him granted specifically by Allaah to His Prophet and to the last of His Messengers Muhammad sallAllaahu `alayhi wa sallam, no-one else shared with him in it. And he entered the next morning in Makkah and when he informed Quraish of what had happened, they rejected what he had said. Allaah, the Mighty and Majestic, said:

وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا 

And We did not make that which We showed to you except as a trial for the people and the accursed tree mentioned in the Qur’aan and We caused them to fear but it does not increase them except in great transgression.  (Sooratul-Israa (17), aayah 60)

As for the saying of the author, “Jibreel took him upon al-Buraaq until he took him through the heavens,” this is a matter requiring inspection (meaning something doubtful) since he did not carry him upon al-Buraaq except when he took him to Jerusalem. What’s correct is that he travelled upon al-Buraaq from Makkah to Jerusalem only, then al-Buraaq was left in Jerusalem then he was taken by Jibreel up through the heavens. As for him ascending from Jerusalem to the heavens then what is apparent that it was upon the Mi`raaj (the heavenly stairway) and not upon al-Buraaq as was said by the author, may Allaah have mercy upon him and success is granted by Allaah.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Allaah’s Messenger spoke to those thrown into the abandoned well on the day of Badr – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 61
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that when Allaah’s Messenger sallAllaahu `alayhi wa sallam spoke to those thrown into the abandoned well on the day of Badr, meaning the People of Shirk that they heard his words.

[Souncloud Audio Link

Transcribed Audio:

The Messenger sallAllaahu `alayhi wa sallam has mu`jizaat (miracles) and a mu`jizah (miracle) is a matter, which is extraordinary and a person is not able to bring them about himself. Rather, they are things created by Allaah, the Majestic and Most High.

وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَاتٌ مِّن رَّبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ  – 29:50

And they (People of Shirk) said, “If only miraculous times were to be sent down to him (Prophet sallAllaahu `alayhi wa sallam) from his Lord.” Say, “The miraculous times are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)

They were demanding that he should himself bring miraculous times to prove his Messengership as they said. But the miraculous times are with Allaah. The Messenger did not bring any sign except from Allaah, the Majestic and Most High.

قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ

Say, “The signs are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)

So He is the one Who manifests miracles, the Perfect and Most High. And He causes them to happen at the hands of His Messengers to attest to their truthfulness. And an example of that is – the dead person, if you speak to him, he will not hear you and he will not know what you are saying. However, the Messenger sallAllaahu `alayhi wa sallam spoke to those who had been killed at Badr from Quraysh, those who used to harm him and harm the Muslims in Makkah and who haughtily rejected true faith and disobeyed and who tyrannized the Messenger sallAllaahu `alayhi wa sallam and expelled him and who expelled his companions and harmed them. So, Allaah caused them to be overpowered at Badr and they were killed. And their leaders and their eminent people were killed; Shaybah Ibn Rabee`ah and `Utbah ibn Rabee`ah (his brother) and Aboo Jahl Ibn Hishaam and a large number of the eminent ones of the Quraysh were killed at Badr. Then the Prophet sallAllaahu `alayhi wa sallam ordered that they should be thrown into an old well from the wells of Badr and the Prophet sallAllaahu `alayhi wa sallam stood over them and addressed them:

“O so and so, son of so and so! O Aboo Jahl Ibn Hishaam! O `Utbah! O Shaybah! O Umayyah!” He addressed them one by one, saying “Have you found what your Lord promised you to be true for I have indeed found what my Lord promised me to be true?” So then Umar said to him “O Messenger of Allaah, how can you speak to them when they have started to decay and they cannot hear.” So he sallAllaahu `alayhi wa sallam responded, “You people cannot hear any better what I am saying than they can. However, they cannot talk.”

This was a miracle from the miracles of the Messenger sallAllaahu `alayhi wa sallam, which Allaah caused to happen at his hand.[1]

Footnotes:

[1] Reported by Al-Bukhaariyy (3,976) and reported by Muslim (2,873, 2,874 and 2,875).

Translator’s side point: Narration mentions this happened three days after the battle. In one narration it mentioned when the Prophet sallAllaahu `alayhi wa sallam conquered a people then he would remain at that place for three days.

This report that he did likewise at Badr, he stayed there for three days and just before he was going to travel and go back to Madeenah, on the 3rd day then he stood over the old well and said this saying, he spoke to them, he said:

“Did you find what your Lord promised you to be true? Indeed, I found what my Lord promised me to be true…” To the end of the hadeeth.

Shaykh Ahmad an-Najmee rahimahullaah said,

“I say – the disagreement that there is amongst the People of Knowledge about whether the people in the Barzakh (period in between this life and the hereafter, those in the grave and the like), can they hear those people who address them or is that just specific to the people of that well at Badr?

Some of them extend this matter and claim that all the people in that life (the Barzakh) can hear the speech that is said to them and some of the People of Knowledge restrict it to the place where the text is mentioned and that is what is apparent from the established texts.

And as for the people of Sufism then they extend this matter in a reprehensible manner to the extent that they claim that a dead person even knows what happens amongst his family whether good or bad. And Ibn ul-Qayyim rahimahullaah reported in his book Ar-Rooh, some reports from them, which are suspect and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee had said on this same point, he mentioned that there are some people who say the dead in general can hear. However, upon verification from the sayings of the people of the Ahlus-Sunnah, what is correct is that we restrict ourselves in the matter of the dead hearing because it is a matter of the ghaib (hidden and unseen) and in matters of the hidden and the unseen, we do not increase upon them upon what occurs from the Prophet sallAllaahu `alayhi wa sallam. And what’s established is two cases where the dead hear:

  • Firstly, the leaders of the Quraysh who were killed at Badr that they heard the words of the Prophet sallAllaahu `alayhi wa sallam when he addressed them,
  • Secondly, the deceased, who has died and been buried; they hear the footsteps of his family going away after they are buried.

Beyond that we do not extend the matter any further. Rather, the rest of it falls under the general aayah:

 وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ – 35:22

And you cannot cause those who are in the graves to hear.
(Soorah Faatir (35), aayah 22)

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

The Lineage of the Prophet ﷺ – Dawud Burbank [Audio|En]

The following benefit is extracted from  Audio # 13 of Aqeedah Tahawiyyah 


[4] Translator’s (Dawud Burbank) Side Point: As for the lineage of the Prophet sallAllaahu `alayhi wa sallam, he was:

Muhammad (محمد) sallAllaahu `alayhi wa sallam ibn `Abdillaah (عبد الله) ibn `Abdil-Muttalib (عبد المطلب) [this was a title and his name was Shaybatul-Hamd (شيبة الحمد)] ibn Haashim (هاشم) [this was a title and his name was `Amr (عمرو)] ibn `Abd Manaaf (عبد مناف) ibn Qusay (قصي) [this was a title and his name was Zayd (زيد)] ibn Kilaab (كلاب)

ibn Murrah (مرة) ibn Ka`ab (كعب) ibn Lu.ay (لؤي) ibn Ghaalib (غالب) ibn Fihr (فهر) ibn Maalik (مالك) ibn An-Nadr (النضر) ibn Kinaanah (كنانة) ibn Khuzaymah (خزيمة) ibn Mudrikah (مدركة) [this was a title and his name was `Amr (عمرو)] ibn Ilyaas (إلياس) ibn Mudar (مضر) ibn Nizaar (نزار) ibn Ma`ad (معد) ibn `Adnaan (عدنان)

This list is taken from the Abridged Seerah of Ibn Katheer:  الفصول في سيرة الرسول صلى لله عليه وسلم

Imaam An-Nawawee said in Tahdheeb al-Asmaa. wal-Lughaat (تهذيب الأسماء واللغات), “This lineage here, there is consensus of the Ummah of these names here.”

Likewise, Al-Bukhaaree in a chapter heading of his book brings the lineage of the Prophet sallAllaahu `alayhi wa sallam with these same names here.

So this is by consensus; the lineage of the Prophet sallAllaahu `alayhi wa sallam is preserved, back to `Adnaan.  With regard to the lineage after `Adnaan then there are different sayings.  Some of the scholars withhold and say that they don’t know the lineage in detail any further than that.  Others mention different names with different numbers of names in the list and the verifiers from the scholars say that after `Adnaan, the lineage is not authentic.  All that we know after `Adnaan, is that `Adnaan was a descendent of the Messenger of Allaah, Ismaa.eel `alayhis-salaam, who was the son of the Messenger of Allaah, Ibraaheem `alayhis-salaam, who was the son of Aazar.  And beyond that we don’t know; except that Ibraaheem `alayhis-salaam was a descendent of the Messenger of Allaah, Nooh `alayhis-salaam and that Nooh `alayhis-salaam was a descendent of Aadam `alayhis-salaam.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

The Distress of the Prophet (ﷺ) prior to his Death – Dr Saleh as-Saleh [Audio Benefit|En]

Anas (May Allah be pleased with him) reported:

When the last illness of Messenger of Allah (ﷺ) made him unconscious, Fatimah (May Allah be pleased with her) exclaimed: “Ah, the distress of my dear father.” He (ﷺ) said, “There will be no distress for your father after today“. When he died she said: “My father, Allah has called you back and you have responded to His Call. O father! Garden of Firdaus is your abode. O father! We announce to Jibril your death.” When he was buried, she said: “Are you satisfied now that you put earth over (the grave of) Messenger of Allah (ﷺ)?”

[Al- Bukhari]

وعن أنس رضي الله عنه قال‏:‏ لما ثقل النبي صلى الله عليه وسلم جعل يتغشاه الكرب فقالت فاطمة رضي الله عنها‏:‏ واكرب أبتاه‏.‏ فقال ‏:‏ ‏ “‏ليس على أبيك كرب بعد اليوم‏”‏ فلما مات قالت ‏:‏ يا أبتاه أجاب رباً دعاه، يا أبتاه جنة الفردوس مأواه، يا أبتاه إلى جبريل ننعاه، فلما دفن قالت ‏:‏ فاطمة رضي الله عنها‏:‏ أطابت أنفسكم أن تحثوا على رسول الله صلى الله عليه وسلم التراب‏؟‏ ‏(‏‏(‏رواه البخاري‏)‏‏)‏‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 28

Source: Dar-us-salam english publication

Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( From  24:22 till end)

Hadeeth – An Nawawi Riyadus us Saliheen

The Night Journey and the Ascent through the Heavens – Sharh Usool ath-Thalaathah by Shaikh Saalih al-Fawzaan

 Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah

Below is the Transcription of the Audio Explanation of Dawud Burbank

The Night Journey and the Ascent through the Heavens (Israa wa Miraaj)

وبعد العشر عرج به إلى السماء ، وفرضت عليه الصلوات الخمس ، وصلى في مكة ثلاث سنين

After the ten years, he was taken up through the heavens and the five daily prayers were made obligatory upon him and he prayed in Makkah for three years.[61]


[61] «After the ten years, he was taken up through the heavens» He sallallaahu`alaihiwasallam remained for ten years upon this – forbidding shirk and calling to tawheed, laying down this foundation. Then, in the eleventh year, he was taken by night from Masjid al-Haraam (the Sacred Mosque) to Masjid al-Aqsaa (the farthest mosque, i.e. the mosque in Jerusalem).

He, the Most High, said:

«Perfect and Exalted is He who took His slave on a journey by night from the Sacred Mosque to the farthest mosque[17:1]

Whilst he sallallaahu`alaihiwasallam was sleeping in the house of Umm Haani., Jibreel `alaihissalaatuwassalaam came to him and had with him an animal called al-Buraaq, which was smaller than a mule and larger than a donkey. Its steps were as far apart as the distance which it could see. So, he `alaihissalaatuwassalaam was caused to ride upon it and he was taken to Jerusalem at night.

(أسرى) is from (السرى) which means: ‘to travel by night.’ This was something special to him sallallaahu`alaihiwasallam and from the miracles given to him `alaihissalaatuwassalaam. So there, he met the prophets in Jerusalem, then he sallallaahu`alaihiwasallam was taken up through the Heavens. Meaning: he was raised up from Jerusalem to the heavens in the company of Jibreel – and the meaning of (العروج) is ‘to ascend.’

So, he was taken on a night journey from Makkah to Jerusalem and he was taken up from Jerusalem to the heavens – meaning: Jibreel `alaihissalaam took him up and he passed by the inhabitants of the heavens. At each level, Jibreel requested that it should be opened for him until he came to the seventh heaven.

Then, he ascended over the heavens to the farthest lote tree and there Allaah spoke to him with whatever He wished from His revelation and He made obligatory upon him the five daily prayers. So, He obligated for each day and night fifty prayers. However, Moosaa `alaihissalaam advised our Prophet Muhammad sallallaahu`alaihiwasallam to ask his Lord for a reduction, for his nation would not be able to bear fifty prayers in each day and night. So, Allaah’s Messenger sallallaahu`alaihiwasallam kept going back to his Lord asking for a reduction until they came to be five.

Then, Allaah, the Mighty and Majestic, said, as occurs in the hadeeth of the Israa. and the Mi`raaj:

»أمضيت فريضتي ، وخففت عن عبادي ، وأجزي الحسنة عشرا«

«I have established My obligatory duty and I have made it easy upon My servants, and I will reward a good deed ten times over.»[1]

In the narration of Anas from Aboo Dharr, He said:

«They are five and they are fifty.»[2]

Meaning: They are five with regards to the action and fifty in the balance (of good deeds).

Five prayers in each day and night are equal to fifty prayers upon the balance, because a good deed is rewarded with ten times its like. So a single prayer takes the place of ten prayers.

The Night Journey is mentioned at the beginning of Soorah Subhaan (the 17th soorah) [also known as] Soorah Banee Israa.eel; and the Mi`raaj is mentioned at the beginning of Sooratu-Najm:

«And he saw Jibreel on another occasion. By the farthest lote tree. Near it is the Garden of Refuge. When the lote tree was covered by that which covered it! His (sallallaahu`alaihiwasallam) sight did not deviate to the right or left nor did it go beyond that with which he was commanded. He certainly saw tremendous signs of his Lord[54:13-18]

This was with regard to the Mi`raaj.

He descended from the heaven to Jerusalem, then he returned to Makkah in the same night. So, in the morning he informed the people about that. The believers increased in eemaan, but as for the disbelievers, then their evil increased and they became happy at this and went about broadcasting it: “How can your companion claim that he went to Jerusalem and came back in a single night when we have to exert ourselves upon camels to reach it, taking a whole month to go there and a month to come back?!”

So, they made analogy between the ability of the Creator and the ability of the creation, for the Israa. and the Mi`raaj were a test from Allaah, the Mighty and Majestic, for the people. The people of shirk increased in mockery and their evil and their belittlement of the Messenger sallallaahu`alaihiwasallam whereas the believers increased in eemaan.

Therefore when the people of shirk said to Aboo Bakr asSiddeeq radiyallaahu`anhu: “Look at your companion – what he is saying!” He said: “What is he saying?” They said: “He is claiming that he went to Jerusalem (and that he was taken up through the heavens) and that he came back in a single night!” Aboo Bakr asSiddeeq said: “If he said it, then it is just as he said. He has spoken the truth.” They said: “How can that be?” He said: “I attest to the truth of what he says with regard to something greater than that. I attest to the truth with regard to the news coming down from the heavens upon him. So, how should I not attest to the truth of what he says with regard to his being taken at night to Jerusalem?”[3]

This [night journey and ascension] came about through the ability of Allaah, the Mighty and Majestic, not through the ability of the Messenger sallallaahu`alaihiwasallam. It was only through the ability of Allaah, the Mighty and Majestic. This was one of the miracles given to the Messenger sallallaahu`alaihiwasallam and is a case of Allaah showing his honorable status with his Lord, the Mighty and Majestic.

It must be held as a person’s creed and belief that he sallallaahu`alaihiwasallam was taken on the Night Journey and taken up through the Heavens with his soul and his body together whilst awake and not as a dream;, because some people say: “He was taken on the Night Journey with his soul, and as for his body, then it did not go outside Makkah. And he was only taken on the Night Journey and taken up through the heavens with his soul.” This is false and futile speech. Rather he was taken on the Night Journey with his soul and his body `alaihissalaatuwassalaam and he was carried upon al-Buraaq. And this was in a state of being awake, not asleep, since if it had happened with his soul only or if it had been a dream, then what would have been the difference between it and (other) dreams.

Whereas Allaah, the Majestic and Most High, says:

«Perfect and Exalted is He who took His `abd on a journey by night[17:1]

The `abd is used to apply to the soul and the body together. It is not used for just the soul alone that it be described as `abd, nor is it applied to the body alone that is an `abd. It is not used except to apply to the soul and the body combined, for He did not say: “Perfect and Exalted is He who took the soul of His `abd.” Rather He said: «…took His `abd on a journey by night

The `abd is the combination of the soul and the body. And Allaah, the Majestic and Most High, is not rendered incapable by anything and He is the One who has full power over everything.

He (rahimahullaah) said: «And the five daily prayers were made obligatory upon him and he prayed in Makkah for three years» He used to pray them as two rak`ahs. When the Prophet sallallaahu`alaihiwasallam migrated, the four rak`ah prayers were completed and became four rak`ahs – except for Fajr prayer, for in that he lengthened the recitation so it remained as two rak`ahs just as it was, and except for the maghrib prayer, for indeed it is three from the first period when it was made obligatory, because it is the witr (prayer with the odd number of rak`ahs) of the daytime. As for the Dhuhr, `Asr and the `Ishaa prayers, then in Makkah they were two rak`ahs each but when the Prophet sallallaahu`alaihiwasallam made Hijrah, they were made complete as four rak`ahs.

As occurs in the hadeeth:

«The prayer was first made obligatory as two rak`ahs, then when the Prophet sallallaahu`alaihiwasallam made Hijrah, the prayer for the resident was completed and the prayer of the traveler remained as it was.»[4]

This is by consensus of the people of knowledge, that the prayer was obligatory in Makkah and that the Prophet sallallaahu`alaihiwasallam prayed it in Makkah. However, they differ about whether it was made obligatory three years before the Hijrah?

This is what is more correct, just as the Shaykh mentioned here. Or it is otherwise said that it was made obligatory five years before the Hijrah, or it is said one year before the Hijrah, or it is said a year and a half. However the most correct saying is what the Shaykh mentioned is that it was three years before the Hijrah.

And was anything else from the pillars of Islaam made obligatory along with the prayer? This is an area of disagreement amongst the scholars; some of them held that the Zakaat was also made obligatory in Makkah, and that only its applicable limits, its amounts and those eligible to receive it were made clear in al-Madeenah. But as for the origin of its being made obligatory, then that was in Makkah.

And the proof is His saying, He the Most High:

«And give the right due from the crops on the day when it is harvested[6:141]

The meaning of the «due» here is the Zakaat. And the whole soorah came down in Makkah.

And likewise in His statement:

«And those whose wealth has a known portion for the beggar who asks and for the deprived[70:24-25]

This soorah also came down in Makkah. And what is meant by the «known portion» is the Zakaat. So, it was in origin made obligatory in Makkah, however, its details were made clear in al-Madeenah. This is one saying.

The second saying: what is apparent from the speech of the Shaykh here, is that the Zakaat was only made obligatory in al-Madeenah and nothing was made obligatory in Makkah, except for the first pillar which is tawheed and the second pillar which is the prayer. This is what is apparent from the speech of the Shaykh.

Footnotes :

[1] Reported by al-Bukhaaree no. 3208 and no. 3887 as a hadeeth of Maalik ibn Sa`sa`ah and it is a long hadeeth containing the story of the Mi`raaj (the Ascent through the Heavens).

[2] Reported by al-Bukhaaree no. 349 as a hadeeth of Anas from Aboo Dharr, radiyallaahu `anhumaa.

[3] [Reported by al-Haakim in al-Mustadrak 3/65 no. 4407 as a hadeeth of `Aa.ishah radiyallaahu`anhaa. [Declared saheeh by Shaykh al-Albaanee in asSaheehah no. 306].

[4] Reported by al-Bukhaaree no. 350 and Muslim no. 685 as a hadeeth of `Aa.ishah radiyallaahu `anhaa.

Visit the below link for other transcripts :
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

Israa wa Mi’raaj – Aqeedah Tahaawiyyah – Shaykh Al-Fawzaan | Dawud Burbank

Lesson 20 – Explained by Dawud Burbank rahimahullaah

[78] And the Mi`raaj (the ascent through the Heavens) is true; and the Prophet sallAllaahu `alayhi wa `alaa aalihi wa sallam, was taken on a Night-Journey

[79] And he was taken bodily, whilst awake, up to the Heavens.

[80] Then, to whatever higher places Allaah wished. And Allaah bestowed honour upon him with whatever He wished.

[81] And He revealed to him what He revealed to him, {And the heart did not lie about what it saw.} (Sooratun-Najm (53) aayah 11)

[82] So may Allaah extol him and grant him peace and security in the Hereafter and in this life.

Listen or download the Audio

Israa wa Mi’raaj – Aqeedat-ut-Tahaawiyyah – 20 – Abu Talhah Dawood Burbank [Mp3]

Click the Link below to read or Download PDF

Israa wa Miraaj – Aqeedah Tahaawiyyah – Shaykh Al-Fawzaan -Dawud Burbank [PDF]

Points discussed in this excerpt include:

  1. Definition and description of the Israa and the Mi`raaj
  2. The Israa and the Mi`raaj are true and whoever denies it is a kaafir
  3. The Messenger sallAllaahu `alayhi wa sallam was taken bodily, whilst awake, to the heavens
  4. He, sallAllaahu `alayhi wa sallam did not see Allaah with his eyes when Allaah spoke to him
  5. When the Prophet sallAllaahu `alayhi wa sallam is mentioned, it is his right that we send salaah and salaam upon him
  6. Hadeeth of the Israa— and the Mi`raaj
  7. Some clarifications from Shaykh Al-Albaanee rahimahullaah, regarding difference in some narrations concerning the Israa and the Mi`raaj and that which is correct

Listen to the Full Audio Series of Aqeedah Tahaawiyyah & Transcripts:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Knowing the Prophet – Some Seerah Lessons – Dr Saleh as Saleh [Audio|En]

01- Knowing the Prophet – Need of Mankind For the Messengers – 54:55
02- Knowing the Prophet – Beginning of Revelation – 36:59
03- Knowing the Prophet – First Manifestation of Dawah – 25:46
04- Knowing the Prophet – First Muslims – Dawah To Quraysh – 38:53
05- Knowing the Prophet – Opposition To the Message – part 1 – 60:08
06- Knowing the Prophet – Opposition To the Message – part 2 – 27:40
07- Knowing the Prophet – Splitting of Moon – Futile Arguments of Mushriks – 28:53
08- Knowing the Prophet – Mental Abuse – Physical Harm – 22:18

Aromatic Fragrance and Permeating Incense – Dr Saleh as Saleh [Audio|En]

Biographies of Prophet Muhammad, sallallaahu ‘alayhi wa sallam
and of his Companion Abu Bakr, radiya Allaahu ‘anhu

Questions and Answers Format

Prophet’s (صلى الله عليه و سلم) Marriage with Zaynab (may Allah be pleased with her) ? – Dr Saleh as Saleh

What about the Prophet’s (صلى الله عليه و سلم) Marriage to Zaynab (may Allah be pleased with her) after her Divorce from Zayed bin Haarithah (may Allah be pleased with him)

Zayed bin Haarithah (radhi Allaahu anhu) was a slave of the Prophet (صلى الله عليه و سلم) before he freed and adopted him. His name was Zayed bin Muhammad until Allah revealed the command:

Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. [Qur’aan 33: 5].

Afterwards people called him Zayed bin Haarithah. As to Zaynab, she was Zaynab bint Jahsh bin Rabaab Al-Asdiyyah. Her mother was Umaymah bint ‘Abdul Mutalib, the aunt of the Prophet (صلى الله عليه و سلم). It was the Prophet (صلى الله عليه و سلم) who worked for her to get married to Zayed when he was his adopted son. She initially refused and said she was better than him in lineage. It is reported that Allah صلى الله عليه و سلم revealed the following verse concerning this matter:

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [Qur’an 33: 36].

So she accepted and submitted in obedience to the command of Allah and as a fulfillment of the wish of the Prophet (صلى الله عليه و سلم). She stayed one year in marriage with Zayed. They encountered some marital problems. So Zayed complained to the Prophet (صلى الله عليه و سلم), and he, Zayed, hinted that he may divorce her. So the Prophet (صلى الله عليه و سلم) told him to hold on to the marriage and be patient despite the fact that he knew by inspiration from Allah that Zayed will divorce her and that she will be his (the Prophet’s wife). He, however, feared that people might insult him as someone who marries his adopted son’s wife, something forbidden in the pre-Islamic traditions. Allah (Azza wa Jal) blamed the Prophet (صلى الله عليه و سلم) on that:

“And (remember) when you said to him (Zayed bin Haarithah; the freed slave of the Prophet (صلى الله عليه و سلم) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O Muhammad صلى الله عليه و سلم too) have done favour (by manumitting him) “Keep your wife to yourself, and fear Allah.” But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., Muhammad married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him. [Qur’an 33: 37].

Therefore, you hid in yourself what Allah informed you already of that which will actually take place (divorce of Zaynab from Zayed) and your marriage of her in accordance with Allah’s plan and as manifestation of His Wisdom. Moreover, that you feared people’s sayings and their insults while Allah deserves to be feared most. Thus, you should have declared what was inspired to you from the details related to you, Zayed and Zaynab, without any consideration of people’s attitudes.
As to the Prophet’s (صلى الله عليه و سلم) marriage from Zaynab, he conducted the marriage contract on her after she finished her waiting period following her divorce from Zayed. Allah gave her in marriage to the Prophet (صلى الله عليه و سلم) without a guardian on her behalf or witnesses, for he (صلى الله عليه و سلم) is the guardian of all believers. Rather he is closer to them than their ownselves, as Allah described him:

“The Prophet صلى الله عليه و سلم is closer to the believers than their ownselves, and his wives are their (believers’) mothers (as regards respect and marriage). [Qur’aan 33:6]

Though this marriage, Allah (Subhanahu wa ta’aala) nullified adoption as practiced in the pre-Islamic era, and made it lawful for Muslims to marry the wives of adopted sons after divorce or death of the husbands. This is from Allah’s Mercy and a removal of any unease regarding such relations. Allah clearly stated in the following decree:

So when Zayed had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allah’s Command must be fulfilled. [Qur’aan 33: 37-40].

As to the story claiming that the Prophet’s (صلى الله عليه و سلم) heart became attached to Zaynab after he saw her from behind a veil, and he fell in love and desired her, and that when Zayed knew of this he disliked her and decided to divorce her, then this has not been verified in any authentic way. The Prophets are far removed from such base manners and are in high and noble rank in their characters and behaviors. Not to forget that it was the Prophet (صلى الله عليه و سلم) himself who wanted her to get married to Zayed in the first place. Had he been attached to her, and in love with her, he would have preferred her for himself, especially when she refused to marry Zayed in the beginning. The reality, therefore, is that it is the pre-decreed plan of Allah and His judgment in order to nullify the habits and traditions of the pre-Islamic days of ignorance, and to have Mercy and Clemency on mankind.

SourceWedding to Four and Lawfully MoreDr Saleh As-Saleh rahimahullah

Bewitchment of the Prophet (Sallallaahu ‘alaihi wa Sallam)

In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A’ishah said, “The Messenger of Allah was bewitched until he thought that he had relations with his wives, but he had not had relations with them.”

Sufyan said, “This is the worst form of magic when it reaches this stage.”

So the Prophet said,

O `A’ishah! Do you know that Allah has answered me concerning that which I asked Him.

Two men came to me and one of them sat by my head while the other sat by my feet.

The one who was sitting by my head said to the other one, `What is wrong with this man’

The other replied, `He is bewitched.’

The first one said, `Who bewitched him’

The other replied, `Labid bin A`sam. He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.’

The first one asked, `With what (did he bewitch him)’

The other replied, `With a comb and hair from the comb.’

The first one asked, `Where (is the comb)’

The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.’

`A’ishah said, “So he went to the well to remove it (the comb with the hair).

Then he said,

This is the well that I saw. It was as if its water had henna soaked in it and its palm trees were like the heads of devils.

So he removed it (of the well). Then I (`A’ishah) said, `Will you not make this public’

He replied, (Allah has cured me and I hate to spread (the news of) wickedness to any of the people.)”

Source : Tafseer Ibn Kathir , Soorah An-Naas  –  Dar-us-Salam Publications

***

How come that the Messenger of Allah was bewitched? 

Q 6: How come that the Messenger of Allah (peace be upon him) was bewitched when Allah addresses him saying: Allâh will protect you from mankind. How could he suffer the influence of magic at the time when he was responsible for conveying the Divine Revelation to the Muslims? Kindly explain the statement of the Mushriks (one who associates others with Allah in His Divinity or worship) in the Qur’an: You follow none but a bewitched man. Please, clarify and answer the misconceptions! 

A 6: According to an authentic Hadith, this incident of bewitching took place in Al-Madinah. When the Prophet (peace be upon him) started to receive Divine Revelation regularly, proofs of the truthfulness of his prophethood were established and Allah’s victory was granted to him over the disbelievers who felt disgraced. At that time, a man from the Jews called Labid ibn Al-A`sam bewitched him by sticking one of the Prophet’s hairs to a comb. The Prophet (peace be upon him) started imagining that he had done a thing, which in fact he had not done. Despite being affected by magic, the Prophet (peace be upon him) was conscious of every single word he spoke to people. He would speak the words inspired to him by Allah (Exalted be He). However, the spell that was cast on him affected his intimate relation with his wives. `Aishah (may Allah be please with her) said: Once the Prophet was bewitched so that he began to imagine that he had done a thing which in fact he had not done

It was only when Jibril (Gabriel) (peace be upon him) told him about what had happened to him that the Prophet (peace be upon him) sent someone to bring the spell out from a well belonging to one of the Al-Ansar (the Helpers, inhabitants of Madinah who supported the Prophet). When he was rid of it, the spell was broken by Allah’s grace. It was then that Allah (Exalted be He) revealed the two Surahs, which came to be known as Al-Mu`awwidhatayn (Surahs Al-Falaq and Al-Nas). When the Prophet (peace be upon him) recited them, he was cured. Praising these two Surahs, the Prophet (peace be upon him) said: No one can use anything that is equal to these two Surahs in seeking refuge in Allah. The fact that the Prophet (peace be upon him) was bewitched did not affect his conveying of the Islamic Message nor were the people around him affected by that. Allah (Glorified and Exalted be He) protected him from failing to convey the Message of Islam to people.

Like all other prophets, Muhammad (peace be upon him) suffered several types of physical pain. For example, in the battle of Uhud, his face was wounded by the rings of his helmet that pierced his temples, his lower lip bled, and one of his teeth was broken. He also fell into a pit. The disbelievers also tightened a net around him in Makkah. He suffered pain like all the prophets who preceded him. Allah (Exalted be He) raised him to greater ranks and doubled his reward for his patient endurance of suffering and oppression at the hands of the disbelievers. Regarding the Ayah which reads: (Allâh will protect you from mankind…), it means that Allah (Exalted be He) will protect the Prophet (peace be upon him) from the disbelievers’ conspiracy to kill him and from their attempt to prevent him from conveying the Message of Islam.

Source: Fatwas of Ibn Baaz – http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1009&PageNo=1&BookID=14

Related Link:

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

 

The Prophet’s Birth sallâllahu ‘alayhi wa sallam

Al-Istiqaamah Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

THE YEAR OF HIS NOBLE BIRTH

According to the most correct opinion of the Scholars, the Prophet sallallaahu ‘alayhi wa sallam was born in the city of Makkah in the year of the Elephant (in the year 570 or 571CE), in the month of Rabee’ul-Awwal.1

THE DAY OF HIS NOBLE BIRTH

There is an agreement amongst the Scholars that the Prophet sallallaahu ‘alayhi wa sallam was born on a Monday, since he sallallaahu ‘alayhi wa sallam was asked about fasting on a Monday, and he said: “On that day I was born and on that day Revelation descended upon me.”2 However, as regards the exact date of his birth, then the Scholars have differed about this, although the majority of Scholars say that he sallallaahu ‘alayhi wa sallam was born on the 12th of Rabee’ul-Awwal.

Imaam an-Nawawee (d.676H) – rahimahullaah– said: “There is on agreement that he was born on Monday in the month of Rabee’ul-Awwal. There is a difference of opinion whether this day was the 2nd, 8th, 10th or 12th day of the month – and these ore the four most well-known opinions concerning this.”3

EVENTS AT THE TIME OF HIS BIRTH

Certain miraculous events are reported to have occurred at the time that the Prophet sallallaahu ‘alayhi wa sallam was born. However, most of them are not authentically related, rather they are da’eef (week) or mawdoo’ (fabricated) and therefore cannot be relied upon as decisive proof; such as the narration which relates that some of the galleries of Kisraa’s palace broke-up and collapsed, that the sacred-fire of the Magians died-out and that some of the churches on Lake Saawah collapsed and sank down.4 However, it is authentically related that the Prophet sallallaahu ‘alayi wa sallam said. “I am a result of the supplication of my father Ibraaheem and the glad-tidings brought by ‘Eesaa ‘alayhimus salaam. And my mother – when she bore me – saw that a light shone out from her, which lit up the palaces in Syria … “5

CELEBRATING THE DAY OF HIS NOBLE BIRTH

Imaam al-Faakihaanee (d.734H) – rahimahullaah -said:6
“Celebrating his birthday has no basis in the Book nor the Sunnah, nor is this action recorded from any one of the Scholars of this Ummah; those who are taken as examples to be followed and who cling to the narrations. Rather it is a bid’ah (innovotion), which was introduced by the (deviated) Battaaloon sect.7”

As regards to the origins of this newly-invented celebration, then some of the research Scholars have stated that the first person to innovate this practice was ‘Umar ibn Muhammad al-Mulaa in the city of Mawsil in Iraaq, during the fourth century, as is mentioned by the Imaam Abu Shaamah (d.665H).8 He was followed in this by the likes of Abul-Khattaab ‘Umar ibn Dihyaa: “who was employed in the west, then travelled to Syria, then he travelled to the city of Irbil in ‘Iraaq, during the fourth century, where he found its king Mudhaffarud-Deen ibn Zaynud-Deen showing a keen interest in the milaad (birthday) of the Prophet sallallaahu ‘alayhi wa sallam. So he composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer; so he recited this to the king who then rewarded him with one thousand deenaars.”9

Imaam Maalik (d.179H) – rahimahullaah – said:
‘Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad sallallaahu ‘alayhi wa sallam has betrayed his message. Read the saying of Allaah – the Most Blessed, the Most High:

“This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

So that which was not part of the religion at that time, cannot be part of the religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part.”10

Thus, had the practice of celebrating milaadun-Nabee (the birthday of the Prophet sallallaahu ‘alayhi wa sallam) been something praiseworthy then: “the Salaf (the Pious Predecessors) – may Allaah be pleased with them all – would have instituted it. For they were the ones having a greater love and honour for Allaah’s Messenger sallallaahu ‘alayhi wa sallam and a greater zeal for doing good. Indeed, the most perfect expression of love and honour for him is by following him, obeying him, carrying out his commands, upholding and reviving his Sunnah (guidance and example) – both inwardly and outwardly – and in spreading his message and striving in this, with the heart, the hand and the tongue. Such was the path of the Companions and those who followed them in goodness (i.e. beliefs and actions).”11


1. Refer to Taareekh (p.53) of Khaleefah ibn Khayaat, as-Seerah (1/167) of Ibn Hishaam and also Tabaqaatul-Kubraa (1/62) of Ibn Sa’d.
2. Related by Muslim (2/820) and Ahmad (5/297).
3. Tahdheeb Seeratun-Nabawiyyah (p.20) of Imaam an-Nawawee.
4. Munkar: Related by Imaam adh-Dhahabee in as-Seeratun-Nabawiyyah (pp. 11-14), who said: “This narration is munkar ghareeb (rejected).”
5. Related by al-Haakim in al-Mustadrak (2/600) and Ibn Katheer in al-Bidaayah wan-Nihaayah (1/229) who said: “Its isnaad is good and strong.” Refer to as-Saheehah (no.1545) of Shaykh al-Albaanee for a detailed discussion concerning its authenticity.
6. Al-Mawrid fi ‘Amalil-Mawlid (pp.21-22).
7. The Battaaloon: they are one of the deviated Baatiniyyah sects from the Faatimids – as al-Maqreezee says in al-Khatat (1/490).
8. In al-Baa’ith ‘alaa Inkaaril-Bida’ wal-Hawaadith (pp.23-24). Ibn al-Jawzee stated something similar in Miraatuz-Zamaan (8/310).
9. Al-Bidaayah wan-Nihaayah (13/144-145) of al-Haafidh Ibn Katheer.
10. Related by al-Qaadee ‘lyaadh in ash-Shifaa fee Huqooqil-Mustafaa (2/676).
11. Iqtidaa’us-Siraatul-Mustaqeem (p.295) of Ibn Taymiyyah

The Prophetic Household – Shaykh Safi ur-Rahmaan Mubarakfoori

Taken from the “The Sealed Nectar” book

1. Khadijah Bint Khuwailid: In Makkah — prior to Hijra — the Prophet’s household comprised him (Sallalaahu alaihi wa Sallam) and his wife Khadijah bint Khuwailid. He was twenty-five and she was forty when they got married. She was the first woman he married. She was the only wife he had till she died. He had sons and daughters with her. None of their sons lived long. They all died. Their daughters were Zainab, Ruqaiya, Umm Kulthum and Fatimah.

Zainab was married to her maternal cousin Abu Al-‘As bin Al-Rabi‘ and that was before Al-Hijra. Ruqaiya and Umm Kulthum were both married to ‘Uthman bin ‘Affan – may Allah be pleased with him – successively (i.e. he married one after the death of her sister). Fatimah was married to ‘Ali bin Abi Talib; and that was in the period between Badr and Uhud battles. The sons and daughters that Fatimah and ‘Ali had were Al-Hasan, Al-Husain, Zainab and Umm Kulthum.

It is well-known that the Prophet (Sallalaahu alaihi wa Sallam) was exceptionally authorized to have more than four wives for various reasons. The wives he married were thirteen. Nine of them outlived him. Two died in his lifetime: Khadijah and the Mother of the poor (Umm Al-Masakeen) — Zainab bint Khuzaima, besides two others with whom he did not consummate his marriage.

2. Sawdah bint Zam‘a: He married her in Shawwal, in the tenth year of Prophethood, a few days after the death of Khadijah. Prior to that, she was married to a paternal cousin of hers called As-Sakran bin ‘Amr.

3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of Prophethood, a year after his marriage to Sawdah, and two years and five months before Al-Hijra. She was six years old when he married her. However, he did not consummate the marriage with her till Shawwal seven months after Al-Hijra, and that was in Madinah. She was nine then. She was the only virgin he married, and the most beloved creature to him. As a woman she was the most learnèd woman in jurisprudence.

4. Hafsah bint ‘Umar bin Al-Khattab: She was Aiyim (i.e. husbandless). Her ex-husband was Khunais bin Hudhafa As-Sahmi in the period between Badr and Uhud battles. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in the third year of Al-Hijra.

5. Zainab bint Khuzaimah: She was from Bani Hilal bin ‘Amir bin Sa‘sa‘a. Was nicknamed Umm Al-Masakeen, because of her kindness and care towards them. She used to be the wife of ‘Abdullah bin Jahsh, who was martyred at Uhud, was married to the Prophet (Sallalaahu alaihi wa Sallam) in the fourth year of Al-Hijra, but she died two or three months after her marriage to the Messenger of Allâh (Sallalaahu alaihi wa Sallam) .

6. Umm Salamah Hind bint Abi Omaiyah: She used to be the wife of Abu Salamah, who died in Jumada Al-Akhir, in the fourth year of Al-Hijra. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in Shawwal of the same year.

7. Zainab bint Jahsh bin Riyab: She was from Bani Asad bin Khuzaimah and was the Messenger’s paternal cousin. She was married to Zaid bin Haritha — who was then considered son of the Prophet (Sallalaahu alaihi wa Sallam) . However, Zaid divorced her. Allâh sent down some Qur’ânic verses with this respect:

“So when Zaid had accomplished his desire from her (i.e., divorced her), We gave her to you in marriage.” [33:37]

About her, Allâh has sent down some verses of Al-Ahzab Chapter that discussed the adoption of children in detail — anyway we will discuss this later. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.

8. Juwairiyah bint Al-Harith: Al-Harith was the head of Bani Al-Mustaliq of Khuza‘ah. Juwairiyah was among the booty that fell to the Muslims from Bani Al-Mustaliq. She was a portion of Thabit bin Qais bin Shammas’ share. He made her a covenant to set her free at a certain time. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) accomplished the covenant and married her in Sha‘ban in the sixth year of Al-Hijra.

9. Umm Habibah: Ramlah, the daughter of Abu Sufyan. She was married to ‘Ubaidullah bin Jahsh. She migrated with him to Abyssinia ( Ethiopia). When ‘Ubaidullah apostatized and became a Christian, she stoodfast to her religion and refused to convert. However ‘Ubaidullah died there in Abyssinia ( Ethiopia). The Messenger of Allâh (Sallalaahu alaihi wa Sallam) dispatched ‘Amr bin Omaiyah Ad-Damri with a letter to Negus, the king, asking him for Umm Habibah’s hand — that was in Muharram, in the seventh year of Al-Hijra. Negus agreed and sent her to the Prophet (Sallalaahu alaihi wa Sallam) in the company of Sharhabeel bin Hasnah.

10. Safiyah bint Huyai bin Akhtab: From the Children of Israel, she was among the booty taken at Khaibar battle. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) took her for himself. He set her free and married her after that conquest in the seventh year of Al-Hijra.

11. Maimunah bint Al-Harith: The daughter of Al-Harith, and the sister of Umm Al-Fadl Lubabah bint Al-Harith. The Prophet (Sallalaahu alaihi wa Sallam) married her after the Compensatory ‘Umrah (Lesser Pilgrimage). That was in Dhul-Qa‘dah in the seventh year of Al-Hijra.

Those were the eleven women that the Messenger of Allâh (Sallalaahu alaihi wa Sallam) had married and consummated marriage with them. He outlived two of them — Khadijah and Zainab, the Umm Al-Masakeen. Whereas the other nine wives outlived him.

The two wives that he did not consummate marriage with were, one from Bani Kilab and the other from Kindah and this was the one called Al-Jauniyah.

Besides these, he had two concubines. The first was Mariyah, the Coptic (an Egyptian Christian), a present gift from Al-Muqauqis, vicegerent of Egypt — she gave birth to his son Ibrâhim, who died in Madinah while still a little child, on the28 th or29 th of Shawwal in the year 10A.H., i.e.27 th January, 632 A.D. The second one was Raihanah bint Zaid An-Nadriyah or Quraziyah, a captive from Bani Quraiza. Some people say she was one of his wives. However, Ibn Al-Qaiyim gives more weight to the first version. Abu ‘Ubaidah spoke of two more concubines, Jameelah, a captive, and another one, a bondwoman granted to him by Zainab bint Jahsh.[]

Whosoever meditates on the life of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) , will conceive that his marriage to this great number of women in the late years of his lifetime, after he had almost spent thirty years of his best days of youth sufficing himself to one old wife — Khadijah and later on to Sawdah, was in no way an overwhelming lustful desire to be satisfied through such a number of wives. These marriages were in fact motivated by aims and purposes much more glorious and greater than what normal marriages usually aim at.

The tendency of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) towards establishing a relationship by marriage with both Abu Bakr and ‘Umar and his marriage to ‘Aishah and Hafsah — and getting his daughter Fatimah married to ‘Ali bin Abi Talib, and the marriage of his two daughters, Ruqaiyah and Umm Kulthum to ‘Uthman — indicate clearly that he aimed at confirming the relationship among the four men — whose sacrifices and great achievements in the cause of Islam are well-known.

Besides this, there was that tradition of the Arabs to honour the in-law relations. For them a son or a daughter-in-law was a means by which they sought the consolidation of relationship and affection with various phratries. Hostility and fights against alliances and affinities would bring an unforgettable shame, disgrace and degradation to them.

By marrying the Mothers of believers, the Prophet (Sallalaahu alaihi wa Sallam) wanted to demolish or break down the Arab tribes’ enmity to Islam and extinguish their intense hatred. Umm Salamah was from Bani Makhzum — the clan of Abu Jahl and Khalid bin Al-Waleed. Her marriage to the Messenger of Allâh (Sallalaahu alaihi wa Sallam) produced good results. Khalid’s deliberately undecisive attitude at Uhud — for instance — was due to the Messenger’s marriage to Umm Salamah. Khalid went even further than that, in a short time he willingly became a keen obedient Muslim.

After the Messenger of Allâh’s marriage to Umm Habibah, Abu Sufyan, her father, did not encounter him with any sort of hostility. Similarly his marriage to Juwairiyah and Safiyah made the two tribes stop all sorts of provocation, aggression or hostility against Islam. Better still, Juwairiyah, herself, was one of the greatest sources of blessing to her own people. On the occasion of her marriage to the Prophet (Sallalaahu alaihi wa Sallam) , his Companions set a hundred families of her people free. They said: “It is for their affinity with the Messenger of Allâh (Sallalaahu alaihi wa Sallam) .” No need to say what great good impression this gratitude had on everybody’s soul. One of the greatest motives of all is Allâh’s bidding his Prophet to educate and purify the souls of people who had known nothing whatsoever about courtesy, education and culture. He had to teach them to comply with the necessities of civilization and to contribute to the solidification and the establishment of a new Islamic society.

An essential fundamental rule of the Muslim society is to prohibit mixing of men and women. Providing direct education for women, though highly compelling, is impossible in the light of this Islamic norm. Therefore, the Prophet (Sallalaahu alaihi wa Sallam) had to select some women of different ages and talents, and indoctrinate them systematically in order to educate she-bedouins and townswomen, old and young, and thus furnish them with the instruments of propagating the true faith. The Mothers of believers (i.e. wives of the Prophet (Sallalaahu alaihi wa Sallam) ) were in such a convenient position that they could convey the state of the Prophet (Sallalaahu alaihi wa Sallam) and his affairs to people (men and women). Being educated and taught the teachings and rules of Islam, his wives, especially those who outlived him, played a very important role in conveying Prophetic traditions Ahadith to the Muslims. ‘Aishah, for instance, related a large number of the Prophet’s deeds and statements.

His marriage to his paternal cousin Zainab bint Jahsh was a peculiar case which aimed at eradicating a deeply rooted pre-Islamic tradition — i.e. the adoption of children. In Al-Jahiliyah the Arabs used to consider an adopted person exactly like a real son or daughter as far as rights and sanctities are concerned. That Jahiliyah tradition had been so deeply rooted in their hearts that it was not easy to remove or uproot it. This tradition in fact affronts the basic principles of Islam; especially those concerned with marriage, divorce and inheritance and some other cases, and brought about lots of corruptions and indecencies. Naturally Islam stands against such deeds, and attempts to remove them from the Islamic society.

For the eradication of this tradition, Allâh, the Exalted, bid His Messenger (Sallalaahu alaihi wa Sallam) to marry his cousin Zainab bint Jahsh, who was an ex-wife to Zaid. She was at variance with Zaid to an extent that he intended to divorce her — that was at the time when the Confederates (Al-Ahzab) were making an evil alliance against the Messenger of Allâh (Sallalaahu alaihi wa Sallam) and against the Muslims. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) feared that the hypocrites, the idolaters, and the Jews would make a propaganda out of it and try to influence some Muslims of weak hearts. That was why he urged Zaid not to divorce her, in order not to get involved into that trial.

Undoubtedly this hesitation and partiality were alien to the character of the Prophet (Sallalaahu alaihi wa Sallam) . They did not apply to the power of determination and will with which he had been sent. Allâh, the Exalted, blamed him for that by saying:

 “And (remember) when you said to him (Zaid bin Haritha may Allah be pleased with him – — the freed slave of the Prophet (Sallalaahu alaihi wa Sallam) on whom Allâh has bestowed grace (by guiding him to Islam) and you (O Muhammad (Sallalaahu alaihi wa Sallam) too) have done favour (by manumitting him), ‘Keep your wife to yourself, and fear Allâh.’ But you did hide in yourself (i.e. what Allâh has already made known to you that He will give her to you in marriage) that which Allâh will make manifest, you did fear the people (i.e. Muhammad (Sallalaahu alaihi wa Sallam) married the divorced wife of his manumitted slave) whereas Allâh had a better right that you should fear him.” [33:37]

Finally Zaid divorced Zainab and the Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her at the time he laid siege to Bani Quraiza. That was after she had finished her Iddat (i.e. period during which a widow or a divorcee may not remarry). Allâh Himself had already ordained it, and so gave him no other alternative. Allâh had even started the marriage Himself by saying:

 “So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them).” [33:37]

And that was in order to break down the tradition of child adoption in practice after He had done it in words:

 “Call them (adopted sons) by (the names of) their fathers, that is more just near Allâh.” [33:5]

“Muhammad ( saw) is not the father of any man among you, but he is the Messenger of Allâh, and the last (end) of the Prophets.” [33:40]

Lots of deeply-rooted traditions cannot be uprooted or demolished or even adjusted by mere words. They must be matched and associated with the action of the advocate of the Message himself.

This could be perceived through the deeds practised by the Muslims at Al-Hudaibiyah ‘Umrah (Lesser Pilgrimage) during which ‘Urwah bin Mas‘ud Al-Thaqafi saw certain Muslims tend to pick up any expectoration that fell down from the Prophet (Sallalaahu alaihi wa Sallam) . He also saw them race to the water of his ablution and they almost quarrelled for it. There were others who competed to pledge allegiance to death and some others pledged not to flee from (the battlefield). Among those people, were eminent Companions like ‘Umar and Abu Bakr, who although dedicated all their lives to the Prophet (Sallalaahu alaihi wa Sallam) and to the cause of Islam, but refused to carry out the Messenger’s ordres with respect to slaughtering sacrificial animals after the ratification of Al-Hudaibiyah Peace Treaty, the thing that perturbed and caused the Prophet (Sallalaahu alaihi wa Sallam) to feel anxious. However, when Umm Salamah – may Allah be pleased with her – advised that he take the initiative and sacrifice his animals, his followers raced to follow his example; a clear evidence in support of the saying: Actions speak louder than words, in the process of exterminating a deeply-established tradition.

Hypocrites aroused a lot of suspicions and made a broad false propaganda against that marriage. Their acts and talks about that marriage had ill-effects on those Muslims whose Faith was still weak, particularly that Zainab was the fifth wife — and the Noble Qur’ân limited the number up to four only; Zaid was traditionally his son, and so a father marrying his son’s divorcee was a heinous sin in the eyes of the Arabians.

Al-AhzabSurah was revealed to shed full light on the two issues, i.e. Islam does not recognize adoption of children, and the Prophet (Sallalaahu alaihi wa Sallam) is given (by Allâh) more freedom as regards the number of wives he can hold than other Muslims in order to achieve noble and honourable purposes.

However, the treatment of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) to his wives was of honourable, noble, and superb nature. His wives were on tops in respect of honour, satisfaction, patience, modesty, and service (that is to say the performance of housework and marriage duties). Although the Messenger’s house-life was hard and unbearable, none of his wives complained. Anas said about the Prophet’s life: “According to my knowledge, the Messenger of Allâh (Sallalaahu alaihi wa Sallam) has never tasted a thin flattened loaf in all his lifetime, nor has he ever seen with his own eyes roasted mutton.”[]

‘Aishah said: “Over two months have elapsed — during which we have seen three crescents — and yet no fire has been kindled in the houses of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) (i.e. they did not cook food).” “What did you eat to sustain yourselves?” ‘Urwah asked. She said “The two blacks: dates and water”[]. Lots of information about the hard life of the Prophet (Sallalaahu alaihi wa Sallam) were told.

In spite of these hardships, straits and adversity of life in the house of the Prophet (Sallalaahu alaihi wa Sallam), none of his wives uttered a word of complaint worthy of reproach — but once. This exception was required by human instinctive inclinations. However, it was not so important and consequently it did not require the decree of a legislative rule. Allâh has given them an opportunity to choose between two things, as clearly stated in the following verses:

 “O Prophet (Muhammad (Sallalaahu alaihi wa Sallam)! Say to your wives: ‘If you desire the life of this world, and its glitter, — then come! I will make a provision for you and set you free in a handsome manner (divorce). But if you desire Allâh and His Messenger, and the Home of the Hereafter, then verily, Allâh has prepared for Al-Muhsinat (good doers) amongst you an enormous reward.’” [33:28,29]

They were so noble and honest that none of them preferred ‘the life of this world and its glitter’ to the abode in the Hereafter.

Although they were many in number, nothing of the dispute occurrences that normally happen among co-wives, took place in their houses. Very few cases could be the only exception; but they were quite normal. Allâh reproached them for that, so they ceased to do such a thing. This incident is mentioned in At-Tahreem Chapter:

 “O Prophet! Why do you ban (for yourself) that which Allâh has made lawful to you …” [66:1] (to the end of the fifth verse).

Discussing polygamy — in my opinion — is not a necessity; since a person who is familiar with the Europeans, and indecent practices, sufferings, wickedness, their sorrows and distresses, the horrible crimes they commit in this respect as well as the trials, the disasters that they are involved in, and which emanate directly from their disregard of the principle of polygamy form a good reason (to justify the soundness of polygamy). The distorted picture of life in Europe with the ill-practices featuring it, could truthfully justify the existence and practice of polygamy. In this, there are Divine signs for all people possessed of lucid mind.

Ruling On The Moon Splitting Asunder – Shaykh al-Albaani [Video|Ar-En]

Uploaded by LearntoReadTheKuran

The following is taken from Tafsir Ibn Kathir:

In the Name of Allah, the Most Gracious, the Most Merciful.

(1. The Hour has drawn near, and the moon has been cleft asunder.) (2. And if they see an Ayah, they turn away and say: “This is magic, Mustamir.”) (3. They denied and followed their own lusts. And every matter will be settled.) (4. And indeed there has come to them news wherein there is Muzdajar.) (5. Perfect wisdom, but warners benefit them not.) (Surah Qamar 1-4)

Imam Ahmad recorded that Anas bin Malik said,

“The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah. Allah said, (The Hour has drawn near, and the moon has been cleft asunder.)”

Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said,

“The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira’ between them.”

This Hadith is recorded in the Two Sahihs with various chains of narration.

Imam Ahmad recorded that Jubayr bin Mut`im said,

“The moon was split into two pieces during the time of Allah’s Prophet ; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.’ They then said, `If he was able to take us by magic, he will not be able to do so with all people.”’

Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala’il.

Al-Bukhari recorded that Ibn `Abbas said, “The moon was split during the time of the Prophet .” Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn `Abbas commented on Allah’s saying:

(The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: “This is magic, Mustamir.”) “This occurred before the Hijrah; the moon was split and they saw it in two parts.”