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Requesting Someone to Supplicate after Concluding a Lesson – Shaykh al Albaani

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by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

Shaykh Albaani –rahimumAllaah- quoted an Athar of Ibraheem an-Nakhai in ‘Kitab al-ilm’:

‘They (the Companions) used to sit and study knowledge and goodness, then they would disperse and would not seek forgiveness from one another, they would not say: O so and so, make Dua’ for me.’

The Shaykh commented saying:

‘Which means that some of the Companions’ –Radi Allaahu anhum– making Dua’ for others after the completion of a lesson or on ending study was not their action. This is a Bida’. Similar to this is when a shaykh leads his companions in supplication and they follow the supplication after him, because that is something which becomes a fitnah (trial) for that shaykh and lead him to marvel at himself.’

Taken from Qamoos al-Bida’ p.702-703

From those Mannerisms that are Obligatory with Allaah Ta’ala – Shaykh al Albaani

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Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

From those Mannerisms that are Obligatory with Allaah

136 – From Qateelah bint Seefee a woman from Juhaynah who said:

‘Indeed a monk came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘You people commit Shirk! You say whatever Allaah wills and whatever you will, and you say I swear by the Ka’abah.’

So the Prophet –sallAllaahu alayhi wa sallam– said: ‘Say whatever Allaah wills, thenwhat you will, and say I swear by the Lord of the Ka’abah.’

Narrated by Tahawi in ‘al-Mushkil’ and al-Hakim and al-Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

137 – From Hudhayfah who narrates the same hadeeth: ‘Whereby the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Do not say: whatever Allaah wills and what so and so wills, but rather say: whatever Allaah wills then what so and so wills.’

Narrated by Abu Dawood and Tahaawi  in  ‘Mushkil al-Athaar’ and Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

Rabaee bin Harash followed up Abdullah bin Yasser on the authority of Hudhayfah bin al-Yamaan who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘I saw in a dream that I met some people of the book and they said you are a blessed people if it were not that you say, whatever Allaah wills and what Muhammad wills’, so the Prophet –sallAllaahu alayhi wa sallam– said: ‘Indeed I used to dislike that for you to say whatever Allaah wills then what Muhammad wills’

Narrated by Ibn Majah and Ahmad, Shaykh al-Albaani said that from what is apparent the hadeeth is authentic.

138 – From at-Tufayl bin Sakhbrah the brother of Aeysha from the same mother: ‘That he saw what a sleeping person sees (dreams), it was as if he passed by a group of  the Jews.  He asked: ‘Who are you?’

They said: ‘We are Jews.’

So he said: ‘Indeed you are the people, if only you did not claim that Uzayr is the son of Allaah.

The Jews said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

Then he passed by a group of the Christians.  He asked: ‘Who are you?’

They said: ‘We are Christians.’

So he said: ‘Indeed you are the people, if only you did not claim that the Messiah is the son of Allaah.

The Christians said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

In the morning he informed those whom he informed, then the Prophet –sallAllaahu alayhi wa sallam– came and he informed him of what he saw in the dream.

The Prophet –sallAllaahu alayhi wa sallam– asked him: ‘Did you inform anyone?’

He answered: ‘Yes.’

After the Messenger –sallAllaahu alayhi wa sallam– had prayed he gave them aKhutbah, and praised Allaah and glorified Him, then he –sallAllaahu alayhi wa sallam–said:

‘Indeed Tufayl saw a dream, and he informed whosoever from amongst you, and indeed you used to say a statement, and shyness used to prevent me from prohibiting you from it.’

Then he –sallAllaahu alayhi wa sallam– said: ‘Do not say: whatever Allaah wills andwhat Muhammad wills.’

Narrated by Ahmad.

139– From Ibn Abbas who said: A man came to the Prophet –sallAllaahu alayhi wa sallam– to ask about something then he said: ‘Whatever Allaah wills and what you will.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Have you made me an equal with Allaah (in another wording: a partner)?! No, but rather, what Allaah Alone wills.’

Narrated by Bukhari in ‘al-Adab al-Mufrad’, Ibn Majah, Tahawi in ‘al-Mushkil’, Bayhaqi, Ahmad, Tabrani and Albaani said its chain is Hasan.

The Fiqh of the Hadeeth:

I (Albaani) say: ‘In these Ahadeeth we find, that when a man says to someone else: ‘Whatever Allaah wills and what you will’ then this is regarded as Shirk in the Sharia’. This is from Shirk in wording, because it is presumed that the will of the slave of Allaah is that of the level of the will of the Lord – Subhanahu wa Ta’ala; the reason being that there is a connection between the two wills.

The like of this are the statements of some of the common folk and those similar to them who claim to have knowledge: ‘I have no one except Allaah and you’, and ‘we have relied upon Allaah and you.’

Likewise are the statements of some of those who deliver  lectures: ‘In the name of Allaah and the country.’ Or ‘In the name of Allaah and the people.’ And there are various other similar wordings of Shirk which it is obligatory to stop using, and to repent from using them; in order to have correct manners with Allaah – Tabaraka wa Ta’ala.

Indeed many of the common folk have been negligent of this noble mannerism, likewise there are of the specific people (who claim to have knowledge) who justify their utterances such as these statements of Shirk.  Like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people and swearing by them and not by Allaah – Ta’ala, and swearing by them above Allaah– Azza wa Jal.

When a scholar of the Book and the Sunnah criticizes them for this, rather than helping the scholar to forbid the evil, they show enmity by criticizing  him, and they say: ‘Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!

So they are ignorant or pretend to be ignorant – to please the common folk – they claim that the intention is good, you find this amongst the previously mentioned people; and it does not make an evil action into a good action.

The meaning of the previously mentioned Ahadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharia’ are converted to legislated good actions due to being similar to a good action, this is something which only an ignorant biased person says!

Do you not see that if a man prays towards a grave; then this would be an evil action even though he is praying; and this is due to his opposition to the Ahadeeth and the Aathaar which are mentioned about the prohibition against facing a grave for prayer.

So would an intelligent person say: to the one who returns to face the grave – after having knowledge that the Sharia’ has prohibited this – that his intention is good and his action is permissible?

This would never happen,  also those who seek deliverance and aid with other than Allaah, forgetting Allaah Ta’ala due to the circumstances in which they are in, they are in need of Allaah’s aid and help much more.

It is not intelligible that their end will be good, let alone that their action will be good, while they continue upon this evil knowingly.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth nos. 136-139 p.263 – 267]

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him – Shaykh al-Albaani

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Taken from Silsilah Ahadeeth As-Saheehah.
By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani.
Translated by Abbas Abu Yahya

No. 2654 – From Abu Hurairah from the Messenger–sallAllaahu alayhi wa sallam–:

‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

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

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger–sallAllaahu alayhi wa sallam–: recited:

<< And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>

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

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

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.

This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

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

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

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

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

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Mu’aawiyah: The Scribe of the Prophet – Shaykh al Albaani

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Mu’aawiyah The Scribe of the Prophet –sallAllaahu alayhi wa sallam–
Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

82 – ‘May Allaah not let his stomach become satisfied;’ i.e. Mu’aawiyah.

Collected by Abu Dawood at-Tayyalisi in his ‘Musnad’ (2746) Hishaam and Abu ‘Awaana narrated to us from Abu Hamza al-Qassaab from Ibn Abbas:

‘That the Messenger of Allaah –sallAllaahu alayhi wa sallam– sent someone to Mu’aawiyah to write something for him, and this person said he is eating, then the Messenger sent the person again, and again he said he is eating. Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘May Allaah not let his stomach become satisfied.’

I (Albaani) say: This Isnaad is Saheeh, its narrators are all trustworthy, they are the narrators of Imam Muslim.

Regarding Abu Hamza al-Qassaab – whose name is Umraan bin Abi ‘Atta – there is some talk about him from some of the scholars but it does not harm him, since a group from the Imams have regarded him as trustworthy, from them is Ahmad and Ibn Ma’een and others.

As for those who regarded him as weak then they did not clarify the reason, so therefore it is an unknown (Jarh) criticism, which is unacceptable.  It is as if this is why Imam Muslim used him as a narrator and narrated this hadeeth from him in his book ‘Saheeh’ (8/27) from the way of Shu’abah from Abu Hamza al-Qassaab with this hadeeth.

Ahmad narrated this hadeeth (1/240, 291, 335, 338) from Shu’abah and Abu ‘Awaana from Abu Hamza with this hadeeth without the saying: ‘May Allaah not let his stomach become satisfied.’

It seems that the hadeeth was summarized by Ahmad or by some of his Shaykhs, and they mentioned an extra wording:

‘. . . .and he was his scribe’,

And its chain is authentic.

Some of the sects took opportunity of this hadeeth, as a way of attacking Mu’aawiyah –Radi Allaahu anhu– but there is nothing in this hadeeth which helps them on this, and how can it, since in the hadeeth it mentions that he was the scribe of the Prophet –sallAllaahu alayhi wa sallam, and this is why al-Hafidh Ibn ‘Aasakir said: (16/349/2):

‘This is the most authentic narration which has been mentioned about the excellence of Mu’aawiyah.’

What is evident from this supplication from the Prophet -sallAllaahu alayhi wa sallam-is that it was not intentional, rather it is from what is the practice of the Arabs when using certain style of speech unintentionally; such as the statement of the Messenger –sallAllaahu alayhi wa sallam– regarding some of his wives:

‘May you be affected by pain in your throat’[1] [Collected by Bukhari & Muslim]

And

‘May your right hand be covered in dust’ [Collected by Bukhari & Muslim]

and like his -sallAllaahu alayhi wa sallam- statement in the hadeeth of Anas:

‘May your age not increase.’

It is possible that this statement from the Messenger –sallAllaahu alayhi wa sallam–about Mu’aawiyah was spurred on by his humanness which he has eloquently mentioned about himself –sallAllaahu alayhi wa sallam– in many reoccurring Ahadeeth, and from them is the hadeeth of ‘Aeysha –Radi Allaahu anha– who said:

‘Two men entered upon the Messenger of Allaah –sallAllaahu alayhi wa sallam– they spoke to him about something but I did not know what it was about, and they caused him to get angry, so he –sallAllaahu alayhi wa sallam– cursed them and reviled them, then when they left I asked: ‘O Messenger of Allaah! Good will reach everyone except these two people.

The Messenger asked: ‘And why is that?

She said: ‘You cursed them and reviled them.’

He –sallAllaahu alayhi wa sallam– said:

‘Did you not know that I have a contract with my Lord? I said: O Allaah indeed I am a human, so any Muslim whom I cursed or reviled, then designate it as charity and a reward for him.’

[‘Silsilah Ahadeeth As-Saheehah’ No. 83]

Collected by Imam Muslim along with the previous hadeeth before this in the chapter entitled:

‘Chapter: Whoever the Prophet -sallAllaahu alayhi wa sallam- cursed, reviled or supplicated against and he was not qualified for that; then it is a charity, reward and mercy for that individual.’

Then Imam Muslim narrated here the hadeeth of Anas bin Malik who said: ‘There was an orphan girl with Umm Sulaym, who was called Umm Anas, the Messenger of Allaah –sallAllaahu alayhi wa sallam– saw the orphan girl and said:

‘Are you her? Verily you have grown up, may your age not lengthen.’

Then the orphan girl went back to Umm Sulaym crying; Umm Sulaym said to her ‘What is wrong young girl?’

The young girl said: ‘The Prophet of Allaah –sallAllaahu alayhi wa sallam– supplicated against me that my age should not ever lengthen.’ Or she said: ‘my generation.’

So Umm Sulaym went out hastily wrapping her headscarf on her head, until she met the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her: ‘What is wrong O Umm Sulaym?’

She replied: ‘O Prophet of Allaah! Did you supplicate against my orphan girl?’

He –sallAllaahu alayhi wa sallam– asked:

‘And how is that O Umm Sulaym?’

She answered: ‘She claims that you supplicated that her age should not lengthen nor should her generation.’

The narrator said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– laughed then he –sallAllaahu alayhi wa sallam– said:

‘O Sulaym! Did you not know that I have a contract with my Lord that I have a contract with my Lord and I said: Indeed I am a human and I become pleased just like a human becomes pleased, and I get angry just as a human gets angry so whoever from myUmmah whom I supplicated against with a supplication of which he was not deserving, then make that as a purification for him and a charity and a means of coming closer to Allaah on the Day of Judgement?’

[‘Silsilah Ahadeeth As-Saheehah’ Hadeeth No.84]

Then Imam Muslim follows up this hadeeth with the hadeeth of Mu’aawiyah and with that he completed the chapter.  This was an indication from Imam Muslim -Rahimullaah- that this hadeeth of Mu’aawiyah is from one chapter and has the same meaning, therefore, just like the supplication of the Messenger –sallAllaahu alayhi wa sallam– does not harm the orphan girl – rather it is a charity and a means of coming closer to Allaah; likewise was the supplication of the Messenger –sallAllaahu alayhi wa sallam– for Mu’aawiyah.

Imam an-Nawawi said in his ‘Explanation of Saheeh Muslim’ (2/325 – Indian Print):

‘As for the supplication upon Mu’aawiyah, then it has two responses:

One of which is : that it was said upon the tongue without intent.

The second: that it was a punishment for Mu’aawiyah for being late, and Muslim -Rahimullaah- understood from this hadeeth that Mu’aawiyah was not deserving of the supplication upon him, therefore, this is why Imam Muslim entered this hadeeth into this chapter.  Other scholars have placed this hadeeth from the virtues of Mu’aawiyah because in reality this does become a supplication for him.’

Dhahabi indicated to this second meaning, he said in ‘Siyaar ‘Alaam an-Nubala’ (9/171/2):

‘I say: Perhaps it is said: this is a virtue for Mu’aawiyah due to the saying of the Messenger of Allaah! The one who I cursed or reviled, make that a charity and mercy for him.’

Know that the statement of the Messenger –sallAllaahu alayhi wa sallam– in these Ahadeeth:

‘Indeed I am a human and I become pleased just like a human . . . ; is indeed an explanation for the statement of Allaah Tabaraka wa Ta’ala:

<< Say, I am only a man like you, to whom has been revealed that your god is one God. >> [Khaf: 110]

Perhaps some of those who follow desires and rash emotions hasten to reject the likes of this hadeeth by their claim of veneration for the Prophet –alayhi as-Sallat wa Sallam – and clearing him from having said this statement!

There is no scope for the likes of this rejection, since verily the hadeeth is Saheeh(authentic), rather we see it as Mutawatir (has recurring chains).

It has been collected by Muslim from the hadeeth of ‘Aeysha and Umm Sulaym as we have mentioned, and from the hadeeth of Abu Hurairah and Jabir –Radi Allaahu anhuma, and it has been mentioned from the hadeeth of Salman, Anas, Samrah, Abu Tufayl, Abu Sa’eed and other than them. See: ‘Kunz al-‘Amal’ (2/124). 

Veneration of the Prophet -sallAllaahu alayhi wa sallam- is a veneration which is legislated, but it is done with having Eemaan with everything authentically established that came from the Prophet -sallAllaahu alayhi wa sallam, and along with having thatEemaan is him -sallAllaahu alayhi wa sallam- being a slave and Messenger without going to extreme or being negligent.  For he -sallAllaahu alayhi wa sallam- is a human with the testification of the Book and the Sunnah, however he is the chief of the humans and the best of them without exception because of the text of the authentic Ahadeeth, just as the history of his life and his biography indicate to.

And from what Allaah Ta’ala bestowed him with of noble manners and praiseworthy characteristics, which no human has in entirety as it is completely in the Messenger -sallAllaahu alayhi wa sallam- and Allaah The Great was truthful when he addressed the Messenger -sallAllaahu alayhi wa sallam- with His Noble statement:

<< and indeed you are on exalted standard character>> [Qalam:4]

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 1 hadeeth no 82-84 p.164]

Also another hadeeth from ‘Silsilah Ahadeeth As-Saheehah’:

From Abu Huraira that the Prophet –sallAllaahu alayhi wa sallam– said:

‘O Allaah, indeed I make a pledge to You which I won’t break.  Indeed I am a human being; so any believer who I harmed, reviled, cursed or punished; make that as prayer for him, Zakat and a means of being close to You on the Day of Judgement.’

Collected by Muslim, Ahmad & in Silsilah Ahadeeth As-Saheehah No. 3999

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] T.N. al-hafidh Muhammad bin Nasr al-Humaydi (d.488 A.H.) said: ‘These are words which the Arabs supplicate with, when they get angry with someone.  The meaning is ‘May Allaah make her barren and destroy her.’ Which is that she be affected by pain in her throat.  This is to show how great the matter was which caused the person to get angry.’ [Taken from: ‘Tafseer Ghareeb ma Fee Saheehayin al-Bukhari & Muslim’ p.141]

Is It necessary to Adhere to a Shaykh from whom to Take a Tareeqah (a path)? – Shaykh al-Albaani

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Taken From A lecture ‘From the Principles of the Dawatus-Salafeeyah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya 

Question:

When a Muslim is guided to the path of goodness, some say that it is necessary for him to adhere to a Shaykh from whom he can take a Tareeqah (a path) because Allaah Ta’ala said:

<< the Most Merciful, so ask about Him one well informed. >> [Furqan: 59]

Allaah is truthful:

<< So ask the people of knowledge if you do not know.  >> [Nahl: 43] 

The Shaykh Answered:

And Allaah –Subhanahu wa Ta’ala – also says: << So ask the people of knowledge if you do not know. >> [Nahl: 43]

The Prophet –sallAllaahu alayhi wa sallam– said in the story of the man who went on a battle along with some of the Companions of the Prophet –sallAllaahu alayhi wa sallam.This man became afflicted with wounds, and in the morning he became defiled and thus it was obligatory upon him to have a Ghusl (ritual washing). He asked those around him if they could find a concession for him so that he would not have to make aGhusl.  They said to him you must make a Ghusl, he did so and died due to those wounds that were upon his body, when that news reached the Messenger of Allaah –sallAllaahu alayhi wa sallam–, the Messenger –sallAllaahu alayhi wa sallam– said:

‘They killed him, may Allaah fight them, if only they had asked when they did not know indeed that is the cure for any question.’

There is no doubt that these two previously mentioned Ayaat and this hadeeth places the Islaamic world in regards to knowledge and ignorance into two categories.

The first category are few in number and they are the people of knowledge and the other category are more in number and they are those who do not know, as you have heard in the previous Ayaah << So ask the people of knowledge if you do not know.  >> [Nahl: 43]   Allaah placed an obligation upon every one of these two types.  He made it obligatory upon those who do not know to ask the People of knowledge and He made it obligatory upon the People of Knowledge to answer the questioner as is authentically reported from the Prophet –sallAllaahu alayhi wa sallam–:

‘Whoever is asked about knowledge and he conceals that knowledge then he will be reined with a rein/bridle made of fire on the Day of Judgement.’ [Collected by Abu Dawood, Tirmidhi & authenticated by Albaani in Saheeh Targheeb wa Tarheeb]

It is necessary for the one who is not an ‘Aalim (scholar) that he should be a student of knowledge or at the very least he should ask the people of knowledge as is mentioned in the Athar from Mu’adh –Radi Allaahu anhu– that he said:

‘Be a scholar, or one who learns knowledge, or one who listens to knowledge, and do not be the fourth and be destroyed.’

The last one is the one who does not listen to knowledge nor asks about it, so at that time he lives like an ignorant person not knowing how to worship Allaah –Tabaraka wa Ta’ala.

Asking the people of knowledge is an issue where there is a difference of opinion, as for adhering to a Shaykh, a Shaykh of a Tariqah (following a certain Soofi path), then here you have come to know that the path which reaches to Allaah –Subhanahu wa Ta’ala – is the straight path which the noble Prophet –sallAllaahu alayhi wa sallam– left us upon.

The scholars are those who direct/show/indicate this path, so they are the ones to whom it is obligatory to ask, and it is not permissible to adhere to a Shaykh and single him out to follow, and to learn from him and not to learn from the other scholars, because here occurs a great mistake which is that just like as it is obligatory upon us to single out Allaah –Subhanahu wa Ta’ala – Alone for worship, it is also obligatory upon us to single out the Prophet –sallAllaahu alayhi wa sallam– in following him and it is not allowed to stick and follow just one from amongst the scholars, no matter how this scholar from amongst them was from the excellent and standing, since this status is not for anyone, except the Messenger of Allaah –sallAllaahu alayhi wa sallam– and this is from the meaning of the statement of the one who witnesses that: ‘Ashhadu alla ilaha ‘illa Allaah wahdahu la shareeka lahu wa anna Muhammadan Abduhu wa Rasooluhu (I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners and that Muhammad is His slave and Messenger’)  so he is the one who has to be followed from amongst the people.

If a Muslim adheres to one Shaykh or one teacher who teaches him, and he does not benefit from the other Mushayikh and other scholars from knowledge then this is violation of following the Messenger –sallAllaahu alayhi wa sallam–because it is necessary to take all the scholars as indicators/directors who show us what our Messenger –sallAllaahu alayhi wa sallam– was upon, and one single scholar no matter how much knowledge he has been given, and the matter regarding him and the right of every scholar, Allaah –Subhanahu wa Ta’ala – said: <<And mankind has not been given of knowledge except a little. >> [Al-Isra: 85] so this is an old superstition of theSoofeeyah that it is obligatory that every Muslim has to adhere to a Shaykh.

We say: that it is obligatory upon every Muslim that he should be either a scholar or a learner or a listener or otherwise he will be destroyed.

As for adhering to a Shaykh and singling him out alone then this is from the actions of the Shaytaan.

We ask Allaah –Subhanahu wa Ta’ala – to give us all the capability to follow the Book of Allaah and the Sunnah and what the Salaf as-Salih were upon and keep us away from following other paths, upon which at the head of every path is a Shaytaan calling the people to it.

<< And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way>> [An’am: 153]

And all Praise belongs to Allaah.

[Taken from a tape: ‘From the Principles of the Dawatus-Salafeeyah’ 1/8/1410 A.H.  Jeddah]

Drinking standing up – Shaykh al-Albaani

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Taken from  ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 175  – From Abu Huraira who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘One of you should not dare drink standing up.’

In another wording:

From Abu Huraira said: from the Prophet -sallAllaahu alayhi wa sallam-: that he saw a man drinking standing up, so the Prophet -sallAllaahu alayhi wa sallam- said to him:

‘Vomit it out.’

The man asked: ‘Why?’

He -sallAllaahu alayhi wa sallam- said:

‘Would it please you that a cat drank along with you?’

The man answered: ‘No.’

The Messenger said:

‘For indeed, someone more evil than a cat drank along with you! Shaytan!!’

[Collected by Ahmad, Darmi and Tahawi , and Al-Albaani said this chain is Saheeh.]

No. 176/2175 – From Abu Huraira who said that Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘If the person who drank whilst standing knew what was in his stomach, he would vomit it out.’

[Collected by Ahmad and Albaani said it was Saheeh]

No. 177 – From Anas from the Messenger of Allaah –sallAllaahu alayhi wa sallam–: that ‘he prohibited’ – and in another wording: ‘rebuked us’ – from drinking while standing.’

[Collected by Muslim, Abu Dawood, Tirmidhi, Darmi, Ibn Majah & Tahawi]

Shaykh Albaani commented:

‘The evident prohibition in these Ahadeeth acknowledge the prohibition of drinking whilst standing if you do not have an excuse. There are many Ahadeeth which mention that the Prophet -sallAllaahu alayhi wa sallam- drank standing up, so the scholars have differed in bringing harmony between the two different types of Ahadeeth.  The majority of the scholars hold the opinion that the prohibition is not a total prohibition, and that the command of vomiting after having drank is only a recommended action.

Ibn Hazm opposed them in this, and went with the ruling of the prohibition to drink standing up, and perhaps this opinion is closer to being correct.

As for the opinion that it is not a total prohibition then the wording ‘rebuked’ does not support that opinion, nor does the command ‘to vomit’, and what I mean by this is, that vomiting is a severe hardship upon humans, and I am not aware of such a hardship in the Sharia’ as a consequence for being lax about a recommended action! Likewise the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘Indeed Shaytan drank with you.’  Then this is a strict deterrent from drinking whilst standing up, and it cannot be inferred from this, that it is possible to say that, not sitting whilst drinking is merely leaving a recommended action.

As for the Ahadeeth which mention drinking whilst standing up, then we can assume that this is when there is an excuse for it, like if there is no space to sit, or that it is a hanging water skin and you need to reach it and this point has been indicated in some Ahadeeth, and Allaah knows Best.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (No. 175 – 177)]

Ahadeeth Pertaining to The Adhaan and the Prayer – Shaykh Al-Albaani

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Taken from ‘Silsilah Ahadeeth As-Saheehah’ of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1- 475- On the authority of Jareer who said: I came to the Prophet –sallAllaahu alayhi wa sallam– while he wasbeing given allegiance, so I said: O Messenger of Allaah! Give me your hand so I can give you my allegiance, make it conditional because you know best.

The Messenger said: ‘I take your allegiance that you will worship Allaah, establish the prayer, give the Zakah, give advice to the Muslims and separate from the Mushrik.

No. 636

2- 476 – On the authority of al-Mattlab bin Abdullaah bin Hantab, on the authority of Abdullaah bin ‘Amr who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– climbed the Mimbar and said: ‘I do not swear, I do not swear, I do not swear.’ Then he came down and said: ‘Have glad tidings, have glad tidings; verily whoever prays the five prayers and keeps away from the major sins enters into Paradise from any door he wishes.’

Al-Mattlab said: I heard a man ask Abdullaah bin ‘Amr did you hear the Messenger of Allaah –sallAllaahu alayhi wa sallam– mention them? He said: ‘Yes, disobedience to parents, committing Shirk with Allaah, killing a human, falsely accusing a chaste woman, eating up the wealth of an orphan, retreating from a battle and eating up interest.’

No. 3451

3- 477 – On the authority of Abdullaah bin ‘Amr who said: We prayed the Maghrib prayer with the Messenger of Allaah –sallAllaahu alayhi wa sallam, some people left and some remained. The Messenger of Allaah –sallAllaahu alayhi wa sallam– came quickly and his breathing had become rapid and his knees had become uncovered and he said: ‘Have glad tidings; your Lord has opened a door from the doors of Heaven, for which the Angels compete with you.Then Allaah says: Look at My slaves, they have just completed the obligatory prayer and they are waiting for the next one.’

No. 661

4- 479- On the authority of Abu Idrees al-Kholaani, who said: I was in a gathering of the Companions of the Prophet –sallAllaahu alayhi wa sallam– and amongst them was Ubaadah bin as-Saamit. The Witr prayer was mentioned, some of them said that it was obligatory and some of them said it was Sunnah.

Ubaadah bin as-Saamit said: ‘As for me then I testify that I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say: ‘Jibraeel – alayhi Sallam- came from Allaah – Tabaraka wa Ta’ala – and said: O Muhammad! Indeed Allaah – Azza wa Jal – has said to you: Verily I have made five prayers obligatory upon your Ummah; whoever fulfils them with its Wudu, its timing and Sujood (prostration) then he has made with it a contract with Me that I will enter him into Paradise due to it. Whoever meets Me and some of it is deficient – or a word similar to it – then he does not have a contract with Me, if I want I will punish him and if I want I will have mercy on him.

No. 842

5- 481 – On the authority of Abu ‘Amama who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam–deliver a sermon in his farewell Hajj saying: ‘Fear Allaah your Lord, pray your five prayers, fast your month, pay the Zakah of your family and obey those in authority over you; you will enter the Paradise of your Lord.’

No. 867

6- 482 – On the authority of Anas who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– turned towards us to face us when we stood for the prayer before he said the Takbeer and said: ‘Complete the rows (and in another narration: [straighten, straighten] [come closer together]) indeed I see you behind my back like I see you in front of me.’

No. 3955

7- 485 – On the authority of ‘Aeysha on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Make a portion of your prayer in your homes, do not make your homes as graves just as the Jews and the Christians made their homes as graves.Indeed the house in which the Qur’aan is recited will be made apparent to the people of the Heaven justas the stars are made apparent to the people of the earth.’

No. 3112

8- 488 – On the authority of Samurah bin Jundub, that the Prophet of Allaah –sallAllaahu alayhi wa sallam– said: ‘Come to the remembrance (prayer) and come close to the Imaam, since a person will continue to be pushed back so much that he will be held back in Paradise even if he does enter it.’

No.365

9- 490 – On the authority of Talq bin ‘Alee who said: We set out as dignitaries to the Prophet –sallAllaahu alayhi wa sallam, six dignitaries, five from Bani Hanifa and a man from Bani Dabee’ah bin Rabia’tu.When we reached him, we gave our allegiance to him and prayed with him. We informed him that in our country we had a temple for worship and we requested from the Prophet –sallAllaahu alayhi wa sallam– the water which remained and fell from him after performing Wudu.

So the Prophet called for some water, made Wudu and gargled then poured it into the vessel and commanded us saying: ‘Go now, when you reach your country break your temple and sprinkle this water in its place and take it as a place of prayer (Masjid).

They said: Indeed the place is far away, the weather is severely hot and the water will dry up.

He answered: Pour some of this water into other water as it will not increase it except in goodness.’

As we were going, we argued as to who would carry the water container. So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– deputed between us, that every man from amongst us would carry it for a day and night. When we reached our country we broke our temple then sprinkled the water in its place, we took it as a Masjid and then called the Adhaan in that place. There was a monk who was a man from a place called Tee’ and when he heard the Adhaan he said: ‘This is a truthful call.’ Then he faced a streamfrom amongst our streams which ran from the top of the valley and we never saw him again.’

No. 2582/1430

Part B

10- 491 – On the authority of Sa’ad bin Abu Waqqas on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘If you come to the prayer, come in a tranquil and calm state, pray what you catch and make up what you miss.’

No. 1198

11 – 496 – On the authority of Anas bin Malik who was informed that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If the prayer has begun and one of you is fasting; then begin with dinner before the Maghrib prayer and do not be hasty with your dinner.’

No.3964

12- 498 – On the authority of Abu Huraira that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If the recitor says Ameen, then say Ameen, since the Angels say Ameen. So whoever’s saying of Ameen coincides with the Ameen of the Angels then he is forgiven for his previous sins.’

No. 1263

13- 503 – On the authority of Abu Huraira who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If a Muslim goes out to the Masjid, then with every step Allaah writes a good deed for him and He removes a bad deed from him due to that until he comes to his place.’

No.1063

14- 507 – On the authority of ‘Atta that he heard Ibn Zubair on the Mimbar saying: ‘If one of you enters the Masjid and the people are in Ruku (bowing); then you should make Ruku when you enter then move forward whilst in the Ruku position until you enter into the row since that is the Sunnah.’

No. 229

15- 512 – On the authority of Jubair bin Muttim that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If one of you prays towards a Sutrah then come close to it so the Shaytaan cannot walk between you and it.’

No.1386

16- 513 – On the authority of Ismah bin Malik al-Khatmee in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘If one of you prays theJumu’ah prayer, then he should not pray anything after it until he has spoken or he leaves that place.’

No. 1329

17- 515 – On the authority of Ibn Umar who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If one of you prays then he should wear his Thawb(garment), since indeed Allaah has more right that you beautify for Him.’

No.1369

18 – 517 – On the authority of ar-Rabia bint Mu’awaadh that the Prophet –sallAllaahu alayhi wa sallam–said: ‘If the people pray the funeral prayer and praise the deceased with good then the Lord – Azza wa Jal – says: I have accepted their testification about what they know and I forgive him that which they do not know.’

No.1364

Part C

19- 524 – On the authority of Abu Huraira who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If the Imaam reads << not (the way) of those who earned Your Anger, nor of those who went astray>> and says Ameen, then say Ameen since the Angels say Ameen to his supplication. So whoever says Ameen and it coincides with the Ameen of the Angels, he is forgiven his previous sins.’

No. 2534

20 – 527 – On the authority of Abu Ayoob al-Ansaari who said: A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘Advise me and make it concise.’

So the Messenger said: ‘When you stand to pray, then pray as if it is a farewell prayer. Do not say something for which you have to apologise tomorrow and do not have a want or hope for what other people have.

No. 401

21- 530 – On the authority of Ibn Umar who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam-say: ‘If one of you feels sleepy in the masjid on the day of Jumu’ah, he should move from the place he was sitting to another place.’

No.468

22 – 535 – On the authority of ‘Uthmaan who said: ‘I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam–say: ‘Do you not see that if one of you had a flowing river in front of your house and he washed from that river five times every day, would there remain any dirt on him?’

They said: ‘Not a thing.’

Then he said: ‘Verily prayers take away sins just like water takes away filth/dirt.’

No. 1614

23- 541 – On the authority of Makhool, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Seek the response to a Dua’ at the time two armies clash, at the time when the obligatory prayer is about to be prayed and at the time of rain.’

No.1469

24- 542 – On the authority of Abu Umamah who said: ‘I came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: ‘Tell me something which I can devote myself to.’

The Messenger of Allaah said: ‘Know that you do not make a Sajda (prostration) to Allaah except that Allaah raises you a degree and erases a mistake from you due to it.’

No. 1488

25- 565 – On the authority of Abu Musa al-Ashaari who said : the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed Allaah sends the Days of the week on the Day of Judgement in their own form but He sends the Day of Jumu’ah like a lit up flower.Its people (i.e. the people who attend Jumu’ah) gather around it like the bride presented to her beloved, it lights up for them and they walk in its light. Their colour is like white snow, their fragrance starts to spread like musk, they enter into a mountain of camphor and Jinn and mankind will look at them. They (i.e. the people who attend Jumu’ah) continue to be awestruck until they enter into Paradise and no-one will mix with them except the Mu’athinoon (the callers to prayer) who hope for a reward from Allaah.’

No.706

26- 566 – On the authority of Jaabir bin Abdullaahthat the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘Indeed the best place where female camels are ridden to is my Masjid and the ancient House (Ka’aba).’

No. 1648

27- 568 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘Indeed a man prays for sixty years and his prayer is not accepted, perhaps he completes hisRuku (bowing) but he does not complete his Sajood(prostration) or completes his Sajood (prostration) but does not complete his Ruku.’

No. 2535

Part D

28- 573-On the authority of Aasim bin Umar bin Qatadah on the authority of his father on the authority of his grandfather Qatadah bin Nu’maan who said:

It was a very dark and rainy night, so I said: ‘What if I could benefit on this night by attending the Isha prayer with the Prophet -sallAllaahu alayhi wa sallam-! Then Iwould definitely do so.’

When the Prophet -sallAllaahu alayhi wa sallam- went out, he saw me and he had a date-palm branch with a cluster of dates on it with which he was walking. So he said: ‘What are you doing, O Qatadah, here at this hour?’

I said: ‘I benefitted by attending the prayer with you O Messenger of Allaah.’

Then he gave me the date-palm branch with the cluster of dates on it and said: ‘Indeed the Shaytaan has gone behind you to your family, so take this date-palm branch and go, hold onto it until you reach your house, then take him behind your house and beat him with this.’

I left the Masjid, then the date-palm branch lit up like the light of a candle so I could see my way with it. When I came to my family I found them sleeping, I then looked in the corner of the room and saw a hedgehog so I continued to beat it with the date-palm branch until it left.

No .3036

29- 574- On the authority of Salim on the authority of Ibn Umar who said: I was a young single man at the time of the Messenger –sallAllaahu alayhi wa sallam– and I would sleep in the masjid. Whoever amongst us saw a dream would narrate it to the Prophet –sallAllaahu alayhi wa sallam.

So I said ‘O Allaah if I have any good with You, let me see a dream which the Prophet –sallAllaahu alayhi wa sallam will interpret for me.’

When I slept, I saw a dream that two Angels came and took me. They met another Angel who said: ‘Don’t fear,’ so they took me to the Hellfire and it was folded like the walls surround the inside of a well. It had people in there, some of whom I knew.They took a hold of me from my right side. When I awoke in the morning, I mentioned it to Hafsa.

Hafsa decided to narrate it to the Messenger of Allaah –sallAllaahu alayhi wa sallam– who said: ‘Indeed Abdullaah is a righteous man if he would pray muchin the night.’

Then Salim said: ‘So Abdullaah used to pray muchin the night.’

No. 3533

30- 575 – On the authority of Abu al-Muneeb who said that Ibn Umar saw a young person who excessively prolonged the prayer, so he said: ‘Do any of you know this person?’ A man said: ‘I know him.’

So Ibn Umar said: As for me, if I knew him I would have ordered him with lots of Ruku (bowing) andSujood (prostration) as I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying: ‘Indeed if a slave stands to pray then all his sins are brought and placed upon his shoulders, so every time he makes a Ruku or a Sajda, sins fall off him.’

No. 1398

31- 576 – On the authority of ‘Alee: the Messenger –sallAllaahu alayhi wa sallam– ordered us to use a Miswaak and he said: ‘Verily when a slave of Allaah stands to pray, an Angel comes to him and stands behind him listening to the Qur’aan and comes close to him. He continues to listen and comes closer until the Angel places his mouth on his mouth, so he does not recite a verse except that it enters the Angel.’

No.1213

32- 578 – On the authority of Abu Huraira from the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Indeed theMasajid have Musalleen (those who pray there) andthe Angels sit with them. If they are absent the Angels miss them, if they are sick the Angels visit them and if they are in need the Angels help them.’Then the Messenger said: Those who sit in theMasjid are of three types: A brother from whom you can benefit, a wise statement or a mercy which is in wait.’

No. 3401

33- 579 – On the authority of Salman al-Farsi –Rahiallaahu anhu- who said that the Messenger of Allaah–sallAllaahu alayhi wa sallam– said: ‘Indeed a Muslim prays and his sins are above his head. Every time he performs Sajdah (prostration) his sins fall away from him so when he has finished his prayer, his sins will have fallen away.’

No. 3402

34 – 582 On the authority of Abu Basrah al-Ghafaree who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– led us in the Asr prayer in a place called al-Mukhamas and said: ‘Indeed this prayer was presented to those before you but they neglected it, so whoever consistently guards this prayer, then he will have his reward twice, and there is no prayer after it until the stars appear.’

No. 3549

35 – 583- On the authority of Anas that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed the Jews are envious of you due to yourgiving Salaam to each other and your saying Ameenafter reciting Fatiha.’

No. 692

36 – 592- On the authority of Muadh bin Jabal who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– one day prayed a very long prayer. When he finished it we asked him: ‘O Messenger of Allaah,you lengthened the prayer today?’

He said: ‘Indeed I prayed the prayer with hope and fear. I asked Allaah -Azza wa Jal – three things for my Ummah, He gave me two and refused one. I asked Him that they not be overcome by an enemy from other than themselves, so He gave me this. I asked Him not to destroy them by drowning, so He gave me this. I asked Him that they do not warbetween themselves, but He refused it.’

No. 1724

Part E

37- 598 – On the authority of Anas in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: ‘The first thing that a slave of Allaah will be taken to account for on the Day of Judgement is the prayer.If it is in order then the rest of his actions will be in order and if it is corrupt then the rest of his actions will be corrupt.’

No. 1358

38- 606 – On the authority of Ibn Abbas who said: ‘Such is the Sunnah of Abul-Qaasim –sallAllaahu alayhi wa sallam– that a traveller completes his prayer if he is led by a resident, otherwise he shortens his prayer.’

No. 2676

39- 610 – On the authority of Anas bin Malik in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘There are three from whom the prayer will not be accepted, nor will it ascend to the sky, nor will it go above their heads: a man who leads a people in prayer and they dislike him, a man who leads the funeral prayer but he was not asked to and a woman whose husband calls her during the night but she refuses to come to him.’

No. 650

40-611- On the authority of Muhammad bin Isma’eel who said: It was said to Abdullaah bin Abu Hubayb –RadhiAllaahu anhu- Did you meet the Messenger of Allaah –sallAllaahu alayhi wa sallam?

He answered: ‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– came to us in our Masjid in Quba. I came,and I was a young boy, until I sat on his right-hand side and Abu Bakr sat on his left. Then he called for a drink and drank from it, he gave it to me, and I was on his right, so I drank from it then he stood and prayed and I saw him pray in his shoes.’

No. 2941

41- 614- On the authority of Abu Huraira that the Prophet –sallAllaahu alayhi wa sallam– said: ‘There is an expiation of the sins from one Friday until the next as long as you do not commit major sins.’

No. 3623

42- 619 – On the authority of Abu Huraira who said the Prophet –sallAllaahu alayhi wa sallam– passed by a recently-dug grave and said: ‘Two brief Rakah,which you regard as insignificant, and optional prayer which will increase them – while pointing to the grave – in deeds are more beloved to him than the rest of your Dunya.’

No. 1388

43- 622- On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘The nobility of a believer is his praying during the night and his honour is in being able to dispense with what is in the hands of the people.’

No. 1903

44- 625- On the authority of Ibn Umar who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: O Messenger of Allaah! Give me a statement and make it concise. So the Prophet –sallAllaahu alayhi wa sallam– said to him: ‘Pray your prayer, as it is a farewell prayer, as though you see Allaah and if you cannot see Him, then know that He sees you.Renounce what is in the hands of people and you will liveself-sufficiently and beware of that for which you have to make an excuse.’

No. 1914

45- 634- on the authority of Abu Huraira in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam:

‘Pray in a sheep pasture and stroke their backsbecause they are from the animals/beasts of Paradise.’

No. 1128

Part F

46- 642 – On the authority of Umm Salamah in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘The best of the Masajid for women are their houses.’

No. 1396

47 – 643 – On the authority of Abu Huraira who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘The prayer is of three parts of a third: purification is a third, Ruku is a third and Sujood is a third so whoever performs it correctly then it will be accepted from him and his other actions will be accepted and whoever has his prayer rejected then the rest of his actions will be rejected.’

No. 2537

48- 656 – On the authority of Abu Malik al-Ashjaaee, on the authority of his father, Tariq bin Asheem, who said: ‘If a person accepted Islaam the first thing we used to be taught was prayer,’ or he said: ‘Taught him the prayer.’

No. 3030

49- 661 – On the authority of al-Bara bin ‘Aazib: ‘If water was poured onto the Messenger’s –sallAllaahu alayhi wa sallam– back when used to perform Ruku, it would stay on his back.’

No. 3331

50 – 697 – On the authority of Abdullaah bin Saib who said: ‘The Messenger –sallAllaahu alayhi wa sallam– used to pray four Rakah before the Zuhr prayer afterZawwal (when the sun is at its highest point) and would say: Indeed the doors of the heavens/sky areopen then, so I love to present a good action at that time.’

No. 3404

51 – 701 – On the authority of Abu Huraira who said: The Messenger –sallAllaahu alayhi wa sallam– used to teach us and say: ‘Do not compete with the Imaam in the Ruku and Sujood, if he makes Takbeer then make Takbeer, if he says: << Wa laddaalleen>> then say: ‘Ameen’ and if what he says coincides with what the Angels say, then his previous sins are forgiven. If the Imaam makes Ruku then make Rukuand if he says: ‘Sami’Allaahu liman Hamida’ then say: ‘Allaahumma Rabbana wa laka al-Hamd.’ Do not rise before him and if he makes Sajda, makeSajda.’

No. 3476

52- 728 – On the authority of Abdullaah bin Abu Qatada who said: My father came to visit while I was taking a Ghusl (bathing) for Friday. He asked was this Ghusl for Janaba (defilement) or for Jumu’ah (Friday)?

I said: for Janaba.

He said: Do another Ghusl. Indeed, I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying: ‘Whoever makes Ghusl on Friday will be uponpurification until the next Friday.’

No. 2321

53 – 749 – On the authority of Abu Umamah al-Baahiliy who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Whoever reads Ayaat–ul–Kursi at the end of every prayer; nothing comes between him and entering Paradise except death.’

No. 972

Some Ahadeeth Pertaining to Behaviour and Seeking Permission

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Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1- 205 – On the authority of Abu Huraira, on the authority of Messenger of Allaah –sallAllaahu alayhi wa sallam–that he said:

‘I order you with three and I prohibit you from three; I order you to worship Allaah and not to associate anyone with Him.

Hold together to the Rope of Allaah and do not separate.

Obey the one whom Allaah places as a ruler over you.

And I prohibit you from gossip, asking too many questions and wasting wealth.’

No. 685

2- 206 -On the authority of Jaabir bin Sulayman or Saleem that he said:

‘I came to the Prophet –sallAllaahu alayhi wa sallam– while he was sitting with his Companions, I asked: ‘Which one of you is the Prophet –sallAllaahu alayhi wa sallam–? Either the Prophet –sallAllaahu alayhi wa sallam– gestured to himself or the people motioned to him.

He was sitting with his knees against his chest with a garment and its trimming had covered his feet.

I said: ‘O Messenger of Allaah! I am ignorant about things so teach me.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Fear Allaah – Azza wa Jal –, do not scorn any good deed even if you pour from a bucket into a vessel for the person who serves drinks.

Beware of arrogance! Indeed Allaah – Tabarak wa Ta’ala – does not love arrogance. If a person curses you and disgraces you with something which he knows about you, then do not disgrace him with something you know about him, so you will have his reward and he will have his sin. Don’t you dare ever curse anyone.’

No.770

3- 208 – On the authority of Jaabir in a narration ascribed to the Prophet:

‘The most beloved of food to Allaah is that which many hands partake of.’ No.895

4- 209 – On the authority of Ibn Umar who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– said: ‘O Messenger of Allaah! Which of the people are the most beloved to Allaah and which of the actions are most beloved to Allaah?’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘The most beloved of the people to Allaah are the most beneficial for the people. The most beloved of actions to Allaah –Azza wa Jal- are to cause happiness to reach a Muslim, to relieve him from a hardship, to settle a debt for a Muslim or to repel hunger from him. For me to walk with a brother in order to assist him is more beloved to me than to make ‘Itikaf in this Masjid (Masjid al-Madeenah) for a month.

Whoever holds back his anger then Allaah hides his mistakes. Whoever suppresses his anger – even though he is not scared to show it, but withholds due to the truth – Allaah fills his heart with hope on the day of Judgement.

Whoever walks with his brother to assist him with a need until he has helped him completely, then Allaah plants his feet firmly on the day people will not stand firmly. Indeed bad behaviour spoils good actions, just as vinegar spoils honey.’

No. 906

5- The Messenger –sallAllaahu alayhi wa sallam– said: ‘If a noble person comes from a people, then be generous to him.’

No. 1205

6- On the authority of Jaabir bin Abdullaah in a narration ascribed to the Prophet: ‘If a person speaks to you about something after which you leave, then you have been entrusted with that speech.’

No. 1090

7- 234- On the authority of Abu Huraira who said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If one of you enters upon his Muslim brother and he feeds him from his food, then you should eat and not ask about it. And if he pours him a drink from his drink, then he should drink from his drink and not ask about it.’

No.627

8- 235 – The Messenger –sallAllaahu alayhi wa sallam– said: ‘If you see those who praise you, throw dirt in their faces.’

No.912

9- 268 – On the authority of Hisham on the authority of his father that ‘Aeysha said to the Prophet –sallAllaahu alayhi wa sallam–: O Messenger of Allaah! All your women have a Kuniya except me! So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Take a Kuniya by virtue of your son Abdullaah – i.e. Ibn Zubayr, you are Umm Abdullaah.’

Then he said: ‘She was called Umm Abdullaah until she died and she had never given birth to a child.’

No.132

Part B

10- 269 – On the authority of Shaqeeq who said: Abdullaah –RadhiAllaahu anhu- said Labbayik while on the mountain of Safa. Then he said: ‘O tongue! Say good so you can benefit and remain silent so you are safe before you fall into regret.

They said: ‘O Abu AbdurRahman! Is this something you yourself say or did you hear it?’

He said: ‘No, rather I heard the Messenger of Allaah–sallAllaahu alayhi wa sallam– say: ‘Most of the mistakes of the son of Aadam are due to his tongue.’

No. 534

11- 274 – On the authority of Abu Huraira that the Prophet –sallAllaahu alayhi wa sallam– said: ‘O Allaah, indeed I make a pledge to You which I won’t break. Indeed I am a human being; so any believer who I harmed, reviled, cursed or punished; make that as prayer for him, Zakat and a means of being close to You on the Day of Judgement.’

No. 3999

12- 275 – On the authority of Jaabir bin Abdullaah who said: ‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– came to visit us in our house and saw a man with dishevelled hair who had crudely parted it.Then he said: ‘Could this person not find that which will straighten his hair?!’

He saw another man with a dirty garment. So he said: ‘Could this person not find any water with which he could wash his garment?!’

No.493

13- 276 – On the authority of Ibn Umar in a narration ascribed to the Prophet: ‘Jibraeel ordered me to put older people first.’

No. 1555

14- 277 – On the authority of Abu Barzah al-Asslami who said that: I asked ‘O Messenger of Allaah! Command me with a good action that I should do.’

He said, ‘Remove a harmful thing from the path, since it is Sadaqah (charity) for you.’

No.1558

15- 278 – On the authority of Uqbah bin Aamir al-Juhani who said: I asked: ‘O Messenger of Allaah! What is salvation?’ He said: ‘Hold back your tongue, stay in your house fearing that you will harm people and weep over your sins.’

No. 890

16- 279 – On the authority of Aswaad bin Asram al-Muharibi who said: I said ‘O Messenger of Allaah!Advise me.’

He said: ‘Hold back your hand [in a narration: do not open your hand except for good].’

No. 1560

17- 281 -On the authority of Abu Huraira that a man complained to the Messenger of Allaah –sallAllaahu alayhi wa sallam– about having a hard heart, so he said to him: ‘If you want to soften your heart, then feed the needy and stroke the head of an orphan.’

No.854

18- 317 – On the authority of Anas bin Maalik in a narration ascribed to the Prophet: ‘Beware of everything you have to make an excuse for.’

No. 354

Part C

19- 318 – On the authority of Muaweeyah in a narration ascribed to the Prophet: ‘Beware of the one who praises you, because it is slaughter.’

No. 1284

20- On the authority of Ibn Abbas in a narration ascribed to the Prophet: ‘Blessings are with your elders.’

No. 1778

21- 323 – On the authority of Abu Dharr in a narration ascribed to the Prophet: ‘Smiling in your brother’s face is charity (Sadaqah) for you, when you enjoin the good and prohibit evil it is charity, when you show directions to a man who has lost his way it is Sadaqah for you. Helping a weak-sighted person by using your sight is charity for you. When you remove a rock, thorn and bones from thepathway it is charity for you. When you pour from your bucket into your brother’s bucket it is charity for you.’

No. 572

22- 324 – On the authority of Qais bin Abu Hazim, on the authority of his father who said: The Prophet–sallAllaahu alayhi wa sallam– saw me while I was sitting in the sun, so he said: ‘Move into the shade.’

No. 833

23- 326 – On the authority of Anas bin Malik that the Prophet –sallAllaahu alayhi wa sallam– said: ‘Patience/calmness is from Allaah and haste is from Shaytaan.’

No. 1795

24- 333- On the authority of Abdullaah bin ‘Amrooin a narration ascribed to the Prophet: ‘The best of the companions to Allaah are those who are the best to their companion. The best of the neighbours to Allaah are those who are best to their neighbours.’

No. 103

25- 335 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: ‘The best of you are those who are best to their wives. And if your companion dies make dua’ for him.’

No. 1174

26- 338 – On the authority of Abu Huraira in a narration ascribed to the Prophet: ‘Defend your honour with your wealth.’ They said: O Messenger of Allaah! How can we defend our honour with our wealth?’

He said: ‘Pay off the poet, to keep him fromspeaking against you, and the one whose tongue you fear.’

No. 1461

27- 339- On the authority of al-Hasan in a narration: ‘May Allaah have mercy upon the slave who speaks and benefits or remains silent and is saved.’

No. 855

Part D

28- 341- On the authority of Abu Huraira in a narration ascribed to the Prophet: ‘There are three types of dreams: good news from Allaah, one where a person dreams of a desire or something that he expects and the one with which Shaytaan scares you. If one of you sees a dream which pleases you then narrate it if you want.

If you see something you dislike then do not narrate it to anyone but stand up and pray.’

No. 1341

29- 343 – On the authority of Abdullaah bin ‘Amrooin a narration ascribed to the Prophet: ‘Reviling a believer is like supervising destruction.’

No. 1878

30- On the authority of Sulayman bin Ziyad al-Hadrami, that Abdullaah bin al-Harith bin Jaza az-Zubaydi narrated to him that he and his companion passed by Ayman and a group from the Quraish who had taken off and rolled up their garments and were hitting each other with them while they were naked.

Abdullaah said: When we passed by them, they said: Indeed these are priests so invite them to Allaah. Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– went out to them and when they saw him they dispersed. The Messenger of Allaah –sallAllaahu alayhi wa sallam– returned angry until he entered. I was behind a rock and I heard him say: ‘SubhanaAllaah. They were not ashamed of Allaah, nor did they cover up in front of the Messenger of Allaah.’ Umm Ayman was with him saying: Seek forgiveness for them O Messenger of Allaah!

Abdullaah said: ‘With what could he ask for forgiveness for them.’

No. 2991

31- 350 – On the authority of Abu Huraira on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘The thankful person who feeds people is of the same status of a patient person who is fasting.’

No.655

32- 351 – On the authority of Abu Musa al-Ashaariin a narration ascribed to the Prophet: ‘Every Muslim has to give Sadaqa (charity).’ It was asked what if it cannot be found?

He said: ‘He should work with his hands, so he benefits himself and gives Sadaqa.’

It was asked: ‘What if that cannot be done?’

He said: ‘He helps the person who is in need and is troubled.’

It was asked: ‘What if that cannot be done?’

He said: ‘Command good actions or goodness.’

It was asked: ‘What if he does not do that?’

He said: ‘Keeping away from evil is indeed Sadaqa.’

No. 573

33- 356- On the authority of Wahshee: that a man said: ‘O Messenger of Allaah we eat but we do notfeel satisfied.

The Messenger of Allaah said: ‘Perhaps you eat separately from one another; gather together atyour food and mention the name of Allaah Ta’alaupon it so that your food will be blessed.’

No. 664

34- 357- On the authority of Ibn Abbas in a narration ascribed to the Prophet: ‘The son of Adam has 360 (finger joints or bones or) joints and there is an act of Sadaqa which is due from every one of them every day; every good word is Sadaqa, a man helping his brother is Sadaqa, a drink of water that he pours for him is Sadaqa and removing something harmful from the path is Sadaqa.’

No. 576

35- 360 – On the authority of Abu Musa who said: ‘When the Messenger –sallAllaahu alayhi wa sallam– would send one of his companions for something he would say: ‘Give good news and do not push people away.Make things easy and do not make things difficult.’

No. 992

36- 362 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: ‘When the Messenger –sallAllaahu alayhi wa sallam– would sit in a gathering or pray a prayer he would say some words. So ‘Aeysha asked him about these words.

He said: ‘If what has been said is good then these words would be like a seal for them until the Day of Judgement and if he spoke other than good, then it would be an expiation for him. ‘Subhanak Allaahumma wa bihamdika, la illaha ill Anta, Astaghfiruka wa Atoobu eelayk.'(How far You are from imperfection O Allaah and praise is for You, there is none worthy of worship in truth except You, I seek forgiveness from You and repent to You.)

No. 3164

Part E

37- 359- It is narrated on the authority of ‘Aeysha that when the Prophet –sallAllaahu alayhi wa sallam– used to go to bed every night he, would cup his hands together, spittle in them and then read into them:

<< Say: “He is Allaah, (the) One>> [Soorah Al-Ikhlaas],

<< Say: “I seek refuge with the Lord of the daybreak >>[Soorah Al-Falaq]

and <<Say: “I seek refuge with the Lord of mankind>>[Soorah An-Naas] then wipe what he could from his body, starting from his head and face and then the rest of what he could of his body andhe would do that three times.’

No. 3104

38-366 – On the authority of Anas who said: ‘When the Companions of the Prophet –sallAllaahu alayhi wa sallam–used to meet they used to shake hands and if they came from a journey they would hug.’

No. 2647

39- 373 – On the authority of Ubaydullaah bin Ali bin Abee Rafah, on the authority of his grandmother Salma who said: ‘The Messenger –sallAllaahu alayhi wa sallam–used to dislike that the top of food be taken.’

No. 3125

40- 377 – On the authority of Abu Huraira who said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Every person from the children of Adam is a master, so the man is the master of his family and the woman is the mistress of her home.’

No. 2041

41- 378- On the authority of Ibn Umar who said: Allaah’s Messenger –sallAllaahu alayhi wa sallam– said: ‘Eat together and don’t separate. Indeed food for one person is sufficient for two and food for two is sufficient for four.’

No. 2691

42- 380- On the authority of Zaid bin ‘Arqam who said: ‘When the Prophet –sallAllaahu alayhi wa sallam– used to say salaam to us, we used to reply with: ‘Wa alayka as-Salaam wa Rahmatullahi wa Barakatuhu wa Maghfiratuhu.’ (and Salaam be to you and Allaah’s mercy, His blessings and His forgiveness.)

No. 1449

43- 383 – On the authority of Abu Massoud, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘A Muslim has four characteristics towards another Muslim: He replies ‘YarhamkuAllaah‘ (May Allaah have mercy upon you) if another Muslim sneezes, he answers his invitation, he attends if he dies and visits him if he is sick.’

No. 2154

44- On the authority of Zaid bin Aslaam on the authority of his father that Umar bin al-Khattab came upon Abu Bakr as-Siddeeq –RadhiAllaahu anhu-while he was pulling his tongue.

Umar said: ‘What are you doing O khaleefah of theAllaah’s Messenger?

Abu Bakr said: This has caused me to commit sins.Indeed the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘There is nothing from the body except that it complains to Allaah about the tongue, every single limb complains.’

No. 535

45- 387 – On the authority of Ibn Abbas who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘A believer is not a person who eats his fill while his neighbour is hungry next to him.’

No. 149

Part F

46- 388- On the authority of Abdullaah bin Mas’oodwho said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘A believer does not defame, nor does he curse, nor does he do evil acts nor is he obscene/foul.’

No. 320

47- 395 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘A slave of Allaah is not provided with anything better in goodness nor in wealth than patience.’

No. 448

48- 396 – On the authority of Anas who said: ‘There was not a person in the world who the Companions loved to see more than the Messenger of Allaah -sallAllaahu alayhi wa sallam – and if they saw him they would not stand up for him as they knew about his dislike of standing for him.’

No. 358

49- 397 – On the authority of Usama bin Shareek in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘Do not do in secret that which you would dislike the people to see you do.’

No. 1055

50- 398- On the authority of Sharhabeel bin Muslim al-Khowlaani: that Rooh bin Zinbaa’ visited Tameem ad-Daari and found him sifting barley for his horse while his family was around him, so Rooh said to him: ‘Could not one of these people be sufficient for you?’ (i.e. to help you)

Tameem said: ‘Of course, but I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam – say: ‘There is no Muslim who sifts barley for his horse, then ties the food bag to the horse except that for every grain there is a good deed written for him.’

No. 2269

51-399 – On the authority of al-Bara bin ‘Aazib who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘There are no two Muslims who meet and shake hands except they are forgiven before they separate.’

No.525

52- 400 – On the authority of an-Nu’maan binBasheer in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘The example of the believers in their affection, mercy and compassion for each other is like the body: if a limb of it complains due to an illness, it affects the rest of the body with sleeplessness and fever.’

No. 1083

53- 404 – On the authority of Abu Burdah who said: I came to Madina and Abdullaah bin Umar came to visit me and said: ‘Do you know why I came to see you?’

I said: ‘No’

He said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam – saying: ‘whoever loves to keep the ties of relationship with his father while he is in his grave, then he should keep the ties of relationship with his father’s brothers after him.’

Ibn Umar said: ‘since there was brotherliness and affection between my father and your father I liked to maintain the ties of relationship.’

No. 1432

54- 405- On the authority of Abu Umamah on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – that he said: ‘Whoever loves for the sake of Allaah, hates for the sake of Allaah, gives for the sake of Allaah and prohibits for the sake of Allaah then he has completed Eemaan.’

No.380

Part G

55 – 412 – On the authority of Abu Umamah in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “Whoever is merciful – even when slaughtering a small bird – Allaah will have mercy on him on the Day of Judgment.”

No.27

56 – 413 – On the authority of Abdullaah bin ‘Amr who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: “Whoever remains silent is saved.”

No.536

57- 415 – From Abu Hurairah on the authority of the Messenger of Allaah –sallAllaahu alayhi wa sallam– who said: “Whoever says when he goes to his bed to sleep:

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise. He is capable of all things, there is no capability nor is there any power except with Allaah, far is Allaah from imperfection and praise is for Him, there is none worthy of worship in truth except Allaah and Allaah is the Greatest,

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer. La hawla wa la quwwata illa billaa

Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

Then his sins are forgiven – or his mistakes – even if they were like the foam on the sea.”

No.3414

58- 418 – On the authority of Anas bin Malik in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “Whoever restrains his anger then Allaah restrains His punishment from him. Whoever restrains his tongue then Allaah hides his mistakes.Whoever apologises to Allaah then Allaah accepts his excuse.”

No.2360

59- 419 – On the authority of Jareer who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: “Whoever is not merciful will not be shown mercy.Whoever does not forgive will not be forgiven.Whoever does not repent then he will not be shown repentance.”

No.483

60- 422- On the authority of Jaabir bin Abdullaah in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “Whoever helps his brother at the time of his need, then Allaah helps him at the time of his need.”

No.2362

61- On the authority of Sahl bin Sa’d in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “The believer is friendly, there is no good in the one who does not take friends and cannot be befriended.”

No.425

62- 423 – On the authority of Ibn Umar in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “The believer who mixes with the people and is patient with their harm is better than the one who does not mix with people and is not patient with their harm.”

No.939

63- 425 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “A believer befriends and is befriended. There is no good in the one who does not take friends and cannot be befriended. The best of the people are those who are most beneficial to the people.”

No.426

Part H

64- 426 – On the authority of Abu Barzah who said: I asked, “O Messenger of Allaah! Direct me to an action which I can benefit from.” The Messenger said: “Remove a harmful thing from the path of Muslims.”

No.2373

65- 429 – On the authority of a man from the Companions of the Prophet –sallAllaahu alayhi wa sallam– that the Prophet –sallAllaahu alayhi wa sallam– prohibited sitting between the sun’s rays and the shade and said:“This is where the Shaytaan sits.”

No.838/3110

66 – 431 – On the authority of Jaabir bin Abdullaah who states that the Prophet –sallAllaahu alayhi wa sallam–prohibited pictures in the house and prohibited a man from making them.

No.424

67- 432 – On the authority Ibn Umar that the Prophet –sallAllaahu alayhi wa sallam– prohibited isolation, that a man spends the night alone or travels alone.

No. 60

68 – 434 – On the authority of Muwayyiah bin Qurrah from his father who said that a man said: “O Messenger of Allaah –sallAllaahu alayhi wa sallam! Indeed when I slaughter a sheep, I have mercy on it.”

The Messenger mentioned: “If you are merciful with the sheep, then Allaah will be merciful to you.”

No. 26

69- 435 – On the authority of Anas bin Malik in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “I swear by Him in Whose Hand is my life; Allaah does not bestow His mercy except upon a merciful person. They said: ‘We are all merciful.’

The Messenger said: “It is not the mercy of one of you to his companion; rather it is being merciful to all the people.”

No. 167

70 – 436 – On the authority of Anas bin Malik who said: “I used to serve the Messenger of Allaah –sallAllaahu alayhi wa sallam– so I would enter upon himwithout permission. One day I came and entered upon him and he said: “Get back O my son! Indeed something has happened, so do not enter upon me except with permission.”

No.2957

71- 437 – On the authority of Abu Darda who said: that the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: “Do not eat while you are reclining, nor on a sieve (a large device that was used to sieve flour etc). Do not take a fixed place of prayer in the masjid so that you don’t pray except in that place and do not climb over the necks of the people on the day of Jumu’ah, such that Allaah makes you a bridge for them on the Day of Judgment.”

No. 3122

72 – 446 – From Samurah bin Jundab, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: “Do not curse with the curse of Allaah, with His Anger nor with the Fire. [and in a narration: with the Hell-Fire.]

No. 893

A Muhaddith or A Faqih – Shaykh al Albaani

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By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani
Compiled and Translated By Abbas Abu Yahya

Shaykh al-Albaani – may Allaah have mercy on him – was asked:

‘What is the connection between the knowledge of Fiqh(understanding of the religion) and the knowledge of hadeeth?  Is it necessary for a Muhaddith (scholar of hadeeth sciences) to be a Faqihi(scholar of Sharia’), or is he just a Muhaddith?’

So he answered:

‘It is necessary for a Faqihi to be a Muhaddith but it is not necessary for a Muhaddith to be a Faqihi, since a Muhaddith is already naturally aFaqihi.

Did the Companions of the Prophet -sallAllaahu alayhi wa sallam- study Fiqh or not?  What was the Fiqh that they used to study?

It was what they used to take from the Messenger of Allaah -sallAllaahu alayhi wa sallam-, so they used to study hadeeth.

As for these Fuqaha (scholars of Sharia’), who study the statements of the scholars and their Fiqh and do not study the hadeeth of their Prophet which is the spring of Fiqh, then it is said to these people: it is obligatory to study the knowledge of hadeeth since we cannot conceive there being a correct Fiqh without knowing, memorizingand authenticating the hadeeth and knowing the weak hadeeth,while at the same time we cannot imagine a Muhaddith not being aFaqihi.

The Qur’aan and the Sunnah are the two sources of Fiqh, of all Fiqh. As for general Fiqh today then it is the Fiqh of scholars and not theFiqh of the Book and the Sunnah.

Yes, some of it is present in the Book and the Sunnah and some of it is expression of opinions and Ijtihaad (deriving an opinion from the Book and the Sunnah) but much of what they have opposes the hadeeth because they did not comprehend the knowledge.’

* Taken from: ‘al-Asalaah Magazine’ vol. 7 Dated 15th Rabi al-Awwal 1414a.h.

He also said the following in a recorded lecture on cassette tape entitled: ‘Haqeeqat al-Bida’ wal-Kufr’:

‘The Sharia’ is not just taken from the texts nor from just one Ayaahor one hadeeth, rather it is all that is collected on that specific issue. Therefore it is not just obligatory to collect all the texts regardingFiqh issues so that we can know what abrogates from what is abrogated, the specific from the general, the absolute from the limited and …… and….etc, rather gathering the texts for ‘Aqeedah is foremost by a long way.’

* Taken from ‘Manhaj as-Salafi inda Shaykh Nasir ad-Deen al-Albaani’ p.61

Shaking Hands between Men & Women – Shaykh al-Albaani

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Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

529 – From Umaymah bint Ruqayqah who said: ‘I came to the Messenger of Allaah  –sallAllaahu alayhi wa sallam– along with the women, so that we could pledge an allegiance upon Islaam.

So we said: O Messenger of Allaah we pledge allegiance to you that we will not associate anything with Allaah, nor will we steal, nor commit Zina, nor kill our offspring, nor will we utter slander intentionally forging falsehood, nor will we disobey you in a good action.

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– added: ‘In that which you have capability and energy to do.’

Umaymah said: ‘Allaah and His Messenger are more merciful to us than us being merciful to our own selves. Now then, we want to give you, O Messenger of Allaah the oath of allegiance.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I do not shake hands with women, as for what I say for a hundred women is like what I say for one woman.’

Collected by Malik (2/982/8), by an-Nisa’ee in ‘Ashaarat an-Nisa’ from his book ‘Sunnan al-Kubra’ (2/93/2), Ibn Hibban (14) and Ahmad (6/357). Narrated from Muhammad bin al-Munkadir from Umaymah bint Ruqayqah.

In another narration collected by an-Nisa’ee in ‘al-Mujtaba’ (2/184), Tirmidhi (1/302), Ibn Majah (2874), Ahmad and al-Humaydi in his Musnad (341) by way of Sufyan bin Uayinah from Muhammad bin al-Munkadir with the same narration, except that al-Humaydi and Tirmidhi summarized the narration but they brought extra wording after the saying: ‘Now then we want to give you allegiance’ that Sufyan said: ‘It means: shake our hands.’

And in the narration of Ahmad the wording is: ‘We said Messenger of Allaah will you not shake our hands?’

Tirmidhi said: ‘The hadeeth is Hasan Saheeh.’

I (Albaani) say: ‘And its Isnaad is authentic.

Muhammad ibn Ishaaq followed them in the narration and said: Muhammad bin al-Munkadir narrated to me, the rest of the narration with extra wording at the end: ‘Umaymah said: ‘and the Messenger of Allaah –sallAllaahu alayhi wa sallam– did not shake the hand of even one woman amongst us.’

Collected by Ahmad and al-Hakim, (4/71) with a Hasan Isnaad.  This narration has a brief and similar supporting evidence from the hadeeth of ‘Asmaa bint Yazeed. It was collected by al-Humaydi (368), Ahmad (6/454,459), ad-Dulaabi in ‘al-Kuna’ (2/128), Ibn AbdulBarr in ‘at-Tamheed’ (3/24/1) and Abu Na’eem in ‘Akhbar Asbahaan’ (1/293) by way of Shahr bin Hoshab from ‘Asmaa.  And in the narration by Ahmad:

‘Asmaa asked the Messenger –sallAllaahu alayhi wa sallam–: will you not put your hand out for us O Messenger of Allaah?’

And the Messenger –sallAllaahu alayhi wa sallam– said to her: ‘Indeed I do not shake hands with women.’

The narrator ‘Shahr’ is weak in regards his memory, and by this extra wording, it is perceived that the women used to take the hand of the Messenger –sallAllaahu alayhi wa sallam– when giving allegiance, with a garment covering his –sallAllaahu alayhi wa sallam– hand.

And there are some other narrations which mention this, however they are all Maraseel(A type of hadeeth which is weak, were a Tabia’ee narrates from the Messenger –sallAllaahu alayhi wa sallam thereby being a break in the chain), which al-Hafidh mentioned in ‘al-Fath’ (8/488) so none of them can be used as an evidence especially since they oppose that which is more authentic than these narrations, like the main hadeeth under discussion and that which comes after it, likewise the hadeeth of ‘Aeysha concerning when the Messenger –sallAllaahu alayhi wa sallam– would take the allegiance from women and she mentions that: ‘And no, I swear by Allaah the hand of the Messenger –sallAllaahu alayhi wa sallam– never ever touched a womanwhen they would give him allegiance, except that he would say: ‘I have taken your allegiance upon that.’

Collected by al-Bukhari

As for the statement of Umm ‘Atteeya –Radhiallaahu anha- : ‘We gave allegiance to the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and he recited to us <<that they should not associate anything along with Allaah>> and he forbade us from wailing at a death, so a woman withdrew her hand, she said: such and such woman helped me lament. . . .’

The hadeeth has been collected by Bukhari and this is not as apparent as it may seem that the women would shake the Messenger’s hand.

So the like of this narration cannot refute the clear text from the saying of the Messenger –sallAllaahu alayhi wa sallam–: ‘I do not shake hands with women.’ Also his action which was narrated by Umaymah bint Raqeeaa, Aeysha and Ibn Umar as we will mention.

Al-Hafidh said: ‘It is as if ‘Aeysha indicated to this, refuting that which came from Umm ‘Atteeya, from what Ibn Khuzaima collected and Ibn Hibban, al-Bazzar, at-Tabari and Ibn Mardaway from way of Isma’eel bin AbdurRahman from his grandmother Umm ‘Atteeya regarding the story of giving allegiance.  He said: the Messenger –sallAllaahu alayhi wa sallam– stretched out his hand from outside the house and then we [the women] stretched out our hands from inside the house. Then the Messenger –sallAllaahu alayhi wa sallam– said: ‘O Allaah bear witness.’

Likewise, in the hadeeth which comes after this where she said: ‘A woman from amongst us held her hand.’

Indeed one feels that they would give allegiance with their hands. And it is possible to reply to the first hadeeth that stretching out the hand from behind the Hijaab indicates that allegiance was taken even though the shaking of hands did not take place.

As for the second narration then the meaning of holding/clutching the hand was the delay in submitting allegiance, or that allegiance took place with a garment placed upon the hands.

Abu Daawood narrated in ‘al-Maraseel’ from ash-Sha’abee that when the Prophet –sallAllaahu alayhi wa sallam– took an allegiance from the women who came, using a garment from Qatar and he placed it on his hand and said: I do not shake hands with women….’

Then al-Hafidh mentioned the rest of the Ahadeeth in meaning and they are all ‘Maraseel’ and cannot be used as evidence.

What he (al-Hafidh) mentioned in reply to the two Ahadeeth of Umm ‘Atteeyah, then that is the main proof that her hadeeth are from Isma’eel bin AbdurRahman and he is not a strong narrator, because this Isma’eel is not well-known rather he is used as a supporting narrator.

So in summary, it is not authentic from the Messenger –sallAllaahu alayhi wa sallam–that he ever shook hands with a woman, not even while taking allegiance, more over so shaking hands when meeting each other.

As for what some people use as an evidence for its permissibility by using the hadeeth of Umm ‘Atteeyah which she mentioned, even though shaking hands is not mentioned. Likewise they turn away from the clear Ahadeeth where the Messenger –sallAllaahu alayhi wa sallam– refrained from shaking hands, and this is something which does not stem from a sincere believer, especially since there is a severe warning for the one who touches a woman who it is not lawful to touch as is in hadeeth no. 226 [ From the Messenger –sallAllaahu alayhi wa sallam– : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’ (See the Shaykh’s comment about this hadeeth at the end of this article.)]

There is a supporting hadeeth for the hadeeth of Umayma bint Ruqayqah  which will follow shortly.

After I wrote what has preceded, I saw that Ishaaq bin Mansoor al-Marwazi said in the book ‘Mas’ail Ahmad wa Ishaaq’ (1/211): ‘I said (to Ahmad): Do you dislike to shake hands with women?’ He answered: ‘I dislike it.’

Ishaaq said: ‘It is as he said it, whether it is an old lady or a young lady, indeed the Prophet –sallAllaahu alayhi wa sallam– took their allegiance while he had a garment covering his hand.’

Then I saw in ‘al-Mustadrak’ (2/486) from Ism’aeel bin Abee Owais who said that his brother narrated to him from Sulayman bin Bilal from Ibn ‘Ajlaan from his father from Fatima bint ‘Utbah bin Rabee’ah bin Abd-Shams. ‘That Abu Hudayfah bin ‘Utbah –Radhiallaahu anhu- came with her (Fatima bint ‘Utbah) and Hind bint ‘Utbah to the Messenger of Allaah –sallAllaahu alayhi wa sallam– to give allegiance to him. She said:

‘He took allegiance from us and he placed conditions upon us.’

She narrates that she said to him: O my uncle’s son did you ever know of any evil and sickness whatsoever about your people?’

Abu Hudayfah said: ‘Yes we will give him allegiance, and indeed this is what the allegiance was given about and this is its condition.’

Fatima said that Hind said: ‘I do not give allegiance to you upon not stealing rather I steal from my husband’s wealth, so the Prophet –sallAllaahu alayhi wa sallam– put out his hand and she put out her hand. Then he sent a message to Abu Sufyan and he –sallAllaahu alayhi wa sallam– made it permissible for her to take from him. Abu Sufyan said: ‘As for food stuff then she can take it, as for wealth then no and made Dua’against her!’

She said: ‘So we gave allegiance to him then Fatima said: ‘There was no person more hateful to me than yourself and I did not like that Allaah make it permissible for you to have authority and what it contains.  And now I swear by Allaah that there is no person more beloved to me than your person and that Allaah lengthens it and blesses it and gives recompense.’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Likewise, I swear by Allaah none of you truly believes until I become more beloved to you than your son and your father.’

Al-Hakim said: Saheeh al-Isnaaad and Dhahabee agreed.

I (Albaani) said: ‘Its Isnaad is Hasan because there is some talk about Muhammad bin Ajlaan and Isma’eel bin Abee Owais but it is not harmful Inshallaah.

This hadeeth supports the point that allegiance took place between the Messenger –sallAllaahu alayhi wa sallam– and the women by stretching out their hands without actually shaking hands, as was previously mentioned by al-Hafidh, since if it did take place the narrator would have mentioned it, as is apparent. So there is no difference between this hadeeth and the main hadeeth under discussion.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.2  hadeeth no.529  p.63-67]

Hadeeth No. 530

From Abdullaah bin Amr’: ‘that the Messenger of Allaah –sallAllaahu alayhi wa sallam–never used to shake hands with women in taking allegiance.’

Collected by Ahmad, Albaani said its Isnaad is Hasan.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 2  hadeeth no.530  p.67]

Hadeeth no. 226

Ma’aqal bin Yassar from the Messenger –sallAllaahu alayhi wa sallam– : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’

Collected by ar-Rooyaani in his ‘Musnad’ Albani said the Isnaad is good.

Shaykh Albaani commented:

‘In this hadeeth is a severe warning to the one who touches a woman who it is not allowed for him to touch. In this hadeeth is an evidence that it is prohibited to shake hands with women because no doubt shaking hands includes touching.

Many of the Muslims nowadays have been trialed by this and amongst them some of the people of knowledge, even if some of them showed disapproval in their hearts then the situation would have become minimized a little.  However, they try to regard it as permissible by using many different techniques and interpretations.

It reached us that a very big personality in al-Azhar (University in Egypt) was seen by some people shaking hands with women. Our complaint is to Allaah about the absence of Islaam.

Indeed some of the Islamic groups have taken the opinion that it is permissible to shake hands between men and women, and it was made binding upon every Hizbi(partisan) to implement it, and they use as an evidence for that, with that which is not correct, rejecting what is considered from the hadeeth, and there are other clear Ahadeeth which show the impermissibility of shaking hands between men and women.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1  hadeeth no.226]

From the Manners of Eating Food – Shaykh al-Albaani

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Taken from ‘Silsilah Ahadeeth As-Saheehah’.
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani. Translated by Abbas Abu Yahya

No. 71 – From AbdurRahman bin Jubayr who said: a man who used to serve the Messenger of Allaah -sallAllaahu alayhi wa sallam- for eight years narrated to him: that he used to hear the Messenger of Allaah -sallAllaahu alayhi wa sallam- say when food was brought close to him:

Bismillaah
‘In the name of Allaah’

when he would finish he would say:

Allãhumma ‘at`amta, wa ‘asqayta,  wa ‘aqnayta, wa hadayta, wa ‘ahyayta, falakal hamdu `alã mã ‘a`tayta *

‘O Allaah! You fed, You gave drink, You satisfied, You guided, You gave life, so for You is praise for what You have given.’

Shaykh Albaani said:

‘And in this hadeeth it mentions that saying ‘Bismillaah’ (in the name of Allaah) is done when you begin to eat, and that you do not add anything extra to that ‘Bismillaah’.

All the authentic Ahadeeth which have been mentioned regarding this topic, such as this hadeeth do not mention any extra wording, and I am not aware of it being mentioned in any hadeeth. Any extra wording is a Bida’ according to the Fuqaha (Scholars of Fiqh) with the meaning of a real Bida’, as for the blind followers then their answer is well-known: ‘What’s wrong with extra wording?!’

In fact we say: everything is wrong with it. Since it is a form of trying to amend the One who legislated the Deen, The Wise, Who never left anything whatsoever which will bring us closer to Allaah except that He ordered us with it and legislated it upon us.

Therefore, if it was legislated to add extra wording to ‘Bismillaah’ and there was nothing wrong with that, then the Messenger -sallAllaahu alayhi wa sallam-  would have added an extra wording, even once. And is this extra wording added to saying ‘Bismillaah’ not like the extra wording added on to sending Salaat (Praise) upon the Prophet -sallAllaahu alayhi wa sallam- when someone sneezes and adds the Salaat (Praise) after saying ‘Alhamdulillah’.

Abdullaah ibn Umar –Radi Allaahu anhu– rejected this Bida’ as is mentioned in the ‘Mustadrak’ of al-Hakim, and reaffirmed by Suyootee in ‘al-Haaweeya lilfatawaa’ that it is a disliked Bida’, so can the blind followers (al-Muqalidoon) give a reply to the reason which made Suyootee reaffirm that it is a Bida’! !

Some of the negligent people among them hastily accuse Suyootee – as is their habit to do so – that he is a Wahaabi! Even though Suyootee’s death took place before the death of Muhammad bin AbdulWahhab by about three hundred years! !

This reminds me of a strange story which took place in some of the schools in Damascus.  One of the famous teachers from amongst the Christians was talking about the movement of Muhammad bin AbdulWahhab in the Arabian Peninsula, and how they fought against Shirk, Bida’ and superstitions, and it seems as if he praised that movement, so some of his students said: it is evident that the teacher is a Wahhabi!!

Some of the other people, perhaps said that Suyootee was incorrect, however, where is the proof for this? ! On the contrary the proof is with Suyootee which is the saying of the Prophet -sallAllaahu alayhi wa sallam- : ‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’ (Collected by Bukhari and Muslim).’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (No. 71)]

* PS: Transliteration of the du’a slightly updated and minor corrections by AbdurRahman.Org

 

The Prohibition of Burying People in Houses – Shaykh Al-Albaani

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Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

No. 3112 – On the authority of ‘Aeysha that Prophet–sallAllaahu alayhi wa sallam– said: ‘Perform a portion of your prayer in your homes and do not make your homes as graves unlike the Jews and the Christians who placed graves in their homes.Indeed the house in which the Qur’aan is recited will be made apparent to the people of the Heaven just as the stars are made apparent to the people of the earth.’

Dhahabi said at the end of this hadeeth:

‘This hadeeth has a clean Isnaad and its text isHasan. It is a prohibition of burying people in houses and there is a supporting narration with another chain.The Prophet – sallAllaahu alayhi wa sallam –prohibited building over graves and if the people were to be buried in their homes, then graves and houses would become one thing.

Prayer in a graveyard is prohibited, whether it is a prohibition due to dislike or a prohibition meaning Haraam. The Messenger – sallAllaahu alayhi wa sallam –said: ‘The best prayer of a man is in his house except for that which is obligatory.’So it is appropriate that homes are not taken as graves.

As for the Prophet – sallAllaahu alayhi wa sallam – being buried in the house of ‘Aa’ishah then this is specific to the Prophet – sallAllaahu alayhi wa sallam.Just as his garment being spread out under him in the niche of his grave was specifically for him and just as it was specific to him that they each Companion prayed over him, individually, without an Imam, since he was their Imam in life and in death, in the Dunyaand in the Hereafter.

Just as it was also specific to him that his burial was delayed for two days, contrary to his Ummah for whom it is not allowed to delay the burial, since the Messenger – sallAllaahu alayhi wa sallam – is protected from change after death unlike us.They delayed his burial so that everyone could pray over him at his house and, therefore, the delay was due to that matter and also their being hesitant regarding his death for half the day until Abu Bakr came forward with his opinion.This was the reason for the delay.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.7 Hadeeth no.3112p.306-307]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Only Saying Bismillaah When Beginning Food – Shaykh al-Albaani

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By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 344- From Umar bin Abu Salmah who said: I was a young boy in the house of the Messenger of Allaah -sallAllaahu alayhi wa sallam- and my hands used to take food from all over the dish, the Messenger of Allaah -sallAllaahu alayhi wa sallam – said to me:

‘O boy! If you eat, then say ‘Bismillaah’ and eat with your right hand and eat what is close to you.’

al-Albaani said: ‘In this hadeeth, there is evidence that the Sunnah regarding mentioning the name of Allaah when beginning food is to only say,

بسم الله

‘Bismillaah’ (In The Name of Allaah)

Likewise, there is the hadeeth of ‘Aeysha –Radi Allaahu anha– where the Prophet -sallAllaahu alayhi wa sallam- said,

‘If one of you eats food, then he should say ‘Bismillaah’.  If you forget to say it when beginning then you should say:

‫بسم الله في أوله وفي آخره

‘Bismillaah fee awwalihi wa fee aakhirihi’.’

[Collected by Tirmidhi, who authenticated it.  It also has a supporting narration in the hadeeth of Ibn Mas’ood.]

The hadeeth of Aeysha –Radi Allaahu anhu– was authenticated by Ibn al-Qayyim in ‘Az-Za’ad’ and was strengthened by al-Hafidh in ‘al-Fath’ where he said ‘It is the most clear hadeeth that has been mentioned regarding the manner of saying Bismillaah’.

He also said, ‘As for the statement of an-Nawawi in ‘Al-Athkaar’ regarding the manners of eating in which he said,

‘The description for saying Bismillaah is the most important thing out of those things which are necessary to know,  it is best to say:

بسم الله الرحمن الرحيم

‘Bismillaahir-Rahmaanir-Raheem’

(In The Name of Allaah, The Most Merciful, The Bestower of Mercy).

However, if he says ‘Bismillaah’, then this would be sufficient and he would have fulfilled the Sunnah.’

Ibn Hajr continues: I do not see any specific evidence to support his claim of being better.’

I (al-Albaani) say, there is nothing better than the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- ‘And the best guidance is the guidance of Muhammad -sallAllaahu alayhi wa sallam.’  Therefore, if nothing has been affirmed regarding saying ‘Bismillaah’ when commencing food except the saying of ‘Bismillaah’ alone, then it is not permissible to add extra wording to that saying of ‘Bismillaah’, nor to imply that there is an extra wording that is better than saying ‘Bismillaah’ alone!

This is because using this extra wording opposes that which is indicated in the hadeeth,‘And the best guidance is the guidance of Muhammad -sallAllaahu alayhi wa sallam.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (No. 344)]

Some Ahadeeth regarding Hajj and Umrah – Shaykh al-Albanee

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Taken from Silsilah Ahadeeth As-Saheehah  of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1- 1527 – On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘Jibraeel came to me and said: O Muhammad! Order your Companions to raise their voices with the Talbeeyah (proclamation for Hajj or Umrah), since it is from the signs of Hajj.’

No. 830

2- 1528- On the authority of Ibn Abbas in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’

No. 1185 & 1200

3- 1531 – On the authority of Ibn Abbas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘If you stone the Jamaar (pillars) it will be like light for you on the Day of Judgement.’

No. 2515

4- 1533 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘When you have completed your Hajj then you should hasten your journey to your family, since it is greater in its reward.’

No. 1379

5- 1536 – On the authority of Ibn Abbas: that the Quraish said: Indeed Muhammad and his Companions had been weakened by the fever of Yathrib (Madina).  So when the Messenger of Allaah – sallAllaahu alayhi wa sallam came in the year that he performed Umrah he said to his Companions: ‘walk briskly around the House (Ka’ba) so theMushrikeen can see your strength.’

So when they walked briskly, the Quraish said: They have not weakened.’

No. 2573

6- 1537 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Stone the Jamarah with pebbles like the size of chick peas.’

No. 1437

7- 1538 – On the authority of Ibn Umar in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘Appreciate this House (Ka’ba) since it has been destroyed twice and the third time it will be raised up.’

No. 1451

Part B

8- 1539 – The Messenger – sallAllaahu alayhi wa sallam said:

‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’

No. 2617

9- 1544 – On the authority of Jaabir in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘The goodness of Hajj is feeding people and good speech.’

No. 1264

10- 1541 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Indeed Allaah says: Indeed I have made a slave’s body healthy and given him adequate livelihood and five years have passed and he has not come and redeemed himself to Me, as a pilgrim.’

No. 1662

11- 1547 – On the authority of Abu Bakr as-Siddeeq who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam- was asked:

‘What is the best Hajj?’

He answered

‘The one where you raise your voice reciting theTalbeeyah and you slaughter an animal.’

No. 1500

12- 1548 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

No. 1820

13- 1554 – On the authority of Fadl bin Abbas who said

the Messenger of Allaah – sallAllaahu alayhi wa sallam said to the people when they left on the evening of ‘Arafat and Muzdalifah: ‘You should be tranquil.’ He said this while he was preventing his female camel from speeding.  Until he entered Mina and he descended in a place between Mina and Muzdalifah, then he said: ‘You should take pebbles the size of chick peas, with which you can stone theJamarah.’

No. 2144

14- 1560 – On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say that

The Messenger of Allaah – sallAllaahu alayhi wa sallam used to carry Zam-Zam water in leather water sacks and jugs, and he used to pour it on the sick and give it to them to drink.’

No. 883

Part C

15- 1561 – On the authority of ‘Uthmaan bin ‘Affan :

the Messenger– sallAllaahu alayhi wa sallam used to cover his face while he was a Muhrim (in a state of Ihram).’

No. 2899

16- 1562 – On the authority of Ibn Abbas:

the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’ba) every night from the nights of Mina.’

No. 804

17- 1563 – On the authority of Abdullaah bin ‘Amr who said

the Messenger – sallAllaahu alayhi wa sallam used to place his chest, face, forearms and hands between the Black Stone and the door of the Ka’ba,’ in hisTawwaf.’

No. 2138

18- 1566 – On the authority of Jaabir who said:

we used to preserve the slaughtered meat and take it to Madina during the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam.’

No. 805

19 – 1569 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘A person does not ever makeTalbeeyah except he is given glad tidings, nor does a person ever sayTakbeer except he is given glad tidings.’

It was asked: ‘With Paradise?’

He answered: ‘Yes.’

No. 1621

20 – 1570 – On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘There is no other day in which Allaah frees more slaves from the fire than the Day of ‘Arafah. Indeed, He comes close to them then boasts about them to the Angels and then He says: ‘What do these people want?’

No. 2551

21- 1571- On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’ba barefoot and unveiled.  So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’

They said: She vowed to walk to the Ka’ba barefoot and unveiled!

So he said: ‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’

No. 2930

22- 1573 – On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Whoever makes seven circuits of Tawwaf around the House (Ka’ba) and prays two Rakats,  it is the same as freeing a slave.’

No. 2725

What is the dress of the woman in the Prayer – Shaykh al-Albaani

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By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Compiled by Umm Ayyoob Noorah bint ‘Ahsan Ghawee
Translated by Abbas Abu Yahya

Umm Ayyoob quotes some of the narrations which Shaykh al-Albani brings about the permissibility for the woman to pray wearing her house dress (regular home clothing) and a Khimar (head covering) and then he brings the narration that she should wear an outer garment type of covering (e.g. like a Abayyah).

Then the Shaykh says:

‘Then all of this is understood to be, that it is more complete and better for her to wear an outer garment type of covering and Allaah knows best.’

[Mentioned in ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ p.161-162]

Umm Ayoob says:‘So in summary: Shaykh Albani -Rahimullaah- holds the opinion that it is recommended for the woman to wear the Jilbaab (Abayyah) on top of her house dress and a head covering for the prayer.  His sources for this are the following:

1- His understanding of the authentic Athaar (narrations) which show that it is sufficient for the woman to wear a house dress and head covering for the prayer.

2- The Shaykh affirms the Athaar which show that the dress of the woman in prayer should be a house dress and head covering along with a Jilbaab or wrapping sheet worn for prayer, or a wrapping garment.

3- Combining between these Athaar which are all authentic, Shaykh Albani concludes that it is recommended for the woman in the prayer to wear a Jilbaab and that it is better and more complete.

This is what the Shaykh established in his book ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ however I want to point to an important point about this topic and that is exemplified in that the Shaykh ‘Allaama al-Albani -Rahimullaah- retracted from his saying that of recommendation of  wearing the Jilbaab in the prayer to the opinion of it being obligatory to wear it in the prayer, as it occurs in his book ‘Hijaab al-Marrata al-Muslimah Fee al-Kitab wa Sunnah’ and in the book ‘Jilbaab’ in the last print.

This opinion of it being obligatory, is after his book ‘Tamaam al-Mina’ which affirms the Shaykh’s -Rahimullaah- retraction from the opinion of it being recommended to the opinion of it being obligatory.

The Shaykh -Rahimullaah- said while refuting the followers of Imaam Shafi’ee :

‘They say (the followers): that it is recommended for the woman to pray in a long and loose fitting shirt and head covering and to take a Jilbaab thick above her clothing to prevent her showing the size of her limbs.’

The opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded.

The statement of Imaam Shafi’ee -Rahimullaah- in the book ‘al-Umm’ which we previously mentioned, where he said (1/78):

‘….and if a man prays in a shirt (garment) which is see through then it is not allowed for him to pray in that . . .  and if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that, but it is not mentioned that he should repeat the prayer….. and there is more of a concern for the condition of the woman than the man if she prays in the house dress and head covering by which the house dress shows her size.’

Shaykh Albani continues:

‘Verily Aeysha -Radi Allaahu anha- said:

‘It is necessary for the woman to pray wearing three garments: a house dress, a Jilbaab and a head covering.’

‘Aeysha used to undo her waist wrapper and wear it as a Jilbaab.’

She used to do this so that nothing shown from her clothing.

Her statement: ‘It is necessary…’ is an evidence that it is obligatory to wear the Jilbaab.

Also, with the same meaning is the statement of Ibn Umar -Radi Allaahu anhu- :‘If a woman prays then she should pray in all her garments: house dress, head covering and a wrapping garment (i.e. like an Abayya or sheet).’

[‘Jilbaab al-Maraatul Muslimah Fee al-Kitaab wa Sunnah’ p.134-135]

Umm Ayyoob continues:

‘So the Shaykh has two opinions in this issue, the opinion that it is recommended, to which I previously indicated to, and the other opinion of it being obligatory, which he affirmed in the various prints of his book ‘Jilbaab al-Maraah’, and this is a strong proof of the Shaykh’s trustworthy responsibility of knowledge and how he retracted from what he viewed as a mistake, and how he was very careful with the truth and researching it, may Allaah have a lot of mercy upon him.’

[‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ – compiled by Umm Ayyoob p.57-58]

The Ruling of the Prayer in which Tight Fitted Clothing is Worn

By

Shaykh Muhadith

Muhammad Nasir- Deen Al-Albaani

Translated by

Abbas Abu Yahya

Umm Ayyoob said:

‘This question was put to the Shaykh: Is it permissible for the woman to pray in tight fitted clothing?

The Shaykh -Rahimullaah- answered saying:

‘If the intent by the word ‘permissible’ you mean is the prayer accepted? Then apparently the prayer is accepted. And if the intent of the word ‘permissible’ you mean that it is no problem for her to pray like that, then that is a problem, because as you know that from the conditions of dress by which one must cover the ‘Awraah (the private area) regarding a man let alone women that it should not show the size of the ‘Awraah.

However, we do not have any evidence to say that prayer in this condition is invalid.  But there is no doubt that with the second meaning that it would be okay for her to pray wearing tight fitted clothing, then this is not allowed, as for the prayer then it is accepted.’

Then the Shaykh -Rahimullaah- added by saying:

‘It is necessary that she wears above her clothing the like of an ‘Abayyaa, wrapping sheet worn for prayer and things similar to that.’

[‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ – compiled by Umm Ayyoob p.59]

Giving of Zakat is from al-Eemaan – Shaykh al-Albaani

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Taken from Silsilah Ahadeeth As-Saheehah
by The Muhaddith, Shaykh, Allamaa’ Muhammad Naasiruddeen al-Albaani
Translated by Abbas Abu Yahya

No. 1046 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘There are three things, whoever does them then he has tasted the flavour of Eemaan: whoever worshipped Allaah Alone, and there is none worthy of worship except Allaah, and whoever gives of his wealth as a means of goodness from himself being concerned to give it every year, not giving (from livestock) which is old and decrepit, mangy or sick or an animal that is small and unpleasant which is stingy with its milk, but rather he gives from the average of his wealth as indeed Allaah does not ask you for the best of it and He does not order the worst of it.’

Shaykh Al-Albaani said:

‘In the narrations of Tabarani and al-Bayhaqi an extra wording mentions:

‘And he purified his soul. So a man said: ‘and what is purifying the soul?’ He said: ‘That he knows that Allaah –Azza wa Jal – is with him wherever he is.’

This chain is authentic.

Benefit: the saying of the Messenger -sallAllaahu alayhi wa sallam- :‘that Allaah –Azza wa Jal – is with himwherever he is.’

‘Imaam Muhammad bin Yahya ad-Dhuhali said: ‘He meant that Allaah’s Knowledge is in every place, whilst Allaah is upon His ‘Arsh.’

This was quoted by Hafidh Dhahabi in his book ‘al-Uloo’ No. 73, with my research and summary. As for the saying of the common folk and many of thenotable people that Allaah is present in every place or in everything that exists, by which they mean His physical presence, then this is misguidance. Ratherit (this saying) is taken from the statement‘Wahdatul Wajood’ (Unity of existence) propagatedby the extreme Soofis, those who do not differentiate between The Creator and the creationwho believe, as one of their senior ones said: ‘everything that you see with your eyes is Allaah!’

May Allaah be exalted far and high above what they say about Him.’

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his Family, his Companions and all those who follow his guidance.

Punishment in the Grave : Accept it But Do not Believe in it? – Shaykh al-Albaani

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By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

The Need to Know the Actions of the Salaf whilst Studying the Book and the Sunnah

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said in the lecture entitled: ‘Usool Dawaat as-Salafeeyah’:

‘It is necessary upon every individual who wants to be upon the Salafi Manhaj that just as he studies the Book and the Sunnah, he must study what the Salaf as-Salih from amongst the Companions and those who followed them and then those who followed them were upon. This is because they were the ones who conveyed this Dawa’ correctly until it reached us.’

Al-Albaani -Rahimullaah- continued:

‘Here is an example in front of you, how they distinguished between the Hadeeth which are Aahaad (singular chains) and the Hadeeth which are Mutawaatir (multiple chains). They say the ‘Aqeedah (the Muslim creed) can only be taken from Hadeeth Tawatir (narrations with multiple chains), and because of this they sometimes fall into some very strange contradictions. The reason for this is their distancing themselves from the Salafi Manhaj, since some of the Sharia’ texts comprise of ‘Aqeedah and Hukm (Creed and Fiqh ruling) in the same issue.

An example of this is the saying of the Messenger of Allaah  and this Hadeeth is in Bukhari and Muslim from the Hadeeth of Abu Hurairah –Radi Allaahu anhu–who said the Messenger of Allaah  said:

‘If one of you sits in the [last] Tashahud; then he should seek refuge with Allaah from four things; [he says: ‘O Allaah verily I seek refuge with You] from the punishment of the Hell-Fire, and from the punishment of the grave, and from the Fitna of life and death, and from the evil of the Fitna (trials) of the Maseeh ad-Dajjal.’

This Hadeeth contains an order to seek refuge from these four things. So this issue contains a Hukm (Fiqh ruling) from the Sharia’, they agree with us that Hadeeth ‘Aahaad (singular chains) do actually affirm Sharia’ rulings, so subsequently it does not necessitate except that they should accept this Hadeeth which contains the order to seek refuge from four things, ‘I seek refuge in you from the punishment of the grave and from the Fitna of life and death, and from the evil of the Fitna (trials) of theMaseeh ad-Dajjal.’ So do they really believe in the punishment of the grave?

Here they fall into what is said as, ‘chaos and confusion’. Punishment of the grave is from the ‘Aqeedah, however according to their beliefs the punishment in the grave cannot be affirmed with Hadeeth which are Aahaad (singular chains). This is why they do not believe in the punishment of the grave except for that which is mentioned in the verse of the Qur’aan regarding Pharoah specifically:

<< The Fire, they are exposed to it morning and evening. >>[1]

This Fire is the punishment for Pharaoh, the family of the Pharaoh and likewise for the disbelievers generally, then those Muslims who rightfully deserve a little of the punishment of the grave then this is something that they do not believe in. This stems from nothing other than a false creed, which is when they say: ‘If the authentic Hadeeth is not Mutawaatir then the ‘Aqeedah cannot be established upon that,’ this is why they reject many, many Ahadeeth, due to their claim that these Ahadeeth do not reach the level of Tawaatur.

For example as you know InshaAllah– the Hadeeth of Bukhari from Ibn Abbas –Radi Allaahu anhu– who said: that the Prophet  passed by two graves and said:

‘As for the two inmates of these graves then they are being punished and they are not being punished for something major, as for one of them then he used to spread gossip and as for the other he would not protect himself from urine, – [and in another narration: would not veil himself from others while urinating or protect himself from urine splashing on himself.]’

Then the Prophet  ordered for a branch from a date tree to be brought to him and he broke it into two and placed a piece at the head of each grave, the companions asked him about this and he replied:

‘Perhaps Allaah –Azza wa Jal- may lighten their punishment as long as these branches do not dry up.’[2]

This Hadeeth is in Saheeh Bukhari, in it you find that the Prophet  clearly mentioned that these two people were Muslims, even so they were being punished and the Messenger of Allaah supplicated for them for Allaah to lighten their punishment for the time that the two branches remained moist.

Also, there is another Hadeeth in which the 
Prophet  said:

‘Protect yourself from urine as indeed most of the punishment in the grave is due to urine.’[3]

There are many Ahadeeth like this, and from these Ahadeeth is also the statement of the Prophet  when he passed by two graves of the Mushrikoon who had died in the time of Jahileeyah, the Prophet  said: ‘If these had not been buried I would have let you hear the punishment of the grave.’ [Bukhari & Muslim]

Even though there is a mention of these Ahadeeth regarding the punishment of the grave concerning some of the Mushrikeen, and some of the Muslims, the deviants and philosophers negate these Ahadeeth and do not believe in them or what they mean. They do this implementing their philosophy that these Ahadeeth are Ahadeeth Aahaad(singular chain). So what is their stance to the Hadeeth of Abu Hurairah –Radi Allaahu anhu:

‘If one of you sits in his final Tashahud then he should seek refuge in Allaah from four things…’ and one of those things is the punishment of the grave. Even if they seek refuge in Allaah from the punishment of the grave to carry out a legislated ruling which is obligatory upon them, because they do not differ with us in that it is obligatory to accept the Ahadeeth ‘Aahaad in rulings and this action has a ruling from the Sharia’.

The Messenger of Allaah  ordered us to supplicate with this Dua’ in the last Tashahud. They take this ruling as they say, and what they say is true since the truth is with us. So how do they take this ruling and yet they do not believe in the punishment of the grave, they do not believe and affirm this punishment?

Therefore, they are confused, misguided and deviated due to this philosophy which causes them to exit from that which the Companions of the Prophet  were upon, which was not distinguishing between Ahadeeth being ‘Aahaad and Mutawaatir.

The Salaf did not make this distinction between Aahaad and Mutawaatir, nor did any of the four Imams who followed the Salaf as Salih in their beliefs, except those who deviated from some of the misguided sects at the time of the followers of the successors such as the Mutazila and Khawarij etc. So these people have opposed the path of the believers and so the threat of the Lord of the worlds is justified upon them:

وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُ ٱلۡهُدَىٰ وَيَتَّبِعۡ غَيۡرَ سَبِيلِ ٱلۡمُؤۡمِنِينَ

 نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصۡلِهِۦ جَهَنَّمَۖ وَسَآءَتۡ مَصِيرًا

<< And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination. >> [4]

This is a very clear example, which emphasizes for you that adhering to the Book and the Sunnah alone does not benefit them, as they reject the Sunnah in relation to what they entitle ‘Hadeeth Ahad’.

Therefore protection and perfection is adhering to that which the Salaf were upon. This is why we find one of our Imams from those who have an excellence in directing us to adhering to this Manhaj, the Manhaj as-Salaf as-Salih- in understanding the Book and the Sunnah, that Imam was Ibn al Qayyim who gathered this meaning of the Manhaj of Salaf-as –Salih in a line of poetry where he said

‘Knowledge is what Allah said what His Messenger said what the Companions said’

He did not say ‘knowledge is what Allah said and what His Messenger said’ rather he added to that ‘what the Companions said’ and do you know why he said this? Because the verses in the Qur’aan and the authentic Ahadeeth all indicate that the saved sect is that which adheres to what the Salaf and Companions of the Prophet were upon.’[5]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] [Ghaafir: 46]

[2] [Collected by Bukhari, Abu Dawood & Nisa’ee]

[3] [Daraqutni & Irwaa 1/311]

[4] [Nisa: 115]

[5] [Taken from the transcript of the lecture: ‘Usool Dawat as-Salafeeyah’ which has been transcribed in the book: ‘as-Salafeeyah, Haqqeeatuha, Usoolaha, Mawaqifah min al-Madhahib, Shubahaat Howla hu’ researched by Amr AbdulMun’im Saleem, p. 46]

A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’

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Taken from ‘Silsilah Ahadeeth ad-Daeefah’ 1/83
A summary of the research by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

Shaykh al-Albaani said in ‘Silsilah ad-Da’eefah’:

83 – ‘What a blessed reminder are prayer beads and indeed the best place to prostrate on is the earth and on that which the earth produces.’

Mawdoo (Fabricated)

Narrated by ad-Daylamee in ‘Musnad al-Firdaws’ (4/98); he said that Abdoos bin Abdullaah informed us that Abu Abdullaah al-Hussain bin Funjoowayah a-Thaqafi informed us that ‘Ali bin Muhammad bin Nassrooweeyah narrated to us that Muhammad bin Haroon bin Isa bin Mansoor al-Hashami narrated to us that Muhammad bin ‘Ali bin Hamzah al-‘Alawee narrated to me that Abdul Samad bin Musa narrated to me that Zainab bint Sulayman bin ‘Ali narrated to me that Umm al-Hasan bint Jafar bin al-Hasan on the authority of her father on the authority of her grandfather on the authority of ‘Ali marfoo’ (ascribed to the Messenger of Allaah –sallAllaahu alayhi wa sallam).

[Research of the Isnad][1]

Suyooti mentioned it in his book ‘al-Manha fee as-Subha’ (2/141) and Shawkani conveyed it from him in ‘Nail-Awtaar’ (2/166-167) and they remained quiet about this narration!

I say (Albaani): This chain has darkness upon darkness; the majority of the narrators are Majhool (unknown) and some of them have been blamed:

I did not find anyone who wrote a biography for Umm al-Hasan bint Jafar bin al-Hasan.

Al-Khateeb wrote a biography for Zainab bint Sulayman bin ‘Ali in his ‘Tareekh’ (14/334) and he said: ‘She was of the best of women.’

Al-Khateeb wrote a biography for Abdul Samad bin Musa, he is al-Hashmi, (14/41) but he did not mention anything about him eitherpraising or criticizing him. However, Dhahabi conveyed in ‘al-Meezan’ on the authority of al-Khateeb that he said regarding him: ‘Indeed they regarded him as weak (Da’eef).’

Perhaps that was in some of al-Khateeb’s other books, then I corrected that and said: Rather that is in another hadeeth which will be mentioned with no. 2898.

Then Dhahabi said: ‘He narrates rejected narrations on the authority of his grandfather Muhammad bin Ibraheem al-Imaam’

I say (Albaani): Perhaps he is the point of objection in this hadeeth.

As for Muhammad bin ‘Ali bin Hamza al-‘Alawee then al-Khateeb also wrote a biography for him (3/63) and said: ‘Ibn Abee Haatim said: I heard from him and he is Sadooq (truthful) who died in the year 286.’

Muhammad bin Haroon, he is Muhammad bin Haroon bin al-Abbas bin Abee Jafar al-Mansoor, and al-Khateeb also mentioned him (3/356) saying: ‘He was from the people who had intelligence, had excellence and was a lecturer. He held the post of an Imaam of the masjid al-Madina in Baghdad for 50 years and he died in the year 308.’

As for Abdullaah bin al-Hussain bin Funjoowayah at-Thaqafi then he is Thiqaah (trustworthy), his biography is in ‘Siyaar alaam an-Nubala’ (17/383) and ‘Shadhrat ad-Dhaab’ (3/200).

Likewise with Abdoos bin Abdullaah, his biography is in ‘Siyaar alaam an-Nubala’ (19/98) and in ‘Lisaan al-Meezan’ (4/95).

[The Explanation]

From what has preceded it becomes clear to you that the Isnaad(chain) is Da’eef (weak), so it cannot be used as evidence.

Now, in my opinion, this hadeeth is Baatil (false) due to its meaning for the following reasons:

Firstly: that prayer beads are a Bida’ which were not present at the time of the Prophet –sallAllaahu alayhi wa sallam- and were innovated after the Messenger –sallAllaahu alayhi wa sallam-[2], so how could it make sensethat the Messenger – alayhi asallam- would encourage his Companions ina matter they did not know?!

The evidence for this is what Ibn Waddah al-Qurtubi mentioned in ‘al-Bida’ wal-Nahee anhaa’ (p.12) on the authority of Saltt bin Bahraam who said: ‘Ibn Mas’ood passed by a woman who had aTasbeeh (prayer beads) and would count upon them, so he broke it and threw it away. Then he passed by a man who was counting upon pebbles, so he kicked him with his leg. Then he said: You have preceded the Prophet! You have carried out an oppressive Bida’! You have preceded the Companions of Muhammad –sallAllaahu alayhi wa sallam- in knowledge!’

The chain up to Saltt is Saheeh, he is Thiqaah (trustworthy) from theAtbaa’ at-Tabi’een (followers of the successors of the Companions), so its chain is broken.

Then it was narrated on the authority of Abaan bin Abee ‘Ayaash who said: I asked al-Hasan about a Nathaam (a thread with pearls etc. arranged upon it) made from pearls and date stones etc, isTasbeeh counted upon it?

So he said: None of the women of the Prophet –sallAllaahu alayhi wa sallam-or the female emigrants did this.

However, its chain is very weak.

Secondly: that prayer beads oppose the guidance of the Messenger –sallAllaahu alayhi wa sallam: Abdullaah bin ‘Amr said: ‘I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam- counting the Tasbeeh with his right hand.’

Narrated by Abu Dawood (1/235), Tirmidhi (4/255) who graded it hasan, Ibn Hibban (2334), Hakim (1/547), Bayhaqi (2/253) and its chain is Saheeh just as Dhahabi said. I researched it in ‘Saheeh Abu Dawood’ (1346).

[The Command of the Messenger]

Then prayer beads oppose the command of the Messenger –sallAllaahu alayhi wa sallam-, when he said to some women:

‘You should make Tasbeeh[3], Tahleel[4], Taqdees[5] and do not be negligent and forget Tawheed (and in a narration: mercy), and count them on your fingertips since they will be questioned and will respond.’

This hadeeth is Hasan, narrated by Abu Dawood and other than him, Hakim and Dhahabi authenticated it and an-Nawawi and al-Asqalani graded it as Hasan as is mentioned in ‘Amali al-Adhkaar’ (1/84) and it has supporting evidence on the authority of ‘Aeysha which is Mawqoof (the Isnad only goes back to the Companion), see ‘Saheeh Abu Dawood’ (1345).

This is why a group of scholars have made the hadeeth ‘What a blessed reminder are prayer beads…..’ Da’eef; as is mentioned by Shaykh Muhammad Khaleel al-Qawooqjee in ‘Shawaariq al-Anwaar al-Jaleela’ (1/113).

[Here the Shaykh mentions technical information related to the Isnadof the hadeeth]

[He continues:]

It may be said: Some of the Ahadeeth mention performing Tasbeehwith pebbles and the Messenger –sallAllaahu alayhi wa sallam- approved of it, therefore there is no difference between this and Tasbeeh using prayer beads, as Shawkani said.

I say (Albaani): Perhaps this would be acceptable if the Ahadeeth regarding this were authentic, however this is not the case. Most of what is narrated regarding this are two Ahadeeth which Suyooti brings in his booklet as we indicated, so it is necessary to mention them and explain their mistakes:

Firstly on the authority of Sa’ad bin Abi Waqqas that he and the Messenger of Allaah –sallAllaahu alayhi wa sallam- entered upon a woman while she was counting Tasbeeh on date stones or pebbles in front of her and the Messenger –sallAllaahu alayhi wa sallam- said: ‘Shall I inform youof that which is easier upon you than this or better?’

He said: ‘SubhanAllaah equivalent to the number of what Allaah created in the heavens….’ the hadeeth.

Narrated by Abu Dawood (1/235), Tirmidhi (4/277-278), Ibn Hibban 92330 – in his book ‘Zawaid’, Doorqi in ‘Musnad Sa’ad’ (130/1), Mukhalas in ‘al-Fawaid’ (9/17/2), and Hakim (1/547-548)[6] by way of ‘Amroo bin al-Harith that Sa’eed bin Abi Halaal narrated to him on the authority of Khuzaimah on the authority of ‘Aeysha bint Sa’ad bin Abi Waqqas on the authority of her father.

Tirmidhi said: ‘Hadeeth Hasan.’

Hakim said: ‘Saheeh al-Isnad.’

Dhahabi agreed with him, however he was mistaken because this Khuzaimah is Majhool (unknown) even Dhahabi himself said in ‘al-Meezan’: ‘Khuzaimah is unknown and so is Sa’eed bin Abi Halaal.’

Hafidh said likewise in ‘Taqreeb’: ‘Indeed he is unknown.’

Even with Sa’eed bin Abi Halaal being Thiqaah, as-Saajee mentioned on the authority of Ahmad that he became confused and Yahya also described him as confused as in ‘al-Fasal’ by Ibn Hazm (2/95).Perhaps what supports this argument is his narrating this hadeeth, because some of the trustworthy narrators who narrated from Sa’eed do not mention Khuzaimah in their chain, so the chain becomesbroken. This is why Hafidh al-Mizee did not mention ‘Aeysha bint Sa’ad amongst the shuyookh (those who were narrated from) of Ibn Abi Halaal, so this Isnad is not without the defects of Jahaala (a narrator being unknown) or Inqitaa’ (a break in the chain), so how can this hadeeth be Saheeh or Hasan?!

Some of those who authored works claiming Prayer Beads are from the Sunnah were ignorant of this information or they pretended to be ignorant of it such as those of the present day who follow their desires and blindly follow their Shaykh Abdullaah al-Ghamaari who likewise pretended to be ignorant of this truth. He mentioned this hadeeth in his ‘Kanz’ (103) so that he could make the Prayer Beads permissible for his Mureeds (loyal followers) consequently making it permissible for them to wear them around their necks just as some of the Mushayikh (shaykhs) of the Soofi orders wear them.

See the refutation against him in the introduction to volume three of this ‘Silsilah’ (p.37) and you will see the strangest of the strange.

The second hadeeth is on the authority of Safeeyah who said:

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam- entered upon me while I had 4,000 date stones in front of me and I would countTasbeeh upon them.

He said: ‘O daughter of Huyaiya what is this?!’

She answered: ‘I am counting Tasbeeh upon them.’

He said: ‘I have said more Tasbeeh than this while I have been standing here near you.’

She requested: ‘Teach me O Messenger of Allaah!’

He said: ‘Say SubhanAllaah equivalent to the number of what Allaah created of things….’

Narrated by Tirmidhi (4/274), Abu Bakr ash-Shafi’ee in ‘al-Fawaaid’ (73/255/1), Haakim (1/547) by way of Hashim bin Sa’eed on the authority of Kanana Maula (the freed slave of) Safeeyah, from her.

Tirmidhi regarded it as weak by saying: ‘This hadeeth is Ghareeb(strange), we do not know it except from this route of the hadeeth of Hashim bin Sa’eed al-Koofee and his Isnaad is not well-known.Also, there is a hadeeth on this issue on the authority of Ibn ‘Abbas.’

As for Hakim then he said: ‘Saheeh al-Isnaad’ and Dhahabi[7] agreed with him and this is strange coming from him, since he mentioned this Hashim bin Sa’eed in ‘al-Meezan’ and said: ‘Ibn Ma’een said: He is nothing. Ibn ‘Adee said: Whatever he narrated cannot have supporting narrations.’

This is why Hafidh said in ‘Taqreeb’: ‘He is weak’.

This Kanana’s condition is unknown; no-one other than Ibn Hibban regarded him as trustworthy.

Then I amended this and said: However a group of narrators have narrated from Kanana and from them were Zuhayr and Hudayj, the two sons of Muwayyeeyah, Mohammad bin Talha bin Musrif and Sa’adaan bin Basheer al-Juhani; all these four are trustworthy and also included along with them is Yazeed bin Mughliss al-Bahilly, whom a group regarded as trustworthy while others regarded him as weak. So the one from whom the likes of these narrate is included in the group of those who are regarded as ‘Sadooq’; just as I recently researched in a uniquely detailed piece of study ‘Tamaam al-Mina’ (p.204-206), so do not be deceived by some of the ignorant ones, like Saqqaf and other than him; therefore the defect in this hadeeth is only Hishaam.

What indicates that these two hadeeth are weak is that this story is mentioned on the authority of Ibn Abbas without mentioning pebbles and its wording is as follows:

Ibn Abbas said: On the authority of Juwayreeyah that the Prophet –sallAllaahu alayhi wa sallam- left her early when he went to pray the morning prayer, while she was in her place of prayer, then he returned after he had prayed Duha prayer and she was still sitting.

So he said to her: Are you still in the same state that I left you in?

She answered: Yes.

The Prophet –sallAllaahu alayhi wa sallam- said:

‘I have already said four statements after you, three times, and if they were weighed against what you have said today then they would outweigh what you have said. They are: SubhanAllaahi wa bihamdihee, ‘adad Khalqihi, wa ridha nafsihi, wazeenat ‘arshihee, wa Midaad kalimaatihi.

(Allaah is free from imperfection and praise is for him; to the amount of his creation, the pleasure of His own Self, the beautification of His ‘Arsh and the extent of His words.)

Narrated by Muslim (8/83-84) and Tirmidhi (4/274) and he authenticated it. Also narrated by Nisa’ee in ‘Amal al-Yawm wa Layla’ (161-165), Ibn Majah (91/23), Ahmad (6/325 & 429-430).

So this authentic hadeeth indicates two matters:

The first is that the person in the story is Juwayreeyah and not Safeeyah as was mentioned previously in the second hadeeth!

The second matter is that the mention of pebbles in the story is rejected. What supports this is that Abdullaah ibn Mas’ood –RadhiAllaahu anhu- rebuked those whom he saw counting Tasbeeh upon pebbles.

This has been mentioned on the authority of Ibn Mas’ood via many chains, one of which has already preceded. If the use of pebbles forcounting Tasbeeh was that which the Messenger –sallAllaahu alayhi wa sallam-had relayed then it would not have been hidden from Ibn Mas’ood,inshAllaah.

Indeed this rebuke was adopted by some of those who graduated from the school of Ibn Mas’ood, including none other than Ibraheem bin Yazeed Nakhai, the scholar from Koofa, who used to prohibit his daughter from helping women braid thread together for prayer beads which they would use for Tasbeeh[8]!

Narrated by Ibn Abi Shaybah in ‘al-Musannaf’ (2/89/2) with a good chain.

[The Amount of Dhikr]

If the Dhikr were a lot, a person might perhaps say: It is not possible to enumerate exactly the amount counted upon fingers as is the waymentioned in the Sunnah.

The reply is: indeed this matter of contempt came from anotherBida’, which is the act of performing the Dhikr (remembrance) of Allaah much more than the limited amount – which Allaah the Most-Wise did not legislate. So this Bida’ necessitated another Bida’which is the prayer beads since, as far as I know, the most that has been mentioned in the authentic Sunnah is indeed one hundred andit is possible for the one used to doing so to count this easily on one’s fingers.

As for the hadeeth:

‘Whoever says one hundred times a day: ‘Laa ilaaha illAllaahwahdahu la shareeka lahu…..’ the hadeeth.

So the intent is: one hundred in the morning and one hundred in the evening; as is clearly mentioned in some of the authentic narrations and they have been explained in ‘Saheehah’ (2762).

As for what Ibn Abi Shaybah (2/391) narrated on the authority of Weeqa on the authority of Sa’eed bin Jubayr who said: Umar bin al-Khattab saw a man counting Tasbeeh with prayer beads he had, Umar said: What would be better than this would be for him to say: ‘SubhanAllaah …..’

This is rejected due to the following reasons: the disconnection between him and Sa’eed as well as Weeqa being weak and he is Ibn Eyaas who is layin in hadeeth (he is not discarded, he is upright in himself but his hadeeth are not precise).

If there was only one resultant evil from the prayer beads which is that they have, or have nearly, annihilated the Sunnah of counting on fingers – which they agree is better – then this would have been sufficient evil since it is indeed rare that I see an old person count the Tasbeeh on his fingertips!

Indeed the people have also diversified innovating with this Bida’, so you see some of those who ascribe themselves to one of the Soofiorders wearing prayer beads around their necks![9]

Some of the people use prayer beads while they are talking to you or while they are listening to you talk! The last thing my eyes fell upon a few days ago was a man going along some streets, busy with people, on an ordinary bicycle and in one of his hands were prayer beads!!

They make a pretence to the people of not neglecting the remembrance of Allaah, even for the blink of an eye! Many of theseBida’ become the cause of the loss of an obligation. It has happened to me – and to others – many a time that I have given my Salaams to one of them and they have replied with just a signal, without saying as-Salaam! The evils of these Bida’ are innumerable. How excellent was the saying of the poet:

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[10]

A Summary of what the Shaykh mentioned:

A- that prayer beads are a Bida’ which were not present at the time of the Prophet –sallAllaahu alayhi wa sallam- and were innovated after the Messenger –sallAllaahu alayhi wa sallam-[11], so how could it make sensethat the Messenger – alayhi asallam- would encourage his Companionsin a matter they did not know?!

B- That prayer beads oppose the guidance of the Messenger –sallAllaahu alayhi wa sallam: Abdullaah bin ‘Amr said: ‘I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam- counting the Tasbeeh with his right hand.’

C- Then prayer beads oppose the command of the Messenger –sallAllaahu alayhi wa sallam-, when he said to some women: ‘You should makeTasbeeh, Tahleel, Taqdees and do not be negligent and forget Tawheed (and in a narration: mercy), and count them on your fingertips since they will be questioned and will respond.’

D- Ibraheem bin Yazeed Nakhai, the scholar from Koofa, used to prohibit his daughter from helping women braid thread together for prayer beads which they would use for Tasbeeh!

E- As far as I know, the most that has been mentioned in the authentic Sunnah is indeed one hundred and it is possible for the one used to doing so to count this easily on one’s fingers.

F- If there was only one resultant evil from the prayer beads which is that they have, or have nearly, annihilated the Sunnah of counting on fingers – which they agree is better – then this would have been sufficient evil since it is indeed rare that I see an old person count theTasbeeh on his fingertips!

G- How excellent was the saying of the poet: Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[12]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Footnotes

[1] Headings were added for clarity (T.N.)

[2] What supports that is the statement of the scholars of language: ‘Indeed the words:

‘as-Subha’ (Prayer beads) is a newly created word, it was unknown to the Arabs.’

[3] To say ‘SubhanAllaah’ (T.N.)

[4] To say ‘La illaha ill Allaah’ (T.N.)

[5] ‘To say ‘SubhanAllaah al-Malikul Quddoos; or Subooh Quddoos Rabb al-malaikatu war-Ruhu; and it is possible that Taqdees means to say Allaahu Akbar’. (Mishkat al-Masabih (2/9) –Checked by shaykh Albani) (T.N.)

[6] Suyooti attributed it in ‘al-Manha’ to Nisa’ee and Ibn Majah and Shawkani followed him in that, however there is some speculation about this due to two points:

a- That Ibn Majah did not relate this narration at all.

b- That Nisa’ee narrated it in ‘al-Yawm wa Layla’ as is mentioned in ‘at-Thufah’ (3/325), so it was necessary to qualify it and I did not see this in the printed version.

[7] Suyooti followed him in this in ‘al-Manha’ & Shawkani was deceived by it.

[8] In this and what has preceded is a clear refutation of Shaykh al-Habashee in his claim that no-one has preceded me in rejecting prayer beads.

[9] Shaykh Abdullaah al-Ghamari, the shaykh of the Darqaweeyah order and other orders, encourage them saying: ‘There is nothing wrong with wearing prayer beads around the neck as it is the same as a writer placing his pen on his ear!’ How amazing it is when a Faqih makes a good analogy because this is the most baseless analogy on the face of this earth as it is built upon fabricated ahadeeth.

[10] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’(T.N.)

[11] What supports that is the statement of the scholars of language: ‘Indeed the words:

‘as-Subha’ (Prayer beads) is a newly created word, it was unknown to the Arabs.’

[12] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’(T.N.)

Is it Permissible to Talk to ones Fiancée over the Telephone? – Shaykh al-Albaani

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Answered by the Muhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani
Translated by Abbas Abu Yahya

This is a translation of the transcript of a question that was asked to Shaykh al-Albaani – may Allaah have mercy upon him.

Shaykh: Yes

Questioner: Assalamu alaykum

Shaykh: wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Questioner: If you don’t mind is the noble Shaykh al-Albaani there?

Shaykh: He’s with you.

Questioner: Good, if you would allow me O Shaykh I have some questions to ask.

Shaykh: Go ahead.

Questioner: Is it permissible to talk to my fiancée over the phone?

Shaykh: have you contracted the marriage yet or not?

Questioner: not yet.

Shaykh: It’s not permissible.

Questioner: Not permissible??

Shaykh: Not allowed.

Questioner: Even if it’s for advice?

Shaykh: it’s not permissible.

Questioner: ok is it permissible for me to visit her and sit with her if the Mahram is present?

Shaykh: with a Mahram being present and she comes in front of you wearing a Jilbaab in Hijab, like when she goes out, then it’s allowed, otherwise no.

Questioner: is it possible for her to uncover her face?

Shaykh: it’s possible, if it’s only the face.

Questioner: only the face?

Shaykh: She shouldn’t wear a beautified dress and a short dress etc.

Questioner: ok regarding sitting with her, what is permissible for me to talk to her about?

Shaykh: Do not talk to her except with what you would talk to with other than her.

Questioner: Ok if she asks me for a picture of me, is it ok to give it to her or not?

Shaykh: just like if you asked her for her picture.

Questioner: yes??

Shaykh: I said just like if you asked her for her picture.

Questioner: yeah.

Shaykh: Is it permissible?

Questioner: No.

Shaykh: and my answer is also no.

Questioner: your answer is no??

Shaykh: no, definitely no.

Questioner: about what??

Shaykh: About what! For the same thing what you said, that you cannot ask her for her picture.

Questioner: yeah.

Shaykh: understand?

Questioner: yeah, yes.

Shaykh: If you understand then stick to it.

Questioner: But O Shaykh sometimes a person is forced to phone her, is this permissible?

Shaykh: I don’t think there is a need, you want to marry her don’t you?

Questioner: For example, is it permissible to phone her for the possibility that I can visit her, at such and such time?

Shaykh: why do want to visit her?! What’s the difference between her and any other woman?

Questioner: Do you mean it’s not allowed to visit her?

Shaykh: O my brother, I say to you what’s the difference between her and any other woman? Why do you want to visit her? You want to marry her; you marry her by requesting it from her guardian.

Questioner: If her guardian is present?

Shaykh: You want to marry her, you marry her by requesting her guardian, if there is an original agreement then you can visit her if the guardian is present, to see her and she sees you, as for visiting her then no!

Questioner: It’s still not allowed to visit even after the engagement?

Shaykh: After the engagement?

Questioner: Yeah.

Shaykh: She remains to be a stranger to you O brother until you perform the marriage contract.

Questioner: Thank you, may Allaah reward you O Shaykh.

Shaykh: And you.

Questioner: May Allaah be generous to you.

Shaykh: May Allaah protect you… Sallamu alayk.

Questioner: Assalamu alaykum

Shaykh: Wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Taken from: Silsilah Huda wa Noor, tape no. 269 at 10mins.

The unauthentic narration of ‘the Hair Dresser of Pharaoh’s Daughter’ – Shaykh Albaanee

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Taken from ‘Silsilah ahadeeth ad-Daeefah’ 2/880
A summary of the research by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani

Allaah Azza wa Jal revealed miracles as an evidence against the people. One of the great miracles which Allaah showed the people was of the three who spoke in the cradle. This has been authentically narrated without a shadow of doubt. It was collected, authentically by the two great scholars of hadeeth, Imaam Bukhari and Imaam Muslim in their authentic books.

The following narration is the authentic one:

Narrated by Abu Huraira – radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam – said, “None spoke in cradle but three: (The first was) Jesus, (the second was), there a man from Bani Israel called Juraij. While he was offering his prayers, his mother came and called him. He said (to himself), ‘Shall I answer her or keep on praying?” (He went on praying) and did not answer her, his mother said, “O Allaah! Do not let him die till he sees the faces of prostitutes.”

So while he was in his hermitage, a lady came and sought to seduce him, but he refused. So she went to a shepherd and presented herself to him to commit illegal sexual intercourse with her and then later she gave birth to a child and claimed that it belonged to Juraij.

The people, therefore, came to him and dismantled his hermitage and expelled him out of it and abused him. Juraij performed the ablution and offered prayer, and then came to the child and said, ‘O child! Who is your father?’ The child replied, ‘The shepherd.’ (After hearing this) the people said, ‘We shall rebuild your hermitage of gold,’ but he said, ‘No, of nothing but mud.’

(The third was the hero of the following story) A lady from Bani Israel was nursing her child at her breast when a handsome rider passed by her. She said, ‘O Allaah ! Make my child like him.’ On that the child left her breast, and facing the rider said, ‘O Allaah! Do not make me like him.’ The child then started to suck her breast again. (Abu Huraira further said, “As if I were now looking at the Prophet sucking his finger (in way of demonstration.”) After a while the people passed by, with a lady slave and she (i.e. the child’s mother) said, ‘O Allaah! Do not make my child like this (slave girl)!, On that the child left her breast and said, ‘O Allaah! Make me like her.’

When she asked why, the child replied, ‘The rider is one of the tyrants while this slave girl is falsely accused of theft and illegal sexual intercourse.” Authentically reported in Saheeh al-Bukhari

As for the story of the hairdresser of the daughter of Pharaoh, which is not authentic, but it is weak (Da’eef) is narrated as follows:

[[ It was narrated that Ibn Abbas -radiAllaah anhu- said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: On the night on which I was taken on the Night Journey, a beautiful fragrance came to me. I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, Bismillaah (in the name of Allaah). The daughter of Pharaoh said: You mean my father? She said: No. My Lord and the Lord of your father is Allaah. She said: I will tell him about that. She said: Yes.

So she told him and he summoned her and said: O So and so, do you have a Lord other than me? She said: Yes, my Lord and your Lord is Allaah. He ordered that a cow made of copper be heated up, then he ordered that she and her children be thrown into it. She said: I have a request to make of you. He said: What is your request? She said: I would like my bones and my children’s bones to be gathered together in one cloth and buried. He said: This will be done for you.

He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter. So she went ahead. Ibn Abbas -radiAllaah anhu– said: Four infants spoke: Eesa ibn Maryam -alayhi Sallam, the companion of Jurayj, the witness of Yoosuf and the son of the hairdresser of Pharaoh’s daughter.]]

It has been narrated by Ibn Abbas and collected by Imaam Ahmad in his ‘Musnad’ and Hakim in ‘al-Mustadrak’. Ad-Dhahabi and Ibn Katheer had authenticated it. And from the contemporary scholars, the likes of Ahmad Shaakir and al-Arnaoot have also followed them and authenticated this story.

However, the Muhadith of Sham, Shaykh Muhammad Nasur uddeen al-Albaani disputes their claim. The Shaykh discusses this narration in his amazing work entitled ‘Silsilah ahadeeth ad-Daeefah’. He says that this wording is Batil.

The following is a summary of his research:

1-The hadeeth of Hakim has two narrators in its isnaad who do not have biographies.

2- The Shaykh said it is batil for two reasons:

(i) The narration firstly mentions there were three who spoke in the cradle, but then mentions the names of four individuals.

(ii) This narration is different to the wording in the authentic hadeeth of Bukhari and Muslim.

3- All the other narrations have defects in their Asaneed. Here the Shaykh begins to discuss a lot of technical detail.

4- The Shaykh said: ‘I did not find any authentic hadeeth which negates the number of babies who spoke in cradle are mentioned in the hadeeth of Bukhari and Muslim. Except what is in the story of the boy of the people of the ditch, where he said to his mother, ‘o mother be patient, since indeed you are upon the truth.’ as narrated by Ahmad.

5- The Shaykh continues later on by saying: ‘then, what is apparent in the Qur’aan from the story of the witness to what happened to Prophet Yusuf -alayhi as-Sallam – is that the witness was a man not a baby child in the cradle.

If it had been a baby then just the baby saying that she is a liar would be sufficient as absolute evidence, since it would have been a miracle. There would be no need for saying <<and a witness of her household bore witness>>, nor any need for living proof of the innocence of Yusuf -alayhi as-Sallam – which is the saying from the verse. <<If it be that his shirt is torn from the front, then her tale is true and he is a liar! But if it be that his shirt is torn from the back….. >>

Ibn Jareer narrates an isnaad where all the narrators are trustworthy on the authority of Ibn Abbas that the person who witnessed what happened to Prophet was a man who had a beard, and this the stronger opinion.

Allaah knows best.

6- The Shaykh mentions:
(benefit): what has been mentioned in some Tafseer books and other than them, that from those who also spoke in the cradle were Ibraheem, Yahya and Muhammad -alayhim as-Sallam ajmaeen- there is nothing narrated from the Prophet – sallAllaahu alayhi wa sallam. This is what you should know.

If one requires more detailed information then they can refer to ‘Silsilah ahadeeth ad-Daeefah’ 2/880

Translated by
Abbas Abu Yahya

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