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Tag: Shaykh Al-Albaani

Trailing the Hem of a Garment for a Woman – Shaykh al-Albaani

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Hadeeth No. 460 from Silsilah Ahadeeth as-Saheehah
By the Muhadith, Allama, Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani
Translated By Abbas Abu Yahya

“On the authority of Umm Salamah: that when the Messenger of Allaah -SallAllaahu alayhi wa sallam – said what he said about trailing the hem of a garment for the woman.

Umm Salamah mentions: then I asked: O Messenger of Allaah! How should we trail the hem of a garment?

He said:  Trail it by a hand span.

Umm Salamah said: But the feet become uncovered!

Then he said: Then trail it a forearms length.”

I (al-Albaani) say: In this hadeeth there is a proof showing that the feet of a woman are ‘Awrah (i.e. those parts of the body that must be covered) and this was a matter that was well known amongst the women at the time of the Prophet sall’Allaahu alayhi wasallam.

Since, when the Prophet said: ‘Trail it by a hand span,’ Umm Salaamah said: “Then the feet become uncovered” and from this, one feels that she knew that the feet are from the ‘Awrah.  It is not permissible to uncover them and the Prophet – SallAllaahu alayhi wa sallam – reaffirmed that for her and that is why he commanded her to trail her garment a forearm’s length.

In the Noble Qur’aan there is a reference to this fact and that is the saying of Allaah Ta’aala:  <<And let them not stamp their feet so as to reveal what they hide of their adornment>> [Soorah Noor: 31]

*        *       *

Shaykh al-Albaani was asked a question regarding trailing the hem of the Hijaab for the woman:  “Is it a condition that it should trail by a hand span or a forearm’s length?”

The shaykh answered by saying: “This condition is if the clothing of a woman was like the clothing of the women in the past, i.e. because the women before used to only wear a Kamees (long dress) i.e. like a thobe.  This means they did not wear a sirwaal (like pyjamas) nor socks, nor anything that would cover her shins nor her feet, except this long kamees which used to be dragged along the floor, which is generally known as the Abaya.  Nowadays if a woman wears socks or perhaps a long sirwaal, even though this is not common, then it is sufficient for the jilbaab to cover the top of her feet.  It is not necessary for the hem of the garment to be dragging along the floor except in the situation when she cannot find, from her clothing, the likes of a sirwaal or socks etc. because, verily the Messenger – alayhis sallam- ordered her to lengthen her garment fearing that anything of the ‘Awrah of her feet or shins be uncovered.  So, if they are covered with clothing or socks and over the top of them is the long Jilbaabthen it is not necessary, in this situation, for the hem of the garment to be dragging along the floor.

Questioner: May Allaah reward you

The Shaykh: May Allaah preserve you.

Questioner: So it is understood from your speech, that there is no problem if the shoes become uncovered or some of the socks are shown?

The Shaykh: No, I said to you that the Jilbaab should cover the top of the feet. Then you also mentioned shoes, the condition for the shoes is that they shouldn’t be decorated, because nowadays most women’s shoes are decorated.

Questioner: May Allaah reward you

The Shaykh: May Allaah preserve you.

Taken from ‘silsilat Huda wa noor’ – tape no. 565 at 21.49 mins.

The Encouragement to Fast the Day of ‘Ashura (10th of Muharram) – Shaykh Al Albaani

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From ‘Saheeh Targheeb  wa Tarheeb’
by The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya 

Book of Fasting

Chapter:  Persuasion to Fast the Day of ‘Ashura

(1) -1017 – Saheeh

On the authority of Abu Qataada -RadhiAllaahu anhu- that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked about the fast of the day of‘Ashura, so he answered: ‘It expiates the sins of the previous year.’

Narrated by Muslim and other than him, and by Ibn Majah and his wording is: ‘The fast of the day of ‘Ashura; Indeed the reward that Irequest from Allaah is that He expiates the sins of the year before this year.’

(2) -1018 – Saheeh

On the authority of Ibn Abbas -RadhiAllaahu anhu- ‘that the Messenger of Allaah–sallAllaahu alayhi wa sallam– fasted the day of ‘Ashura, and he ordered for it to be fasted.’

Narrated by Bukhari and Muslim

(3) – 1019 –

On the authority of Ibn Abbas – RadhiAllaahu anhu – was asked about the fast of the day of ‘Ashura, so he answered: ‘I do not know of the Messenger of Allaah -sallAllaahu alayhi wa sallam -fasting a day, wanting  the excellence of that fast above  that of other days, nor any other month other than this month. i.e. Ramadan.’

Narrated by Muslim

(4) – 1020- Hasan li ghayreehi’

On the authority of Ibn Abbas – RadhiAllaahu anhu – ‘That the Prophet -sallAllaahu alayhi wa sallam – never aspired for the excellence of a day after ramadan; except the day of ‘Ashura.’

Narrated by Tabaranee in ‘al-Awasat’, and its isnaad is Hasan with the isnad before it.

(5) – 1021 – Saheeh  li ghayreehi’

On the authority of Abu sa’eed al-khudaree -RadhiAllaahu anhu- said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said; ‘Whoever fasts the day of Arafat he is forgiven for the following year and the previous year. And whoever fasts ‘Ashura then he is forgiven the year.’

Narrated by Tabaranee with an isnaad which is Hasan.

______________________

The day of ‘Ashura is the tenth day of Muharram.

Retraction of Shaykh al-Albaani regarding the Hadeeth of Worldly Affairs

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Compiled and Translated by Abbas Abu Yahya

“Indeed Allaah hates every person who is arrogant, rude, rough, and is greedy, thinks he knows it all and shouts loudly in the market places, who is like a corpse during the night and a donkey during the day, knowledgeable about worldly affairs, ignorant about the matters of the hereafter.”

Da’eef – ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

This hadeeth which has been narrated by Ibn Hibban and al-Bayhaqi, it has been declared weak by Shaykh al-Albaani.

Initially the Shaykh had authenticated this hadeeth in ‘Silsilah Ahadeeth as-Saheehah’ no.195.  However, the Shaykh retracted and declared it to be weak.  He removed it from ‘Silsilah as-Saheehah’ and placed it in ‘Silsilah Ahadeeth ad-Da’eefah’ no.2304.  The Shaykh also declared it Da’eef in his book ‘Daeef Targheeb wa Tarheeb’ no.378.

Although this hadeeth can be found authenticated in his book ‘Saheeh al-Jami as-Sagheer’, the Shaykh didn’t rely upon this book since it had been in the hands of untrustworthy publishers.  The Shaykh never amended the book. However the Shaykh in latter part of his life began a journey to divide the Ahadeeth of ‘Saheeh  al-Jami as-Sagheer’  into a more precise division of hadeeth  terminology of‘Saheeh  li dhaatihi‘ ( authentic by itself) and ‘Saheeh li ghayreehi‘ (authentic due to other hadeeth) and ‘hasan li dhaatihi‘ (hasan by itself) and ‘hasan li ghayreehi’ (hasan due to other hadeeth).  This is a colossal task in itself. The Shaykh – may Allah have mercy on him- was sadly unable to complete this work.

The Shaykh commented on the hadeeth after declaring it weak by saying: “how applicable is this hadeeth – even though it is weak – to those kuffar who do not pay any importance to their hereafter, despite them having knowledge of many worldly affairs, AllaahTa’ala  says about them:

<< They know only the outside appearance of the life of the world, and they are heedless of the Hereafter.>>

[ Soorah ar-Rum : 7 ]

Many Muslims have a large percentage of this characteristic in them. Those who spend their days roaming around in the market places, shouting and yelling in those places, and they neglect the obligatory actions and prayers.

<< So woe unto those performers of prayers (hypocrites), who delay their Salaat from their stated fixed times, those who do good deeds only to be seen (of men), and refuse Al-Ma’un(small kindnesses)>>

[Soorah Maa’oon : 4-7]

Taken from: ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

The Traveller Praying A Different Prayer Behind A Resident Imaam – Shaykh al-Albani

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By  Shaykh al-Albani
Translated by Abbas Abu Yahya

Shaykh al-Albani quotes from the book ‘Fiqh-us-Sunnah’ :

“….if a traveller does not find another traveller to lead him in prayer, then he should shorten the prayer and pray by himself.  It is disliked to be led in prayer by a resident person.”

Shaykh al-Albani says:

‘I say: As for this dislike, then even though it is devoid of evidence, it also opposes the Sunnah which was narrated by the scholar of theUmmah, Abdullaah bin ‘Abbas -radiAllaah anhu.

Musa bin Salamah mentioned: ‘We were with Ibn Abbas in Makkah and I said to him: ‘When we are with you we pray four rakat prayers and when we return to our temporary residences we pray two rakat prayers?’  He answered: ‘That is the Sunnah of Abul-Qassim – sallAllaahu alayhi wa sallam.’’

Narrated by Ahmad with an authentic chain and it was also narrated in a summarized form by Muslim, Abu ‘Awaana and other than them.  It has been researched in ‘al-Irwaa’ (571).

Taken from ‘Tamam al-Minnah’ p.371 by Shaykh al-Albani

Additional evidence reported from Saheeh al-Bukhari

On the authority of Jaabir bin ‘Abdullah who said, “Mu’adh bin Jabal used to pray with the Prophet and then go to lead his people in prayer once he led the ‘Isha‘ prayer and recited Soorat “Al-Baqarah.” Somebody left the prayer and Mu’adh criticized him. The news reached the Prophet and he said to Mu’adh, ‘You are putting the people to trial,’ and repeated it thrice (or said something similar) and ordered him to recite two medium Suras of Mufassal.” (‘Amr said that he had forgotten the names of those Suras).

Also narrated by Jaabir bin ‘Abdullah that Mu’adh used to pray with the Prophet and then go and lead his people (tribe) in the prayer.

Both hadeeth have been mentioned in the Book of Adhan from Saheeh al-Bukhari

Rulings Regarding Holding the Mus-haf during the Taraweeh Prayer

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The Fatawa from the Three Imaams of our Time Al-Albaani, Ibn Baz & Ibn Uthaymeen
Collected by Luqmaan bin Abee al-Qaasim Abu Abdullah al-Aajuree 
Sahab.net 
Translated by Abbas Abu Yahya

1- Shaykh, Allaama, Muhadith of the Islaamic Lands Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

Questioner: Is it permissible for the person following the Imaam in prayer- especially in the Taraweeh prayer – to stand behind, holds the Mushaf and follows the Imaam by looking at it?

The Shaykh: No, no, no, this is not from the Sunnah.

Questioner: If he did this is his prayer accepted?

The Shaykh: His prayer is accepted.

Questioner: But we say it is against the Sunnah?

The Shaykh: Yes.

Taken from Silsilah Huda wa Noor tape no. 679

2- The Noble Shaykh, Allaama, Abdul Azeez Bin Baz – May Allaah have mercy upon him.

Question: What is the ruling regarding the one who holds and carries the Mushaf in the Taraweeh prayer?

Answer: I do not know an origin for this action; but what is apparent is that he should have humility and be at ease and not hold a Mushaf. Rather he should put his right hand on his left hand like in the Sunnah, placing his right hand on his left hand, the wrist and forearm and place them on his chest. This is the stronger opinion and better, while holding the Mushaf busies him from following this Sunnah.

Also, reviewing the Mushaf and the Ayaat may busy his heart and his eyesight from listening to the Imaam. So, what I see is leaving off this action is the Sunnah, and he should listen and remain quiet and he should not use aMushaf. If he has knowledge then he can prompt the Imaam if he forgets or someone else can prompt him.

The let’s assume that the Imaam makes a mistake, and no one prompts him. This mistake has no harm in other than the recitation of al-Fatiha. This harm is specific to al-Fatiha, because al-Fatiha is a Rukn (pillar) which is most necessary. As for him leaving to recite some Ayaat in other than al-Fatiha, then this does not harm him, if there is no-one who is praying behind him to make him aware of the mistake.

If someone holds a Mushaf behind the Imaam due to necessity, then perhaps there is no problem with that. As for everyone to hold a Mushaf, then this is against the Sunnah.

Question: Some of those who pray behind the Imaam, follow the Imaam using a Mushaf while he is reciting. Is there a problem in doing that?

Answer: What is apparent to me is that this should not be done. It is more befitting to concentrate in the prayer and have khushoo, and place the hands on the chest reflecting upon what the Imaam is reciting. This is due to the saying of Allah Azza wa Jal:

{{ When the Qur’aan is being recited, then listen to it and remain silent, perhaps you will have mercy sent upon you }}

also the saying of Allah Subhaanu:

{{ Indeed the believers are successful. Those who offer their Salat (prayers) with all solemnity and full submissiveness. }}

Furthermore, due to the saying of the Prophet –sallAllaahu alayhi wa sallam:

“Most certainly the Imaam has been made to be followed; so if he makes the Takbeer then you make the Takbeer, and if he recites then remain quiet.”

Taken from the booklet: ‘Ajwaab as-Saheeh min Ahkaam Salaat al-layal wa Taraweeh’

3- Shaykh Allaama Muhammed bin Salih al-Uthaymeen – May Allaah have mercy upon him.

Question: What is the ruling of holding the Mushaf by those who are praying the Taraweeh prayer in Ramadaan with the proof that they are following the Imaam?

Answer: Holding the Mushaf for this aim is opposing the Sunnah and that is from different angles:

  1. The person looses out on placing the right hand on the left while he is standing in prayer.
  2. It leads to many movements for which there in no necessity from opening the Mushaf, closing it and placing it under the armpit, in a pocket, etc.
  3. In reality it busies a person praying with his movements.
  4. The praying person looses out by not looking at the place of Sajdah; majority of the scholar hold the opinion that looking at the place of Sajdah is the Sunnah and is better.
  5. The person holding the Mushaf could perhaps forget that he is in the prayer if his heart is not attentive. Contrary to this if he has khushoo in his prayer, placing his right hand on his left, with his head bowing down towards the place of his sajdah, then this would make him closer to being aware that he is praying and that he is behind the Imaam.

Question: Noble Shaykh was asked: What is the ruling of following the Imaam using a Mushaf in the prayer?

Answer: The Noble Shaykh answered by saying: Following the Imaam by using a Mushaf means that the praying person holds and reads a Mushaf to follow the Imaam’s recitation. If there is need for this, whereby the Imaam has a weak memory, and it is said to one of the people praying: ‘Take a hold of the Mushaf and prompt me if I a mistake.’ Then there is no problem in doing this since there is a need for it.

As for it being in any other way; then I do not see it permissible for a person to follow the Imaam by reading theMushaf; since he looses out on what is required and falls in to that which is disliked. He looses out by not looking at the place of sajood, and also by placing the hands on the chest which is from the Sunnah. He falls into that which is disliked as a result of the movement of holding the Mushaf, opening it, closing it, and placing it down, There is no need for all these movements.

The people of knowledge have said that it is Makrooh (disliked) to move in the prayer if there is not a need for it, because it negates the perfection of khusoo in the prayer, some of the scholars even said: that the movements of the eyes nullifies the prayer, because the eyes will follow the recitation from the beginning of the line to the end of the line, then from beginning of the second line to the end of the line, etc. Along with all this, there are many letters and many words, as such there would be a lot of movements for the eyes, and this nullifies the prayer.

So, my advice for my brothers is that they leave this matter and they return themselves to having khusoo without looking at Mushaf.”

Taken from : ‘Majmoo’ Fatawaa ash-Shaykh’ ques. 819

The praise of Shaykh Rabia’ al-Madhkhalee for Shaykh al-Albaani

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The praise of Shaykh Rabia’ al-Madhkhalee for theMuhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani

Questioner: Is Shaykh al-Albaani at the head of the ahl-ul-Hadeeth of this time?

The Answer of the ‘Allaama al-Muhadith Rabia’ bin Hadi ‘Umair al-Madhkhalee HafidhAllaah, and May Allaah raise his grade in both worlds, was:

‘I swear by Allaah that this is what Shaykh Ibn Baaz and Ibn ‘Uthaymeen submit to, as do the other scholars who have spent time in his company. They submit to the fact that there is none that can be compared with him in hadeeth, never can any one be compared with him, actually, for many centuries no one has reached to where Shaykh al-Albaani has reached.

I hold the opinion, that in study of books, neither Ibn Taymeeyah, nor Ibn Hajr reached him in the study of books.  As for memorization, then they memorized more than him, but as for study and research and working extremely hard in research then there is none in comparison to him.

He has offered a library for Islaam.  The Islaamic Countries and their institutions fall short in offering this amount. Anyone who now writes about hadeeth has to refer back to this man.

This man was oppressed, and the Arabs never knew his reality. Allaah took this man from the heart of Europe and placed him in the Dhahireeyah library, the best library in the east, where he spent sixty years, and he put forward this great work. What did he get in return from us?

With sadness, the virtue of a people is only known by those who posses it.  As for the scholars, they knew his virtue and they acknowledged that, such as the likes of Ibn Baaz, Ibn ‘Uthaymeen, and the scholars of Islaam other than them.  The scholars of India and Pakistan and the Western Arab Regions and of other places knew the status of this man, from what he placed forward for thisUmmah, in ‘Aqeedah, Manhaj and the service to the Sunnah of the Messenger of Allaah – alayhi as-Salaat wa Salaam –, may Allaah have mercy on him, and reward him with goodness for the Deen of Allaah and the Sunnah of His Prophet – alayhi as-Salaat wa Salaam –, the reward for those who do good actions, and for those who gave a service to the Sunnah of the Messenger of Allaah and His Deen. Naaam!

Taken from a gathering in the blessed city of Madina an-Nabaweeyah on the 26/01/1426 A.H.

http://www.sahab.net

Translated by Abbas Abu Yahya

A Selection of Ahaadeeth and their benefits : ‘Silsilah al-Ahadeeth as-Saheehah’

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A Selection of Ahaadeeth and their benefits taken from ‘Silsilah al-Ahadeeth as-Saheehah’
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya

Part one

Sufficing with one Tasleem in the prayer

316 – “He used to give one Tasleem.”

Summarizing the statement: That this hadeeth is authentic, and it is the most authentic of the Ahadeeth that mention giving one Tasleemin the prayer. Bayhaqi quotes a portion of these ahaadeeth, but none of those asaneed are without a weakness. However, in general they support this hadeeth. Bayhaqi said at the end: ‘It has been narrated on a group of the Companions – radiAllaahu anhum – that they gave oneTasleem, and this is from the differences that are permissible, and that can be limited to being allowed.’

And at-Tirmidhee mentions something similar about the Companions, then he says: ‘Ash-Shafiee said: If you wish you can give one Tasleem, and if you wish you can give two Tasleems.’

I say: The giving of one Tasleem is obligatory, which must be done, due to his –sallAllaahu alayhi wa sallam– saying: “….exiting oneself from the prayer is by giving Tasleem.” And giving two Tasleems is Sunnah, and it is permissible to leave the second Tasleem, sometimes due to this hadeeth.

And from the guidance of the Messenger –sallAllaahu alayhi wa sallam– the method of exiting from the prayer thus follows:

1 – Limiting to one Tasleem, as was previously mentioned.

2 – To say on his right hand side: ‘assalamu alaykum wa rahmatullaahi’, and to say on his left side: ‘assalamu alaykum.’

3 – Like the Tasleem before, except that you also add ‘wa rahmatullaahi’in the second Tasleem.

4 – Just like the Tasleem before, except that you add ‘wa barakatuhu’ in the first Tasleem.

All of these are established in the ahaadeeth and I have mentioned their sources in ‘sifaat as-salaat an-Nabi –sallAllaahu alayhi wa sallam–’ so whoever wishes can refer back to it.

516– On the authority of Abdullaah bin ‘Amr, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘The pleasure of your Lord is in the pleasure of your father and the anger of your Lord is in the anger of your father.

792– On the authority of Abdullaah bin Amr – in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: “Indeed the most beloved of you to me is the best of you in manners.”

From the Prophet’s – sallAllaahu alayhi wa sallam –humility

1002– On the authority of Abu Huraira who said: Jibraeel sat with the Prophet –sallAllaahu alayhi wa sallam– and he looked up to the sky, and there was an angel descending. Jibraeel said to the Prophet: This angel has never descended until this time since he was created.

So when the angel descended he said: ‘O Muhammad, your Lord has sent me to you: Shall I make you a king or slave & Messenger?’

Jibraeel said to him: ’Be humble for your Lord O Muhammad!’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘No, but rather a slave & Messenger.’

1047 – On the authority of Muhammad bin Saad, on his father in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: ‘There are three things that are from happiness, and the three things from happiness are: A wife, who you are pleased with what you find from her, and if you are away from her she keeps herself and your wealth secure. And a riding beast which is quick and easy, so it can take you to your friends. And a house which is spacious and has many visitors.

And from the wretched things: A wife, who you are upset with from what you find from her, and she talks badly about you, and if you are away from her she does not secure herself nor your wealth. And a riding beast which is slow, so if you beat it you just tire yourself out, and if you leave it, it will not take you to your friends. And a house which is cramped and has few visitors.

1802– The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘There are three destructive things, and three successful things’, then he said: ‘The three destructive things are: miserliness which is obeyed, and a desire which is followed, and a person is amazed by his own self.And the three successful things: having fear of Allaah in secret and in the open, and having a balance in poverty and richness, and doing justice at the time of anger and at the time of happiness.

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof

1964 – “This is the trustworthy one of this Ummah. Meaning Abu Ubayda.”

Narrated by Muslim (1297) and Hakim (3/267) and Ahmad (3/125) and Abu Yaa’la (2/831) from the different routes on the authority of Hamad bin Salama on the authority of ‘Anas: “The people of Yemen came to the Messenger –sallAllaahu alayhi wa sallam– and said : Send a man with us who will teach us the Sunnah and al-Islaam.

Then the Messenger took the hand of Abu Ubayda and said: “ This is the trustworthy one of this Ummah. ” Then the Messenger mentioned him. This wording is from Muslim, and from the wording of Haakim, ‘teach us the Qur’aan.’

And Haakim said: ‘Authentic according to the conditions of Muslim, but Muslim & Bukhari did not narrate this hadeeth with mentioning the word: ‘Qur’aan.’

I say : and in this hadeeth there is an important benefit, the Khabar al-Ahad is used as a proof in ‘Aqeedah, like it is used as a proof in Fiqh rulings, since we know – out of necessity that the Prophet –sallAllaahu alayhi wa sallam– did not send Abu Ubayda to the people of Yemen just to teach them fiqh rulings, but also to teach the ‘Aqeedah. So if the khabar al-Ahad did not necessitate knowledge of the Sharia’ in‘Aqeedah, then sending Abu Ubayda to teach them by himself would be similar to mockery. And this is what the One who established theSharia’ is free from. So it is established with certainty that the Khabar al-Ahad necessitates knowledge, and that is my intent. I have two well-known booklets, which have been printed many times regarding this important issue, so anyone who wants a further explanation can refer back to them.

1939 – On the authority of Hani : When he came to the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and said : ‘O Messenger of Allaah what obligates Paradise for me? He said: “Have good speech and give food.”

From the best advice of the Messenger of Allaah – sallAllaahu alayhi wa sallam for Abu Dharr

2166 – On the authority of Abu Dharr, who said: ‘My friend – Messenger of Allaah –sallAllaahu alayhi wa sallam– ordered me with seven things : He commanded me to love the poor, and to come close to them.And he commanded me to look at the one who is lower than me, and not look at the one above me. And he commanded me to have good ties with my family even if they turn away. And he commanded me not to ask anyone for anything. And he commanded me to speak the truth even if it is bitter. And he commanded me not to fear for Allaah the blame of those who rebuke, and he commanded me to say :

There is no capability nor is there any power except with Allaah.

La hawla wa la quwwata illa billaa

often, as it is indeed from the treasures from under the ‘Arsh. [ And in a narration : indeed it is a treasure from the treasures of Paradise.]

3258 – On the authority of Rabeeyah al-Asslamee who said : I used to serve the Messenger of Allaah –sallAllaahu alayhi wa sallam– and he gave me some land, and he gave Abu Bakr some land, and when it came to dividing the land, we differed over a cluster of dates from a date palm tree. Abu Bakr said : this is on my side of the land! And I said : It is on my side! There used to be a problem between me and Abu Bakr, and Abu Bakr said a statement to me which I hated but he regretted saying it, so he said to me: ‘O Rabeeyah! Say something to me similar to what I said to you, so that it can be a requital.’

So I said : ‘I will not say it.’

Abu Bakr said : ‘You will say it or I will request the Messenger of Allaah –sallAllaahu alayhi wa sallam– to order you to say it.

So I said : ‘I will not say it.’

Abu Bakr left that portion of the land for me and went off to the Prophet –sallAllaahu alayhi wa sallam– and I followed him. The people from my tribe followed us and said to me: ‘May Allaah have mercy on Abu Bakr, why is he going to the Messenger of Allaah –sallAllaahu alayhi wa sallam–about you, and he said what he said about you.’

So I said : ‘Do you know who this is?? This is Abu Bakr as-Siddeeq, he is one of the two who were in the cave, he is one who has grown old as a Muslim ( one of the elders of the Muslims), beware he does not turn around and see you assisting me against him and becomes angry and he meets the Messenger of Allaah –sallAllaahu alayhi wa sallam– , and the Messenger of Allaah –sallAllaahu alayhi wa sallam– will become angry due to him being angry, and then Allaah Azza wa Jal becomes angry due to them being angry and then Rabeeyah will be destroyed.’

They said : ‘What do you order us to do?’

I said : ‘Go back.’

Abu Bakr –RadhiAllaahu anhu- went off to the Messenger of Allaah –sallAllaahu alayhi wa sallam– , so I followed him by myself, until he reached the Prophet –sallAllaahu alayhi wa sallam– and he told him the story as it was. The Prophet –sallAllaahu alayhi wa sallam– raised his head towards me and said: ‘O Rabeeyah what’s the matter between you and as-Siddeeq?’

I said : ‘O Messenger of Allaah –sallAllaahu alayhi wa sallam– such and such happened, and he said a statement to me which I disliked, then he said to me, say something similar to what I said to you so that it can be requited, but I refused.’

Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Yes, do not say a word back to him, but say: May Allaah forgive you O Abu Bakr. May Allaah forgive you O Abu Bakr.’

Hasan said: ‘Abu Bakr turned around and he was crying.’

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.

Gaining Rewards for easy actions : Saheeh al-Kalima at-Tayyib

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BismillaahThe Hadeeth of the Prophet which were chosen For their great rewards for easy actions

Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’

By Shaykhul Islaam Ibn Taymeeyah
And Checked by Shaykh Muhammad Nasir-rudeen al-Albani

Compiled by Hajaj bin Abdullaah al-Areeni
Translated by Abbas Abu Yahya

Introduction

All praise belongs to Allaah, Lord of all the worlds. May peace and blessings be upon our Prophet Muhammad, upon his family, his Companions and all those who follow his guidance until the Day of Judgment.

Then to proceed, indeed Allaah Ta’ala sent Muhammad –sallAllaahu alayhi wa sallam– with the most eloquent of speech, Allaah Ta’ala says:

<<And he does not speak from his own desire, indeed it is revelation sent down to him>>

And He said:

<<Whatever the Messenger gave you then take it, and whatever he prohibits you from then keep away from it>>

And He said :

<<Whoever obeys the Messenger then he has obeyed Allaah>>

Allaah has blessed this Ummah with the guidance of the Messenger of Allaah –sallAllaahu alayhi wa sallam– and from the greatest of these blessings of guidance, is the ease of worship, coupled with the great reward for fulfilling that worship.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– mentioned, in many hadith, actions and sayings, which, if performed grant us great and well-known results. This is to encourage good actions and sayings.

This collection of hadeeth, contain some of the valuable pearls of sayings, from the Messenger of Allaah –sallAllaahu alayhi wa sallam. They yield immense rewards, in return of easy & effortless actions, for those whom Allaah has made them easy.

I have chosen these hadeeth from the book Saheeh al-kalima at-Tayyib by the Shaykh Muhammad Nasir-rudeen al-Albaani -Rahimullaah. This book consists of authentic hadeeth from the book of Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- called al-kalima at-Tayib. All of the hadeeth mentioned in this pamphlet have been graded authentic from the research of Shaykh al-Albaani -Rahimullaah.

This pamphlet has only been only limited to the texts of the hadeeth, since not more than the text is required. I have named this collection Hawiz ala jawaiz (Gaining Rewards). Because these chosen hadeeth, which yield great rewards or great known results which the Prophet –sallAllaahu alayhi wa sallam– informed us of.

It would be of great benefit, if someone by Allaah’s permission could carry out research similar to this. Delving into the books of hadeeth to bring forth knowledge guidance & good works to the people.

The Hadeeth

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

Whoever says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, and He is capable of all things.’ –

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

One hundred times in one day, then it is equivalent to him freeing ten slaves, a hundred good deeds are written for him, a hundred bad deeds are erased, it is a protection for him against shaytaan during that day until the evening, and no one comes with a better deed than him except for the man who does more actions than him.

2 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

‘Far is Allaah from imperfection and all praise is for Him’

Subhana allaahi wa bihamdihi

One hundred times in one day, then his mistakes / sins are cancelled out, even if they are like the foam on the ocean.

3 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two words which are gentle on the tongue, heavy on the scales, and beloved to ar-Rahmaan: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ

‘Far is Allaah from imperfection and praise is for Him, Far is Allaah The Sublime from imperfection

Subhana allaahi wa bihamdihi, Subhana allaahil atheem

4 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed that I say:

سُبْحَانَ اللَّهِ ، وَالْحَمْدُ لِلَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’

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

– is more beloved to me than what the sun rose upon.

5 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Is one of you so weak that he cannot acquire a thousand good deeds everyday? So a questioner from amongst those sitting there asked him: How can anyone of us gain a thousand rewards?

He said: say:

سُبْحَانَ اللَّهِ

– Far is Allaah from imperfection –

Subhana allaahi

A hundred times, so a thousand good deeds are written for him or a thousand sins are cancelled for him.

6 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Shall I not inform you of a statement, which is a treasure from the treasures of Paradise? I said: Yes O Messenger of Allaah, may my father and mother be sacrificed for you! He said: say:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

There is no capability nor is there any power except with Allaah.

La hawla wa la quwwata illa billaa

7 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoso ever, reaches the morning & reaches the evening and he says:

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

-‘Allaah is far from imperfection and all praise is for Him’ –

Subhana allaahi wa bihamdihi

One hundred times, then no one brings anything better than him on the day of judgment, than what he has brought. Except the one who says what he has said, or has said more than him.

8 – On the authority of Mua’ad bin Abdillaah ibn Khubayb on the authority of his father who said we went out on a very dark and rainy night searching for the Messenger of Allaah so that he could pray for us, then I found him and he –sallAllaahu alayhi wa sallam– said : Recite. So I did not say anything, then he said: Recite. So I did not say anything, and he said: Recite, so I said: what should I recite? He said: recite:

“قُلْ هُوَ اللَّهُ أَحَدٌ”

‘Say that Allaah is the One.’

And the last two Soorahs (al-muawaathatayan) in the evening and the morning, three times for it will suffice you for everything.

9 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Indeed the major supplication for forgiveness is to say

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِذَنْبِي وَأَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O Allaah You are my Lord, there is none worthy of worship in truth except You, You created me and I am Your slave and I abide to Your covenant and promise as best as I can, I seek refuge in You from the evil that I have committed, I profess to you my sins and I acknowledge Your favour upon me, so forgive me verily no one forgives sins except you.

Allaahumma anta rabbee, la ilaha illa anta, Khalaqtanee, wa ana abduka, wa ana ala ahdika wa wa’dika mastata’tu, a’outhu bika min sharri ma sanatu, aboo’u laka bini’matika alayya, wa aboo’u bee thambee, faghfirlee fa’innahu la yaghfiru ath-thunooba ‘illa ‘anta

So if the worshipper says this when the morning arrives, truly believing in it and he dies, enters Paradise, and if he says this when the evening arrives truly believing in it enters Paradise.

10 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is not one from amongst the worshippers, that if he says, in the morning of everyday and the evening of every night: –

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ

In the name of Allaah with whose name nothing is harmed what so ever, on this earth nor in the heavens whatsoever, and He is the All Hearing and All Knowing

Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem

Three times nothing harms him what so ever.

11 – On the authority of Abu Huraira –RadhiAllaahu anhu-, the Prophet –sallAllaahu alayhi wa sallam– had placed Abu Huraira to look after the charity, some one came to him to take from the charity – and this person came night after night, so on the third night Abu Huraira said to him: I will take you to the Messenger of Allaah. So he said Why don’t you leave me and I will teach you some words that Allaah will benefit you by – and Abu Huraira was of those who were very attentive regarding good deeds – so the person said to him: When you go to bed, read Ayaat ul-Kursi:

(الله لا إلهَ إلا هُوَ الحيُ القَيُومَ )

<<Allaah, none has the right to be worshipped except Him The Ever living, The One Who sustains and protects all that exists>>

[verse 255 from Soorah Baqarah]

Until the end of the Ayaah, then this will continue to be a protection for you from Allaah, and Shaytan will not be able to come near you until the morning arrives. The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: He spoke the truth even though he is a liar, [that was Shaytan].

12 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever recites the last two Ayaat from Soorah al-Baqarah at night, then those two verses will be sufficient for him.

13 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Shall I not show you what will be better for you than a servant? When you lie down on your bed, say SubhanAllaah 33 times, say al-hamdulillaah 33 times and say Allaahu akbar 34 times.

14 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever wakes up at night, and says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ،الْحَمْدُ لِلَّهِ ،وَ سُبْحَانَ اللَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ ،وَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ العليِ الْعَظِيمِ.

‘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, and He is capable of all things, praise is for Him, and Far is Allaah from imperfection, and There is none worthy of worship in truth except Allaah, and Allaah is the Greatest, there is no capability nor is there any power except with Allaah the Most High the ‘Atheem.’ (Supreme)

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

La hawla wa la quwwata illa billaa

Then he says : اللهمَ اغْفِرْلي O Allaah forgive me (Allaahumma aghfirlee), or he supplicates and his supplication is answered, and if he makes Wudu and prays then his prayer is accepted.

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

Who ever goes to bed with purification….there is not an hour of the night that he asks Allaah for something of good from this world and the hereafter, except that Allaah grants him that which he asked for.

16 – Abu Salma said that he heard Abu Qatada say that he heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say:

A good dream is from Allaah –Tabaraka wa Ta’ala– and a bad dream is from Shaytaan, so if anyone sees something in his dream which he dislikes, then he should spit on his left side 3 times when he awakens, and he should seek refuge with Allaah from its evil, then it will not harm him if Allaah so wills.

17 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A good dream is from Allaah, so if any one of you sees something in his dream that he likes, then he should not relate it to anyone except the one whom he loves, and if he sees that which he dislikes, then he should not relate it to anyone, rather he should spit on his left side 3 times, and he should seek refuge with Allaah from the evil of the accursed shaytaan, and the evil of what he saw, then it will not harm him.

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

Our Lord –Tabarak wa Ta’ala- descends every night to the lowest heavens, when there remains the last third part of the night, and He says who is there that supplicates to me so that I may answer his supplication, who is there that asks of me so that I may grant him what he asks for, who is there that seeks my forgiveness so that I may forgive him.

19 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed, there is an hour from the night, which if a Muslim asks Allaah in that time from the good of the affairs of this world and the hereafter, then Allaah gives him of it, and that is in every night.

20 – On the authority of Abu Huraira that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says, as he leaves from his house:

بِسْمِ اللَّهِ ، تَوَكَّلْتُ عَلَى اللَّهِ ،ولَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ تعالى

In the name of Allaah, I have placed my trust in Allaah, and there is no capability nor is there any power except with Allaah Ta’ala

Bismillaahi tawwakaltu alalaahi wa la hawla wa la quwwata illa billahi taa’la

then it is said to him: indeed you have been saved, and you have been protected, and you have been guided, and shaytaan has been kept away from him, so another shaytaan says: how can you affect a man who has indeed been guided and saved and been protected.

21 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If a man enters his home, and he remembers Allaah when he enters and when he eats his food, the shaytaan says: there is no place for you to spend the night nor is there any dinner. And if he does not remember Allaah when he enters his house then the shaytaan says: you have found a place to spend the night and if he does not remember Allaah while he is eating his food then he says you have found food to eat.

22 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

O my son if you enter your home then say Salaam it will be a blessing for you and your family.

23 – When the Messenger of Allaah –sallAllaahu alayhi wa sallam– would enter the Masjid he would say:

أَعُوذُ بِاللَّهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ

– I seek refuge with Allaah The Supreme and with His Noble Face, and His eternal authority from the accursed shaytaan –

A’outhu bil-lahil ‘atheem, wa bi-wajhihil-kareem, wa bi-sultanihil-qadeem min ‘ash-shayanir-rajeemi

Then he said: if he says this supplication then the shaytaan says: this person has been protected from me for the rest of the day.

24 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If the people knew what was there (in benefit for them) in the call to prayer and praying in the front row, and they could not get to it except by drawing lots, then they would draw lots.

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

There is none from the Jinn, mankind and anything else that hears the reach of the Muaddthin’s (the caller to prayer) voice except that they will testify for him on the day of Resurrection.

26 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If you hear the Muaddthin, then repeat what he says, then send prayers upon me, since indeed the one who sends prayers upon me once, Allaah sends ten prayers upon him. Then ask Allaah for me to be an intercessor since it is a high station in Paradise, which is not befitting except for a servant from the servants of Allaah and I hope that I am the one, so whoever asks intercession for me then intercession will take place for him.

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

Who ever says, when he hears the call to prayer:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ

– O Allaah Lord of this perfect call to prayer and Owner of this prayer to be performed, bestow upon Muhammad a station in Paradise and a rank above the rest of creation and give him the honorable station which you have promised him –

Allaahumma rabba hathihi ‘addawatittamati, was-salatil qa’imati, ‘ati Muhammadan ál-waseelata wal faaheelata, wab’ath-hu maqqaman mahmoodan ‘allathee wa’adtahu

then my intercession occurs for him on the day of Judgment.

28- A man said O Messenger of Allaah indeed the callers to the prayer are more favored than we are. So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: repeat what they say, and when you finish ask, and you will be given.

29 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A supplication that is made between the Adhaan and the Iqama is not rejected.

31 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Two things which are not rejected, or rarely rejected: A supplication made at the time of the call to prayer, and at the time when the battle becomes severe.

31 -The Prophet –sallAllaahu alayhi wa sallam– said:

Shall I not teach you something, which the people who proceeded you attained, and those who come after you will proceed you with, and there will be no-one better than you except the one who does what you do? They said of course O Messenger of Allaah –sallAllaahu alayhi wa sallam. So he said: say: – far is Allaah from imperfection, Allaah is the Greatest and Praise is to Allaah – SubanAllaah and Allaahu akbar and Alhamdulillaah at the end of every prayer 33 times each.

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

Whoever says SubhanAllaah at the end of every prayer 33 times, says al-hamdulillaah 33 times, and says Allaahu akbar 33 times, then this adds up to 99, and if he says –

ِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘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, and He is capable of all things’

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

To complete a hundred, then his mistakes/sins are forgiven even if they were equivalent to the foam on the sea.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two characteristics or two qualities that if a Muslim slave of Allaah is continuous upon, will enter Paradise, they are simple but those who do them are few. To say SubhanAllaah at the end of every prayer ten times, says alhamdulillah ten times and says Allaahu akbar ten times, which is equivalent to 150 times on the tongue and 1500 on the scales. And he says Allaahu Akbar 34 times when he goes to bed and he says alhamdulillah 33 times and says SubhanAllaah 33 times, and that is equivalent to 100 on the tongue and 1000 on the scales.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us al-Istikharah (a prayer said for aid in making a decision) for all matters, just like he used to teach us a chapter from the Qur’aan, he would say: If any of you intends to undertake a matter then he should pray two Rakah other than an obligatory prayer then he should say

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ ، وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ عَاجِلِ أَمْرِي وَآجِلِهِ فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ فِي عَاجِلِ أَمْرِي وَآجِلِهِ فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

O Allaah I request of You with Your knowledge, and by Your Power I seek capability, and I ask of you of your great favour, since indeed You are the One who is able while I am not, and You know and I do not, and You are the One who knows the unseen. O Allaah if You know that this matter – here he mentions his need – is good for me in this world and for my living and for the matters of my hereafter – or he said, for my affairs now and the future – then decree it for me and make it easy for me and bless it for me. And if You know that this matter is evil for me in this world and for my life and for the matters of my hereafter – or he said, for my affairs now and the affairs of my future – then turn it away from me and turn me away from it, and decree goodness for me where ever it may be and make me pleased with it.

35 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

The supplication of Yunas, when he supplicated while he was in the belly of the whale:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

– There is none worthy of worship in truth except You, far are You from imperfection, indeed I am from amongst the Thalimoon(oppressors) –

La ilaha ‘illa ‘anta, subhanaka ‘innee kuntu minath-thalimeena

No Muslim ever supplicates with this for anything except that Allaah responds to him.

36 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Allaah does not afflict a slave with grief nor sadness, except that if the slave says: –

اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

O Allaah indeed I am Your slave, and the son of Your slave, and the son of Your female slave, my forelock is in Your Hand, Your command over me is forever executed and Your decree over me is just. I ask of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Your self with the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and light of my breast and keep away from me my sadness, and that my grief goes away –

Allaahumma ‘innee ‘abduka, wabnu ‘abdika, wabnu amatika, nasiyatee biyadika, madhin fiyya hukmuka, adlun fiyya qadha’uka, asaluka bikulli ismin huwa laka, sammayta bihi nafsaka, aw anzaltahu fee kitabika, ‘aw allamthu ahadan min khaliqika, aw ista’tharta bihi fee ilmil ghaybi ‘indaka, án taj’alal-qurana rabee’a qalbee, wa noora sadree, wa jala’a huznee, wa thahaba hammee

Then Allaah takes away his grief and sadness and replaces it with happiness.

37 – Uthman ibn al-Aas came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: O Messenger of Allaah indeed the shaytaan comes between me and my prayer, and my recitation becomes confusing? The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: This is a shaytaan called khunsabun, so if you sense his presence then seek refuge in Allaah from him and spit on your left hand side three times. Uthman said: I did that and Allaah kept him away from me.

39 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is no one from among Allaah’s servants, who is afflicted with an affliction except that he says: –

 إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ  اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا

Indeed, we belong to Allaah and indeed to Him is our return – O Allaah recompense me for my affliction and replace it with something better than that

Inna lil-lahi wa inna ‘ilayhi raji’oona, ‘allahumma’jurnee fee museebatee, wa ákhliflee khayran minha

Except that Allaah compensates him in what he has been afflicted with, and gives him that which is better than the previous thing.

40 – ‘Alee –RadhiAllaahu anhu:

Shall I not teach you words that the Messenger of Allaah –sallAllaahu alayhi wa sallam– taught me that even if you have an equivalent of a mountain of debt upon you that Allaah will pay it off on you behalf? Say: –

َ اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ

O Allaah make what You have made lawful sufficient for me, as opposed to what You have made unlawful, and spare me by Your grace, from the need of others.

Allahumma ikfeenee bihalalieeka ‘an harameeka wa ‘aghninee bifadhlieeka ‘amman siwaka

41 – Uthmaan bin Abee al-Aaas complained to the Messenger of Allaah –sallAllaahu alayhi wa sallam– about a pain he had in his body since he had become Muslim, so the Messenger of Allaah –sallAllaahu alayhi wa sallam–said to him: place your hand on the part of your body that pains you and then say: –

بِاسْمِ اللَّهِ

In the name of Allaah, – three times,

and say seven times : –

أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ

I seek refuge with Allaah and with His Capability from the evil that I feel and wary of

‘Aouthu bi’izzatil-lahi waqudratihi min sharri ma ‘ajidu wa’uhathiru

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

Who ever visits a sick person who has not reached his appointed time, then says for him seven times: –

أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ

I ask Allaah The ‘Atheem (The Supreme), Lord of the magnificent ‘Arsh to cure you –

Except that Allaah cures him.

As’alul-laha ‘al-atheema, rabbal ‘arshil átheemi an yashfika

43 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever stops at a place on his journey and then says: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

nothing will harm him until he leaves from that place.

44 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever eats some food and then says: –

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنِي هَذَا وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلٍ مِنِّي وَلَا قُوَّةٍ

All praise be to Allaah Who fed me this food and provided it for me without any ability from my self nor any strength from my self –

Al-hamdu lil-lahi ‘al-lathee at-‘amanee hatha, wa razaqaneehi min ghayri hawlin minnee wa la quwwatin

except that his previous sins are forgiven.

46 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

You will not enter Paradise until you believe, and you will not believe until you love one another, shall I not show you something that by doing it, will cause you to love one another, spread salaams between yourselves.

47 – Imran bin Hussain said: that a man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: Peace be to you.

The Messenger of Allaah said: ten.

Then another man came and said: Peace be to you and the mercy of Allaah, the Messenger of Allaah said: twenty.

Then another man came and said : Peace be to you and the mercy of Allaah and His blessings, the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: thirty.

47 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If one of you wants to have relations with his wife and says: –

بِاسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا

In the name of Allaah, O Allaah keep shaytaan away from us and keep shaytaan away from that which You provide for us –

Bismillahi allaahumma jannibna ash-shaytana, wajannib ásh-shaytana ma razaqtana

so if a child is born from them then shaytaan will never be able to harm him.

48 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sits in a gathering and speaks a lot, then he says before he gets up from his sitting place –

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

You are far from imperfection O Allaah, and praise is to You, I testify that there is none worthy of worship in truth except You, I seek Your forgiveness, and I repent to You –

Subhanaka allahumma wa bihamdika, ash-hadu alla ilaha illa anta, astaghfiruka wa atoobu ilayka

except that Allaah covers up for him what he said in that gathering.

49 – Sulaymaan bin Suradin said : I was sitting with the Prophet –sallAllaahu alayhi wa sallam– and two men were cursing, and one of them his face became red, and he became furious, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: indeed I know a statement if he says it then his anger will go away, if he says: –

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

I seek refuge in Allaah from the accursed shaytaan –

then his anger will go away.

50 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sees some one who has been tried and then says: –

الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا

Praise be to Allaah Who has saved me from what He has trialed you with and chosen me above much of the creation –

Alhamdu lil-lahi allathee afanee mimma ibtalaka bihi, wa fadh-dhalanee ala katheerin mimman khalaqa tafdheelan

then that trial will not afflict him.

51 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever enters the market place and says –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘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 gives life and He takes life and He is the Ever living and does not die, in His Hand is goodness and He is capable of all things.’ –

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa youmeet wa huwa hayun la yamoot biyadihi alkhair wa huwa ala kulli shayin qadeer

then Allaah writes a thousand thousand good deeds for him, and erases a thousand thousand bad deeds for him, and He raises him up a thousand thousand grades.

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.

The great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij

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Translated By Abbas Abu Yahya
Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

When the Hurooreeyah rebelled, they isolated themselves in a place. There were 6000 of them and they were united in rebelling against ‘Alee.Continuously people would come to ‘Alee and say: OAmeer ul-Mu’mineen! Verily these people are rebelling against you.

He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’

So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen! Delay the prayer until it is cooler perhaps I will speak to these people.

He said: ‘Verily, I fear for you.’

I said: ‘Never! I used to be known as a man of good manners, I never harmed anyone.’

He gave me permission to go. So, I put on a very nice garment, the best of what one could get from Yemen and I combed my hair. Then, I visited them at midday whilst they were eating.

I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship. Their foreheads were wounded due toSujood (prostration) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].

So, I gave salaams to them and they said, ‘Welcome O Son of Abbas! And what is this cloak you are wearing?’

I said, ‘what deficiency do you see from me?Indeed, I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– dressed in the best of what you can find in Yemeni clothing, then I recited this verse

<<Say, who has forbidden the adornment given by Allaah, which He has produced for His slaves, and the good things He has provided>>[1]

Then they said, ‘What has brought you here?’

I said to them, ‘I have come to you from amongst the Companions of the Prophet –sallAllaahu alayhi wa sallam–the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet –sallAllaahu alayhi wa sallam– (‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.

A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says

<<Nay! But they are a quarrelsome people>>[2],’

Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’

So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’

They said ‘three points’.

I said, ‘And what are they?’

They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said

<<The judgment is for none but Allaah>>[3]

What have men got to do with the Hukm?’

I said, ‘This is one point.’

They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’

I said, ‘This is the second point, and what is the third point?’ Or he said something similar.

They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineenthen he is the Ameer ul-Kaafireen.’

I said, ‘Do you have any points other than this?’

They said: ‘This is sufficient for us.’

I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet – SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’

They said: ‘Yes.’

I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham. Allaah, Tabaraka wa Ta’aala, commanded the people to judge in this matter.

Do you not understand the saying of Allaah,Tabaraka wa Ta’aala:

<<O you who believe, do not kill the game while you are in a state of ihram, and whosoever of you kills it intentionally, then the penalty is an offering equivalent to the one he killed, as adjudged by two just men among you.>>[4]

And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.

I ask you, for the sake of Allaah! Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”

They said: ‘Of course, this is better.’

‘And regarding a woman and her husband:

<< If you fear a breach between the husband and wife, appoint two arbitrators, one from his family and the other from hers >>[5]

Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?

Have we finished with this point?’

They said, ‘Yes.’

I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother? If you say: “We make Halaalfrom her that which we make Halaal from other than her,” then you have made/committed Kufr. And if you say that, “she is not our mother,” then you have also made Kufr: <<The Prophet is closer to the believers than their own selves, and his wives are their mothers >>[6] and so you are between the two ill judgments. So, which of them do you want to take?

Have we finished with this point?’

They said: ‘Yes.’

‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you: Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet –sallAllaahu alayhi wa sallam– said to ‘Alee: “Write, O ‘Alee! This is what Muhammad, the Messenger of Allaah, –sallAllaahu alayhi wa sallam– agrees with.”

They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.” So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Erase it, O ‘Alee! O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee! And write this, “This is what Muhammad ibn Abdullaah –sallAllaahu alayhi wa sallam– makes an agreement/contract upon.”’

I swear by Allaah, that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophet hood.

Have we finished with this point?’

They said: ‘Yes.’

‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them.[7]

The Takreej for this narration:

Narrated by ad-Darmi in his ‘Sunnan’ (1/68-69) & by Bahshal in ‘Tareekh Wasit’ this narration is reported on the authority of ‘Amr bin Salma. Authenticated by al-Albani.

There are other narrations of this story. It has been narrated by Abdullaah bin Ahmad in ‘Zawaid az-Zuhud’ (p.428) & by Abu Na’eem in ‘Hileeyat al-Awwleeyah’ (4/380-381). Also by Tabraani in ‘Kabeer’ (9/125-126), by AbdurRazaq in ‘al-Mussannaf’ (5409). Al-Haythamee narrated it in ‘Mua’jam az-Zawaid’ (1/181).

As for the narration of AbdurRazaq & Tabraani which has been authenticated by al-Haythamee in ‘mua’jam az-Zawaid’ (1/181).

The narration of Abu Na’eem in ‘al-Hileeyah’ was reported on the authority of Abu Za’raa.

This story has many other narrations, in ‘al-Kabeer’ and some of them were authenticated by al-Haythamee.

Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

[1] Soorah Al-A’raf :32

[2] Soorah az-Zukhruf :58

[3] Soorah an-Anaam : 57 and Soorah Yusuf : 40 & 67

[4] Soorah al-Ma’idah : 95

[5] Soorah an-Nisa : 35

[6] Soorah al-Ahzab : 6

[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama’ Bayaan Uloom (2/962-964/ 1834) and others.

Ahadith regarding the benefits and blessings of Hajj – Shaykh Al Albaani

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Taken from ‘Saheeh al-Targheeb wa Tarheeb’
By the Shaykh, ‘Allaama, the Muhadith Muhammad Nasr ud-Deen al-Albaani
Translated by Abbas Abu Yahya 

It is narrated on the authority of Ibn Umar – radiAllaahu anhuma – who said:  I was sitting with the Prophet – sallAllaahu alayhi wa sallam – in the masjidin Mina when a man from the Ansaar came and a man from the Thaqeef, they gave Salaam and said, “O Messenger of Allaah, we came to ask you questions.”

So the Messenger said:  “If you want I can inform you why you came and what you want to ask, and I will do so, and if you want I will hold back and you can ask me and I will answer you.”

They said:  “Tell us O Messenger of Allaah!”

The man from Thaqeef said to the Ansaari:  “Ask.”  So the Ansaari man said:  “Inform me O Messenger of Allaah!”

The Messenger of Allaah said:  “You came to me, to ask about leaving your house and aiming for the Bait-ul-Haraam and the reward for it; about praying two Rakah after Tawaaf and the reward for it; going between as-Safa and Marwa and the reward for it; your staying the evening in Mina, and the reward for it; stoning the Jamarah and the reward for it; slaughtering an animal and the reward for it; and the Tawaaf of al-Ifaadh.”

The man said:  “I swear by the One who sent you with the truth! This is what I came to ask you about.”

The Prophet said:

“As for you leaving your homes aiming for the Bait-ul-Haraam:  then your she-camel does not place its foot nor does it raise it except that Allaah writes for you a reward due to it, and wipes off one of your sins.

As for the two Rakah after the Tawaaf, then it is equivalent to freeing a slave from the Children of Ismaeel.

As for your circuiting of as-Safa and al-Marwa, then it is the same as freeing 70 slaves.

As for you staying till the evening in Arafah, then Allaah descends to the sky of the Duniya and He boasts about you to the Angels, and says:  ‘My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea I will forgive them.  So go forth My slaves!  Having forgiveness and for what or who you have interceded for.’

As for stoning the Jamaar (the pillars), then for every stone that you throw, it removes a big sin from the deadly sins.

As for your slaughtering, then it is saved for you with your Lord.

As for shaving your head, then there is a reward for every strand of hair that you shaved, and a sin is wiped off by it.

As for you performing Tawaaf of the House after all this, then by this time your are performing Tawaaf with no sin upon you and an Angel comes and places his hand between your shoulders saying: “Perform good deeds in what you face of the future for verily your past sins have been forgiven.”

Reported by at-Tabarani in his book “al-Kabeer” and by al-Bazaar. Shaykh Al-Albani graded it  Hassan.  Taken from ‘Saheeh al-Targheeb wa Tarheeb’.  Volume 2, Page 9-10, hadeeth no. 1112

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.

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof – Shaykh Al Albaani

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The virtue of Abu Ubayda and using Khabar al-Ahad as a proof

1964 – “This is the trustworthy one of this Ummah. Meaning Abu Ubayda.”

Narrated by Muslim (1297) and Hakim (3/267) and Ahmad (3/125) and Abu Yaa’la (2/831) from the different routes on the authority of Hamad bin Salama on the authority of ‘Anas :  “The people of Yemen came to the Messenger – sallAllaahu alayhi wa sallam – and said : Send a man with us who will teach us the Sunnah and   al-Islaam.

Then the Messenger took the hand of Abu Ubayda and said : “ This is the trustworthy one of this Ummah. ” Then the Messenger mentioned him.  This wording is from Muslim, and from the wording of Haakim, ‘teach us the Qur’aan.’

And Haakim said : ‘Authentic according to the conditions of Muslim, but Muslim & Bukhari did not narrate this hadeeth with mentioning the word: ‘Qur’aan.’

I say : and in this hadeeth there is an important benefit, the Khabar al-Ahad is used as a proof in ‘Aqeedah, like it is used as a proof in Fiqh rulings, since we know – out of necessity that the Prophet – sallAllaahu alayhi wa sallam – did not send Abu Ubayda  to the people of Yemen just to teach them fiqh rulings, but also to teach the ‘Aqeedah.  So if the khabar al-Ahad did not necessitate knowledge of the Sharia in ‘Aqeedah, then sending Abu Ubayda to teach them by himself would be similar to mockery. And this is what the One who established the Sharia’ is free from.  So it is established with certainty that the Khabar al-Ahad necessitates knowledge, and that is my intent.  I have two well known booklets which have been printed many times regarding this important issue, so anyone who wants a further explanation can refer back to them.

Silsilah al-Ahadeeth as-Saheehah vol. 4 hadeeth no. 1964 – By Shaykh Muhammad Nasur-Deen  al-Albaani

Translated by Abbas Abu Yahya

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.

The Book of Knowledge of Imaam An-Nasaa’ee – Shayk Al Albanee

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The Book of Knowledge Of the Imaam, the Haafidh: Abu Khaithama Zuhair Ibn Harb An-Nasaa’ee

Checking and Notes by:Imaam Muhammad Naasir-ud-Deen Al-Albaanee.

Translation by:isma’eel alarcon – al-ibaanah.com

INTRODUCTION TO THE BOOK

All praise is for Allaah and may His peace and blessings be on the Final Messenger, his family and those who follow him in goodness until the Day of Judgement. To Proceed.

We are pleased to present this, our seventh E-Book, entitled: “The Book of Knowledge” – a complete translation of the classical work “Kitaab-ul-‘Ilm” of Imaam Abu Khaithama An-Nasaa’ee (rahimahullaah). This treatise is comprised of a collection of ahaadeeth (sayings of the Prophet) and athaar (sayings of the Salaf) on the subject of Islaamic Knowledge. By reading the various narrations, it is hoped that the reader will benefit and reflect on the merits and virtues of seeking, acquiring and teaching knowledge. The treatise also provides a first-hand look on how the Salaf’s attitude was with respect to knowledge – how they sought it, how they learned it and how they taught it to others. There are several narrations, also, that give us a description of the characteristics of some of the Salaf, their knowledge and their virtues.

Therefore, this treatise is of the utmost importance, as it provides the reader with an account of the Salaf – those whom we are obligated to follow and take their example. And it deals with one of the most important topics in Islaam, which is Knowledge, since knowledge is the foundation that is required before doing all sayings and actions. Al-Haafidh Ibn ‘Abd-il-Barr said:

“The scholars have unanimously agreed that there is from knowledge that which is a specified obligation upon every individual with respect to himself (fard ‘ayn) and that which is a collective obligation (fard kifaayah) – if someone rises to fulfill it, its obligation becomes withdrawn from the remaining people of that area.” [3]

Imaam Ibn Qudaamah said:

“As for knowledge of the Religion, all of it is praiseworthy. It is divided into usool (fundamental issues), furoo‘ (subsidiary issues), muqaddimaat (introductory knowledge) and mutammimaat (complementary knowledge). The usool consist of the Book of Allaah, the Sunnah of the Prophet, the consensus of the Muslim scholars and the narrations of the Sahaabah. The furoo’ consist of what is understood from these fundamental sources from the meanings that are perceived by the intellect, such that what is understood from it is something other than the written wording.” [4]

The treatise has been verified by the great scholar of our time, Imaam Muhammad Naasir-ud-Deen AlAlbaanee. He has provided gradings for many of the narrations as well as notes and commentaries that give an explanation for some of these narrations.

We ask Allaah that He make this present E-Book a source of benefit for its readers and a source of guidance for those who act upon what is in it.

[3] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (pg. 10) [Abridged and Verified by Az-Zuhairee]
[4] Mukhtasar Minhaaj-ul-Qaasideen (pg. 9)

[Download Book Here]

Read the Book:

REFERENCE INDEX

1. Chain of Narration back to the Author
2. Narrations on the Merits of Acquiring and Spreading Knowledge
3. The Modesty of some of the Salaf in Refraining from Speaking
4. Narrations and Commentary on the Forbiddance/Allowance of writing hadeeth
5. The Tafseer of the ayah: “And make us leaders of the Muttaqoon”
6. From the virtues of Sa’eed Ibn Jubair and Ibraaheem An-Nakha’ee
7. The Travel of one of the Companions to Egypt for obtaining one hadeeth
8. The Dictation of some of the Salaf to their students
9. Tafseer of ”Those who are miserly and enjoin miserliness upon the people”
10. The Striving of Mak-hool to gather Knowledge from different lands
11. Meaning of “ayah” in the hadeeth: “Convey from me even if it is one ayah”
12. From the Virtues of Ibn ‘Abbaas and Ibn Mas’ood (radyAllaahu ‘anhum)
13. ‘Umar’s Knowledge compared to the Knowledge of the People in his time
14. Who are “those in authority amongst you” mentioned in the ayah?
15. Bringing life to the Hadeeth is through Reminding one another of them
16. Refraining from answering questions on things that never occurred
17. Tafseer of the ayah: “Stand out firmly for justice, as witnesses to Allaah”
18. Six Companions of the Prophet whose Knowledge used to be sought
19. Abu Sa’eed on memorizing hadeeth but not writing them down
20. The Reason why Abu Hurairah narrated so many hadeeth
21. The Forbiddance of Fatiguing the people with too much Speech
22. Grading of the hadeeth: “He would hate that people walk behind him”
23. Narrations on Reporting the hadeeth according to their Meanings
24. Ibn Mas’ood forewarns: Many Speakers but few Scholars in the Last Days
25. Narrations and Commentary on some of the Salaf erasing their Books
26. The Snatching away of Knowledge is through the Death of the Scholars
27. ‘Aasim Ibn Damurah forbids people from walking behind Sa’eed Ibn Jubair
28. ‘Alee on not knowing what Abrogates from what is Abrogated
29. The Salaf on Narrating hadeeth according to their Wordings or Meanings
29. Recording the First Portions of Hadeeth
30. Narrations on the Forbiddance of Concealing Knowledge
31. Authentication of the hadeeth: “There are two types of greedy people…”
32. Narrations on the Allowance/Forbiddance of Recording Hadeeth
33. Abu Hurairah permits a book of hadeeth written on his authority be reported
34. The Salaf’s hatred of people walking behind them
35. Grading of the hadeeth: “The example of one who acquired knowledge…”

TEXT OF THE BOOK

In the Name of Allaah, the Most Merciful, the Bestower of Mercy
And my success is due to none but Allaah

The Shaikh, the Imaam, the ‘Aalim (scholar), the Zaahid (ascetic) ‘Izz-ud-Deen Abul-Hasan ‘Alee Ibn Muhammad Ibn ‘Abd-il-Kareem Al-Juzree – may Allaah support him – informed us in the month of Ramadaan of the year 614H in the city of Mausil (In northern ‘Iraq) from the home of his brother, saying: The Shaikh, the Imaam, the ‘Aalim Majd-ud-Deen Abul-Faraj Yahyaa Ibn Mahmood Ibn Sa’ad Al-Asfahaanee informed us, saying: The Shaikh, the Imaam Abul-Fath Isma’eel Ibn Al-Fadl Ibn Ahmad Ibn Al-Akh-sheed As-Sarraaj informed us in the year 518H and in the year 522H, saying: Shaikh Abu Taahir Muhammad Ibn Ahmad Ibn ‘Abd-ir-Raheem informed us, saying: Abu Hafs ‘Umar Ibn Ibraaheem Al-Kitaanee Al-Muqree informed us, saying: Abul-Qaasim ‘Abdullaah Ibn Muhammad ‘Abdul-‘ Azeez Al-Baghawee informed us that:

1. Abu Khaithama Zuhair Ibn Harb narrated to us, saying: Wakee’ reported to us, saying: Al-A’amash reported to us from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to become a scholar or a student of knowledge, and do not aspire to become anything other than that.”

2. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee stated: I heard Handhala report from ‘Awn Ibn ‘Abdillaah that he said:

“I said to ‘Umar Bin ‘Abd-il-‘Azeez: ‘It was said (to me): If you are able to be a scholar, then be a scholar. And if you are not able to do so, then be a student of knowledge. And if you are not able to be a student of knowledge, then love them. And if you can’t love them, then do not hate them.’

So ‘Umar said:

‘SubhaanAllaah! (Glory be to Allaah!) Allaah has indeed made a way out for this person.’”

3. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion.” [5]

4. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying that Zaa’idah reported from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah on the authority of ‘Abdullaah [Ibn Mas’ood] that he (radyAllaahu ‘anhu) said:

“O people, learn! Then whoever learns, must act (upon what he knows).”

5. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us on the authority of ‘Aasim Ibn Abee An-Najood on Zur Ibn Hubaish that he said:

“I went to Safwaan Ibn ‘Assaal Al-Muraadee, so he said: ‘What did you come for?’ I said: ‘In search of knowledge.’ So he said: ‘Verily, the angels lower their wings for the seeker of knowledge, out of contentment for what he seeks.’” [6]

6. Abu Khaithama reported to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shimr from Sa’eed Ibn Jubair on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu), that he said:

“Indeed, every creature, even the fish in the sea, asks forgiveness for the one who educates people about the good (i.e. Islaam).” [7]

7. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying Bishr Ibn Mansoor reported to us from Thawr from ‘Abd-ul-‘Azeez Ibn Adh-Dhibyaan that he said: ‘Eesaa Ibn Maryam said:

‘Whosoever learns, then knows, then acts, then this is considered something grand in the kingdom of the heavens.”

8. Abu Khaithama narrated to us, saying Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“Learn, for indeed none of you knows when he will be needed by the people.”

9. Abu Khaithama narrated to us, saying: Mu’aadh Ibn Mu’aadh reported to us, saying: Ibn ‘Awn reported to us from Al-Ahnaf that he said: ‘Umar [Ibn Al-Khattaab] (radyAllaahu ‘anhu) said:

“Acquire understanding (of the Religion) before you are given positions of authority (for then it will be too late).” [8]

10. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“By Allaah, any individual that issues a ruling (fatwa) to the people for every matter they ask him of, is truly insane.”

Al-A’amash (one of the narrators) said: “Al-Hakam said to me:

‘Had I heard this hadeeth from you yesterday, I would not have issued fataawaa (on that day) for much of the instances in which I did issue fataawaa.’”

11. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Rajaa Al-Ansaaree from ‘Abd-ur-Rahmaan Ibn Bishr Al-Azraq that he said:

“Two men entered from the gates of Kinda while Abu Mas’ood Al-Ansaaree was sitting in a gathering. One of the two men said: ‘Is there any man here that can judge between us?’ A man from the gathering said: ‘I can.’ So Abu Mas’ood grabbed a handful of pebbles and struck him with it. Then he said to him: ‘Indeed, it used to be hated that one would rush to give a ruling.'”

12. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Saalih Ibn Khibaab from Husayn Ibn ‘Uqbah that Salmaan (radyAllaahu ‘anhu) said:

“Knowledge that is not spoken of is like a treasure that is not spent.” [9]

13. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash who said: It has reached me that Mutarrif Ibn ‘Abdillaah Ibn Ash-Shikheer said:

“The virtue of knowledge is more beloved to me than the virtue of performing worship. And the best of your religious qualities is al-war’ (piety).” [10]

14. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Sulaim from Hudhaifah that he (radyAllaahu ‘anhu) said:

“It is enough of knowledge for an individual that he fear Allaah. And it is enough of a lie for him to say: ‘I seek Allaah’s forgiveness and repent to Him’ yet he goes back to doing it.”

15. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Sufyaan reported to us from Al-A’amash from ‘Abdullaah Ibn Murrah from Masrooq that he said:

“It is sufficient knowledge for an individual that he fear Allaah. And it is sufficient ignorance for an individual that he be amazed by his (own) knowledge.”

16. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Maalik Ibn Al- Haarith that Abu Khaalid, a shaikh from the companions of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), said:

“One day we were in the masjid, when Khibaab Ibn Al-Arat came and sat down. Then he remained silent, so the people said to him: “Indeed, your companions have gathered with you so that you may narrate hadeeth to them or command them.’ So he said: ‘And what should I command them with? Perhaps I will command them with something that I do not do myself.’”

17. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying Abu Sinaan Sa’eed Ibn Sinaan reported to us, saying: ‘Antaza narrated to me, saying: I heard Ibn ‘Abbaas (radyAllaahu ‘anhu) say:

“No individual treads a path by which he seeks knowledge, except that Allaah makes easy for him his path towards Paradise by it.” [11]

18. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Mi’sar from Ma’in Ibn ‘Abd-ir- Rahmaan who said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If you have the ability to be the one receiving the hadeeth (as opposed to giving it), then do so.”

19. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan Ibn ‘Uyainah from ‘Amr from Yayhaa Ibn Ja’dah that he said:

“People would go to Salmaan and listen to his (narration of) hadeeth. And he would say: ‘This is good for you and bad for me.’”

20. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Yoonus from Al-Hasan (Al-Basree), that he said:

“If a man sits amongst people, and they perceive him to be ignorant, while in fact he is not ignorant, then this is truly the Muslim who possesses understanding (of the Religion).”

21. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Ataa Ibn As-Saa’ib from ‘Abd-ur- Rahmaan Ibn Abee Laylaa, that he said:

“I met one hundred and twenty of the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) from the Ansaar. There was not one from among them who would be asked about something, except that he loved that his brother replace him (in that matter) and he would not narrate a hadeeth except that he loved that his brother replace him.”

22. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Az-Zuhree that he said:

“’Urwah used to gather the people together (in one place) to listen to his hadeeth.”

23. Abu Khaithama narrated to us, saying: Sufyaan reported to us saying that ‘Amr (radyAllaahu ‘anhu) said:

“When ‘Urwah entered Makkah, he said: ‘Come to me and take (hadeeth) from me.'”

24. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Maalik Ibn Al-Haarith from ‘Abd-ur-Rahmaan Ibn Yazeed that he said:

“It was once said to ‘Alqamah: ‘Won’t you sit in the masjid so that the people may gather around you and ask you questions and so that we may sit with you? For indeed, they ask individuals that are lower than you (in knowledge).’ So ‘Alqamah said: ‘Indeed, I hate that people walk behind me saying: This is ‘Alqamah! This is ‘Alqamah!'”

25. Jareer and Ad-Dareer12 narrated to us from Al-A’amash from Abu Saalih from Abu Hurairah (radyAllaahu ‘anhu) that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Whoever treads a path, seeking knowledge by it, Allaah will make easy for him his path towards Paradise. And whoever has his actions cause him to proceed slowly (towards Paradise), then his lineage will not cause him to proceed any faster.”

26. Abu Khaithama Zuhair narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from ‘Amr from Yahyaa Ibn Ja’dah that he said:

“‘Umar wanted to write down the Sunnah. Then it was prescribed to the people: ‘Whoever has anything from that (in his records), then let him erase it.” [13]

27. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Ibraaheem Ibn Maisarah from Taawoos that he said:

“When someone would write to Ibn ‘Abbaas asking him on a certain matter, he would respond to the person that brought him the message, ‘Inform your companion that the answer to this issue is such and such. Indeed, we do not write anything down on paper, except for letters [14] and the Qur’aan.'”

28. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from Ibn Shabramah on the authority of Ash-Sha’bee that he said:

“I never wrote black (ink) in white (paper). Nor did I ever hear a hadeeth from someone and then want him to repeat it to me again (due to the memory).”

29. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibn Abee An-Najeeh from Mujaahid that he said:

“(Allaah says): ‘And make us leaders of the muttaqoon’ [Surah Al-Furqaan: 74] ‘(This means) we take their example and follow them (Prophet and Sahaabah) such that those who come after us will follow our example.'”

30. Abu Khaithama narrated to us, saying: Jareer reported to us from a man from Laith from Mujaahid that he said:

“(Allaah says): ‘And He made me (‘Eesaa) blessed wherever I may be.’ [Surah Maryam: 31] ‘This means He made me one who teaches good.’”

31. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah that he said:

“It was said to Sa’eed Ibn Jubair: ‘Do you know of anyone that is more knowledgeable than you?’ He said: ‘Yes, ‘Ikrimah.’ So when ‘Sa’eed was killed, Ibraaheem [An-Nakha’ee] said: ‘He did not leave behind him anyone equal to him.’ When news of the death of Ibraaheem reached Ash- Sha’bee, he said: ‘Is this individual dead?’ It was said to him: ‘Yes’, so he said: ‘If I had said so, I would have been announcing the death of knowledge. He did not leave behind him anyone equal to him. And what is remarkable is that he preferred Ibn Jubair over himself. I will inform you about that. Indeed he was born to a family with much knowledge in their household, so he took hold of that understanding. Then he sat with us and memorized the best of our hadeeth (and combined that) with the understanding of the members of his household. So who can equal himself to him?'”

32. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us, saying: Ayyoob At- Taa’ee reported to us, saying I heard Ash-Sha’bee say:

“I have not seen one person from all of mankind as far as the horizon spreads that was more desirous of seeking knowledge, than Masrooq.”

33. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Sayaar reported to us from Jareer Ibn Hayyaan that he said:

“A man [15] traveled to Egypt just for this one hadeeth and he did not stop his journey to settle down, until he returned back to his home. (The hadeeth was) ‘Whosoever conceals (the faults of) his brother in this world, Allaah will conceal his faults on the Day of Judgement.'”

34. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Ibn Juraij that he said: “Naafi’ dictated (hadeeth) to me.”

35. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Warraad, the scribe of Al-Mugheerah that he said:

“Al-Mugheerah dictated (hadeeth) to me. And I recorded it with my hand.” [16]

36. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Ibraaheem [An-Nakha’ee] would mention an obligatory matter or a hadeeth and then say: ‘Memorize this, for perhaps you may be asked about it someday during your lifetime.'”

37. Abu Khaithama narrated to us, saying: Abu Mu’awiyah reported to us, saying: Al-A’amash reported to us from Ibraaheem [An-Nakha’ee] that he said:

“They (Sahaabah) would hate that a man reveal what he had with him (of knowledge).”

38. Abu Khaithama narrated to us, saying: ‘Uthaam Ibn ‘Alee Al-‘Aamiree reported to us, saying: I heard Al-A’amash say:

“I never heard Ibraaheem state his opinion for a matter, ever.”

39. Abu Khaithama narrated to us, saying: Ibn Yamaan reported to us from Ash’ath from Ja’far from Sa’eed Ibn Jubair that he said:

“(Allaah says): ‘Those who are miserly and enjoin miserliness upon the people.’ [17] (Ibn Jubair said): ‘This is concerning knowledge.'”

40. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith [18] that he said:

“When four people (or more) would sit in a gathering with Abul-‘Aaliyah, he would get up (and leave).”

41. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: ‘Abdullaah Ibn Al-‘Alaa narrated to me, saying: I heard Mak-hool say:

“I belonged to ‘Amr Ibn Sa’eed Al-‘Aasee or Sa’eed Ibn Al-‘Aas (as a slave). He gave me away as a present to a man from Hudhail in Egypt. So he benefited me by doing so. I did not leave from Egypt until I thought that there was no knowledge within it except that I had heard it. Then I went to Al-Madeenah. And I did not leave from there until I thought that there was no knowledge within it, except that I had heard it. Then I met Ash-Sha’bee and I did not see the likes of him (before). May Allaah have mercy on him.”

42. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Tameem Ibn ‘Atiyyah Al-‘Ansee narrated to me, saying: I heard Mak-hool say:

“I used to visit Shurayh frequently every month. And I would never ask him on any matter, for I would suffice from what I heard of him from his passing of judgements.”

43. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Sa’eed Ibn ‘Abd-il-‘Azeez reported to us from Mak-hool that he said:

“The people set a date one night to meet in one of the dome-shaped structures of Mu’awiyah. So they gathered there and Abu Hurairah rose from amongst them and began narrating hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) to them until the morning came.”

44. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Mak-hool that he said:

“If there is no good in gathering and intermingling with the people, then withdrawing from them is safer.”

45. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Hassaan Ibn ‘Atiyyah, saying: Abu Kabsha narrated to me that ‘Abdullaah Ibn ‘Amr narrated to me that he heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“Convey from me, even if it is one ayah. [19] And narrate from (the stories) of the tribe of Israaeel for there is no harm. And whosoever tells a lie upon me intentionally, then let him find his seat in the Hellfire.”

46. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Ad-Duhaa from Masrooq that he said:

“It is sufficient knowledge for a man that he fears Allaah. And it is sufficient ignorance for him that he be amazed by his own knowledge.” [20]

47. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us, saying: Al-A’amash reported to us from Ibraaheem that he said:

“‘Abdullaah (Ibn Mas’ood) was bright and intelligent.”

48. Abu Khaithama narrated to us, saying: Ja’far Ibn ‘Awn reported to us, saying: Al-A’amash reported from Muslim Ibn Sabeeh from Masrooq that he said: ‘Abdullaah21 (radyAllaahu ‘anhu) said:

“If Ibn ‘Abbaas were to reach our years in age, no one from among us would be able to accompany him.” And he (also) used to say: “The best interpreter of the Qur’aan is Ibn ‘Abbaas (radyAllaahu ‘anhu).”

49. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Ubaid reported to us from Al-A’amash from Muslim from Masrooq that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, it is from knowledge for one who does not know, to say: ‘Allaah knows best.'”

50. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Al-A’amash from Abu Ad- Duhaa from Masrooq that he said:

“We never asked the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam) on any matter, except that knowledge of it was found in the Qur’aan, however our knowledge of it was less than theirs.”

51. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad that he said: Abu Ad-Dardaa22 (radyAllaahu ‘anhu) said:

“The one who teaches good and the one who learns it are equal with regard to the reward (they receive). And there is not anyone from the rest of mankind that is better, after that.”

52. Abu Khaithama narrated to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad from Ibn Lubaid that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) mentioned something once and then said: ‘And that will occur at the time when knowledge will disappear.’ They (the Sahaabah) said: ‘O Messenger of Allaah! And how is it that knowledge will disappear when we recite the Qur’aan and we read it to our children and our children read it to their children?’ So the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘May you mother be ransomed for you, O Ibn Umm Lubaid! Do not the Jews and the Christians recite the Torah and the Injeel, yet derive no benefit from them whatsoever?'” [23]

53. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of his father, that he said: Ibn ‘Abbaas (radyAllaahu ‘anhu) said:

“Do you know how the knowledge will depart from the earth?” We said: “No.” He (radyAllaahu ‘anhu) said: “The scholars will depart (i.e. they will die).”

54. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-‘Alaa from Hamaad on the authority of Ibraaheem (An-Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Follow (the Sunnah) and do not innovate (into it), for you have been sufficed. And every innovation is a misguidance.” [24]

55. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos that he said:

“I said to my father: ‘How is it that you can go to (ask) ‘Alqamah and disregard (asking) the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam)?’ He said: ‘O my son! (Even) the Companions of Muhammad would ask him!'”

56. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Imaarah Ibn Al-Qa’aqaa’ that he said:

“Ibraaheem said to me: ‘Narrate to me hadeeth from Abu Zur’ah, [25] for indeed I asked him (once) concerning a hadeeth. Then I asked him about the same hadeeth two years later and there was no one more precise in his wording than he was.”

57. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Sufyaan from ‘Ubaid Ibn ‘Umair (radyAllaahu ‘anhu) that he said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion. And He grants him guidance in it.” [26]

58. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from ‘Amr Ibn Murrah from Abu Al-Bakhtiree that he said: A shaikh from the town of ‘Abas narrated to me, saying:

“I (once) accompanied Salmaan (on a journey) because I wanted to examine him, learn from him and serve him. So I began to not do any action except that it was the same as his. Then we stopped at Dijlah (Tigris River) and it extended wide and was overflowing with water, so we said: ‘Let us give drink to our riding animals.’ We gave them to drink and then I had a desire to drink myself, so I drank (from the river). When I lifted my head, he (Salmaan) said: ‘O brother of the tribe of ‘Abas! Go back and drink again.’ So I sat down and drank again even though I did not want to do so, yet I hated to disobey him. Then he said to me: ‘How much do you estimate to have deducted from it (the river)?’ So I said: ‘May Allaah have mercy on you! Is it possible that my drinking can deduct anything from it? He (radyAllaahu ‘anhu) then said: “Likewise with knowledge. You take it, yet you do not deduct anything from it. So stick to those aspects of knowledge that benefits you (most).’”

59. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Muslim on the authority of Masrooq that he said:

“I accompanied the Companions of Allaah’s Messenger and they were like the pool of water, which quenches the thirst of the traveler, and like the pool of water that quenches the thirst of two travelers, and the pool of water that quenches the thirst of ten people and the pool of water which if all the inhabitants of the world were to settle by it (to drink from it) it would produce enough (water) for all of them. And verily ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) was from among this pool of water.” [27]

60. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Waa’il that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) were to be placed on one scale of a balance and the knowledge of all the inhabitants of the world (at that time) were to be placed on the other scale, the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) would surely outweigh it.” [28]

61. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Ibraaheem (An- Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, I truly believe that ‘Umar (radyAllaahu ‘anhu) took nine-tenths (i.e. ninety percent) of the knowledge with him (when he died).”

62. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mujaahid that he said concerning Allaah’s statement:

“Obey Allaah and obey the Messenger and those who possess authority amongst you” [Surah An-Nisaa: 59]: “Meaning: Those who possess understanding and knowledge.”

63. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash that he said:

“I would hear hadeeth and mention them to Ibraaheem [An-Nakha’ee], so he would either narrate them to me (in their complete forms) or he would narrate additions to them.”

64. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mas’ood Ibn Maalik that he said:

“’Alee Ibn Al-Husayn said to me: ‘Is it possible that you can join me with Sa’eed Ibn Jubair?’ I said: ‘What is your need for him?’ He said: ‘I need to ask him about several matters. Indeed, the people praise us for what is not found within us.’” [29]

65. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith30 from Mujaahid that he said:

“‘Umar forbade us from deducing by analogy.”

66. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Al-Hasan31 that he said:

“Indeed we used to have books which we would maintain in our memory.”

67. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Abu Ad-Duhaa on the authority of Masrooq that he said:

“We were once sitting with ‘Abdullaah [Ibn Mas’ood] while he was reclining on a couch, when a man came to him saying: ‘O Abu ‘Abd-ur-Rahmaan! Verily, there is a reporter calling at the gates of Kindah who believes that the sign of the Smoke will come and grasp the breaths of the disbelievers (i.e. kill them), while it will give the believers something like a cold.’ So ‘Abdullaah (radyAllaahu ‘anhu) said while sitting up and in a state of anger:

‘O people, fear Allaah! Whoever amongst you knows something then let him speak concerning what he has knowledge of. And whoever does not know then let him say, Allaah knows best. For indeed it is the best form of knowledge for one of you to say, concerning things he has no knowledge of: Allaah knows best. Verily Allaah has said to His Prophet (sallAllaahu ‘alayhi wa sallam): ‘Say: I do not ask you for any reward for this (Qur’aan), nor am I from the pretenders.’ [Surat-un-Nisaa: 86]”

68. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee reported to us, saying: I heard Abu Ja’far mention from Rabee’ Ibn Anas that he said:

“It is written in the First Scripture: ‘The son of Aadam should teach free of charge, just as you were taught free of charge.’”

69. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Laith from Mujaahid that he said:

“The scholars have gone and there did not remain anyone except the speakers. And the mujtahid [32] amongst you (now) is like nothing but a clown amongst those who came before you.”

70. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: I heard Al- Awzaa’ee say: I heard Bilaal Ibn Sa’ad say:

“Your scholar is ignorant. Your zaahid (one who abstains from the worldly life) is greedy. And your worshipper is one who falls short (of doing deeds).”

71. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: ‘Abd-ul-Hameed Ibn ‘Abd-ir-Rahmaan Abu Yahyaa reported to us, saying: Al-A’amash reported to us from Ibraaheem from ‘Alqamah that he said:

“Remind one another of the hadeeth, for indeed its existence depends on its being mentioned (i.e. reported).”

72. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us, saying: Yazeed Ibn Abee Ziyaad reported to us from ‘Abd-ur-Rahmaan Ibn Abee Laylaa that he said:

“Bringing life to the hadeeth lies in narrating and quoting them. So remind one another about them.”

Upon this, ‘Abdullaah Ibn Shaddaad said:

“May Allaah have mercy on you! How many hadeeth that I had loved (and were memorized) in my heart, have been caused to die (due to their not being repeated)?”

73. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from Al-A’amash from Isma’eel Ibn Rajaa that he said:

“We used to gather the children together (in one place) and narrate hadeeth to them.”

74. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from ‘Ataa from Abu Al-Bakhtiree that Hudhaifah [Ibn Al-Yamaan] (radyAllaahu ‘anhu) that he said:

“My companions used to learn good, while I used to learn evil.” It was said to him: “What made you do such a thing?” He said: “Indeed, the one who learns the place of evil, avoids it.”

75. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Moosaa Ibn ‘Ullay reported to us from his father that he said:

“Whenever a man would ask Zayd Ibn Thaabit (radyAllaahu ‘anhu) concerning a matter, he would say: ‘Is this for the sake of Allaah?’ So if the person would say: ‘Yes’, then he would speak about it. And if not, then he would not speak.” [33]

76. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Sufyaan from ‘Abd-ul-Malik Ibn Abjar from Ash-Sha’bee from Masrooq that he said:

“I asked ‘Ubai Bin Ka’ab (radyAllaahu ‘anhu) once regarding an issue. So he said: ‘Did this ever occur before in the past?’ I said: ‘No.’ So he said: ‘Then we shall wait until it does occur. And when it does occur, we will exert ourselves (i.e. make Ijtihaad) to give you our view (on the issue).’” [34]

77. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Maalik reported to us from Az-Zuhree from Sahl Ibn Sa’ad that he said:

“The Messenger of Allaah used to dislike being questioned on (fiqh) issues and he would denounce them.” [35]

78. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Sufyaan reported to us from Zubaid that he said:

“I never asked Ibraaheem (An-Nakha’ee) about anything, except that I saw signs of dislike in him.”

79. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Hajaaj reported to us from ‘Ataa and Ibn Abee Laylaa from ‘Ataa that he said:

“We used to accompany Jaabir Ibn ‘Abdillaah (radyAllaahu ‘anhu) and he would narrate ahaadeeth to us. When we would depart from his company, we would remind ourselves of his hadeeth, and Abu Az-Zubair was the best at memorizing hadeeth from among us.”

80. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos Ibn Abee Dhibyaan that he said:

“We prayed behind Abu Dhibyaan one day during the morning Fajr prayer. We were all young except for the mu’adhdhin who was an older man. So after making the tasleem, he drew near us and began asking the youth: ‘Who are you?’ ‘Who are you?’ When he finished asking them, he said: ‘Indeed, there was no prophet sent except that he was a young man. And the knowledge was not given to anyone better than a young man.'”

81. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Zayd Ibn Aslam from ‘Ataa Ibn Yasaar that he said:

“No thing is placed into another thing more beautiful than when gentleness is placed into knowledge.”

82. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhayl from his father on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he used to say:

“Draw closer O Tribe of Farrookh! [36] For verily, if the knowledge were clinging from the sky, there would be someone amongst you who would surely grasp it.”

83. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhail that he said:

“When Abu Hurairah would look at Abu Saalih [37], he would say: ‘It is not likely that this man is from the tribe of ‘Abd Manaaf.'”

84. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us from Al-A’amash from Abu Saalih that he said:

“I did not used to wish for anything from this worldly life other than two white garments, with which I would sit in the company of Abu Hurairah.”

85. Abu Khaithama narrated to us, saying: Jareer reported to us, saying: Qaaboos reported to us from his father on the authority of Ibn ‘Abbaas that he said concerning Allaah’s saying:

“O you who believe! Stand out firmly for justice, as witnesses to Allaah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allaah is Better Protector to both (than you). So follow not the lusts (of you hearts), lest you avoid justice. And if you distort your witness or refuse to give it, verily, Allaah is All-Aware of what you do.” [Surah An-Nisaa: 135] “

(It means) Two men (would) sit in front of the judge and so the judge’s harshness and severity would be geared towards one of the two men apart from the other.”

86. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“When speaking to his Lord, Moosaa said: ‘My Lord, which of Your slaves is the most beloved to You?’ He said: ‘The ones who remember Me the most.’ He then asked: ‘My Lord, which of Your slaves is the wisest?’ He said: ‘The one who judges himself in the same way he judges others.’ He then said: ‘My Lord, which of Your slaves is the richest?’ He said: ‘The one who is pleased with what I have given him.'”

87. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibraheem Ibn Maisira from Taawoos that he said:

“Ibn ‘Abbaas (radyAllaahu ‘anhu) would be asked a question on something and then say (at times): ‘Indeed, (the answer to) this is found in the first divine scriptures.'”

88. Abu Khaithama narrated to us, saying: Hafs Ibn Ghayyaath reported to us, saying: ‘Aasim narrated to us about Abu ‘Uthmaan that:

“I said to him: ‘Indeed, you narrate hadeeth to us. So sometimes you narrate them to us in the same manner and sometimes you omit some parts.’ So he said: ‘Stick to the first time of hearing.’”

89. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Idrees reported to us, saying: Laith reported to us from ‘Adiyy Ib n ‘Adiyy from As-Sanaabahee from Mu’aadh [Ibn Jabal] (radyAllaahu ‘anhu) that he said:

“The Son of Aadam will not depart from standing (before Allaah) on the Day of Judgement until he is asked about four things: On his life and in what condition he left it. On his body and in what things he put it through. On his wealth, from where did he earn it. And on his knowledge and what he did because of it.” [38]

90. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukain reported to us, saying: Sufyaan informed us from Yahyaa Ibn Sa’eed that he said: I heard Al-Qaasim Ibn Muhammad say:

“That a man spend his entire life in ignorance is better for him than to issue rulings (fataawaa) without knowledge.”

91. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Hushaim Ibn ‘Urwah from his father that he said:

“It used to be said: ‘The most withdrawn of people from a scholar are his family members.’”

92. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Mujaahid said to me: ‘If I were able to walk, I would surely come to (visit) you.'”

93. Abu Khaithama narrated to us, saying: Isma’eel reported to us from Ibn ‘Awn that he said:

“Muhammad (sallAllaahu ‘alayhi wa sallam) used to hate that the hadeeth be written down on the ground.” [39]

94. Abu Khaithama narrated to us, saying: ‘Ibaad Ibn Al-‘Awaam reported to us from Ash-Shaibaanee from Ash-Sha’bee that he said:

“Knowledge used to be acquired from six of the Companions of the Allaah’s Messenger. Thus, the knowledge of ‘Umar, ‘Abdullaah and Zayd would resemble that of one another. And they would acquire (knowledge) from one another. And the knowledge of ‘Alee, my father and Abu Moosaa Al-Ash’aree would resemble that of one another. And they would acquire (knowledge) from one another.” So I (Ash-Shaybaanee) said to him: “Who was Al-Ash’aree to these individuals?” He said: “He was one of the scholars of Fiqh.”

95. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Al-Juryaree from Abu Nadrah that he said:

“I said to Abu Sa’eed: ‘Indeed, you narrate wonderful hadeeth to us and verily we fear that we may either add to it or reduce from it, so is it possible that you can write them out for us?’ So he said: ‘We will never write it out for you nor will we ever make it similar to a Qur’aan, but rather memorize them from us just as we have memorized them (from others).'”

96. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Az-Zuhree from Al-A’araj that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed, you claim that Abu Hurairah has memorized many ahaadeeth from Allaah’s Messenger. I swear by Allaah, I used to be a poor man and I would serve Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) in order to fill my belly (with food). The Muhaajiroon would be involved with their business transactions in the market places [40] and the Ansaar would be preoccupied with directing their funds. So the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: ‘Whosoever outspreads his garment, then he will never forget anything that he hears from me.’ So I spread my garment out until he finished (narrating) his hadeeth and I then gathered it up to myself. And I did not forget anything that I heard after that.'”

97. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Hamaad Ibn Zayd on the authority of Ayyoob that he said:

“A man (once) said to Mutarrif: ‘Do you desire something better than the Qur’aan?’ So he said: ‘No, but we desire someone that is more knowledge of the Qur’aan than ourselves.’”

98. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Abu Khalda reported to us, saying: I heard Abu ‘Aliyya saying:

“Narrate hadeeth to the people to the extent that they are able to bear it.” I said: “What does it mean that they are able to bear it?” He said: “So long as they are eager to hear it.”

99. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Shu’ba from Abu Ishaaq that he said: I heard Abu Al-Ahwas say: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) used to say:

“Do not bore and fatigue the people (i.e. with too much knowledge).”

100. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Shareek41 reported to us from Samaak on the authority of Jaabir Ibn Samurah (radyAllaahu ‘anhu) that he said:

“When we used to stop upon reaching the Prophet, each one of us would sit at the point where he stopped.”

101. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Salmaan Ibn Al- Mugheerah from Thaabit on the authority of ‘Amr Ibn Shu’ayb that he said:

“The Prophet used to hate that people walk behind him. But rather (he liked that they should walk) on his right side and on his left side.” [42]

102. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Zaa’idah from ‘Ataa Ibn As-Saa’ib that he said:

“Abu ‘Abd-ir-Rahmaan used to hate to be asked questions while he was walking.”

103. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from ‘Abdullaah Ibn Al- Mubaarak from Riyaah Ibn Zayd on the authority of a man on the authority of Ibn Munbih, that he said:

“Verily there is an excessiveness in (seeking) knowledge just like there is an excessiveness in (accumulating) wealth.”

104. Abu Khaithama narrated to us, saying: Ma’in Ibn ‘Eesaa reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Al-‘Alaa Ibn Al-Haarith from Mak-hool from Waa’ila that he said:

“If we narrate hadeeth to you based upon their meanings, then that is sufficient for you.”

105. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Rabee’ Ibn Yazeed on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu) that he said:

“When a hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be reported, one would say (to himself): ‘O Allaah, if it is not (stated) this way, then at least make it resemble it.'”

106. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Abu Uwais, the son of the uncle of Maalik Ibn Anas said: I heard Az-Zuhree say:

“If you can get the meaning (of the hadeeth) correctly, then there is no harm.” [43]

107. Ibn Juraij reported: ‘Ataa informed me that he heard Abu Hurairah say while he was being asked questions by the people:

‘If it were not for an ayah that was revealed in Surah Al-Baqarah, I would not have informed you of anything. If it were not that He said: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [44][45]

108. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from his father that he said:

“We used to sit together – myself, Ibn Shabrama, Al-Haarith, Al-‘Aklee, Al-Mugheerah and Al- Qa’qaa’ Ibn Yazeed – at night, reviewing with one another (the issues) of Fiqh. Sometimes we would not get up to leave until we heard the call for the Fajr prayer.”

109. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abdullaah Ibn Yazeed (As- Sahbaanee) from Kumail Ibn Ziyaad on the authority of ‘Abdullaah [Ibn Mas’aad] that he said:

“Verily, you are in a time in which there are many scholars and few speakers. And verily after you, there will come a time in which there will be many speakers, while the scholars in it will be few.” [46]

110. Abu Khaithama narrated to us, saying: ‘Abd-us-Salaam Ibn Harb reported to us from Laith from Mujaahid that he said:

“There is no harm in staying up at night to discuss the issues of Fiqh.”

111. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-Hasan Ibn ‘Amr and from Ibraaheem An-Nakha’ee that he said:

“Whosoever seeks any aspect of knowledge, desiring (the face of) Allaah by it, Allaah will give him what is sufficient for him.”

112. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Yazeed Al-Muraadee that he said:

“When death approached ‘Ubaidah, [47] he called for his books to be brought to him and then erased (what was in) them.”

113. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Ibn ‘Abdillaah that he said: ‘Abdullaah [Ibn Mas’ood] said:

“May Allaah have mercy on the who hears a hadeeth from us and then reports it just as he heard it, for perhaps the one who has the hadeeth narrated to him is more attentive than the one who hears (and narrates the hadeeth).” [48]

114. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Rajaa Ibn Haiwah on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu), that he said:

“Knowledge is achieved by studying and maturity is achieved by puberty. And whosoever strives after (learning) good, he will be given it and whosoever avoids evil, he will be protected from it.” [49]

115. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Zia’raa from Abu Al-Ahwas on the authority of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) that he said:

“Indeed, no one is born a scholar. But rather, knowledge is only (attained) by studying.”

116. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Sinaan from Sahl Al- Faraazee that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to be a scholar or a student of knowledge or a listener (of hadeeth). And do not be of the fourth category lest you be destroyed.”

117. Abu Khaithama narrated to us, saying: Yahyaa Ibn Sa’eed reported to us from ‘Uthmaan Ibn Ghayaath on the authority of Abu As-Saleel that he said:

“When one of the Companions of the Prophet (sallAllaau ‘alayhi wa sallam) would narrate hadeeth to the people, they would gather around him in large numbers, such that he would have to climb upon a house and narrate hadeeth to them (from there).”

118. Abu Khaithama narrated to us from Yahyaa Ibn ‘Umair that he said: I heard my father narrate from Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Knowledge will be uplifted, ignorance will spread and Al-Haraj will increase.’ The people said: ‘What is Al-Haraj?’ He said: ‘War.” [50]

119. Abu Khaithama narrated to us, saying: Rauh Ibn ‘Ubaad reported to us, saying: Ar-Rabee’ reported to us from Al-Hasan that he said:

“The best types of knowledge are war’ (piety) and tafakkur (reflection).”

120. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: My father51 narrated to me from Thumaamah Ibn ‘Abdillaah that he said:

“Anas (radyAllaahu ‘anhumaa) used to tell his son: ‘O my son! Secure knowledge by writing.'”

121. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Hishaam Ibn ‘Urwah from his father from ‘Abdullaah Ibn ‘Amr (radyAllaahu ‘anhu), that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“Indeed Allaah will not take knowledge away abruptly by snatching it away from the people. But rather, he will take away the knowledge by causing the scholars to die, to the point that when not one scholar remains, the people will take hold of ignorant leaders. So they will be asked and they will issue rulings without any knowledge. Thus, they will be led astray and they will lead others astray.” [52]

122. Abu Khaithama narrated to us, saying: Ya’qoob reported to us, saying: Ubay reported to us from Saalih that he said: Ibn Shihaab said, however ‘Urwah narrated the hadeeth from Humraan that one day he said:

“Once when ‘Uthmaan finished performing ablution, he said: ‘I swear by Allaah that I will indeed narrate a hadeeth to you. And had it not been for an ayah in the Book of Allaah, I would not have narrated it to you. Indeed I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘No person makes ablution and perfects it, and then performs the prayer, except that he will be forgiven for what is (accumulated of sins) between it (the ablution) and the prayer he performs.’ ‘Urwah said that the ayah was: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [Surah Al- Baqarah: 159]” [53]

123. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us from Shu’aba from Al-Haitham54 on the authority of ‘Aasim Ibn Damurah that:

“He (‘Aasim) saw a group of people following after Sa’eed Ibn Jubair, so he forbade then from doing that and said to them: ‘Indeed, this action of yours is a degradation to the one following and a fitnah (trial) for the one being followed.’”

124. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us, saying: Yoonus reported to us from Abu Ishaaq55 from Al-Aghr on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Indeed Allaah and His angels send their blessings upon Abu Hurairah and his gathering of students.”

125. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Habeeb Ibn Ash-Shaheed from Ibn Taawoos56 on the authority of his father that he said: ‘Umar (Ibn Al- Khattaab) said:

“Verily, we do not permit that we be asked concerning that which can never come to be, for indeed Allaah has explained to us all that will occur.”

126. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Mahdee Ibn Maimoon from Gheelaan that he said:

“I once said to Al-Hasan: ‘If a man constantly narrates hadeeth without growing tired, will there occur in it (his narration) additions and deletions (to the ahaadeeth)?’ So he said: ‘Who can escape that?'” [57]

127. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“The foolish one will never be from the wise nor will the fornicators ever inherit the kingdoms of heaven.”

128. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“‘Ikrimah arrived at Al-Janad, [58] so Taawoos presented him with a handsome gift of sixty deenars. It was then said to him: ‘What will this servant (of Allaah) do with sixty deenars.?’ So he said: ‘Did you not see that I purchased the knowledge of Ibn ‘Abbaas (radyAllaahu ‘anhu) for ‘Abdullaah the son of Taawoos (i.e. his own son) for sixty deenars?'”

129. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Naseer (Ibn Da’alooq) that he said:

“Whenever some people would approach Rabee’ Ibn Khaitham (to ask him questions), he would say: ‘I seek refuge in Allaah from your evil.’”

130. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Haseen from Abu ‘Abd-ir-Rahmaan that he said:

“Once ‘Alee passed by a man who was narrating hadeeth, so he said to him: ‘Do you know that which abrogates from that which is abrogated?’ The man said: ‘No.’ So he said: ‘You are ruined and ruining others.’” [59]

131. Abu Khaithama narrated to us, saying: Qabeesa Ibn ‘Aqbah reported to us, saying: Sufyaan Ibn Sa’eed reported to us from Abu Hiseen that he said:

“I went to Ibraaheem in order to ask him about an issue, so he said: ‘Was there not between me and you someone else besides me, that you may have asked him instead?’”

132. Abu Khaithama narrated to us, saying: Yazeed Ibn Haaroon reported to us, saying: Al-Mas’oodee reported to us from Al-Qaasim Ibn ‘Abd-ir-Rahmaan that he said: ‘Abdullaah [Ibn Mas’ood] said:

“I truly believe that a man forgets some knowledge that he used to know due to some sin he committed.”

133. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: Muhammad Ibn ‘Amr Ibn ‘Alqamah reported to us, saying: Abu Salamah reported to us on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“I found most of the knowledge of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) with this small group of the Ansaar. I would take a siesta by the door of one of them and if I had wanted that he grant me permission to enter, he would have done so. However, I desired by doing that (remaining outside) to get his good pleasure.” [60]

134. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“Al-Qaasim Ibn Muhammad, Ibn Sireen and Rajaa Ibn Haiwah used to narrate hadeeth by stating their exact wordings, while Al-Hasan, Ibraaheem and Ash-Sha’bee used to narrate them by stating (only) their meanings.”

135. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“I entered in the presence of Ibraaheem. Then Hamaad [61] entered in his presence and began asking him questions while he had pages with him in which were recorded the first parts of (different) ahaadeeth. So he (Ibraaheem) said: ‘What is that?’ He (Hamaad) said: ‘It is only atraaf (first few words of different ahaadeeth).’ So he said: ‘Did I not forbid you from doing this?'”

136. On the authority62 of Jareer who reported from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

137. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: ‘Imraan reported to us from Abu Mujliz from Basheer Ibn Naheek that he said:

“I used to record hadeeth from Abu Hurairah. When I decided to organize them, I brought the records to him and asked him: ‘Did I hear this from you?’ And he would say: ‘Yes.’”

138. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: Ash’ath reported to us from Al-Hasan that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“It is from truthfulness that a man acquire knowledge, then act upon it, then teach it.”

Al- Ash’ath said: “Do you not see that he (sallAllaahu ‘alayhi wa sallam) has begun with knowledge before action.”

139. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Ayyoob that he said: I heard Al-Qaasim Ibn Muhammad say:

“Indeed (one day) you will ask me concerning that which I have no knowledge of. So I swear by Allaah that if I do have knowledge of it, I will not conceal it nor will I allow for it to be concealed (by others).”

140. Abu Khaithama narrated to us, saying: Muhammad Ibn Mus’ab63 reported to us, saying: Al- Awzaa’ee reported to us from Abu Katheer that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed Abu Hurairah does not conceal (knowledge) nor does he dictate (so that others write his words).”

141. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith64 from Mujaahid on the authority of Ibn ‘Abbaas – I think he raised it to (the saying of) the Prophet – that he said:

“There are two types of greedy people, each of whose greed will not come to an end: One who is greedy with regard to seeking knowledge. His greed will not come to an end. And one who is greedy with regard to seeking after worldly matters. His greed will not come to an end.”

142. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from ‘Ataa that he said: Abu Hurairah (radyAllaahu ‘anhu) said:

“Whosoever conceals knowledge of which benefit is derived from, he will be suppressed by a bridle made of Fire.” [65]

143. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Yahyaa that ‘Alee (radyAllaahu ‘anhu) said:

“Shall I not inform you of the true faqeeh (one with understanding of the Religion)? (He is) the one who doesn’t cause the people to despair from the mercy of Allaah nor does he allow an individual to commit disobedience to Allaah nor does he leave off the Qur’aan, turning toward something other than it. Indeed, there is no good in any act of worship that has no knowledge in it. Nor is there any good in knowledge that does not have understanding to it. Nor is there any good in reciting the Qur’aan if there is no tadabbur (reflecting on its meaning) to go along with it.”

144. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Mujaahid on the authority of Ibn ‘Umar (radyAllaahu ‘anhumaa) that he said:

“O people! Do not ask about concerning that which can never happen. For indeed ‘Umar (radyAllaahu ‘anhu) used to curse the one who would ask concerning things that could never happen.”

145. Abu Khaithama narrated to us, saying: Hushaim reported to us from [Isma’eel Ibn] Saalim from Habeeb Ibn Abee Thaabit that he said:

“It is from the Sunnah that when a man narrated hadeeth to a people, they would all face him and not one (from among them) would give his attention to the other.”

146. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Abu Keeraan66 that he said: I heard Ash-Sha’bee say:

“If you hear anything, then write it down, even if you have to write it on a wall.”

147. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Ubay reported to us from ‘Abdullaah Ibn Hanash that he said:

“I have indeed seen them (people) writing on their palms with stalk reeds in the presence of Al- Baraa’ (radyAllaahu ‘anhu).”

148. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: ‘Ikrimah Ibn ‘Amaar reported from Yahyaa Ibn Abee Katheer on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“Take hold of knowledge by writing and taking notes. Who will buy knowledge from me for a dirham?”

149. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Mundhir Ibn Tha’alaba narrated to me from ‘Ilbaa67 that he said: ‘Alee (radyAllaahu ‘anhu) said:

“Who will buy knowledge from me for a dirham?” Abu Khaithama said: “He means by this: “Buy a piece of paper so that knowledge can be written down on it.”

150. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Ibn ‘Awn on the authority of Muhammad (Ibn Sireen) that he said:

“I asked ‘Ubaidah: ‘Shall I write all that I hear?’ He said: ‘No.’ I said: ‘If I find writings (notes), shall I read it?’ He said: ‘No.’”

151. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Shareek that he said:

“I heard a shaikh (and then I described him, so they said that he was Abu Damurah) [68] say: ‘I saw Hamaad writing in the presence of Ibraaheem who was wearing a garment from Anbijaan and saying: ‘By Allaah, we do not desire the worldly life by this (garment).'”

152. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Hakam Ibn ‘Atiyyah reported to us, saying: (Muhammad) Ibn Sireen said:

“They used to hold the opinion that the Children of Israa’eel were only misguided because of the writings that were passed down to them.”

153. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Talha Ibn Yahyaa on the authority of Abu Burdah that he said:

“I wrote a book on the authority of my father from what he disclosed to me (i.e. he compiled a book from hadeeth reported to him by his father). So he called for a wash basin, placed my books in it and washed them (i.e. erased what was in them).”

154. Abu Khaithama narrated to us, saying: Wakee’ reported to us from ‘Imraan Ibn Hudair69 from Abu Mujliz on the authority of Basheer Ibn Naheek that he said:

“I recorded a collection (of hadeeth) from Abu Hurairah. Then when I desired to part from him, I said ‘O Abu Hurairah! I recorded a book (of hadeeth) from you, so shall I narrate them on your authority.’ He said: ‘Yes, narrate on my authority.'”

155. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem that he said: ‘Abdullaah (Ibn Mas’ood) said:

“Indeed, you will never cease to be upon good so long as the knowledge remains with the elders. For when the knowledge is with the youth, the one who is older in age while reject learning from the youth out of pride.”

156. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukeen reported to us, saying: Al-A’amash reported to us from Ibraaheem on the authority of ‘Alqamah that he said:

“Whatever I heard as a youth, it is as if I am looking at it written on a piece or a sheet of paper (right now).”

157. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from ‘Abdul-‘ Azeez Ibn Abee Rawwaad on the authority of ‘Abdullaah Ibn ‘Ubaid70 that he said:

“Knowledge is the goal of the believer. Every time he attains some aspect from it, he embraces and takes hold of it, and (then) seeks after another goal.”

158. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Salaf) used to hate that people would walk behind them.”

159. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Sahaabah) would gather together and remind one another of knowledge and goodness. Then they would depart and separate from one another. And they would not ask forgiveness for one another (upon departing) nor would they say: ‘O such and such person, make du’aa (supplication) for me.’” [71]

160. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“They (the Sahaabah) would hate the recording (of hadeeth) [as opposed to memorizing].”

161. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor on the authority of Ibraaheem that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

162. Abu Khaithama narrated to us, saying: Al-Hasan Ibn Moosaa reported to us, saying: Ibn Lahee’ah reported to us, saying: Darraaj reported to us from Ibn Hajeerah on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said: I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“The example of one who has acquired knowledge and does not speak about it, is like the example of a man whom Allaah has given wealth, yet he does not spend from it.” [72]

163. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem on the authority of ‘Alqamah, that he said:

“Search for the mentioning of the hadeeth before it disappears.”

*This completes the ahaadeeth of Abu Khaithama, all praise be to Allaah.

164. Abu Hafs Ibraaheem Al-Kitaanee Al-Muqree [73] narrated to you, saying: ‘Abdullaah Ibn Muhammad Ibn ‘Abd-il-‘Azeez Al-Baghawee reported to us, saying: Muhammad Khalf Ibn Hushaim Al-Bazaar reported to us from Mansoor Ibn Abee Mazaahim and Muhammad Ibn Sulaimaan Al-Asadee that they said: Maalik Ibn Anas reported to us from Az-Zuhree on the authority of Anas (radyAllaahu ‘anhumaa) that he said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) entered Makkah while wearing a helmet on his head. When he took it off, it was said to him: ‘It is Ibn Khatal74 and he is hanging from one of the curtains of the Ka’bah.’ So he (sallAllaahu ‘alayhi wa sallam) said: ‘Kill him.’” [75]

165. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu Nasr At-Tamaar76 reported to us, saying: Hamaad Ibn Salamah reported to us from Qataadah on the authority of Anas (radyAllaahu ‘anhu) that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to say: ‘O Allaah, indeed I seek refuge in you from a knowledge that does not benefit, a deed that is not risen (to You; i.e. not accepted), a heart that does not fear and a statement (supplication) that is not heard.'”

166. ‘Abdullaah [Al-Baghawee] narrated to us, saying: ‘Abd-ul-A’alaa Ibn Hamaad An-Nursee reported to us, saying: Hamaad Ibn Salamah reported to us from Abu ‘Aasim Ibn Bahdala from Abu Saalih on the authority of ‘Aa’ishah (radyAllaahu ‘anhaa) that she said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) used to go out to observe the Fajr prayer, while his head (i.e. hair) would still be dripping from (having bathed due to) sexual intercourse, and not a wet dream. Then he (sallAllaahu ‘alayhi wa sallam) would observe the fast” [77]

167. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Suraij Ibn Yoonus reported to us, saying: Hushaim reported to us, saying: Humayd reported to us from Anas [Ibn Maalik] (radyAllaahu ‘anhumaa) that he said:

The Prophet (sallAllaahu ‘alayhi wa sallam) said:

“None of you should hope for death, for indeed each of you does not increase every day, except in good.” [78]

168. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu ‘Imraan Al-Warakaanee79 reported to us, saying: Sa’eed Ibn Maisira Al-Bakree reported to us from Anas Ibn Maalik (radyAllaahu ‘anhu) that he said:

“When the Prophet (sallAllaahu ‘alayhi wa sallam) observed the funeral prayer (janaazah), he would say the takbeer (Allaahu Akbar) four times.”

**This completes the ahaadeeth, all praise be to Allaah. And may the peace and blessings be upon His Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) and his entire family.

Footnotes:

5 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). Al-Bukhaaree and Muslim transmitted it from Mu’awiyah (radyAllaahu ‘anhu).

6 This hadeeth is found in Sunan At-Tirmidhee and other collections, and he (At-Tirmidhee) authenticated it. Some of the reporters stop it as being the saying of a companion only, while others raise it to a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). It takes the ruling of marfoo’ (raised to a saying of the Prophet) without a doubt. This is because such a statement is not being said according to ones opinion and view, as has been stated by Ibn ‘Abd-il-Barr in Jaami’ Bayaan-ul-‘Ilmi wa Fadlihi (1/32-33).

7 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). At-Tabaraanee transmitted it in Al-Awsat from the hadeeth of Jaabir (radyAllaahu ‘anhu) and At-Tirmidhee from the hadeeth of Abu Umaamah (radyAllaahu ‘anhu) and he said it was saheeh.

8 Translator’s Note: This advice is to acquire knowledge before taking a position of leadership, for when someone is in that position, it becomes difficult to seek knowledge due to the time and effort that is required for that position. And also, when one is in a position of leadership, no doubt, he will need to have knowledge in order to make the right decisions.

9 The chain of this narration is jayyid (good). It is also established in marfoo’ form. Ahmad and At-Tabaraanee reported it from two paths on the authority of Abu Hurairah (radyAllaahu ‘anhu). The author (Abu Khaithama) has transmitted one of these two, as shall come later under number 162. Ibn ‘Abd-il-Barr also reported it from the hadeeth of Ibn ‘Umar (radyAllaahu ‘anhu).

10 This statement is established in marfoo’ form as a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). At- Tabaraanee reported it on the authority of Ibn ‘Umar and Hudhaifah (radyAllaahu ‘anhum). Al-Mundhiree declared its chain to be hasan. Al-Haakim reported it from Sa’ad Ibn Abee Waqqaas (radyAllaahu ‘anhu) and he as well as Adh-Dhahabee authenticated it.

11 Its chain of narration is jayyid (good) in mawqoof form (i.e. saying of a Companion). It is also authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam) from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu). Muslim and others have transmitted it and it will occur later in this book under number 25.

12 Ad-Dareer is the nickname of Muhammad Ibn Khaazim, Abu Mu’awiyah. Muslim has transmitted this hadeeth from this path of narrators (18/71-72) in marfoo’ form. Then he reported it from different paths on the authority of Al-A’amash.

13 Its chain of narration is munqata’ (broken), for Yahyaa Ibn Ja’ada never met ‘Umar Ibn Al-Khattaab. In fact it is even held that he never met Ibn Mas’ood, and he died ten years after that of ‘Umar.

You must know that there was an old dispute amongst the Salaf with regard to recording the prophetic hadeeth. Among them were those who forbade it and among them were those who allowed it. There will follow in this book, many narrations regarding both of these sides. Then the matter settled in favor of the permissibility of writing down the hadeeth – rather in favor of its obligation. And this was based on the Prophet’s command mentioned in more than one hadeeth, such as his saying: “Write for Abu Shaah.” Al-Bukhaaree reported this hadeeth.

And from the matters that are well known is that it is the hadeeth that contains the explanation for the general aspects of the Qur’aan as well as the detailed aspects of its rulings. And if it were not for the hadeeth, we would have no way of knowing how to perform the prayer, observe the fast, as well as fulfill the other pillars and acts of worship, upon the way that Allaah intended for us. And whatever is essential for an obligatory matter to be fulfilled, becomes itself obligatory. Indeed a people from this era have gone astray for they believe that the Qur’aan is sufficient for them over the hadeeth. This is in spite of Allaah’s saying: “And we revealed to you the Reminder so that it could explain to the people what was already revealed to them (from before).” [Suratun- Nahl: 44] Thus, Allaah informs us that there is something that is explained, which is the Qur’aan, and something that is explaining, which is the Messenger (sallAllaahu ‘alayhi wa sallam) and his hadeeth. Furthermore, his (sallAllaahu ‘alayhi wa sallam) saying in the authentic and famous hadeeth: “Indeed I was given the Qur’aan and something equal to it” confirms this.

14 This refers to the letters that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to write to some individuals and to certain tribes. Refer to Zaad al-Ma’aad (1/30). This narration on Ibn ‘Abbaas (radyAllaahu ‘anhu) has an authentic chain.

15 He is ‘Uqbah Ibn ‘Aamir and he traveled to see Maslama Ibn Mukhallid, who was in charge of Egypt (at that time) as occurs in the Musnad (4/104).

16 Its chain of narration is saheeh (authentic). Muslim has transmitted it in his Saheeh (2/95).

17 Surat-un-Nisaa: 37

18 He is Ibn Abee Saleem and he is da’eef (weak).

19 Meaning: One sentence, regardless of whether it comes from the Book or the Sunnah. The following is stated in An-Nihaayah: “What is meant by the word ayah in the Qur’aan is a collection of letters and words. This is derived from the people’s saying: ‘The people left with their ayaat’, meaning they went out with all their possessions not leaving anything behind. The word ayah in any other context means a sign.” Some said in explaining this hadeeth: “It means a sign, either a gesture or a conveyance.” This means that if the thing that is being conveyed occurs in the form of an action or a gesture, with the hand or the finger, then indeed it is to convey it in the same way in order to preserve the Sharee’ah. The hadeeth has a saheeh chain of narration. Al-Bukhaaree reported it through another path on the authority of Al-Awzaa’ee.

20 Its chain of narration is saheeh from Masrooq. And he is Ibn Al-Ajda’, a Taabi’ee (Second generation of Muslims), a Faqeeh (scholar capable of issuing rulings), an ‘Aabid (devout worshipper). He died in the year 62H. And he has been mentioned previously in another chain that connects to him under number 15.

21 He is Ibn Mas’ood (radyAllaahu ‘anhu). And the chain of narration to him is saheeh upon the standards of the two Shaikhs (Al-Bukhaaree and Muslim). Al-Haakim transmitted it (3/537) from another path on Al-A’amash without the saying: “The best interpreter…” and he (rahimahullaah) authenticated it based on both of their standards. Adh-Dhahabee agreed with him.

22 Its chain of narration is munqata’ (broken) because Saalim Ibn Abee Al-Ja’ad never met Abu Ad-Dardaa (radyAllaahu ‘anhu). It has also been reported on his authority through another path of narrators in marfoo’ form. However, its chain is da’eef (weak), also.

23 It is a saheeh hadeeth. Its narrators are all reliable for they are narrators of the standards of the two Shaikhs (Al- Bukhaaree and Muslim). Ahmad and Ibn Maajah have reported this from Wakee’ connected to him (Ibn Umm Lubaid), while Al-Haakim and Ahmad have reported it from the path of narration of ‘Amr Ibn Murrah: “I heard Saalim Ibn Abee Al-Ja’ad say” on his (Ibn Umm Lubaid) authority. Al-Haakim authenticated it and mentioned that there were two other paths of narration to them, the first of which is on the authority of ‘Awf Ibn Maalik (radyAllaahu ‘anhu) and has been reported by Al-Khateeb Al-Baghdaadee in his book Al-Iqtidaa (no. 90). The other has been reported on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu). Adh-Dhahabee declared the chains of both of these to be saheeh.

24 The chain of this narration is saheeh. Ibraaheem here refers to Ibn Yazeed An-Nakha’ee. Although he never met ‘Abdullaah, who is Ibn Mas’ood (radyAllaahu ‘anhu), it is still authentically reported on him that he said: “If I narrate a hadeeth to you on the authority of a man on the authority of ‘Abdullaah, then that means that I heard it (from that person). And if I say, ‘Abdullaah said…’ (without mentioning the narrator), then it is from someone reporting on the authority of ‘Abdullaah.”

25 He is Abu Zur’ah Ibn ‘Amr Ibn Jareer Ibn ‘Abdillaah Al-Bajlee Al-Koofee. There is a difference of opinion concerning his name. He was a Taabi’ee (Second generation of Muslims), reliable and the compilers of the six collections rely on his narrations.

26 Its chain of narration in mawqoof form (stopped at level of being the saying of a companion and not of the Prophet) upon ‘Ubaid Ibn ‘Umair is saheeh. Al-Bazaar and At-Tabaraanee have also reported it from the hadeeth of Ibn Mas’ood in marfoo’ form (raised to a saying of the Prophet), with a chain of narration in which there is no defect, according to Al-Mundhiree.

I say: Later, it became apparent to me that there is, in fact, a defect in it. Adh-Dhahabee has testified to it, as I have explained in Al-Ahaadeeth Ad-Da’eefah (no. 5032).

27 The chain of narration is authentic. ‘Abdullaah here refers to Ibn Mas’ood (radyAllaahu ‘anhu).

28 Its chain of narration is saheeh (authentic), as well as the one that comes after it.

29 Its chain is saheeh and Mas’ood Ibn Maalik is Abu Razeen Al-Asadee, a Taabi’ee who was reliable and
trustworthy.

30 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated previously.

31 He is Al-Hasan Al-Basree, the righteous Taabi’ee.

32 Translator’s Note: A Mujtahid is a scholar that has reached high levels of knowledge such that he is able to form opinions and issue fataawaa (rulings), without basing it on the scholars before him. They can determine rulings for issues that have no clear mention in the Qur’aan and the Sunnah, and Allaah knows best.

33 Its chain of narration is saheeh according to the standards of Muslim.

34 Its chain is saheeh, just like the one before it.

35 Its chain of narration is saheeh according to the standards of the two Shaikhs (Al-Bukhaaree and Muslim). They have both transmitted it on the authority of (Imaam) Maalik and it is found in Al-Muwatta (2/56/34) within a hadeeth.

36 This refers to the non-Arabs. The chain of narration is according to the standards of Muslim. However, it is in mawqoof form. It has been reported in marfoo’ form from three different paths on the authority of Abu Hurairah (radyAllaahu ‘anhu) without mentioning the Tribe of Farrookh and with the wording: “…a group of people from Persia would surely grasp it.” These reports have been transmitted by Abu Nu’aim in Akhbaar Asbahaan (1/5) but they all have defects in them. One of them is found in (the Saheeh of) Ibn Hibbaan (no. 2309). And what is authentic is what occurs with the wording: “If Eemaan (Faith) were clinging from the sky, there would be some people from Persia who would surely grasp it.” Al-Bukhaaree and Muslim have reported this.

37 His name is Dhakwaan As-Samaan Az-Ziyaat Al-Madanee. He was the guardian of Juwairiyah Bint Al-Ahmas Al-Ghatfaanee. And he was the father of Suhayl, the one mentioned in the previous chain of narrators. Abu Saalih died in the year 101H.

38 The hadeeth here is mawqoof and in its chain is Laith Ibn Abee Saleem who is da’eef (weak). Others have reported it from ‘Adiyy Ibn ‘Adiyy in marfoo’ form. Ibn ‘Asaakir (10/28/2) reported it as well as Al-Khateeb Al- Baghdaadee in Iqtidaa-ul-‘Ilm (no. 2). It has a supporting evidence (in a hadeeth reported) on the authority of Abu Burzah in marfoo’ form. At-Tirmidhee reported this one and authenticated it. Ad-Daarimee also reported it as well as Abu Ya’laa in his Musnad (2/353) with an authentic chain of narration. Also, Al-Khateeb reported this in his book Iqtidaa-ul-‘Ilm under (no. 1).

39 The original source of this hadeeth is in mawqoof form and not marfoo’. Some people have mentioned it on the authority of Ka’ab Al-Ahbaar (radyAllaahu ‘anhu), saying that it is found in the Torah. And some liars and weak reporters have raised it to the level of being a saying of Abu Ad-Dardaa and Jaabir (radyAllaahu ‘anhum). See Al- Laalee Al-Masnoo’ah of As-Suyootee and Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 2750).

40 Know that there is not found in this description of the Muhaajireen, and likewise this description of the Ansaar, any reviling or derogation of them, as many of the contemporary writers that slander Abu Hurairah (radyAllaahu ‘anhu) without due right claim. This goes as well for those who interpret his sayings in a way contrary to what he intended. Indeed, doing an action in addition to seeking the halaal is from the Way of Allaah, as has been reported authentically in some ahaadeeth. And Abu Hurairah (radyAllaahu ‘anhu) was aware of this, for he was one of the reporters. Thus, he made excuses for them in regard to that matter for (their lack) of memorizing hadeeth the way he was able to memorize. Al-Haakim (3/511-512) reported from Talha Ibn ‘Ubaidillaah, one of the ten who were given the glad tidings of Paradise, and one of the Muhaajireen and first Muslims, that he (radyAllaahu ‘anhu) said concerning the Muhaajireen and Abu Hurairah something similar to this hadeeth: “By Allaah, I have no doubt that Abu Hurairah heard from the Messenger of Allaah, that which we did not hear and he learned that which we did not learn. Verily, we were rich people, in possession of houses and large families. We used to go and stay with the Prophet until the end of the day, then we used to go back. And Abu Hurairah was a poor person. He had no money nor family nor children. His hand was only where the Prophet’s hand was. And he used to stay over wherever he resided. And we have no doubt that he learned what we didn’t learn and that he heard what we didn’t hear. And no one among us accuses him.” Al- Haakim authenticated it and Al-Haafidh mentioned a supporting evidence for it in Fath-ul-Baaree (1/191).

Furthermore, the hadeeth has an authentic chain of narration, according to the standards of the two Shaikhs. Muslim transmitted it through the same path of narrators as the author (Abu Khaithama) and he and Al-Bukhaaree have both transmitted it through other paths on the authority of Sufyaan. And with this chain, Ahmad (2/240) also reported it. Furthermore, he (2/274), Al-Bukhaaree and others reported it through other paths of narration on the authority of Az-Zuhree. Muslim reported it from Az-Zuhree on the authority of Sa’eed Ibn Al-Musayyib and Abu Salamah Ibn ‘Abd-ir-Rahmaan that Abu Hurairah (radyAllaahu ‘anhu) said: “Indeed, you…”

41 He is Ibn ‘Abdillaah Al-Qaadee. There is speculation concerning his memory, however Zuhair Ibn Mu’awiyah followed him and he is reliable. Due to this, At-Tirmidhee authenticated the hadeeth. It is reported in Al- Ahaadeeth As-Saheehah under no. 330.

42 This is an authentic hadeeth. Its chain is in mursal form (meaning stopped at the level of being a saying of a Taabi’ee). However Al-Haakim (4/279-280) has reported it from the path of: “Umayyah Ibn Khallid from Sulaimaan Ibn Al-Mugheerah on the authority of Thaabit on ‘Amr Ibn Shu’ayb on his father on the authority of ‘Abdullaah Ibn ‘Amr who reported it on the Messenger of Allaah. And he (Al-Haakim) authenticated it based on the standards of Muslim, and Adh-Dhahabee agreed. It is only this hadeeth that is saheeh.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

46 This narration in mawqoof form (saying of a companion only) has an authentic chain. Its narrators are all narrators of the category of the two Saheeh collections, except for ‘Abdullaah Ibn Yazeed As-Sahbaanee. However, he is trustworthy and his biography occurs in Al-Jarh wat-Ta’deel.

47 He is Ibn ‘Amr As-Salmaanee. He was a Taabi’ee, reliable and trustworthy. The one who reports from him, Abu Zaid Al-Muraadee, is Nu’maan Ibn Qais. Ibn Abee Haatim wrote a biography for him (4/1/446) and reported his reliability from the sayings of Ibn Ma’een and others. Sufyaan Ath-Thawree reported this narration on his authority also and added to the end of it that he (‘Ubaidah) said: “Indeed I fear that a people will succeed after it (i.e. his books) and not give it its due place.” Ad-Daarimee (1/121) reported it as well as Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 61)

48 I say: Its chain is munqata’ (broken). This is because Ibn ‘Abdillaah, who is Abu ‘Ubaidah Ibn ‘Abdillaah Ibn Mas’ood did not hear from his father. Therefore, it is cut short to being a saying of Ibn ‘Abdillaah. And it is authentic on Ibn Mas’ood in marfoo’ form (saying of the Prophet r). At-Tirmidhee reported it and authenticated it, as did Ibn Hibbaan in his Saheeh. And it has been mentioned from other Companions apart from him.

49 Its chain is saheeh in mawqoof form. It is also reported from the path of Isma’eel Ibn Mujaalid on ‘Abd-ul-Malik Ibn ‘Umair in marfoo’ form (saying of the Prophet r). And it has a supporting witness from the path of Mu’awiyah t. I have spoken about it in Al-Ahaadeeth As-Saheehah.

50 Its chain of narration is saheeh in mawqoof form. And it is authentic in marfoo’ form from different paths on the authority of Abu Hurairah. Al-Bukhaaree, Muslim and others have transmitted it.

51 He is ‘Abdullaah Ibn Al-Muthnaa Ibn ‘Abdillaah Ibn Anas. He was honest yet made many mistakes. This hadeeth has been reported in marfoo’ form as a saying of the Prophet, and it is not authentic. Later, I encountered many paths of narration for the hadeeth reported in marfoo’ form, such that it directs towards the fact that it is saheeh. I have clarified this in Al-Ahaadeeth As-Saheehah (no. 2026).

52 Its chain is saheeh according to the standards of the two Shaikhs and they have both reported it. One of the paths of narration reported by Muslim is the same one used by the author (Abu Khaithama) here.

53 Its chain is saheeh according to the standards of the two Shaikhs and they have both transmitted it. Some of its paths of narration are found in Saheeh Muslim on the authority of the author (Abu Khaithama).

54 He is Al-Haitham Ibn Habeeb, Abu Al-Haitham As-Sairafee. And he is reliable as are the rest of the narrators in this chain.

55 His name is ‘Amr Ibn ‘Abdillaah As-Subai’ee. He is reliable, but used to commit tadless and mix (confuse) his narrations.

56 His name is ‘Abdullaah and he is reliable, from the narrators of the category of the two Shaikhs (Al-Bukhaaree and Muslim). This goes the same for the rest of the narrators of the chain. However there is a break in the chain. Taawoos on the authority of ‘Umar is in mursal form.

57 This means that there is no one who is able to narrate a hadeeth without there occurring an addition or a subtraction to it. So it is upon one to exert himself and to not fall short with regard to memory and precision. Hence, “Allaah does not burden a soul with more than it can handle.” The chain of the narration is saheeh. And Gheelaan is Ibn Jareer Al-Ma’oolee.

58 This is a well-known city in Yemen.

59 Its chain is saheeh according to the standards of the two Shaikhs. Abu ‘Abd-ir-Rahmaan is ‘Abdullaah Ibn Habeeb As-Sulamee. He was a Taabi’ee, reciter of the Qur’aan, reliable and trustworthy. The name of Abu Hiseen is ‘Uthmaan Ibn ‘Aasim Al-Asadee. He was also reliable and trustworthy. He died in the year 127H.

60 The chain of this narration is jayyid (good). And it shows the praiseworthy manners of Ibn ‘Abbaas.

61 He is Ibn Abee Sulaymaan Al-Koofee, the Faqeeh. The Ibraaheem that is mentioned here is Ibn Yazeed An- Nakha’ee. The name of Ibn ‘Awn is ‘Abdullaah, and he was a famous Faqeeh (Scholar of Fiqh). All of them are reliable.

62 This is how it was written originally contrary to the format that has been used beforehand and afterwards. The author repeats the same hadeeth again under no. 161, which will come later. And what is meant by the word atraaf, and Allaah knows best, is the first portions of hadeeth (i.e. the first words of a hadeeth), which they used to write out and by which they would remember the ahaadeeth.

63 He is Al-Qarqisaanee, and he was honest yet committed many errors. In spite of this a group of people followed him (in narration) according to Ad-Daarimee (1/122), Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 42) and others. The chain of narration is saheeh when attributed to Abu Hurairah. And Abu Katheer is As-Suhaymee Al-Yamaanee Al-A’amaa.

64 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated several times previously. However, he is not alone in his narration of this hadeeth. Rather it has supporting evidences which Al-Haakim and Adh-Dhahabee have authenticated. We have discussed this hadeeth in detail in our commentary to it in Mishkaat-ul-Masaabeeh (no. 260). I will further add to it here, saying: Ad-Daarimee (1/96) reported this hadeeth from another path on the authority of Laith in mawqoof form.

65 In mawqoof form (saying of a companion only), this narration is da’eef. It is authentic in marfoo’ form from the path of ‘Ataa on Abu Hurairah (radyAllaahu ‘anhu). At-Tirmidhee, Ibn Hibbaan, Al-Haakim and Adh-Dhahabee have authenticated it. See (my book) Tah-dheer-ul-Masaajid (pg. 4)

66 His name is Al-Hasan Ibn ‘Uqbah Al-Muraadee. Ibn Ma’een declared him to be reliable and Abu Haatim said of him: “He was a shaikh, his hadeeth were written down.” The chain of narration linked to Ash-Sha’bee is saheeh.

67 He (‘Ilbaa) is Ibn Ahmar Al-Yushkaree Al-Basree and he was a Taabi’ee of trustworthy and reliable status. Likewise, the rest of the narrators of the chain are all reliable. So it is saheeh, if ‘Ilbaa heard it from ‘Alee, because there is no report mentioned from him on his authority.

68 I do not know who this Abu Damurah is. As for Hamaad, then he is Ibn Abee Salmaan, the Faqeeh. And Ibraaheem here refers to Ibn Yazeed An-Nakha’ee.

69 He is reliable, as are the rest of the narrators of the chain. Thus it is saheeh.

70 He is Abu Haashim Al-Makkee, a Taabi’ee that is reliable. The chain of narration linked to him is saheeh.

71 Ibraaheem, and he is (ibn Yazeed) An-Nakha’ee, may Allaah have mercy on him, means by this that it was not from the actions of the Sahaabah to supplicate for one another after the end of a class or a study session. Therefore, this is an innovation. Another thing similar to it is when the teacher (shaikh) walks ahead of his students and they walk behind him. This is because this action is from that which leads to fitnah and amazement with oneself, as is indicated in the narration mentioned before this one. And both of them (i.e. this narration and the one before it) have authentic chains of narration on the authority of Ibraaheem.

72 This is a hasan hadeeth. Even though Ibn Lahee’ah and Darraaj are both weak, it has another path on the authority of Abu Hurairah as well as a supporting evidence on the authority of Ibn ‘Umar in marfoo’ form. And it is mentioned through another path on the authority of Salmaan in mawqoof form, as has been stated previously by the author under number 12.

73 Translator’s Note: He is one of the narrator’s in the chain of narration of the book.

74 Translator’s Note: He was a man who had accepted Islaam, but who later apostated. When he was given the task of collecting Zakaat with another Companion from the Ansaar, he killed him during the journey, apostated, and seeked shelter in Makkah.

75 This hadeeth has an authentic chain of narration, and it is found in Al-Muwatta, and on his (Maalik’s) authority in the Saheehs.

76 He is ‘Abd-ul-Malik Ibn ‘Abd-il-‘Azeez Al-Qushairee An-Nasaa’ee. He is reliable and from the narrators of Muslim. This goes the same for the rest of the narrators of this chain, thus it is authentic according to his (Muslim’s) standards. It has been transmitted by Ahmad (3/192 & 225) through other paths on the authority of Hamaad. And it is also in (3/283) and in An-Nasaa’ee (2/316) from the path of Hafs on Anas. It is also found in Saheeh Muslim (8/72) from the hadeeth of Zayd Ibn Arqam.

77 Its chain of narration is hasan and the hadeeth is authentic. The two Shaikhs (Al-Bukhaaree and Muslim) have transmitted it through another path on the authority of ‘Aa’ishah, may Allaah be pleased with her.

78 Its chain of narration is saheeh according to the standards of the two Shaikhs. And they have both transmitted it through other paths of narration on the authority of Anas without the mention of his (sallAllaahu ‘alayhi wa sallam) saying: “…for indeed each of you…”. There is a supporting evidence for this addition (to the hadeeth) in the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) in marfoo’ form which is found in Saheeh Muslim (7/65) and Ahmad.

79 His name is Muhammad Ibn Ja’far Ibn Ziyaad and he is reliable. However, his shaikh, Sa’eed Ibn Maisira, is accused (of weakness). Regardless the hadeeth is saheeh. The two Shaikhs (Al-Bukhaaree and Muslim) as well as others have transmitted it from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu), with different wordings and additions to it. I have gathered and checked all of them in my book Ahkaam-ul-Janaa’iz wa Bid’ihaa and it has been published by Al-Maktab-ul-Islaamee.

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This is Our Call (The Way of the Salaf) – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translated transcription of a lecture delivered by Imaam Al-Albaanee (rahimahullaah) that was recorded and distributed under the title “Hadhihi Da’watunaa” (This is Our Call). The present translation was translated directly from the Arabic audio.

In this lecture, Imaam Al-Albaanee explains the basis of the Salafee Manhaj, which is following the way, understanding and practical application of the Salaf, who were namely the first three generations of Muslims: The Sahaabah, Taabi’een and Atbaa’ at-Taabi’een. They are the ones referred to in the Prophet’s saying: “The best of mankind is my generation, then those that come after them, then those that come after them.”

This is the basis that distinguishes the true call to Islaam from all other false and erroneous calls, regardless if they claim to be “upon the Qur’aan and the Sunnah.” Al-Albaanee goes into depth discussing this fact, that one cannot truly understand and apply the Qur’aan and Sunnah unless he follows the understanding and application of the Salaf. We ask Allaah to accept this effort and benefit the Muslims with it.

Quotes from the Book:

“So here we have given the answer from the ayah and the two hadeeth, we just mentioned. Follow the way of the Believers! The way of those believers from present times? The answer is no, we mean the Believers from the past – the first era – the era of the Companions – the Salaf As-Saalih (pious predecessors). These are the people whom we should take as our example and as the ones whom we follow. And there is absolutely no one equal to them on the face of the earth. Therefore, the essence of our call is based on three pillars – on the (1) Qur’aan, the (2) Sunnah and (3) Following the Salaf As-Saalih (pious predecessors).”

“So everyone claims to follow the Qur’aan and the Sunnah, and how often have we heard this kind of talk from the youth who are in confusion, when they say: ‘Ya akhee, these people claim to follow the Qur’aan and the Sunnah and those people claim to follow the Qur’aan and the Sunnah.’ So what is the clear and decisive distinction? It is the Qur’aan and the Sunnah and the Methodology of the Salaf As-Saalih. So whoever follows the Qur’aan and the Sunnah without following the Salaf As-Saalih, he in fact has not followed the Qur’aan and the Sunnah, rather he has only followed his intellect, if not his desire.”

“After making clear this important condition of “upon the methodology of the Salaf As-Saalih”, I must give you some examples. In the past, the Muslims split up into many sects. You hear about the Mu’tazilah, you hear about the Murji’ah, you hear about the Khawaarij, you hear about the Zaidiyyah, not to mention the Shi’a and the Raafidah and so on. There is no one amongst these groups, no matter how deep in misguidance they are, that does not share the same saying as the rest of the Muslims, which is that: “We are on the Qur’aan and the Sunnah.” No one amongst them says: “We don’t follow the Qur’aan and the Sunnah.” And if one of them were to say that, he would completely leave the fold of Islaam. So then why did they split up so long as all of them rely on the Qur’aan and the Sunnah – and I bear witness that they do rely on the Qur’aan and the Sunnah for support. But how is this relying done? It is done without relying on the third foundation, which is what the Salaf As-Saalih were upon.”

[Download the Book Here]


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The Night Prayer in Ramadaan – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

All praise be to Allaah, before you is a complete translation of the booklet “Qiyaamu Ramadaan” (The Night Prayer in Ramadaan) of Imaam Muhammad Naasir-ud-Deen Al-Albaanee, may Allaah have mercy on him. The source used for this translation was the seventh edition of this book published by Dar Ibn Harm in 1997. This shows the tremendous benefit of this book and the great effect it had on the Muslim ummah, such that it underwent several printings and was spread throughout the Muslim lands.

The treatise was revised and updated after its initial printing. Thus the second edition contains more updated information and reference, and all subsequent editions maintained the same format as the second edition.

The book’s introduction consists of a counter-refutation of those who replied to Al-Albaanee’s book Salaat at-Taraaweeh, namely Shaikh ‘Abdullaah AI-Ansaaree. But the main core of the book contains a point-by-point discussion on the Night Prayer during Ramadaan, as well as the benefits and rulings of itikaaf. This books serves as an abridgement to Imam Al-Albaanee’s larger treatise Salaat at-Taraaweeh.

[Download the PDF eBook Here]

Khutbat-ul-Haajah (The Sermon for Necessities) – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah E-Books
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a complete translation of “Khutbat-ul-Haajah” (The Sermon for Necessities, which the Messenger of Allaah would teach his Companions). The source used for the translation was the 2001 Maktabah al-Ma’aarif Edition.

This book is one of the famous works of Imaam Al-Albaanee written about 50 years before his death and having a profound impact on the Muslim ummah. This was such that through his effort, this once-forgotten and almost-abandoned Sunnah was able to be revived. Many people from the time of its publication to this very day have begun to implement this khutbah in their lectures, sermons, books, articles, and ceremonies. So may Allaah reward the author with the best of rewards.

We hope that this translation provides a glimpse into the wealth and ocean of knowledge of Imaam Al-Albaanee as well as give the readers a detailed understanding of the prescription of this blessed khutbah and some points of benefit related to it.

All footnotes are from the author unless otherwise noted. There is one large footnote at the end which was added by the original publishers, Maktabah al-Ma’aarif in their recent edition. Translation of the meanings of Allaah’s verses were taken from the Dar-us-Salam Noble Qur’an translation with slight adaptations and alterations.

Excerpts from the Book: 

“On the day of my marriage to my second wife, which took place after some months had passed since the death of my first wife, Umm ‘Abdir-Rahmaan, may Allaah have mercy on her, one of the brothers offered to give the wedding sermon, stating that many times he had felt its benefit and effect whenever he would give it. So I said to him: ‘I have no objection. However, I would like to give my opinion on it, so show me the sermon.’ After reviewing it, I found that, generally, there were no problems with it, even though I did make some corrections to it, such as removing certain weak ahaadeeth and putting authentic ones in their place. However, the most important change I made, in my opinion, was the incorporation of Khutbat-ul-Haajah (Sermon for a Necessity) as its introduction, which is the sermon that the Messenger of Allaah would teach his Companions. This was after I researched its paths of narrations and wordings from the various books of the purified Sunnah.”

“The wisdom behind this differentiation is clear. And it is because the Prophet is not in a position in which it could be understood from his words that he intended something unbefitting to Allaah’s Lordship and Worship. This is contrary to others, since that may be understood from their speech (whereas it is not the case with his speech). This is why he ordered us to avoid doubtful matters and to be clear in one’s intentions, based on the fundamental principle found in his statement: ‘Leave that which makes you doubt for that which doesn’t make you doubt.’”

“It has become clear to us by way of the collection of afore-mentioned ahaadeeth that all sermons should be commenced with this sermon, regardless of whether these sermons occur during marriage ceremonies, the Friday Prayer or any other occasion. So it is not specific to just the marriage ceremony as some people think. In fact, in some narrations of the hadeeth of Ibn Mas’ood, it clearly shows this, as was seen previously. What further supports this is the actions of the righteous predecessors (Salaf as-Saalih), for they would commence their books with this sermon as was the case with Abu Ja’far At-Tahaawee, may Allaah have mercy on him, who stated in the introduction of his book Mushkil-ul-Athaar: ‘And I begin with what he ordered us to begin our necessities with, in that which has been reported on him with chains of narration that I will mention afterward, if Allaah wills: Verily, all praise is due to Allaah…’”

[Download the PDF Book Here]

The Status of the Sunnah in Islaam – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a booklet titled “Manzilat-us-Sunnah fil-Islaam” (The Status of the Sunnah in Islaam) of Imaam Muhammad Naasir-u-Deen Al-Albaanee, may Allaah have mercy on him. The source for this booklet was a lecture he gave in Doha, Qatar during the month of Ramadaan, 1392H. The talk was later transcribed and published. This book can be downloaded in Arabic at sahab.org.

This treatise clarifies the position of the Sunnah in Islaam, in that it bears the same status as the Qur’aan when it comes to deriving religious rulings and laws. So one cannot possibly understand and implement the Qur’aan in the absence of the Sunnah, rather they go hand in hand. Imaam Al-Albaanee gives several examples for this.

The author then goes on to explain what is meant by Sunnah in his discussion, in that it refers to only the authentic Sunnah, and not the weak and fabricated hadeeth. This is a very important treatise, defining a key principle of the Salafi Manhaj, which consists of following the Qur’aan and the Sunnah, along with the understanding of the Salaf (i.e. Sahaabah, Taabi’een, Atbaa’ at-Taabi’een). This treatise is also a refutation of the deviant groups that rely on the Qur’aan alone, such as the Qur’aaniyoon, etc.

Quotes from the Book:

“It is unfortunate that there can be found some contemporary tafseer writers and authors that have taken the view of making permissible what has been mentioned in the last two examples, such as the permissibility of eating predatory animals and wearing gold and silk, relying upon the Qur’aan (as proof) only! In fact, there can be found in this present time a group that call themselves the Qur’aaniyoon, who interpret the Qur’aan according to their desires and intellects, without seeking assistance for that in the authentic Sunnah. Rather, the Sunnah, according to them, is subordinate to their desires. So whatever part of it conforms to their desires, they affirm it, and whatever doesn’t conform to their desires, they throw behind their backs (rejecting it).”

“From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.”

“In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.”

Download eBook Here

The below articles are extracted from this eBook:

Sunnah refers to that is authentically reported on the Prophet صلى الله عليه وسلم – Shaykh Al Albaani

It is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan – Shaykh Al-Albaani

The Misguidance of those who are satisfied with the Qur’aan over the Sunnah – Shaykh Al-Albaani

The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani

Can a Hadeeth contradict a Verse from the Qur’aan? – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 11-17)
PRODUCED BY: Al-Ibaanah.com

[3] Question: There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth:“Indeed the deceased person will be punished due to the weeping (i.e. wailing) of his family over him”[1] and use the statement of ‘Aa’ishah in which she quoted Allaah’s saying to refute this hadeeth: “And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18] So how do we respond to those who say this?

[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.

As for the response to this hadeeth – and I am referring here particularly to those who use the hadeeth of ‘Aa’ishah, may Allaah be pleased with her – then it is as follows:

First:
From a Hadeeth Standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:

1. It has been reported through an authentic chain of narration from Ibn ‘Umar (radyAllaahu ‘anhu).

2. Ibn ‘Umar (radyAllaahu ‘anhu) is not alone in reporting it since he was followed in that by ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu). Furthermore, he and his son are both not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah (radyAllaahu ‘anhu). This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.

Additionally, if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration. So they cannot be rejected merely on the claim that they “contradict” the noble Qur’aan.

Second:

From a Tafseer Standpoint: This is since the scholars have explained this hadeeth in two ways:

1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death but yet he did not advise them. So (for example) he did not direct them to not weep over him since this weeping would serve as a means for him being punished in the grave.

The usage of the word “the” when referring to the “deceased person” is not all-encompassing and inclusive. So the hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” here is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the weeping of his family over him.

As for the one who takes charge of advising his family and directing them with religious guidelines such as not to wail over him and not to commit the offenses that are done particularly in these times, then such a person will not be punished. However, if he does not direct and advise (his family) with this, he will be punished.

This is the detailed breakdown that we must be aware of with regard to the first explanation. It is in accordance with the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement: “And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]

A contradiction only arises if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we understand the (true) meaning of the hadeeth that we just mentioned previously, then there is no more contradictions or obscurities since we would come to realize that the one who is being punished is only that way because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”

2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather that it refers to pain and sorrow. Meaning: When a dead person hears his family members weeping over him, he will feel bad and sorrowful for their grief over his loss.

This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it were correct, it would remove the misconception from its root. However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:

The First Fact: The report from Al-Mugheerah bin Shu’abah (radyAllaahu ‘anhu) that I indicated previously has an addition to it, which clarifies that the punishment here does not refer to just pain and sorrow but rather to actual punishment, i.e. punishment in the Hellfire, unless Allaah grants His forgiveness. This is clearly stated in Allaah’s saying: “Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]

In the narration of Al-Mugheerah (radyAllaahu ‘anhu) it states: “Indeed, the deceased person will be punished due to the weeping of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.

The Second Fact: When a person dies, he no longer has a sense of anything that goes on around him whether good or bad, as indicated by evidences from the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for only some, such as those whom Allaah enables to hear certain things that will cause them pain.

So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik (radyAllaahu ‘anhu) in which he narrated that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.”[2]

This authentic hadeeth affirms a special type of hearing that the deceased will have at the time of his burial while the people are walking away from him. This means that at the time the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away). So the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they are resurrected. No.

This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has come back to him.

Therefore, if we were to go by the interpretation of Ibn Taimiyyah, we would then be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before burial or after he is placed in his grave so that he can hear his living family members weeping over him. Such a claim requires textual proof, which is not present. This is the first point.

Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a vast topic and it requires an in-depth discussion. However I will mention one hadeeth with which I will conclude the answer to this question. And it is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam) in which he said: “Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [3]

What is meant by “roam” here is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet (sallAllaahu ‘alayhi wa sallam). Therefore, if the deceased were able to hear, the one with the most right to hear out of all of those deceased would be our Prophet (sallAllaahu ‘alayhi wa sallam) due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would be the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). And furthermore, if the Prophet (sallAllaahu ‘alayhi wa sallam) were able to hear anything after his death, he would hear the Salaat (praises) of his ummah on him.

So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet (sallAllaahu ‘alayhi wa sallam) – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger (sallAllaahu ‘alayhi wa sallam), he would not be able to hear them as is clearly stated in the Qur’aan: “And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]

And in His saying: “If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]

So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular issue – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.

Footnotes:

[1] Saheeh al-Jaami’-us-Sagheer (no. 1970)

[2] Saheeh al-Jaami’-us-Sagheer (no. 1675)

[3] Saheeh al-Jaami’-us-Sagheer (no. 2174)

Published on: May 9, 2007

The Relationship between Fiqh and Hadeeth – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Al-Asaalah Magazine (Issue # 7)
PRODUCED BY: Al-Ibaanah.com

[21] Question: What is the relationship between the Science of Fiqh and the Science of Hadeeth? And is a Muhaddith required to be a Faqeeh or just a Muhaddith only?

Answer: A Faqeeh is required to be a Muhaddith while a Muhaddith is not required to be a Faqeeh. This is since a Muhaddith is a Faqeeh automatically due to the nature of his condition. Did the Companions of Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, used to study Fiqh or not? And what was the Fiqh that they used to study? It is that which they used to take from the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam (i.e. the hadeeth). So they were in fact studying the Hadeeth.

As for those Fuqahaa who study the opinions of the scholars and their Fiqh, while not studying the Hadeeth of their Prophet, sallAllaahu ‘alayhi wa sallam, who is the source of (all) Fiqh, it must be said to them: “You must study the Science of Hadeeth.” This is since we cannot imagine there being a correct Fiqh without knowledge of the Hadeeth, memorizing them, authenticating them and declaring them weak. And at the same time, we cannot imagine there being a Muhaddith that is not a Faqeeh.

Thus, the Qur’aan and the Sunnah are the source for all of the Fiqh. As for the Fiqh that is commonly known today then it is the Fiqh of the scholars and not the Fiqh of the Book and the Sunnah. Yes, some of it exists in the Book and the Sunnah, but some of it consists purely of opinions and scholarly deductions. However, in much of these (opinions and deductions), there is a contradiction on their part with the hadeeth, for they were not able to encompass all the knowledge of it. [Al-Asaalah, Issue #7]

Published: March 26, 2006

Playing the Qur’aan (on tape) while not Listening to it – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 17-19)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

[4] Question: In the case where a recorder is turned on and the recitation of the noble Qur’aan is played, but some of the surrounding people do not listen to it because they’re busy talking with one another, what is the ruling concerning their not listening to the Qur’aan? Are these people sinning or just the person who plays the Qur’aan on the recorder?

[4] Answer: The answer to this issue varies depending on the different scenarios in which the Qur’aan is being recited from the recorder. So if the scenario is a gathering of knowledge, remembrance and the recitation of the Qur’aan, then in this situation, it is obligatory to pay complete attention to it. And whoever doesn’t do so, is sinning because he is disobeying Allaah’s statement in the Qur’aan: “And when the Qur’aan is recited, then listen to it and remain silent, in order that you may receive mercy.” [Surah Al-A’raaf: 204]

And if it is not a gathering of knowledge, remembrance and recitation of the Qur’aan, but rather, a normal gathering, such as when a person works at home or studies or researches, then in this situation it is not permissible for this person to turn the recorder on and raise the volume of the recitation such that the sound reaches the ears of the other people inside the house or gathering. This is since, in this scenario, these people are not responsible for listening to the Qur’aan, since they did not gather for that occasion. The one who will be held accountable is the person who raises the volume on the recorder and causes everyone else to hear it. This is since he is burdening the people and forcing them to listen to the Qur’aan in a situation in which they are not prepared to do this type of listening.

The closest example we can give of this is when one of us walks down a street and hears the sounds of the butter merchant and the falafel sellers as well as the one who sells these recorded cassette tapes. So the sound of the Qur’aan fills the street, and wherever you go, you hear its sound. So are those people who walk on the street – everyone on his separate way – responsible and required to remain silent for this Qur’aan that is being recited in other than its proper place?! No, rather the one who will be held accountable is only the person who burdens the people by causing them to hear the sound of the Qur’aan, whether because he does it for business purposes or because he wants to get the people’s attention or for whatever other materialistic gains he does it for.

So therefore, they are treating the Qur’aan, from one perspective, as musical instruments, as occurs in some ahaadeeth.[1] So they are purchasing a small gain with Allaah’s verses through this method, which differs from the method used by the Jews and the Christians, about whom Allaah said: “They purchased a small gain with the verses of Allaah.” [Surah At-Tawbah: 9]

Footnotes:

[1] Silsilat-ul-Ahaadeeth as-Saheehah: 979

Published: July 5, 2004 | Modified: July 16, 2005

The Ruling on Kissing the Qur’aan – Imaam Al-Albaanee

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AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 28-34)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

Question: What is the ruling on kissing the Qur’aan?

Answer: According to our beliefs, this act falls into the general meaning of certain ahaadeeth (forbidding innovations), such as the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “Beware of newly invented matters for indeed every newly invented matter is an innovation, and every innovation is a misguidance.” [1] And in one narration of the hadeeth, it states: “And every misguidance is in the Hellfire.” [2]

Many people hold a certain position with regard to this issue, saying: “What’s wrong with that? It’s only a way of showing our love and respect for this noble Qur’aan.” So we say to them: Yes, that’s true. This only shows one’s love and respect for the noble Qur’aan. However, was this form of respect hidden from the first generation, which consisted of the Companions of Allaah’s Messenger? And likewise was it unknown to those who succeeded the Companions (Taabi’een), as well as their successors (Atbaa’ at-Taabi’een) who came after them? No doubt the answer will be as the scholars amongst the Salaf used to say: “If it were good, they would have preceded us in (doing) it.”

This is one perspective. As for another perspective then we must ask the question: What is the foundation with regard to kissing something – that it is permissible or forbidden?

This requires us to mention the hadeeth reported by the two Shaikhs (Al-Bukhaaree and Muslim) in their Saheeh collection, to remind those who wish to remember, and to make it known how far the Muslims are today from their righteous predecessors, their understanding and their methods used to resolve matters that occurred to them.

The hadeeth I’m referring to is the one reported by ‘Abbaas bin Rabee’ah who narrated: “I saw ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu) kissing the (Black) Stone and saying: ‘I know that you are just a stone and that you can’t cause harm or bring benefit. So if it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you.’”

What is the meaning of these words from Al-Faarooq: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!” [3]

So why then did ‘Umar kiss the Black Stone, which as is stated in the authentic hadeeth: “The Black Stone is from Paradise?” [4]

Did he kiss it based on some logical reasoning that came from him, like that made by those who this question is about, who use their logic on this issue, saying: “This is the Speech of Allaah, and we will kiss it?”

Did ‘Umar say: “This stone is a relic from Paradise, which was promised to those who obey Allaah, so I will kiss it – I don’t need any text from Allaah’s Messenger to show me that it is legislated (in the Religion) to kiss it?!” Or did he treat this “trivial” matter, as some people nowadays want to say, with the slogan that we invite to, which we call the Salafee slogan – which is sincerely following only the Messenger and those who abide by his Sunnah until the Day of Judgement? This was the stance of ‘Umar (radyAllaahu ‘anhu), such that he said: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!”

So the foundation with regard to this type of kissing is that we treat it based on the past Sunnah, not that we pass judgement on matters based on our whims, as we indicated earlier, such that we say (for example): “This is something good, so what’s wrong with it?!”

Recall with me what the (first) reaction of Zayd bin Thaabit (radyAllaahu ‘anhu) was when Abu Bakr and ‘Umar presented him with the task of compiling the Qur’aan in order to protect it from being lost. He (radyAllaahu ‘anhu) told them: “How can you do something that the Messenger of Allaah didn’t do?” [5]

But the Muslims of today do not have this kind of understanding at all.

If it is said to the one who kisses the mus-haf: “How can you do something that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) didn’t do?” He will counter you with many strange answers, such as: “My brother, what’s wrong with that?! I’m only showing respect for the Qur’aan!” So tell him: “My brother, these words fall back on you! Are you saying the Messenger of Allaah didn’t used to show respect to the Qur’aan?!” There is no doubt that the Prophet (sallAllaahu ‘alayhi wa sallam) used to respect the Qur’aan, but in spite of this, he wouldn’t kiss it.

Or they may argue: “You forbid us from kissing the Qur’aan, yet look at you, you ride in cars and travel by plane. And these things are innovations!” The refutation of this is based on what you heard previously – that the innovation that is misguidance is only that which occurs with regard to the Religion.

As for those innovations that occur with regard to worldly matters, then as we stated previously, they may at times be permissible and at times be prohibited, and so on. This is something that is well known, and needs no examples.

So a person that rides aboard a plane in order to travel to the Sacred House so that he can make pilgrimage (Hajj), there is no doubt that this is permissible. And a person that rides on board a plane in order to travel to the west to make pilgrimage there, there is no doubt this is a sin, and so on and so forth.

As for matters related to worship, for which if someone is asked about it: “Why do you do it(?)”, his reply is: “To get close to Allaah!”

I say: There is no way to get closer to Allaah except by that which Allaah legislated and prescribed. However, I would like to remind you about something which, in my opinion, is very important for strengthening and supporting this principle “Every innovation is a misguidance” – there being no room for my intellect to consent with it at all.

Some of the Salaf used to say: “No innovation is introduced except that a Sunnah is caused to die.”

I take this fact to heart as if I can feel it with my hand, due to my constant scrutinization of matters to see if the are innovations, and if they contradict what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) brought,

When the true people of knowledge and virtue take hold of the Qur’aan in order to recite from it, you do no see them kissing it. Rather, they only act in accordance to what is in it. But as for the common people, who have not set of rules or guidelines to curb their emotions, then they say: “What’s wrong with that?” But yet they don’t act in accordance to what is found in it (from laws and rulings)!

So we say: “No innovation is introduced except that a Sunnah is caused to die.”

There is another innovation similar to this one. We see some people – even the vile sinners amongst them who only have a small portion of Faith left in their hearts – who when they hear the Mu’adhin calling to prayer, they stand up! And when you ask them: “Why are you standing up?” They reply: “Out of respect for Allaah!!” But yet, they don’t even go to the masaajid! They spend their time playing chess and backgammon and so on. And yet, they believe they are showing respect to their Lord by standing up like this. Where did this form of standing come from?? Naturally, it came from a fabricated hadeeth that has no source to it, which is: “When you hear the Adhaan (call to prayer), then stand up.” [6]

There is no source for this hadeeth. Rather, it came by way of a distortion (of an authentic hadeeth) by some weak narrators and liars, who reported “Stand” (qoomoo) instead of “Say” (qooloo), whilst at the same time abridging the authentic hadeeth: “When you hear the Adhaan, then say (qooloo) just as he says. Then send Salaat upon me…” [7]

So look at how the Devil beautifies innovations to people, such that they feel content with themselves that they are believers who respect the rites of Allaah – the proof for this being: when they take the mus-haf, they kiss it, and when they hear the Adhaan, they stand up!!

But does he act upon the Qur’aan? He doesn’t act upon the Qur’aan! So, for example, he may pray, but does he avoid delving into prohibitions? Does he avoid taking interest or giving it? Does he avoid spreading amongst the people the means that will increase them in their disobedience to Allaah? Does he…Does he…, and so on and so forth?? These questions may never end. This is why we stop and suffice with that which Allaah has legislated for us from acts of obedience and worship without adding one single letter to that. This is since the matter is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I have not left behind anything that Allaah commanded you with except that I ordered you to do it.”

So this thing that you do, will it bring you closer to Allaah? If the answer is yes, then bring a text from Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) concerning that. Their answer will be: “There is no text for that.” So therefore, it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

No one should find difficulty with this issue saying: “This is a minor issue, but yet in spite of that, it’s a misguidance that will take the one who does it to the Hellfire??”

Imaam Ash-Shaatibee responded to the likes of this question, saying: “Every innovation, no matter how small it may be, is misguidance.”

One should not look at this ruling – in the fact that it’s misguidance – to the innovation itself. Rather, one should look at this ruling to the place in which this innovation has been newly introduced into. What is this place? The place I am referring to is the Legislation of Islaam, which is perfect and complete. So it is not proper for anyone to try to “amend it” by introducing an innovation into it, whether big or small. This is where the “misguidance” of innovations comes from. The misguidance doesn’t come from just him introducing the innovation into Islaam, but rather because of the fact that he is giving (himself) the ability to amend the Legislation (of Islaam), above that of our Lord and above our Prophet (sallAllaahu ‘alayhi wa sallam).

Footnotes:

[1] Saheeh At-Targheeb wat-Tarheeb (1/92/34)

[2] Salaat at-Taraaweeh (pg. 75)

[3] Saheeh At-Targheeb wat-Tarheeb (1/94/41)

[4] Saheeh al-Jaami’-us-Sagheer (3174)

[5] Translator’s Note: Refer to Saheeh Al-Bukhaaree (Eng.) (vol. 6, hadeeth no. 201). Zayd bin Thaabit (radyAllaahu ‘anhu) was one of those who used to write down the revelation for the Prophet.

[6] Silsilat-ul-Ahaadeeth ad-Da’eefah (711)

[7] Saheeh Muslim (384)

Published: July 1, 2004 | Modified: July 2, 2007
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