Commentary on Hadeeth
Question:
I was once told that Rasulullah(saw) has said that
visiting his grave after his death is the same as visiting him
when he was alive and that, therefore, when we visit his
grave in Madinah, there is no harm in speaking to him as if
he were alive and requesting him to intercede on our
behalf with Allah. But I'm worried that this might be
`shirk'. Please answer soon; I hope to go for an Umrah in
the near future and visit his grave too, insya Allah.
Answer:
Al-Daaraqutni reported in his Sunan (2/278) with
an isnaad from Haatib that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said:
"Whoever visits me after I die, it is as if he visited me when I
was still alive…" This is a hadeeth which many of the
scholars of hadeeth judged to be false and not to have been
reported with a saheeh isnaad from the Prophet (peace
and blessings of Allaah be upon him). Among the
scholars who voiced this opinion was al-Haafiz al-Dhahabi
in Lisaan al-Meezaan (4/285), in his biography of one
of the narrators, Haaroon ibn Abi Qaz'ah. Al-Dhahabi
said: "…Haaroon ibn Abi Qaz'ah al-Madani [reported] from
a man" _ about visiting the grave of the Prophet
(peace and blessings of Allaah be upon him). Al-Bukhaari
said: "This is not to be accepted or followed."
Al-Haafiz Ibn Hajar said in Lisaan
al-Meezaan (6/217): "Al-Azdi said: `Haaroon Abu Qaz'ah reports
mursal ahaadeeth from a man of Aal Haatib.' I [Ibn Hajar]
say: from this we understand that what he is referring to is
al-Azdi. Ya'qoob ibn Shaybah also classed him as
da'eef (weak)."
Al-Haafiz ibn Hajar also mentioned him in
al-Talkhees al-Habeer, in his comment on the ahaadeeth of
al-Raafa'i al-Kabeer (2/266). He said, "In his isnaad is the
unknown [majhool] man" _ meaning a man from Aal Haatib.
Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul
wa'l-Waseelah (p. 134) about this hadeeth: "It is obviously
a lie that goes against Islam. Anyone who visited him
during his lifetime and believed in him, was one of
his Companions, especially if he was among those
who migrated to join him or fought alongside him. It is
proven that he (peace and blessings of Allaah be upon him)
said: `Do not slander my Companions, for by the One in
Whose hand is my soul, if any one of you were to spend
gold equal to the size of Uhud, it would not equal the deeds
of one of them, not even half of it.' [Reported by
al-Bukhaari and Muslim]. Anyone who comes after the
Sahaabah cannot be like the Sahaabah by doing obligatory
duties such as Hajj, jihaad, the five daily prayers and
sending blessings upon the Prophet (peace and blessings of
Allaah be upon him), so how can he become equal to them
by doing something that is not obligatory according to
the consensus of the Muslims? We are not even supposed
to travel for this purpose, in fact it is forbidden to do
so. However, travelling to the [Prophet's] Mosque, and
to al-Masjid al-Aqsaa [in Jerusalem], for the purpose
of praying there, is mustahabb (encouraged), and
travelling to the Ka'bah for Hajj is waajib (obligatory). If a
person who undertakes a journey that is waajib or
mustahabb still cannot be like one of the Sahaabah who travelled
to visit the Prophet (peace and blessings of Allaah be
upon him) during his lifetime, how can they achieve this
by undertaking a journey that is not allowed?"
He also said (p. 133): "All of the ahaadeeth about
visiting his grave are da'eef, and are not to be relied upon
in matters of religion. For this reason none of the authors
of books of Saheeh and Sunan reported them at all;
they were only narrated by those who reported
da'eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.
Shaykh al-Albaani said in al-Da'eefah (no. 1021)
about this hadeeth: it is baatil (false). He mentioned what
is wrong with the hadeeth, namely the man who is
not named, and classed Haaroon Abu Qaz'ah as da'eef.
There is a third fault with the hadeeth, which is that it
causes confusion and contradiction. Then Shaykh
al-Albaani said: "In general, the isnaad of this hadeeth is weak."
He also said in al-Da'eefah (no. 47): "many people
think that Shaykh al-Islam Ibn Taymiyah and those who
follow him among the Salafis forbid visiting the grave of
the Prophet (peace and blessings of Allaah be upon
him) altogether. This is a lie and a fabrication, and it is not
the only lie told about Ibn Taymiyah, may Allaah have
mercy on him, or about the Salafis. Everyone who reads
the books of Ibn Taymiyah will see that he says it
is permissible to visit his grave (peace and blessings
of Allaah be upon him), and that doing so is
recommended (mustahabb), so long as it is not associated with
any objectionable practices or innovations (bid'ah), such
as travelling solely for that purpose, because of the
hadeeth "No one should set out purposely except to visit
three mosques." The hadeeth does not describe a ban only
on travelling to visit other mosques, as many people
think; it also includes a ban on setting out to visit any
place which people think will bring them closer to
Allaah, whether it is a mosque, a grave or any other place. This
is indicated by the hadeeth narrated by Abu Hurayrah
who said: `I met Basrah ibn Abi Basrah al-Ghifaari and
he asked me, `Where are you coming from?' I said,
`From al-Toor [Sinai].' He said, `If I had met you before
you left, you would not have gone there! I heard the
Messenger of Allaah (peace and blessings of Allaah be upon
him) say: `Do not travel except to three mosques.'"
(Reported by Ahmad and others with a saheeh isnaad).
This clearly indicates that the Sahaabah understood
the hadeeth to be general in application [i.e., it did not
apply only to mosques]. This is supported by the fact that it
is not reported that any of them ever set out with the
intention of visiting a grave. They are the predecessors of
Ibn Taymiyah in this regard, so whoever condemns
Ibn Taymiyah is in effect condemning the salaf (the
righteous predecessors), may Allaah be pleased with them.
May Allaah have mercy on the one who said: "All goodness
is in following those who went before (the salaf)"
and all evil is in following the innovations of those
who came later."
In conclusion, travelling with the intention of visiting
the grave of the Prophet (peace and blessings of Allaah
be upon him) is bid'ah and is haraam, because of the
hadeeth which forbids travelling to worship in any place
except the three mosques. As for visiting the grave of the
Prophet (peace and blessings of Allaah be upon him) when
one happens to be in Madeenah, this is perfectly
acceptable, as is travelling with the intention of praying in
the Prophet's Mosque as an act of worship and seeking
to draw close to Allaah. Those that are confused about
this issue are those who do not understand the
difference between what is permitted and what is forbidden.
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
What is the status of this hadeeth?
It was narrated that the Prophet (peace and blessings
of Allaah be upon him) said: "No man is scratched by
a thorn, or stumbles, or has a twitching in a vein,
except for a sin, and what Allaah forgives is greater."
Does this mean that everything that happens to a
person is because of his sin? I read this in Tafseer
al-Qurtubi, and I looked in Saheeh al-Bukhaari and Fath
al-Baari, but I could not find it.
Answer:
Praise be to Allaah.
Firstly:
This hadeeth was narrated by al-Tabari in
al-Tafseer, 5/175; and by al-Bayhaqi in Shu'ab
al-Eemaan, 7/153; from the mursal hadeeth of Qataadah.
A mursal report is one which is narrated by a Taabi'i
from the Prophet (peace and blessings of Allaah be upon
him), with no narrator in between. This is one of the
Islam & Muslims of da'eef (weak) hadeeth. So this hadeeth has a
weak isnaad, as was mentioned by al-Albaani in al-Silsilah
al-Da'eefah, 1796.
Secondly:
The meaning of the hadeeth is sound and is supported
by other evidence from the Book of Allaah and the
Sunnah of His Messenger (peace and blessings of Allaah be
upon him). The calamities that befall a man may be as the
result of sin that he has committed, so this calamity may
be expiation for that sin.
Allaah says (interpretation of the meaning):
"Whatever of good reaches you, is from Allaah,
but whatever of evil befalls you, is from yourself. And
We have sent you (O Muhammad) as a Messenger to
mankind, and Allaah is Sufficient as a Witness"
[al-Nisa' 4:79]
"And whatever of misfortune befalls you, it is because
of what your hands have earned. And He pardons much"
[al-Shoora 42:30]
Ibn Katheer said in his Tafseer (1/529):
"Whatever of good reaches you, is from
Allaah" means, it is by the grace, bounty, kindness and mercy of
Allaah. "but whatever of evil befalls you, is from
yourself" means, it is because of your own actions. This is like the verse
in which Allaah says (interpretation of the meaning):
"And whatever of misfortune befalls you, it is because
of what your hands have earned. And He pardons much"
[al-Shoora 42:30]
Al-Saddi, al-Hasan al-Basri, Ibn Jurayj and Ibn Zayd
said: "is from yourself" means, because of your sin.
Qataadah said concerning this verse, "is from
yourself" means, as a punishment to you, O son of Adam, for your sin.
Thirdly:
The calamities that befall a believer in this world
raise him in status and expiate for his sins.
Hence the believer should accept whatever
calamities Allaah decrees for him, and should realize that this
is good for him.
It was narrated that `Aa'ishah (may Allaah be
pleased with her), the wife of the Prophet (peace and blessings
of Allaah be upon him), said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
"There is no calamity that befalls a Muslim but Allaah
expiates (sin) thereby, even a thorn that pricks him." Narrated
by al-Bukhaari, 5640; Muslim, 2572.
Muslim (2572) narrated that `Aa'ishah said: I heard
the Messenger of Allaah (peace and blessings of Allaah
be upon him) say: "There is nothing that befalls a
believer, not even a thorn that pricks him, but Allaah will record
a hasanah (good deed) for him thereby, or erase from him
a sin."
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
In which book of Hadees is the Explanation of
Namrood's infanticide during the days of Hazarat Abrahim ?.
Answer:
Praise be to Allaah.
Al-Namrood was the king of Babylon, and he was a
kaafir king. There happened between him and Ibraaheem
(peace be upon him) that which Allaah describes in the
verse (interpretation of the meaning):
"Have you not looked at him who disputed
with Ibraaheem (Abraham) about his Lord (Allaah),
because Allaah had given him the kingdom? When
Ibraaheem (Abraham) said (to him): `My Lord (Allaah) is He
Who gives life and causes death.' He said, `I give life and
cause death.' Ibraaheem (Abraham) said, `Verily, Allaah
brings the sun from the east; then bring it you from the west.'
So the disbeliever was utterly defeated. And Allaah
guides not the people, who are Zaalimoon (wrongdoers)"
[al-Baqarah 2:258]
There is no story about him and any child that can
be proven, as far as we know.
But if you are asking about the story of the believing
boy and the kaafir king, and how the boy was killed and
the people believed in Allaah, and they bore persecution
for that, this is the story of the people of the ditch, which
was narrated by Muslim (3005) from the hadeeth of
Suhayb (may Allaah be pleased with him), which says that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said:
The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "Among those who came before
you there lived a king who had a (court) sorcerer. As he
(the sorcerer) grew old, he said to the king: `I have grown
old, so send some young boy to me so that I may teach
him magic.' He (the king) sent a boy to him so that he
might train him (in magic). On his way to the sorcerer he
(the boy) met a monk and sat with him. He (the boy)
listened to his (the monk's) talk and was impressed by it.
So whenever he went to the sorcerer he would pass by
the monk and sit with him. And when he came to the
sorcerer, he (the sorcerer) beat him. He complained about it to
the monk and he said to him: `When you feel afraid of
the sorcerer, say: My family made me late. And when
you feel afraid of your family, say: The sorcerer made me
late.' It so happened that there came a huge beast (of prey)
and it blocked the way of the people. He (the young boy)
said: I shall find out today whether the sorcerer or the monk
is superior. He picked up a stone and said: O Allaah, if
the affairs of the monk are dearer to You than the affairs
of the sorcerer, bring death to this animal so that the
people will be able to move about freely. He threw that stone
at it and killed it and the people were able to pass freely.
He (the boy) then came to that monk and told him (what
had happened). The monk said: My son, today you are
better than me. Your affairs have reached a stage where I
think that you will be soon put to the test, and in case you
are put to the test do not reveal my identity. That young
man began to heal the blind and those suffering from
leprosy and he began to cure people of (all kinds) of illness.
When a companion of the king, who had become blind,
heard about him, he came to him with numerous gifts and
said: If you heal me, all these things here will be yours.
He said: I myself do not heal anyone; it is Allaah Who
heals. If you believe in Allaah, I shall also pray to Allaah to
heal you. He believed in Allaah and Allaah healed him.
He came to the king and sat by his side as he used to
sit before. The king said to him: Who restored your
eyesight? He said: My Lord. He asked, Do you have any Lord
other than me? He said: My Lord and your Lord is Allaah;
so he (the king) took hold of him and tortured him until
he revealed the identity of the boy. The boy was
then summoned and the king said to him: O boy, it has
been conveyed to me that you have become so proficient
in your magic that you heal the blind and those
suffering from leprosy and you do such and such things.
Thereupon he said: I do not heal anyone; it is Allah Who heals.
He (the king) took hold of him and began to torture him.
So he revealed the identity of the monk. The monk was
thus summoned and it was said to him: Turn back from
your religion. But he refused to do so. He (ordered) a saw
to be brought and he (the king) placed it in the middle of
his head and cut it until it fell apart. Then the courtier of
the king was brought and it was said to him: Turn back
from your religion, but he refused to do so. So the saw
was placed in the middle of his head and it was cut until it
fell apart. Then the boy was brought and it was said to
him: Turn back from your religion. He refused to do so and
he was handed over to a group of his courtiers. He said
to them: Take him to such and such a mountain; make
him climb that mountain and when you reach its top (ask
him to renounce his faith) but if he refuses to do so, then
throw him (down the mountain). So they took him and
made him climb the mountain and he said: O Allaah, save
me from them however You will. The mountain began
to shake and they all fell down, and the boy came
walking back to the king. The king said to him: What has
happened to your companions? He said: Allaah has saved me
from them. He again handed him to some of his courtiers
and said: Take him and carry him away in a small boat
and when you reach the middle of the ocean (ask him
to renounce) his religion, but if he does not renounce
his religion throw him (into the water). So they took him
and he said: O Allaah, save me from them and what they
want to do. It was not long before the boat overturned and
they were drowned but he came walking back to the king.
The king said to him: What has happened to your
companions? He said: Allaah has saved me from them. He also said
to the king: You cannot kill me until you do what I ask
you to do. And he said: What is that? He said: You
should gather people in a plain and crucify me on the trunk (of
a tree). Then take an arrow from my quiver and say: In
the name of Allaah, the Lord of the boy; then shoot an
arrow and if you do that then you would be able to kill me.
So he (the king) called the people to an open plain
and crucified him (the boy) on the trunk of a tree. Then
he took an arrow from his quiver, placed the arrow in
the bow and then said: In the name of Allaah, the Lord of
the boy; he then shot an arrow and it hit his temple. He
(the boy) placed his hands upon the temple where the
arrow had hit him and he died. The people said: We believe
in the Lord of this boy, we believe in the Lord of this
boy, we believe in the Lord of this boy. Some people came
to the king and said to him: Do you realize that you
what feared has happened? All the people now believe (in
the Lord of the boy). He (the king) commanded ditches to
be dug at the entry-points of the roads. When these
ditches were dug, and fires was lit in them it was said (to
the people): He who does not turn back from his (the
boy's) religion will be thrown in the fire or they will be told
to jump in it. So they started to do that until a woman
came with her child and she hesitated to jump into the
fire. Then her child said to her: O mother, be patient, for
you are following the Truth."
Your saying in your question "Hazrat Ibraaheem" is
an innovated expression which is best avoided, because
for the Prophets (peace be upon them) there is an
expression which is used only for them, namely "al-salaatu
wa'l-salaamu `alayhim (blessings and peace be upon
them). There is scholarly consensus on this point, as was
narrated by Ibn al-Qayyim in Jala'
al-Afhaam from Imam al-Nawawi (may Allaah have mercy on them both)
And Allaah knows best. Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
In Saheeh al-Bukhaari there are two ahaadeeth _
numbers 645 and 646 according to the numbering of Fath
al-Baari. According to hadeeth no. 645 the Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
"Praying in congregation is twenty seven times better than
praying alone". According to hadeeth no. 646, the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Praying in congregation is twenty-five times better
than praying alone." I hope that you can comment and explain.
Answer:
Praise be to Allaah.
The first hadeeth was narrated from `Abd-Allaah
ibn `Umar by al-Bukhaari (619) and Muslim (650). It
says: "Praying in congregation is twenty seven times better
than praying alone".
The second hadeeth was narrated from Abu Sa'eed
al-Khudri, and was narrated by al-Bukhaari (619). It
says: "Praying in congregation is twenty-five times better
than praying alone."
The scholars have reconciled between these two
hadeeth. Al-Nawawi (may Allaah have mercy on him) said:
They may be reconciled in three ways:
1 _ There is no contradiction because mentioning a
smaller number does not rule out the larger number.
Taking numbers literally is not acceptable according to
the scholars of usool.
2 _ He first spoke of the smaller number then Allaah
told him of the greater bounty so he spoke of that.
3 _ It may vary according to the circumstances of
the worshippers and the prayer. So for some of them it
may be twenty-five and for some it may be
twenty-seven, depending on how complete their prayer is, whether it
is done in the proper manner and with proper focus
and humility (khushoo'), the number of people present,
how good they are, how good the environment is, etc.
And Allaah knows best. Al-Majmoo', 4/84
And there are other ways of reconciling the two
hadeeth, some of which are based on the above. Al-Haafiz Ibn
Hajar suggested another way in Fath
al-Baari (2/132) which was not mentioned by al-Nawawi, which is
twenty-seven applies to the prayers in which Qur'aan is recited out
loud and twenty-five applies to the prayers in which it is
recited silently.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
In Saheeh al-Bukhaari there are two ahaadeeth (nos.
6529 and 6530 according to the numbering of Fath
al-Baari). In hadeeth no. 6529 it says that the number of "those
who are to be sent to Hell is ninety nine from every
hundred." And in hadeeth no. 6530 it says that the number of
"those who are to be sent to Hell is nine hundred and ninety
nine from every thousand." I hope that you could
comment and explain this. May Allaah reward you with good.
Answer:
Praise be to Allaah.
The first hadeeth was narrated by al-Bukhaari (6529)
from Abu Hurayrah, that the Prophet (peace and blessings
of Allaah be upon him) said: "The first one to be called
on the Day of Resurrection will be Adam. He will be
shown his progeny and it will be said, `This is your father
Adam.' He will say, `Here I am at Your service.' He will
say: `Bring forth those who are to be sent to Hell from
among your progeny.' He will say, `O Lord, how many should
I bring forth?' He will say, `Bring forth from every
hundred ninety nine.'" They said: "O Messenger of Allaah, if
ninety nine are taken from every hundred of us, what will be
left of us?" He said, "My ummah, among the other
nations, is like a white hair on a black bull."
The second hadeeth was narrated by al-Bukhaari
(3348) and Muslim (222) from Abu Sa'eed al-Khudri
(may Allaah be pleased with him), that the Prophet (peace
and blessings of Allaah be upon him) said: "Allaah will
say, `O Adam!' and he will say, `Here I am at Your
service, and all goodness is in Your hand.' He will say,
`Bring forth those who are to be sent to Hell.' He will say,
`Who are those who are to be sent to Hell?' He will say,
`From every thousand, nine hundred and ninety nine.' At
that point the young will turn grey, every pregnant female
will abort, and the people will appear intoxicated
although they are not. But the punishment of Allaah is
severe." They said, "O Messenger of Allaah, which of us will
be that one?" He said, "Be of good cheer, for there will
be one man from among you and one thousand from
among Ya'jooj and Ma'jooj." Then he said, "By the One in
Whose hand is my soul, I hope that you will be one quarter of
the people of Paradise," and they said, "Allaahu akbar!"
Then he said, "I hope that you will be one third of the people
of Paradise," and they said, "Allaahu akbar!" Then he
said, "I hope that you will be half of the people of
Paradise," and they said, "Allaahu akbar!" Then he said,
"Among the people you are like a black hair on the hide of a
white bull, or like a white hair on the hide of a black bull."
According to the first hadeeth, the number of those
who will be saved on the Day of Resurrection is ten in
a thousand. According to the second hadeeth it is one in
a thousand.
The scholars have reconciled between these two
ahaadeeth in several ways, such as the following:
1 _ The numbers are not to be taken literally, so stating
a particular number does not mean that there may not
be more than that. What is meant by the two
numbers mentioned in the two hadeeth is the small number
of believers and the large number of kaafirs.
2 _ The hadeeth of Abu Sa'eed al-Khudri may be understood as referring to all the progeny of Adam,
so there will be one in every thousand (who goes to
Paradise), and the hadeeth of Abu Hurayrah may be understood
as referring to everyone except Ya'jooj and Ma'jooj, so
that the number is ten in every thousand. This is supported
by the fact that Ya'jooj and Ma'jooj are mentioned in
the hadeeth of Abu Sa'eed but not in the hadeeth of
Abu Hurayrah.
3 _ It may be that the division will happen twice:
once involving all the nations who came before this
ummah, when the number will be one in every thousand, and
again for this ummah only, when the number will be ten in
every thousand.
4 _ It may be that what is meant by "those who are to
be sent to Hell" is the kaafirs and the sinners [from
among the Muslims] who will enter it, so that from
every thousand nine hundred and ninety nine kaafirs are
sent, and from every hundred ninety-nine sinners are sent.
These answers were mentioned by al-Haafiz Ibn Hajar
in Fath al-Baari, 11/390.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
In saheeh al bukhari hadith No246, rasulullah states
Adam was created 30m in height. i cannot understand
and imagine this can you please expain?.
Answer:
Praise be to Allaah.
Firstly:
This hadeeth was narrated by Abu Hurayrah (may
Allaah be pleased with him) from the Prophet (peace
and blessings of Allaah be upon him) who said:
"Allaah created Adam and he was sixty cubits tall.
Then He said, `Go and greet those angels and listen to
how they greet you, for that will be your greeting and
the greeting of your progeny.' He said, `Al-salaamu
`alaykum (Peace be upon you).' They said, `Al-salaamu
`alaykum wa rahmat-Allaah (Peace be upon you and the mercy
of Allaah).' So they added the words `wa rahmat
Allaah.' And everyone who enters Paradise will be in the form
of Adam. People kept on growing smaller until now."
Narrated by al-Bukhaari, 3336; Muslim, 7092
According to a version narrated by Muslim:
"Everyone who enters Paradise will be in the form of Adam
who was sixty cubits tall. People kept growing smaller
until now."
With regard to the words of the Prophet (peace
and blessings of Allaah be upon him), "People kept
growing smaller until now," al-Haafiz ibn Hajar said in
Fath al-Baari (6/367): "This means that in every
generation people grew shorter than the previous generation,
and continued to grow shorter until the time of this
ummah, then they stayed like that."
The Muslim is obliged to believe in every idea for
which there is evidence in the Qur'aan or saheeh Sunnah
from the Messenger of Allaah (peace and blessings of
Allaah be upon him). Imam al-Shaafa'i (may Allaah have
mercy on him) said: "I believe in Allaah and in that which
came from Allaah in the sense meant by Allaah. I believe in
the Messenger of Allaah and in what came from the Messenger of Allaah in the sense meant by the
Messenger of Allaah." See al-Irshaad Sharh Lam'at
al-I'tiqaad, p. 89.
So the believer is required to believe with firm faith
in everything that we are told by Allaah and by the
Prophet (peace and blessings of Allaah be upon him), if it is
proven to be soundly reported from him (peace and blessings
of Allaah be upon him). He must believe in it with firm
faith that leaves no room for the slightest doubt. He must
accept it in general and specific terms, whether he
understands it or not and whether he finds it strange or not,
because not understanding something that is proven in a
sound report does not mean that it did not happen. All that
means is that he cannot comprehend this particular issue.
Allaah has commanded us to believe in everything that He
tells us and everything that His Prophet (peace and
blessings of Allaah be upon him) tells us. Allaah says
(interpretation of the meaning):
"Only those are the believers who have believed in
Allaah and His Messenger, and afterward doubt not but
strive with their wealth and their lives for the Cause of
Allaah. Those! They are the truthful"
[al-Hujuraat 49:15]
Part of faith is belief in the unseen
(al-ghayb). The hadeeth we are discussing here comes under this heading.
Allaah praises those who believe in the unseen, as He
says (interpretation of the meaning):
"Alif-Laam-Meem. [These letters are one of the
miracles of the Qur'aan and none but Allaah (Alone) knows
their meanings.]
This is the Book (the Qur'aan), whereof there is no
doubt, a guidance to those who are Al-Muttaqoon [the
pious believers of Islamic Monotheism who fear Allaah
much (abstain from all kinds of sins and evil deeds which
He has forbidden) and love Allaah much (perform all
kinds of good deeds which He has ordained)].
Who believe in the Ghayb[the unseen]"
[al-Baqarah 2:1-3]
You should note that Allaah is Able to do all things.
Just as He is able to create man in the form that he appears
in now, He is also Able to create man in a larger or
smaller form.
If this is difficult for you to understand, then think of
the dwarves that we see, who are child-sized men. If this
can happen, then why could the opposite not happen,
namely a man being sixty cubits tall? In the history of
mankind there have been giants as the archaeologists tell us.
The basic principle here is to accept the absolute
power of Allaah and to accept what He tells us and what
His Messenger (peace and blessings of Allaah be upon
him) tell us, and to say what those who are well versed
in knowledge say:
"We believe in it; the whole of it (clear and unclear
Verses) are from our Lord" [Aal `Imraan 3:7 _ interpretation
of the meaning].
We ask Allaah to show us the truth as true and help us
to follow it, and to show us falsehood as false and help us
to avoid it.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
It is proven in the hadeeth that a woman is forbidden
to take off her clothes anywhere other than her
husband's house. What is the purpose of that prohibition? Is
she allowed to take off her clothes in the house of her
own family or her relatives?.
Answer:
Praise be to Allaah.
The hadeeth which was narrated by Imam Ahmad,
Ibn Maajah and al-Haakim from `Aa'ishah (may Allaah
be pleased with her) says: "Any woman who takes off
her clothes anywhere but in her husband's house has torn
the veil that was between her and Allaah (i.e., He will
expose her)."
A version that was narrated by Ahmad, al-Tabaraani,
al-Haakim and al-Bayhaqi from Abu Umaamah (may
Allaah be pleased with him) says: "Any woman who takes
off her clothes, Allaah will tear His cover away from her
(i.e., expose her)."
What the Prophet (peace and blessings of Allaah be
upon him) meant was to stop women treating as
insignificant the matter of removing their clothes anywhere but in
their husband's houses in such a manner that their `awrah
can be seen and that they may be accused of intending
to commit immoral actions and the like. As for taking
off their clothes in a safe place, such as in her family's
house or her mahram's house, to change her clothes and the
like, or to relax etc and for other permissible purposes that
are far removed from fitnah, there is nothing wrong with that.
And Allaah is the Source of strength.
Al-Lajnah al-Daa'imah li'l-Buhooth al-`Ilmiyyah
wa'l-Ifta', 17/224. (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
What is meant by the words man astataa'
al-baa'ah (whoever is able to) in the hadeeth in which the
Messenger of Allaah (peace and blessings of Allaah be upon
him) encourages young men to get married?.
Answer:
Praise be to Allaah.
It was narrated that Ibn Mas'ood said: The Prophet
(peace and blessings of Allaah be upon him) said: "O young
men, whoever among you is able to, let him get
married. Whoever is not able to, he must fast, for it will be a
shield for him." Narrated by al-Bukhaari, 5065; Muslim, 1400
A shield means protection against committing
immoral actions.
The scholars differed concerning the meaning of
ability here, and there are two opinions. Some of them said
that it means the ability to afford the expenses of
marriage and spending on one's wife; others said that it means
the ability to have intercourse. There is no conflict
between the two meanings, so what it meant is that whoever
is able to have intercourse and can afford it, let him
get married.
Al-Nawawi said:
The scholars differed concerning the meaning of
ability here, and there are two views which boil down to
the same meaning. The sounder of these two views is
that what is meant is what the word
(al-baa'ah) means in Arabic, which is the ability to have intercourse. So
the meaning is, whoever is able to have intercourse
because he can afford the expenses of marriage, then let him
get married. Whoever is unable to have intercourse
because he cannot afford the expenses of marriage, then he has
to fast in order to control his desire.
Sharh Muslim, 9/173
Ibn al-Qayyim said:
With regard to the phrase, "whoever among you is
able to, let him get married" _ the word
al-baa'ah was interpreted as meaning intercourse, and as meaning
the expenses of marriage. That does not contradict the
first meaning. Rawdat al-Muhibbeen, p. 219
Shaykh al-Islam Ibn Taymiyah said:
The ability to get married is the ability to afford
the expenses of marriage, not the ability to have
intercourse because the hadeeth is addressed to those who are able
to have intercourse. Hence those who cannot afford it
are commanded to fast, for it is a shield. Al-Fataawa
al-Kubra, 3/134. Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
In the mosque we had a program where the Muslim
youth could discuss with those who are older the ahaadeeth
of the Messenger (peace and blessings of Allaah be
upon him) concerning marriage, and the fact that they
should make it easy for the youth to get married. This subject
led to a number of discussions, because the parents
are concerned about the situation and welfare of the
couple, especially if they have children.
Young people nowadays do not complete their
university studies until the age of 21, or 23 for those who
study medicine. They cannot afford the expenses of
marriage. So what practical advice can you give them? Many of
the Muslim youth in the west want to complete half of
their religion.
Answer:
Praise be to Allaah.
Firstly:
Discussing Islamic matters and spending time on that
is one of the most beneficial things that a person can do
for himself, because seeking knowledge is an obligation
and an act of worship, and he is spending time in
doing something that is of benefit to him and to others. If
the people who are discussing do not understand
something, then they have to ask people who have knowledge.
Secondly:
Our advice to those who live in the lands of
immorality and kufr is to migrate from them to the Muslim
lands where the temptations of this world and of women
are less. The Muslim countries are not equal in that
regard, so he has to choose the best of them.
We advise them to leave every environment in which
he may stumble and fall, whether that is his
accommodation, his work or his school/college.
We advise them to hasten to marry, and to
choose righteous wives who do not make extravagant
demands with regard to the mahr, etc.
We advise those who are unable to get married to
fear Allaah and not to look at or listen to haraam things,
not to walk towards haraam things, not to touch that which
it is not permissible for him to touch. They should
help themselves in this regard by fasting and praying,
making du'aa', and keeping company with righteous people.
They should keep themselves busy with beneficial things
such as seeking knowledge, memorizing Qur'aan and
making du'aa' to Allaah, for if a person keeps busy in
obeying Allaah, that will distract him from disobeying Him.
Thirdly:
Our advise to community leaders and parents and guardians of boys and girls is not to regard completion
of studies as an impediment to marriage. Since when
is marriage an obstacle to acquiring knowledge?!
Rather reality and experience point to the opposite,
because marriage helps a person to focus and makes his mind
clear, and above all that it is obedience to the command of
the Messenger (peace and blessings of Allaah be upon
him) to the youth to get married.
So parents and guardians should not burden the
youth with excessive demands that may be regarded as a
form of extravagance. They should limit the demands to
that which the woman and the house need only. They
should understand that marriage is one of the means by
which provision is sought. Allaah says (interpretation of
the meaning):
"And marry those among you who are single (i.e. a
man who has no wife and the woman who has no
husband) and (also marry) the Saalihoon (pious, fit and
capable ones) of your (male) slaves and maidservants
(female slaves). If they be poor, Allaah will enrich them out
of His Bounty. And Allaah is AllSufficient for His
creatures' needs, AllKnowing (about the state of the people)"
[al-Noor 24:32]
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
We would like to know how to understand the
hadeeth found in Saheeh At-Targheeb wat-Tarheeb
(Al-Albani-RA)which states that (hadeeth qudsi) one whom
Allaah has granted good health etc.. and does not visit His
house every five years is mahroom (deprived). Does it refer
to Hajj or `umrah or both? And whatever the case may
be, what are we to take from the hadeeth?.
Answer:
Praise be to Allaah.
Firstly:
The text of the hadeeth:
It was narrated from Abu Sa'eed al-Khudri that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "Allaah says: `A person whose body
I make healthy and to whom I grant ample provision
but five years go by and he does not come to Me is
indeed deprived.'"
Narrated by Abu Ya'laa, 2/304; al-Bayhaqi, 5/262
Secondly:
Discussion of the hadeeth:
Some of the scholars have discussed this hadeeth.
Some of them _ such as Ibn al-`Arabi al-Maaliki _ were of
the view that it is mawdoo' (fabricated). Others classed it
as da'eef, such as al-Daaraqutni, al-`Aqeeli and
al-Subki. Ibn Hibbaan and Shaykh al-Albaani in al-Silsilah
al-Saheehah (1662) are of the view that it is saheeh.
Thirdly:
Some of the scholars have interpreted this hadeeth
as referring to Hajj or `Umrah. Based on this,
al-Haythami included this hadeeth in his book Mawaarid
al-Zam'aan under the heading "Chapter concerning one who is
well off but does not go for Hajj or `Umrah in five years."
Mawaarid al-Zam'aan, p. 239.
Others interpreted it as referring to Hajj only, as
al-Mundhiri included it in his book al-Targheeb
wa'l-Tarheeb under the heading, "Warning to one who is
able to do Hajj but does not go for Hajj."
Some of the scholars quoted this hadeeth as evidence
that it is obligatory to perform Hajj once every five years
for the one who is able to do that. This is a weak view,
either because the hadeeth is weak (da'eef) and not saheeh,
or because the hadeeth is to be understood as referring
to what is mustahabb, not what is obligatory.
Al-Subki said:
The scholars are agreed that Hajj is an
individual obligation upon every accountable, free Muslim who
is able to do it, once in his or her lifetime, except for
very few scholars who held different views, who said: It
is obligatory once every five years, and they based that
view on the report that the Prophet (peace and blessings
of Allaah be upon him) said: "Every Muslim should
come to the House of Allaah every five years." This was
narrated by Ibn al-`Arabi. We say: Narrating this hadeeth is
haraam, so how can a ruling be established based on it?
Al-Daaraqutni said: It was narrated through more
than one isnaad, none of which are saheeh at all.
Fataawa al-Subki, 1/263
Al-Hattaab said:
Some of those who held an odd view said that it
is obligatory every year, and it was narrated from some
of them that it is obligatory every five years, because of
the report according to which the Prophet (peace and
blessings of Allaah be upon him) said: "Every Muslim should
come to the House of Allaah every five years." Ibn `Arabi
said: Narrating this hadeeth is haraam, so how can a ruling
be established based on it? Meaning that it is
mawdoo' (fabricated). Al-Nawawi said: This idea is contrary to
the consensus of the scholars, so this odd view is to be
rejected on the basis of the consensus of the scholars who
came before those who held this odd view.
Even if we accept this hadeeth, then it is to be
understood as meaning that it is mustahabb. Mawaahib
al-Jaleel, 2/466. And Allaah knows best. Islam Q&A
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
What is the meaning of the words of the Prophet
(peace and blessings of Allaah be upon him) in the
hadeeth, "maa'ilaat mumeelaat"?.
Answer:
Praise be to Allaah.
This is a saheeh hadeeth which was narrated by
Muslim in his Saheeh from the Prophet (peace and blessings
of Allaah be upon him) who said: "There are two types
of the people of Hell whom I have not seen: men in
whose hands are whips like the tails of cattle, with which
they beat the people, and women who are clothed yet
naked, maa'ilaat mumeelaat, with their heads like the humps
of camels, tilted to one side. They will not enter
Paradise nor even smell its fragrance." This is a stern warning
to beware of the things referred to.
The men in whose hands are whips like the tails of
cattle are those who beat the people unjustly, like police
and others, whether that is done by order of the state
or otherwise. The state is only to be obeyed with regard
to matters that are right and proper. The Prophet (peace
and blessings of Allaah be upon him) said: "Obedience is
only with regard to what is right and proper." And he
(peace and blessings of Allaah be upon him) said: "There is
no obedience to any created being if it involves
disobedience towards the Creator."
With regard to the phrase "women who are clothed
yet naked, maa'ilaat mumeelaat", the scholars interpreted
this as follows:
"kaasiyat `aariyaat (translated above as "clothed
yet naked" may have another meaning, which is that they
are enjoying the blessings of Allaah, but they do not
give thanks for them and they do not obey the commands
of Allaah or heed His prohibitions, even though Allaah
has bestowed upon them wealth and other blessings.
The hadeeth is also explained in a different manner,
which is that they wear clothes that do not cover them,
because they are too thin or too short, so they do not serve
the purpose of clothes, hence they are described as
naked, and because the clothes they wear do not cover
their `awrah.
Maa'ilaat (literally "deviant") means they turn away
from chastity and righteousness, i.e., they commit sins and
evil deeds like those who do immoral actions, or they fall
short in doing the obligatory duties, prayer etc.
Mumeelaat means they turn others away, i.e., they
call people to evil and corruption, so by their words and
actions they lead others into immorality and sin, and they
commit immoral actions because of their lack of faith or
the weakness of their faith. The point of this saheeh
hadeeth is to warn against oppression and all kinds of
corruption from men and women.
With regard to the phrase, "their heads are like the
heads of camels, tilted to one side," some of the scholars
said that this means they make their heads look big
because of the hairstyles they adopt and so on, so that it looks
like the hump of a bakht camel. The bakht is a type of
camel that has two humps between which there is a dip, so
that one hump leans one way and the other leans the
other way. When these woman make their heads look big
in this way, they look like these humps.
With regard to the phrase, "They will not enter
Paradise nor even smell its fragrance," this is a stern warning;
it does not necessarily mean that they are kaafirs or
that they will abide in Hell forever, like other sinners who
die as Muslims; rather what is meant is that they and
other sinners are threatened with Hell for their sins, but
they are subject to the will of Allaah. If He wills He will
forgive them and if He will He will punish them. This is like
the verse in which Allaah says (interpretation of the meaning):
"Verily, Allaah forgives not that partners should be
set up with Him (in worship), but He forgives except
that (anything else) to whom He wills" [al-Nisa' 4:48]
If a sinner (who is Muslim) enters Hell, he will not
abide therein forever like the kuffaar, and those who will
abide therein like murderers, adulterers and suicides will
not abide therein forever like the kuffaar; rather it is an
eternity which will have an end according to Ahl al-Sunnah
wa'l-Jamaa'ah _ in contrast to the Khawaarij and
Mu'tazilah and the innovators who follow their path, because
the saheeh mutawaatir ahaadeeth narrated from
the Messenger of Allaah (peace and blessings of Allaah
be upon him) indicate that he will intercede for the
sinners among his ummah and that Allaah will accept
that intercession from him (peace and blessings of Allaah
be upon him) a number of times; each time He will specify
a number who are to be brought forth from Hell.
Similarly the rest of the Messengers, the believers and the
angels will all intercede by Allaah's leave, and He will
accept their intercession for whomsoever He will among
the believers in Tawheed who have entered Hell because
of their sins but are Muslims. Then there will remain in
Hell those sinners who are not included in the intercession
of the intercessors, but Allaah will bring them forth by
His Mercy and Kindness, and there will be none left in
Hell but the kuffaar who will abide therein forever and
ever. Allaah says concerning the kuffaar (interpretation of
the meaning):
"whenever it abates, We shall increase for them
the fierceness of the Fire" [al-Isra'
17:97]
"So taste you (the results of your evil actions). No
increase shall We give you, except in
torment" [al-Naba' 78:30]
And He says concerning the kuffaar who worshipped
idols (interpretation of the meaning):
"Thus Allaah will show them their deeds as regrets
for them. And they will never get out of the
Fire" [al-Baqarah 2:167]
And Allaah says (interpretation of the meaning):
"Verily, those who disbelieve, if they had all that is in
the earth, and as much again therewith to ransom
themselves thereby from the torment on the Day of Resurrection,
it would never be accepted of them, and theirs would be
a painful torment.
They will long to get out of the Fire, but never will
they get out therefrom; and theirs will be a lasting
torment" [al-Maa'idah 5:36-37]
We ask Allaah to keep us safe and sound from being
like them.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li'l-Shaykh Ibn Baaz, 6/355 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (184 pages)
Question:
What is the meaning of the hadeeth which says that
Allaah is beautiful and loves beauty? What is meant here
by beauty? _ especially since some people use this
hadeeth as evidence that it is permissible to look at
beautiful women and to enjoy every beautiful thing. Can you
clarify this?
Answer:
Praise be to Allaah.
The hadeeth mentioned in the question was narrated
by Muslim in his Saheeh, no. 131, from `Abd-Allaah
ibn Mas'ood, who narrated that the Prophet (peace
and blessings of Allaah be upon him) said: "No one will
enter Paradise who has an atom's-weight of pride in his
heart." A man said, "What if a man likes his clothes to look
good and his shoes to look good?" He said, "Allaah is
beautiful and loves beauty. Pride means denying the truth
and looking down on people."
Ibn al-Qayyim (may Allaah have mercy on him)
said, commenting on this hadeeth: the phrase "Allaah
is beautiful and loves beauty" includes the beautiful
clothing whic | 
