Category Archives: General Issues Related to Islam

Weak Hadith on Rafaydain.

Weak Hadith on Rafaydain.

????? ????? ?????? ??????? ????? ????????? ??????? ??????
Alqamah (rahimahullah) reports: Abdullah bin Masood once asked them: Shall I perform for you the salat of Rasulullah (sallallaahu alayhi wa sallam)? So he performed the salat and lifted his hands only at the beginning of the salat Abu Esa said hadeeth of Ibne Masood is hasan hadeeth
This is the hadith which is reported by Imam e Tirmizi and declared it as Hasan, and before the very same hadith Imam Tirmizi have narrated hadith of doing Rafaydain and under which he narrated the saying of Abdullah bin Mubarak who is the student of Abu Hanifah (rah), and he rejects this hadith.
It is mentioned in the chapter
???? ??? ????? ??? ?????? ??????????? ?????? ??????????
As :
??????? ?????? ??????? ???? ???????????? ???? ?????? ??????? ???? ???????? ???????? ???????? ??????? ???????????? ???? ??????? ???? ??????? ?????? ???????? ??????? ????? ????????? ????? ?????????? ?????? ??????? ???????? ????????? ???? ???????? ???????? ?????? ??? ??????? ???????
Abdullah bin Mubarak says hadith is proven of that person who does Rafaydain which is narrated by Zuhri from Salm and he narrated from his Father, and the hadith of Ibn e Masud is not proven of Raising hands only at first Takbir by Prophet (s).
From this it is proven the hadith it itself rejected by Abdullah bin Mubarak (rah) in the same Tirmidhi.
The very astonishing thing is that the Hanafis never quote this narration with the saying of Abu Dawud, because Abu Dawud himself said after reporting the very same narration with same sanad that this hadith is not proven.
???? ???? ???? ???????? ????????? ?????? ??????????
748 ?????????? ????????? ???? ????? ???????? ?????????? ??????? ???? ????????? ???? ??????? ??????? ????? ???????? ???? ?????? ??????????? ???? ??????????? ???? ?????????? ????? ????? ?????? ??????? ???? ????????? ????? ???????? ?????? ??????? ??????? ??????? ?????? ??????? ???????? ????????? ????? ???????? ?????? ???????? ???????? ?????? ??????? ????? ????? ?????? ????? ??????? ?????????? ???? ??????? ??????? ???????? ???? ????????? ????? ????? ?????????
This is the same hadith, Imam Abu Dawud writes that :
This hadith is a summary of a long hadith, and it is not correct with these words
InshAllah, later on i will mention those Muhaddisin (Hadith Scholars) who rejected this hadith.
Note : Remember Book like Athaar Al Sunan, Dars e Tirmidhi or etc is written by Hanafi Blind Followers to defend weak hadiths they are not written by any Muhaddith.
Second thing is that in this hadith the narrator Sufyan Suri is Mudallis and Those Muhaddisin who have declared him as Muddalis (The narrator who omits the name of former narrator).
1.       Abdullah bin Mubarak ( Tehzeeb 4/102 )
2.       Yahya bin Saeed ( Tehzeeb 11/218 )
3.       Imam Bukhari ( Alal Al-Kabir 2/966, Al Tamhid 1/34 )
4.       Nisai ( Tabqat Al Mudallisin pg 34 )
5.       Yahya bin Maeen ( Al Kifiya Al Khateeb pg 361 )
6.       Abu Muhammad Al Maqdisi ( Qasida Fee Al Mudallisin Page 80 Shaar Saani )
7.       Ibn Turkamni Hanafi ( Al Johar Al Naqi 8/262 )
8.       Hafiz Ibn e Hajar Asqalani ( Taqreeb 197 )
9.       Allama Zahhabi ( Meezan 2/129, Seera Alam Al Nubla 7/272-4 )
10.   SalahUddin Al Alai ( Jamae Al Tehseel pg 99 )
11.   Hafiz Ibn e Rajab ( Sharah Alal Tirmidhi 1/358 )
12.   BadarUddin Aini Hanafi (Ummdatul Qarri 3/112)
13.   Allama Qastalani ( Irshad Al Sari 1/286 )
Hafiz Al Alai has said to such an extent that
?? ???? ?? ????? ????? ?? ???? ?? ?? ?????? ??????
Sufyan Suri used to Tadlis from such Majhool (Unknown) narrators about them, there is no record ( Jamae Al Tehseel pg 99 )
Hafiz Zahhabi said
???? ?? ???????
he used to do tadlis from Weak Narrators ( Meezan 2/169 )
From this it is proven, that Sufyan Suri used to do Tadlis from Weak and Majhul Narrators and it is agreed upon Usool that when Mudallis narrates from Un his hadith is weak.
If someone says Hafiz Ibn e Hajar Asqalani has put him Second Tabaqat, so the answer is that infront of these Scholars that he used to do Tadlis from Weak and Majhul narrators is wrong.
And even before from Hafiz Ibn e Hajar, Imam e Hakim has put him Tabaqat e Salasa
( Marifal Uloom Al Hadith 106 )
Imam Hakim is amongst Mutaqaddimin Muhadissin, so the point of view of Ibn e Hajar is wrong, when it is proven from him that he used to Tadlis from weak and Majhool narrators.
Even Hanafi Scholars himself put him in Tabqat e Salasa :
Badar Uddin Aini Hanafi (Commentator of Bukhari) writes :
Sufyan Suri is amongst Muddalisin, and the hadith of Mudallis is not acceptable when he narrates from Un and doesnt prove his Sama (hearing). (Ummdatul Qarri 3/112)

Same is said by Allama Qastalani in his Commentary of Bukhari Irshad Al Sari (1/286)
Muhaddisin those who rejected this hadith :
1.       Abdullah bin Mubarak (Tirmidhi 1/59, Sharah Al Nawawi 3/403)
2.       Imam Shafai refuted this hadith ( Fath Ul Bari 2/175 )
3.       Imam Ahmad bin Hanbal said it is weak ( Al Tamhid Vol 9 Page 219 )
4.       Imam Abu Hatim said it is weak ( Alal Al Hadith 1/96 )
5.       Imam Daruqutni says this hadith is not proven ( Alal Al Daruqutni 5/182-3 )
6.       Imam Ibn e Hibban says this hadith is very weak because there are so many Illats which makes it Batil (Falsehood) ( Al-Talkhis Al Habeer 1/122 )
7.        Imam Abu Dawud says this hadith is a summary of a long hadith and it is not correct with these wordings ( Abu Dawud 1/116, Awn Al Mabud 1/273, Al Tamhid 9/220 )
8.       Yahya bin Adam said weak ( Al Talkhis Al Habeer 1/222 )
9.       Imam Abu Bakr Bazar says that this hadith is not proven and neither it is Hujjat ( Al Tamhid 9/220-221 )
10.   Imam Muhammad bin Waza says that all the hadiths of not doing Rafaydain are weak ( Al Tamhid 9/221 )
11.   Imam Bukhari says this hadith is weak ( Juzz e Rafaydain 34 )
12.   Imam Qattan Fasi declared the Ziyadat (Addition of not doing Rafaydain in the hadith) as mistake ( Nasb Ar Raya 1/395 )
13.   Imam Ibn e Al Malqaan declared it weak ( Al Badar Al Maneer 3/492 )
14.   Imam Hakim ( Tehzeeb Al Sunan 2/449 )
15.   Imam Nawawi ( Ibid )
16.   Imam Darimi ( Ibid )
17.   Imam Muhammad Nasr Marozi ( Nasb Ar Raya 1/395 )
18.   Imam Ibn e Qudama Al Maqdisi ( Al Mughni 1/295 )
19.   Imam Ibn e Abdul Bar ( Al Tamhid 9/221-222 )
20.   Imam Bahayqi ( Mukhtasar Khilafiyat 1/378 )

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Mursal hadith is not evidence

Mursal Hadeeth is not evidence

Praise be to Allah,This article is regarding the Mursal hadeeth(A Tabiyee narrating directly from Prophet peace be upon him leaving a sahabi from the chain), Mursal hadeeth is not evidence according to the Majority of the scholars of Islam, Including Companions of Prophet peace be upon him, and the claim that Imam Ash Shafiee was the first one who rejected mursal is false claim, Proof for this claim is

a) It is mentioned is same Muqaddimah of Sahih Muslim that Mujahid said “
??? ???? ?????? ??? ??? ???? ???? ???? ????? : ??? ???? ???? ??? ???? ???? ???? . ??? ???? ???? ??? ???? ???? ???? ? ???? ??? ???? ?? ???? ?????? ??? ???? ???? . ???? : ?? ??? ???? ?? ?? ?? ???? ???? ?????? ? ????? ?? ???? ???? ??? ???? ???? ???? ??? ???? ? ???? ??? ???? : ??? ??? ??? ??? ????? ???? ???? ??? ???? ???? ??? ???? ???? ???? ??????? ??????? ??????? ???? ??????? ? ???? ??? ????? ????? ??????? ?? ???? ?? ????? ??? ?? ???? .
Basheer bin Ka’ab (Tabiyee) came to Ibne Abbas (Sahabi) and said Prophet peace be upon him said this(he again said) Prophet peace be upon him said this but Ibne Abbas was not paying attention to him in fact he was not even watching him, He( Tabiyee) said I do not see you hear my hadeeth, I am narrating the hadeeth of Prophet peace be upon him but you do not hear? Ibn Abbas replied: previously when we heard a person saying Prophet of Allah peace be upon him said this, our eyes also sees him quickly and our ears listened him, But when People started following wrong way(started narrating weak and fabricated ahadeeth) then we left listening ahadeeth except the ahadeeth we already knew.[Muqaddimah Sahih Muslim no: 21]

and From the narration from Tawus, Ibne Abbas said
?????? ???? ?? ???? ???? ??? ???? ???? ???? ?? ?? ??? ???? ???? ? ???? ??? ????? ????? ??????? ????? ?????? ??? .
We used to mentioned hadeeth from Prophet peace be upon him when (people did not) lie on prophet peace be upon him, but when people started following wrong way, we left narrating ahadeeth[Muqaddimah Sahih Muslim no: 19]

Note that after the death of Prophet peace be upon him people used to lie intentionally, and some people lied unintentionally because Fitnah was increasing, another proof for that is

a) It is mentioned in Mawatta Imam Malik
Yahya related to me from Malik from Musa ibn Uqba that Salim ibn Abdullah heard his father say, “Your claim that the Messenger of Allah, may Allah bless him and grant him peace, entered ihram from this desert of yours is not true, because he only entered ihram from the mosque, i.e. the mosque of Dhu’l-Hulayfa.”[Book 20, Number 20.7.30]

Comment: Here Abdullah Ibne Omar ra is correcting his students that your claim is false regarding Prophet peace be upon him.So, It is proven directly from sahaba they never considered Mursal an evidence unless if someone narrates that from where he heard the hadeeth.

b) It is mentioned in Muqaddimah Sahih Muslim
?? ???? ?? ???? ?? ???? ?????? ?? ???? ??? ?? ?? ???????? ?? ??? ???? ???? ?? ?????? ??? ??? ??? ???? ????? ??? ???? ?? ???? ?? ???? ?????? ?????? ??? ???? ?? ???? ?? ?? ??? ????? ?? ??? ???? ???? ?? ?????? ??? ???? ???? ???? ????? ??? ?????? ??? ??????? ?????

Muhammad bin Yahya bin saeed al Qattan Narrates from his Father that he said we have never seen righteous people lying in anything except in (narrating) hadeeth )same is narrated from Ibn Abi Attab) Imam Muslim said they do not lie deliberatelybut it appear on their tongue (unintentionally) [Source:

Comment: Meaning righteous people who were not muhadditheen, they used to hear narrations and preach because they considered them authentic but in reality the narrations were false.

Some sayings of the Masters of hadeeth

a) Abdullah bin Mubarak and rejection of Mursal

Imam Muslim narrates in Muqaddamah of Sahih Muslim:
???? ???? ??? ???? ??????? ?? ???? ????????? ??? ??? ???? ???? ?? ??????? ?? ??? ??? ?????? ?????? ???? ??? ?? ?? ???? ??? ???? ?? ???? ?????? ?? ????? ????? ???? ?? ???? ??? ???? ??? ???? ?? ??? ???? ??? ??? ??? ??? ?? ??? ?? ???? ???? ?? ???? ???? ??? ??? ??? ??? ?? ?????? ?? ????? ??? ??? ??? ??? ??? ??? ???? ???? ??? ???? ???? ???? ??? ?? ??? ???? ?? ??? ?????? ?? ????? ???? ????? ??? ???? ???? ???? ????? ????? ???? ????? ????? ???? ??? ?? ?????? ?????? ]
And Muhammad said: I heard Aboo Ishaaq Ibraaheem Ibn ‘Easaa at-Taaqaanee saying: I said to ‘Abdullaah Ibnul-Mubaarak, “O Abaa ‘Abdur-Rahmaan! The hadeeth if which comes, “Certainly from al-birr (righteousness) after al-birr is to pray for your parents with your Prayer and to fast for them with your fast. ‘Abdullaah said, ‘O Abaa Ishaaq! Fromwhom is this hadeeth?” I said, “It is from the hadeeth of Shihaab Ibn Kharaash.” He said, “He is trustworthy (thiqa). From whom does he narrate?” I said “From al-Hajjaaj Ibnud-Deenaar.” He said, “He is trustworthy. From whom does he narrate?” I said, “He said the Prophet (sallallaahu ‘alayhi wa sallam) said…” . He (Ibn mubaarak) said, “O Abaa Ishaaq! Between al-Hajjaaj and the Prophet is a desert that would break the necks of the riding beasts! But there is no difference of opinion with regards to sadaqah (charity).”[Muqaddimah Sahih Muslim Chapter Narrating the chain is in deen]

b) Imaam Muslim said, “The Mursal narrations according to me andthe saying of the people of knowledge is that it is not evidence.”(Muqaddimah Saheeh Muslim (1/24), Imaam Nawawee agreed with this statement ofImaam Muslim, see his Irshaad (pg.81)

c) Imaam Ibn Abee Haatim said, “I heard my father (Abu Haatim) and Abu Zur’ahsaying the mursal narrations are not evidence and evidence is only that whichhas an authentic and continuous/linked chain.” (Kitaab al-Maraaseel (p.7).

d) Imaam Khateeb al-Baghdaadee said, “Said Muhammad ibn Idrees ash-Shaaf’ieeand others amongst Ahlul-Ilm (People of Knowledge) it is not allowed to actupon them (ie Mursal narrations.) and said also this the Imaams and Scholarfrom amongst the preservers of hadeeth (Huffaadh al-Hadeeth) and thescrutinizers of narrations.” (al-Kifaayah Fee Ilm ar-Riwaayah (pg.384).

e) Imam Iraqi said regarding
”Mostof the People of Hadeeth have rejected Mursal narrations because in that narration a narrator (which is not been mentioned bytabiee or any other) is unknown[Al faqeeh al Iraqi page143 ma fath ul baqi, (Fath ul-Mugeeth (pg.69)]

f) Haafidh Ibn as-Salaah said,
“And what we have mentioned that mursalnarrations cannot be deduced from and grading them to be weak then this is theposition of the majority of the Preservers of Hadeeth (Huffaadh) and thescrutinizers of narrations and this is the opinion they have repeated in theirworks.” (Muqaddimah (pg.55).

HaafidhIbn as-Salaah “Isay about mursal that its weak, which cannot be taken as evidence, Memorizers of hadeeth have consensus on this[Ikhtisaar uloom ul hadeeth by Imam Ibn e katheer under mursal hadeeth].

g) Imaam Nawawee said, “Mursal narrations are not evidence according to me andaccording to the majority of the scholars of hadeeth, a group of jurists andthe majority of the people of principles.” (Sharh Muhazzab (1/103).

Same is mentioned by h) Ibne Abdul Barr fromMuhadditheen (al Tamheed 1/17)

Related Links:

An Introduction To The Science Of Hadith by ShaykhSuhaib Hassan, see Authenticity of the Mursal hadith

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Ruling on those who don’t know Obligations of Islam

Allah says “O company of jinn and mankind, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?” They will say, “We bear witness against ourselves”; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers. 

That is because your Lord would not destroy the cities for wrongdoing while their people were unaware. Quran (6: 130-131)

Comment: evidence is necessary as understood from this verse. This too goes with those people who are in such a place where Islam havent reach and the people leave all false worshipping.

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The issue of triple Talaq

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Face Veil Obligatory or Mustahab?

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The fundamentals of Happy marriage.

Faith: The most basic and essential attribute of a Muslim marriage is the common faith that binds the couple.

Since Islam is a way of life and not just a religion confined to weekly worship it becomes an integral part of a Muslims life. The frame of reference shared by the couple eases communication and sharing of values which is not possible in an interfaith marriage. It is highly recommended that faith play an important role in the developing a loving relationship.

For example, as the Prophet Muhammad (peace and blessings be upon him) said, that when a husband feeds his wife, he gets a reward for this act and Allah increases the bond of love between them. So when we love each other for the sake of Allah WE ACTUALLY INCREASE OUR FAITH.

Forgiving: When the Prophet Muhammad asked his Companions do you wish that Allah should forgive you they said, of course O Prophet of Allah. He responded, then forgive each other.

One of the main components of a happy marriage is that the spouses are able to forgive, that they do not hold grudges or act judgmental towards each other. It is expected that when we live with someone, situations may arise when we end up saying or doing things that hurt our spouses. The challenge is not to dwell on it or lay blame but to move past it. This can only happen if we are not too proud to ask for forgiveness and we are not stingy to forgive.

If we expect Allah to forgive us than we must learn to forgive.

Forget: When we constantly remind our spouses of all the times they let us down or hurt us we have not truly forgiven. Things that happened in the past must be left there and not be used as fresh ammunition in new situations. Couples who use this technique usually fall in a rut and become victims of their own pettiness, unable to break free.

Forbearance: Sabr (patience) is the most useful tool to have in managing a healthy lifestyle. Being patient and forbearing puts us in a proactive frame of mind it brings us closer to Allah through Tawakul and reliance .We develop an inner mechanism that empowers us to handle lifes difficult moments. As Allah states in Surah al-Asr: Surely by time humans are at loss, except those who believe and do righteous deeds and counsel each other to the truth and counsel each other to Sabr (Quran, chapter 103).

Flexible: Many couples unnecessarily make themselves miserable because they are unwilling to bend a little.

We should not expect our spouses to be our extensions. They are their own selves with personalities, likes and dislikes. We must respect their right to be them selves as long as it does not compromise their Deen (religion). Being inflexible and not accommodating for individual differences leads to a very stressful and tense home atmosphere.

Friendship: This aspect of marriage has three components.

First is to develop a friendship with our spouses.The relationship based on friendship is more able to withstand outside pressures.

We honor, trust, respect, accept and care for our friends, in spite of our differences. These are the aspects of friendship we should bring to our marriages.

Unfortunately the only aspect that people think of bringing to their marriage which is highly inappropriate is the buddy scenario. Shariah (Islamic law) has placed the husband in a leadership role within a family. This requires a certain decorum, which cannot be maintained if the spouses consider each other as pals.

This should not be taken to mean that husband is a dictator but a shepherd who is responsible for and to his flock. This is a position of grave responsibility and places an enormous burden on the husband. Further more the children need to see their parents as friends but not as pals as this encourages disrespect.

Friendly: Second aspect of friendship is to have friendly relations with in-laws. When couples compete as to whose parents are more important it becomes a constant source of grief. Much valuable time is wasted trying to convince, one another of whose parents are most desirable. It is better if we accept, that our spouses will not overnight fall in love with our parents just because we want them to. As long as they maintain friendly relations that are cordial and based on mutual respect we should not force the issue.

Friends: The third aspect of friendship is our circle of friends. It is okay to have individual friends of the same gender but couples must also make effort to have family friends so that they can socialize together. If there is friction being caused by a certain friendship it must not be pursued at the expense of the marriage. Prophet Muhammad advised us to choose God fearing people as friends since we tend to follow their way. Friends should be a source of joy and not mischief.

Fun: Couples that do not laugh together have to work on sharing some fun times. The Prophet was known to play with his wives. A simple walk in the park can add much spark to the relationship. Taking up a sport together or watching clean funny movies is another way of sharing a laugh.

Faithful: It is commanded by Allah that we be faithful to our spouses. Adultery is a capital crime in Islam that is punishable by death. However there are various forms of unfaithful behavior prevalent among some Muslims.

The most common form is maintaining friendships with the opposite sex over the boundaries set by Islam, and the misgivings of the spouse. The latest trend of Internet relationships is also contrary to Islamic Adab (etiquette) and is causing serious problems between couples. Once a sense of betrayal sets in, repairing that relationship is difficult. Another form of not being faithful is when couples betray confidences. This is a trust issue and one when compromised eats away at the heart of a marriage.

Fair: Usually when we are angry or displeased the tendency is to not play fair. We try to convince ourselves that since we have been wronged it is okay to be unjust in our behavior and our statements. Allah states in the Quran do not be unjust under any circumstances, even if they be your enemy, and here we are talking about our life partners and the parent of our children. To use words such as never and always when describing the behavior of the partner is unfair and puts the other on the defensive.

Finance: One of the most common points of contention in marriages is money. Experts tell us that 80 percent of marital conflicts are about money.

It is therefore highly recommended that the couple put serious time and effort in developing a financial management plan that is mutually agreeable and is reviewed every six months or so. Preparing a budget together is also a helpful and wise way to handling household finances. It should be remembered that the wifes money in Islam is hers to do with as she pleases and therefore should not be considered family income unless she chooses to contribute it to the family.

Family: Parenting can be a stressful experience if the parents are not well informed. This in turn can put extra pressure on the marriage.

Sometimes couples are naive about the changes that come in the lifestyle. This can cause in some cases depression and in some resentment and misunderstandings. One golden rule that must always be the guide is; that family comes first.

Whenever there is evidence that the family is not happy or not our first priority it is time to assemble at the kitchen table and discuss with open hearts and mind. Couples who have elderly parents have an added responsibility to take care of them. This can also be very stressful if the couple is not prepared.

A care plan must be worked out with respective siblings and parents as to who will be the primary care giver and what type of support network they will have. In case of mental incompetence a power of attorney must be in place. The making of a will is most essential .

Feelings: Prophet Muhammad stated that Allah forgives all sins if we repent but not those we have committed against others i.e. hurt their feelings unless the person we have hurt forgives first.

Couples are sometimes very careless when it comes to their spouses feelings, they take them for granted and assume that the other knows what they mean. It is surprising that people are more sensitive and courteous to strangers than they are to their loved ones. One must be ever vigilant and careful that they do not hurt the feelings of their spouses and if they invariably do, they should apologize as soon as possible. Since one does not know when someone they love will leave this world, is it not better to make amends when we have the time?

Freedom: Marriage in Islam is a partnership and not bondage or slavery. To consider the wife ones property is alien to Islamic concept of husband and wife role. The team spirit is enhanced and not curtailed when members of the team are free to be themselves. Freedom in the common western since is to be free to do as one pleases or to be selfish. On the contrary, to allow freedom to ones spouse is to be considerate of their needs and to recognize their limitations.

Flirtation: A sure way to keep romance in marriage is to flirt with your spouse. Many successful marriages have maintained a youthful demeanor in their marriages by adopting special names for each other and secret communication styles.

Frank: Misunderstandings happen when couples are not honest with each other. Marital relationship is where the partners must feel safe to speak their mind with due consideration to the others feeling, without compromising their own views. When the communication is not frank it hinders in the development of closeness and deep understanding of each others inner self.

Facilitator: When choosing our life partner, we must, as the Prophet advised, look for a pious Muslim. The reason is that their first and foremost goal is the pleasure of Allah. This commitment to Allah makes them an excellent facilitator for enhancing their partners spiritual development. In essence, the couple facilitates their familys commitment to Allah and His Deen.

Flattering: Paying compliments and indulging in honest flattery is a very inexpensive way to win your spouses heart. Everyone likes to be appreciated and noticed. So being stingy about compliments is actually depriving oneself of being appreciated in return.

Fulfilling: To be all one can be to ones spouse is a very fulfilling and rewarding experience. To be in love means to give ones all. The heart does not put conditions or make stipulations. It gives without expecting anything in return, but such selfless giving is always rewarded tenfold.

Fallible: It often happens that our expectations sometimes are so high that we lose focus of the fact that we are fallible beings. When couples start to nitpick and demand the impossible they must remind themselves that only Allah is perfect.

Fondness: So many times couples fail to work on developing fondness for each other by [failing] to see their spouses as people through the eyes of their respective friends. Spending quality time alone doing and sharing activities are ways in which one can develop fondness.

Future: Smart couples plan for their future together. They work on their financial and retirement plans, make wills and discuss these plans with their children. This provides peace of mind and secures the relationship.

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difference between saheeh hadeeth and its isnaad is saheeh

Extracted from Islam QA

What is the difference between a saheeh hadeeth and a hadeeth whose isnaad is saheeh?.

Praise be to Allaah.


The muhaddithoon state that the saheeh hadeeth which is most likely attributable to the Prophet (peace and blessings of Allaah be upon him) is the hadeeth which fulfils all of the five following conditions:

1.     Each of its narrators is of good character

2.     Each of its narrators has a precise memory

3.     The isnaad is uninterrupted from beginning to end

4.     The hadeeth is sound and free of any shudhoodh (irregularity) in its isnaad or matn (text)

5.     The hadeeth is sound and free of any illah (fault) in its isnaad or text.

This has been discussed in the answer to question no. 79163.


The fourth and fifth conditions are among the most precise of conditions and the most difficult for the critic, because proving them required intense research and precision, bringing together all the isnaads and narrations of the hadeeth, as well as extensive experience in the sciences of hadeeth and specialization in criticism. Hence many of the later muhadditheen chose to err on the side of caution in their verdicts, and they limited their studies to checking the outward appearance of the isnaad to check whether it met the first three conditions, so if a specific isnaad met these three conditions they would say a saheeh isnaad, so as to alert the reader to the fact that they were only verifying that it met the first three conditions, and not the fourth and fifth, so that the reader would be aware of what this muhaddith meant.

Al-Haafiz ibn al-Salaah (may Allaah have mercy on him) said:

” ????? : ( ??? ???? ???? ??????? ?? ??? ??????? ) ??? ????? :  ??? ???? ???? ?? ???? ???  ???? ?? ???? : ??? ???? ???? ??????? ? ??? ??? ????? ???? ?? ????? “

When they say This hadeeth has a saheeh isnaad or a hasan isnaad instead of this is a saheeh hadeeth or a hasan hadeeth, that is because it may be said that this hadeeth has a saheeh isnaad but it is not saheeh per se because it is shaadhdh (odd) or muallal (faulty). End quote.

Muqaddimah fi Uloom al-Hadeeth (p. 23)

Ibn Katheer says:

” ????? ?????? ?? ????? ??? ??????? ?? ???? ??? ????? ???? ??? ????? ? ?? ?? ???? ????? ?? ?????? “

The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or muallal (faulty). End quote.

Ikhtisaar Uloom al-Hadeeth (p. 43).

Al-Iraaqi said in his Alfiyyah:

” ?????? ??????? ?????? ?? *** ?????? ??? ????? ????? ???? “

The ruling that the isnaad is saheeh or hasan does not necessarily apply to the text. End quote.

Al-Tabsirah wal-Tadhkirah (1/107).


Nevertheless, there may be an exception to this differentiation if it is known that a particular imam does not make this distinction between the two terms a saheeh isnaad and a saheeh hadeeth in his terminology. An imam especially if he is one of the earlier scholars may say a saheeh isnaad when he means that the hadeeth itself is saheeh, and that it meets all five conditions.

Al-Haafiz Ibn al-Salaah (may Allaah have mercy on him) said:

” ??? ?? ?????? ??????? ???? ??? ????? ??? ???? : ??? ???? ??????? ? ??? ???? ?? ??? ? ??? ???? ??? ? ??????? ??? ????? ?? ???? ???? ?? ???? ? ??? ??? ????? ??????? ?? ????? ??????? . ????? ???? “

But a reliable scholar may say in his book it has a saheeh isnaad and not mention any illah (fault), or criticize it, so it may be understood that he deems it to be saheeh in and of itself, because the absence of any illah (fault) or qaadih (flaw) is the basic principle. And Allaah knows best. End quote.

Muqaddimah fi Uloom al-Hadeeth (p. 23).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

” ????? ???? ?? ?? ?????? ??????? ??? ??? ????????? – ?? ??????? ?????? ?????? – ??? ??????? ???????? ? ???? ??? ?? ???????? . 

??? ???? ??? ???? ?????????? ??????? ???? ?? ?????? ??? ? ?????? ?????? ??? ??????? ?????? ??? ? ??????? ??? ??????? ??? .  

???? ???? ??? ???? ??? ?? ??? ?????? ????? ?????? ??? ???????? ? ?????? ?? ???? ?? ??? ?? ??? ?????? ????

It seems to me that the correct view is that a distinction should be made between the one who differentiates when describing hadeeth as saheeh, stating it in either specific or general terms, and the one who does not do so.

The one who is known from studying his books to make this distinction should be viewed accordingly, so when he speaks in general terms it should be understood as referring to both the isnaad and the matn, and when he speaks in specific terms it should be understood as referring to the isnaad only.

And it maybe said concerning the one who is known to describe hadeeth only in specific terms all the time what we quoted above. End quote.

Al-Nukat ala Ibn al-Salaah (1/474).

And Allaah knows best.


Al-Dhahabi said in al-Mooqidah (24):

???? ??? ?????? ?????? ?? ?????? ?????? ? ???? ??? ??? ????? ???? ??????? ? ??? ????? ?? ????? ??????

The scholars of hadeeth added a condition that the hadeeth should be free from any oddness or fault. This is subject to further discussion according to the principles of the fuqaha, because many of what may be considered as faults are not accepted as such by them.

See: Tadreeb al-Raawi (1/68-75, 155)


Ibn e hjar asqalani RA said regarding the hadith of amash

 ???? ?? ???? ?? ??? ????? ???? ?? ???? ????? ??? ?????? ???? ??? ???? ????? ?? ????

Because trustworthiness of the chain does not mean that its sahih (meaning hadees is sahih) Amash is mudallis and he did not narrate his sama from Ataa  

Talkhees al hubeer no: 1181


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Fiqh: Islamic Jurisprudence – Jihad
Written by Abdullah Azzam

Offensive Jihad (where the enemy is attacked in his own territory).

Where the Kuffar are not gathering to fight the Muslims. The fighting becomes fard Kifaya with the minimum requirement of appointing believers to guard borders, and the sending of an army at least once a year to terrorize the enemies of Allah. It is a duty Of upon the Imam to assemble and send out an army unit into the land of war once or twice every year. Moreover, it is the responsibility of the Muslim population to assist him, and if he does not send an army he is in sin. And the Ulama have mentioned that this type of jihad is for maintaining the payment of Jizya. The scholars of the principles of religion have also said: “Jihad is Da’wah with a force, and is obligatory to perform with all available capabilities, until there remains only Muslims or people who submit to Islam.”

Defensive Jihad

This is expelling the Kuffar from our land, and it is Fard Ayn, a compulsory duty upon all. It is the most important of the compulsory duties and arises in the following
A) If the Kuffar enter a land of the Muslims.
B) If the rows meet in battle and they begin to approach each other.
C) If the Imam calls a person or a people to march forward then they must march.
D) If the Kuffar capture and imprison a group of Muslims.

The First Condition: If the Kuffar Enter a Muslim Land.
In this condition the pious predecessors, those who succeeded them, the Ulama of the four Mathhabs (Maliki, Hanafi, Shaffie and Hanbali), the Muhadditheen, and the Tafseer commentators, are agreed that in all Islamic ages, Jihad under this condition becomes Fard Ayn upon the Muslims of the land which the Kuffar have attacked and upon the Muslims close by, where the children will march forth without the permission of the parents, the wife without the permission of her husband and the debtor without the permission of the creditor. And, if the Muslims of this land cannot expel the Kuffar because of lack of forces, because they slacken, are indolent or simply do not act, then the Fard Ayn obligation spreads in the shape of a circle from the nearest to the next nearest.

If they too slacken or there is again a shortage of manpower, then it is upon the people behind them, and on the people behind them, to march forward. This process continues until it becomes Fard Ayn upon the whole world.

Sheikh Ibn Taymia says on this topic: “About the defensive jihad, which is repelling an aggressor, is the most tasking type of jihad. As agreed upon by everyone, it
is obligatory to protect the religion and what is sacred. The first obligation after Iman is the repulsion of the enemy aggressor who assaults the religion and the worldly affairs.

There are no conditional requirements such as supplies or transport, rather he is fought with all immediate capability. The Ulama, our peers and others have spoken about this.”

Ibn Taymia supports his opinion of the absence of the requirement of transport in his reply to the Judge who said: “If jihad becomes Fard Ayn upon the people of a country, one of the requirements, in comparison to Hajj, is that one must have supplies and a ride if the distance is such that one shortens the prayer”. Ibn Taymia said: “What the Judge has said in comparison to Hajj has not been stated before by anybody and is a weak argument. Jihad is obligatory because it is for the repulsion of the harm of the enemy, therefore it has priority over Hijr . For Hijr no transport is considered necessary. Of the Jihads some take priority. It is furthered in a sahih hadith narrated by Ebaad Bin Asaamat that the Prophet (saw) said: “it is upon the Muslim to listen and obey in hardship and prosperity, in what he likes and dislikes, and even if he is not given his rights”.

Therefore, the pillar of the most important of obligations, is the marching forward in times of hardship as well as prosperity. As has been stated, contrary to Hajj, the obligation remains present in times of hardship. And this is in offensive jihad. So it is clear that defensive jihad carries a greater degree of obligation. To defend the sacred things and the religion from the aggressor is obligatory, as agreed upon by everyone. The first obligation after Iman is repulsion of the enemy aggressor who assaults the religion and the worldly affairs”. Now we look at the opinions of the four Mathhabs who are all in agreement on this point.

Opinions of the Mathhabs

Hanafi Fiqh

Ibn Aabidin said: “Jihad becomes Fard Ayn if the enemy attacks one of the borders of the Muslims, and it becomes Fard Ayn upon those close by. For those who are far away, it is Fard Kifaya, if their assistance is not required. If they are needed, perhaps because those nearby the attack cannot resist the enemy, or are indolent and do not fight Jihad, then it becomes Fard Ayn upon those behind them, like the obligation to pray and fast. There is no room for them to leave it. If they too are unable, then it becomes Fard Ayn upon those behind them, and so on in the same manner until the jihad becomes Fard Ayn upon the whole Ummah of Islam from the East to the West”. 
And the following have like Fatawa: Al Kassani, Ibn Najim and Ibn Hammam.

Maliki Fiqh

In Hashiyat ad Dussuqi it is stated: Jihad becomes Fard Ayn upon a surprise attack by the enemy. Dussuqi said: “Wherever this happens, jihad immediately becomes Fard Ayn upon everybody, even women, slaves and children, and they march out even if their guardians, husbands and creditors forbid them to.”

Shaffie Fiqh

In the Nihayat al Mahtaj by Ramli: “If they approach one of our lands and the distance between them and us becomes less than the distance permitting the shortening of prayers, then the people of that territory must defend it and it becomes Fard Ayn even upon the people for whom there is usually no jihad; the poor, the children, the slaves, the debtor and the women.”

Hanbali Fiqh

In Al Mughni by Ibn al Qadamah: “Jihad becomes Fard Ayn in three situations:

1) If the two sides meet in battle and they approach each other.
2) If the Kuffar enter a land, jihad becomes Fard Ayn upon its people.
3) If the Imam calls a people to march forward it is obligatory upon them to
march forward.”

And Ibn Taymia remarked: “If the enemy enters a Muslim land, there is no doubt that it is obligatory for the closest and then the next closest to repel him, because the Muslim lands are like one land. It is obligatory to march to the territory even without the permission of parents or creditor, and narrations reported by Ahmad are clear on this.” This situation is known as the General March.


Sheikh Abdullah Azzam
Defense of the Muslim Lands

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Ruling on shaving the beard

First Fatwa
Is there any recommended length of the beard?

is there any recommended length of the beard traceable from Prophet Muhammad SAAW

Praise be to Allaah.

There is no recommended or specified length of the beard, because nothing to that effect has been narrated from the Prophet (peace and blessings of Allaah be upon him). What has been reported is that the beard should be left as it is.

Muslim (2344) reported that Jaabir ibn Samurah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to have a very hairy beard.

An-Nisaa (5232) reported from al-Baraa that he (peace and blessings of Allaah be upon him) had a thick beard; according to another report, he had a bushy beard; according to another report, he had a wide beard.

Some scholars permit cutting the hair of the beard that exceeds the amount that may be grasped in the fist, because Ibn Umar did this; but most of the scholars regard this as makrooh, which is more apparent because of the reports referred to above.

Al-Nawawi said: the best is to leave it as it is and not touch it or shorten it at all. (Tuhfat al-Ahwadhi, 8/39).

– As for the hadeeth, He used to reduce the length and width (of his beard) this is a false and fabricated hadeeth.

See al-Ilal al-Mutanaahiyah by Ibn al-Jawzi, 2/686

Allaah says (interpretation of the meaning):

Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day [al-Ahzaab 33:21]

And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it). [al-Hashr 59:7]

Shaykh Ibn Uthaymeen (may Allaah preserve him) said: The definition of the beard as stated by the scholars of (Arabic) language is: the hair of the face, jawbone and cheeks, in the sense that all the hair on the cheeks, jawbone and chin is part of the beard and removing any of it is counted as a sin, because the Messenger (peace and blessings of Allaah be upon him) said: Let your beards grow, Leave your beards alone, Let your beards increase, Let your beards be full. This indicates that it is not permissible to remove anything from the beard. But the sin may vary in degree shaving the beard is worse than shortening it, because it is a more obvious contradiction of the Sunnah.

For more information, see Question # 1189.

And Allaah knows best

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Second Fatwa
Ruling on shaving the beard

What is the ruling on shaving the beard or removing part of it?

Praise be to Allaah.

Shaving the beard is haraam because of the saheeh ahaadeeth that clearly state this, and because of the general application of texts that forbid resembling the kuffaar. One of these reports is the hadeeth of Ibn Umar who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Be different from the mushrikeen: let your beards grow and trim your moustaches. According to another report: Trim your moustaches and let your beards grow. There are other hadeeth which convey the same meaning, which is to leave the beard as it is and let it grow long, without shaving, plucking or cutting any part of it. Ibn Hazm reported that there was scholarly consensus that it is an obligation (fard) to trim the moustache and let the beard grow. He quoted a number of ahaadeeth as evidence, including the hadeeth of Ibn Umar (may Allaah be pleased with him) quoted above, and the hadeeth of Zayd ibn Arqam in which the Prophet (peace and blessings of Allaah be upon him) said: Whoever does not remove any of his moustache is not one of us. (Classed as saheeh by al-Tirmidhi). Ibn Hazm said in al-Furoo: This is the way of our colleagues [i.e., the Hanbalis].

Is it haraam (to shave it)? Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The Quraan, Sunnah and ijmaa (scholarly consensus) all indicate that we must differ from the kuffaar in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. Al-Tirmidhi reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, He is not one of us who imitates people other than us. Do not imitate the Jews and Christians. According to another version: Whoever imitates a people is one of them. (Reported by Imaam Ahmad) Umar ibn al-Khattaab rejected the testimony of the person who plucked his beard. Imaam Ibn Abd al-Barr said in al-Tamheed: It is forbidden to shave the beard, and no one does this except men who are effeminate i.e., those who imitate women. The Prophet (peace and blessings of Allaah be upon him) had a thick beard (reported by Muslim from Jaabir). It is not permitted to remove any part of the beard because of the general meaning of the texts which forbid doing so.

Fataawa al-Lajnah al-Daaimah, 5/133

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Ever wondered why Prophet Muhammad(SAW) asked us to recite Surat Al-Kahf every Friday?

Lets ?nd out today inshaAllah… 

This Surah has Four stories in it,having some morals,lets see them and understand what they are saying to us:

1) The People Of The Cave
Its the story of young men who lived in a disbelieving town, so they decided to migrate for the sake of Allah and run away. -Allah rewards them with mercy in the cave and protection from the sun – They woke up and found the entire village believers. 

2) The Owner Of Two Gardens
A story of a man whom Allah blessed with two beautiful gardens, but the man forgot to thank the One who blessed him with everything and he even dared to doubt Allah regarding the afterlife.So His garden was destroyed – He regretted ,but was too late and his regret did not bene?t him .

3) Musa(AS) and Khidr(AS)
When Musa(AS) was asked-Whos the most knowledgeable of the people of earth?” Musa(AS) said:Me…,but Allah revealed to him that theres someone who Knows more than him.Musa(AS) traveled to the man and learnt how the Divine Wisdom can sometimes be hidden in matters which we perceive as bad.

4) Dhul-Qarnayn
Its a story of the great King that was given knowledge and power and was going around the world,helping people and spreading all that’s good.He was able to overcome the problem of Yajooj-Majooj and build a massive dam with the help of people whom he could not even understand.

In the middle Allah mentions Iblees as the one who stirs these trials:
Behold! We said to the angels “Bow down to Adam”: they bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrongdoers!


  Now let us see whats the relationship between Surat Al-Kahf and the Dajjal (Anti-Christ)

Dajjal will appear before Day of Judgement with the 4 trials: 

***Hell ask people to worship him and not Allah:
Trial of Faith .

***Hell be given powers to start/stop rain and tempt people with his wealth:
Trial of with his wealth. .

***Hell trial people with the knowledge and news he gives them:
Trial of Knowledge .

Hell control huge parts of the Earth. 
Trial of Power .

How to survive these trials? The answers are in Surat Al-Kahf

Survival Kit 1: Good companionship.
And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds. (Surat Al-Kahf, verse 28)

Survival Kit 2: Knowing the Truth of this World .
Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth’s vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things (Surat Al-Kahf, verse 45)

Survival Kit 3: Humbleness.
Moses said: “Thou wilt ?nd me, if Allah so will, (truly) patient: nor shall I disobey thee in aught.”(Surat Al-Kahf, verse 69)

Survival Kit 4: Sincerity.
Say: “I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner. (Surat Al- Kahf, verse 110)

# Survival Kit 5: Calling to Allah .
And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou ?nd as a refuge other than Him. (Surat Al-Kahf, verse 27)

Survival Kit 6: Remembering the HereAfter .
One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them. And they will be marshalled before thy Lord in ranks, (with the announcement), “Now have ye come to Us (bare) as We created you ?rst: aye, ye thought We shall not ful?l the appointment made to you to meet (Us)!”: And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, “Ah! woe to us! what a Book is this! It leaves out nothing small or great,but takes account thereof !” They will ?nd all that they did, placed before them: And not one will thy Lord treat with injustice. (Surat Al-Kahf, verses 47-49)

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