Plural marriage and fair treatment of co-wives, Dought & clear, - * Does he have to tell his second wife that he is married?

I married a foreign woman after she became Muslim in a shar'i marriage
in accordance with the laws of Allah and the Sunnah of His Messenger,
and I concealed from her the fact that I was married before. Is my
marriage legitimate or do I have to tell her that I am married and
that she is the second wife? Please note that I concealed this matter
from her because the country in which we live does not allow plural
marriage.
Praise be to Allaah.
It is not obligatory for the husband to tell the second wife that he
is already married and this does not affect the validity of his
marriage to her. So long as the marriage contract fulfilled the
necessary requirements and conditions, then it is valid.
Shaykh Ibn Jibreen (may Allah preserve him) was asked: Is it essential
for the marriage to be valid that a man should inform the woman he
wants to marry that he is married to another one, if he is not asked
about that? Are there any consequences if he denies it if he is asked?
He replied: The man is not obliged to tell the woman or her family
that he is married if they do not ask him, but that cannot usually be
hidden because marriage is not usually done except after a period of
enquiring and asking about each of the two partners and verifying that
they are suitable. But it is not permissible to conceal any facts, and
if either party tells a lie and the other party acts on the basis of
it, then there is the option of cancelling it. If he says that he is
not married and is lying about that, then the woman has the option of
annulling the marriage. If they say that she was a virgin when she is
not, then he has the option of going ahead with the marriage or
cancelling it.

Plural marriage and fair treatment of co-wives, Dought & clear, - * If my husband takes a second wife, will I be rewarded?

What is the reward, "ajr", for the first wife having patience ,"sabr",
when her husband takes a second wife? Is there a special reward in
this case, or is it the same reward for all women who obey their
husbands and make their religious duties? If I would get to know about
a special reward, things would be easier to accept. Someone said that
the reward for this kind of woman was more than the reward for a
mu´min leaving for jihad. And since Hajj is the jihad of a woman,
accepting polygamy for the first wife is more than jihad. Is ther
daleel for this, or do you know about another reward?.
Praise be to Allaah.
Firstly:
We do not know of any saheeh evidence which refers to the reward
mentioned, but al-Tabaraani narrated from Ibn Mas'ood that the Prophet
(peace and blessings of Allaah be upon him) said: "Allaah has decreed
jealousy for women and jihad for men, so whoever bears that with
patience out of faith and in the hope of reward will have a reward
like that of a martyr." This hadeeth was classed as da'eef (weak) by
al-Albaani inDa'eef al-Jaami' al-Sagheer, no. 1626.
Secondly:
A woman's being patient in obeying her husband is one of the means of
entering Paradise, as it says in the hadeeth narrated by Ibn Hibbaan:
"If a woman offers her five daily prayers and fasts her month (i.e.,
Ramadaan) and guards her chastity and obeys her husband, it will be
said to her: 'Enter Paradise from whichever of the gates of Paradise
you wish.'" This hadeeth was classed as saheeh by al-Albaani inSaheeh
al-Jaami' al-Sagheer, no. 660.
Her patience in putting up with her husband's marrying a second wife
will bring a special reward over and above that, for several reasons:
1 – Her husband's marrying another wife is regarded as a test and
trial for her, and if she bears that with patience she will have the
reward for being patient in the face of a trial, as Allaah says
(interpretation of the meaning):
"Only those who are patient shall receive their reward in full,
without reckoning"
[al-Zumar 39:10]
According to the hadeeth: "No fatigue, nor disease, nor sorrow, nor
sadness, nor hurt, nor distress befalls a Muslim, not even a thorn
that pricks him, but Allaah will expiate his sins thereby."
Narrated by al-Bukhaari, 5642; Muslim, 2573, from the hadeeth of Abu
Sa'eed and Abu Hurayrah.
Al-Tirmidhi (2399) narrated from Abu Hurayrah that the Prophet (peace
and blessings of Allaah be upon him) said: "Trials will continue to
befall the believer, man or woman, concerning himself, his child and
his wealth, until he meets Allaah with no sin on him." Classed as
saheeh by al-Albaani inSaheeh al-Jaami', no. 5815.
2 – If a woman accepts that and treats her husband and the other wife
well, she will have the reward of al-muhsineen. Allaah says
(interpretation of the meaning):
"Verily, he who fears Allaah with obedience to Him (by abstaining from
sins and evil deeds, and by performing righteous good deeds), and is
patient, then surely, Allaah makes not the reward of the Muhsinoon
(good‑doers) to be lost"
[Yoosuf 12:90]
"Is there any reward for good other than good?"
[al-Rahmaan 55:60]
"And verily, Allaah is with the Muhsinoon (good-doers)"
[al-'Ankaboot 29:69]
3 – If she feels angry because of that, but she controls her anger –
and controlling one's tongue is part of controlling one's anger –
Allaah says (interpretation of the meaning):
"…who repress anger, and who pardon men; verily, Allaah loves
Al-Muhsinoon (the good‑doers)"
[Aal 'Imraan 3:134]
This reward is in addition to the woman's reward for obeying her
husband under ordinary circumstances.
A wise woman should accept whatever Allaah decrees for her, and she
should realize that her husband's marrying another woman is something
permissible, so she should not object to it. It may be that this
(second) marriage will make him more chaste and prevent him from doing
something haraam.
It is very unfortunate that some women object less to their husbands
doing haraam things than to their marrying another woman in a
permissible manner. This is a sign of their lack of reason and
religious commitment.
Women should follow the good example of the wives of the Prophet
(peace and blessings of Allaah be upon him) and his companions, who
were patient and sought reward even though many of them felt jealous.
If your husband goes ahead and takes a second wife then you have to be
patient and content and treat him well so that you can attain the
reward of the patient and the doers of good.
Note that this life is the life of trials and tests, and how quickly
it ends. So congratulations to the one who is patient in obeying
Allaah in this life until he attains eternal delight in the gardens of
Paradise.
And Allaah knows best.

Quraanic Exegesis, Dought&clear, - * Commentary on the verse in which Allaah says (interpretationof the meaning): “And most of them believe not in Allaah except that they attribute partners unto Him (i.e. they are Mushrikûn,i.e. polytheists”[Yoosuf 12:106]

Allaah, may He be exalted, says: "And most of them believe not in
Allaah except that they attribute partners unto Him (i.e. they are
Mushrikûn, i.e. polytheists" [Yoosuf 12:106]. What is the meaning of
this verse? What is meant by shirk in this verse?.
Praise be to Allaah.
The scholars, such as Ibn 'Abbaas and others, have explained its
meaning. What it means is that when the polytheists are asked who
created the heavens and earth, and who created them, they say Allaah,
yet despite this they worship idols and statues like al-Laat, al-'Uzza
and others, they seek help from them, and they make vows and offer
sacrifices to them. This belief of theirs isTawheed
al-Ruboobiyyah(belief in oneness of divine Lordship), but it is
invalidated and corrupted by their association of others with Allaah
(shirk) and does not avail them anything. Abu Jahl and his ilk
believed that Allaah was their Creator and Provider, and the Creator
of the heavens and the earth, but this did not avail them anything,
because they associated others with Allaah by worshipping idols and
statues. This is the meaning of the verse according to the scholars.
End quote

Quraanic Exegesis, Dought&clear, - * Commentary on the verse in which Allaah says (interpretation of the meaning): “But as for those who disbelieve, their Awliyaa’ (supporters and helpers) are Taaghoot (false deities and false leaders), they bring them out from light into darkness” [al-Baqarah 2:257]

Allaah says (interpretation of the meaning): "But as for those who
disbelieve, their Awliyaa' (supporters and helpers) are Taaghoot
(false deities and false leaders), they bring them out from light into
darkness" [al-Baqarah 2:257]. What is meant by light in this verse?.
Praise be to Allaah.
Allaah is the close friend of those who believe, and their support,
help, and guide. He brings them forth from darkness -- the darkness of
shirk, the darkness of sin and of innovation -- to the light of
Tawheed, truth and faith, i.e., by means of His Messengers, and by
means of His Books that He revealed. But the disbelievers of Quraysh
and the disbelievers among the children of Israel and others, their
supporters and helpers are the Taghoot or false deities and false
leaders. The Taghoot are the devils among mankind and the jinn. The
devils among mankind and the jinn are the helpers and supporters of
the disbelievers; they bring them forth from the light of Tawheed to
the darkness of shirk, ignorance, sin and innovation. So what is meant
by light in this verse is: Tawheed, faith and guidance, and darkness
means shirk, sin and innovation. We ask Allaah to keep us safe and
sound. End quote.
Majmoo' Fataawa Ibn Baaz, 24/209

Da'eef (weak) hadeeths, Dought & clear, - * Are these hadeeths saheeh?

I get e-mails that contain hadeeths from the Messenger of Allah
(blessings and peace of Allah be upon him), and I do not know how
sound these hadeeths are, which makes me worry about sending and
spreading these message, for fear that these hadeeths may be da'eef
(weak) or mawdoo' (fabricated), because of the seriousness of
spreading these kinds of hadeeths with the lies that they tell about
the Messenger (blessings and peace of Allah be upon him). I hope that
you can tell me the isnaads of these hadeeths and the reason for the
problem if they are da'eef, so that we can make sure to spread the
saheeh (sound) Prophetic Sunnah. These hadeeths are as follows:
~1~
"Whoever sends blessings upon me one thousand times will not die until
he is given glad tidings of Paradise."
~2~
"Whoever sends blessings upon me one hundred times in a day, Allah
will meet one hundred needs of his, seventy of them in the Hereafter
and thirty of them in this world."
~3~
"Whoever sends blessings upon me ten times in the morning and ten
times in the evening, will have my intercession on the Day of
Resurrection."
~4~
"Whoever sends blessings upon me once, Allah will send blessings upon
him tenfold and erase from him ten bad deeds, and will raise him ten
degrees in status."
~5~
"There is no one who sends blessings upon me but Allah will return my
soul to me so that I can greet him with salaam."
~6~
"The closest of people to me on the Day of Resurrection will be those
who sent the most blessings upon me."
~7~
"There will come a time when my ummah loves five things and forgets
five things. They will love this world and will forget the hereafter;
they will love wealth and forget the reckoning; they will love created
beings and forget the Creator; they will love palaces and forget the
grave; they will love sin and forget repentance. When that happens,
Allah will test them with rises in prices, epidemics, sudden death and
unjust rulers."
~8~
"Whoever commits zina, zina will be committed with his wife."
~9~
"If I were to tell anyone to prostrate to anyone, I would tell the
wife to prostrate to her husband."
~10~
"Whoever says 'There is no god but Allah, the Majestic, the Compeller;
there is no God but Allah, the One, the Subjugator; there is no God
but Allah, the Most Noble and Generous, the Concealer; there is no God
but Allah, the Magnificent, the High Exalted. There is no God but
Allah alone with no partner or associate, one God, Lord and Witness,
the Self-Sufficient Master, and we submit to him in Islam. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we worship Him. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we are patient for His sake.
There is no God but Allah, Muhammad is the Messenger of Allah. O
Allah, to You I delegate my affairs and in You I put my trust, O Most
Merciful of those who show mercy' – whoever recites this du'aa' at any
time, it will be as if he performed Hajj 360 times, and completed
reading of the Qur'an 360 times, and manumitted 360 slaves, and gave
360 dinars in charity, and relieved the distress of 360 people. As
soon as the Messenger (blessings and peace of Allah be upon him) said
it, Jibreel (peace be upon him) came down and said: O Messenger of
Allah, anyone among the slaves of Allah, may He be glorified and
exalted, or any member of your ummah, O Muhammad, if he says this,
even if it is only once in his lifetime, by My sanctity and My Majesty
I will give him seven things: I will relieve him of poverty, I will
keep him safe from the questioning of Munkar and Nakeer, I will cause
him to pass over the Siraat, I will protect him from sudden death, I
will prevent him from entering Hell, I will protect him from the
squeezing in the grave, and I will protect him against the wrath of an
unjust and unfair ruler."
Praise be to Allah.
We can answer the question about how sound these hadeeths are as follows:.
~1~
"Whoever sends blessings upon me one thousand times, will not die
until he is given glad tidings of Paradise."
This hadeeth was narrated by Abu ash-Shaykh al-Asbahaani, as it was
attributed to him by as-Sakhkhaawi inal-Qawl al-Badee'(95), and he
ruled that it was odd. He also quoted from al-Haafiz Ibn Hajar the
ruling that it is odd.
Shaykh al-Albaani (may Allah have mercy on him) mentioned a similar
report which said, "Whoever sends blessings upon me on Friday one
thousand times will not die until he sees his place in Paradise." He
(may Allah mercy on him) said that it is da'eef jiddan (very weak). It
was also narrated by Ibn Sam'oon inal-Amaali(1/172) from Muhammad ibn
'Abd al-'Azeez ad-Daynoori: Qurrah ibn Habeeb al-Qushayri told us:
al-Hakam ibn 'Atiyyah told us, from Thaabit, from Anas ibn Maalik – in
a marfoo' report (i.e., attributed to the Prophet (blessings and peace
of Allah be upon him).
With the same isnaad it was mentioned by Ibn Shaheen inat-Targheeb wa
at-Tarheeb(Q 2/261), and was attributed to him by al-Mundhiri (2/281),
who pointed out that it is da'eef (weak).
I – i.e., Shaykh al-Albaani – say: The problem with it is al-Hakam ibn
'Atiyyah, who is da'eef, as it says inat-Taqreeb, and ad-Daynoori is
worse than him. Adh-Dhahabi said: He is not trustworthy, he narrated
extremely odd reports.
But it was narrated by al-Asbahaani in hisTargheeb(p. 234 – Islamic
University copy??) via Muhammad ibn 'Abdullah ibn Muhammad ibn Sinaan
al-Qazzaaz al-Basri: Qurrah ibn Habeeb told us…
I do not know who Muhammad ibn 'Abdullah ibn Muhammad is, but it was
originally narrated from Muhammad ibn Sinaan, and Muhammad ibn SInaan
al-Qazzaaz al-Basri is known, and he is da'eef. And Allah knows best.
As-Sakhkhaawi said inal-Qawl al-Badee'(p. 95): It was narrated by Ibn
Shaheen in hisTargheeband elsewhere; by Ibn Bashkawaal via his isnaad;
and by Ibn Sam'oon in hisAmaali. It was also narrated by ad-Daylami
via Abu ash-Shaykh al-Haafiz. It was mentioned by ad-Diya'
inal-Mukhtaarah, and he said: I do not know it from the hadeeth of
al-Hakam ibn 'Atiyyah. Ad-Daaraqutni said: He narrated hadeeths from
Thaabit. Ahmad said: There is nothing wrong with him, except that Abu
Dawood at-Tayaalisi narrated munkar (odd) hadeeths from him. He said:
And it was narrated from Yahya ibn Ma'een that he said: He is
trustworthy.
I – i.e., as-Sakhkhaawi – say: it was narrated by people other than
al-Hakam. It was narrated by Abu ash-Shaykh via Haatim ibn Maymoon
from Thaabit, with the wording "… He will not die until he is given
glad tidings of Paradise."
To sum up: it is a munkar (odd) hadeeth, as was stated by our shaykh –
i.e., al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on
him). Elsewhere he – i.e., as-Sakhkhaawi – said (145): It was narrated
by Ibn Shaheen with a da'eef isnaad. End quote.
Quoted from Shaykh al-Albaani (may Allah have mercy on him)
fromas-Silsilah ad-Da'eefah(no. 5110).
See: commentary onJala' al-Afhaamby Ibn al-Qayyim (p. 61, 64), Majma'
al-Fiqh al-Islami edition, Jeddah;Majmoo' Fataawa Ibn
Baaz(26/343);al-Liqa' ash-Shahri(no. 27, question no. 6).
~2~
"Whoever sends blessings upon me one hundred times in a day, Allah
will meet one hundred needs of his, seventy of them in the Hereafter
and thirty of them in this world."
This hadeeth was narrated from two of the Sahaabah (may Allah be
pleased with them):
1. It was narrated from Anas ibn Maalik (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"The closest of you to me on the Date of Resurrection in any place
will be those who sent the most blessings upon me in this world.
Whoever sends blessings upon me on the day of Friday and the night of
Friday one hundred times, Allah will meet one hundred needs of his,
seventy of his needs in the Hereafter and thirty of his needs in this
world. Then Allah will appoint an angel with (these blessings) who
will place them in my grave as one of you brings a gift. He will tell
me who sends blessings upon me, his name, his lineage and his tribe,
and I shall record it with me on a white sheet."
Narrated by Ibn Mandah inal-Fawaa'id(p. 82); al-Bayhaqi inShu'ab
al-Eemaan(3/111); inHayaat al-Anbiya'(29) via al-Bayhaqi; Ibn 'Asaakir
inTareekh Dimashq(54/301) – he attributed it to as-Suyooti
inal-Haawi(2/140) and to al-Asbahaani inat-Targheeb.
They narrated it via Hikaamah bint 'Uthmaan ibn Dinar, from her father
'Uthmaan ibn Dinar, from his brother Maalik ibn Dinar, from Anas ibn
Maalik (may Allah be pleased with him).
However we should point out that the isnaad of al-Bayhaqi
inash-Shu'abomits both 'Uthmaan ibn Dinaar and his brother Maalik ibn
Dinar, who are both mentioned in his [al-Bayhaqi's]Hayaat
al-Anbiya'and by Ibn 'Asaakir from al-Bayhaqi, so the correct view is
that they are part of the isnaad.
It says inLisaan al-Meezaan(4/140):
'Uthmaan ibn Dinar, the brother of Maalik ibn Dinar al-Basri and the
father of Hikaamah, is nothing, and the report is obviously false. End
quote.
He was mentioned by Ibn Hibbaan inath-Thiqaat. He said: He narrates
from his brother, and his daughter Hikaamah narrates from him, and she
is nothing. I – i.e., al-Haafiz Ibn Hajar – say: this version is that
of al-'Uqayli, from whom his daughter narrated false hadeeths for
which there is no basis. End quote.
2. It was narrated from Jaabir ibn 'Abdullah (may Allah be pleased
with him) that the Prophet (blessings and peace of Allah be upon him)
said:
"Wheoever sends blessings upon me one hundred times when he prays
Fajr, before he speaks, Allah will meet one hundred needs of his. He
will hasten thirty of them (in this world) and will delay seventy (for
the Hereafter). And the same is true with regard to Maghrib prayer."
As-Sakhkhaawi (may Allah have mercy on him) said:
It was narrated by Ahmad ibn Moosa al-Haafiz with a da'eef isnaad. End quote.
Al-Qawl al-Badee' (p. 169).
In Jam' al-Jawaami', as-Suyooti attributed it to Ibn an-Najjaar
Muhammad ibn Mahmoud ibn Hasan ibn Hibbatullah (d. 643 AH), the author
ofTareekh Baghdad. InDaa'i al-Falaah(no. 92), he attributed it to
al-Mustaghfiri. But we have not found its isnaad with either of them;
rather we found the isnaad of al-Haafiz Ahmad ibn Moosa. It was quoted
by Ibn al-Qayyim (may Allah have mercy on him) inJala' al-Afhaam(p.
507), where he said: Ahmad ibn Moosa al-Haafiz said: 'Abd ar-Raheem
ibn Muhammad ibn Muslim told us: 'Abdullah ibn Ahmad ibn Muhammad ibn
Usayd told us: Ismaa'eel ibn Yazeed told us: Ibraaheem ibn al-Ash'ath
al-Khurasaani told us: 'Abdullah ibn Sinaan ibn 'Uqbah ibn Abu
'Aa'ishah al-Madani told us, from Abu Sahl ibn Maalik, from Jaabir ibn
'Abdullah (may Allah be pleased with him).
This is a da'eef isnaad. It includes Ibraaheem ibn al-Ash'ath, whose
hadeeth are odd.
Lisaan al-Mizaan(1/321).
It has another isnaad from Jaabir:
Ibn al-Qayyim (may Allah have mercy on him) said:
Ibn Mandah al-Haafiz said: 'Abd as-Samad al-'Aasimi told us: Ibraaheem
ibn Ahmad al-Mustamilli told us: Muhammad ibn Darstawayh told us: Sahl
ibn Matawayh told us: Muhammad ibn 'Ubayd told us: 'Abbaas ibn Bakkaar
told us; Abu Bakr al-Hudhali told us: Muhammad ibn al-Munkadir told
us, from Jaabir (may Allah be pleased with him) who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"Whoever sends blessings upon me one hundred times every day, Allah
will meet one hundred needs of his, seventy of them in the Hereafter
and thirty of them in this world." Al-Haafiz Abu Moosa al-Madeeni
said: This is a hasan hadeeth. End quote.
Jala' al-Afhaam(p. 509)
The correct view is that this is a munkar (odd) isnaad, because of Abu
Bakr al-Hudhali al-Basri. An-Nasaa'i said: His hadeeth is to be
rejected. 'Ali ibn al-Madeeni said: He is da'eef; he is nothing. The
scholars are unanimously agreed that he is to be classed as da'eef.
See:Tahdheeb at-Tahdheeb(12/46).
To sum up: the hadeeth is munkar (odd) and cannot be proven to be the
words of the Prophet (blessings and peace of Allah be upon him),
either from the hadeeth (attributed to) Anas or the hadeeth
(attributed to) Jaabir.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
with regard to the hadeeth "Whoever sends blessings upon me one
hundred times every day, Allah will meet one hundred needs of his,
seventy of them in the Hereafter and thirty of them in this world", we
do not know of any basis for it; rather it is one of the lies of the
liars.
Majmoo' Fataawa Ibn Baaz(8/314)
~3~
"Whoever sends blessings upon me ten times in the morning and ten
times in the evening, will have my intercession on the Day of
Resurrection."
This hadeeth is narrated from the great Sahaabi Abu ad-Darda' (may
Allah be pleased with him), that the Prophet (blessings and peace of
Allah be upon him) said: "Whoever sends blessings upon me ten times in
the morning and ten times in the evening, will have my intercession on
the Day of Resurrection."
This was narrated by at-Tabaraani, as it was attributed to him by the
scholars who narrated this hadeeth, but we did not find it in the
printed editions of the books of at-Tabaraani. It was also narrated by
Ibn Abi 'Aasim inas-Salaah 'ala an-Nabi(sall- Allahu 'alayhi wa
sallim), (p. 48, no. 61).
InMajma' az-Zawaa'id(10/163), al-Haythami attributed this hadeeth to
at-Tabaraani. He said: It was narrated by at-Tabaraani with two
isnaads; one of the isnaads is jayyid and its men are thiqaat
(trustworthy).
In his bookJala' al-Afhaam(p. 63), Ibn al-Qayyim (may Allah have mercy
on him) narrated at-Taraani's isnaad for this hadeeth, that he said:
Muhammad ibn 'Ali ibn Habeeb at-Taraa'ifi ar-Raqqi told us: Muhammad
ibn 'Ali ibn Maymoon told us: Sulaymaan ibn 'Abdullah ar-Raqqi told
us: Baqiyyah ibn al-Waleed told us, from Ibraaheem ibn Muhammad ibn
Ziyaad who said: I heard Khaalid ibn Mi'daan narrate it from Abu
ad-Darda'.
This isnaad has several problems, including the following:
1. Khaalid ibn Mi'daan did not hear from Abu ad-Darda'. SeeJaami'
at-Tahseel(p. 171).
2. Ibraaheem ibn Muhammad ibn Ziyaad al-Alhaani. His biography is
given inat-Tareekh al-Kabeerby al-Bukhaari (1/323) and inal-Jarh wa
at-Ta'deelby Ibn Abi Haatim (2/127), but nothing is said about his
status as a narrator of hadeeth.
3. Baqiyyah ibn al-Waleed is mudallis (i.e., he used vague words
in order to give a wrong impression) and he did not state clearly that
he heard the hadeeth.
4. Sulaymaan ibn 'Abdullah ar-Raqqi: Ibn Ma'een said concerning
him: He is nothing.Lisaan al-Mizaan(3/96).
Hence he was classed as da'eef by al-Haafiz al-'Iraaqi inTakhreej
al-Ihya'(1/441), as-Sakhkhaawi inal-Qawl al-Badee'(179), al-Albaani
inas-Silsilah ad-Da'eefah(no. 5788) and Shaykh Muqbil al-Waadi'i
inash-Shifaa'ah(p. 270).
There are many saheeh hadeeth which speak of the virtues of sending
blessings upon the Prophet (blessings and peace of Allah be upon him),
and there is no need for reports such as this da'eef hadeeth.
Similarly, the intercession of the Prophet (blessings and peace of
Allah be upon him) may be attained by many righteous deeds that are
mentioned in the saheeh Sunnah.
It was narrated from Jaabir ibn 'Abdullah that the Messenger of Allah
(blessings and peace of Allah be upon him) said: "Whoever says when he
hears the call to prayer, 'Allaahummah Rabba haadhihi'l-da'wat
il-taammah wa'l-salaat il-qaa'imah, aati Muhammadan al-waseelata
wa'l-fadeelah, wab'athhu maqaaman mahmoodan alladhi wa'adtahu(O
Allaah, Lord of this perfect Call and the Prayer to be offered, grant
Muhammad the privilege and also the eminence, and resurrect him to the
praised position that You have promised), will be granted my
intercession on the Day of Resurrection."
Narrated by al-Bukhaari (614).
See also the answer to question no. 130213
~4~
"Whoever sends blessings upon me once, Allah will send blessings upon
him tenfold and erase from him ten bad deeds, and will raise him ten
degrees in status."
It was narrated from Anas ibn Maalik (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
"Whoever sends blessings upon me once, Allah will send blessings upon
him tenfold and ten bad deeds of his will be erasd, and he will be
raised ten degrees in status."
Narrated by an-Nasaa'i (1297); classed as saheeh by al-Albaani
inSaheeh an-Nasaa'i.
~5~
"There is no one who sends blessings upon me but Allah will return my
soul to me so that I can greet him with salaam."
It was narrated from Abu Hurayrah (may Allah be pleased with him) that
the Messenger of Allah (blessings and peace of Allah be upon him)
said:
"There is no one who sends blessings upon me but Allah will return my
soul to me so that I may return his greeting."
Narrated by Ahmad (16/477 – ar-Risaalah edition); Abu Dawood (2041).
Classed as saheeh by an-Nawawi inal-Adhkaar(154) and Ibn Taymiyah
inIqtida' as-Siraat al-Mustaqeem(2/173), and others.
~6~
"The closest of people to me on the Day of Resurrection will be those
who sent the most blessings upon me."
It was narrated from 'Abdullah ibn Mas'ood (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The closest of people to me on the Day of Resurrection
will be those who sent the most blessings upon me."
Narrated by at-Tirmidhi (484). He said: This is a ghareeb hasan
hadeeth. It was classed as saheeh by Ibn Hibbaan, as was narrated from
him by al-Haafiz ibn Hajar inBuloogh al-Maraam(455). It was classed as
hasan by al-Haafiz ibn Hajar in Nataa'ij al-Afkaar (3/295). It was
also classed as hasan because of corroborating evidence by Shaykh
al-Albaani inSaheeh at-Targheeb(1668).
~7~
"There will come a time when my ummah loves five things and forgets
five things. They will love this world and will forget the hereafter;
they will love wealth and forget the reckoning; they will love created
beings and forget the Creator; they will love palaces and forget the
grave; they will love sin and forget repentance. When that happens,
Allah will test them with rises in prices, epidemics, sudden death and
unjust rulers."
We did not find this hadeeth in the books of Sunnah. It appears that
there is no basis for it. This is the verdict on it mentioned on the
website ad-Durar al-Saniyyah, on the following link: http://www.do
rar.net
~8~
"Whoever commits zina, zina will be committed with his wife."
These are not the words of the Prophet (blessings and peace of Allah
be upon him); rather this is a saying that is common among people, and
what it implies is not necessarily true. The wife of the zaani
(adulterer) may be good and righteous, so how could Allah punish her
for the sin of someone else when He, may He be glorified and exalted,
says (interpretation of the meaning): "no bearer of burdens shall bear
the burden of another" [al-An'aam 6:164]? Such words may be acceptable
if both the zaani and his wife are evildoers and corrupt; in that case
Allah may punish the zaani by means of his sinful wife, so that his
honour will be tarnished as he tarnished the honour of others, because
as you do unto others will be done unto you. This has happened in the
cases of many who commit zina, to such an extent that it was reported
that Imam ash-Shaafa'i (may Allah have mercy on him) said:
Refrain from immoral conduct and your wife will refrain from immoral conduct.
Avoid that which is not befitting for a Muslim.
Please see also the answers to questions no. 22769, 81528and 136197.
Ibn al-Jawzi narrated in his bookal-Mawdoo'aat(3/106) a hadeeth that
is similar to this in meaning, in which it says: "No person ever
commits zina and becomes addicted to it, but he will be tested with
the (female) members of his household (committing similar deeds)."
Then Ibn al-Jawzi (may Allah have mercy on him) said:
Among these hadeeths there is none that is proven to be from the
Messenger of Allah (blessings and peace of Allah be upon him). End
quote.
Shaykh al-Albaani (may Allah have mercy on him) said concerning the
isnaad of the hadeeth "No person ever commits zina and becomes
addicted to it, but he will be tested with the (female) members of his
household (committing similar deeds)":
(It is) mawdoo' (fabricated). It was narrated by Ibn 'Adiyy (2/15) and
Abu Nu'aym inAkhbaar Asbahaan(1/278) from Ishaaq ibn Nujayh from Ibn
Jurayj from 'Ata' from Ibn 'Abbaas in a marfoo' report (i.e.,
attributed to the Prophet (blessings and peace of Allah be upon him)).
Ibn 'Adiyy said: Ishaaq ibn Nujayh is clearly among the da'eef (weak)
narrators, and he is one of those who fabricate hadeeths.
It was also mentioned by as-Suyooti inDhayl al-Ahaadeeth
al-Mawdoo'ah(p. 149, no. 728). He said: It is one of the false reports
of Ishaaq ibn Nujayh.
One of the things which support the view that this hadeeth is false is
the fact that it confirms the inevitable incidence of zina among the
family of the zaani, which is false and is contrary to the principle
affirmed in the Qur'an:"And that man can have nothing but what he does
(good or bad)" [an-Najm 53:39].
Yes, if a man openly commits zina and does it in his house, then
perhaps that will affect the conduct of his family, Allah forbid; but
that is not definite, as may be understood from this hadeeth, hence it
is false. End quote.
As-Silsilah ad-Da'eefah(no. 723.
He (may Allah have mercy on him) also said concerning the isnaad of
the hadeeth, "Whoever commits zina, zina will be committed with him
(i.e., with someone who belongs to him), even on the wall of his
house":
It is fabricated. It was narrated by Ibn an-Najjaar with his isnaad
from al-Qaasim ibn Ibraaheem al-Malti: al-Mubaarak ibn 'Abdullah
al-Mukhtat told us: Maalik told us from az-Zuhri from Anas, in a
marfoo' report.
Ibn an-Najjaar said: It (the isnaad) includes one who cannot be
trusted. I – i.e., Shaykh al-Albaani (may Allah have mercy on him) –
say: He is al-Qaasim al-Malti, who was a liar. Something similar is
stated inDhayl al-Ahaadeeth al-Mawdoo'ahby as-Suyooti (p. 134) and
inTanzeeh ash-Sharee'ahby Ibn 'Iraaq (1/316). I – i.e., Shaykh
al-Albaani (may Allah have mercy on him) – say: Despite that,
as-Suyooti mentioned it inal-Jaami' as-Sagheerfrom the report of this
Ibn an-Najjaar! And his condition was unknown to al-Mannaawi, so he
did not comment on it. End quote.
As-Silsilah ad-Da'eefah(no. 724).
~9~
"If I were to tell anyone to prostrate to anyone, I would tell the
wife to prostrate to her husband."
This hadeeth was narrated from a number of the authors ofSunanfrom a
number of the Sahaabah, including Abu Hurayrah (may Allah be pleased
with him) who said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "If I were to tell anyone to prostrate to
anyone, I would tell the wife to prostrate to her husband."
It was narrated by at-Tirmidhi (1159) who said: Concerning this topic,
it was narrated from Mu'aadh ibn Jabal, Suraaqah ibn Maalik ibn
Ju'sham, 'Aa'ishah, Ibn 'Abbaas, 'Abdullah ibn Abi Awfa, Talq ibn
'Ali, Umm Salamah, Anas and Ibn 'Umar. Abu 'Eesa said: The hadeeth of
Abu Hurayrah is a ghareeb hasan hadeeth with this isnaad from the
hadeeth of Muhammad ibn 'Amr from Abu Salamah from Abu Hurayrah.
Al-Haythami (may Allah have mercy on him) said: Its isnaad is hasan.
End quote fromMajma' az-Zawaa'id(9/10). It was classed as saheeh by
al-Albaani inIrwa' al-Ghaleel(7/54).
~10~
"Whoever says 'There is no god but Allah, the Majestic, the Compeller;
there is no God but Allah, the One, the Subjugator; there is no God
but Allah, the Most Noble and Generous, the Concealer; there is no God
but Allah, the Magnificent, the High Exalted. There is no God but
Allah alone with no partner or associate, one God, Lord and Witness,
the Self-Sufficient Master, and we submit to him in Islam. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we worship Him. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we are patient for His sake.
There is no God but Allah, Muhammad is the Messenger of Allah. O
Allah, to You I delegate my affairs and in You I put my trust, O Most
Merciful of those who show mercy' – whoever recites this du'aa' at any
time, it will be as if he performed Hajj 360 times, and completed
reading of the Qur'an 360 times, and manumitted 360 slaves, and gave
360 dinars in charity, and relieved the distress of 360 people. As
soon as the Messenger (blessings and peace of Allah be upon him) said
it, Jibreel (peace be upon him) came down and said: O Messenger of
Allah, anyone among the slaves of Allah, may He be glorified and
exalted, or any member of your ummah, O Muhammad, if he says this,
even if it is only once in his lifetime, by My sanctity and My Majesty
I will give him seven things: I will relieve him of poverty, I will
keep him safe from the questioning of Munkar and Nakeer, I will cause
him to pass over the Siraat, I will protect him from sudden death, I
will prevent him from entering Hell, I will protect him from the
squeezing in the grave, and I will protect him against the wrath of an
unjust and unfair ruler."
This hadeeth is false and fabricated. We have previously explained the
ruling on it and quoted the verdict of the Standing Committee that it
is false.
And Allah knows best.

Commentary on Hadeeth, - Dought & clear, - * Meaningof the hadeeth,“Treat women kindly”

mwb

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The hadeeth says, “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part…” Please explain the meaning of this hadeeth, especially the phrase “and the most crooked part of the rib is the top part”.
Praise be to Allaah.
This is a saheeh hadeeth which was narrated by the two Shaykhs [al-Bukhaari and Muslim] in al-Saheehayn from the Prophet (peace and blessings of Allaah be upon him), from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). The Prophet (peace and blessings of Allaah be upon him) said: “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part, so treat women kindly.”
This is a command to husbands, fathers, brothers and others to treat women kindly and not to oppress them; to give them their rights and to guide them to do good. This is what is obligatory upon everyone, because the Prophet (peace and blessings of Allaah be upon him) said: “Treat women kindly.” This is not altered by the fact that a woman may sometimes mistreat her husband or relatives with her words or actions, because she was created from a rib as the Prophet (peace and blessings of Allaah be upon him) said, and the most crooked part of it is the top. It is well known that the top of it is the part by which it is attached, so the rib will have some crookedness in it at that point, as is well known.
The meaning is that she will inevitably have some crookedness or shortcomings in her character. Hence it was narrated in another hadeeth in al-Saheehayn:
“I have not seen any lacking in rational ability and failing in religion but (at the same time) robbing the wisdom of the wise, besides you [women].”
The point is that this is the ruling of the Prophet (peace and blessings of Allaah be upon him), and it is narrated in al-Saheehayn from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him). What is meant by lacking in rational ability, as the Prophet (peace and blessings of Allaah be upon him) said, is that the testimony of two women is equivalent to the testimony of one man. Failing in religion, as the Prophet (peace and blessings of Allaah be upon him) said, means that women spend days and nights without praying, i.e., because of menstruation or post-childbirth bleeding. This is a shortcoming which Allaah has decreed for them, and there is no sin on them because of that.
So women should accept this in the way that the Prophet (peace and blessings of Allaah be upon him) meant it, even if a woman is knowledgeable and pious, because the Prophet (peace and blessings of Allaah be upon him) did not speak of his own whims and desires, rather that was a Revelation that was revealed to him, which he conveyed to the ummah, as Allaah says (interpretation of the meaning):
“By the star when it goes down (or vanishes).
Your companion (Muhammad) has neither gone astray nor has erred.
Nor does he speak of (his own) desire.
It is only a Revelation revealed” [al-Najm 53:1-4]

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Commentary on Hadeeth, - Dought & clear, - * The meaning of the hadeeth, “Whoever taunts his brother with a sin” and how sound it is

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Hadhrat Muaaz (Allah be pleased with him) narrates that Muhammad (peace be upon him) said:
"Whoever taunts a brother (Muslim) with a sin (which the Muslim has committed), will not die until he the taunter) commits the same sin."
Could you please xplain this Hadith in further detail?
Praise be to Allaah.
This hadeeth was narrated by al-Tirmidhi, (Kitaab Sifat al-Qiyaamah wa’l-Wara’, 2429), where the wording is, “Whoever shames his brother for a sin will not die until he does it too.”
Shaykh al-Albaani described this hadeeth inDa’eef al-Jaami’(5710) as mawdoo’ (fabricated).
If a hadeeth is da’eef (weak) and mawdoo’ (fabricated), it cannot be taken as a basis for rulings or be acted upon.
With regard to the meaning of the hadeeth, Shaykh al-Mubaarakfoori said:
“ ‘Whoever shames’ means whoever criticizes or condemns. ‘his brother’ means his brother in faith. ‘For a sin’ means one from which he has repented, according to the way in which Imaam Ahmad explained it. ‘will not die’ – the subject of this verb is ‘whoever’. ‘Until he does it too’ means, the sin for which he criticizes his brother. It is as if the one who criticizes his brother will be forsaken by Allaah until he commits the sin for which he criticized his brother, if that criticism was accompanied by self-admiration for being free of that sin.”
(Tuhfat al-Ahwadhi, 7/173)
The fact that this hadeeth is da’eef (weak) does not mean that it is permissible to criticize those who have fallen into sin, for those who fall into sin are of different types.
Some of them repent and turn back to their Lord, or else the punishment (hadd) is carried out on them. So it is not permissible to criticize them because their souls have been purified by their repentance or the punishment. The Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who has never sinned.” (Narrated by Ibn Maajah, 4240; classed as saheeh by al-Busayri inal-Zawaa’id, commentary onSunan Ibn Maajah).
Imam Ahmad said that the punishment mentioned in the hadeeth is for the one who criticizes a person who has repented from his sin, as al-Tirmidhi narrated from him. After narrating this hadeeth, he said: Ahmad said: from a sin from which he has repented.
Some of them commit sin but they do not do it openly. Anyone who comes to know of that has to advise the person and cover his faults.
And some of them commit sin openly. They should also be advised, and others should be warned against them to whatever extent is appropriate.
Ibn al-Qayyim (may Allaah have mercy on him) said:
It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin. But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allaah with his head bowed, his gaze lowered and his heart broken – it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allaah and mankind of that.
How close this sinner is to the mercy of Allaah, and how close this conceited one is to the wrath of Allaah! A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit. If you sleep all night then wake up feeling regret (for not having prayed qiyaam al-layl), that may be better for you than if you were to pray all night and wake up in the morning filled with self-admiration. For the deeds of the one who admires himself are not accepted. Perhaps your laughing whilst admitting to shortcomings is better than your weeping with piety but being filled with conceit. The groaning of the sinners is more beloved to Allaah than the tasbeeh of the conceited. It may be that by means of this sin, Allaah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it. Allaah has reason for what He does to both those who are obedient and those who sin, which are known to no-one except Him, and which no one recognizes except those who have insight, and then only within the limits of human understanding; beyond that there are reasons which are not even known to the honourable scribes (i.e., the recording angels). The Prophet said: “If the slave woman of any one of you commits adultery, let him carry out the punishment on her and not criticize.” And Yoosuf (peace be upon him) said:“No reproach on you this day” [Yoosuf 12:92 – interpretation of the meaning]. For the scale is in the hand of Allaah, and the ruling is His. The point is to carry out the punishment (prescribed by Allaah) and not to shame and criticize. No one feels safe from what has been decreed for them and from the power of His decree except those who are ignorant of Allaah. Allaah said to the one who had more knowledge of Him than anyone else and was closer to Him:“And had We not made you stand firm, you would nearly have inclined to them a little”[al-Israa’ 17:74 – interpretation of the meaning]. And Yoosuf said:“Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant”[Yoosuf 12:33 – interpretation of the meaning]. One of the ways in which the Messenger of Allaah used to swear was “No, by the One who turns hearts.” And he said, “There is no heart which is not between two of the fingers of the Most Merciful. If He wills He guides it aright and if He wills He sends it astray.” Then he said, “O Allaah, the one Who turns hearts over, make our hearts steadfast in adhering to Your religion. O Allaah, musrif al-Quloob, sirf our hearts to obey You.”
Madaarij al-Saalikeen, 1/177, 178)
And Allaah knows best.

- PUBLISHERNajimudeeN M

Plural marriage and fair treatment of co-wives, Dought & clear, - * He is away from his country and his wife and he wants to take asecond wife

mwb

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I work in Saudi Arabia,Ive been married for ten years but no children. I cannot afford to bring my wife here,If i take a second wife who is working here in Saudia will i be doing injustice to my first wife? since i'll be going for vacation every two years.
Praise be to Allaah.
There is nothing wrong with a man taking a second wife if he is financially and physically able for that. But before you go ahead with this marriage, it is essential for you to note the following:
1.
It is not permissible for a man to be away from his wife for more than four months except with her permission; and if she does not give permission then he must bring her to join him or go back to her.
It says inFataawa al-Lajnah al-Daa’imah(19/469): The period during which it is permissible to be away from the wife is four months; this is known as the eela’ period. Staying away for longer than that is haraam, unless it is done with her consent. End quote.
Shaykh Ibn ‘Uthaymeen said: Part of kind treatment is for him not to be away from his wife for a long time, because it is her right to enjoy intimacy with her husband as it is his right to enjoy intimacy with her. But if she agrees to his absence, even for a long time, then she has the right to do so and there is no blame on the husband. But that is on condition that he leaves her in a safe place where there is no fear for her. End quote.Fataawa Noor ‘ala al-Darb, 10/307
See also the answer to question no. 102311.
2.
One of the conditions of its being permissible to take a second wife is fair treatment of both wives, because Allah says (interpretation of the meaning):
“but if you fear that you shall not be able to deal justly (with them), then only one”
[al-Nisa’ 4:3].
What is meant by fairness or justice here is treating them equally in terms of spending, clothing, accommodation and other material matters. How are you going to achieve fairness between the two wives when one of them will be living with you all the time and you will not see the other one except every two years for a short time?
Unless your first wife agrees and gives up her rights to time with you during this lengthy period.
Ibn Qudaamah (may Allah have mercy on him) said: If he has two wives in two different countries, then he must treat them fairly, because he has chosen to keep them far apart from one another, but their rights are not waived as a result of that. He must either go to the one that is far away on the day that is hers, or bring her, or bring both of them to live in one city.
If she refuses to come even though she is able to, then she forfeits her rights because of her defiance (nushooz).
If he decides to divide his time between both of them in their own cities or countries, and it is not possible to divide his time between them night by night, then he should make the period spent with each one of them according to what is possible, such as one month with one and one month with the other, or more or less than that, according to what he is able to do and depending on how near or far the two cities are from one another.
End quote fromal-Mughni(8/152)
See also the answers to questions no. 49044and 98388
To sum up: it is permissible for you to take a second wife if your first wife agrees to you being away from her for a long time and she waives her rights to time with you during this period. But if she does not agree, then you do not have the right to go ahead with this marriage because you are not able to treat both wives fairly and justly.
What you should do is strive hard to bring your wife to join you. If you can do that and then after that you want to take a second wife, then there is nothing wrong with it.
And Allah knows best.

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*AS'SALAMU ALAIKUM (WR, WB)*
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Saturday - Aug - 22 - 2015
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Thul-Qi'dah 6 -1436
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