Commentary on Hadeeth, - Dought & clear, - * The story of the killing of ‘Asmabint Marwaan is false

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brother my question was about the death of Asmaa bint Marwaan people speaking against islam say that she was killed on the order of the prophet in a very brutal way and this indicates according to some about the messenger of Allahs lust for power in yathrib It would be highly appreciated if this topic is explained so that i can answer these people how benevolent the messenger of Allah was
Praise be to Allah.
Firstly:
Allah, may He be exalted, has told us in His holy Book that He only sent His Messenger Muhammad (blessings and peace of Allah be upon him) as a mercy to all people. Allah, may He be glorified, says (interpretation of the meaning):
“And We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, jinns and all that exists)”
[al-Anbiya’ 21:107].
The one who accepts this mercy and gives thanks for this grace will be blessed in this world and in the Hereafter; the one who rejects it and denies it will be a loser in this world and in the Hereafter.
End quote fromTafseerIbn Katheer, 5/385
Al-Haakim narrated inal-Mustadrak(100) that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, I am but a bestowed mercy.” Classed as saheeh by al-Albaani inSaheehal-Jaami‘, 2345.
The Prophet (blessings and peace of Allah be upon him) is the one who pardoned all of Quraysh, even though they had let him down, opposed him, expelled him, waged war against him and incited the Arabs against him. When he conquered Makkah, he pardoned them and did not punish them or take revenge on them for their bad treatment.
He is the one who pardoned the Jewish woman who had poisoned the mutton for him. al-Bukhaari (2617) and Muslim (5834) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Jewish woman brought the Prophet (blessings and peace of Allah be upon him) some poisoned mutton and he ate some of it. Then she was brought to him and it was said: Will you give us permission to execute her? He said: No.
‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) never took revenge for his own sake, unless one of the sacred limits of Allaah had been transgressed, then he would take revenge for the sake of Allaah.
Narrated by al-Bukhaari (6126) and Muslim (2327).
Al-Bukhaari (4838) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) concerning this verse in the Qur’aan –“O Prophet (Muhammad SAW)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner” [al-Ahzaab 33:45]– that he said: In the Torah it says: O Prophet! We have sent you as a witness and as a bearer of glad tidings, a saviour to the unlettered. You are My slave and My Messenger, and I have named you al-Mutawakkil (the one who puts his trust solely in Allah). He is not coarse or uncouth, shouting in the marketplace; he does not repay evil with evil, rather he overlooks and forgives.
The reports that speak of his patience in putting up with annoyance, and his forgiveness and tolerance, his not holding things against people and his returning evil with good are innumerable. These people only want to undermine the status of the Prophet (blessings and peace of Allah be upon him) as a sign of their increase in kufr and because of the jealousy, resentment and hatred they have in their hearts, and because they hope and wish to extinguish the light of Allah. “But Allah will complete His Light even though the disbelievers hate (it).” [as-Saff 61:8].
It is proven that the Prophet (blessings and peace of Allah be upon him) forbade the killing of women. Abu Dawood (2669) narrated that Rabaah ibn Rabee‘ said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a campaign, and he saw the people gathered around something. He sent a man to find out what they were looking at, and he came back and told him that it was a woman who had been killed. He said: “Such a one could not have been a fighter.” Khaalid ibn al-Waleed was leading the vanguard of the army, so he sent a man to him and said: “Tell Khaalid: Do not kill any woman or hired worker.”
Secondly:
As for the report about the slaying of ‘Asma bint Marwaan that is propagated by these liars, it is a fabricated report. It was narrated by al-Qadaa‘i inMusnadash-Shihaab(856), al-Khateeb inat-Tareekh(13/99), Ibn ‘Asaakir in hisTareekh(51/244), and Ibn ‘Umar al-Harbi in hisFawaa’id(50), all via Muhammad ibn al-Hajjaaj al-Lakhami Abu Ibraaheem al-Waasiti from Mujaalid ibn Sa‘eed from ash-Sha‘bi from Ibn ‘Abbaas, who said:
A woman from Banu Khatamah wrote poetry lampooning the Prophet (blessings and peace of Allah be upon him), and news of that reached the Prophet (blessings and peace of Allah be upon him) and upset him. He said: “Who will deal with her for me?” A man from among her people said: I will, O Messenger of Allah! She was a seller of dates, so he went to her and said to her: Do you have any dates? She said: Yes. So she showed him some dates, and he said: I want something better than this. So she went inside to show him and he followed her and looked right and left, but he did not see anything except a small table, and he kept hitting her head with it until he killed her. Then he went to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have taken care of her for you. The Prophet (blessings and peace of Allah be upon him) said: “The validity of what you have done is something that no one could dispute.”
This woman was ‘Asma bint Marwaan.
This is an invalid isnaad and a fabricated report that was narrated by Muhammad ibn al-Hajjaaj of whom al-Bukhaari said: His hadeeth is to be rejected. Ibn Ma‘een said: (He is) an evil liar. Ad-Daaraqutni said: (He is) a liar; and on one occasion he said: He is not trustworthy.
Mizaan al-I‘tidaal, 3/509
Ibn ‘Adiyy said: Muhammad ibn al-Hajjaaj fabricated the hadeeth about the woman who used to lampoon the Messenger of Allah (blessings and peace of Allah be upon him), according to which when she was killed he (allegedly) said: “The validity of what you have done is something that no one could dispute.”
End quote fromal-Mawdoo‘aatby Ibn al-Jawzi 3/18
This hadeeth was also mentioned by Shaykh al-Albaani (may Allah have mercy on him) inad-Da‘eefah(6013); he said it is fabricated (mawdoo‘).
It was narrated by al-Waaqidi inal-Maghaazi(p. 173) and via him by al-Qadaa‘i (858): ‘Abdullah ibn al-Haarith told me, from his father, that ‘Asma bint Marwaan, from Banu Umayyah ibn Zayd, was married to Yazeed ibn Zayd ibn Hisn al-Khatmi. She used to revile the Prophet (blessings and peace of Allah be upon him), criticise Islam and incite people against the Prophet (blessings and peace of Allah be upon him). When news of what she said and her incitement of the people reached ‘Umayr ibn ‘Adiyy ibn Kharashah ibn Umayyah al-Khatmi, he said: O Allah, I make a vow to You that I shall kill her if You grant a safe return to Madinah to the Messenger of Allah (blessings and peace of Allah be upon him) – as the Messenger of Allah (blessings and peace of Allah be upon him) was in Badr at that time. When the Messenger of Allah (blessings and peace of Allah be upon him) came back from Badr, ‘Umayr ibn ‘Adiyy came to her in the middle of the night and entered upon her in her house when she had a group of her children sleeping around her, including an infant who was still being breastfed. He reached out to touch her and found the infant whom she was breastfeeding. He pushed the child aside then he plunged his sword into her chest until it came out of her back. Then he went out and prayed Fajr with the Prophet (blessings and peace of Allah be upon him) in Madinah. When the Prophet (blessings and peace of Allah be upon him) finished praying, he looked at ‘Umayr and said: Did you kill the daughter of Marwaan? He said: Yes, may my father be sacrificed for you, O Messenger of Allah.
‘Umayr was afraid that the Prophet (blessings and peace of Allah be upon him) would not approve of his killing her, so he said: Is there any sin on me for that, O Messenger of Allah? He said: “The validity of what you have done is something that no one could dispute.” And this is the first time I heard this phrase from the Prophet (blessings and peace of Allah be upon him). ‘Umayr said: The Prophet (blessings and peace of Allah be upon him) turned to those who were around him and said: “If you want to see a man who supported Allah and His Messenger, then look at ‘Ubayr ibn ‘Adiyy.”
End quote.
This is a worthless isnaad. Imam Ahmad said concerning al-Waaqidi – whose name was Muhammad ibn ‘Umar ibn Waaqid – : He is a liar; he alters hadeeths. Ibn Ma‘een said: He is not trustworthy. On one occasion he said: His hadeeth is not to be written down. Al-Bukhaari and Abu Haatim said: He is matrook (rejected). Abu Haatim and an-Nasaa’i said: He fabricates hadeeth. Ibn ‘Adiyy said: His hadeeths are odd and problematic. Ibn al-Madeeni said: al-Waaqidi fabricates hadeeth.
Mizaan al-I‘tidaal, 3/663
An-Nasaa’i said: The liars who are known for fabricating hadeeth are four: Ibraaheem ibn Abi Yahya in Madinah, al-Waaqidi in Baghdad, Muqaatil in Khorasan and Muhammad ibn Sa‘eed in Syria.
End quote fromTahdheebat-Tahdheeb, 9/163
And Allah knows best.







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Commentary on Hadeeth, - Dought & clear, - * The hadeeth whichsays that there was no Prophet sent by Allah but he had hawaariyyoon (disciples) is to be understood as referring to what was mostly the case

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It is stated in a sahih hadith in Muslim that Allah sent no prophet but he had hawaariyy who followed him held to his sunnah then there differed people afterwards….’ But in the night of Israa wal Miuraaj the prophet SAW was shown the nations and prophets and he said some prophets had no followers with them?
Praise be to Allah.
Muslim (50) narrated from ‘Abdullah ibn Mas‘ood that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no Prophet whom Allaah sent to any nation before me, but he had disciples and companions from among his nation who followed his path and obeyed his commands. Then after them came generations who said what they did not do and did what they were not commanded to do. Whoever strives against them with his hand is a believer; whoever strives against them with his tongue is a believer; whoever strives against them with his heart is a believer. Beyond that there is not even a mustard-seed’s worth of faith.”
The hadeeth would appear to contradict the hadeeth of Ibn ‘Abbaas, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The nations were shown to me and one or two Prophets would pass by me with a group (of followers), and a Prophet who had no one with him…” Narrated by al-Bukhaari (5705) and Muslim (220).
It was also narrated by at-Tirmidhi (2446) and an-Nasaa’i from Ibn ‘Abbaas, who said: When the Prophet (blessings and peace of Allah be upon him) was taken on the Night Journey (Isra’), one or two Prophets would pass by him who had a community with them, and one or two Prophets who had a small group with them, and one or two Prophets who had no one with them, until he passed by a great multitude… Classed as saheeh by al-Albaani inSaheehat-Tirmidhi.
We may reconcile between these hadeeths by noting that the first hadeeth is general in meaning, and the second hadeeth speaks of specific cases (not all Prophets). Most of the Prophets, the majority of them, had companions and disciples, and some of the Prophets did not have that.
Al-Qurtubi (may Allah have mercy on him) said inal-Mufhim ‘ala Saheeh Muslim: The words “There is no Prophet whom Allaah, may He be glorified and exalted, sent to any nation before me, but he had disciples and companions from among his nation” mean: there is none among the previous Messengers... What is meant by that is the majority of Messengers, not all of them, based on the fact that the Prophet (blessings and peace of Allah be upon him) said in, the hadeeth in which he spoke of the Prophets coming with their nations on the Day of Resurrection, “A Prophet will come accompanied by one man or two men, and a Prophet will come having no one with him.” This is general in meaning even though other hadeeths speaks of specific cases that were not like this.
The word hawaariyyoon (sing. hawaari) refers to the close companions of the Prophets, those who were sincere in their love towards their Prophets and were free from any faults.
Ibn al-Anbaari said: They are those who were of special character and virtue.
And it was said that they are the ones who supported their Prophets, as the Prophet (blessings and peace of Allah be upon him) said: “Every Prophet had hawaariyyoon (disciples) from among his people, and my disciple is az-Zubayr.” End quote.
Abu’l-Hasan al-Mubaarakfoori said inMir‘aatal-Mafaateeh Sharh Mishkaat al-Masaabeeh(1/253): The words “There is no Prophet…” are to be understood as referring to what is usually the case, because it says in one hadeeth that a Prophet will come on the Day of Resurrection with no followers from among his nation except one. End quote.
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Commentary on the hadeeth, “No one who has an atom’s weight of faithin his heart will enter Hell”

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I have heard that no one who has an atom’s weight of faith in his heart will enter Hell, and that the one who has an atom’s weight of arrogance in his heart will enter Paradise. Is this true?
Praise be to Allah.
What is indicated by the texts of the Qur’an and Sunnah, and the consensus of the early generations of this ummah is that no one who has an atom’s weight of faith in his heart will abide in Hell for eternity. If a Muslim who was a sinner died without repenting from his sin, then his case will be decided by Allah: if He wills He will pardon him, and if He wills He will punish him, but he will not abide in Hell forever in any case.
Al-Bukhaari (44) and Muslim (193) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) said: “Whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of barley will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of a grain of wheat will be brought out of Hell, then whoever says Laa ilaaha ill-Allah and has in his heart goodness the weight of an atom (or a small ant) will be brought out of Hell.”
This idea is repeated in other hadeeths, the wording of which is similar.
With regard to your saying that no one who has an atom’s weight of faith in his heart will enter Hell, this is also proven, but some of the scholars interpret it as meaning that such a one will not enter it as the disbelievers do, i.e., he will not abide therein for eternity, although he will may enter it. Thus this hadeeth may be reconciled with the many texts that say that some of the sinners among the believers will enter Hell even though they have faith in their hearts, then they will be brought out by means of intercession and so on.
At-Tirmidhi (1999), Abu Dawood (4091) and Ibn Maajah (59) narrated from ‘Abdullah ibn Mas‘ood that the Prophet (blessings and peace of Allah be upon him) said: “No one will enter Paradise in whose heart is an atom’s weight of arrogance and no one will enter Hell in whose heart is an atom’s weight of faith.” A man said: What if I like my clothes to look nice and my shoes to look nice? He said: “Verily Allah loves beauty; rather arrogance means rejecting the truth and looking down on people.”
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Imam at-Tirmidhi (may Allah have mercy on him) said, after quoting this hadeeth: Some of the scholars said, commenting on this hadeeth, that no one who has an atom’s weight of faith in his heart will enter Hell; the only meaning is that they will not abide in the Fire forever. This was narrated from Abu Sa‘eed al-Khudri from the Prophet (blessings and peace of Allah be upon him) who said: “Everyone in whose heart there is an atom’s weight of faith will be brought out of Hell.” More than one of the Taabi‘een interpreted the verse (interpretation of the meaning), “Our Lord! Verily, whomever You admit to the Fire, indeed, You have disgraced him” [Aal ‘Imraan 3:192] as meaning: whomever You cause to abide forever in the Fire, indeed, You have disgraced him. End quote.
With regard to the second sentence, in which you say, “that the one who has an atom’s weight of arrogance in his heart will enter Paradise”, this is also proven, as in the hadeeth quoted above. It was quoted by Muslim (91), with this sentence only, from ‘Abdullah ibn Mas‘ood from the Prophet (blessings and peace of Allah be upon him) who said: “No one will enter Paradise in whose heart is an atom’s weight of arrogance.” A man said: What if a man likes his clothes to look nice and his shoes to look nice? He said: “Verily Allah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people.”
What this hadeeth means is that no one will enter Paradise without being exposed to the possibility of requital or punishment; he may be punished or he may be pardoned, unlike the obedient believer who is free of this major sin, who will enter Paradise without being exposed to the possibility of entering Hell.
An-Nawawi (may Allah have mercy on him) said inSharh Muslim: Rather the apparent meaning is that which was favoured by al-Qaadi ‘Iyaad and other scholars, which is that he will not enter Paradise without bringing him to account and punishing him if He wills, or He may let him off. Rather it is inevitable that all of those who affirm the Oneness of Allah will enter Paradise, either initially or later on, after some of those who committed major sins and died whilst persisting in them have been punished. And it was said that he will not enter Paradise with the pious in the first group to enter.
End quote.
To sum up:
What you asked about is the text of one or two saheeh hadeeths, the meaning of which is as we have said. It is not correct for anyone to imagine that it is impossible for the one who has an atom’s weight of faith in his heart to enter Hell no matter what major sins he has committed, and he should not imagine that it is impossible for the Muslim in whose heart there is an atom’s weight of arrogance to enter Paradise, no matter how great his faith.
Two groups of people did not understand these texts corectly, the Khaarijis and the Murji’ah. The Khaarijis focused only on the texts that contain the warning, such as the second hadeeth, and the Mujri’ah focused only on the texts that contain the promise, such as the first hadeeth. But Allah guided Ahl as-Sunnah wa’l-Jamaa‘ah to the correct view, which reconciles between the texts.
And Allah knows best.

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Making Up Missed Prayers, - Dought & clear, - * He prayed for three years without doing ghusl from janaabah

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When I reached the age of puberty, I did not know that ghusl was essential after having a wet dream. I stayed like that for three years, after which I learned that ghusl is obligatory. My question is, what do I have to do with regard to the prayers that I did during this period? Do I have to make them up?
Praise be to Allaah.
When you find some semen in your clothes, you should do ghusl even if you do not remember having an erotic dream. When the Muslim wakes up and find some wetness – i.e., the traces of semen – on his clothes or on his thighs, or in the place where he was sleeping, he has to do ghusl even if he does not remember seeing an erotic dream. He has to do this because this emission of semen makes ghusl obligatory, regardless of whether he remembers the dream or not. If he remembers seeing an erotic dream but nothing came out of him, such as if you were to say that you dreamt that you were having intercourse with a woman, but when you woke up you found no trace of semen on your clothes or your body or the place where you were sleeping – do you have to do ghusl? In this case, ghusl is not obligatory, so long as there was no semen, even if you did have an erotic dream. Ghusl is connected to whether there is any semen emitted.
With regard to what you say about praying without doing ghusl for janaabah for three years, you and people in similar situations have to ask questions. Allaah says (interpretation of the meaning):
“So ask of those who know the Scripture, if you know not.”
[al-Nahl 16:43].
You have no excuse before Allaah, for He has given you good health and a sound mind, and He has commanded you to ask. It is not permissible for you to worship Allaah in ignorance and misguidance. Worshipping Allaah in ignorance and misguidance is the way of the Christians. Do you not reciteSoorat al-Faatihahevery day in your prayers?
“Guide us to the Straight Way
The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray
[al-Faatihah 1:6-7 – interpretation of the meaning]
Those who have earned Allaah’s anger are the Jews, who have knowledge but do not act upon it, and those who went astray are the Christians, who worship Allaah in ignorance and misguidance. So if the Muslim worships Allaah in ignorance and misguidance, he is one of those who have gone astray. One of the scholars said: whoever among our scholars becomes corrupt is like the Jews, and whoever among our worshippers becomes corrupt is like the Christians. So you have to fear Allaah and remember that He is always watching. Do lots of naafil prayers. Some scholars suggest that you have to make up the prayers of these three years. But because what you did was due to ignorance and the number of prayers is too great, I hope that you will be OK in sha Allaah. But do lots of naafil prayers, but if you think you can make up those prayers, this is what you should do anyway. But if you want to you can do a lot of naafil, as some scholars have suggested, because the issue is subject to debate. And Allaah knows best.
Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd, p. 64

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