Improper dress for women and intermingling between sexes

The greatest and most important of all the favors and blessings
bestowed by Allaah is Islam and the honorable Islamic law, which is
derived from the Book ofAllaah and the Prophetic Sunnah. This Law has
outlined all that which is beneficial for mankind inthis life and the
Hereafter.
One of the virtues of this Law is that its rules and regulations have
clearly laid out preventions of allevil and immorality, and all the
roads that lead to it which is a protection ofthe truth and morality.
There are many issues forwhich this Law has laid out preventative
measures so that people will not fall into evil, for example on some
of the issues of faith, acts of worship and transactions.
However, the most obvious of all of these preventative measures are
those related to women and the limits that Allaah has defined for them
not to exceed. Islam has clearly laid the guidelines for the
Muslimwoman to adhere to so that her personality remains distinct and
her safety, purity, and good conduct are assured.
The correct dress and covering for women and the prohibition of them
intermixing with men arethe two most important interconnected
preventative measures that Islam has laid out. Muslims must submit to
the rulings which oblige women to properly coverin order to protect
their chastity and purity, maintain shyness and protect them from
being harassed or bothered, as Allaah says (what means): {O Prophet!
Tell your wives and your daughters and the women of the believers to
bring down over themselves [part] of their outer garments. That is
more suitable that they will be known [as chaste believing women] and
not be abused. And ever is AllaahForgiving and Merciful} [Quran 33:
59].
In this verse, Allaah addressed the wives of the Prophet who werethe
furthest from immorality and evil actions; they were purestand most
pious women ever and were honored by the virtue of being married to
the Prophet .
Muslims must also adhereand submit to the rulings which prohibit
intermixing mixing between men and women. There are many Islamic texts
in this regard, such as the Hadeeth which is narrated by 'Uqbah Ibn
'Aamir that the Prophet said: "Do not enter into the presence of
women." A man from the Ansaar then retorted: 'What about our in-laws'
- referring to the relatives of a woman's husband such as his
brothers, cousins, and their children, so the Prophet replied: "The
in-laws are death" [Al-Bukhaari & Muslim] which means that they are
more harmful to women than death is to the soul. The previous evidence
came from the Prophet whose words were nothing but revelation. So how
could anybody ever accept anyone else's opinion over this?
Why is it that the Prophet lined up the rows of men for prayers in the
mosque separate from the women, and described the rows, as narrated by
Abu Hurayrah by saying: "The best rows [in the mosque] are the first
rows, and the worst are the last, and the best rows [inthe mosque] for
women are last the rows, and the worst are the first." [Muslim]. This
affirmsthe obligation of separating men from women, and keeping them
far apart. If this is the way believing men and women should be during
an act of worship inside the mosque, then how much more so is it
necessary in places outside the mosques, where gatherings might
include evil and sinful people along with the good people?
The Muslim nation must not slight these texts because the evil
consequences which these texts are aiming to prevent society from
still very much exist, and there is nothing that would prevent such
evils from occurring in our time which did not exist at the time of
the Prophet
Moreover, the people whom the Prophet addressed in these narrations
were the best generation of the Muslim nation according to his own
testimony, as was mentioned in many narrations. So, has the need for
such texts and their warnings vanished in our time? Is it not a clear
fact that in fact we need these texts and warnings even more than that
generation did? This is especially so because of the dangers of evil
in our time becoming more widespread and its means being more diverse.
It is usually the case that people honor any set of laws which they
perceiveas being beneficial to them, especially when these laws
prevent evil orharm from befalling them when applied; moreover, people
do not mind if these laws include certain restrictions on their
freedom and impose penalties for those who disobey or transgress the
defined limits. Why is it the case that some of those who believe in
Allaah and His Messenger deal with Islamic Law with suspicion and
uncertainty. Some of these people even go as far as to demand that it
should be abolished, despite the fact that this Law includes all that
which is beneficial to mankind and prevents, or at least reduces, all
that which brings harm?
It is not permitted for anyone to discuss and pass judgment
regardingthis issue without having the proper Islamic knowledge to be
able to do so. Nor should they base their discussion and opinion on
unfounded claims with no evidence, or simply argue on the basis of
their base desires. Rather, one should be sincere and free themselves
from their base desires which will divert them far away from the
truth. In addition, one must have a broad knowledge of Islam and
possess the ability to differentiate between authentic and weak
evidences, possess a clear understanding of the relevant evidences as
well as the ability to properly extract Islamic rulings from these
evidences; only then can a person become eligible to discuss this
issue.
The outcome of what we say or write is the matter which we must fear
the most, and are extremely wary of its consequence, as the Prophet
clarified to Mu'aath Ibn Jabal after he had asked with
astonishment:"Will we be held responsible for all that we say?" The
Prophet replied: "What do you think makes people land on their faces
or noses into the Hellfire more than the product of their tongues?"
[Ahmad, Abu Daawood & At-Tirmithi].

Prerequisites of the Prayer

Some prerequisites exist regarding the offering of Prayers. These
prerequisites must be fulfilled before the commencement of the Prayer,
otherwise the Prayer will not be considered valid. The following are
the prerequisites:
1. Knowledge that the time for the Prayer has begun:
Each prayer has its own particulartime at which it must be performed.
Allaah Says (what means): "… Indeed, prayer has been decreed upon the
believers a decree of specified times. " [Quran 4: 103] The Prophet
has clarified when the time of each prayer starts and when it ends. So
anybody who prays a given prayer before its fixed time,his prayer is
invalid.
2. Purity from Major and Minor impurities:
A minor impurity is one that may be removed by the performance of
ablution (Wudhou'). A state of minor impurity results after defecation
or urination. A major impurity requires the performance of Ghusl or
ritual bathing. A state of major impurity results after sexual
intercourse or sexual discharge for both men and women. Menstruation
and postpartum bleeding are considered forms of major impurities. In
those cases, after such conditions come to an end, women are required
to make Ghusl before praying.
Allaah Almighty Says (what means): " O you who have believed, when you
rise to [perform] prayer, wash your facesand your forearms to the
elbows and wipe over your heads and wash your feet to the ankles.
Andif you are in a state of Janaabah (major impurity), then purify
yourselves… " [Quran 5: 6]
The Prophet said: " Allaah does not accept any prayer that was not
performed while in a state of purity, nor does He accept charity from
what has been stolen from booty." [Al-Bukhaari & Muslim]
3. Purity of the body, clothes and place:
Such objects should be clean of physical impurities as much as
possible. If one can not remove them, he may pray with the impurities
present and does not have to repeat the prayer later. Concerning
bodily purity, it was related that the Prophet said: "Stay clean of
urine, as the majority of punishment in the grave is due to it."
[Ad-Daaraqutni]
'Ali reported: "I used to have a great deal of prostatic fluid
flowing, so I asked a man to ask the Prophet about it. He asked him
and the Prophet said: ' Make ablution and wash your genital organ.' "
[Al-Bukhaari]
Concerning purity of clothing, Allaah Says (what means): "And your
clothing purify." [Quran 74: 4]
Jaabir Ibn Sumrah reported that he heard a man asking the Prophet :
"May I pray in the same clothes that I had on during intercourse with
my wife?" He said: "Yes, but if yousee some stains on it, you must
wash it." [Ahmad and Ibn Maajah]
Concerning the purity of the placewhere one is praying, Abu Hurayrah
said: " A Bedouin stood and urinated in the mosque. The people got up
to grab him. The Prophet said: 'Leave him and pour a container full of
water over his urine. You have been raised to be easy on the people,
not to be hard on them.' " [Al-Bukhaari]
4. Covering the 'Awrah ) parts of the body that should be covered)
Allaah, Almighty, Says (what means): " O children of Aadam, take your
adornment at every Masjid (Mosque)… " [Quran 7: 31]
The meaning of "adornment" here is the covering of the 'Awrah. The
meaning of"Mosque" is "prayer." Therefore, it means "Cover your 'Awrah
for every prayer." Salamah Ibn Al-Aku' said to the Prophet : "O
Messenger of Allaah, may I pray in a long shirt?" He said: "Yes, but
button it, even with just a thorn." [Al-Bukhaari]
6. Facing the Qiblah:
All scholars agree that one must face the Qiblah during every prayer.
Allaah Says (what means): "…Turn your face toward Al-Masjid Al-Haraam.
And wherever you [believers] are, turnyour faces toward it [in
prayer]..." [Quran 2: 144]
If one can not determine the direction of the Qiblah, h e shouldask
one who knows. If he finds no one to ask, he should try his best to
determine it. In such a case, his prayer will be valid, and he needs
not repeat it even though he discovers later on thathe had faced in
the wrong direction. If it is made clear to him while he is praying
that he is facing the wrong direction, he needs only turn in the
proper direction without stopping his prayer.
The first one is performing voluntary prayers while riding (ananimal,
car and so on). The rider may bend his head slightly for the bowings,
but he should bend a little bit lower for the prostrations. He may
face in whatever direction his ride is going.
He did not, however, do this for the obligatory prayers. Ahmad and
Muslim recorded that he would pray on his mount while traveling from
Makkah to Madeenah, facing away from Makkah. Upon this, Allaah
revealed (what means): "…Wherever you [might] turn, there is the Face
of Allaah..." [Quran 2: 115] Ibraaheem An-Nakhaa'i said: "They would
pray on their mounts and animals in the direction in which they were
facing." Ibn Hazm commented: "This has been related from the
companions andthose of the following generation, during travel and
residence."
The second case is praying while having to deal with forced
conditions, illness and fear. Undersuch circumstances, it is allowed
to pray without facing the Qiblah.The Prophet said: " If I order you
to do something, do what you are capable of doing." Allaah Says (what
means): " And if you fear [an enemy, then pray] on foot or riding…"
[Quran 2: 239]. Ibn 'Umar, may Allaah be pleased with him, added:
"Facing the Qiblah or not facing it." [Al-Bukhari]
There are two cases in which onedoesn't have to face the Ka'bah. 'Amr
Ibn Rabee'ah reported:" I saw the Messenger of Allaah praying while
riding and he faced the direction in which he was going." [Al-Bukhaari
& Muslim]

Ruling on drinking beer and the like.

What is the ruling on drinking beer and similar drinks?
Praise be to Allah.
If the beer is free of that which causes intoxication, then there is
nothing wrong with it.However if it contains any intoxicating
substances, it is not permissible to drink it. The same applies to all
other intoxicants, whether they are drunk or eaten – they must be
avoided and it is not permissible to drink or eat any of these things,
because Allah, may He beglorified and exalted, says (interpretation of
the meaning):
"O you who believe! Intoxicants (all kinds of alcoholic drinks),
gambling, AlAnsab, and Al-Azlam (arrows for seeking luck or
decision)are an abomination of Shaitans (Satan) handiwork. So avoid
(strictly all) that (abomination) in order that you may be successful.
Shaytaan (Satan) wants only to excite enmity and hatred between
youwith intoxicants (alcoholic drinks) and gambling, and hinder you
from the remembrance of Allah and from As-Salat (the prayer). So, will
you not then abstain?"
[al-Maa'idah 5:90-91].
And the Prophet (blessings and peace of Allah be upon him) said:
"Every intoxicant is khamr and every intoxicant is haraam." Narrated
by Imam Muslim in his Saheeh. And it was proven from the Prophet
(blessings and peace of Allah be upon him) that he cursed alcohol, the
one who drinks it, the one who pours it, the one who squeezes (the
grapes etc), the one for whom it is squeezed, theone who carries it,
the one to whom it is carried, the one who sells it, the one who
buysit and the one who consumes its price. It is narrated from him
(blessings and peace of Allah be upon him) in a saheeh report that he
said: "Every drink that intoxicates is haraam." And it was narrated
fromhim in a saheeh report that he forbade every intoxicant and
relaxant.
What the Muslim should do is avoid all intoxicants and beware of them.
The one who does any of that must give it up and hasten to repent to
Allah, may He be exalted, from that, as Allah, may He be exalted,says
(interpretation of the meaning):
"And all of you beg Allah to forgive you all, O believers, that you
may be successful"
[an-Noor 24:31]
"O you who believe! Turn to Allah with sincere repentance!"
[at-Tahreem 66:8].

Is there any saheeh text about the number of Prophets and Messengers?.

Is there any saheeh hadeeth that gives the number of Prophets and Messengers?.
Praise be to Allah.
Firstly:
Allah, may He be exalted,sent Messengers to everynation and He stated
that they came one afteranother, as He says (interpretation of the
meaning):
"Then We sent Our Messengers in succession, every time there came to a
nation their Messenger, they denied him, so We madethem follow one
another(to destruction), and We made them as Ahadeeth (the true
stories for mankind to learn a lesson from them). So away with a
people whobelieve not"
[al-Mu'minoon 23:44]
"Verily! We have sent you with the truth, a bearer of glad tidings,
and a warner. And there never was a nation but awarner had passed
among them"
[Faatir 35:24].
Allah has named some ofthose Messengers and told us the stories of
some of them, but not ofmany others. Allah, may He be exalted, says
(interpretation of the meaning):
"Verily, We have inspiredyou (O Muhammad SAW) as We inspired Nooh
(Noah) and the Prophets after him; We (also) inspired Ibrahim
(Abraham), Ismail (Ishmael), Ishaque (Isaac), Yaqoob (Jacob), and
Al-Asbat (the twelve sons of Yaqoob (Jacob)), Iesa (Jesus), Ayub
(Job), Yoonus (Jonah), Haroon (Aaron), and Sulaiman (Solomon), and to
Dawood (David) We gave the Zaboor (Psalms).
And Messengers We havementioned to you before, and Messengers We have
not mentioned to you, - and to Moosa (Moses) Allah spoke directly"
[an-Nisa' 4:163-164].
Ibn Katheer (may Allah have mercy on him) said:
These are the names of the Prophets whose names are mentioned in the
Qur'an: Adam, Idrees,Nooh, Hood, Saalih, Ibraaheem, Loot, Ismaa'eel,
Ishaaq, Ya'qoob, Yoosuf, Ayyoob,Shu'ayb, Moosa, Haroon, Yoonus,
Dawood, Sulaymaan, Ilyaas, al-Yasa', Zakariya, Yahya,and 'Eesa
(blessings and peace be upon them), as well as Dhu'l-Kifl according to
many commentators, and theirleader is Muhammad (blessings and peace of
Allah be upon him).
The words "and Messengers We have not mentioned to you" mean: other
people whoare not mentioned in the Qur'an.
Tafseer Ibn Katheer, 2/469
Secondly:
The scholars differed as to the number of Prophets and Messengers,
according to what reached them and their opinions on the authenticity
of the hadeeths that mentioned their numbers. Those who classed the
hadeeths as saheeh or hasan gave their opinion based on those reports;
those whoclassed the hadeeths as da'eef said that the number could not
be known except through Revelation, so they refrained from stating a
number.
The hadeeths that mentioned a number areas follows:
1.
It was narrated that Abu Dharr said: I said: O Messenger of Allah, how
many Prophets were there? He said: "One hundred and twenty four
thousand." I said: O Messenger of Allah, how many of them were
Messengers? He said: "Three hundred and thirteen, a good number." I
said: O Messenger of Allah, who was the first of them? Hesaid: "Adam."
…
Narrated by Ibn Hibbaan, 361
This hadeeth is da'eef jiddan (very weak). Its isnaad includes
Ibraaheem ibn Hishaam al-Ghassaani, of whom adh-Dhahabi said: he is
matrook (rejected). Indeed, Abu Haatim said:(He is) a liar. Hence Ibn
al-Jawzi ruled that the hadeeth was fabricated and false.
Ibn Katheer (may Allah have mercy on him) said:
This hadeeth was narrated at length by al-Haafiz Abu Haatim ibn
Hibbaan al-Basti in his book al-Anwaa' wa't-Taqaaseem, and he said
that it was saheeh. But Abu'l-Faraj ibn al-Jazwi disagreed with him
and included this hadeeth in his book al-Mawdoo'aat (the fabricated
hadeeths) and accused Ibraaheem ibn Hishaam of fabricating the
hadeeth. There is no doubt that more than one of the imams of al-jarh
wa't-ta'deel (evaluation of hadeeth narrators) criticised him because
ofthis hadeeth.
Tafseer Ibn Katheer, 2/470
Shu'ayb al-Arna'oot said:Its isnaad is da'eef jiddan (very weak) –
andhe quoted the commentsof the scholars about Ibraaheem ibn Hishaam.
Tahqeeq Saheeh Ibn Hibbaan, 2/79
2.
A hadeeth mentioning this number - one hundred and twenty four
thousand – was alsonarrated via another isnaad:
It was narrated that Abu Umaamah said: I said: O Prophet of Allah, how
many Prophets were there? He said: "One hundred and twenty four
thousand, of whom three hundred and fifteen were a good number."
Narrated by Ibn Hibbaanin his Tafseer, 963
Ibn Katheer (may Allah have mercy on him) said:
Mu'aan ibn Rifaa'ah as-Silaami is da'eef; 'Ali ibn Yazeed is da'eef;
andal-Qaasim Abu 'Abd ar-Rahmaan is also da'eef.
Tafseer Ibn Katheer, 2/470
3.
The hadeeth of Abu Dharr (may Allah be pleased with him) was also
narrated via another isnaad, without any mention of the number of
Prophets; rather it mentions the number of Messengers:
He said: I said: O Messenger of Allah, how many Messengers were there?
He said: "Three hundred and umpteen, agood number."
Narrated by Ahmad, 35/431
According to another report (35/438): "three hundred and fifteen, a
good number."
Shu'ayb al-Arna'oot said:
Its isnaad is da'eef jiddan (very weak), because 'Ubayd ibn
al-Khashkhaash is majhool (unknown) and Abu 'Umar ad-Dimashqi is
da'eef. Ad-Daaraqutni said: al-Mas'oodi from Abu 'Umar ad-Dimashqi is
matrook (rejected).
Al-Mas'oodi is 'Abd ar-Rahmaan ibn 'Abdullah ibn 'Utbah.
Tahqeeq Musnad Ahmad,35/432
4.
It was narrated that Anassaid: The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Allah sent eight thousand Prophets,
four thousand to the Children of Israel and four thousand to the rest
of mankind."
Narrated by Abu Ya'la in his Musnad, 7/160
This hadeeth is da'eef jiddan (very weak).
Al-Haythami (may Allah have mercy on him) said:
It was narrated by Abu Ya'la and its isnaad includes Moosa ibn
'Ubaydah ar-Rabdhi, who is da'eef jiddan.
Majma' az-Zawaa'id, 8/210
Ibn Katheer (may Allah have mercy on him) said:
This is also a da'eef isnaad. It includes ar-Rabdhi who is da'eef, and
his shaykh ar-Raqqaashi is also weaker than him.
Tafseer Ibn Katheer, 2/470
5.
It was narrated that Abu'l-Waddaak said: AbuSa'eed said to me: Do
theKhaarijis believe in the Dajjaal? I said: No. He said: The
Messenger of Allah (sa) said: "I am the Seal of a thousand Prophets or
more; no Prophet was sent but he warned his nation aboutthe Dajjaal…"
Narrated by Ahmad, 18/275
This hadeeth is da'eef because Mujaalid ibn Sa'eed is da'eef.
Al-Haythami (may Allah have mercy on him) said:
It was narrated by Ahmad, and its isnaad includes Mujaalid ibn Sa'eed.
An-Nasaa'i classed him as thiqah (trustworthy) in one report but he
said concerning another: He is not qawiy (strong). A number of
scholars classed him as da'eef.
Majma' az-Zawaa'id, 7/346
It was also classed as da'eef by al-Arna'oot in Tahqeeq al-Musnad, 18/276
6.
This hadeeth was narrated from Jaabir ibn'Abdullah (may Allah be
pleased with him):
It was narrated by al-Bazzaar in his Musnad,3380, Kashf al-Astaar.
Its isnaad includes Mujaalid ibn Sa'eed; it has been stated above that
he is da'eef.
Al-Haythami (may Allah have mercy on him) said:
It was narrated by al-Bazzaar and its isnaadincludes Mujaalid ibn
Sa'eed, who was classed as da'eef by the majority.
Majma' az-Zawaa'id, 7/347
From the hadeeths quoted above – and there are others that we have not
quoted to save space, all of which are da'eef – it is clear that the
reports differ concerning the number of Prophets and Messengers. Every
group spoke on the basis of thereports that were saheeh in their
opinion. The most well-known of the reports mentioned above is the
hadeeth of Abu Dharr (may Allah be pleased with him), which says that
the number of Prophets was one hundred and twentyfour thousand, among
whom the number of Messengers was three hundred and fifteen. Some of
the scholars even said that the number of Prophets was the same as the
number of Companions of the Prophet (blessings and peace of Allah be
upon him) and the number of Messengers was the same as the number of
those who were present at Badr.
But by examining the isnaads of these reports, it does not seem to us
that these hadeeths are saheeh, either individually or when their
isnaads are put together.
Thirdly:
There follow the opinions of some of the leading scholars who said
that these hadeeths and the numbers mentioned in them are not saheeh
(sound):
1.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
From what is mentioned by Ahmad, Muhammad ibn Nasr and others, it is
clear that they did not know the number of Books and Messengers, and
the hadeeth of Abu Dharr that speaks of thatwas not proven in their
view.
Majmoo' al-Fataawa, 7/409
From this report from the two imams Ahmad and Muhammad ibn
Nasral-Marwazi it is clear thatthey regarded the hadeeths which speak
ofthe number of Prophets as da'eef. What appears to be the case is
that Shaykh al-Islam (may Allah have mercy on him) supported them in
that. And he indicated that the hadeeth of Abu Dharr was da'eef. As he
said: It was narrated in the hadeeth of Abu Dharr that their number
was three hundred and thirteen, but that hadeeth was not quotedas
evidence; rather whatis quoted as evidence is the verses that speak of
their large number.
2.
Ibn 'Atiyyah (may Allah have mercy on him) said in his commentary on
the verse in an-Nisa':
The words of Allah, may He be exalted, "and Messengers We have not
mentioned to you" [an-Nisa' 4:164], imply a large number of Prophets,
without mentioning a specific number. Allah, may He be exalted, says
(interpretation of the meaning):
"And there never was a nation but a warner hadpassed among them"
[Faatir 35:24]
"and many generations in between"
[al-Furqaan 25:38].
What has been narrated about the number of Prophets is not correct;
Allah knows best about their number, may the blessings of Allah be
upon them. End quote.
3.
The scholars of the Standing Committee were asked:
What is the number of Prophets and Messengers (blessings and peace of
Allah be upon them)?
They replied:
No one knows their number except Allah, because He says
(interpretation of the meaning):
"And, indeed We have sent Messengers before you (O Muhammad SAW);of
some of them We have related to you theirstory and of some We have not
related to you their story"
[Ghaafir 40:78].
Those who are known are those who are mentioned in the Qur'an or in
the saheeh Sunnah.
Shaykh 'Abd al-Azeez ibnBaaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 3/256
4.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him) said:
In the hadeeth of Abu Dharr that is narrated byAbu Haatim ibn Hibbaan
and others, it says that he asked the Prophet (sa) about the
Messengers and about the Prophets, and the Prophet (blessings and
peace of Allah be upon him) said: "The Prophets were one hundred and
twenty-four thousand and the Messengers were three hundred
andthirteen." According to the report of Abu Umaamah: three hundred
and fifteen. Butthese are both da'eef hadeeths according to the
scholars. They have corroborating reports, but those are also da'eef,
as we have mentioned above. According to some of them it says that the
Prophet (blessings and peace of Allah be upon him) said that there
were a thousand Prophets or more, and insome it says that the number
of Prophets was three thousand. All the hadeeths that speak of this
matter are da'eef; infact Ibn al-Jawzi regarded the hadeeth ofAbu
Dharr as being fabricated. The point is that there is no reliable
report about the number of Prophets and Messengers; no one knows their
number except Allah, may He be glorified and exalted. But they were a
good number. Allah has told usthe stories of some of them and He has
not toldus the stories of others in His wisdom, may He be glorified
and exalted.
Majmoo' Fataawa ash-Shaykh Ibn Baaz, 2/66, 67
5.
Shaykh 'Abdullah ibn Jibreen (may Allah preserve him) was asked:
What is the number of Prophets and Messengers? Is not believing in
some of them (because we are unaware of them) regarded as kufr? What
is the number of divinelyrevealed Books?
He replied:
In a number of hadeethsit is stated that the number of the Prophets
was one hundred and twenty-four thousand, and that the number of
Messengers among themwas three hundred and thirteen; it was also
narrated that the number of Prophets was eight thousand. All of these
hadeeths were quoted in Ibn Katheer's Tafseer al-Qur'an al-'Azeem, at
the end of Soorat an-Nisa', in his commentary on the verse in which
Allah, may He be exalted, says (interpretation of the meaning): "and
Messengers We have not mentioned to you" [an-Nisa' 4:164]. But the
hadeeths about this matter are all da'eef, despite the fact that there
are so many. So it is better to refrain from discussing this matter.
What is required of the Muslim is to believe specifically in those
Prophets whose names were mentioned by Allahand His Messenger, and to
believe in the rest in general terms. Allah condemned the Jews for
differentiating between them, as He said (interpretation of the
meaning): "…saying, We believe in some but reject others…"
[an-Nisa'4:150]. We believe in every Prophet and every Messenger whom
Allah sent at some time or another, but each one's message was for the
people of his own time and his Book was for his nation and his people.
With regard to the number of Books, it says in the lengthy hadeeth
narrated from Abu Dharrthat the number of books was one hundred books
and four books, aswas mentioned by Ibn Katheer in his commentary on
the verse quoted above. But Allah knows best how sound this is. Allah
has mentioned the Torah, the Gospel, the Psalms (Zaboor), and the
Scriptures of Ibraaheem and Moosa, so we believe in that and we
believe that Allah has many Books of which wehave no knowledge; it is
sufficient for us to believe in them in general terms.
Fataawa Islamiyyah, 1/41
And Allah knows best.