Names and Attributes of Allah - , The hadeeth of the mountain goats is a weak hadeeth.

hadeeth of the mountain goats? How should we understand it in the
light of modern science?.
Praise be to Allaah.
The text of the hadeeth of the mountain goats is as follows:
It was narrated that al-'Abbaas ibn 'Abd al-Muttalib (may Allaah be
pleased with him) said:
I was in al-Batha' with a group of people, among whom was the
Messenger of Allaah (peace and blessings of Allaah be upon him). A
cloud passed over him, and he looked at it and said, "What do you call
this?" They said, Sahaab (a cloud). He said, "And muzn (rain cloud)."
They said, And muzn. He said, "And 'anaan (clouds)." Abu Bakr said:
they said, "And 'anaan." He said: "How much (distance) do you think
there is between you and the heaven?" They said, We do not know. He
said, "Between you and it is seventy-one or seventy-two or
seventy-three years, and there is a similar distance betweenit and the
heaven above it [and so on]" – until he has counted seven heavens.
"Then above the seventh heaven there is a river, between whose top and
bottom isa distance like that between one heaven and another. Then
above that there are eight (angels in the formof) mountain goats. The
distance between their hooves and their knees is like the distance
between one heaven and the next. Then on their backs is the Throne,
and the distancebetween the top and thebottom of the Throne is like
the distance between one heaven and another. Then Allaahis above that,
may He be blessed and exalted.
Ibn al-Atheer said in al-Nihaayah (3/355):
Mountain goats means angels in the form of mountain goats.
This hadeeth is well known in the books of the scholars, and is
narrated in most of the books of Musnad. It was narrated by Ahmad in
al-Musnad (1/206), Abu Dawood in al-Sunan (4723), al-Tirmidhi in
al-Sunan (3320), Ibn Maajah (193), al-Daarimi in al-Radd 'ala
al-Jahamiyyah (50), al-Bazaar in his Musnad (4/134), Muhammad ibn
'Uthmaan ibn Abi Shaybah in al-'Arsh (1/66), Ibn Khuzaymah inKitaab
al-Tawheed (1/234) al-Haakim in al-Mustadrak (2/410) and other books
of Sunnah.
The reports of these imams come through five isnaads, all of which
meet in Simaak ibn Harb from 'Abd-Allaah ibn 'Umayrah from al-Ahnaf
ibn Qays from al-'Abbaas ibn 'Abd al-Muttalib (mayAllaah be pleased
with him).
As for Simaak ibn Harb, he met a number of the Sahaabah. Muslim
narrated from him, as did al-Bukhaari in mu'allaq reports. He was
regarded as thiqah (trustworthy) by a number of scholars, suchas Imam
Ahmad, Abu Haatim, al-Bazaar and others. But some of the scholars
criticized for some strange matters in his hadeeth. Hence he was
classed as da'eef (weak) by Shu'bah and Ibn al-Mubaarak, and Ibn Abi
Khaythamah said: I heard Ibn Ma'een being asked: What is his fault? He
said: He narrated ahaadeeth which no one else narrated, but he is
thiqah. Ibn 'Ammaar said: They say that he used to make mistakes, and
they differed concerning his hadeeth. Al-Thawri regarded him as
somewhat da'eef but no one rejected him. Al-Nasaa'i said: Sometimes he
repeats everything he hears, therefore when he narrates a hadeeth
which no one else narrated, that cannot be regarded as sound. Ibn
Hibbaan said in al-Thiqaat: he makes many mistakes.
See his biography in Tahdheeb al-Tahdheeb (4/204)
As for 'Abd-Allaah ibn 'Umayrah: we do not know anything about his
biography except that he narrated from al-Ahnaf ibn Qays, and no one
is known to havenarrated from him except Simaak ibn Harb. None of the
scholars stated whether he was thiqah or da'eef except Ibn Hibbaan who
mentioned him in al-Thiqaat. Ibn Hajar saidin Tahdheeb al-Tahdheeb
(5/301): al-Bukhaari said: It is notknown whether he heard from
al-Ahnaf. He was mentioned by Ibn Hibbaan in al-Thiqaat, and
al-Tirmidhi classed his hadeeth as hasan. I (Ibn Hajar) say: Abu
Na'eem said in Ma'rifat al-Sahaabah: He lived during the Jaahiliyyah
and he was the guide of al-A'sha, but it is not proven that he
accompanied the Prophet (peace and blessings of Allaah be upon him) or
saw him. Muslim said in al-Wuhdaan: Simaak alone narrated from him.
Ibraaheem al-Harbi said: I do not know him. End quote.
Because Simaak's report is not to be accepted when he is the only one
narrating it, and because we find that there are some doubts about
'Abd-Allaah ibn 'Umayrah, the scholars differed as to whether the
hadeeth should be classed as saheeh or da'eef.
Al-Tirmidhi said concerning the hadeeth:it is hasan ghareeb. It was
classed as saheeh byIbn Khuzaymah in his report in his book al-Tawheed
where he stipulated some conditions for its soundness. Al-Haakim said
in al-Mustadrak: it issaheeh according to the conditions of Muslim
although they (al-Bukhaari and Muslim)did not narrate it.
Among the later scholars, Ibn Taymiyah inMajmoo' al-Fataawa (3/192)
and Ibn al-Qayyim in Mukhtasar al-Sawaa'iq (433) said itsisnaad is
jayyid.
With regard to the scholars who classed it as da'eef:
This is what is understood from the words of al-Bazaar in hisMusnad
(4/115), where he says: We do not knowof these words being narrated
except with this isnaad from al-'Abbaas from the Prophet (peace and
blessings of Allaah be upon him). We do not know of anyone who
narrated from 'Abd-Allaah ibn 'Umayrahexcept Simaak ibn Harb. End
quote.
Ibn 'Adiyy said in al-Kaamil (9/27): it is not known.
Al-Mazzi indicated that itis da'eef in Tahdheeb al-Kamaal (10/391).
Al-Dhahabi said in al-'Uluw (1/60): It was narrated only by Simaak
from 'Abd-Allaah, and 'Abd-Allaah is somewhat unknown. End quote. But
al-Dhahabi classed the hadeeth as hasan in al-'Arsh (24).
Another of the later scholars who classed it as da'eef was al-Albaani
in al-Silsilah al-Da'eefah (1247).
What seems most likely –and Allaah knows best – is that the hadeeth is
da'eef. As Simaak ibn Harb was the only one who narrated this hadeeth
which has to dowith matters of the unseen, this means that it is not
acceptable. The fact that little is known about 'Abd-Allaah ibn
'Umayrah further damages the soundness of the hadeeth. Then there is
the interruption (in the isnaad) between him and al-Ahnaf ibn Qays.
If anyone wants to quote this hadeeth as evidence that Allaah is above
His creation and that He is above the mighty Throne, the Qur'aan and
saheeh Sunnah are full of such evidence and there is noneed to quote
this hadeeth as evidence. There are a thousand pieces of evidence
which Imam al-Dhahabi compiled in his book al-'Uluw, for those who
want to know more.
We have already quoted

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The ranks of people in the Hereafter – I

There is no doubt that onthe Day of Judgement, people will vary in
rank according to their status; they shall be classified according to
their deeds and standing.
The first six ranks in the Hereafterare:
1. The messengers with strong Will and Determination (i.e., the Ulil-'Azm)
As for the first and foremost rank, it belongs to the five Messengers
of Allaah with strong Will and Determination from amongst the
Messengers of Allaah, may Allaah exalt their mention, for they are the
most honourable of Allaah's creation. They are the dearest to Him and
the ones whom He has chosen; they are those upon whom He has sent
peace. Allaah Says what means: "And peace upon the Messengers."
[Quran 37: 181]
It is sufficient to mention regarding their honour and virtuethat
Allaah has selected them for revelation and entrusted them with His
messages. Allaah has made them intercessors betweenHim and His
creation. Allaah has also favoured them with honourable gifts, such as
supernatural occurrences and abilities. Allaah has chosen some of them
as a Khaleel, or a close, intimate friend; He has directly spoken to
some of them, and elevated others to a lofty rank. Indeed Allaah has
rendered them to be the only means to reach Him; how could mankind
reach Allaah except through His Messengers? It would have been
impossible. Thus, the Messengersare those that have the closest
contact with Allaah from mankind.
2. The remaining messengers
The second rank consists of the remainder of the three-hundred and
sixty-five (365) Messengers, those who were sent by Allaah totheir
people with a new messageto deliver. The Messenger of Allaah has
informed us that the number of Prophets, may Allaah exalt their
mention, was one-hundred and twenty-four thousand (124,000), of which
three-hundred and sixty-five (365)were Messengers. This is so that
Allaah could establish His proof against mankind that they wouldhave
no excuse not to worship Him. The seal of all the Prophets and
Messengers was Muhammad .
3. Prophets
The third rank consists of the Prophets those who were sent byAllaah
to their people but had no new message to deliver.
Therefore, this means that Messengers were of different ranks. Some
Messengers were favoured by Allaah over others, such as the five of
strong Will andDetermination as was mentionedabove, and these were:
Muhammad Ibraaheem (Abraham), Moosaa (Moses), 'Eesaa (Jesus) and Nooh
(Noah), may Allaah exalt their mention. These were the finest five of
all the Messengers, and the best andmost virtuous of these was
Muhammad then Ibraaheem Al-Khaleel, then Moosaa Al-Kaleem (i.e. the
one whom Allaah spoke to directly), then 'Eesaa and then Nooh,
although the people of knowledge differedas to which one of the last
two was of a higher calibre. Thus, thismakes up the first rank, while
thesecond rank consists of the rest of the three-hundred and
sixty-five Messengers, while the third rank consists of the Prophets.
4. Scholars
The fourth rank includes those who inherited the knowledge of the
Prophets, may Allaah exalt their mention, as well as their successors.
They are those who apply the message propagated bythe Messengers of
Allaah, may Allaah exalt their mention. These are the people who
possess knowledge, act upon it, and call others to it. This is the
finest class of mankind after the Messengers and Prophets; it is the
class of truthfulness, and Allaah has paralleled these people to His
Messengers. Allaah Says what means: "And whoever obeys Allaah and the
Messenger –those will be with the ones upon whom Allaah has bestowed
favour of the prophets, the steadfast affirmers of truth, the martyrs
and the righteous. And excellent are those as companions." [Quran 4:
69]
So, this is the next rank after those of the Messengers and Prophets,
may Allaah exalt their mention. So who does it include? It includes
the scholars who havelearnt the Islamic Sharee'ah and taught it to
others. This is the rank that follows those of the Prophets and
Messengers, may Allaah exalt their mention, and they are undoubtedly
their inheritors.
People in this category vary in their level of knowledge and
theirapplication of it.
The question arises: can the term"witness" be conferred to the
scholar? The answer is yes, because the scholar is Allaah's witness
over His creation. He will bear witness, through the knowledge that
Allaah has given him, over Allaah's creation. Thus, the scholar is
referred to as a witness from this perspective.
These steadfast affirmers are the ones who are literate regarding the
religion, act upon it, teach it to others and are patient with regard
to the trials that inflict them due to this; these scholars are of
high rank and distinct virtue. There can be nothing better for a
person than to be busy with his worldly work during his lifetime, or
even be lying in his grave while his limbs have decayed, while having
his good deeds increasing.
For such a person, good deeds are being added to his record constantly
and good actions are being awarded to him from where he would least
expect. All this is due to the fact that when the scholar teaches
people religious laws and they apply them, he will receive the same
reward as they do due to them applying the knowledge that he has
taught them. Hence, even if such a person is dead and in his grave,
his books and other writings remain a source of reward for him. He
procures rewards from them in his grave, despite being a collection of
dismembered body parts.
As a matter of fact, even if such a person is preoccupied with worldly
matters in his home, the fact that his sound Islamic judgements and
knowledge are being circulated among people means that the rewards for
this are being inscribed for him in his record of good deeds.
Some may say: 'These are the scholars, but we common peoplewill never
get any portion of suchrewards.' We say, No! Rather, whoever learns
something about the religion and passes it onto those he knows, such
as family, relatives, friends, neighbours, colleagues and others, then
he is rewarded for this knowledge that he has related. Moreover, he
continues to be rewarded for that piece of knowledge he has related
for as long as it is passed on.
This demonstrates the great virtue of learning the religion
andteaching it to others. It also confirms the necessity of that
knowledge being accurate, since if a person relates a fabricated
Hadeeth or an erroneous Fatwaa to people, then he continues to receive
the sin from it as long as it continues to circulate among others. On
the other hand, if he learns and relates sound knowledge, then he will
continueto be rewarded for it. It is for thisreason that Imaam Ahmad
mentioned regarding the people of knowledge:
"All praise is due to Allaah, who has rendered in between every time
interval of Messengers remainders from the people of knowledge. They
call the misguided to guidance and they patiently bear maltreatment
from them. They enlighten the religiously-blind by virtue of the light
of Allaah (i.e., the knowledge that they possess). How many of those
whom Satan killed (i.e., killed his soul and spirit), have they
brought back tolife? How many of the ignorant and misguided have they
guided?How excellent is their influence on people, and how repulsive
is their people's effect on themselves. They preserve the Book of
Allaah from the ignorant who seek to erroneously interpret its hidden
meanings; from the distortion of the extremists; and the plagiarism of
the fabricators."
5. Just rulers
The rank in the Hereafter which follows that of the scholars is that
of the justleaders and rulers. It is through them that the roads and
paths become safe and the world becomes upright. Through them the weak
receive support, the oppressors are humiliated, and the frightened
become secure. They are the oneswho enact the divine penalties and
repel corruption. They enjoin the good, forbid the evil, and implement
the Book of Allaah and the Sunnah of His Messenger . Theyextinguish
the fires of innovations and misguidance.
'Umar ibn 'Abdul Azeez was one such just ruler. Allaah granted him
knowledge and commandment. He ruled with sound knowledge. He governed
the people for only years; he assumed leadership in 99A.H. and was
assassinated(through poisoning) two years later, in 101 A.H. Some of
his people could not stand him and so they poisoned him, which caused
him to die . He was, by the consensus of the Muslims,the fifth of the
rightly guided caliphs. In just two years, he accomplished much
morethan any of the Umayyid caliphs did in many years.
Justice was so widespread that even when charity money was being
circulated, there was nobody to be found who was in need of it – there
was not a single poor person left and thusthe alms were sent back to
treasury. Moreover, a shepherd in the desert whose goat had been
attacked and eaten by a wolf said: "Something has happened to the
chief of the believers (i.e., 'Umar ibn 'Abdul-Azeez)" and after he
inquired about it, he found that 'Umar had died that very day. So
thepeople asked him: "How did you know?" He replied: "We have come to
know of his justice that is so prevalent that even the wolves no
longer attack our flock, so when this wolf attacked, we realised that
something must have happened to 'Umar bin 'Abdul Azeez." His justice
had even influenced the aggressiveanimals, who ceased their aggression
due to it.
On the other hand, if an oppressive ruler reigns, then even the
whales, the scorpions in their burrows, and the other animals curse
him, as wasmentioned in the prophetic narration where the animals
curse the disobedient from the children of Aadam (i.e., people) due to
them being the cause of the hindrance of rain. Rainfall ceases from
the skies due to the oppression of such governors and rulers.
6. Mujaahideen (i.e., those who fight in the Way of Allaah)
The rank that follows the just rulers and governors are those who
fight in the way of Allaah. They are the soldiers of Allaah through
whom the religion is established, the enemies repelled, and the
influence of Islam and its essence protected. The power of the Muslims
and the essence of Islam are protected by whom? By the Mujaahideen –
they are the ones who fight the enemies of Allaah so that the whole
religion becomes solely for Allaah,and so that His word is

The story of Saba’ , General Articles - ,

All perfect praise is due to Allaah; I testify that there is none
worthyof worship except Allaah and that Muhammad is His Slave and
Messenger; as well as his family and all his companions.
Allaah Says (what means): "There was for [the tribe of] Saba' in their
dwelling place a sign: two [fields of] gardens on the right and on the
left. [They were told]: 'Eat from the provisions of your Lord and be
grateful to Him. A good land [you have], and a forgiving Lord.' But
they turned away [refusing], so We sent uponthem the flood of the dam
[i.e. the overwhelming flood that caused a break in their dam], andWe
replaced their two [fields of] gardens with gardens of bitter fruit,
tamarisks and something ofsparse lote trees. [By] that We repaid them
because they disbelieved. And do We [thus] repay except the ungrateful
? AndWe placed between them and thecities which We had blessed [In the
lands of what is now southern Syria and Palestine] [many] visible
cities. And We determined between them the [distances of] journey
[i.e., We placed the intermediate settlements at calculated distances
for the convenience of travellers.], [saying]: 'Travel between them by
night or by day in safety.' But [insolently] they said: 'Our Lord!
Lengthen the distance between our journeys,' and wronged themselves,
so We made them narrations [i.e., their story became a tale related
amongst people to take an example from] and dispersed them in total
dispersion. Indeed in that are signs for everyone patient and
grateful. And Satan had already confirmed through them [i.e. the
people of Saba'] hisassumption [i.e., that mankind could readily be
misled by him.], so they followed him, except for a party of
believers. And he had over them no authority except [it was decreed]
that We might make evident who believes in theHereafter from who is
thereof in doubt. And your Lord, over all things, is Guardian." [Quran
34: 15-21]
The people of Saba' were the kings of Yemen and Balqees, the wife of
Sulaymaan was from them. The people of Saba ' lived happy and joyful
lives that were full of blessings; their sustenancewas abundant and
their trees and plants very fruitful. Allaah sent messengers to them,
instructing them to eat from what He had provided for them and show
gratitude towards Him,as well as to worship Him alone and believe in
His oneness. They adhered to these instructions for a while, but then
shunned His commandments, and were thus punished by a flood on their
land.
Ibn 'Abbaas, narrated that a man came to the Prophet andasked him
whether Saba' was a name of a man, a woman or a land; the Prophet
answered by saying: "It is the name of a man who had ten children from
his progeny, all of whom were Arab; six of them later lived in Yemen
and four in Shaam (i.e., ancient Syria). The ones in Yemen were later
known as the tribes ofMathhij, Kindah, Al-Azd, Al-Ashaa'iriyyoon,
Anmaar and Himyar. As for the ones who livedin Shaam, they were to be
the known tribes of Lakhm, Juthaam,'Aamilah and Ghassaan." ] Ahmad [
Imaam Ibn Katheer, said: "The meaning of the saying of the Prophet :
"…who had ten children from his progeny, all of whom were Arab" is
that these ten descended from his offspring,to whom all the Arab
tribes originate. It does not mean that they were his direct children,
because between him and some of them were two or three generations,
and more in some cases. After the flood of the dam hit their area,
some remained in their land, while others left to other locations."
End of quote.
The sign that Allaah gave to themrefers to their land, which was
blessed with fields of gardens, as well as being protected from
afflictions, all of which necessitated gratitude. These gardens
yielded enough fruits to suffice them, so they were overwhelmed by the
happiness ofbeing free from need. Allaah commanded them to express
gratitude for these favours, namely:
1. The abundant provision He provided for them from these two gardens.
2. Good land, a beautiful climate and few cases of sickness (i.e.,
they rarely became sick due to the nice weather Allaah blessed them
with).
3. The forgiveness they were promised in return for
expressinggratitude towards Allaah.
Instead of continuing to be thankful, they turned away and shunned the
commandments of Allaah; they shunned monotheism and His worship, and
refused to be thankful; they began worshipping the sun instead of
Allaah, as the hoopoe bird informed Sulaymaan saying, as Allaah
informs us what means: "… 'I have come to you from Saba' with certain
news. Indeed, Ifound there a woman ruling them, and she has been given
of all things, and she has a great throne. I found her and her people
prostrating to the sun instead of Allaah, and Satan has made their
deeds pleasing to them and averted them from [His] way, so they are
not guided." [Quran27: 22-24]
The flood that Allaah sent upon them comprised of a huge amount of
water, which resulted in the total destruction of their gardens; their
fruitful trees were rendered into others that were useless, bearing
bitter fruits.
Look what happened to them! Look how their gardens, with their
fruitful trees, pleasant shade and fine natural views, were rendered
into thorns and trees with bitter fruits, all of which resulted from
their ungratefulness, their refusal of the truth and their association
with Allaah. What was the result? "…That We repaid them" meaning that
they were punished.
Allaah knew that these people needed to travel in order to conduct
trade with people of other villages, so He facilitated for them the
means to reach these places for trade in a very easy manner, without
them having to encounter any difficulties or feeling fearful in the
least whilst on their journeys.This was another of the favours that
Allaah had bestowed upon them. There were villages along their way
which were close in distance, so that they would not have to carry
much provision and water for their trips; also, the way to their
destination was simple and well-known so that they would not get lost.
Their travel was safe, regardless of whether they travelled during
theday or by night, as an additional bounty.
Nonetheless, they did not appreciate these bounties and favours from
Allaah, and instead of being grateful, they requested that Allaah make
their trips lengthy. They became very ungrateful and supplicated for
distances that demanded large amounts of provision for their trips;
therefore, their journeys became frightening ones, which also required
much effort to complete. These people acted just as the children of
Israel did with Prophet Moosaa, when they requested him to provide
them with green herbs, cucumbers, garlic, lentils and onions instead
of having the bountiful provisions and life that Allaah had provided
them with; this is why Allaah addressed the children of Israel saying
what means: "…'Would you exchange what is better for what is less? Go
into [any] settlement and indeed, you will have what you have asked.'
And they were covered with humiliation and poverty and returned with
anger from Allaah [upon them]…" [Quran 2: 61]
The punishment that befell them was exemplary; an illustration
forpeople of how they would instigate the punishment of Allaah if they
were to ever act with ungratefulness. Also, it is a lesson for the
afflicted to persevere through hardships; it isalso proof that
punishment befalls the disobedient in this life prior to the one they
will face in the Hereafter. Mutarraf, used to say: "The best slave is
he who when blessed gives thanks and when afflicted, perseveres."
Suhayb ibn Sinaan, narrated that the Prophet said: "How wonderful is
the case of a believer! There is goodness for him in everything, and
this is not the case with anyone except for abeliever. If prosperity
attends him, he expresses gratitude to Allaah, and that is good for
him; and if adversity befalls him, he endures it patiently, and that
is also good for him." ] Muslim [
Satan has taken a vow to misleadmankind, as Allaah informs us, saying
what means: "[Satan] said:'By your might, I will surely mislead them
all. Except, among them, Your chosen servants.'" [Quran 38: 82-83]
Satan was not certain of what he would do, because he could not have
been; this is due to the fact that what would happen in the future was
something of the unknown and unseen for him, and thus it was merely an
assumption on his part. The people of Saba ' in general are amongst
those for whom Satan's assumption came true, and they indeed followed
his way. On the other hand, therewas a group of them who did notfollow
Satan, and these were thus included in the exception mentioned in the
abovementioned verses of Chapter Saad .
Allaah affirms that Satan has no power or authority over people to
force them to do anything; Imaam Al-Hasan Al-Basri, said: "I swear by
Allaah! Satan hasno stick with him with which he hits people to (force
them to) follow his way; this is nothing but whispers and
self-delusion on the part of people – he simply calls people, and they
respond." End of quote.
The wisdom behind allowing Satan to do what he does and whisper to
people is to test themand make evident those amongstthem who are
truthful, and thosewho are liars.
There are many lessons one can derive from this great story, the
following are but some of them:
· The people of Saba ' are a real life example to anyone who even
contemplates being rebellious to the commands of Allaah, or ungrateful
regarding His favours. Allaah warns people, especially the rich
amongst them, to not follow in the footsteps of the people of Saba '
or imitate them, lest the same punishment befalls them.
· It is mentioned in many places in the Qur'aan that certain
disbelievers enjoyed gardens and fruits, but these gardens were
squandered and eventually faced destruction; this story is one
suchexample. Another example concerns Pharaoh and his people,about
whom Allaah Says
(what means): "So We removed them from gardens and springs. And
treasures and honourable station – Thus. And We caused to inherit it
the Children of Israel ." [Quran 26: 57-59]
· Allaah is the only Provider and Sustainer.
· The punishment of Allaah follows very quickly when people are
rebellious and shun His commands. It is the way of Allaahthat whenever
people shun His commandments He sends punishment down upon them, and
there are numerous verses inthe Qur'aan addressing this issue,such as
the saying of Allaah which means: "And Allaah presents an example: a
city [i.e., Makkah] which was safe and secure, its provision coming to
it in abundance from every location, but it denied the favours of
Allaah. So Allaah made it taste the envelopment of hunger and fear for
what they had been doing." [Quran 16: 112]
· If the slave does not thank Allaah for a favour, his punishment
could be through that very favour. Water was one of the favours that
the people of Saba ' had been bestowed with, and they were punished
with it when they were ungrateful for it and shunned the commands of
Allaah.
· Allaah never punishes people without them being deserving of it due
to their sinning and disobedience, as Allaah Says whatmeans: "…And We
would not destroy the cities except while their people were
wrongdoers." [Quran 28: 59]
· Only those who persevere and are grateful would benefit from the
lessons of the Qur'aan and the signs of Allaah, despite the fact that
all people observe these signs, yet the heedless never benefit from
them, as Allaah Says what means: "And how many a sign within the
heavens and the earth do they pass over while they, therefrom, are
turning away." [Quran 12: 105]
There are three types of perseverance:
· In performing acts of obedience
· In refraining from prohibitions
· During decrees of Allaah that arepainful
There are three ways of expressing gratitude to Allaah:
· By the heart: through having it devoted to the One bestowing the
favours, and acknowledging that He is the source of all favours.
· By the limbs: through continuously being obedient to Him and using
His favours in waysthat please Him.
· By the tongue: through the repeated mentioning, praising

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Dought & clear - , Reading Qur’aan together, giving good deeds to the dead, and al-Mawlid al-Nabawi (celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him)).

the month, we get together with a group of30 or more sisters and each
of us reads two or three hizb (portions of Qur'aan) until we complete
the Holy Qur'aan in one and a half or two hours. We have been told
that this will count – in sha Allaah– as a completion of the Qur'aan
for each one of us. Is that correct? After that we make du'aa' andask
Allaah to give the reward for our reading to the rest of the
believers, living and dead. Will the reward reach the dead? They quote
as evidence for that the words of our master Muhammad (peace and
blessings of Allaah be upon him): "When a man dies, all hisgood deeds
come to an end except three: ongoing charity, beneficial knowledge or
a righteous son who willpray for him."
On the festival of the Prophet's birthday (al-mawlid al-nabawi), they
hold a ribaat (vigil) which starts at 10 a.m. and lasts until 3 p.m.
They start with prayers for forgiveness, praise ofAllaah, tasbeeh and
takbeer, and sending blessings upon our master Muhammad (peace and
blessings of Allaah be upon him) silently, then they read the Qur'aan,
and some sisters fast on that day. Issingling out this day for all
these acts of worship regarded as an innovation (bid'ah)? We also have
a lengthy du'aa' seeking blessing that we say at the time of suhoor,
for those whoare able to say it. It is called du'aa' al-raabitah.It
starts by sending blessings and salaams upon our master Muhammad and
his party and the other Prophets, and the Mothers of the Believers,and
the female companions of the Prophet, the Rightly Guided Caliphs, the
Taabi'een, and the righteous close friends (awliya') of Allaah,
mentioning each of them by name. Is it correct that mentioning all
these names will make their owners recognize us and call outto us in
Paradise? Is this du'aa' an innovation? I feel that it is, but most
ofthe sisters disagree with me. Will I be punished byAllaah if I am
wrong? How can I convince themif I am correct? This matter is making
me losesleep and every time I remember the hadeeth of the Messenger of
Allaah (peace and blessings of Allaah be upon him) which says that
every newly-invented matter is an innovation and every innovation is a
going-astray, and every going-astray will be in the Fire, my worry and
grief get even worse.
Praise be to Allaah.
Firstly:
In the saheeh Sunnah there are many reports which speak of the virtues
of gathering to read the Book of Allaah, but in order for the Muslim
to attain those rewards, he should ensure that the gathering is in
accordance with sharee'ah. One of the prescribed ways in which people
may gather to read Qur'aan isfor the people gathered to read together
for the purpose of study, learning the meanings and how to recite
properly. Another kind of gathering that is prescribed is for each of
them to read and the others to listen, so that they may ponder the
meanings of the verses. Both are mentioned in the Sunnah of the
Prophet (peace and blessings of Allaah be upon him).
For more information please see question no. 22722 , which explains
the ruling on gathering to read the Qur'aan.
With regard to what each person reads beingcounted as a khatmah
(complete reading of theQur'aan) for each of them, this is not
correct, because none of them has read the entire Qur'aan, or even
listenedto it, rather each of themhas read a part of it, so they will
only be rewarded for whatever they have read of the Qur'aan.
The scholars of the Standing Committee said:
Distributing ajza' or parts of the Qur'aan to those who are present so
that each one of themmay read a hizb of the Qur'aan is not necessarily
regarded as a khatmah or complete reading of the Qur'aan on the part
of each one of them. End quote.
Fataawa al-Lajnah al-Daa'imah, 2/480
Secondly:
It is not prescribed to saydu'aa' together after reading Qur'aan, and
it is not permissible to pray that the reward for the reading go to
any of the dead or the living. Our Prophet (peace and blessings of
Allaah be upon him) did not do that, and neither did anyof his
companions (may Allaah be pleased with them).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was asked:
Is it permissible for me to read the entire Qur'aan for my parents,
knowing that they are illiterate and cannot read or write? Is it
permissible for me to read the entire Qur'aan for a person who knows
how to read and write, but I want to give this khatmah to him? Is it
permissible for me to read the entire Qur'aan for more than one
person?
He replied:
There is no report in the Holy Qur'aan or in the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him), or
from his companions (may Allaah be pleased with them) to indicate that
it is prescribed to give one's reading of Qur'aan (or the reward
thereof) to one's parentsor to anyone else. RatherAllaah has enjoined
reading Qur'aan so that one may benefit from it, learn from it, ponder
its meanings and act upon it. Allaah says (interpretation of the
meaning):
"(This is) a Book (the Qur'aan) which We have sent down to you, full
of blessings, that they may ponder over its Verses, and that men of
understanding may remember"
[Saad 38:29]
"Verily, this Qur'aan guides to that which is most just and right"
[al-Isra' 17:90]
"Say: It is for those who believe, a guide and a healing"
[Fussilat 41:44]
And our Prophet (peace and blessings of Allaah be upon him) said:
"Read the Qur'aan, for it will come as an intercessor for its
companions." And he (peace and blessings of Allaah be upon him) said:
"The Qur'aan will be brought on the Day of Resurrection along with its
people who used to act upon it, preceded by Soorat al-Baqarah and Aal
'Imraan, like two clouds or two flocks of birds, spreading their
wings, pleading on behalf of their companions (i.e., those who used to
read them)."
The point is that it was revealed to be acted upon and pondered, to be
read as an act of worship and read a great deal, not to be given to
the dead or to anyone else. I do not know of any reliable basis for
giving it to one's parents or anyone else. The Prophet (peace and
blessings of Allaah be upon him) said: "Whoever does any action that
is not in accordance with this matter of ours will have it rejected."
Some of the scholars are of the view that that is permissible, and
they said: There is no reason why the reward for reading Qur'aan and
other righteous actions cannotbe given to others, and they liken that
to the case of charity and du'aa' for the deceased and others. But the
correct view is the first view, because of the hadeeth quoted above,
and other similar reports. If giving the reward for reading to another
was permissible or prescribed, the righteous salaf would have done it.
It is not permissible to make analogies with regard toacts of worship,
because they can only be proven by a text from the Book of Allaah, may
He be blessed and exalted, or the Sunnah of His Prophet (peace and
blessings of Allaah be upon him), because of the hadeeth quoted above
and other similar reports.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 8/360, 361
With regard to their quoting the hadeeth, "When the son of Adam dies,
all his good deeds come to an end…" this is not correct, rather if
youthink about it, you will see that the hadeeth indicates that it is
not prescribed to give the reward for reading Qur'aan to the dead,
because the Prophet (peace and blessings of Allaah be upon him) said:
"A son who will pray for him," not "who will read Qur'aan for him."
Thirdly:
We should not write the letter (S) or abbreviations for the blessing
upon the Prophet (peace and blessings of Allaah be upon him). If a
person can write such a lengthy question, he is not incapable of
writing the blessing upon the Prophet in full. We have already
discussed the ruling on writing such abbreviations in the answer to
question no. 47976 .
Fourthly:
Celebrating the Prophet's birthday (al-mawlid) is an innovation, and
doing special acts of worship on this day such as saying tasbeeh and
tahmeed, observing i'tikaaf, reading Qur'aan and fasting is an
innovation for which a person will not receive any reward, for these
are all rejected.
It was narrated from 'Aa'ishah (may Allaah be pleased with her) that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "Whoever introduces anything intothis matter of ours that is not
part of it will have it rejected." Narrated by al-Bukhaari, 2550;
Muslim, 1718.
According to a version narrated by Muslim (1718) he said: "Whoever
does an action that is not in accordance with this matter of ours will
have it rejected."
Al-Faakihaani (may Allaah have mercy on him) said:
I do not know of any basis for this mawlid in the Qur'aan or Sunnah,
and there is no report that any of the scholars of this ummah, who are
examples in matters of religion and adhere to the path of those who
came before, did this. Rather it is an innovation (bid'ah) which was
introduced by those who have nothing better to do, and it is a means
for them to have fun and eat a lot.
Al-Mawrid fi 'Aml al-Mawlid, quoted in Rasaa'il fi Hukm al-Ihtifaal
bi'l-Mawlid al-Nabawi, 1/8, 9
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
If celebrating the Prophet's birthday was prescribed, then the Prophet
(peace and blessings of Allaah be upon him) would have told his ummah
of that, because he is the most sincere of people and there is no
Prophet afterhim who could explain anything he did not speak about. He
(peace and blessings of Allaah be upon him) is the Seal of the
Prophets and he explained to the people what he had to explain of the
truth, such as loving him and following his sharee'ah, sending
blessings and salaams upon him and other rights of his that are
explained in the Qur'aan and Sunnah. He did not tell his ummah that
celebrating the day of his birth was something prescribed sothat they
would do that. He (peace and blessings of Allaah be upon him) did not
do that during his lifetime and his companions (peace and blessings of
Allaah be upon him) who were thedearest of people to himand the most
knowledgeable of his rights did not celebrate that day, neither did
the Rightly-Guided Caliphs orany others. Then those who followed them
in truth of the best three generations did not celebrate this day
either.
Do you think that all these people were ignorant of his rights or fell
short with regard to them, until the later generations came and made
up for this shortfall and made the truth complete? No, by Allaah. No
wise man whounderstands the nature of the Sahaabah and how they
followed the truth would say this. If you understand that the
celebration of the Prophet's birthday was unknown at the time of the
Prophet (peace and blessings of Allaah be upon him) and the time of
his companions and the time of their earliest followers, you will
realize that it is an innovation that has been introduced into the
faith, and it is not permissible to do it, approve of it or advocate
it, rather we must denounce it and warn people against it.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 6/318, 319
Fifthly:
It is not permissible for anyone to make up a du'aa' or dhikhr and
promulgate it among the people. The du'aa' that is called du'aa'
al-raabitah is an innovated du'aa', and thinking of those who are
being prayed for and believing that they will recognize the one who is
praying for them and will call out to him in Paradise – all of that
isSufi myths and fables that have no basis in the religion of Allaah.
The Islamic guidelines by means of which a personcan distinguish
betweenSunnah and bid'ah, rightand wrong, are clear. The basic
principle with regard to acts of worship is that nothing is permitted
unless thereis evidence. We cannot seek to draw closer to Allaah by
doing an act ofworship unless there is evidence from the Qur'aan or
saheeh Sunnah that it is prescribed. The basic principle for the
Muslim is to follow and not to innovate, and innovations will be
rejected. Allaah has completed this sharee'ahfor us and has completed
His blessing upon us, so what need do we have for such innovations to
be part ofour lives at the time when we are falling so far short with
regard to that which is proven in sharee'ah?
For more information see the answer to questions no. 27237 and 6745
We hope that what we have mentioned is sufficient to make these sister
refrain from their innovation. We advise them to fear Allaah and
follow the Sunnah. They should remember that Allaah does not accept
any innovated act of worship, no matter whatefforts and wealth are
expended on it. Being moderate in following the Sunnah is better than
striving hard in following innovation, as the great Sahaabi
'Abd-Allaah ibn Mas'ood (may Allaah be pleased with him) said.
We ask Allaah to guide those sisters to that which pleases Him, and we
advise you to convey this message well and not take part in that with
them, and to be patient in bearing any problems that may resultfrom
that.