Commentary on Hadeeth, - Dought & clear, - * The hadeeth of Tameem al-Daari about the Dajjaal

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M NajimudeeN - INDIA
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Is it true that a group of Muslims were on a journey, and they met a man who asked them about the era they were in and about the mission of Muhammad (peace and blessings of Allaah be upon him), and he came back and said that this was not the time for him to emerge, and it was said that he was the Dajjaal?.
Praise be to Allaah.
The story that you mention was narrated in a well known hadeeth which is known as the hadeeth of al-Jassaasah. It is an important hadeeth which was one of the signs of his Prophethood, so we will give you the opportunity to benefit from it and enjoy reading it.
It was narrated that Faatimah bint Qays (may Allaah be pleased with her) said:
I heard the voice of the caller, the caller of the Messenger of Allaah (peace and blessings of Allaah be upon him), saying: Al-salaatu jaami’ah (prayer is about to begin), so I went out to the mosque and I prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him). I was in the women’s row that was closest to the people. When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished his prayer, he sat on the minbar and he was smiling. He said: “Let each person stay in the place where he just prayed.” Then he said: “Do you know why I called you together?”
They said: Allaah and His Messenger know best. He said:
He said: “By Allah, I did not call you together for an exhortation or for a warning. I have called you together because Tameem al-Daari was a Christian and he came and swore allegiance and became Muslim, and told me something which agrees with what I was telling you about the Dajjaal (false messiah). He told me that he sailed in a ship with thirty men of Lakhm and Judhaam and they were tossed by the waves of the sea for a month. Then they came to an island at sunset. They sat in a small rowing-boat and landed on that island. They were met by a beast with a great deal of hair and they could not distinguish his face from his back because he was so hairy. They said: ‘Woe to you, what are you?’ It said: ‘I am al-Jassaasah.’ They said: ‘What is al-Jassaasah?’ It said: ‘O people, go to this man in the monastery for he keen to know about you.’ He (the narrator) said: When it named a man for us we were afraid of it lest it be a devil. Then we set off, rushing, until we came to that monastery, where we found the hugest man we had ever seen, bound strongly in chains with his hands tied to his neck and his legs bound from the knees to the ankles with iron shackles. We said: ‘Woe to you, who are you?’ He said: ‘You will soon find out about me; tell me who you are.’ They said: ‘We are people from Arabia who embarked on a ship, but the sea became wild and the waves tossed us about for one month, then they brought us to this island of yours. We took to the rowing-boats and landed on this island. We were met by a beast with a great deal of hair and we could not tell his front from his back because he was so hairy. We said: Woe to you, what are you? It said: I am al-Jassaasah. We said: What is al-Jassaasah? It said: Go to this man in the monastery for he is keen to know about you. So we came rushing to you and we fled from it because we could not be sure that it was not a devil.’ He (that chained person) said: ‘Tell me about the date-palm trees of Baysaan.’ We said: ‘What do you want to know about them?’ He said: ‘I am asking you whether these trees bear fruit.’ We said: ‘Yes.’ He said: ‘Soon they will not bear fruit.’ He said: ‘Tell me about the lake of Tabariyyah’ We said: ‘What do you want to know about it?’ He said: ‘Is there water in it?’ They said: ‘There is a great deal of water in it.’ He said: ‘Soon it will dry up.’ Then he said: ‘Tell me about the spring of Zughar (which is in the south of Syria).’ They said: ‘What do you want to know about it?’ He said: ‘Is there water in the spring and do the people grow crops with the water of the spring?’ We said to him: ‘Yes, there is plenty of water in it and the people grow crops with its water.’ He said: ‘Tell me about the Prophet if the unlettered; what has he done?’ We said: ‘He has left Makkah and has settled in Yathrib (Madeenah).’ He said: ‘Do the Arabs fight against him?’ We said: ‘Yes.’ He said: ‘How did he deal with them?’ We told him that he had prevailed over the Arabs in his vicinity and they had shown obedience to him. He said to us: ‘Has it really happened?’ We said: ‘Yes.’ He said: ‘If it is so that is better for them that they show obedience to him. Now I will tell you about myself. I am the Dajjaal and soon I will be given permission to emerge. So I will come out and travel in the land, and will not spare any town but I will stay for forty nights, except Makkah and Taybah (Madeenah). They are both forbidden to me; every time I try to enter one of them, I will be met by an angel with a sword in his hand, who will bar my way, and on every route there will be angels guarding it.’ She said: Then the Messenger of Allaah (peace and blessings of Allaah be upon him) struck the minbar with his staff and said: “This is Taybah, this is Taybah, this is Taybah,” meaning Madeenah. “Did I net tell you this before?” The people said: Yes. [The Prophet (peace and blessings of Allaah be upon him) said:] “I liked the story of Tameem because it agrees with what I used to tell you about him and about Makkah and Madeenah. But he is in the Syrian Sea (Mediterranean) or the Yemeni Sea (Arabian Sea). No, rather he is in the east, he in the east, he is in the east,” and he pointed towards the east with his hand. She said: I memorized this from the Messenger of Allaah (peace and blessings of Allaah be upon him).
Narrated by Muslim in hisSaheeh(2942), so it is a saheeh hadeeth. It was also narrated by the scholars in their books, with their isnaads from Faatimah bint Qays (may Allaah be pleased with her). Al-Tirmidhi (may Allaah have mercy on him) said inal-Jaami’ al-Saheeh(2253): This is a saheeh ghareeb hadeeth. End quote. Ibn ‘Abd al-Barr said inal-Istidhkaar(7/338): It is saheeh in its isnaad and transmission. End quote.
And Allaah knows best.
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Commentary on Hadeeth, - Dought & clear, - * The hadeeth: “O Allaah, cause me to live poor”

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What is the meaning of the du’aa’ of the Prophet (peace and blessings of Allaah be upon him): “O Allaah, cause me to live poor”?.
Praise be to Allaah.
This hadeeth was narrated by al-Tirmidhi (2352) from Anas (may Allaah be pleased with him), according to whom the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Allaah, cause me to live poor and cause me to die poor, and gather me among the poor on the Day of Resurrection.” Al-Tirmidhi said: This is a ghareeb hadeeth.
It was also narrated by Ibn Maajah (4126) from Abu Sa’eed al-Khudri (may Allaah be pleased with him).
Many scholars classed it as da’eef. If we assume it is saheeh, then what is meant by “poor” here is being humble before Allaah, not having little wealth.
Ibn Katheer said inal-Bidaayah wa’l-Nihaayah(6/75):
With regard to the hadeeth narrated by Ibn Maajah from Abu Sa’eed, that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Allaah, cause me to live poor …”, it is a da’eef hadeeth, and it not proven from its isnaad, because it includes Yazeed ibn Sinaan Abu Farwah al-Rahaawi, who is very weak (da’eef jiddan). And Allaah know best.
It was also narrated by al-Tirmidhi with another isnaad from Anas … then he said: This is a ghareeb hadeeth.
I (Ibn Katheer) say: there is some weakness in its isnaad, and there is something objectionable in its text. And Allaah knows best. End quote.
Al-Haafiz said inal-Talkhees(3/109), after quoting this hadeeth:
It was narrated and classed as ghareeb by al-Tirmidhi, and its isnaad is da’eef. A similar hadeeth was narrated from Abu Sa’eed by Ibn Maajah, but there is also some weakness in its isnaad. There is another isnaad inal-Mustadrak, from ‘Ata’, and it was narrated by al-Bayhaqi from ‘Ubaadah ibn al-Saamit. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah be pleased with him) was asked about this hadeeth and he said:
This is narrated, but it is da’eef and is not proven. Its meaning is: cause me to live with humility, but the wording is not proven. End quote fromMajmoo’ al-Fataawa(18/357).
He also said (18/326):
This hadeeth was narrated by al-Tirmidhi, and it was mentioned by Abu’l-Faraj (Ibn al-Jawzi) inal-Mawdoo’aat. Whether its wording is saheeh or not, the poor person who is praised is the one who is humble before Allaah, it does not mean the poor person who has no wealth. Rather a man may be poor and lacking wealth but he may be a tyrant. As the Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “There are three to whom Allaah will not speak or look at on the Day of Resurrection, nor will He praise them and theirs will be a painful torment: a king who tells lies, a poor man who is arrogant and an old man who commits zina.” And the Prophet (peace and blessings of Allaah be upon him) said: “I am a slave; I eat as a slave eats and I sit as a slave sits.” Being “poor” is an attitude, and it means being humble, as ‘Eesa ibn Maryam (peace be upon him) said:‘And dutiful to my mother, and made me not arrogant, unblest’ [Maryam 19:32].
InLisaan al-‘Arabit says (13/216):
The original meaning ofmiskeenin Arabic is humble, and the original meaning offaqeeris needy.
Hence the Prophet (peace and blessings of Allaah be upon him) said: “O Allaah, cause me to live poor (miskeen)” meaning thereby humble, not one of the arrogant and proud, i.e., humble and submissive before You, O Lord, not arrogant. The wordmiskeenhere does not mean poor in the sense of being in need. End quote.
Inal-Talkhees(3/109), al-Haafiz Ibn Hajar quoted al-Bayhaqi as saying of this hadeeth: In my view it does not mean that he was asking for poverty in the sense of having little, rather he was asking for humility. End quote.
And Allaah knows best.

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Kind Treatment of Spouses, - Dought & clear, - * Should she tell her husband about her previous relationships?

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M NajimudeeN - INDIA
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I am a young woman who has received a proposal for marriage from a man who has all the qualities that a Muslim girl could hope for in her life partner, praise be to Allaah. I accepted and the nikaah (marriage contract) was done a short time ago. I do not see anything but good in this young man, but the problem is that before he proposed to me, he asked my friend about me, and she told him that a long time ago I had a relationship with another young man, but the relationship ended and I repented to Allaah. I only found out that she had told him about that a short while ago, and I bear witness that I have repented to Allaah and come back to my senses, and I stopped speaking to that man. But I got upset when she told me about that and I shouted at her, but she told me that it was her duty to tell him, because it is the matter of a lasting relationship and I have to be frank with him about that. My question is, do I have to tell him frankly if he asks me? Or should I conceal it? I am afraid that this past will destroy my life.
Praise be to Allaah.
Your friend made a mistake by telling the one who came to propose marriage to you about your previous relationship from which you have repented. What she did is not good and is not in accordance with sharee’ah, nor is it wise. The Muslim is enjoined to conceal his brother’s faults if he sees him committing sin in secret, so how about a sin from which the person has repented?!
What she did is not naseehah (sincerity or sincere advice) which is enjoined by sharee’ah on the one who is asked about a person with a view to marriage because that has to do with what he knows of the characteristics that are present at the time of asking, and it is not permissible for anyone to mention a bad past from which the person has repented.
What we understand from your words is that your friend told your husband of your previous relationship before he proposed to you. This indicates that he has forgiven you for that because he knows that you have repented and become righteous.
He did right by doing so, for there is no one who does not make some mistakes, but if he repents from them, he cannot be blamed or punished. The Messenger (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin at all.” Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani inSaheeh Ibn Maajah.
What you should do is avoid bringing this subject up with your husband, but if he brings it up you should tell him that it was a passing relationship and one of the tricks of the Shaytaan, but you regret it, and Allaah has guided you and enabled you to repent.
Do not worry about this past so long as you have indeed repented and become righteous. Ask Allaah for strength and guidance and to accept your repentance.
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
Allaah says: “Every son of Adam is prone to err, and the best of those who err are those who repent.” Narrated by al-Tirmidhi, 2499; classed as hasan by al-Albaani inSaheeh al-Tirmidhi.
We ask Allaah to bless you and bring you both together in goodness.
And Allaah is the Source of Strength.
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Kind Treatment of Spouses, - Dought & clear, - * The reprehensible tradition of the husband’s family showing the virginal blood

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Is it permissible for the husband’s family to show the virginal blood?.
Praise be to Allaah.
Firstly:
This is a reprehensible tradition and an abhorrent action. It is not permissible for the husband to go along with his family in this matter or to agree to it in word or deed, for a number of reasons, including the following:
1.
This is one of the marital secrets that are to be kept. Whatever goes on between the spouses in their private relationship, it is not permissible for them to spread it among people or to tell anyone about it?
2.
This blood is not the sign that distinguishes between a decent woman and others, as is well known, therefore the whole exercise is pointless.
Please see the answer to question no. 40278.
3.
If we assume that the husband discovers that his wife is not a virgin, then he is enjoined to conceal that fact and not disclose it to people. What his family are asking him to do is helping in haraam disclosure, not in concealment which is obligatory.
4.
Another of the evil effects of this reprehensible custom is causing anxiety and stress to both spouses, because the husband is rushed into breaking the hymen and the wife may not be ready on the first night, so he may cause her to bleed heavily and cause resentment in the marital relationship.
5.
This reprehensible tradition implicitly accuses the woman of immoral action, as they demand her to produce proof of her innocence.
6.
The least that may be said of this reprehensible tradition is that it is contrary to modesty, because the intimacy that occurs between the spouses should be concealed and it is not permissible to disclose it or announce it.
This reprehensible tradition should be prevented and fought against.
Shaykh ‘Ali Mahfooz (may Allaah have mercy on him) said:
One of the bad traditions is parading around the village with the bride’s chemise stained with virginal blood, and indeed the blood of the crime against this delicate organ on the part of that beast who does not remember that Allaah is watching him with regard to how he treats this poor woman at the most difficult of times. When they parade around with the chemise and when the hymen is broken they say words that would shame anyone who has any shred of humanity. This reprehensible innovation has died out among the rich and the middle classes, but it still remains and is treated as sacred among the poor and lower classes. It is one of the remnants of Jaahiliyyah. End quote.
Al-Ibdaa’ fi Madaar al-Ibtidaa’(p. 265), Dar al-I’tisaam.
And Allaah knows best.

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