Engagment, Dought & clear, - * Her father refuses to marry her to this young man and she loves him

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I have a problem and I hope you can help me. A young man of good character who is religiously committed came to propose marriage to me, and he is financially well off too, and to be frank, I love him. But my father refused for reasons that are not convincing; he says that he does not like the people of the city that this young man comes from!
I prayed istikhaarah, asking Allaah for guidance, but I do not know what to do. Please advise me, may Allaah reward you.
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Praise be to Allaah.
Do not worry, every problem may be insignificant except a problem concerning one’s religious commitment. May Allaah not cause our problems to be concerning our religious commitment.
The Muslim knows that this world is the arena of trials and tests, and that when he accepts trials and tests and faces them with patience and acceptance of the will and decree of Allaah, then they become gifts for him from the Lord of the Worlds, which cause him to rise in status and expiate his sins.
Imam Ahmad (21833) and Abu Dawood (3090) narrated from Abu Khaalid al-Sulami (may Allaah be pleased with him) that he went out to visit one of his brothers, and he heard that he was sick. He entered upon him and said: “I came as a visitor, to visit you in your sickness and bring glad tidings.”
He said: “How can you combine all of that?”
He said: “I came out, intending to visit you, then I heard that you were sick, so now I am visiting you in your sickness. And I give you the glad tidings of something that I heard from the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “If Allaah decrees that a person should reach a status that his deeds cannot help him to reach, He tests him with regard to his physical health or his wealth or his child, then He causes him to be patient until he reaches that status that He has decreed for him.” Classed as saheeh by al-Albaani inal-Saheehah(2599) on the basis of corroborating reports.
You should note that Allaah has not prescribed for a Muslim woman to arrange her own marriage, rather He has stipulated that her wali (guardian) should be the one who arranges her marriage. He has prescribed that out of mercy towards His slaves, so as protect their interests which may be lost whenever people become negligent with regard to that. You must have heard the stories of marriages based on that (love marriages) and how their lives turned into distress and regret, if the marriage even survived.
But we do not need to learn from experience in order to obey the command of our Lord or to know the benefits, both spiritual and worldly, that that brings to us. The role of the believer when faced with the command of Allaah is to say “We hear and we obey.” See questions no. 2127and 31119for the conditions of the wali for marriage.
What we advise you is not to insist on what you think is right and do not let emotion sway you when making decisions. Do not look at your problem alone, rather seek the help of a sincere and trustworthy family member or relative, who knows you and him, and who is liked by your father and whose opinion your father trusts.
Then pray istikhaarah to Allaah and remember, when you ask your Lord for guidance by praying istikhaarah, turning sincerely to Him and expressing your need for His help and guidance, that Allaah decrees nothing but good for His slave, whether His decree is in accordance with what you like and want or not. For the believer’s affair is all good. So be content with whatever Allaah decrees for you.
You can also seek the help of someone who can convince your father to let you marry the one you want, if his religious commitment and character are as you describe.
In order to benefit from that, you have to give your father time to think, and so not try to force your father to make a decision too soon. In other words, I do not advise you to insist too strongly on marrying this suitor from the outset. Do not try to start an argument with your father which may lead to him forbidding you and being harsh. Rather you should only deal with him in a gentle manner, and give him the impression that you accept his decision, such as saying, “You are my father and my guardian, and you know what is in my best interests, so I hope that you will think again,” and other such words that leave room for discussion. Do not seek a hasty answer from your father. The longer it takes, the more likely there will be a solution, in sha Allaah.
But before and after all that, I think that you have the best solution in sha Allaah, which is undoubtedly more beneficial than all that we have mentioned above, and I do not think that it will fail. That is turning to Allaah and making du’aa’. I do not mean only saying du’aa’, I mean turning to Him and beseeching Him, asking Him for goodness, relief and help. When Allaah sees that you are sincere in your du’aa’, He will give you want you want, by His leave. How can it be otherwise when He is the Most Kind, Most Generous?
Although you are feeling so critical of your father and regarding him as the one who is preventing you from marrying this man, we would not like you to forget that the relationship between a man and a non-mahram woman can only reach this degree of emotional attachment if there has been a great deal of neglect concerning the sacred limits set by Allaah, with regard to speaking, promising and looking.
You have to fear Allaah in secret and in the open, and beware of losing your religious commitment, which is the true calamity. A husband may come and go, wealth may be acquired and lost, but all of that is insignificant in comparison to losing your religious commitment.
If either of you has done any such thing, then hasten to repent from it. Allaah may be withholding your father’s acceptance until He sees that you are both sincere in adhering to His Commands. Doesn’t Allaah say in His Book:
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]?
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

General Dought & clear, - * Is it proven that when the Prophet (blessings and peace of Allah be upon him) was born, he rested on his arms, raising his head to heaven?

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Is it proven that when the Prophet (blessings and peace of Allah be upon him) was born, he rested on his arms, raising his head to heaven?
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Praise be to Allah
It was narrated by ‘Abd ar-Razzaaq in al-Musannaf (9718) from Ma‘mar, from az-Zuhri, that the mother of the Prophet (blessings and peace of Allah be upon him) said: When he was born, he rested on his arms, raising his head to heaven.
This is mursal, although the isnaad is saheeh.
It was narrated by Ibn Hibbaan (6335) and Abu Ya‘la (7163) via Muhammad ibn Ishaaq, from Jahm ibn Abi Jahm, from ‘Abdullah ibn Ja‘far (may Allah be pleased with him), from Haleemah bint al-Haarith as-Sa‘diyyah… And he mentioned the story of the breastfeeding of the Prophet (blessings and peace of Allah be upon him), in which it says that the mother of the Messenger of Allah (blessings and peace of Allah be upon him) said:
… Then I gave birth to him, and he did not come out as other infants come out; he came out placing his hands on the ground, raising his head to heaven.
Shaykh Shu‘ayb al-Arna‘oot said in his commentary onSaheeh Ibn Hibbaan:
In its isnaad there is an interruption between ‘Abdullah ibn Ja‘far – who is the son of Abu Taalib – and Haleemah.
Jahm ibn Abi Jahm was mentioned by the author inath-Thiqaat(4/113), where he said: He narrates from ‘Abdullah ibn Ja‘far and from al-Miswar ibn Makhramah, who was the freed slave of al-Haarith ibn Haatib al-Qurashi. Muhammad ibn Ishaaq, ‘Abdullah al-‘Umari and al-Waleed ibn ‘Abdillah ibn Jamee‘ narrated from him. Al-Bukhaari (2/229) and Ibn Abi Haatim (2/521) both mentioned him, but they did not say anything about him, good or bad.
No report is known from Haleemah except this hadith, and there is no proof that she saw the Prophet (blessings and peace of Allah be upon him) after his mission began. End quote.
It was narrated by al-Aajurri inash-Sharee‘ah(964), al-Bayhaqi inad-Dalaa’il(1/132) and Ibn ‘Asaakir inat-Taareekh(3/91) that Muhammad ibn Ishaaq said: Ibn Abi Jahm told me: someone who heard ‘Abdullah ibn Ja‘far ibn Abi Taalib told me that he said: I was told, from Haleemah bint al-Haarith, the foster-mother of the Messenger of Allah (blessings and peace of Allah be upon him)… and he narrated this report.
This is a da‘eef (weak) isnaad. Jahm ibn Abi Jahm is unknown. Adh-Dhahabi mentioned him inal-Mizaan(1/426) and said: He is not known; he narrated the report from Haleemah as-Sa‘diyyah. End quote.
He did not hear this story directly from ‘Abdullah ibn Ja‘far, because he said: someone who heard ‘Abdullah ibn Ja‘far ibn Abi Taalib told me that he said.
And ‘Abdullah ibn Ja‘far did not hear it from Haleemah as-Sa‘diyyah, because he said: I was told, from Haleemah bint al-Haarith.
But this last problem is minor, because ‘Abdullah ibn Ja‘far was a Sahaabi, but he was one of the younger Sahaabah.
It was narrated by Ibn Sa‘d inat-Tabaqaat(1/81, 120) via his shaykh al-Waaqidi, via various isnaads, but al-Waaqidi is dubious. He was regarded as a liar by Imam Ahmad and others. Abu Dawood said: I do not write down his hadith and I do not narrate from him; I have no doubt that he made up hadith. Bandaar said: I have not seen anyone who tells more lies than him.
Ishaaq ibn Raahawayh said: In my view, he is one of those who fabricate hadith.
See:Tahdheeb at-Tahdheeb(9/323-326).
So what he narrates is of no value.
The hadith was classed as da‘eef by Shaykh al-Albaani (may Allah have mercy on him), who said in his commentary on al-Booti’sFiqh as-Seerah:
This story was not narrated via any isnaad which may be taken as evidence. The most well-known of its versions is that which was narrated by Muhammad ibn Ishaaq from Jahm ibn Abi Jahm from ‘Abdullah ibn Ja‘far from Haleemah bint al-Haarith as-Sa‘diyyah.
It was narrated by Abu Ya‘la (1/128) and from him by Ibn Hibbaan inMawaarid(1094) and by Abu Nu‘aym inDalaa’il an-Nubuwwah(1/47) from Ibn Ishaaq.
It was also narrated from him by al-Bayhaqi inDalaa’il an-Nubuwwah(1/108), except that he said: Jahm ibn Abi Jahm – the freed slave of a woman from Banu Tameem who was married to al-Haarith ibn Haatib; it was also said that he was the freed slave of al-Haarith ibn Haatib – told us: someone who heard ‘Abdullah ibn Ja‘far ibn Abi Taalib told us that he said: I was told, from Haleemah bint al-Haarith.
I say: This is a da‘eef isnaad; there are two problems with it:
Firstly: there is some problem with the isnaad, as is quite clear. In the first report, Ibn Ishaaq narrates it by saying ‘an (from) with regard to all of its narrators. In the second report, it is narrated with a clear statement of it having been told from one narrator to another, even though al-Jahm says that he did not hear it directly from ‘Abdullah ibn Ja‘far, and he says that ‘Abdullah ibn Ja‘far did not hear it directly from Haleemah.
In the first report, there is an interruption between Ibn Ishaaq and al-Jahm, because Ibn Ishaaq is known for tadlees (saying ‘an (from) to give the impression that it was heard directly from one narrator to another). In the second report there is an interruption in two places in the isnaad.
Thus you may learn that al-Haafiz was mistaken in his bookal-Isaabah, where he said (4/266): Ibn Hibbaan stated in hisSaheehthat it was stated that Haleemah told ‘Abdullah, because there is no basis for this idea according to Ibn Hibbaan or anyone else whom we have mentioned.
It is very unlikely that ‘Abdullah ibn Ja‘far could have met Haleemah, the wet-nurse of the Messenger of Allah (blessings and peace of Allah be upon him), because when the Prophet (blessings and peace of Allah be upon him) died, ‘Abdullah was ten years old; even though no one mentioned when Haleemah died, one would expect her to have died before the Messenger of Allah (blessings and peace of Allah be upon him). And Allah knows best.
Regardless of whether the first or second report is more sound, in both cases there is an interruption in the isnaad.
The other problem with the hadith is that its main narrator, Jahm ibn Abi’l-Jahm, is unknown. Adh-Dhahabi said inal-Mizaan: The story of Haleemah as-Sa‘diyyah is not known to be his.
As for Ibn Hibbaan, he mentioned him inath-Thiqaat(1/31), according to his method of verifying unknown narrators.
According to Abu Nu‘aym, the story has two other isnaads, both of which are connected to al-Waaqidi, who was a liar. One of the isnaads is from his shaykh, Moosa ibn Shayba, who is layyin al-hadith (not strong in hadith), as al-Haafiz said inat-Taqreeb. The other is from ‘Abd as-Samad ibn Muhammad as-Sa‘di, from his father, from his grandfather, who said: Someone who used to tend the sheep of Haleemah told me… These narrators are unknown.
End quote fromDifaa‘ ‘an al-Hadith an-Nabawi(39).
He also said in his commentary onSaheeh Ibn Hibbaan(9/128):
… Ibn Ishaaq stated inSeerat Ibn Hishaam(1/172) that the report was told from one narrator to another, but he was not sure. He said: From ‘Abdullah ibn Ja‘far ibn Abi Taalib, or from someone who narrated from him…
So we cannot be sure that the isnaad is complete, especially since this Jahm is unknown and no one regarded him as trustworthy except Ibn Hibbaan (4/113). Adh-Dhahabi said inal-Mizaanand elsewhere: He is not known. End quote.
See:al-Mataalib al-‘Aaliyahby Ibn Hajar, and the comment of the commentators (17/180-182).
This hadith, with its isnaads, is well known to the scholars of Seerah (the Prophet’s biography), as Ibn Katheer (may Allah have mercy on him) said: This hadith was narrated via other isnaads, and it is one of the well-known hadiths that were mentioned by the scholars of Seerah and Maghaazi (reports of military campaigns).
End quote fromal-Bidaayah wa’n-Nihaayah(2/275).
Perhaps because it is well-known, adh-Dhahabi classed it as qawiy (strong) and said concerning this hadith of Ibn Ishaaq that is mentioned above:
This is a hadith with a jayyid (good) isnaad.
End quote fromTareekh al-Islam(1/48).
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Da'eef (weak) hadeeths, Dought & clear, - * The Hadeeth About the Bedouin Who Said: “If He asks me, I will ask Him” He Will Ask Allah Questions

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I would like to ask about the meaning of the hadeeth of the Bedouin who spoke to the Messenger of Allah (peace and blessings of Allah be upon him), and when speaking about Allah, may He be glorified and exalted, he said: “If He questions me, I will question Him; if He asks me about my sins, I will ask Him about His forgiveness…”
I think you know the rest of the hadeeth. Is this hadeeth saheeh (authentic)?
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Praise be to Allah.
This hadeeth is one of the haadeeths that are widespread among people but are falsely attributed to the Prophet (peace and blessings of Allah be upon him).
Shaykh Hatim al-Shareef was asked about it and he said:
The hadeeth mentioned is a good example of the haadeeths which are obviously false and fabricated, and it displays poor style, weak composition and ugly meanings. Anyone who has any knowledge of the Sunnah and its splendour will have no doubt that this cannot be a saheeh hadeeth (authentic narration) that is proven to be from the Prophet (peace and blessings of Allah be upon him). I did not find it with this wording, and I wish that the questioner had told us of the source where he found this hadeeth so that we could warn the people against it.
But Abu Hamid al-Ghazaali, as was his wont (may Allah forgive him) narrated a false hadeeth in Ihya ‘Uloom al-Deen (4/130) that is similar in content to the hadeeth asked about here. In it, it says that a Bedouin said to the Messenger of Allah (peace and blessings of Allah be upon him): “O Messenger of Allah, who will be in charge of bringing the people to account on the Day of Resurrection?” The Prophet (peace and blessings of Allah be upon him) said: “Allah, may He be blessed and exalted.” He said: “He Himself?” He said: “Yes.” The Bedouin smiled and the Prophet (peace and blessings of Allah be upon him) said: “Why are you smiling, O Bedouin?” He said: “When the Most Generous is in a position to punish, He forgives, and when He brings to account, He pardons …”
Al-‘Iraqi said concerning this hadeeth: I could not find any source for it. al-Subki mentioned it among the hadeeths for which he did not find any isnad (chain of transmission). (Takhreej Ahadeeth al-Ihya, no. 3466; Tabaqat al-Shafi’iyyah al-Kubra 6/346). Nevertheless, there are many texts in the Quran and saheeh Sunnah which speak of the vastness of Allah’s mercy and the greatness of His pardon, and His acceptance of repentance and His answering prayers for forgiveness.
Allah says (interpretation of the meaning):
“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]
“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.”
[al-Shoora 42:25]
“… and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqoon (the pious), and give Zakah (the poor-due); and those who believe in Our ayat (proofs, evidences, verses, lessons, signs and revelations, etc.).”
[al-A’raf 7:156]
In Saheeh al-Bukhari (7554) and Saheeh Muslim (2751) it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Allah wrote down a decree before He created the universe: ‘My mercy prevails over My wrath.’” And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI