Commentary on Hadeeth, - Dought & clear, - * What is the meaning of the hadeeth “Leave that which makes you doubt for that which does not make you doubt”?

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I would like an explanation of the hadeeth: “Leave that which makes you doubt for that which does not make you doubt”.
Praise be to Allah.
This hadeeth was narrated by at-Tirmidhi (2442), Ahmad (1630) and Ibn Hibbaan (722) from al-Hasan ibn ‘Ali (may Allah be pleased with him) who said: I memorized from the Messenger of Allah (blessings and peace of Allah be upon him): “Leave that which makes you doubt for that which does not make you doubt, for truth leads to reassurance and lies lead to uncertainty.” Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him).
It was also narrated by an-Nasaa’i (5614) without the additional words “for truth leads to reassurance…”
Al-Mannaawi (may Allah have mercy on him) said: “Leave that which makes you doubt” means: refrain from that which you are uncertain as to whether it is good or bad, halaal or haraam
“for that which does not make you doubt” that is: turn instead to that about which you are not uncertain, that which you are sure is good and halaal.
“for truth leads to reassurance” means: the heart is at ease with it
“and lies lead to uncertainty” means: they make the heart anxious and uneasy. At-Teebi said: This phrase explains the preceding words. What it means is: if you find yourself doubting (and uncertain about) something, then leave it, for the heart of the believer is at ease with the truth and is doubtful about lies and falsehood. Being doubtful about something is an indication that it may be false and wrong, so beware of it; and your feeling at ease with something is an indication that it is true, so take hold of it.
End quote fromFayd al-Qadeer3/529
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: This hadeeth is an example of concise speech, and how excellent and beneficial it is to follow it. One may feel doubtful about many things, so we say: leave that which you have doubts about for that which you have doubts about, so that you may be safe and sound. If anything makes you feel doubtful and anxious, then leave it for something that does not make you feel doubtful, so long as this does not reach the level of waswaas (when you start doubting everything). If it does reach the level of waswaas, then do not pay any attention to it.
This has to do with acts of worship, interactions with others, marriage and all categories of knowledge.
An example of that in the case of acts of worship is that of a man who breaks his wudoo’, then prays, and he is not sure whether he did wudoo’ after breaking it or not. He is unsure, because if he did do wudoo’ then his prayer is valid, but if he did not then his prayer is invalid, so he remains anxious. In this case we say: Leave that which makes you doubt for that which does not make you doubt. The doubt in this case has to do with whether the prayer was valid and not doubting means that you should do wudoo’ and pray.
The opposite of the previous example is that of a man who does wudoo’ then prays, and he is not sure whether he broke his wudoo’ or not.
In this case we say: Leave that which makes you doubt for that which does not make you doubt. You have something which is certain, which is that you did wudoo’, then you were not sure whether this wudoo’ was broken or not. What you should ignore is the doubt or uncertainty as to whether the wudoo’ was broken or not. So calm down and ignore that doubt or uncertainty.
End quote fromSharh al-Arba‘een an-Nawawiyyah, p. 155
This hadeeth is a basic principle in the area of being prudent and is encouragement to ignore doubts. It is also a basic principle in the area of following that which is certain and ignoring that which is dubious.
Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
This hadeeth highlights the importance of being careful when faced with doubtful and dubious matters, and keeping away from them, because in the case of that which is definitely halaal, the believer will have no doubt in his heart concerning it – and doubt here means anxiety and worry – rather he will feel at ease and will have reassurance in his heart. As for that which is doubtful, he will feel anxiety and worry concerning it.
End quote fromJaami‘ al-‘Uloom wa’l-Hukam, 1/280
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Is the hadeeth “I have brought slaughter to you” saheeh, and how should it be understood?

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Can you comment on this hadeeth and its isnaad? Did the Messenger of Allah (blessings and peace of Allah be upon him) say to Quraysh that he had come to them to slaughter them? How are we to understand this hadeeth? What is the meaning of the hadeeth? I hope that you can explain, because I find this hadeeth very confusing. The text of the hadeeth says: “I have brought slaughter to you.” The hadeeth was narrated by Shaykh ‘Abd as-Salaam ash-Shaami: Ya‘qoob said: My father told us, from Ibn Ishaaq who said: And Yahya ibn ‘Urwah ibn az-Zubayr told me, from his father ‘Urwah, from ‘Abdullah ibn ‘Amr ibn al-‘Aas. He said: I said to him: What is the worst incident of aggression and hostility that you saw on the part of Quraysh towards the Messenger of Allah? He said: I was present when their prominent figures met together one day in al-Hijr. They talked about the Messenger of Allah (blessings and peace of Allah be upon him), and they said: We have never put up with anything like that with which we are putting up with from this man. He has accused us of being fools, slandered our forefathers, criticised our religion, divided us and reviled our gods, and the matter has become very serious – or words to that effect. Whilst they were like that, the Messenger of Allah (blessings and peace of Allah be upon him) came walking until he touched the corner (of the Ka ‘bah, where the Black Stone is), then he passed by them as he circumambulated the House. When he passed by them, they made fun of some of the words he was saying, and I could see from his face that it caused him pain. Then he moved on, then when he passed by them the second time, they made fun of him in like manner, and I could see from his face that it caused him pain. Then he moved on, then when he passed by them the third time, they made fun of him in like manner, then he said: “Listen to me, O Quraysh! By the One in Whose hand is the soul of Muhammad, I have brought slaughter to you.” The people were so shocked that each man among them froze, as if there was a bird on his head, and those who had spoken most harshly to him before that began speaking to him with the kindest words, saying: Leave us, O Abu’l-Qaasim, for by Allah you have never been an ignorant man. So he (blessings and peace of Allah be upon him) left them. The next day, they met together in al-Hijr, and I was with them. They said to one another: (Yesterday) you said how impatient you are becoming with him, and what you have heard about him and what he is saying, then as soon as he said something that alarmed you, you left him alone. Whilst they were talking about that, the Messenger of Allah (blessings and peace of Allah be upon him) appeared and they rushed towards him as one and surrounded him, saying to him: You are the one who said such and such – referring to what they had heard about his criticism of their gods and their religion. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Yes, I am the one who said that.” I saw one of them grab the neck of his garment, and Abu Bakr as-Siddeeq (may Allah be pleased with him) got up to defend him and said, weeping: Would you kill a man just because he says, my lord is Allah? Then they left him alone. That was the worst incident of aggression that I saw on the part of Quraysh.
Narrated by Imam Ahmad in his Musnad.
Praise be to Allah.
This hadeeth was narrated by Ahmad inal-Musnad(11/609 – Mu’sasat ar-Risaalah edition), from the Sahaabi ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him). It was classed as hasan by the commentators, and also by Shaykh Ahmad Shaakir inTahqeeq al-Musnad. It was also classed as hasan by al-Haythami inMajma‘ az-Zawaa’id(6/19), and by Shaykh al-Albaani inSaheeh al-Mawaarid(1403).
In a report narrated by Imam al-Bukhaari (3678), it says that ‘Urwah ibn az-Zubayr (may Allah have mercy on him) said: I asked ‘Abdullah ibn ‘Amr about the worst incident of aggression and hostility that he saw on the part of Quraysh towards the Messenger of Allah (blessings and peace of Allah be upon him). He said: I saw ‘Uqbah ibn Abi Mu‘ayt come to the Prophet (blessings and peace of Allah be upon him) when he was praying and put his rida’ around his neck and throttle him severely. Then Abu Bakr came and pushed him away and said:“Would you kill a man because he says: My Lord is Allah, and he has come to you with clear signs (proofs) from your Lord?” [Ghaafir 40:28].
And it was narrated that the Messenger (blessings and peace of Allah be upon him) said: “By Allah, you will not stop until His punishment comes upon you soon.” After that, he (blessings and peace of Allah be upon him) said to his companions: “Be of good cheer, for Allah, may He be glorified and exalted, will cause His religion to prevail, will make His word supreme and will grant victory to His Prophet. These people whom you see are among those whom Allah will slaughter at your hands soon.”
Al-Haafiz Ibn Hajar, inFath al-Baari(1/168) attributed it to az-Zubayr ibn Bakkaar, as did ad-Daaraqutni inal-Afraad, and he pointed out that this report is da‘eef (weak).
See:Fath al-Baari(1/166-170) for other versions of this hadeeth.
This wording, “I have brought slaughter to you”, undoubtedly has a sound meaning, and it should not cause confusion in the mind of the questioner or of any rational person. What is meant by slaughter here applies to a few specific individuals, who were the ones who persisted in disbelieving in Allah and waging war against Islam and its people, persecuting those who were in a weak position, oppressing women and old people among the believers, in order to turn them away from their religion, and imposing their principles and beliefs by means of murder, torture and persecution. These are the ones who killed some of the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) in the harshest manner. They stabbed Sumayyah, the wife of Yaasir, in her private part, and killed Yaasir when he was an old man, and tortured Bilaal in the desert, and plotted to kill the best of creation, namely Muhammad (blessings and peace of Allah be upon him). They did not omit any method of torture and oppression but they practised it against this group of believers, until they forced them to migrate to Abyssinia, nursing their wounds and bearing their pain, in the hope that they would find peace and safety with the king of Abyssinia.
This is some of what these criminals among the disbelievers of Quraysh did to the believers. As for their arrogance towards the Lord of mankind, that is another matter altogether, which Allah has told us about in dozens of verses in the Holy Qur’an. After all that, didn’t these people deserve to be killed in order to ward off their evil and save people from their harm?
Is it not wise and rational to confront them – sometimes – with force and threats and warnings, when their plots and aggression reach such a level?
Why would any rational person be confused and find it hard to accept the Prophet’s warning to them of a speedy punishment from Allah, may He be glorified and exalted, when they were more deserving of it than the people of ‘Aad and Thamood and the people of all the Prophets, whose enmity towards the Prophets and believers we know of from the Holy Qur’an?
Could any rational person forget to such an extent what these criminals did to the weak and oppressed believers? Could he forget the days of persecution and mistreatment that they suffered, which breaks the heart of anyone who reads their stories, then could he feel sympathy for the aggressors – who were the leaders of the disbelievers of Quraysh – because the Prophet (blessings and peace of Allah be upon him) threatened them with killing and slaughter on just one occasion?
Is this how matters are evaluated according to rational standards??
If those haters try to confuse people, and take these words out of context, and want to depict the Prophet (blessings and peace of Allah be upon him) as a shedder of blood and a lover killing and slaughter, their argument should not deceive rational people, whether they are Muslims or non-Muslims. Rather what must be done is to evaluate this incident – like any other incident – on the basis of two important standards:
1. the context in which it occurred and the type of people addressed, and the incident which explains it and highlights what was intended by it;
2. examining all related texts objectively, by means of which it is possible to understand the Islamic point of view concerning this matter, not just looking at a single text only.
The one who does not do that will be misled and confused, and he will yielded his rational thinking to anyone who comes along with a specious argument and to anyone who is able to make evil and corrupt insinuations.
We also say:
How can you believe the claim of one who says that Islam came to kill everyone who does not follow it, when all people know for certain that the Prophet (blessings and peace of Allah be upon him) pardoned the people of Makkah after their intense persecution of him? The angel of the mountains offered to crush them between al-Akhshabayn (two mountains in Makkah), but the Prophet (blessings and peace of Allah be upon him) said: “Rather I hope that Allah will bring forth from their loins people who will worship Allah alone, not associating anything with Him.”
Narrated by al-Bukhaari (3231) and Muslim (1795).
After the conquest of Makkah, he also pardoned the disbelievers of Quraysh who wronged the believers and devoured their wealth. In fact he even honoured some of their leaders in the hope that they would become good Muslims, when he said – on the day of the conquest of Makkah –: “Whoever enters the house of Abu Sufyaan will be safe.” Narrated by Muslim (331).
So how can you believe this claim when Allah, may He be exalted, has prescribed that we should accept the jizyah from the followers of other religions, and agree to their remaining under the protection and care of the Islamic state?
How can you believe this claim when we know for sure how the Prophet (blessings and peace of Allah be upon him) accepted a treaty with the Jews of Madinah and coexisted with them in the hope that they would adhere to the treaty and not break it treacherously? And he did not fight any of them until they were the ones who broke the treaty and committed acts of treachery.
Didn’t the Lord of Glory say, explaining the purposes behind the sending of the message in one sentence about our Prophet Muhammad (blessings and peace of Allah be upon him):“And We have sent you (O Muhammad blessings and peace of Allah be upon him) not but as a mercy for the ‘Alameen (mankind, jinns and all that exists)” [al-Anbiya’ 21:107].
Indeed, Allah, may He be glorified and exalted, also says (interpretation of the meaning):
“If they (Jews) belie you (Muhammad blessings and peace of Allah be upon him) say you: ‘Your Lord is the Owner of Vast Mercy, and never will His Wrath be turned back from the people who are Mujrimoon (criminals, polytheists, sinners, etc.)’”
[al-An‘aam 6:147].
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, says: If your opponents – O Muhammad – among the mushrikeen and Jews and others of their ilk reject you, then say: “Your Lord is the Owner of Vast Mercy”. This is encouragement to them to seek the mercy of Allah and follow His Messenger.
“and never will His Wrath be turned back from the people who are Mujrimoon” – this is a warning to them against opposing and going against the Messenger, the Seal of the Prophets. End quote.
Tafseer al-Qur’an al-‘Azeem(3/357)
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: It was said: O Messenger of Allah, pray against the mushrikeen. He said: “I was not sent as an invoker of curses, rather I was sent as a mercy.” Narrated by Muslim (2599).
We hope that these words will be a beneficial reminder by means of which Allah will dispel the questioner’s confusion about the meaning of this hadeeth.
And Allah knows best.

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For children, - What "I Love You" really means in Islam!(Husband and Wife relationship in Islam)

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And every time February 14th - Valentine's Day - approaches, I think of Imam Khomeini (ra) the leader of Islamic Revolution in Iran ...
Imam Khomeini's wife would say, "I was never woken up by Imam praying Salatul Layl (Night Prayer) because he would never switch on the room light. When he would go to do Wudhoo, he would place a sponge in the sink under the tap so that the sound of the falling water would not wake me."
Agha (Imam Khomeini) always offered me the better place in the room. He would not start eating until I came to the dinner table. He would also tell the children: 'Wait until Maa comes.'
He was not even willing that I should work in the house. He would always tell me: 'Don't sweep.' If I wanted to wash the children's clothes at the pond, he would come and say: "Get up, you shouldn't be washing."
"On the whole, I have to say that Imam did not consider sweeping, washing dishes and even washing my children's clothes as part of my responsibilities. If out of necessity I sometimes did these, he would get upset considering them as a type of unjust dealing towards me".
"Even when I entered the room, he would never say: 'Close the door behind you,' but waited till I sat down and then would himself get up and shut the door".
Imam Khomeini's daughter Siddika says: "My father had an extraordinary respect for my mother. In the period of 60 years of living together, he did not even reach for food (on the dinner table) before his wife, nor did he have even the smallest expectation from her. I can even say that in the period of 60 years of living together, at no time did he even ask for a glass of water, but would always get it himself".
"He behaved this way not only with his wife but also with all of us who were his daughters. If he ever wanted water we would all enthusiastically run to get it, but he never wanted us to bring and give him a glass of water in his hand".
During the difficult last days of his life, each time he would open his eyes, if he was capable of speaking, he would ask: 'How is Khanom (Imam's wife)?' We would reply: 'She is good. Shall we tell her to come to you?' He would answer: 'No, her back is hurting. Let her rest.'
Here is one of the letters Imam Khomeini (ra) wrote to his wife from Beirut, Lebanon:
"To my beloved wife, O' I die for you. I have always remembered you when you - the light of my eyes and strength of my soul - have been away from me. Your pretty face is shining in my heart like in a mirror ... I really miss you here in Beirut. You can find a lot of beautiful places to visit in the city and at the sea. What a pity that my dearest is not with me ... This has been a good journey so far trip but you are really and truly missed. I miss our son, Seyyed Mustafa. I pray that God will protect you both. I love you so much. Duas and Salaams. Ruhullah Khomeini".

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Affect ofHajj on the soul and life of a Muslim

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How does participating in Hajj affect the life of a Muslim?.
Praise be to Allaah.
Performing the rituals of Hajj has many virtues and there is a great deal of wisdom behind them. The one who is enabled to understand them and do them is blessed with a great deal of good. We will try to list as many as we can here.
1- Travelling for Hajj to perform the rituals; his journey reminds him his journey to Allaah and the Hereafter. When he travels he leaves behind his loved ones, family, children and homeland, and the journey to the Hereafter is like that too.
2- The one who goes on this journey takes with him supplies that will help him reach the holy land, and this reminds him that for the journey to his Lord, he must have with him provisions that will help him to arrive safely. Concerning this, Allaah says (interpretation of the meaning):“And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness)” [al-Baqarah 2:197].
3- Just as travelling is a kind of torment, the journey to the Hereafter is like that too, and many times greater. Ahead of a person there is the agony of death, death itself, the grave, the gathering, the reckoning, the weighing in the Balance, and al-Siraat (a bridge across Hell, over which all must pass), then Paradise or Hell. The blessed one is the one whom Allaah saves.
4- When the pilgrim wears the ihraam garments (two pieces of unsewn white cloth), this reminds him of the shroud in which he will be wrapped. This motivates him to give up sin. Just as he sheds his clothes, he should also shed his sins; just as he puts on two clean white garments, his heart and limbs should also be clean and untainted with sin.
5- When he says at the meeqaat (the point at which pilgrims enter ihraam), “Labbayk Allaahumma labbaayk(Here I am at Your service, O Allaah)”, which means that he has responded to his Lord, may He be exalted, how can he remain in a state of sin without saying to his Lord, “Labbayk Allaahumma labbaayk(Here I am at Your service, O Allaah)”, meaning, I have responded to Your prohibition of them. This is the time to give up sin.
6- When he gives up the things that are forbidden when in ihraam, and keeps busy with the talbiyah and dhikr (remembering Allaah), this shows the state that the Muslim should always be in. This is a means of training and disciplining himself, because he is disciplining himself by giving up what is basically permitted, but Allaah has forbidden it to him in this situation. So how can he transgress the sacred limits that Allaah has set for all times and places?
7- When he enters the sacred House of Allaah, which Allaah has made a place of safety for mankind, this reminds him of safety on the Day of Resurrection, and that no one can attain it without effort and striving. The greatest source of safety on the Day of Resurrection is Tawheed (belief in the Oneness of Allaah) and avoiding shirk (associating others with Allaah). Concerning this Allaah says (interpretation of the meaning):“It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided” [al-An’aam 6:82].
When he kisses the Black Stone, which is the first ritual that he does, this trains the visitor to venerate the Sunnah (the way of the Prophet (peace and blessings of Allaah be upon him)), and not to transgress against the law of Allaah on the basis of his flawed reasoning. He knows that what Allaah has prescribed for mankind is wise and good, and he trains himself to submit fully to his Lord, may He be exalted. Concerning that, ‘Umar (may Allaah be pleased with him) said, after kissing the Black Stone: “I know that you are just a stone and you can neither cause harm nor bring benefit. Were it not that I saw the Prophet (peace and blessings of Allaah be upon him) kissing you, I would not have kissed you.” Narrated by al-Bukhaari (1520) and Muslim (1720).
8- When he circumambulates the Ka’bah, that reminds him of his father Ibraaheem (Abraham, peace be upon him), and how he built the Ka’bah as a place of safety for mankind and called them to come on pilgrimage to this House. Then came our Prophet Muhammad (peace and blessings of Allaah be upon him) who also called people to come to this House. Moosa (Moses) and ‘Eesa (Jesus – peace be upon them both) also came on pilgrimage to this House, which is therefore a symbol of these Prophets. How could it be otherwise when Allaah commanded Ibraaheem (peace be upon him) to build it and venerate it?
9- When he drinks the water of Zamzam, this reminds him of the blessing that Allaah has bestowed upon people in this blessed water, from which millions of people have drunk for many centuries, and it still has not dried up. He is encouraged to say du’aa’ (supplication) when drinking it, because the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever it is drunk for.” Narrated by Ibn Maajah (3062) and Ahmad (14435). It is a hasan hadeeth which was classed as such by Ibn al-Qayyim (may Allaah have mercy on him) inZaad al-Ma’aad(4/320).
10-The saa’i (running) between al-Safa and al-Marwa reminds him of the great hardship undergone by our mother Haajar (Hagar), and how she ran between al-Safa and al-Marwa looking for someone to save her from the trouble in which she found herself, and especially for water to give to her young son Ismaa’eel (Ishmael). This woman bore this test with patience, and turned to her Lord. In her we have a good example, because when a man remembers the striving and patience of this woman, his problems seem less significant, and when a woman remembers one of her own gender, her hardship becomes easier to bear.
11-Standing in ‘Arafah reminds the pilgrim of the great gathering of mankind on the Day of Gathering. If the pilgrim suffers exhaustion because of the crowding together of thousands of people, then how about when all of mankind are gathered, barefoot, naked and uncircumcised?
12-As we said with regard to kissing the Black Stone, so too when stoning the Jamaraat (stone pillars representing the Devil), the Muslim trains himself to be obedient and to follow the example of the Prophet (peace and blessings of Allaah be upon him). Thus he manifests pure submission to Allaah.
13-When he offers the sacrifice, this reminds him of the important incident when our father Ibraaheem submitted to Allaah’s command to sacrifice his only son Ismaa’eel (Ishmael), and that there is no room for compassion which goes against the commands and prohibitions of Allaah. It also teaches him to respond to the command of Allaah, as Ismaa’eel said:“ ‘O my father! Do that which you are commanded, In sha’ Allaah (if Allaah wills), you shall find me of As‑Saabiroon (the patient)’” [al-Saffaat 37:102].
14-When he exits ihraam and that which Allaah had forbidden to him during ihraam becomes permissible to him again, this trains him to be patient, and teaches him that with hardship goes ease, and that the outcome for the one who responds to the command of Allaah is joy and happiness. This joy can only be felt by the one who tastes the sweetness of obedience, like the joy that the fasting person feels when he breaks his fast, or that the one who spends the night in prayer feels after he has prayed.
15-When he has finished the rituals of Hajj and done them as Allaah has prescribed and as He likes, and has completed his rituals, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised when he said: “Whoever comes to this House and does not utter any obscene speech or do any evil deed, will go back as his mother bore him.” Narrated by al-Bukhaari (1449) and Muslim (1350). This motivates him to turn over a new leaf in his life, free from sin.
16-When he goes back to his wife and children, the joy of meeting them reminds him of the greater joy he will feel when he meets them in the Paradise of Allaah, may He be exalted. This reminds him that true loss is loss of oneself and one's family on the Day of Resurrection, as Allaah says (interpretation of the meaning):“Say (O Muhammad): The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!”[al-Zumar 39:15].
This is what we were able to mention.
And Allaah knows best.

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