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Friday, November 11, 2016

Da'eef (weak) hadeeths, Dought & clear, - * Hadeeth on Encouragement to Read














How sound is the following hadeeth: "A man reading is handsome in the sight of God; so learn to read and when you have learnt, teach".
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Praise be to Allah.
Perhaps the hadeeth referred to in the question is that which was narrated by ‘Uthman ibn ‘Affan (may Allah be pleased with him), and says that the Prophet (peace and blessings of Allah be upon him) said: “The best of you is the one who learns the Quran and teaches it.” Narrated by al-Bukhari (5027).
There is a great deal of encouragement to learn to read the Quran, both in the Quran and the Sunnah. There is also encouragement to learn how to read. The Holy Quran is the only book that the Muslims read at the beginning of Islam, so learning to read and write started with learning the Holy Quran. Indeed the command to learn to read came with the first word of the Revelation that came to the Messenger of Allah (peace and blessings of Allah be upon him), when Allah said (interpretation of the meaning):
“Read! In the Name of your Lord Who has created (all that exists).
He has created man from a clot (a piece of thick coagulated blood).
Read! And your Lord is the Most Generous.
Who has taught (the writing) by the pen.
He has taught man that which he knew not.”
[al-‘Alaq 96:1-5]
Knowledge spread and ignorance decreased as the result of learning to read and write the Quran and understand its meanings.
But if what is meant is another hadeeth in which it says that Allah loves those who learn to read in general, then we could not find this wording in any of the books of Sunnah.
And Allah knows best.






















PUBLISHERM.NajimudeeN. MD,IRI

Da'eef (weak) hadeeths, Dought & clear, - * Virtues of Surah al-Jumu’ah














Could you please tell me the importance of Surah al-Jumu’ah and is it preferred to be read on the day of Jumu’ah like reading Surah al-Kahf on the day of Jumu’ah.
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Praise be to Allah.
There is no particular saheeh (authentic) text which speaks of the virtues of Surah al-Jumu’ah, rather it was narrated that the Prophet (peace and blessings of Allah be upon him) used to recite it in the first rak’ah (unit) of the Jumu’ah prayer. It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) used to recite al-Jumu’ah and al-Munafiqoon in the Jumu’ah prayer. Narrated by Muslim (879).
It says in al-Saheeh wa’l-Saqeem min Fadail al-Quran al-Kareem by Amal Sa’di (p.81): There is no saheeh report from the Messenger of Allah (peace and blessings of Allah be upon him) about the virtues of Surah al-Jumu’ah. There are da’eef (weak) and mawdoo’ (fabricated) reports about its virtues, such as, “The one who recites Surah al-Jumu’ah will be given hasanat (good) in reward equal to the number of those who come to Jumu’ah and those who do not in the Muslim regions” – narrated by al-Tha’labi in al-Kashf wa’l-Bayan (9/305), via Abu ‘Asmah ibn Abi Maryam, the well known fabricator and liar. Hence al-Manawi said in al-Fath al-Samawi: it is mawdoo’. End quote.
But Surah al-Jumu’ah is one of the mufassal surahs (those in the latter part of the Quran) which the Prophet (peace and blessings of Allah be upon him) said he was favoured with above all other Books and Prophets. It was narrated from Wathilah ibn al-Asqa’ that the Prophet (peace and blessings of Allah be upon him) said: “I have been favoured with al-Mufassal.”
Narrated by Ahmad (4/107); classed as saheeh by al-Albani in Bidayat al-Sool, p.59. He said: The reviewers of al-Musnad under the supervision of al-Shaykh Shu’ayb al-Arnaoot said that its isnad (chain of transmission) is hasan (good).
And Allah knows best.






















PUBLISHERM.NajimudeeN. MD,IRI

Wednesday, November 9, 2016

General Dought & clear, - * Ruling on killing snakes















We live in an area that is pretty secluded and as such, it is frequented by many dangerous and venomous snakes.
Were a family of 14 (8 Adults and 6 Kids) and I fear for their safety. We've so far called Wildlife Rescue units every time we have spotted snakes, but they only oblige if the snake is in the vicinity of a home. They refuse to come if the snake is found outdoors/open areas. My questions are the following:
1. Can I kill these snakes for the only reason of Safety of family members?
2. I know that Jinns take the form of snakes, so what is the ruling on killing them?
3. Is it true that killing a snake that is a Jinn brings bad luck?
Please also note that we have spent enough money on cleaning and leveling adjacent vacant lands and spraying chemicals to keep snakes and rodents away, but nothing has helped so far. Please answer at your earliest convenience. May Allaah (Subhaana Wa Ta A'la) bless you for the great job you are doing. May you be blessed and rewarded for every letter that is thought of and typed.
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Praise be to Allah
The Messenger (blessings and peace of Allah be upon him) enjoined the killing of snakes, and this is general in meaning and applies to all kinds of snakes, in any place. But if the snake is inside the house, it should not be killed until it has been warned three times; that is because of the possibility that it may be a jinn. Then if it appears after that, it may be killed.
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that he heard the Messenger of Allah (blessings and peace of Allah be upon him) address the people from the minbar, saying: “Kill snakes.”
‘Abdullah ibn ‘Umar said: After that, I would not leave any snake that I saw but I would kill it.
Narrated by al-Bukhaari (3299) and Muslim (3233)
Abu Dawood (5249) narrated that Ibn Mas‘ood said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Kill all the snakes, and whoever fears their revenge does not belong to me.”
Classed as saheeh by al-Albaani in Saheeh Abi Dawood
Muslim (2233) narrated that Naafi‘ said: One day ‘Abdullah ibn ‘Umar was was at a ruin of his, when he saw the flash of a small snake. He said: Find this snake and kill it. Abu Lubaabah al-Ansaari said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) forbid killing the small snakes that live in houses, except the short-tailed snake and the one with two stripes, for they are the ones that cause blindness and miscarriages.
And Muslim (2236) narrated that Abu’s-Saa’ib said: We entered upon Abu Sa‘eed al-Khudri, and whilst we were sitting there, we heard a movement beneath the bed. We looked and saw a snake… and he quoted the hadith, in which it says: The Messenger of Allah (blessings and peace of Allah be upon him) said: “These houses have inhabitants. If you see any of them, ask them to leave for three days. If it goes (all well and good), otherwise kill it, for it is a kaafir.”
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
Some scholars said: It is not essential for snakes to be warned or urged or asked to leave except in Madinah only. Others said that Madinah and other places are the same in that regard, because some snakes are jinn and may be found in Madinah and elsewhere, and whoever among them Allah wills may be Muslim. Maalik said: What I prefer is that the snakes that are found in houses, in Madinah and elsewhere, should be warned for three days, but snakes should not be warned if they are found in the desert.
Ibn ‘Abd al-Barr said:
It is preferable that all snakes that are found in houses should be warned, as Maalik said. What is meant by warning is that the person who sees a snake in his house should say: I urge you, O snake, not to appear before us or harm us. End quote.
At-Tamheed(16/263)
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
The scholars are unanimously agreed that it is permissible to kill desert snakes, whether they are small or large, no matter what type they are. End quote.
At-Tamheed(16/28)
So there is nothing wrong with you killing snakes that are outside the house. As for those that are found inside the house, they should not be killed until they have been warned for three days.
With regard to the view that killing the jinn that appear in the form of snakes brings bad luck, this is a false view for which there is no basis.
And Allah knows best.





















PUBLISHERM.NajimudeeN. MD,IRI

Tuesday, November 8, 2016

General Dought & clear, - * Removing the word ibn (“son of”) from the chain of lineage




This is Fathima XXX and I am living in the United States of America. I am expecting and we are hoping to name the Child as Hajar (name of wife of Prophet Ibrahim alai).
I was studying on the rules of naming a child according to Islam and confused how it should be mentioned in the Birth Certificate and legal documents.
Should it be Name of the child and Name of the father Eg: Hajar XXX or it should be Like e.g: Hajar binth XXX, daughter of … mentioned in the birth certificate which will be in childs official and legal documents for First, Middle and last name?
It'll be a great help if you could explain how the name should mentioned in the birth certificate, legal documents and called by parents.
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Praise be to Allah
What is customary in the Arabic language and the traditions of the Muslims is to include the word ibn (“son of”) between the name of a man and the name of his father, and to include the word bint (“daughter of”) between the name of a woman and the name of her father.
Shaykh Bakr Abu Zayd (may Allah have mercy on him) said in Mu‘jam al-Manaahi al-Lafziyyah(p. 479-480):
With regard to names such as “Muhammad Ahmad” and the like, in which the first name is refers to the individual (the son) and the second refers to the name of his father – in other words, dropping the word “ibn” between the names of two different humans.
What is customary in the Arabic language, which is confirmed by the texts of sharee‘ah is to keep the word ibn in the context of writing the lineage, both when speaking and when writing. It was not known at the beginning of Islam, or in any of the records of Islam, or the books of biography and the lives of prominent Muslim figures, that this word was ever omitted at all. This omission is due to the influence of the non-Arabs, and the west after them. The Arabian Peninsula was free of this problem until there happened what happened of people coming from all over the world, with all that they brought of the influences of non-Arabic languages, innovations, and different troubles and problems, which includes their tampering with names by dropping the word ibn. I never thought this would happen in the land of an-Najd, but Allah decrees whatever He wills.
From my experience, when I was appointed to the judiciary in al-Madinah al-Munawwarah – blessings and peace of Allah be upon its inhabitant – from 1388 to 1400 AH, I did not approve of any name being written in any record without it including the word ibn. A man who had a case in court agreed with me. I said to him: Tell me the full name of the Prophet (blessings and peace of Allah be upon him) and he said: His name is Muhammad ibn ‘Abdullah. I said to him: Why did you not say Muhammad ‘Abdullah? Have you ever heard anyone in this world who says that? Blessed is he who follows his example and follows in his footsteps, blessings and peace of Allah be upon him. And he appreciated my advice.
This is from a shar‘i point of view. From a grammatical point of view, if there is someone called Ahmad, and his father’s name is Muhammad, and his grandfather’s name is Hasan, so you call him Ahmad Muhammad Hasan, and put it in a sentence as subject or object, you will not be able to pronounce it properly (in terms of case endings in classical Arabic) or discuss it from a grammatical point of view, because the words are put together in a manner that is not acceptable according to the rules of the Arabic language. There was a lengthy discussion inMajallat Majma‘ al-Lughah al-‘Arabiyyah[Journal of the Arabic Language Council] in Egypt, and none of them came up with a valid answer (with regard to how such a name is to be pronounced or written with vowels), apart from the comment of al-‘Allaamah ash-Shaykh ‘Abd ar-Rahmaan Taaj (may Allah have mercy on him) who said that this way of putting them together is not Arabic, so it cannot be subject to Arabic grammar, because what may be subject to Arabic grammar is a phrase that is soundly put together (according to the rules of the Arabic language). So one should say “Ahmad ibn Muhammad ibn Hasan”, and not try to justify the introduction of non-Arabic ways of speaking. We should keep away from resembling the non-Arabs because that is something that we are forbidden to do, for outward resemblance is indicative of an inclination towards them in one’s heart.“So said the people before them words of similar import. Their hearts are alike” [al-Baqarah 2:118].
Inal-Eedaah wa’t-Tabyeen lima Waqa‘a fihi al-Aktharoona min Mushaabahat al-Mushrikeenby Shaykh Hammood ibn ‘Abdullah at-Tuwaijri, there is an important lengthy discussion concerning that. And Allah knows best. End quote.
The Shaykh also said in his bookTasmiyat al-Mawlood(p. 5):
The necessity of keeping the word ibn between the names when speaking of lineage:
Here I will refer to an important historical point, which is that keeping the word ibn between the name of the son and that of his father, for example, was something known to all nations, and they did not know any other way, then because of the phenomenon of infant adoption in Europe, the one who adopted a child would differentiate between the son of his own loin, whom he would call So-and-so the son of So-and-so, and his adopted son, whom he would call “So-and-so So-and-so”, dropping the word “son of”. Then the word was dropped in all cases, and this practice also spread to the Muslims in the fourteenth century AH, so that they began to say, for example, “Muhammad ‘Abdullah”!
This is a new and foreign practice that was unknown to the Arabs and it is not in harmony with their language. So it cannot be subjected to the grammatical rules of Arabic. Has the world ever heard of anyone who mentions the lineage of the Prophet (blessings and peace of Allah be upon him) and says: “Muhammad ‘Abdullah”? If anyone were to say that, he would be rebuked and disciplined, so why do we divert from following in the footsteps of the Prophet (blessings and peace of Allah be upon him), when his way is more guided and more fair and just? Look at this dropping of this word, and how it has led to confusion in cases where a name is used by both males and females, such as Asma’ and Khaarijah. On paper it would not be clear (whether the name is male or female) unless the word “ibn” (son of) or “bint” (daughter of) is added. End quote.
So the correct form of the name is to say Hajar bint Hanas.
If that is possible, then please be to Allah.
But if the law of the land where you live does not allow that, or if this will cause problems for you or for your daughter in official papers, or lead to other consequences, then there is nothing wrong with you dropping the word “bint” from her name.
The primary purpose of that is to distinguish people from one another and to know lineages. If that purpose is achieved, then this is what you want, especially if that is widespread among people and has become their custom and habit, even if the way in which names are put together is not what is ideal and more appropriate in terms of the Arabic language and the traditions of the Muslims. This applies if it is not possible to follow what is ideal.
And Allah knows best.