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Thursday, December 29, 2016

Da'eef (weak) hadeeths, Dought & clear, - * A fabricated hadeeth about the reason why the five daily prayers were prescribed













How authentic this Hadeeth is:
It was narrated that Ali, may Allah be pleased with him said: “While Allah’s messenger (PBUH) was sitting between the Ansaar and the Muhajireen, a group of Jews came to him and said: “Oh Muhammad! We ask you about words Allah has given to Moses Ben Imraan, Allah will not give them but to a sent messenger or a close angel. The prophet (PBUH) said: “Ask”. They said: “Oh Muhammad! Tell us about the five prayers that Allah obligated upon your nation”. The prophet (PBUH) said:
“Fajr prayer: the sun rises between two horns of Satan, to it every disbeliever prostrates. Every believer who prays Fajr in congregation for forty days Allah will grant him two warrants, to save him from hell and hypocrisy. They said: “The truth you said, Oh Muhammad!”
The prophet (PBUH) continues: “Dhuhr prayer: It is the time that hell flares up during. Every believer who prays this prayer Allah will prevent him from the flames of hell at the Day of Resurrection.
Asr prayer: Is the time of when Adam, peace be upon him, ate from the tree. Every believer who prays this prayer Allah will clear him of all his since as if he was just born.
Maghrib prayer: Is the time Allah accepted Adam’s repentance. Every believer who prays this prayer and asks Allah for anything, Allah will definitely give it to him.
Isha prayer: The grave is dark; the Day of Resurrection is also dark. Every believer who walks in darkness to pray this prayer, Allah will prevent him from hell, and he will given light by which he passes the Siraat (a bridge over hell in the hereafter). It is the prayer that messengers before me prayed. Then he recited saying: “Guard strictly the five obligatory prayers especially the middle Salaat (i.e. ‘Asr)”
May Allah reward you!.
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Praise be to Allaah.
After studying and researching this hadeeth, it is clear that it is false and is a fabrication against the Prophet (peace and blessings of Allaah be upon him); it is not correct to attribute it to him in any circumstances. There is a considerable amount of evidence for that.
1 – We did not find this hadeeth in any of the books that narrate ahaadeeth with isnaad, rather those who mentioned it narrated it from people without an isnaad. It is a well known principle in our religion that any hadeeth that was not narrated by the scholars of hadeeth with a saheeh isnaad is to be rejected.
2 – Another of the obvious signs that it is fabricated is the fact that we found this hadeeth quoted in the book of Abu’l-Layth al-Samarqandi (d. 375 AH). The name of his book isTanbeeh al-Ghaafileen bi Ahaadeeth Sayyid al-Anbiya’ wa’l-Mursaleen(p. 264-265). The scholars have stated that this book of his consists of false and fabricated ahaadeeth. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) listed him inTalkhees al-Istighaathah(1/73) as being among the authors who could not tell sound reports from weak, and who has no experience of either narrated reports or of narrators, rather they narrated both saheeh and da’eef reports, and they did not distinguish between the two. And Imam al-Dhahabi said in his biography inSiyar A’laam al-Nubala’(16/323): he could accept fabricated ahaadeeth sue to lack of knowledge. End quote.
3 – Another reason why it is to be rejected is that he says of Zuhr prayer that it is a time when Hell is stoked. But what is proven is that the time when Hell is stoked is just before the sun passes the meridian, just before Zuhr, but when the time for Zuhr begins, the time of mercy begins.
It was narrated that ‘Abd-Allaah ibn al-Saa’ib said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray four rak’ahs before Zuhr, after the sun had passed the meridian, and he said: “The gates of heaven are opened and I like to send forth a good deed at this time.”
Narrated by Ahmad (3/411); classed as hasan by Ibn Hajar inNataa’ij al-Afkaar(6/3) and by Shaykh al-Albaani inal-Silsilah al-Saheehah(3404) and by the commentators onal-Musnad.
Another reason is that it goes against that which is mentioned in the saheeh ahaadeeth, that the five daily prayers are one of the unique characteristics of the ummah of Muhammad (peace and blessings of Allaah be upon him), and they were not enjoined on any of the Prophets who came before him. Although some of the scholars disagreed with that, this is the correct view in sha Allaah. Al-Suyooti wrote a chapter inal-Khasaa’is al-Kubra(2/303) entitled: Chapter on the unique characteristics of (the Prophet) (peace and blessings of Allaah be upon him) in that the five daily prayers were all enjoined upon him, which were not all enjoined for anyone else, and he was the first one to pray ‘Isha’, which no Prophet before him prayed. In this chapter he quoted a number of ahaadeeth, including the following:
It was narrated from Mu’aadh ibn Jabal that the Prophet (peace and blessings of Allaah be upon him) said: “Delay this prayer (‘Isha’) until it is dark, for you have been favoured with it over all other nations, and no nation prayed this prayer before you.”
Narrated by Abu Dawood (421); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
4 – Another sign of the weakness of this hadeeth is that it defines the time when Adam ate from the tree, and the time when Allaah accepted his repentance. Such details are akin to what is mentioned in the Israa’eeliyaat (reports from Jewish sources) and reports that are narrated from the People of the Book, which makes it likely that this report was taken from them.
To sum up, this report is false and has no basis, so it is not permissible to narrate it or attribute it to the Prophet (peace and blessings of Allaah be upon him), or to quote it on websites or in chat rooms.
And Allaah knows best.




















*AS'SALAMU ALAIKUM (WR, WB)*
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Thursday - Dec- - 29 - 2016
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Rabiul Awwal - - 28- -1438
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PUBLISHERM.NajimudeeN. MD,IRI

Da'eef (weak) hadeeths, Dought & clear, - * How sound is the hadeeth, “Give the adulterer the tidings of poverty”?












How sound is the hadeeth which says, “Give the adulterer the tidings of poverty, even if it is after a while”? If it is a saheeh hadeeth, can you explain it to me?.
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Praise be to Allaah.
Firstly:
The hadeeth with the wording mentioned has no basis, as it was not narrated by any of the scholars of hadeeth and it is not to be found in any of the reliable books of Sunnah.
Al-‘Ajlooni says inKashf al-Khafa’(1/286):
“Give the killer the tidings of killing”. It says inal-Maqaasid: I do not know it, and the well known addition that many people say, “Give the adulterer the tidings of poverty, even if it is after a while”, is also not saheeh, even though reality bears witness to that. End quote.
Shaykh Ahmad al-‘Aamiri said inal-Jadd al-Hatheeth(73) that it is not a hadeeth. End quote.
It says inal-Nukhbah al-Bahiyyah fi Bayaan al-Ahaadeeth al-Makdhoobah‘ala Khayr al-Bariyyah, by Muhammad al-Ameer al-Kabeer al-Maaliki (d. 1228 AH) (p. 43): It is not known. End quote.
There are other ahaadeeth which point to the same meaning, but they are also not saheeh, such as the hadeeth of Ibn ‘Umar (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Zina leads to poverty.”
This was narrated by Abu Haatim, as it says inal-‘Ilal(1/410-411), and by al-Qadaa’i inMusnad al-Shihaab(1/73), Ibn ‘Adiyy inal-Kaamil(6/432) and al-Bayhaqi inShu’ab al-Eemaan(4/363) via al-Maadi ibn Muhammad from Layth ibn Abi Sulaym, from Mujaahid, from Ibn ‘Umar.
Abu Haatim said, after narrating the hadeeth: This is a false (baatil) hadeeth. I do not know Maadi. End quote.
It was mentioned by Ibn Hibbaan inal-Majrooheen(2/237) among the munkar hadeeth of Layth ibn Abi Sulaym.
Ibn ‘Adiyy said inal-Kaamil(8/183): It is not known. Al-Dhahabi said inal-Meezaan(3/423): It is munkar. Al-Albaani said inal-Silsilah al-Da’eefah(140): It is baatil.
See inal-Silsilah al-Da’eefah(1/270-274) other ahaadeeth which describe the evils and negative consequences that result from zina, all of which are mawdoo’ (fabricated) or munkar.
Secondly:
It is well known that sins bring nothing but evil and calamities, as Allaah says (interpretation of the meaning):
“Evil (sins and disobedience to Allaah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allaah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah, and begging His Pardon)”
[al-Room 30:41]
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[al-Shoora 42:30]
Because of sins a person is deprived of provision and goodness, and because of sins the earth is deprived of rain, even if they are minor sins, so how about if they are major sins?
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him)said: The Messenger of Allaah (peace and blessings of Allaah be upon him) turned to us and said: “O Muhaajireen, there are five things with which you will be tested, and I seek refuge with Allaah lest you live to see them: Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. They do not withhold the zakaah of their wealth, but rain will be withheld from the sky and were it not for the animals no rain would fall on them. They do not break their covenant with Allaah and His Messenger, but Allaah will enable their enemies to overpower them and take some of what is in their hands. Unless their leaders rule according to the Book of Allaah and follow the guidance of Allaah, Allaah will cause them to fight one another.” Narrated by Ibn Majaah (4019) and classed as hasan by al-Albaani.
So it is not unlikely that Allaah may afflict the zaani with poverty, as a punishment for his sin, as he enjoyed pleasure in a manner that was not permissible, so Allaah punishes him by depriving him of wealth and independence of means, and sends poverty and hardship upon him, as a punishment that fits his crime.
Ibn Hibbaan narrated inal-Thiqaat(7/574) via Mak-hool al-Shaami that Ibn ‘Umar said to him: O Mak-hool, beware of zina, for it leads to poverty.
And it was narrated that Asma’ (may Allaah be pleased with her) said: I saw Zayd ibn ‘Amr as an old man, leaning back against the Ka’bah and saying: Woe to you, O Quraysh, beware of zina for it leads to poverty.
This was narrated by Abu Na’eem inMa’rifat al-Sahaabah(8/120 2) and by Ibn ‘Asaakir inTareekh Dimashq(19/512-513). It was also quoted by Ibn Katheer inal-Bidaayah wa’l-Nihaayah(2/241).
Al-Munaawi said inFayd al-Qadeer(4/72):
“Zina leads to poverty” means it is inevitable, because wealth (or independence of means) comes from the bounty of Allaah, and His bounty is bestowed upon those who are content with Allaah and what He gives them. Allaah has made His slaves free of any need to commit zina through that which He has permitted to them of marriage by His bounty. So the one who prefers zina to that has preferred to follow the accursed shaytaan rather than being content with the bounty of Allaah, and if the bounty is lost then independence of means is lost and there comes hardship. So zina leads to loss of blessing. If a person is tested with it and does not give it up and return (to the right way), then let him bid farewell to the blessings of Allaah, for that is a guest that soon departs.
“That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allaah is All-Hearer, All‑Knower”
[al-Anfaal 8:53]
It says in Sharh al-Shihaab: Poverty is of two types: poverty of hand and poverty of heart. The sin of zina takes away and erases the blessing of wealth, because it is ingratitude for the blessing and using it to disobey the One Who granted the blessing, so it takes it away. Then he is tested with poverty of heart because of his weakness of faith, so his heart starts to seek that which it does not have and he is not given patience to bear it, and this is an ongoing punishment. End quote.
Ibn al-Qayyim said inRawdat al-Muhibbeen(360):
Zina includes all kinds of evil: lack of religious commitment, loss of piety, corruption of chivalry, lack of protective jealousy. You will not find any zaani who is pious, or fulfils covenants, or is sincere in speech, or maintains friendships, or has a proper sense of protective jealousy concerning his family.
Treachery, lying, betrayal, lack of modesty, lack of awareness that Allaah is watching, failure to refrain from indulging in haraam, and loss of protective jealousy are all results of zina.
Another result of zina is the wrath of the Lord due to His sacred limits being transgressed and the sanctity of the family being violated. If a man were to do that to some king, he would punish him in the worst manner.
Another result is darkness of the face, and depression and self-hatred, which are obvious to all onlookers.
Another result is darkness of the heart and extinguishing of light from it, which leads to extinguishing of light in the face and darkness therein.
Another result is inevitable poverty. According to a report, Allaah says: “I am Allaah, Who destroys tyrants and make adulterers poor.”
Another result is loss of respect for the one who does it, so that he becomes insignificant before Allaah and before His slaves.
Another result is that he loses the best of qualities, such as chastity, righteousness and good character, and he acquires the opposite, so that he becomes known as an immoral person, evildoer, adulterer and betrayer.
Another result is that he is no longer regarded as a believer, as it was narrated inal-Saheehaynthat the Prophet (peace and blessings of Allaah be upon him) said: “The adulterer at the time when he is committing adultery is not a believer.” So he loses his faith in a general sense, although he does not lose it altogether. Ja’far ibn Muhammad was asked about this hadeeth and he draw a circle on the ground and said: This is the circle of faith. Then he drew another circle outside it and said: This is the circle of Islam. When a person commits zina he goes out of (the former) but he does not go out of (the latter).
Just because a man has a portion of faith, it does not mean that he can be called a believer, just as if a man has a portion of knowledge and fiqh, he cannot be called a scholar or faqeeh, or if he has a portion of courage or generosity he cannot be called courageous or generous. Similarly, he may have a portion of piety but he cannot be called pious, and so on. The correct view is to take this hadeeth as it appears to be and not try to interpret it otherwise. And Allaah knows best.
Another result is that he exposes himself to becoming one of the inhabitants of the oven in which the Prophet (peace and blessings of Allaah be upon him) saw adulterers and adulteresses.
Another result is that he ceases to be tayyib (good), as Allaah described those who are chaste, and instead becomes khabeeth (bad), as Allaah describes those who commit zina, as Allaah says (interpretation of the meaning):“Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)” [al-Noor 24:26].
Allaah has forbidden Paradise to everyone who is khabeeth (bad, evil); rather He has made it an abode for the good, and no one but good people will enter it. Allaah says (interpretation of the meaning):
“Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allaah Alone) saying (to them): Salaamun ‘Alaikum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world)”
[al-Nahl 16:32]
“and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”
[al-Zumar 39:73]
They only deserve the greeting of the angels and admission to Paradise because of their goodness, but zina is one of the most evil of actions, and Allaah has made Hell the abode of evil and evil people. When the Day of Resurrection comes, He will separate evil from good, and He will put evil all together, then throw it and its people into Hell. No good person will enter Hell and no evil person will enter Paradise.
Another result is the sense of alienation which Allaah casts into the heart of the zaani, and it is akin to the alienation that appears in his face. The chaste person has sweetness in his face and comfort in his heart, and the one who sits with him feels comfortable with him. But the zaani has alienation in his face and the one who sits with him feels uncomfortable with him.
Another result is lack of respect from his family, companions and others. He is the least significant of things in their eyes, unlike the chaste man, who is respected and liked.
Another result is that people regard him as treacherous, and no one will trust him with regard to his womenfolk or children.
Another result is the odour that emanates from him and is smelled by everyone who has a sound heart; it comes from his mouth and body.
Another result is anxiety, because adulterers get the opposite of what they seek. The one who seeks the pleasures and good things of life by doing that which Allaah has forbidden will be punished with the opposite of what he sought, because that which is with Allaah can only be attained by obeying Him. Allaah never makes disobedience to Him the means of attaining goodness. If the evildoer understood what pleasure, joy, delight and good living there is in chastity, he would think that what he has missed out on of pleasure is many times greater than that which he has attained, let alone the ultimate achievement of attaining the reward and honour of Allaah.
Another result is that he exposes himself to missing out on the enjoyment of al-hoor al-‘iyn in delightful abodes in the Paradise of ‘Adn (Garden of Eden). We have stated above that Allaah will punish the one who wears silk in this world by depriving him of wearing it on the Day of Resurrection, and He will punish the one who drinks wine in this world by depriving him of it on the Day of Resurrection. Similarly, in the case of the one who seeks haraam forms of pleasure in this world, for everything that he got in this world, if it was available in a permissible form, his share of it on the Day of Resurrection will be reduced, and whatever he got in haraam ways will be reduced on the Day of Resurrection.
Another result is that zina leads to severing of family ties, disobedience towards parents, haraam earnings, wronging people and loss of one’s wife and family, and it may led to shedding of blood that it is not permissible to shed, or seeking help by means of witchcraft and shirk, whether he realizes it or not. This sin can only be committed if it is accompanied by other sins, beforehand or alongside it, and it generates other sins that come after it. It is surrounded by a legion of sins that come before it and after it, and it is the action that brings the most evil in this world and in the Hereafter and prevents the most goodness in this world and in the Hereafter. Once a person falls into the trap of this sin, no advice will benefit him and no one can save him from it, and the blessings of Allaah will soon depart from him. Anyone who commits this sin may bid farewell to the blessings of Allaah.
Allaah says:
“That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allaah is All-Hearer, All‑Knower”
[al-Anfaal 8:53]
“But when Allaah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector”
[al-Ra’d 13:11]
End quote.
And Allaah knows best.





















*AS'SALAMU ALAIKUM (WR, WB)*
-
Thursday - Dec- - 29 - 2016
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Rabiul Awwal - - 28- -1438
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* ! *
-:-
PUBLISHERM.NajimudeeN. MD,IRI

Tuesday, December 27, 2016

General Dought & clear, - * Is it prescribed to say Bismillah fi awwalihi wa aakhirihi if you did not say Bismillah when be ginning an action?












Can i say BISMILLAAHI FEE AWWALIHI WA AAKHIRIH in between of task if i didnot say in the beginning? However it was not out of forgetfulness that i missed saying BISMILLAAH in the beginning, but because i was doing another zikar at that time when started thay task, like wearing clothes or shoes or cooking or cleaning etc.
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Praise be to Allah
Firstly:
It was narrated by Abu Dawood (3767), at-Tirmidhi (1858) and Ibn Maajah (3264) from ‘Aa’ishah (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you eats, let him mention the name of Allah. If he forgets to mention the name of Allah at the beginning, let him say: In the name of Allah at the beginning and at the end (Bismillahi awwalahu wa aakhirahu).”
Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
According to another version: “Bismillah fi awwalihi wa aakhirihi.”
Ibn Hibbaan (5213) narrated that ‘Abdullah ibn Mas‘ood said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever forgets to mention Allah the beginning of his meal, let him say when he remembers, ‘Bismillah fi awwalihi wa aakhirihi’, for after that it will be like a new meal and that will cancel out any evil that had already befallen him.
Classed as saheeh by al-Albaani inas-Saheehah(198).
Food and drink all the same in this regard.
Al-Mannaawi (may Allah have mercy on him) said:
Drink is like food.
Fayd al-Qadeer(1/296).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The word ta‘aam (often translated as food) refers to anything that has a taste; it may be drink or it may be food. The evidence that drinks may be called tu‘m or ta‘aam is the verse in which Allah, may He be blessed and exalted, says (interpretation of the meaning):
“So whoever drinks thereof, he is not of me, and whoever tastes it not [wa man lam yat‘amhu], he is of me, except him who takes (thereof) in the hollow of his hand”
[al-Baqarah 2:249].
End quote.
Sharh Riyadh as-Saaliheen(4/187).
The Sunnah was narrated with regard to eating, and drinking comes under the same ruling.
As for actions other than eating and drinking, such as studying, cleaning, cooking, getting dressed and so on, then what appears more likely to be the case – and Allah knows best – is that no analogy can be made with eating and drinking in this regard. Rather if one forgets to mention the name of Allah when starting to do it, then remembers it whilst doing it, then he should mention His name (by saying Bismillah), without adding the words “awwalahu wa aakhirahu (at the beginning and the end of it)”, and he does not have to do anything apart from that.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If you forget to mention the name of Allah when starting to do wudoo’, then you remember it partway through, you should mention His name, and you do not have to repeat the first part of your wudoo’, because you are excused for having forgotten. End quote.
http://www.bi nbaz.org.sa /fatawa/2205
The scholars of the Standing Committee for Issuing Fatwas said:
It is prescribed to mention the name of Allah (by saying Bismillah) when starting to do wudoo’, but if one forgets, then remembers it during wudoo’, he should mention His name then carry on with his wudoo’. If he does not remember it until after he has finished it, then his wudoo’ is valid and he does not have to repeat it. End quote.
Fataawa al-Lajnah ad-Daa’imah(4/73)
For more information, please see:al-Majmoo‘ Sharh al-Muhadhdhabby an-Nawawi (1/344-345)
And Allah knows best.





















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Tuesday - Dec- - 27 - 2016
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