Posted on April 26, 2015 by aburider

Al-‘Aqeedatu at-Tahhaawiyyah 17 – Seeing Allaah. Commentary by Imaam al-Albaani

Whosoever describes Allah as being in any way the same as a human being has committed an act of disbelief. All

those who grasp this should take heed and refrain from making statements like the disbelievers, and they will

know that He, in His attributes, is not like humankind.

The Seeing of Allah by the People of the Garden is true, without their vision encompassing and

without knowledge of how – as the Book of our Lord has expressed it: “Faces on that Day

radiant, looking at their Lord.” (al-Qiyama 75:22-3) The explanation of this is as Allah Wills and Knows.

Everything that has been related to us in the authentic ahadeeth on the messenger of Allaah sall Allaahu ‘alayhi wa sallam, is as he said and means what he intended.

We do not delve into it, distorting it according to our own opinions or conjecturing with our desires as, indeed, none are safe in their religion save those who submit to Allaah and His messenger sall Allaahu ‘alayhi wa sallam and refers knowledge of that which troubles them to the one who knows it.

Shaykh Muhammad Naasir ud-Deen al-Albaani: There is no doubt that the believers will see their Lord above them on the Day of Standing, as has been established on the prophet sall Allaahu ‘alayhi wa sallam. They will see Him with their eyes; a sighting that is actual, just as they see the sun and moon when they are not obscured by clouds. And this is mutawaatir[1] on the prophet sall Allaahu ‘alayhi wa sallam. None deny this except for the Mu’tazilah and those who follow them in misguidance.

The Imaam Ibn al-Qayyim said in an-Nooniyyah [5433-5434]

They will see Him, may He be glorified, above them

With their eyes, as they see the two moons,
This is mutawaatir on the messenger none

Deny it except for one with ruined emaan.

As for in the dunya, none of His slaves will see Him, may He be glorified.

And when the prophet sall Allaahu ‘alayhi wa sallam was asked if he saw Him, he replied, ‘Light – how could I have seen Him?’[2] i.e. light obscured his seeing Him.

And Aisha said, ‘Whosoever tells you that Muhammad saw his lord has indeed lied.’[3]

Know that the reported ahadeeth affirming the believers’ seeing of their lord on the Day of Standing are very many, to the point that they reach the definition of mutawaatir, as a group of the Imaams have stated. From them, the explainer, who sourced some of them, and then said, [p. 194] ‘The ahaadeeth related to seeing Allaah has been reported by around thirty companions.’

And whosoever has any awareness can say with certainty that the messenger said it and had I not decided to author this work adhering to brevity, I would have cited all the ahaadeeth regarding it.

Making a similitude between seeing Allaah and seeing the sun and moon is not making a similitude of Allaah but is making a similitude between two sightings, not striking a similitude between two seen things. And in this [matter] is a proof that Allaah is over the creation.

And whosoever says that He will be seen but not in a direction[4] should revise their thinking. Either they overestimate their intellect or their intellect is suspect. If they are not successful in this, if they say that He is seen but not in front, nor behind, nor on the right, left, below or above the seer, all those with a sound natural disposition [fitrah] will refute them.

Shaykh ‘Ali al-Halabi: As for seeing Allaah in the worldly life, the prophet told us in an authentic hadeeth, ‘Indeed, none of you will see Him until they die’, reported by Muslim.[5]

As for the prophet seeing Allaah, there is nothing authentically narrated that establishes this. Rather, what is authentically related is his indication of this not happening when he was asked about it. ‘Light – how could I have seen Him?’ and this negation was what Aisha firmly held to be true, as in the two Saheehs[6].

This is the foundation in this issue, so should be adhered to.

[1] Imaam ad-Daarimee has a lengthy book establishing the seeing of Allaah that has been printed.

[2] Reported by Muslim (178) on the authority of Abu Thar.

[3] Reported by Bukhaari (4612, 4855, 7380, 7531) and Muslim (177 and 289) on her authority – both lengthy and brief narrations.

[4] As the majority of the Ashaa’irah, who both affirm and negate opposites in this matter.

[5] 2930 – with the wording ‘None from among you will see their Lord until they die.’

[6] Bukhari 4612 and Muslim 177.

Posted on December 4, 2014 by aburider

The Proof of the Impermissibility of Taqleed – Imaam al-Albaani

What is the Proof of the Impermissibility of Taqleed?

Imaam al-Albaani[1]

I do not know any evidence declaring taqleed to be impermissible. Rather, taqleed is a necessity for those who have not knowledge. Allaah the Most High said, {Ask the people of knowledge if you do not know} [An-Nahl: 43].

This aayah categorises the Muslims, with regards to knowledge, into two:

The scholar : and they have been obligated to answer the questioner.

The individual who isn’t a scholar: and they have been obligated to ask the one who knows.

So, if a man from the general masses goes to a scholar, asks them a question and the scholar responds, the man has implemented this aayah.

I would think the intent behind the question is not that which was mentioned in it – the impermissibility of at-tamathhab – which is for an individual to take their religion from one of the followed mathaahib, and then do not, at all, look to other mathaahib and statements of the scholars. This is taking the mathhab as a religion and this is what is not permissible, as if is contradictory to the evidences of the Book and Sunnah.

The people of knowledge have divided the people into three types:

The Mujtahid.
The mut’tabi’ [the one who follows] upon insight.
The blind follower and this is the state of most of the masses.

As a result, we cannot say that taqleed is haram, except if it is made into a religion. As for simply making taqleed, it cannot be deemed impermissible.

[1] Fataawa al-‘Imaraat, p. 42

Posted on April 17, 2014June 11, 2020 by aburider

The Fiqh of Shaykh al-Albaani – Shaykh Mashhoor Hasan aal-Salmaan

The Fiqh of Shaykh al-Albaani

Shaykh Mashhoor Hasan aal-Salmaan[1]

Indeed all praise is due to Allaah. We praise Him, seek His aid and forgiveness. We seek refuge with Allaah from the evils of ournselves and the evils of our actions. Whomsoever Allaah guides, they are guided and whomsoever He misguides there are none to guide.

I bear witness that there is no deity worthy of worship in truth except Allaah, alone, having no partners.

And I bear witness that Muhammad is His slave and messenger.

To Proceed:

Indeed there are few of the scholars of past and present that Allaah has provided with extensive knowledge in the two sciences of hadeeth and fiqh, combining them in such a way so as to show them both in a good light. And the fruits of those scholars, in their research and authoring is that their works become pillars for those who desire them, a source of guidance for those who seek it and the masses from all over and all ages compete to gain them. The tongues of the eloquent and pens of the writers cannot capture the joy of those who seek and desire these works of those who have been granted this success. And this is with the passing of years. And none feel this deep happiness save the serious and industrious students of knowledge.

From among those scholars who were blessed with extensive knowledge in these two branches of knowledge (fiqh and hadeeth) is the one who has left us, the distinguished personality of the Ummah, its Muhaddith and Faqeeh, the Shaykh Muhammad Naasir ud-Deen al-Albaani, may Allaah Most High have mercy upon him.

My words here are focussed on the fiqh aspect of the shaykh’s knowledge, summarised in the following points:

Firstly, the fiqh of the Shaykh, may Allah have mercy upon him, was rubbaani, as he used to honour the evidences and clarify the authentic from the weak – something that he had precedence in over the people of his era. He belonged to a time in which the blessing of acting upon ahadeeth was not found, despite the prevalence of teaching and reading. With his efforts, striving, earnestness and industry in this, he broke down the innovated separation between fiqh and hadeeth. If a hadeeth was found to be authentic in his view, he felt as though the messenger had spoken it with his lips, so grasped onto it with his molars. It would not concern him who differed with him, whosoever it may be.

Secondly, and he was in this following the guidance of the Sahaabah, as there were none among them who used to give precedence to anything over the texts of the messenger of Allaah sall Allaahu ‘alayhi wa sallam – not their intellects, analogies, tastes, politics or blind following. And Allaah ennobled their eyes to see the face of the one who was like this [the messenger] or to be in the era of those who were [the sahaabah].

As for the Shaykh, may Allaah have mercy upon him, he lived at a time of strangeness but was surrounded by the Salaf, to the point it would be correct to say that he was from the tabi’een, although the period of time in which he lived was too late.

Thirdly, despite what has preceded, the Shaykh was widely read, knowledgeable of the matters that were agreed upon and differed with regards to. He would often develop opinions, attributing them to those who held them, mentioning the supporting evidences, if they existed. And the fiqh-based principles [qawaa’id fiqhiyyah] or fundamentals [usool] that he would use, considering the intent of the Shariyyah would show that his choice [of opinions] and deeming most correct [in matters of differing] in an open and manifest way. He would not confine himself to one specific school of thought or source but follow the evidence from the authentic ahadeeth and athaar. In matters for which there was no text, he would largely follow the opinions of Shaykh al Islaam Ibn Taymiyyah and his student Ibn al-Qayyim, may Allaah have mercy upon them, due to their conformity in Usool and the fundamentals of deriving rulings.

Fourthly, for this reason, the Shaykh was keen never to hold an opinion by himself. I asked him why repeating prayer in congregation in the masjid that has a regular Imaam was not an innovation, as there is no textual evidence for it and none of the Salaf before us practised it. He answered, may Allaah have mercy upon him, that no one had preceded him in saying so.

I heard him say, more than once, that he never declared a hadeeth weak in the Saheehain, or one of them, expect that he had a predecessor in doing so.

He used to repeat the saying of Imaam Ahmad to his student, ‘Beware of the issue in which you do not have an Imaam’ but despite this, if a hadeeth was authentic in his view, and the Salaf acted upon it, he would adhere to it with his molars and not blindly follow the latter-day [scholars], even if their view was common.

May Allaah have mercy upon Imaam ath-Thahabi, who said in as-Siyar (18/91), commenting on the statement of Ibn Hazm ‘I follow the truth and make Ijtihaad. I do not restrict myself to a mathhab’: “I say: yes, whosoever reaches the level of ijtihaad and a number of scholars attest to it, it is not befitting for them to blindly follow – just as it is not befitting for the novice in fiqh or the layman who has memorised the Qur’aan, or much of it to ever make ijtihaad. How can they make ijtihaad? What would they say? What would they build upon? The third category is the proficient and aware faqeeh who is a muhaddith and has memorised a short work in furoo’ and a book in the fundamentals of Usool; who has read grammar and has virtues, aside from having memorised the Book of Allaah and being busy with its tafseer and having strength in debating. This is the station of the one who has achieved the rank of ijtihaad al-muqayyid [restricted ijtihaad]. They are qualified to delve into the Imaams’ using of the texts as evidences. So when the truth is manifest to them in an issue, the text regarding it is established and one of the distinguished imaams, such as Abu Haneefah, Maalik, ath-Thawree, al-Awzaa’ee, ash-Shaafi’ee, Abu Ubayd, Ahmad and Ishaaq, acted upon it, they follow the truth, not following concessions. And it is not befitting for them after the proof has been established for them to make taqleed.”

Fifthly, it is worth mentioning that the Shaykh, may Allaah have mercy upon him, was keen to publish that which he believed. He was often researching and looking into issues with the scholars and his distinguished students, in doing so adhering to the principles of tarjeeh [deeming one view stronger than another] not leaving the knowledge-based fundamentals observed by the scholars. He would repeat them, benefitting from them, explaining them so as to corroborate his opinions in research and ijtihaad with sincerity, truthfulness and strength in stating what the truth was.

However, the matters in which he differed with the verdicts of the renowned scholars of the day were few but those who had enmity for him hung onto them. If they were to be not considered, the Ummah would have consensus on his status as Imaam in this field – and this is to be considered from his virtues, may Allaah have mercy upon him. The believer is bound to have those who disparage and berate them – if the people had a consensus on the disparaging or praising of an individual it would be suspicious. This is from the signs of the status of the Imaamah in the religion that Shaykh Naasir ad-Deen achieved through patience and certainty. And all praise is due to Allaah, lord of all creation.

And he had predecessors in these issues we mentioned, unbeknown to those who were not widely read. An example of this is what the Shaykh spoke of in his latter sittings and was asked; the issue of the obligation of trimming the beard after it has reached a fistful. Eight narrations of the Salaf taking from their beards supported his fatwa – mentioned in his explanation of the weakness of the hadeeth ‘Trim from your beard and head’ in Silsilatu ad-Da’eefah 2355. And you will find Ibn Hamaam mentioning in Fat-hul Qadeer (2/347): He said in an-Nihaayah (one of the books of the Hanafiyyah) ‘…and what goes beyond that (a fistful) is obligatory to trim’.

And I have a dedicated treatise citing the some of the opinions our Shaykh held and their ascription to those who held them from the early scholars and mentioning their evidences. I have called it Nawaadir al-Albaani – may Allaah facilitate its completion well.

Sixthly, from that which should be mentioned is that the Shaykh had a number of fataawa in all areas of fiqh which were made during his sittings; invitations made to him; his journeys that he made – the majority of which in the latter stages of his life were made internally [within Jordan] and were like excursions for him. However, they were full of benefit, replete with giving and nurturing. In these sittings, the intellect and acumen of the Shaykh could be seen, as well as the quickness of his mind.

If a question was posed to him that had an inaccuracy or was lacking, he would, for the most part correct it or make it more precise, especially if it was asked by a student of knowledge. Or the Shaykh would repeat the intent of the question to the poser – and this was from the Shaykh’s precision and accuracy. While doing this, he was far from artificiality but did so out of love of giving an extended answer, clarity and ease. In this knowledge based approach he taught the students of knowledge precision in understanding the questioner’s intent. He would mention the evidences that related to the issue but would not be hesitant in making the well-known statement ‘Half of knowledge is [to say] “I do not know”’.

Many of his fataawa were related to calamities that had befallen the Ummah – from weakness and disease, especially in ‘aqeedah. Within them there was emphasis on the necessity to revive the manhaj of the Salaf in learning and teaching and also an important insight into the Shaykh’s manhaj in rectification.

Seventhly, from the words of wisdom the Shaykh would often cite; ‘Knowledge is research – it does not accept inanimateness and stillness’. For this reason, there was no barrier between the Shaykh and the truth. Whenever he saw the truth to be on a particular side of an issue, he would hastily return to the truth, stating he had done so.

So it was known of the Shaykh, especially through his sittings that he may have had more than one opinion in a particular issue – understanding is something that comes and goes. I hope to collect these issues in a dedicated treatise, may Allaah make that, by His generosity and blessing, easy[2].

Eighthly, just as the Shaykh gave great care over fiqh in his sittings and lessons, he also took care of it in his written works, as he authored a number of books under various beneficial chapters of fiqh that the Ummah was in need of and that the students of knowledge were overjoyed with. He collected the various views on a particular subject, mentioning their evidences, authenticating and deeming what was most correct, balancing, weighing and scrutinising minutiae within these chapters of fiqh – to the extent that it would shut off the idea of those who came after him authoring on the same subject.

In this way, these works became references for all – those close and far, from different opinions and schools of thought. Examples of these works include: his unique work that has been published approximately twenty times until now, The prophet’s prayer described; The Rulings of the Funeral Prayer; A Warning to the Prostrator; A Completion of the Blessing; The Hajj of the Prophet sall Allaahu ‘alayhi wa sallam; The Jilbaab of the Muslim Woman and other than these that have been published and those that have not yet.

Ninthly, and lastly, the Shaykh, may Allaah have mercy upon him, had a great affect upon the students of knowledge. His close students who gained fiqh through him were many – due to the Shaykh having lived in different lands – especially when he taught at the Islaamic University in Medina.

As for those who benefit and drink from his works, they are waves whose numbers extend to tens of thousands, if not more. And the effects of his works upon the most distinguished of these is plain, for you will rarely see a dissertation, book or treatise except that the Shaykh’s name is mentioned, in some cases due to his fiqh-based opinion.

So, indeed the passing of the noble Shaykh is an affliction and a great calamity. The sorrow about it is great and the tragedy far-reaching. The vacuum left by is death is vast.

May Allaah the High grant him His expansive Mercy.

He has passed but his impressions remain,
And among men, his mention life-long.

[1] Al-Asaalah 23 pp 33-36

[2] This desire has been made stronger by the desire of our Shaykh ‘Abdul-Muhsin al-‘Abbaad, may Allaah preserve him, for me to undertake this work.

Posted on December 31, 2013December 31, 2013 by aburider

Al-‘aqeedatu at-Tahhaawiyyah 11 – The Acceptance of the Hadeeth al-Aahaad In ‘Aqeedah – Imaam al-Albaani

30. And [we believe and are certain] that he [Muhammad (may Allah bless him and grant him peace)] is the seal of the prophets; Imaam of the God-fearing; leader of the messengers and Habeeb [beloved] of the Lord of all creation.

Shaykh Muhammad Naasir ud-Deen al-Albaani: This belief is established in many ahadeeth that the Ummah has received with acceptance. The explainer has mentioned some of them (on p. 169 of the fourth edition), so do refer to it, as it benefits knowledge and certainty, for indeed he is certainly, sall Allaahu ‘alayhi wa sallam, the leader of the messengers.

And it is with sorrow that I say that this belief is not believed by those who give the condition for the hadeeth that must be believed in that it reaches the status of mutawaatir. So how would those who categorically state that ‘aqeedah is not taken except from the Qur’aan, like Shaykh Shaltoot[1] and others, believe?

And I have refuted all of them, from twenty angles in my book ‘The Obligation of Accepting the Hadeeth al-Aahaad in ‘aqeedah and a Refutation of the Doubts of those who Differ’.[2] At the end of the book, I cited some twenty examples of established ‘aqeedah contained within the authentic ahadeeth that would be necessary for them to reject and this belief [mentioned in this point of at-Tahhaawiyyah] is one of them. So refer to it, for it has been printed and is important.

[1] Mahmood Shaltoot – from the masha’ikh of Azhar, from 1958 to 1963, the year in which he died. His biography is in al-A’laam (7/173) by az-Zirikli.
Shaykh Shaltoot has a good word that may (!) oppose that which is famously attributed to him (that which our Shaykh mentioned on him here), for in his treatise ‘Bid’ah, its causes and harms’, p. 30 with my footnote under the section Causes of Innovation under the heading ‘Giving the Intellect the Benefit of the Doubt in Legislation’ and said, ‘Indeed Allaah gave the intellect a limit to which it can comprehend and did not give it the capacity to comprehend everything…’ He then said, ‘…and much innovation is introduced in this manner – by the ruling of the limited intellect, may of the affairs of the unseen that have been reported in authentic ahadeeth are rejected – like the Siraat [Bridge], the meezaan [the scales], the gathering of the people, bodily bliss and punishment, seeing al-Baari, and other than these that the intellect cannot grasp or understand, from this, the descent of Isa bin Maryam, about which the ahadeeth are authentic…’
Shaykh Ali: So you see, may Allaah preserve you, that his speech with regards to matters of the unseen hinge upon the authenticity and establishment of ahadeeth – so if the texts are proven, faith in that which they necessitate is obligatory – without putting the condition that they reach the level of mutawaatir, or the fact that they are ahaad, or other than this.
And this is certainly the preferred opinion.

The Imaam Ibn Abil-‘Izz al-Hanafi said in his explanation (p. 355), ‘And the narration of the individual [Khabar al-waahid], if the Ummah accepts it, in action, belief and faith, benefits certain knowledge in the opinion of the majority of the Ummah and it is one of the categories of Mutawaatir – and the Salaf never had any difference in this.’

Imaam al-Bukhaari committed an entire Book in his Saheeh with the title ‘The Narrations of Individuals’ [Akhbaar al-Aahaad] in which he establishes his proofs and consolidates the foundations of its acceptance.

And even if it is the case that Shaykh Shaltoot’s view was that belief is not established with the narrations of individuals, it is a rejected, quashed opinion.

And if we consider and accept that which he eluded to in his book ‘al-Bid’ah’, it could be taken to be a withdrawal of that which he had previously said. And this is what we hope from Allaah, the exalted and High, and indeed, He is Able to do that.

[2] It was printed some years ago. [Translated in English and available online http://d1.islamhouse.com/data/en/ih_books/single/en_Hadith_is_Proof_Itself_in_Belief_Laws.pdf (accessed 27 Safar 1435AH/ 31/12/13CE- Translator’s Note]

Posted on November 23, 2013 by aburider

The Distinguishing Traits of al-‘allaamah al-Albaani – Shaykh Muhammad Musa Nasr

The Distinguishing Traits of al-‘allaamah al-Albaani

Shaykh Muhammad Musa aal-Nasr, may Allaah preserve him[1]

All praise is due to Allaah and may peace and salutations be upon the messenger of Allaah.

To proceed:

From that which the Shaykh, may Allaah have mercy upon him, was distinguished in:

Firstly, the strength of his adherence to the Sunnah and his care over it.

This is something known to all those who accompanied the shaykh, visited him or met him for even a short while. He hung onto the sunnah with strength and called to it. You would never see him be complacent in the Sunnah or in the matters related to those ascribed to knowledge and fiqh. If you looked at him, you would see the Sunnah implemented in his life practically, by action and by adherence. And how could it be any other way when it was the work that busied him at every time and moment and he was from the greatest Imaams of hadeeth known to our modern age?

I heard our Shaykh al-‘allaamah Bin Baaz praising the Shaykh, saying, ‘I do not know anyone under the sky more knowledgeable than this man.’ And he said this unrestrictedly – a statement made from his sincerity as the excellence of the people of virtue is not known except by the people of virtue.

Secondly: His strictness in benefitting from his time

I have never seen a scholar stricter with his time in learning, researching, authoring, teaching and debating than the Shaykh, may Allaah have mercy upon him.

Whenever we visited him at his house, or went on a trip with him, or if he came to us, or we gathered with some brothers, he would begin by making sure we were all alright, individually and show each of us courtesy and the sittings were never free of pleasantries where we would joke with one another. After this, he would ask, ‘What [questions] have you got Abu Anas?’; ‘What questions have you got so-and-so?’ His sittings were all focussed, knowledge-based, debate and study. He would joke little in his life as time was precious.

He may have sat with us for long hours at a single sitting without becoming weary or bored, teaching us, answering our questions – to the extent that we would tire but he would not.

Sometimes we used to go for da’wah-based trips with him and he would appoint some of the students of knowledge to give the Jumuah khutbah. I recall he surprised me on one of these trips shortly before the prayer and said, ‘Abu Anas! Prepare a khutbah in your head’ and I would have to give it. He would correct any errors, slips, ill-formed statements, incorrect derived rulings and other than this that would occur from me and I would accept graciously.

I saw that the Shaykh would not waste any time, with the exception of time for rest and dealing with matters he had to attend to. He would research, write and author for more than fifteen hours, day and night – perhaps more.

And Allaah placed blessings in his time and life and the legacy of his works is the biggest testimony to this, and all praise is due to Allaah.

Thirdly, his establishment upon the truth that he believed and called to.

The Shaykh never knew wavering or disorder in his life at all. He was firmly-grounded, like a mountain, upon his ijtihaad and the truth that was apparent to him.

History and experience bear witness that the Shaykh’s standpoints were rooted in knowledge, guidance and experience. He warned against matters before they occurred, like the fitnah of Algeria and his stance on the fitnah of the Gulf. Time bore witness that he was upon the truth and that which he warned against happened. It was as though he looked at affairs with the light of Allaah. The majority of the people of knowledge changed their verdicts and positions, but the Shaykh’s position was firm – he never changed before or after as emotion and sentiment were never the starting point. His view on politics, they claimed, were for the benefit of the da’wah. Rather, they were stances rooted in the ‘aqeedah, Sunnah and the manhaj of the Salaf of the ummah.

Fourthly, his championing the manhaj of the pious predecessors and tasfiyyah & tarbiyah.

Our shaykh al-Albaani, may Allaah have mercy upon him, was from the best known sholars of thisage who called to the methodology of the Salaf us-Saalih and made the obligation of following them known and the obligation of associating with them – as their way was the way of the believers and their methodology was the methodology of the model generation; the generation of the companions of the messenger of Allaah, sall Allaahu ‘alayhi wa sallam ; the generation of the nest of generation. For this reason, he would repeat this [idea], explaining, clarifying, defending, calling and teaching.

And the extent of his adhering to the manhaj of the salaf us-Saalih was that we would hardly see that he had an opinion except that he would have a predecessor [lit. Salaf] from our preceding imaams in it. He and his madrasah made great advancements in purifying that which had entered to the Sunnah with regards to ahadeeth without foundation through his great work, ‘Taqreeb as-Sunnah bayna yaday il Ummah’ – to the point that a knowledge-based revivial as awoken among the youth and that the layman would ask the scholar about the status of ahadeeth – are they authentic? Weak? Fabricated?

He also called the Islaamic youth to nurture them upon the correct ‘Aqeedah and Manhaj. However, his efforts in this area were less than in other than it – and everyone has that which is decreed for them made easy. And this is not to devalue the nurturing and of souls, comparing to purifying Islaam from that which has entered into it, as it is from the most important priorities of the prophets and their followers. The prophet sall Allaahu ‘alayhi wa sallam said, ‘I was sent to complete good character.’

Fifthly, his abstinence from that which the people had, especially the rulers.

We do not know during the life of our shaykh and our long companionship with him that he ever approached a sultaan, person in position of responsibility, ruler, or that he ever tried to curry favour with any of them; took up religious post with them or ate with them.

What set him apart in his views and rulings was that they did not emanate from any political or religious pressure. His verdicts were never given to please Zayd or ‘Amr, for Allaah made him above needing people and gave him sustenance through his hard work. Allaah made him above having need of the people and he made a living through the work of his own hand by fixing watches for years. And ‘Indeed the best of that which a man eats is through that which he earns himself.’ And if he had wanted to curry favour with the people of the dunya, he would have been well-placed to have done so.

I took him by his hand one day and asked him, ‘O shaykh of ours! Have you ever shook the hands of those who transgress upon the earth?’ He replied that he hadn’t. I asked him, ‘Have you ever sat at their dinner tables or approached them?’ He replied, again, that he had not, so I took his hand to kiss it but he stopped me but I overtook him and kissed it. He told me off severely but I said to him, ‘Why should I not kiss the hand that has never shook the hand of a transgressor and serviced the Sunnah for more than half a century?’ And the Shaykh would often tell me off for going overboard with regards to loving and respecting him, but in my view it was still small weighed against the Shaykh’s rights.

However, this did not mean that we never differed with him at times, in some of his ijtihaad-based rulings, may Allaah have mercy upon him. And every individual’s speech is accepted and rejected, except the owner of that grave, as Imaam Maalik, may Allaah have mercy upon him, said. Our Shaykh was a man who was not infallible; he would be correct and err but his errors when compared to other scholars were few and far between.

And it is betting for us to be proud of our Shaykh al-Albaani, who had many noble and great judements, for had he wanted to have been rich and close to those of status and power, he could have been but he abstained from all of that so that he could be for Allaah alone, championing His religion, defending the Sunnah of His prophet. He never wanted to sell Allaah’s ayaat for a small price, as some of those who are afflicted and do commerce with the religion do.

Finally, talking about our Shaykh is not possible in brevity such as this but would require an encyclopaedia consisting of many volumes. And the brother Muhammad bin Ibraheem ash-Shaybaani is going to embark upon a part of this, and may Allaah facilitate an effort that fulfils some of the Shaykh’s rights over his students.

[1] Al-Asaalah 23, p 24-26

Posted on November 1, 2013 by aburider

The Calamity of our Age – the Death of the Muhaddith of our Age – Shaykh Muhammad Musa aal Nasr

The Calamity of our Era…with the Death of the Imaam of the Era[1]

The Shaykh Muhammad bin Musa aal Nasr, may Allaah preserve him

The Islaamic ummah in a general sense and the Salafi madrasah specifically have befallen a calamity with the death of the muhaddith of the age al-‘allaamah Muhammad Naasir ud-Deen al-Albaani, may Allaah have mercy upon him. He passed away at Asr on Saturday the twenty second of Jumaadi al-aakhir 1420AH, corresponding to the second of October 1999CE, after more than sixty years of defending the Sunnah and its people; waging war against innovation and its champions and clarifying the true manhaj, the manhaj of the Book and sunnah and the path of the Salaf of the ummah.

Illness had debilitated him for about two years, allowing him to work on beneficial works, at the fore of which his extensive work ‘Taqreeb us Sunnah bayna Yaday il Ummah’, which he took upon himself to author, purifying that which had entered the sunnah in the form of fabricated, weak, munkar and narrations of the Israa’eeliyaat.

He wrote, authored, checked and verified works to the point that he brought a comprehensive Islaamic awakening and the students of knowledge applied themselves wholly to his books, verifications, treatises and verdicts, taking from them great, abundant and pure knowledge without blight. And tens, no, hundreds of thousands of students of knowledge from across the Islaamic world studied and were nurtured from his works. The shaykh knew few of them, from those who accompanied him during his blessed life in Shaam, al-Madinatun Nabawiyyah and other than them.

I had the honour of accompanying our shaykh, the Imaam of this age al-Albaani from the early seventies until he met his lord. And my relationship with him, and to Allaah is all praise and virtue, was like the relationship between father and son and that of student and teacher. And he was fully aware, may Allaah have mercy upon him, due to his insight and keen observation, of those who truly loved him and those who merely claimed to and resorted to him for a benefit and perhaps took the opportunity to slander, find fault with or try to show they were more knowledgeable than him.

The passing of our shaykh was so difficult for us, to the point that none of us knew quite what we were doing. I began calling my loved ones and brothers from within and outside the land, telling them of the calamity and I was from the first who came to know of it.

His Jinaazah, may Allah have mercy upon him, was [well] attend by the strangers from those who aided the Book and Sunaah upon the methodology of the Salaf. It took place in conformity to the Sunnah, just as he bequeathed. It was attended by thousands of students of knowledge, from his students; those who loved him and those who supported him manhaj.

He was buried in a modest cemetery situated on the roadside as he wished. The ustaath Muhammad Shaqrah, may Allaah preserve him, told me that he once passed by the Humlaan cemetery with Muhammad khateeb and told him that that was the cemetery he wanted to be buried in. It was the closest cemetery to his home and Allaah fulfilled his wish and he was buried there, may Allaah have mercy upon him.

He bequeathed, may Allaah have mercy upon him, that his jinaazah be carried on shoulders, as is the Sunnah. And the youth and shuyookh hastened to fulfil this request, carrying it on their shoulders, walking quickly by foot to the cemetery despite its distance from his home. This was out of honour to the shaykh and answering his bequest.

Our Shaykh al-Albaani left an amazing legacy, from beneficial books and verifications of books. He left a library that scarcely could have had an equal and left students and left students and companions that followed the true manhaj, that of the Book and Sunnah and the path of the salaf of the ummah, remaining upon that, with the censure of those who censure not overtaking them – just as al-Albaani nurtured them in his madrasah – the madrasah of the Book and Sunnah and the ways of the Salaf us-Saalih.

I first came to know of the Shaykh in the early seventies through his books ‘Sifat us Salaat in Nabi’; ‘Tahtheer us Saajid’; ‘As Silsilatus Saheeha’ and ‘Da’eefah’ and others. The Shaykh’s manhaj impressed me and I loved him for the sake of Allaah efore having met him. Before long, I found myself travelling to Damascus in the mid-seventies to meet him personally, so that my eye would be treated by seeing an Imaam from the Imaams of Ahlus Sunnah of the time. Before I went, I was visited by a person of innovation, from the takfeeriyeen, who threw some doubts towards me (and this was about two years before I enrolled in the Islaamic University), at which point I said to myself that I must go and visit the Shaykh to hear his complete response to the doubts raised by this oppressive group. So I travelled to our shaykh al-Albaani without delay. When I saw him he was among his books and works in the Thaahiriyyah Library, where they had dedicated a specific place or him. I saw him and my heart filled with joy, happiness and glad tidings, as I had come across a great treasure. And the case was as such, and all praise is due to Allaah, as I accompanied him for a number of days and I saw a man whose face was like the full moon in terms of its light and nobility with an honour and peace in accordance to the saying of our prophet, ‘May Allaah illuminate the face of one who hears my saying and memorises it and then conveys it as they have heard it, as someone to whom the message is given to may be more mindful than one who hears.’ A hadeeth that is mutawaatir.

I sat with the shaykh at the Thaahiriyyah Library for about an hour and then went with him in his car to his house. On the way I asked him numerous questions which he answered, may Allaah have mercy upon him, comprehensively, in a way that quenched the thirst and remedied the ailments.

I then promised to meet the Shaykh after a month in Jordan, as the Shaykh used to have da’wah-based trips to Jordan and relatives that he used to visit over there. Sometimes, he would be accompanied by the Shaykh Muhammad ‘Eeid Abbassi, may Allaah preserve him, before he was imprisoned due to the incidents.

The Shaykh’s students at the time were few and by the virtue of Allaah and then the virtue of the Shaykh’s visits and da’wah-based trips, and all praise is due to Allaah, they increased to many.

When the Shaykh migrated from Damascus to Jordan, the fruits of his da’wah were realised and the Shaykh had students, companions, those who sat with him and those who listened to his recorded lectures everywhere. And all praise is due to Allaah for His success.

Our Shaykh found with his settling in Amman peace and tranquillity and married a righteous woman – Umm al-Fadl, may Allaah preserve her, who was born in the city of our father Ibraheem, ‘alayhi salaam.

[1] Al-Asaalah no. 23 pp. 21-23

Posted on January 25, 2013January 26, 2013 by aburider · 3 Comments

Weak Ahadeeth in Riyadh-us-Saliheen – the Imaam and Muhaddith Muhammad Nasir ud Deen al-Albaani (may allaah have mercy upon him)

Weak ahadeeth in Riyaadh us Saaliheen

Taken from Imaam al Albaani’s introduction to

Riyaadh us Saaliheen

May Allaah Have Mercy Upon Him and the Author

Imaam al Albaani, may Allaah have mercy upon him, said, ‘And I feel the author’s excuse, may Allaah have mercy upon him, for these weak ahadeeth falling into his work, despite his attempt to only relate in it authentic ahadeeth, is due to his reliance, for the most part, on Imaam Tirmithi’s rulings of hassan and saheeh and upon Abu Dawood’s remaining silent about the rulings of certain ahadeeth…’[1]

The numbers of the weak ahadeeth are:

67, 201, 292, 347, 363, 378, 413, 486, 488, 524, 583, 589, 601, 717 (a repetition of no. 378), 736, 794 (a repetition of no. 524), 802, 834, 894, 895, 896, 917, 951, 1007, 1067, 1393, 1394, 1402, 1501, 1547 1577, 1585, 1649, 1679, 1686, 1731, 1882.

Hadeeth 67

The Book of Feeling Allaah’s observance

On the authority of Abee Ya’la Shaddaad bin Aws, may Allaah be pleased with him, that the prophet said, ‘The wise is he who submits his soul, subjugates it to his Lord and works for that which is after death. The incompetent is he who follows his desires and wishes from Allaah [what he] wishes.’ Narrated by at Tirmithi, who said, ‘A Hassan hadeeth’.

The isnaad of this hadeeth is da’eef as it contains Aboo Bakr Ibn Abee Maryam, who became mixed up after his house was stolen from. See Da’eef ul Jaami us Sagheer no. 4305.

Hadeeth 201

The Book of Ordering the Good and Forbidding the Evil

On the authority of Ibn Masood, may Allaah be pleased with him, who said the messenger of Allaah said, ‘Indeed, the first deficiency that entered the children of Isra’eel was that a man would call another man and say “O you, fear Allaah and stop doing what you re doing for it is not permissible for you.” He would then see the man doing the same thing the next day and that would not stop him being someone he would eat, drink and sit with. So, once they did this, Allaah struck their hearts together. Then he said {Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do. You see many of them taking the disbelievers as their Auliya’ (protectors and helpers). Evil indeed is that which their ownselves have sent forward before them} to His saying {fasiqun} [al-Ma’idah: 78-81]. Then he said, ‘Nay, by Allaah, you will order the good and forbid the evil and you will take the hand of the oppressor, and you will praise what is good and you will limit [yourselves] to the truth. Otherwise, Allaah will strike your hearts together and then curse you as He cursed them.’ Narrated by Abu Dawood and at Tirmithi, who said, ‘A Hassan hadeeth.’

This is what he [Imaam at Tirmithi] said but it has a clear defect, as the hadeeth revolves around the narration of Abee Ubaydah bin Abdillah bin Masood and he never heard [ahadeeth] from his father, as at Tirmithi mentions many times, so the hadeeth is munqati. In addition to this, the narrators have disagreements in its isnaad in four ways, as I have expanded upon in Al Ahadeeth ud Da’eefa wal mawdooah wa atharuha asayyi’ fil ummah, no. 1105.

Hadeeth 292

The Chapter of the Rights of the Husband over his Wife

On the authority of Um Salamah, may Allaah be pleased with her, who said that the prophet said, ‘Any woman who dies in a state in which her husband was pleased with her will enter the paradise.’ Narrated at Tirmithi, who said, ‘A Hassan Saheeh hadeeth’

In its sanad, there are two unknown [majhool] narrators. See ad Da’eefah no. 1426.

Hadeeth 347

The Chapter of the Excellence of Being Good to Friends of the Father

On the authority of Abu Usayd Maalik bin Rabeeatis Saa’edee, may Allaah be pleased with him, who said, one day while we were sitting with the messenger of Allaah when a man from Bani Salamah came and asked, ‘O messenger of Allaah! Is there any way left in which I can be good to my parents after their death?’ To which he replied, ‘Yes – make dua for them, seek forgiveness for them, fulfil their promises after their death, continue to have good ties of kinship that cannot be maintained except through them and honour their friends.’ Reported by Abu Dawood.

The isnaad of this hadeeth is da’eef – in it is Alee bin Ubayd, who is not known.

Hadeeth 363

The Chapter of Having high Regard for the Scholars, Elders and People of Excellence

On the authority of Anas, may Allaah be pleased with him, who said that the messenger of Allaah said, ‘A youth does not honour an elder person due to their age, except that Allaah will ordain that someone will honour him in his old age.’ Reported by at Tirmithi, who said, ‘A Ghareeb hadeeth.’

i.e. da’eef, and I have traced the sources of this hadeeth and explained that it has two defects in ad Da’eefah no. 304.

Hadeeth 378

The Chapter of Visiting the People of Goodness, attending their sittings, accompanying them and loving them

Umar bin Al-Khattab (May Allaah be pleased with him) reported: I sought permission of the Prophet () to perform `Umrah. He granted me leave and said, “Dear brother! Do not forget us in your supplications”. (`Umar added): This is something I would not exchange for the whole world. Another narration is: He (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “Include us, my dear brother, in your supplications.” A Saheeh hadeeth reported by Abu Dawud and At-Tirmithi, who categorized the Hadith as Hasan Sahih.

This is what he has said, but it is as though he has followed at Tirmithi in this classification. See the details in al Mishkaat no. 2248 and Da’eef Abee Dawood, no. 264.

Hadeeth 413

The Chapter of Fear of Allaah

Abu Hurairah (May Allaah be pleased with him) reported: Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) recited, “That Day it (the earth) will reveal its news (about all that happened over it of good or evil).” (99:4). Then he (SALL ALLAAHU ‘ALAYHI WA SALLAM) inquired, “Do you know what its news are?” He was told: “Allaah and His Messenger know better”. He said, “Its news is that it shall bear witness against every slave man and woman they did on its back. It will say: `You did this and this on such and such day.’ Those will be its news.” Reported by At-Tirmithi, who said ‘A hadeeth that is hassan saheeh.’

Some manuscripts do not contain the words ‘Tirmithi’ and ‘Saheeh’ and that is closer to what is correct due to the state of one of its narrators. See ad Da’eefah no. 4834.

Hadeeth 486

The Chapter of the Excellence of abstinence from the dunya and the Encouragement for Taking Little from it and the Excellence of Poverty

On the authority of Abee ‘Amr, and it is said Abu Abdillah and it is said Abu Ya’laa Uthman bin `Affan (May Allaah be pleased with him) reported: The Prophet (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “There is no right for the son of adam except in these (four) things: A house to live in, a cloth to cover therewith his private parts, bread and water.” Reported by At-Tirmidhi, who said, ‘A Saheeh hadeeth.’

Rather, it is Da’eef – for in its isnaad are two weak narrators, as I explained in al Ahadeethu Da’eefati wal Mawdooah’ no. 1063.

Hadeeth 488

The Chapter of the Excellence of abstinence from the dunya and the Encouragement for Taking Little from it and the Excellence of Poverty – Chapter 55

Abdullah bin Mughaffal (May Allaah be pleased with him) reported: A man came to the Prophet (SALL ALLAAHU ‘ALAYHI WA SALLAM) and said, “O Messenger of Allaah! By Allaah, I love you.” He (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “Think about what you are saying.” The man repeated thrice, “I swear by Allaah that I love you.” He (Prophet (SALL ALLAAHU ‘ALAYHI WA SALLAM)) said, “If you love me, you should be ready for acute poverty; because poverty comes to those who love me, faster than a flood flowing towards its destination.” Reported by at-Tirmithi, who said, ‘A hassan hadeeth.’

It is in Da’eef Sunnan at-Tirmithi, with a summarised sanad, no. 409.

Hadeeth 524

Chapter 56 – The Chapter of the Virtue of Hunger, the Harshness of Life and Sufficing with Little Food, Drink and Clothing

Asma’ bint Yazid (May Allaah be pleased with them) reported: The sleeves of the shirt of Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) reached his wrists. Reported by At-Tirmithi, who said, ‘A hassan hadeeth.’

In it is weakness – see ad Da’eefah no. 2458.

Hadeeth 583

Chapter 65 – The Chapter of the Remembrance of Death and the Restraint of Wishes

Abu Hurairah (May Allaah be pleased with him) reported: Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “Hasten to do good deeds before you are overtaken by one of the seven afflictions.” Then (giving a warning) he said, “Are you waiting for poverty which will make you unmindful of devotion, or prosperity which will make you corrupt, or a disease which will disable you, or senility which will make you mentally unstable, or sudden death which will take you all of a sudden, or Ad-Dajjal who is the worst expected, or the Hour; and the Hour will be most grievous and most bitter.” Reported by At-Tirmithi, who said, ‘A hassan hadeeth.’

The isnaad of this hadeeth is Da’eef, as I have explained in ad Da’eefah, no. 1666.

Hadeeth 589

Chapter 66 – The Chapter of the Recommendation for Men to Visit Graves and What they should Say

Ibn `Abbas (May Allaah be pleased with them) reported: Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) passed by the graves at Al-Madinah. He turned his face towards them and said, “May you be granted safety, O inmates of the graves. May Allaah forgive us and you. You have preceded us, and we are to follow.” Reported by At-Tirmithi, who said, ‘A hassan hadeeth.’

Rather, its isnaad is da’eef. An explanation of this can be found in Ahkaam ul Janaa’iz, p. 197.

Hadeeth 601

Chapter 67 – The Chapter of Piety and Leaving Doubtful Matters

Atiyyah bin `Urwah As-Sa`di (May Allaah be pleased with him) reported: Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “No one will attain complete righteousness until he abandons (certain) unobjectionable (but doubtful) things so as to remain on his guard against something objectionable.” Reported by At-Tirmidhi, who said, ‘A hassan hadeeth.’

Its isnaad is da’eef, as I explained in Takhreej il Halaal, p. 178.

Hadeeth 736

The Book of the Etiquettes of Eating

Chapter 100 – The Chapter of Saying Bismillah at the Beginning and al Hamdullilah at the end of Eating

Umaiyyah bin Makhshi (May Allaah be pleased with him) reported: Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) was sitting while a man was eating food. That man did not mention the Name of Allaah (before commencing to eat) till only a morsel of food was left. When he raised it to his mouth, he said: “Bismillah awwalahu wa akhirahu (With the Name of Allaah, in the beginning and in the end).” Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) smiled at this and said, “Satan had been eating with him but when he mentioned the Name of Allaah, Satan vomited all that was in his stomach.” Reported by Abu Dawud and An-Nasaa’i.

Its isnaad is da’eef – in it is al Muthanna bin Abdir Rahmaan al Khazzaaee, who is majhool, as stated by Ibn ul Madeenee.

Hadeeth 802

Book 3 – The Book of Dress

Chapter 119 – The Chapter Describing the Length of the Qamees, Sleeves and Under Garment (Izaar)

Qais bin Bishr At-Taghlibi reported that his father, who attended the company of `Abud-Darda’ (May Allaah be pleased with him) told him: There was a man in Damascus who was a Companion of the Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM). He was called Ibn Al-Hanzaliyyah. He was a lonesome person and would rarely spend some time in the company of people. He would spend most of his time in performing Salat and when he finished, would engage himself in Tasbih (Subhan-Allaah) and Takbir (Allaahu Akbar), till he would go home. He passed by us one day when we were sitting with Abud-Darda’ (May Allaah be pleased with him). The latter said to him: “Tell us something which will benefit for us and will not harm you.” He said: “Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) sent a detachment. When they returned, one of them came to the assemblage in which Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) was present and said to his neighbour during the conversation: `I wish you had seen us when we encountered the enemy. So-and-so (a believer) took up his spear, struck and said: Take this from me and I am the Ghifari boy. Now what do you think of this?’ The neighbour said: `I think that he lost his reward because of boasting.’ He said: `I see no harm in it.’ They began to exchange arguments till Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) heard them and said, `Subhan-Allaah (Allaah is free from every imperfection). He would be rewarded (in the Hereafter) and praised (in this world)’. I noticed that Abud-Darda’ (May Allaah be pleased with him) felt a great pleasure at this remark and, raising his head began to repeat: “Have you heard Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) say this!” Ibn Al-Hanzaliyyah (May Allaah be pleased with him) continued responding till I asked Abud-Darda’ (May Allaah be pleased with him) not to annoy him.

Ibn Al-Hanzaliyyah (May Allaah be pleased with him) happened to pass by us another day and Abud-Darda’ said to him: “Tell us something which will benefit us and will not harm you.” He said: “The Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) told us, `He who spends to purchase a horse (for Jihad) is like one who extends his hand for spending out of charity without withholding it.”’
He passed by us another day and Abud-Darda‘ (May Allaah be pleased with him) said to him: “Tell us something which might benefit us, and will not harm you.” He said: “The Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) once said, `Khuraim Al-Usaidi is an excellent man were it not of his long hair and his lower garment which is hanging down.’ When Khuraim heard about what the Prophet had said about him, he trimmed his long hair up to his ears with a knife and raised his lower garment half way on his shanks.”
On another occasion he passed by us and Abud-Darda’ (May Allaah be pleased with him) said to him: “Tell us something that will benefit us and will not harm you.” He said that he heard Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) say, while coming back from an expedition: “You are returning to your brothers, so set your saddles and clothes in order so that you look tidy and graceful. Allaah hates untidiness.”
Reported by Abu Dawud with a hassan isnaad, except that there is difference with regard to the trustworthiness and weakness of Qays bin Bishr and [Imaam] Muslim has narrated on him.

I have not come across anyone that has clearly declared his weakness. Rather, the hadeeth has another defect – his father, who is not known. See al Irwaa no. 2123.

Hadeeth 834

The Book of the Etiquettes of Sleeping, Lying Down, Sitting Down, Sitting, and Dreams

Chapter 129 – The Etiquettes of Sitting and Sittings

Imaam at Tirmithi narrated on the authority of Abu Mijlaz that a man sat in the middle of a sitting and Huthayfah said, ‘[He is] Cursed upon the tongue of Muhammad’, or ‘Allaah cursed upon the tongue of Muhammad whosoever sits in the middle of a sitting.’ At Tirmithi said, ‘A hassan saheeh hadeeth.’

Abu Mijlaz, whose name is Laahiq bin Humayd, never heard from Huthayfah, as Ibn Ma’een and others have stated.

Ahadeeth 894, 895 & 896

Book 4 – The Book of Giving Salaam

Chapter 143 – The Recommendation of Shaking Hands when Meeting and Smiling

894 – Safwan bin `Assal (May Allaah be pleased with him) reported: A Jew asked his companion to take him to the Prophet (SALL ALLAAHU ‘ALAYHI WA SALLAM); and when they came to the Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM), they asked him about the nine clear signs (given to Prophet Musa). Safwan narrated the long Hadith which concludes: They kissed the hands and feet of the Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) and said: “We testify that you are a Prophet.” Reported by At-Tirmithi and others with authentic chains of narration.

This is what he has said, but it only has one chain of narration. In addition to this, its isnaad has Abdullah bin Salima, who is al Muraadi, in it. He is the narrator of the hadeeth on the authority of Ali that prohibits the person in state of janaaba [greater impurity] from reading Qur’aan – a hadeeth that has been declared weak by the huffath and muhaqiqoon, as the author has said. From those who have declared it da’eef: Ahmad, ash Shaafi’I and others, as you will see in full detail in Da’eef Abi Dawood, no. 30. Az Zayla’I reported in Nasbur Raayah (4/258) that an Nasaa’i said regarding the [above] hadeeth of Tirmithi that ‘This is a munkar hadeeth’.

895 – In a narration of Ibn Umar (May Allaah be pleased with them) at the end of the narration of the Hadith) he said: “We came near the Prophet (SALL ALLAAHU ‘ALAYHI WA SALLAM) and kissed his hand.” Reported by Abu Dawud.

Yazeed bin Abi Zayaad al Haashimi is in this isnaad. Al Haafith said about him, ‘Weak – he grew old and [his state] changed…’

896 – Aishah (May Allaah be pleased with her) reported: Zaid bin Harithah came to the Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) when he was in my house. Zaid knocked at the door. The Prophet (SALL ALLAAHU ‘ALAYHI WA SALLAM) rose to receive him, trailing his garment. He embraced and kissed him.
Reported by At-Tirmithi, who said, ‘A hassan hadeeth’.

This narration has the an’ana of Muhammad bin Ishaaq, who was a well-known mudallis.

Hadeeth 917

Book 6 – The Book of Visiting the Sick

Chapter 147 – The Chapter of What the One who Despairs of Life should Say

Aishah (May Allaah be pleased with her) reported: I saw the Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, “O Allaah! Help me over pangs and agony of death.” Reported by At-Tirmithi.

Its isnaad is da’eef. See al Mishkaat no. 1564.

Hadeeth 951

Book 6 – The Book of Visiting the Sick

Chapter 159 – The Book of Hastily Settling the Deceased’s Debt

Hussain bin Wahwah (May Allaah be pleased with him) reported: When Talhah bin Al-Bara’ (May Allaah be pleased with him) fell ill, the Prophet (SALL ALLAAHU ‘ALAYHI WA SALLAM) came to visit him and said, “Verily, I think that Talhah is about to die. So inform me when he is dead and make haste (in burying him). Indeed, it is improper for the corpse of a Muslim to be kept lying unburied among his family members.” Reported by Abu Dawud.

Its isnaad is da’eef, as I have explained in Ahkaamul Jana’iz, pp 13-14 and ad Da’eefah no. 3232.

Hadeeth 1007

Book 8 – The Book of Virtues

Chapter 180 – The Chapter of the Virtues of Reciting the Qur’aan

Ibn `Abbas (May Allaah be pleased with them) reported: The Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “He who does not memorize any part from the Qur’an he is like the ruined house.” Reported by At-Tirmithi, who said, ‘A hassan saheeh hadeeth.’

I have made comments about this hadeeth with that has shown its weakness in al Mishkaat, no. 2135, so refer to it.

Hadeeth 1067

Book 8 – The Book of Virtues

Chapter 189 – The Chapter of the Virtue of Walking to the masjid

Abu Sa`id Al-Khudri (May Allaah be pleased with him) reported: The Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “When you see a man frequenting the mosque, testify that he is a believer because Allaah says: `Allaah’s mosques are visited only by those who believe in Allaah and the Last Day.”’ Reported by At-Tirmithi, who said, ‘A hassan hadeeth’

This is what he has said but its isnaad is da’eef, as I have explained in al Mishkaat, no. 723. Its meaning however, is correct.

Ahadeeth 1393 and 1394

Book 12 – The Book of Knowledge

Chapter 241 – The Chapter of Knowledge Learnt and Taught for Allaah

1393 – Anas (May Allaah be pleased with him) reported: The Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “He who goes forth in search of knowledge is considered as struggling in the Cause of Allaah until he returns.” Reported by At-Tirmithi, who said, ‘A hassan hadeeth.’

This is what he has said but its isnaad is da’eef as is clear from Takhreejul Mishkaat, no. 220 and ad Da’eefah, no. 2037.

1394 – Abu Sa`id Al-Khudri (May Allaah be pleased with him) reported: The Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “A believer never satisfies doing good until he reaches Jannah.” Reported by At-Tirmithi, who said, ‘A hassan hadeeth.’

Rather, it is da’eef, as I have explained in Mishkaat, no. 222.

Hadeeth 1402

Book 13 – The Book of Praising Allaah, the Most High and Thanking Him

Chapter 242 – The Chapter of the Obligation of Giving Thanks

Abu Hurairah (May Allaah be pleased with him) reported: The Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) said, “Any matter of importance which is not begun with Al-hamdu lillah (praise be to Allaah) remains defective.” Reported by Abu Dawud and others.

This hadeeth has a da’eef isnaad and mudtarib matan, as I have explained at the beginning of al Irwaa, nos 1 & 2.

Hadeeth 1501

Book 16 – The Book of Supplications

Chapter 250 – The Chapter of the Command to Supplicate, its Excellence and a Clarification of a Number of his Supplications

Ibn Mas`ud (May Allaah be pleased with him) reported: One of the supplications of the Messenger of Allaah (SALL ALLAAHU ‘ALAYHI WA SALLAM) was: “Allaahumma inni as’aluka mujibati rahmatika, wa `aza’ima maghfiratika, was-salamata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allaah! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire).” Reported by Al-Hakim, Abu Abdillah, who said, ‘A saheeh hadeeth, fulfilling the requirements of Muslim.

This is what he has said, but in it is one who is muddled [in narration]. See ad Da’eefah, no. 2908.

Hadeeth 1547