muhaddith

2

FloodPlains sorrowfully announces the passing of two great men of the Tijānī Path: Imām Sayed Abdus-Salām (New York), and Shaykh Aḥmad b. Muḥammad al-Ḥāfiẓ (Cairo).

Imām Sayed was among the oldest and strongest pillars of the Path in the United States; dedicating his life service and resources to serving the Dīn and his community. He was the only American to receive the lofty spiritual license (ijāza al-muṭlaq) from the late Imām al-Ḥājj Sayyid ‘Alī Cissé, the successor of Shaykh Ibrāhīm Niasse. His legacy lives on through his family and the countless students he supported and guided in the African-American Muslim community and beyond.

Shaykh Aḥmad was the son of the Egyptian master ḥadīth scholar and epistemic Shaykh Muḥammad al-Ḥāfiẓ al-Tijānī (d. 1978). Continuing the work of his father, he served the Dīn worldwide through lectures, teaching, and promoting goodwill in Allah’s Name. His students number among the thousands from Indonesia to Canada.

Please pray for Allah ﷻ to forgive them and envelop them in His infinite mercy. al-Fātiḥa, Ṣalāt al-fātiḥi (x3)

إنا لله و إنا إليه راجعون

anonymous asked:

Umar (r.a) didn't attack Fatimah's (r.a) house because simply there is no proof support that event. Stop spreading false statements

I will write about the injuring of Hazrat Fatima (sa) by Umar according to Sunni books which describe the story of the last days of Hazrat Fatima (sa), and her martydom.

“It is stated that Umar rushed (to the door of the House of Fatimah) and brought them forcibly while telling them that they must give their oath of allegiance willingly or unwillingly.”
- History of al-Tabari, English version, v9, pp 188-189

“When Umar came to the door of the house of Fatimah, he said: “By Allah, I shall burn down (the house) over you unless you come out and give the oath of allegiance (to Abu Bakr).”
- History of Tabari (Arabic), v1, pp 1118-1120
- History of Ibn Athir, v2, p325
- Al-Isti’ab, by Ibn Abd al-Barr, v3, p975
- Tarikh al-Kulafa, by Ibn Qutaybah, v1, p20
- Al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20

“By God, either you come out to render the oath of allegiance, or I will set the house on fire.”Al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him.”
- History of Tabari, English version, v9, pp 186-187

“Ali refused, and so the house was surrounded by an armed band led by Abu Bakr and Umar, who threatened to set it on fire if ‘Ali and his supporters refused to come out and swear allegiance to Abu Bakr. The scene grew violent and Fatimah was furious.”
- See Ansab Ashraf, by al-Baladhuri in his , v1, pp 582-586
- Tarikh Ya’qubi, v2, p116
- Al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20

Umar asked for wood, and told those people inside the house: “I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house.”Someone told Umar that Fatimah was inside the house. Umar said: “So what! It doesn’t matter to me who is in the house.
- Al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20

O’ daughter of the Prophet! I didn’t love anyone as much as I loved your father, nor anyone after him is more loving to me as you are. But I swear by Allah that if these people assemble here with you, then this love of mine would not prevent me from setting your house on fire.”
- History of Tabari, in the events of the year 11 AH
- al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book, and pp 19-20
- Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362
- Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah

Abu Bakr asked ‘Ali to support him, but ‘Ali refused, then Umar went toward the ‘Ali’s house with a burning torch. At the door he met Fatimah who said to him: “Do you intend to burn the door of my house?” Umar said: “Yes, because this act will strengthen the faith brought to us by your father.”
- Al-Ansab Ashraf, by al-Baladhuri, v1, pp 582,586

‘Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told Umar: “Go and bring them; if they refuse, kill them.” Umar brought fire to burn the house. Fatimah came near the door and said: “O son of Khattab, have you come to burn our house on me and my children?”Umar replied: “Yes I will, by Allah, until they come out and pay allegiance to the Prophet’s Caliph.”
- Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63
- Al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam

“They surrounded ‘Ali (as) and burned the door of his house and pulled him out against his will and pressed the leader of all women (Hadhrat Fatimah (sa)) between the door and the wall killing Mohsin (the male-child she was carrying in her womb for six months).”
- Abul Hassan, Ali ibn Al-Husayn Al-Masudi, Isbaat Al-Wasiyyah

“On the day of ‘Bay’aat’ (paying allegiance), Umar hit Fatimah (sa) on the stomach such that child in her womb died.”
- Slahuddin Khalil Al-Safandi, Waafi Al-wafiyaat

“During her last days, when Abu Bakr and Umar sought the mediation of Imam ‘Ali (as) to visit the ailing Hazrat Fatimah (sa), as quoted by Ibn Qutaybah, she tured her face to the wall when they greeted her and in response to their plea for appeasement reminded them of the prophetic declaration that one who displeases Fatimah (sa) has displeased the Prophet and finally said: ”I take Allah and the angels to be my witness that you have not pleased me; on the other hand, you have angered me. When I shall meet the Prophet (S) I will complain about you two.
- Al-Imamah wa al-Siyasah, by Ibn Qutaybah, v1, p14

“Fatimah became angry with Abu Bakr and kept away from him, and did not talk to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband ‘‘Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself.”
- Sahih al-Bukhari, Chapter of “The battle of Khaibar”, Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325

“Fatimah the daughter of the Prophet sent someone to Abu Bakr (when he was a caliph), asking for her inheritance of what Allah’s Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. …but Abu Bakr refused to give anything of that to Fatimah. So she became angry with Abu Bakr and kept away from him, and did not task to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband ‘‘Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself.”
- Sahih al-Bukhari, Chapter of “The battle of Khaibar”, Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325

It’s therefore no surprise that Abu Bakr is reported to having intense regrets in his final moments…

Abu Bakr said (on his death bed): “I wish I had not searched for Fatimah’s house, and had not sent men to harass her, though it would have caused a war if her house would have continued to be used as a shelter.”
- History of Ya’qubi, v2, pp 115-116
- Ansab Ashraf, by al-Baladhuri, v1, pp 582,586

Fatima binte Rasulallah (sa) said: Why do you not support my right?

- Sharh Nahaj ul Balagha by Ibn Abi al Hadeed, vol. 4, page 108 (Beirut)

I hope this clarifies your doubts. May we be amongst the sincere followers of Fatima Zahra (sa).

Ghirah (protective jealousy) for your Husband

Shaykh al-Muhaddith Muqbil ibn Haadi Al Wadi’ee رحمه الله said“the intelligent woman does not like for her husband to look and have his heart tempted, by gazing at young ladies (on the TV). She does not like this. And happiness is not achieved between the woman and her husband unless she is obedient to him and far from looking at other than him. And likewise for him himself, he should be far from looking at women other than her. This is the fitnah of the gaze.”

[Source: Shaykh Muqbil’s fatwa concerning the Television. Taken from Ijabatus-Sail alaa Ahim il-Masail]

Knowledge is a valley. And when you descend down into a valley, you have to maintain calmness until you are out there. For, if you do not do that, you will not come out before it destroys you.

Az-Zuhri Source: Al-Muhaddith al-Fasil (202)

From Abu Umamah (radhiAllaahu ‘anhu) from the Messenger of Allaah (sallAllaahu 'alayhi wa sallam)

“A person entered Paradise and he saw written on the door of Paradise: ‘Sadaqa (charity) is ten times its equivalent, and giving a loan is eighteen times its equivalent.”

—  [26 – 1481 – Silsilah Ahadeeth As Saheehah by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani (rahimahullaah), No. 3407. Translated by Abbas Abu Yahya]
“From Anas (radiAllaahu ‘anhu) who said: the Messenger of Allaah (salAllaahu ‘alayhi wasallam) said: “I entered Paradise and I came across a Palace made of gold, so I asked: ‘Who does this palace belong to?’ they answered: ‘A young man from the Quraish.’ So I thought, indeed I am that man. So I asked: ‘Who is he?’ They said: ‘It is Umar bin al-Khattab.’ So the Prophet (salAllaahu ‘alayhi wasallam) said: ‘If I had not known of your sense of honour and concern I would have entered it.’ Umar said: ‘How could I be jealous of you O Messenger of Allaah?’”
—  [27 – 1482 – Silsilah Ahadeeth As Saheehah by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani (rahimahullaah), No. 1423. Translated by Abbas Abu Yahya]
Women In Islam

* The Prophet SallaAllahu Alayhi Wasalam didn’t hurt women. Women were essential to his life. This started with Khadija RadiAllahu Anhu, she gave the prophet SallaAllahu Alayhi Wasalam Strength to overcome the initial period of revelation.

* Aisha RadiAllahu Anhu was the defender of Islam.

* Aisha RadiAllahu Anhu was the sahabah after Abu Huraira (ra) to narrate the most hadiths

*Islam began in the hands of a women, i.e Sayyida Khadija was the first women to take Shahada.

*The Prophet SallaAllahu Alayhi Wasalam gave special timings for teaching women. Even when He SallaAllahu Alayhi Wasalam was ill, near death and didn’t have much strength, Bilal RadiAllahu Anhu held him up so he could counsel women.

* The Prophet SallaAllahu Alayhi Wasalam accepted womens influence (his aunts and wives). For example; Umm Salamah advised the Prophet SallaAllahu Alayhi Wasalam to go out and shave his head and slaughter sheep so the companions would follow his example. (look up story in seerah Hudaybiya)

*Men and women completely equal in Islamic law until proven they are not.

* The army never went out to battle without women. Women were always equal in number.

*Women tend to be more religiously devoted.

* Throughout history, we have come to know about men who had fabricated hadiths, but not one single women fabricated a hadith and there have been thousands of women muhaddiths!

anonymous asked:

As Salamo Alaikum, sis you wrote in your post that hazrat Fatima (RA) was murdered, but she wasnt murdered at all. She passed away in her courtyard only, i dont know where u get this wrong information. Please recheck & then post. People who do not have much info about Islam, they would get wrong perception about Islam. Plz do not mind but Shia have completely got new theories dnt know from where, all fabricated & changed. May Allah guide ppl who change sunnah for thr own benefits.JazakAllah

Wa alaykom Salam wa rahmatullah :)

I will only quote from Ahle-Sunnah scholars so you’re sure that there is no fabrication or bid'ah. Thank you for your question as it furthered my research :) Here we go!

“It is stated that Umar rushed (to the door of the House of Fatimah) and brought them forcibly while telling them that they must give their oath of allegiance willingly or unwillingly.” - History of al-Tabari, English version, v9, pp 188-189

“When Umar came to the door of the house of Fatimah, he said: "By Allah, I shall burn down (the house) over you unless you come out and give the oath of allegiance (to Abu Bakr).”
- History of Tabari (Arabic), v1, pp 1118-1120
- History of Ibn Athir, v2, p325
- al-Isti’ab, by Ibn Abd al-Barr, v3, p975
- Tarikh al-Kulafa, by Ibn Qutaybah, v1, p20
- al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20

“By God, either you come out to render the oath of allegiance, or I will set the house on fire.”al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him.” - History of Tabari, English version, v9, pp 186-187

“Ali refused, and so the house was surrounded by an armed band led by Abu Bakr and Umar, who threatened to set it on fire if ‘Ali and his supporters refused to come out and swear allegiance to Abu Bakr. The scene grew violent and Fatimah was furious.” (See Ansab Ashraf, by al-Baladhuri in his , v1, pp 582-586; Tarikh Ya’qubi, v2, p116; al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20).

Umar asked for wood, and told those people inside the house: “I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house.”Someone told Umar that Fatimah was inside the house. Umar said: "So what! It doesn’t matter to me who is in the house.”
- al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, pp 3,19-20

"O’ daughter of the Prophet! I didn’t love anyone as much as I loved your father, nor anyone after him is more loving to me as you are. But I swear by Allah that if these people assemble here with you, then this love of mine would not prevent me from setting your house on fire.”
- History of Tabari, in the events of the year 11 AH
- al-Imamah wa al-Siyasah by Ibn Qutaybah, v1, beginning of the book, and pp 19-20
- Izalatul Khilafa, by Shah Waliullah Muhaddith Dehlavi, v2, p362
-Iqd al-Farid, by Ibn Abd Rabbah al-Malik, v2, chapter of Saqifah

Abu Bakr asked ‘Ali to support him, but ‘Ali refused, then Umar went toward the ‘Ali’s house with a burning torch. At the door he met Fatimah who said to him: “Do you intend to burn the door of my house?”Umar said: "Yes, because this act will strengthen the faith brought to us by your father.”
- al-Ansab Ashraf, by al-Baladhuri, v1, pp 582,586

‘Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told Umar: “Go and bring them; if they refuse, kill them.”Umar brought fire to burn the house. Fatimah came near the door and said: "O son of Khattab, have you come to burn our house on me and my children?”Umar replied: "Yes I will, by Allah, until they come out and pay allegiance to the Prophet’s Caliph.”
- Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63
- al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam

“They surrounded ‘Ali (as) and burned the door of his house and pulled him out against his will and pressed the leader of all women (Hadhrat Fatimah (sa)) between the door and the wall killing Mohsin (the male-child she was carrying in her womb for six months).” - Abul Hassan, Ali ibn Al-Husayn Al-Masudi, Isbaat Al-Wasiyyah

"On the day of ‘Bay’aat’ (paying allegiance), Umar hit Fatimah (sa) on the stomach such that child in her womb died.” - Slahuddin Khalil Al-Safandi, Waafi Al-wafiyaat

“During her last days, when Abu Bakr and Umar sought the mediation of Imam ‘Ali (as) to visit the ailing Hadhrat Fatimah (sa), as quoted by Ibn Qutaybah, she tured her face to the wall when they greeted her and in response to their plea for appeasement reminded them of the prophetic declaration that one who displeases Fatimah (sa) has displeased the Prophet and finally said: "I take Allah and the angels to be my witness that you have not pleased me; on the other hand, you have angered me. When I shall meet the Prophet (S) I will complain about you two.” - al-Imamah wa al-Siyasah, by Ibn Qutaybah, v1, p14

"Fatimah became angry with Abu Bakr and kept away from him, and did not talk to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband ‘‘Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself.” - Sahih al-Bukhari, Chapter of “The battle of Khaibar”, Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325

“Fatimah the daughter of the Prophet sent someone to Abu Bakr (when he was a caliph), asking for her inheritance of what Allah’s Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. …but Abu Bakr refused to give anything of that to Fatimah. So she became angry with Abu Bakr and kept away from him, and did not task to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband ‘‘Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself.” - Sahih al-Bukhari, Chapter of “The battle of Khaibar”, Arabic-English, v5, tradition #546, pp 381-383, also v4, Tradition #325


It’s therefore no surprise that Abu Bakr is reported to having intense regrets in his final moments…

Abu Bakr said (on his death bed): “I wish I had not searched for Fatimah’s house, and had not sent men to harass her, though it would have caused a war if her house would have continued to be used as a shelter.”
- History of Ya’qubi, v2, pp 115-116
- Ansab Ashraf, by al-Baladhuri, v1, pp 582,586

To this day, no one knows for sure where Fatima (sa) is buried. If it was a courtyard, there wouldn’t be such a scene. If she had died a natural death, she wouldn’t have asked Imam Ali (as) to bury her at night so no one especially those who oppressed her would know. As you can see, what I post is carefully thought out. I hope this answers your inquiry. May we be amongst the sincere followers of Fatima Zahra (sa).

Good day!

Shaykh Abbas al-Qummi is the author of the book of du’as called Mafatih al-Jinan, (Keys to the Heavens). He was an expert in hadith, and for this reason, he is famously known as Muhaddith-e Qummi. Amongst his many other works, Manazil-e Akhira and Safinatul-Bihar are well-known.

When he began to compile the Mafatih, some scholars of Qum advised him to use his vast knowledge to write explanatory notes on some of the complicated books instead, like Kifayah and Makasib of Shaykh al-Ansari.  “Are you just sitting writing a book of du’as?” they asked. He replied, “I will continue writing the Mafatih, and I have dedicated its reward to the soul of Fatima Zahra (AS), and, with her blessings, it will become Mafatih al-Jinan - keys to the gardens of Paradise.”

He was a man of great piety and a sincere lover of the Prophet (S) and his progeny (AS). Such was his faith and conviction, that one day, when his son was very ill, he took a glass of water, and after mixing the water with his finger, he gave it to his son to drink, saying, “Drink this my son, you will soon be better, because with this hand I have written many ahadith (traditions) of the Ahlu’l Bayt (AS).”

[“Karamat wa Hikayate Ashiqane Khuda”, pp 61-64]

From Anas (radhiAllaahu ‘anhu) that the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said:

‘Indeed in Paradise there is a market place where a person will come to it every Friday [in it is a hill/dune of Musk], a northern wind will blow, it would throw Musk in their faces and upon their garments, and they would increase in goodness and beauty. They would return to their families having increased in goodness and beauty, and their families would say to them: ‘I swear by Allaah! Indeed you have increased in goodness and beauty while you were away, and he will say: and you too – I swear by Allaah – indeed you have increased in goodness and beauty while we were away.’

—  [21 – 1464 – Silsilah Ahadeeth As Saheehah by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani (rahimahullaah), No. 3471. Translated by Abbas Abu Yahya]
Similarities & Differences Between Titles of Respect in Islam.

The words ‘aalim, faqeeh and mujtahid all carry the same meaning: they refer to one who strive to reach the shar‘i ruling and who has the ability to derive shar‘i rulings from the evidence. 

This means that he has to acquire the tools (pre-requisites) of ijtihaad. No one can be described in these terms (‘aalim, mujtahid or faqeeh) except one who meets the pre-requisites of ijtihaad. 

The scholars paid attention to these pre-requisites so that the door is not open to just anyone, old or young, to say about the religion of Allah that of which he has no knowledge. 

But we will content ourselves with just two reports from which we will demonstrate what these pre-requisites are. 

Al-Shawkaani summed up in five points, listing five pre-requisites: 

  • He should have knowledge of the texts of the Qur’aan and Sunnah.This does not necessarily mean that he should have memorised the Sunnah; rather it is sufficient for him to be able to find reports in their places and be familiar with the contents of the books of Sunnah, foremost among which are the well-known compilations of the Sunnah (Saheeh al-Bukhaari, Saheeh Muslim, Sunan Abi Dawood, Sunan al-Tirmidhi, Sunan al-Nasaa’i and Sunan Ibn Maajah), and so on. He should also know what is saheeh (sound) and what is da‘eef (weak) in the texts of the Sunnah. 
  • He should have knowledge of the issues of consensus (ijmaa‘) 
  • He should be well versed in the Arabic language. It is not stipulated that he should have learned it by heart; rather he should be able to understand the meanings and structure of the language. 
  • He should have knowledge of usool al-fiqh (basic principles of Islamic jurisprudence), including analogy (qiyaas), because usool al-fiqh is the foundation for deriving rulings. 
  • He should have knowledge of what abrogates and what is abrogated (al-naasikh wa’l-mansookh). 

See: Irshaad al-Fuhool, 2/297-303 

The second report was narrated from Shaykh Muhammad ibn ‘Uthaymeen [raheemullah]: He mentioned the pre-requisites of the mujtahid without differing greatly from what al-Shawkaani mentioned, but he put it more clearly and said: 

Ijtihaad is subject to several conditions, including the following: 

  • He (the mujtahid) should have knowledge of the shar‘i evidence that he needs for the purpose of ijtihaad, such as verses of the Qur’aan and ahadeeth that speak of rulings.
  • He should have knowledge of the matters pertaining to the soundness or weakness of ahadeeth, such as the isnaad, the men in the isnaad and so on.
  • He should be aware of what abrogates and what is abrogated (al-naasikh wa’l-mansookh) and issues on which there is consensus (ijmaa‘), so that he will not issue a ruling on the basis of something that has been abrogated or that is contrary to scholarly consensus.
  • He should have knowledge of various matters affecting the ruling, such as reports of specific meanings, reports that set limits, and so on, so that he will not issue a ruling that is contrary to that.
  • He should have knowledge of the Arabic language and usool al-fiqh that has to do with verbal evidence, such as what is general and what is specific, what is absolute and what is restricted, what is mentioned in brief and what is mentioned in detail, and so on, so that his rulings will be in accordance with what is indicated by that evidence.
  • He should have the ability to derive rulings from the evidence. 

End quote from al-Usool fi ‘Ilm al-Usool, p. 85, 86; Sharh (commentary thereon), p. 584-590. 

It should be pointed out that referring to the Sunnah now is much easier than it was before, because of the books that have been written on the Sunnah. 

The one who fulfils these conditions is a scholar (‘aalim) who can derive shar‘i rulings from the evidence. Anyone who does not fit this description cannot be described as a ‘aalim, faqeeh or mujtahid. 

It should also be noted that these words (‘aalim, mujtahid and faqeeh) are technical terms, as it were; according to the scholars they have specific meanings and pre-requisites. So it is not permissible to use them readily about anyone who speaks about Islamic rulings or teaches Islamic material in schools and universities, or who works in the field of da‘wah (calling people to Allah). A man may be a daa‘iyah, calling people to Allah, and putting a great deal of effort into that, without having reached the level of being a scholar (‘aalim). 

The faqeeh is the mujtahid who derives shar’i rulings, explains the principles of sharee’ah and teaches people the rulings of their religion. The focus of his specialty is the aims and goals of sharee’ah, the clear verses of the Qur’aan and achieving sound understanding of what Allaah wants from His slaves. 

This is something that can be done by only a few individuals, because it requires extensive study of the texts, lengthy study and examination of the words of the scholars, and intelligence in studying real life situations and applying the rulings of sharee’ah to them. 

 

The term muhaddith refers to a specialist who profoundly knows and narrates hadith, the chains of their narration isnad, and the original and famous narrators.

Shaykh al-Albaani – may Allaah have mercy on him – was asked: 

‘What is the connection between the knowledge of Fiqh (understanding of the religion) and the knowledge of hadeeth?  Is it necessary for a Muhaddith (scholar of hadeeth sciences) to be a  Faqihi (scholar of  Sharia’), or is he just a Muhaddith?’ 

So he answered: 

‘It is necessary for a  Faqihi to be a  Muhaddith but it is not necessary for a Muhaddith to be a Faqihi, since a Muhaddith is already naturally a Faqihi. 

Did the Companions of the Prophet -sallAllaahu alayhi wa sallam- study Fiqh or not?  What was the Fiqh that they used to study? It was what they used to take from the Messenger of Allaah -sallAllaahu alayhi wa sallam-, so they used to study hadeeth. 

As for these  Fuqaha (scholars of Sharia’), who study the statements of the scholars and their Fiqh and do not study the hadeeth of their Prophet which is the spring of Fiqh, then it is said to these people: it is obligatory to study the knowledge of hadeeth since we cannot conceive there being a correct Fiqh without knowing, memorizing and authenticating the hadeeth and knowing the weak hadeeth, while at the same time we cannot imagine a Muhaddith not being a Faqihi.

The Qur’aan and the Sunnah are the two sources of Fiqh, of all Fiqh.  As for general Fiqh today then it is the Fiqh of scholars and not the Fiqh of the Book and the Sunnah. 

Yes, some of it is present in the Book and the Sunnah and some of it is expression of opinions and Ijtihaad (deriving an opinion from the Book and the Sunnah) but much of what they have opposes the hadeeth because they did not comprehend the knowledge.’ 

* Taken from: ‘al-Asalaah Magazine’ vol. 7 Dated 15th Rabi al-Awwal 1414a.h. 

He also said the following in a recorded lecture on cassette tape entitled:  ‘Haqeeqat al-Bida’ wal-Kufr’: 

‘The  Sharia’ is not just taken from the texts nor from just one Ayaah or one hadeeth, rather it is all that is collected on that specific issue.  Therefore it is not just obligatory to collect all the texts regarding Fiqh issues so that we can know what abrogates from what is abrogated, the specific from the general, the absolute from the limited and …… and….etc, rather gathering the texts for ‘Aqeedah is foremost by a long way.

mufti is a scholar who is an interpreter or expounder of Islamic law (Sharia). 

A Mufti will generally go through an Iftaa course and the person should fulfill the following conditions set by scholars in order that he may be able to issue verdicts (fataawa). They are eight:

  1. Mastering the science of principles of jurisprudence,
  2. Mastering the science of Hadith,
  3. Mastering the science of Maqasid ash-Shari`ah (Objectives of Shari`ah),
  4. Mastering legal maxims,
  5. Mastering the science of comparative religions,
  6. Mastering the foundations of social sciences,
  7. Knowing Arabic, and
  8. Having sufficient knowledge of social realities.

Shaykh- The term is used to address learned men of various Islamic sciences, such as faqihs, muftis, and muhaddiths, and more generally to convey respect for religious authorities. The word in Arabic stems from a triliteral root connected with age and ageing: ش-ي-خ, shīn-yā’-khā’. The term literally means a man of old age, and it is used in that sense of all men in Qur'anic Arabic.

Henceforth, the word shaykh can be used as a synonym to the word mujtahid of various categories and verily, Allah knows best.


A person whose daughter was to get married wanted some perfume to give to his daughter but found none. He came to the Beloved Prophet (SallAllahu Alayhi wa Sallam) and said, “Ya RasoolAllah (SallAllahu Alayka wa Sallam)! Please provide me some perfume.”

No perfume was present that time. So the Noble Prophet (SallAllahu Alayhi wa Sallam) asked for a container in which he put some of his blessed sweat. Thereafter the Holy Prophet (SallAllahu Alayhi wa Sallam) said, “Give it to your daughter.” The man did so and the whole of Madinah Munawwarah became fragrant due to its fragrance and the house came to be known as “House of Fragrance.”

The Noble Hadith Masters (Muhadditheen) have further stated: “For seven generations from the off-springs of the bride which was blessed with this perfume of the Beloved and Blessed Prophet (SallAllahu Alayhi wa Sallam), the fragrance of Musk and Ambar would emerge from their bodies.”
—  Madaarij al-Nubuwwah, Vol. 1, Page 40
Sayyiduna Shaykh Najibuddin Mutawakkil Alaihir raHmah is the brother and caliph of Sayyiduna Shaykh Fariduddin Ganj Shakar Alaihir raHmah, his title is Mutawakkil (the one trusting Allah). He lived in the city for seventy years and his family led a very comfortable life despite having no apparent means of sustenance. He remained so engrossed in the remembrance of Allah that he didn’t even know what day or month was, and he didn’t even know what the worth of a coin was.

Once many guests came to his house on the day of Eid. Coincidentally, there was no food at his home to serve the guests. He went to the upstairs where he remembered Allah and prayed in his heart in this way, ‘Ya Allah! Today is Eid and guests have come to my house.’ Suddenly a man appeared and presented a tray full of food and said, ‘O Najibuddin! You are famous for your trust (Tawakkul) even among angels, and you are asking for food!’ He said, ‘Allah knows that I didn’t do so for myself, but for my guests.’

Despite possessing saintly miracle, Sayyiduna Najibuddin Mutawakkil was extremely humble. Once a man came to meet him travelling a long distance and asked ‘Are you Najibuddin Mutawakkil?’ He humbly replied, ‘I am Najibuddin Muta'akkil (the one eating a lot).’
—  Akhbar al-Akhyar fi Asrar al-Abrar by Shaykh Abd al-Haq Muhaddith al-Dehlawi, Page 60

From Abu Sa’eed (radhiAllahu ‘anhu) from the Prophet (sallAllaahu ‘alayhi wa sallam)

“Allaah Tabarak wa Ta’ala created Paradise, a brick from gold and a brick from silver, its cement is Musk, it was said to her: speak so it said: “Successful are the believers” (Soorah al-Muminoon: 1)

The Angels said: “May Allaah give you Toobah (a tree in Paradise), the status of kings.”

—  [5 – 1480 – Silsilah Ahadeeth As Saheehah by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani (rahimahullaah), No. 2662. Translated by Abbas Abu Yahya]
The Funeral Of Ibn 'Abbās RadhiAllāhu-'Anhu

Sa’īd b. Jubair رضي الله عنه reported: Ibn ‘Abbās رضي الله عنه died while in at-Tā’if. I witnessed his funeral and then a bird came that had never been seen before. It entered the burial site and we looked and waited to see if it would come out, but we did not see it come out of the hole. When he was laid in the ground, we heard this verse being recited at the edge of his grave but we did not know who recited it, “O satisfied soul, return to your Lord content and with pleasure. Enter among My servants. Enter among My garden.” ● [Qur`ān 89:27-30]

● [المستدرك على الصحيحين (٦٣٦٦)]

Graded Sahīh (authentic) by Muhaddith al-Haythamī رحمه الله

Sunnah Sepanjang Zaman

“Kalam Para Ulama; 

"Barangsiapa yang bangun tiga puluh minit sebelum subuh atau mereka yang menghidupkan malamnya,Maka Allah سبحانه وتعالى menghidupkan Hatinya di Akhirah kelak. walaupun kamu bangun itu sekadar sebut nama Allah atau Zikr yang pendek di atas katil kamu.”

“Maka Allah سبحانه وتعالى akan menulis nama kamu sama dengan mereka yang bangun malam. Allah Berfirman dalam Hadis Qudsi; "Dan Pada Waktu Tengah Malam itu Allah memanggil semua manusia, sesiapa yang perlu Hajat, Aku menunaikan Hajatnya.”

“Sesiapa yang memohon Keampunan, Akan Aku ampunkan dosanya. Sepertimana Saidina Bilal رضي الله عنه ketika bangun sebelum subuh, setelah Saidina Bilal selesai melakukan solat dua Rakaat , Beliau terus angkat kedua tangannya dan berdoa , Ana YaaAllahh, Ana YaAllah, Ana YaAllahh.”

“Sehingga satu hari, ada seorang masuk masjid nampak Saidina Bilal dengan doanya Ana Ana Ana YaAllahh. Wahai Yaa Bilal, Doa apakah ini? saya tak pernah dengar doa seperti doa Bilal, jawab Bilal, Bukankah Allah سبحانه وتعالى berfirman dalam Hadis Qudsi; "Sesiapa yang memohon keampunan akan Aku ampunkan dosanya. Jadi saya jawab Ana Yaa Allah. Lagi Allah Berfirman dalam Hadis Qudsi.”

“Barangsiapa yang mohon sesuatu hajat, Aku tunaikan Hajatnya. Saya jawab Ana YaAllahh, saya ada hajat dunia akhirah, hajat zuriat soleh dan solehah, hajat anak berjaya dunia Akhirah. Allah سبحانه وتعالى juga Berfirman; "Allah memanggil semua manusia, Sesiapa yang nak Ke'afiatan, Keampunan, Kaya dan sebagainya, Aku Tunaikan Semuanya.”

“Saya jawab Ana Ya Allah, Ana Ya Allah, Ana Ya Allah. saya hanya teringat apa yang Allah Berfirman sahaja dan Allah Tahu. Allah Tahu segala isi hati kamu, mintalah kepada Allah Khususnya Sebelum Subuh. Ini adalah sunnah Rasulullah ﷺ dan amalan orang-orang soleh. Didalam sunnah itu ada kelebihannya.”

“Sunnah Rasulullah ﷺ sesuai untuk setiap zaman, setiap waktu, setiap masa dan setiap manusia. Orang Gila sahaja yang berani kata Sunnah Rasulullah itu sesuai untuk zaman dahulu sahaja. Bukan sekadar gila, bahkan dia ini munafik. Kalau sunnah memukul anak itu tidak sesuai, nanti ada Jin dan Syaitan yang pukul dia setiap malam. Kerana Allah سبحانه وتعال berfirman di dalam Al Quran; "Sudah redha atas cara Rasulullah yang ajar kamu wahai Ummat Nabi Muhammad.”

“Rasulullah ﷺ bersabda; "Dan orang Munafik itu boleh mengubah Syari'ah Allah dan Syari'ah Nabi-Nya. Seperti di dalam kisah Zaman ‘Abbasiah, ada seorang Muhaddith yang menghafaz satu ratus ribu lebih Hadith. Satu hari dia menyampaikan sebuah Hadith kepada anak anak muridnya, hadith itu hadith sohih dan sesuai untuk zaman kita sekarang.”

“Dia menyampaikan hadith sohih sabda Rasulullah; "Jika seorang daripada kalangan kamu bangun dari tidur, jangan masukkan kedua tangan kamu ke dalam bekas air sehingga kamu mencuci kedua tangan kamu. Kerana sesungguhnya kamu tidak tahu dua tangan kamu itu sudah sentuh apa, mungkin kemaluan depan atau belakang.”

“Hadith ini menceritakan, zaman dulu jika seseorang nak tidur bukan seperti zaman sekarang, ada baju tidur Khusus. Zaman dulu tidak ada baju tidur khusus. Mereka hanya ada sehelai kain panjang dan sarung. seperti tidur di dalam bekas atau bungkusan. Jadi tangan, kaki dan trmasuklah kemaluan mereka di dalam satu sarung itu. Allahu alam ketika itu harus untuk sentuh kemaluannya.”

“Sudah tentu tangannya itu sudah kotor dan tidak boleh terus masukkan kedua tangannya ke dalam bekas air setelah bangun dari tidur. Air yang dimaksudkan itu ialah air wudhuk.maka hendaklah cuci dulu tangannya barulah boleh ambil air wudhuk.”

“Setelah itu, Muhaddith itu kata kepada anak muridnya, hadith ini tidak sesuai untuk zaman kita kerana pada zaman 'abbasiah itu lagi sudah lengkap dengan baju tidur khusus. Jadi tangan mereka terselamat daripada menyentuh benda yang kotor seperti kemaluannya. "SubhanAllah.” Allah sedang menguji muhaddith itu dan hendak memberi satu Adab kepadanya terhadap Hadith Nabi Muhammad ﷺ.“

"Keesokkan harinya, muhaddith itu bangun dari tidur dan "MasyaAllah” dia tersedar yang tangannya itu sudah melekat di atas kemaluannya, susah nak lepaskan kerana sudah melekat seperti sudah di gam. Lalu dia pergi berjumpa dengan seorang yang alim daripada Mazhab Imam Malik.“

"Orang yang dia jumpa itu seorang Imam dan MasyaAllah Waliyullah. Wali itu bertanya, apa yang kamu cakap dari semalam sehingga saat ini. Saya hanya menyampaikan hadith Rasulullah. Tapi apa yang kamu cakap. Lalu dia ceritakan hal yang sebenarnya sampai habis.”

“Wali itu kemudian berkata; "Maka inilah satu Adab daripada Allah سبحانه وتعالى untuk kamu. Bertaubatlah kepada Allah, istighfarlah dan berazam kamu tidak akan ulangnya lagi. Lalu muhaddith itu pon bertaubat, menangis dan wali itu bacakan satu doa untuknya.”

“Dan dengan Izin Allah tangan dia tidak melekat lagi. Maka jangan jadikan dirimu lebih hebat dari Rasulullah ﷺ. Jangan lawan Syariat Allah سبحانه وتعالى dan jaga Adab kamu terhadap Nabi Muhammad ﷺ. Ambillah pengajaran dan iktibar dari kisah orang-orang soleh terdahulu.”

(Sheikh Abdullah Al-Jahaf)

From Ubadat bin Samit (radhiAllaahu ‘anhu) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

“Paradise has a hundred levels; the distance between every two levels is the distance of hundred years. – ‘Affan said: ‘Like the distance between the heavens and the earth’ – and Firdaws is the highest level. From it extends four rivers and the ‘Arsh is above all this and if you ask from Allaah –Tabaraka wa Ta’ala– then ask Him for Firdaws.”

—  [24 – 1479 – Silsilah Ahadeeth As Saheehah by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani (rahimahullaah), No. 922. Translated by Abbas Abu Yahya]