Monday, 29 June 2009

Believing in God is the nature [fitrah] of the human being. (with studies as proof!)

Asalam alaikum warahmatulah Wabarakatuh


Believing in God is the nature [fitrah] of the human being.



The Prophet (peace be upon him) also informs us: "Every child is born upon the natural way. It is then his parents who turn him into a Jew, a Christian, or a Zoroastrian." [Sahîh al-Bukhârî (1296)]



Everything has a logical purpose

Everything in this universe follows certain sets of rules, which we can comprehend and understand. If these laws run according to logical rules, then it is most likely that something has been co-ordinated this set way in order for these laws to have been established in the first place. If these set laws are not established in the beginning, then how can co-ordination form from chaos? This is extremely unlikely. Logically speaking, order is put into motion by one who controls and directs. This is how the human nature understands the universe we live in. Someone might argue that it is due to our perception - that we logically try to percieve things in order, so they are in order only due to our minds placing them within that sequencing - however, it is because they are within this order that we are able to percieve the control that we see.

If one was to argue against this - then they are saying that the logical came out of the illogical, something which the human mind cannot really comprehend, prove, or even agree to naturally. Anyone can say we evolved to only accept control as a perception, but the reality is still otherwise - in the universe we live - where the Planet Earth was in the exact location to allow life to survive and remain protected within it for millions of years. People cannot explain why the planet earth came in this location to allow life to remain within it, however due to the extremely low probability of the earth being in the exact place to achieve this purpose without control - the human nature is more likely to agree that there was some form of intervention, to allow it to to be in the exact location to support life, and to provide for the different species for a long time period. That is what the human nature agrees to, to understand that every living and non living thing has achieved something for a purpose. Survival in of itself is not a purpose, although it may be a means for achieving something.



The probabilities of 'Coincidences' is - in most cases - lower than Impossibility


A good example of this is given when certain chemical reactions take place, we know that they can take place to produce certain products. However, some form of control is required to react these substances together to produce the outcome. Someone may argue that it is possible for certain events to occur through natural means, and that is true - however - these are extremely limited. So the person may reply that over millions of years, natural occurences, and trial and error - useful products are produced. However, the weakness in these arguments is that the probability of such events - especially of trial and error - occuring are extremely low, and in many cases - statistically impossible (a probability smaller than 1 in 10 (to the power) 50 [50 zeros after it] is statistically considered to have a "zero" probability of occurring, and most of these cases require a higher probability than this number.) This then, logically speaking, makes certain events impossible, except through control and some form of intervention from someone with Knowledge, and Ability to do so.





2 Equally Competitive but Conflicting theories are Present - the Simplest is most likely true



According to the Ockham's Razor Principle, if there are two conflicting theories of equal value, then the simplest of the 2 theories is most likely to be true. In this case - the universe - being controlled to produce and sustain life is the simpler of the 2 theories, therefore more likely. For example, we see;
Pro creation by anthropic theory: When considering the complex way the rules of physics manifest themselves in both physiology and cosmology it seems obvious that the slightest change in any factor of physics or any change in the nature of the universe would have made life impossible:

“If the rate of expansion one second after the 'Big Bang' had been smaller by even one part in a hundred thousand million million (0,000000000000001%), the universe would have recollapsed. The odds against a universe like ours emerging out of something like the Big Bang are enormous”. (Stephen Hawking, 'A Brief History of Time: From the Big Bang to Black Holes', Page 128).

“If gravity (released by the Big Bang) had been stronger or weaker by even one part in ten thousand million million million million million million (0,00000000000000000000000000000000000001%) then life sustaining stars like the sun could not exist. This would most likely make life impossible.” (Brandon Carter, ‘New Physics’ Page 187).


So we see that the complex rules of the physics of the universe - even if they were altered slightly, would make life impossible to exist within this universe. It all started with a design of life; then the universe was custom made in order for such life to exist. Such a well balanced universe and complicated creatures cannot be the result of mere luck. This order suggests creation.




Moving on...


Claim that: Children - without being taught - have a Predisposition to believe in Supreme Being who created with a Purpose.


Dr Justin Barrett, a senior researcher at the University of Oxford's Centre for Anthropology and Mind, claims that young people have a predisposition to believe in a supreme being because they assume that everything in the world was created with a purpose.

He says that young children have faith even when they have not been taught about it by family or at school, and argues that even those raised alone on a desert island would come to believe in God.

"The preponderance of scientific evidence for the past 10 years or so has shown that a lot more seems to be built into the natural development of children's minds than we once thought, including a predisposition to see the natural world as designed and purposeful and that some kind of intelligent being is behind that purpose," he told BBC Radio 4's Today programme.

"If we threw a handful on an island and they raised themselves I think they would believe in God."

In a lecture to be given at the University of Cambridge's Faraday Institute on Tuesday, Dr Barrett will cite psychological experiments carried out on children that he says show they instinctively believe that almost everything has been designed with a specific purpose.

In one study, six and seven-year-olds who were asked why the first bird existed replied "to make nice music" and "because it makes the world look nice".

Another experiment on 12-month-old babies suggested that they were surprised by a film in which a rolling ball apparently created a neat stack of blocks from a disordered heap.


Dr Barrett said there is evidence that even by the age of four, children understand that although some objects are made by humans, the natural world is different.

He added that this means children are more likely to believe in creationism rather than evolution, despite what they may be told by parents or teachers.

Dr Barrett claimed anthropologists have found that in some cultures children believe in God even when religious teachings are withheld from them.

"Children's normally and naturally developing minds make them prone to believe in divine creation and intelligent design. In contrast, evolution is unnatural for human minds; relatively difficult to believe."

http://www.telegraph.co.uk/news/newstopics/religion/3512686/Children-are-born-believers-in-God-academic-claims.html



We see from the above study that the human nature accepts and believes that everything has a purpose, i.e. "to make nice music", "it makes the world look nice".



Conclusion


So we see that it is in agreement with human nature to accept that everything is done with a purpose, along with control and order of one with knowledge and power. This is what the mind accepts and is at ease with, this is the simplest and most plausible of the two competitors (chance vs control), this is the human nature.

Sunday, 28 June 2009

THE MAIDENS OF JANNAT (PARADISE}

Revise Edition
THE MAIDENS OF
JANNAT
(PARADISE}
Compiled by:
Moulana Abdullah Nana
ZAM ZAM PUBLISHERS
KARACHI-PAKISTAN
5
THE MAIDENS OF JANNAT
[ALL RIGHTS RESERVED
l
Table of Contents
Name of the Book:
The Maidensof Jannat (Paradise)
Second Authorized Edition 2004
Published by:
Zam Zam Publishers
Urdu Bazar Karachi-Pakistan.
Ph
: 021-7760374
: 021-7761671
Fax:
021-7725673
E-mail
Available in U.K
AI-Farooq International
1Atkinson Street,
Leicester,
LE53QA
Ph
: 01162537640
Fax:
01162628655
Mobile : 07855425358
E-mail:
Foreword
6
Chapter 1: The greatest pleasure in Jannat?
12
Chapter 2: The superiority of the pleasures of Jannal.
14
Chapter 3: A person's every desire will be fulfilled
16
Chapter 4: Introduction to the maidens of Jannat
21
Chapter 5: The adornments
&
features of the maidens
of Jannat
25
Chapter 6: The beauty of the maidens of Jannat.. .. 31
Chapter 7: A continuous increase in the beauty of Jannat. .... .34
Chapter 8: The beautiful voices & singing of
the maidens
39
Chapter 9: The perfect and most loving wives
.41
Chapter 10: The number of wives
44
Chapter 11: How to gain more wives in Jannat.
.47
Chapter 12: Intimate relations in Jannat..
.48
Chapter 13: Will there be childbirth in Jannat?
56
Chapter 14: Shahid (Martyr) with the maidens
of Jannat.
57
Chapter 15: How to achieve Jannat..
62
October2002
March2004
MoulanaAqdullahNana
First Edition
Second Edition
Compiled by
6
THE MAIDENS OF JANNA T
7
THE MAIDENS OF JANNAT
Foreword
The temporary life of this world is a great test for man.
Temptations
are many
and man is weak.
The
possibilities of faltering and sinning are not remote. Of
all the temptations,
the temptation relating to the
opposite sex is thc highest. If the sexual urge of man is
left unchecked and unregulated,
there will be total
anarchy and mischief in the world. Therefore, Almighty
Allah placcd various rcstrictions upon man in this
regard.
To control and rcgulatc lhis desirc, any limn of illicit
affiliation with the opposite scx is slriclly I()rhiddcn. To
maintain a high Icvel of moral ily, (Shllll has ordaincd
very strict laws and mallY restricIiOlls
10
ellrIaiI Ihc
unlawful, carnal desires of maII.
All of these strict restrictions wcigh heavily
Oil
IIIl"
I/(/j.\'
the bestial self - of man. The
1/{{j.'V
COllsl;lI11lyslTks
carnal gratification and indulgence or ils desir-Los.To
control the wild desires of the nafs is no easy lask. I[
C;III
be likened to riding a strong, wild horse. Eithcr the rider
will keep the horse in check with great effort or thc
horse will throw the rider off. This is the constant
struggle that exists between man and his desires in this
world. For the youth, the struggle is even more intense
and great.
For those people who restrain and control the desires of
the nafs in this world, Allah has promised immense
rewards in the Akirah (hereafter).
Man sometimes
forgets these rewards and becomes inclined to sin. If he
is reminded about these rewards, his resolve to control
the nafs becomes stronger and more vigorous.
It
becomes easier to sacrifice the desires in view of these
great rewards of the Hereafter. Besides the promise of
these eternal rewards of the Hereafter, there is little that
can control the desires of man, especially the desires of
the youth.
In this book, some of the rewards of the Hereafter,
especially those relating to the gorgeous, celestial, wide-
eyed beauties - the hurs - of Jannat, have been Set out in
a clear and concise manner. By reading and pondering
about the bounties of Jannat and its beautiful virgins, the
youth will feel a renewed vigour to fight the carnal
desires and strive for the pleasure of Allah by doing
righteous deeds. Furthermore, the beauty of the women
of this world will appear pale and insignificant before
the beauty of those stunning damsels of Jannat.
There is not much authentic literature on this specific
topic, and hence this book fulfills this requirement in a
captivating way. I would recommend every youngster to
acquire a copy of this book, to read it, and ponder over
its contents. May Allah accept and reward the efforts
of MI. Abdullah Nana of the US in compiling this
beneficial book and may Allah inspire him to produce
many beneficial writings in the future as well. Amin.
Was-Salaam
Mufti Zubair Bayat
Stanger, South Africa
1 Rajab 1423, 8 September 2002
Introduction
Allah has placed in every human being the natural
desire
and
inclination
for
gold,
silver,
money,
transportation (cars), land, and other items of this world.
The test for a person is how he responds to his desire for
these items. If he uses these items to prepare for the
hereafter, he will be successful. On the other hand, if he
devotes himself to fulfilling his desire for these items
and forgets about his purpose in this world, he will be
amongst the losers in the hereafter.
Similarly, Allah has placed in every person the
natural desire for the opposite sex, and out of all the
desires found in a person, the greatest test for a Muslim
is how he fulfills this desire. He can either fail this test
by spending all his energy to unlawfully satisfy this
desire, or pass this test by remaining chaste and fulfilling
this desire lawfully through marriage. Rasulullah said
regarding the severity of this test, "I have not left a more
harmful and severe temptation for men than women.
,,1
This test is even greater for us today because of the
generally evil environment in which we are living in. It
has become very easy to commit evil and it has become
somewhat difficult to do good deeds because of this
environment. As Rasulullah predicted, holding on to
the commands of Allah and staying away from evil
during this time has become like holding on to a burning
coal.
In order to motivate us to pass this test, it is very
important for u<; to know what is the reward for
controlling one's desires and staying away from evil. It
becomes very easy for a person to undergo difficulty and
hardship to carry out an action when he knows what
reward he will receive for doing this action. For
example, a person will happily go to work every day and
tire himself because he knows that he will receive his
paycheck at the end of the month. In the same way,
Allah and his Rasul
have given us a detailed
description of the reward for controlling one's desires in
this world, i.e. Jannat (paradise).
Jannat is a place where a person will have all that he
desires, and he will live a perfect (lad ever-lasting life.
Each pleasure of Jannat will be far more superior than
the comparable pleasure found in this world, and a
person will be able to completely fulfill his desire for
that pleasure. For example, a person in this world is
always drinking liquids to quench his thirst. No matter
how many delicious and tasty beverages he consumes, he
will always become thirsty again in a few hours. But, in
the hereafter, a person will be able to drink as much as
he desires and quench his thirst permanently.
Similarly, the women of Jannat will be far more superior
than the women of this world. Once a person comes to
know of this, it will become very easy for him to stay
away from evil and work towards the hereafter. This
book contains a detailed description of these women
8
THE MAIDENS OF JANNA T
)I..;II
Lal
HJSJI
-J
-J
.i.W
The Maidens of Jannat (Paradise)
and other bounties in the
liht
of the
Quran and Ahadith
9
THE MAIDENS OF JANNAT
I (Sahih Bukhari, Sahih Muslim)
10
THE MAIDENS OF JANNAT
11
THE MAIDENS OF JANNAT
based on the verses of the Qurfm, tafsir (explanation of
the Quran), Ahadith, and stories of the pious.
The purpose of this book is to motivate us to work
towards the hereafter and to control our desires in this
world through marriage. We should not read this book
as a fairy tale or a fantasy; rather we should understand
that the contents of this book are a reality for which we
should all work towards. It is our fundamental belief that
Jannat and Jahannam (hellfire) are already in existence
and a person will fulfill all his desires in Jannat both
physically and spiritually.
========================.","''"',""-----
The permissibility of using a weak hadith for
describing virtues of actions
The majority of the ahadith in this book are authentic
ahadith. However, I have also included weak ahadith
because thiis a topic related to virtues. The famous
Shafi' scholar, Imam Nawawi
says in his introduction
to the 'arbain' (40 ahadith) that the scholars have agreed
on the permissibility
of using weak Ahadith
for
describing the virtues of actions.
Hafiz ibn Hajar
has further fixed three conditions for
using weak ahadith. One is that the hadith must not be
very weak, i.e. at least one chain of narrators of this
hadith must be free from a narrator who is a liar, is
accused of lying, or is known for making great mistakes.
The second condition is that it should fit under a general
principle, which is established and acted upon. Finally,
the third condition is that the person acting upon this
hadith should not believe it to be established, but he
should exercise caution in this
regard2•
Only those weak ahadith have been included in this
book, which meet these conditions. The classification of
the ahadith by the eminent scholars of hadith has been
included with the hadith in Arabic.
2
(Tadrlb Ar-Rawi Pgl96
Qadim Kutub Khanah, Karachi )
Chapter 1: What is the greatest pleasure
of Jannat?
J-A:
J
j-
All\ 61 : JIJ All! J-..9"-".J61
(,j
.J.u..ll\
r:.P
.l:J\
J
.ilt.J.oII
J
Li:.J
6Jl#\
JIlll
Y :
I
JIll'J
.6.:liLd.j::..l..l§t..L
w
.
'';IWLA
·.I •••-
t"J'.'
\"
_
J .
.J _
Y-
J u..r::-
.J
U'"
..r::-
\
(,jl
J
6Jl-.9¥
cl\j ()4\\
';II
J#
()4 \\
-
l..l.;ll
oJ2.:II.J\
J#
cl\j ()4
(7140),
(5649)
If.J\...:;..,J\
/
Abu Sai'd Khudri
narrates that RasGlullah
said that
Allah will say to the people of Jannat, "0 people of
Jannat." They will answer, "0 our Lord, we are present
and all goodness is in your hands." Allah will then say
to them, "Are you pleased?" They will say, "0 our Lord,
how could we not be pleased when You have given us
[those bounties] which You have not given to any of Your
creation?" Allah will say, " Should I not give you
something better than all this?" They will say, " What can
be better than all this?" Allah will say, "I enter you into
My happiness and I will never become angry at you."
3
12
THE MAIDENS OF JANNAT
13
THE MAIDENS OF JANNA T
. ,II
I....l.:lo.l
l.l.i..1! .
t.
I
W
G...:lJ1
UJ..s.J WI'
U::....i:i
!..lj
i"\Y'::"'.
-.y.-
.•
_.J
(.)A.J.
(449)
O\3.J-
r+:.J.)!
I
()4
Suhayb
narrates that RasUlullah
said, "When the
people of Jannat enter into Jannat, Allah will say to
them, 'Do you want anything else?' They will say, 'Did
you not brighten our faces and enter us into Jannat? Did
you not save us from Jahannam?' Then, Allah will
remove the veil and they will not be given anything more
beloved to them than the sight of their Lord.
,,4
A person will only be able to completely enjoy the
bounties of Jannat when he knows that the owner of
these bounties is pleased with him and will never
become angry with him. His enjoyment of these bounties
will increase when he knows that it is iplpossible for him
to lose them.
J-A: JIJ\I
JIlllJ
Ijj JIJ All\ J-..9"-".J
6\
r:.P
I\
lA
• -
II
••
1••,(.I.I'\
l.l.i..1 •
.1.1
-
IULj
w:i
All\
\"J
\" u..r::-
r
_.J
_
uJ
_Y-
if. J
.J.
3
(Sahi'h Bukhari, Sahi'h Muslim)
4
(Sahi'h Muslim)
14
THE MAIDENS OF JANNAT
15
THE MAIDENS OF JANNA T
Chapter 2: The superiority of the
pleasures of
J
annat
One second of Jannat is enough to make one forget
all the difficulties and pleasures of this world
.)Wl\
()A
l;:.i.lll
1.J:! :\
J--","".) J\.§ : JIJ
4l'
u-JI
{p
l
l.)
("..ll
l
4
J
.)WI\
("-J:!
()A
l;:.i.ll\):
u-uW1
4.J:!
-J
y.)
4
13 ')/..
J-#
.:l:
JA
):1.)
("..ll
14.u Jt:¥ \
I
1
ol.) ')/
3
u-u):
JA
\..Q
y.) 4
13
J.#
o
.:l:
JA JIll
..
(7088)
013')-
Anas
narrates that Rasu.lullah
said, "On the Day of
Judgement, that dweller of Jahannam (hellfire) who had
lived the most luxurious life in this world will be
brought and he will be put in Jahannam for a second and
taken out. He will then be asked, '0 son of Adam, did
you ever experience any good? Did you ever experience
any comfort?' He will say, 'No, I swear by Allah, my
Lord.' Then, that dweller of Jannat who lived the most
difficult life in this world will be brought and he will put
in Jannat for a second and out. He will be asked, '0 son
of Adam, did you ever experience any difficulty? Did
you ever experience any hardship?' He will say, 'No, I
swear by Allah, my Lord. I never experienced any
hardship and I never experienced any difficulty. '"
5
This hadith gives us a comparison of the pleasures of
this world and the pleasures of the Jannat. A person who
enjoys the pleasures of Jannat for just once second will
forget all the pleasures and difficulties of this world.
Therefore, all of us should work towards those pleasures
which are everlasting.
'i
(Sahlh Muslim)
Comparison of this world to the hereafter
o-.?-\
l;:.i.lll
\..Q
l J--","".)J\.§ :J\.§ . ..l.)
{p
o\.)
-
.J:!
r-:
M\
1
rs..u.1
\..Q
')/1
(7197)
Mustawrid
narrates that Rasu.lullah
said, "The
comparison of the world to the hereafter is like diping
your hand into the ocean and examining how much water
you have taken out from it.
,,6
In this hadith, Rasu.lullah
has compared the pleasures
of this world with the pleasures of the hereafter using a
concrete example which we can understand. Otherwise,
the pleasures of this world are not even a drop in the
ocean compared to the pleasures of Jannat. This is
because the pleasures of Jannat will last forever, whereas
the pleasures of this world are temporary.
The pleasures of Jannat are un-imaginable
..l..\pl :I
J\.§ :
l
J--","".) J\.§ : J\.§
0.J:!
I
{p
y1.:
')/
3
u...w.
6j\
')/
3 d.) ')/
\..Q
UpJ1
($...l
/
"-.lb
...••
_
,· ••
l
0 ...\.
a.•..\
\..Q,
."a1\.
W
'1 \ ' ·l
..
u::-
..r
(j'l
('T'
-r-
u--
r--
rw
(,J,
33..r 3
(7132)
(3244)
t?).\\
AbU. Hurayrah
narrates that Rasu.lullah
said that
Allah
says, "I have prepared for my pious slaves [in
Jannat] those comforts which no eye has seen, no ear has
heard, and no human being has ever imagined. Recite if
you wish, "No person knows the joy which is hidden
from them.
7" ,,8
From this hadith we can understand that no one can fully
comprehend what Allah has kept for us in Jannat. The
actual pleasures and bounties of Jannat will be far more
enjoyable than what we can imagine them to be.
6
(Sahih Muslim)
7
(32: 17)
8
(Sahih Bukhari, Sahih Muslim)
16
THE MAIDENS OF JANNA T
17
THE MAIDENS OF JANNA T
Chapter 3: A person's every desire will
be fulfilled
Allah says,
UJ..I.lG..
I
J\
ltiJ
'JI
1.4
J
"And in Jannat will be whatever the inner-soul desires
and whatever the eye finds pleasure in, and you will stay
there forever.
,,9
Everything
in Jannat will be in
accordance with a person's desires and wishes.
\
(jA
I
.ll u! :
J1.2
I
J"...,.)
ul
O.J:I.Jko\
(p
.ill
'\j
Aj
J ;•.•
' J .0 •• t
•.•
.oj
J ;•.•.
' -,
Aj
J ;•. '\
U
.;-::-
.;-::- _
U"' •
.;-::-
..,.--;:-
(jAJ •
.;-::
U
0\).)-
.ojl
oy!;&. J
J-:li
J1.2J1.2
ui
u-ll4£A
J
1.4
(451)
Abu Hurayrah
narrates that RasUlullah
said,
"Definitely, the lowest position of Jannat which one of
you will receive is that Allah will say to him, 'Wish
[for whatever you desire].'
Then he will wish [for
whatever he desires]. Thereafter, Allah will say to
him, 'Have you wished [for whatever you desire]?' He
will say 'Yes.'
Then Allah
will say to him,
'Definitely, you will receive double that which you had
desired. '" Abu Said said, "You will receive what you
desired and ten times thereof.
,,10
A person will receive everything that he ever desired in
Jannat and more.
Jili
IJ
US 1.4
Ja.:
.l.4.ll:
I.Y'
6:
..1\
.wI dlA.w.
(p
\
Jb
W:
J1.2
ui
u-ll\
jSI)
1.4I.Y'
6:4
<.::.i.J.l.:l..ll
o
..11
.)J
.I\) \j uLA.J.wls
o
J1.2
9(43:71)
10
(Sah'ih Muslim)
,1..: :.•
I .1\
.a.J
Lil .1\
,.
LlLU..u
,..c. .oj
clill\j
I
A : •.•••• <-..
'
.w.l\
U3"
,3"
•.••••- '-'
(.)A
_,
..1ll.u.,
\..9Y'
4i..l.l1
(,?-'I
0!)
01).) Jill.)
l,?.)iuJl
J1.9 - Wl\.S W
fl
J1.9
/
(
u
'U
'I
c....WS..JI
518 /4'
<....l.lll>
.•
·.\1
L...l.l.C:.
011)
,
j-»! ,.,
-
.. "
j-'-'
j ," -
ul
y..::W
'j
JySJI
l.J-o
t
yJ\ JG... ) Jill
4.A.::...)
0!1l::JI
'j.j
..1)IJ
JL,....
'j
Lou4l,JIy,.'JI
uc
h
l,?ill
(,?-'I
J
( 53' ,ell
:.i..J:'.j
:'''',II;u, ")
LlJ'
:. \
W
'\..u, ':L",
,J-='
'
C
Y-"
J=-"
Y
,,,.r
C
Y-"
j
U ,--,
CJ-"'-'
Simak
narrates that he met Abdullah ibn Abbas
in
Madinah after he had lost his eyesight and he asked him,
"[Tell me about the] clothes of Jannat." Ibn Abbas
answered, "There is one tree in Jannat which will bear
fruit similar to a pomegranate. When a friend of Allah
will desire clothes, the tree will automatically present to
him 70 pairs of clothes, each with a different colour.
[After he has chosen what he desires,] the tree will
return back to its place.
"II
..11 J"...,.)
4
ulli
J.P..lI\
U.iS :
J1.2
O.lCL...
6:
.J\
(p
.ill
u\.S)\
4\
..1\ &3.
..1\
u! :
Jili Jp.\ JAl
Jill
4.A.::...)
l,?.)iuJl
J1.9 -
cl:
-#
ub
.oj
<.::.i4
(jA"I.Y'.).
4.A.::...)
4-0..ll\
J1.9j
( 545/4:
'-:4
yJI)
di>
4.:i\).) )
\ybl\
0\).)
J1.9 ) (
:;s.."\
-
l004 :
(:-!I)I
I)
d..9.:i
-.)
Jill
)..1-
413
/ 10 : ..l.JI))I)
uli>
-.)
Jill
4.A.::...)
I
( .'
- II l-.iAl1
'-l)
-»!
(,?-'
yw .
Abdur Rahman ibn Saidah
narrates that he used to
love horses, so he said to RasUlullah
"0
RasUlullah,
will there be horses in Jannat?" RasUlullah
said,
"0
Abdur Rahman, if Allah enters you into Jannat, you
II
(Ibn Ab'i Dunyfl)
Note:
Hafiz
ibn Hajar
mentions
that the saying
of a Sahab'i
(Companion
of the Prophet)
who did not take from the narrations
of
the Jews and the Christians
which discusses
such a topic which
cannot be determined
by a person's logic and deduction
is equivalent
to a h·,d'l h which is directly from Rasulullah
:i'ii.
18
THE MAIDENS OF JANNA T
19
THE MAIDENS OF JANNAT
will receive a horse made from a ruby which will have
two wings. This horse will t1y you wherever you
desire."
12
()A
yl\
4J\\
()A
J.?)I
u\:
JL94...l£;..
LA\
iftl
UC
J1j - 4..i
Jl
..I-J'Y
yy1#
o..l;!.9
J.:'41•.I" yly1
4:
yJl)
..lLl....,
\..9yo
4l..J.l1
(,5""!i
0:'\
D\-3.J
'&1
4.A.::...J
(,-?.J\
( 524/
Abu Umamah
said, "Definitely, a person from Jannat
will desire the drink of Jannat. Then, a glass will appear
and fall in his hand, He will drink from this glass, [and
after he is finished,] it will return to its original place.
,,13
A person will drink a pure wine in Jannat which does
not intoxicate and does not cause head-aches.
JL...\ 0
..IJI
J1;j1 : JIJ
0"Lp 6:l\ UC
\ [\
JS I"
14 4J.b
I
ySl)1
1.4
.J.l§
., •• Q
.•
JIJ"IAII.:. .
Q
.•
"
uC
U
.':'11 1•.\
WI
J ,.,---.
..
"'0"""'"'
u- (..
JJ-l
r
J
Y'-' U'"
..
ulS
o1
cl\:;
j"Jr1
()A.)
kl
J....
4-i.l.l1
jS
L9:1...rb lJ..o
\..9
yo
4l..J.l\
(,5""!i0!\
DI
j.J
,&
I
4.A.::...J
(,-?
.JI
J1j -
4-i.l.l1
jl:,J1
-3
j.:..
0!1
-3 fl -3
0!
l.F
e:Jt......o
0!
j
'&1
.J
40..J.lI
J1j
-3
(520/ 4:yJ\)
(,-?i.fll
(,-?.J.
D..lLl....,)-3
y:.
yll'&1
4.A.::...J
ffi
0!1
J1j -3
(987 :
I)
(3 0 :\"'1/
WI ...
.':<
'
I
.,.).
.'
jDjY"':
():l
Ibn Abbas
said, "The extended shade (mentioned in
the verse 56:30) is a tree in Jannat. Its trunk will be so
long that it will take a fast horse-rider 100 years to travel
from one side to the other. The people of Jannat will
leave their rooms and go to the shade of the tree to talk
I.'
(T abrfml)
13
(Ibn Abi Dunya)
to each another. They will talk about the amusements of
the world and will desire them. Allah
will send a
wind from Jannat which will shake this tree, causing it
to re-create all the amusements of this world. "
14
u! :
..I411
()A J.?.J
o..Gc -.9
.!:J
ulS
u+1Jl
u\
oJ:!
ift\
UC
JL9
l.u
Jl1St.Jj.\l <\.:.J"ujLJ....,1
4..i.::J1\
:J4..J
oj1
-.9 4...J\1
J
4.:i
upl
.J..\ .J
JL9t.JJI
u\
I
()S.l -.9
-..uJ1 •.
':l
4..ilj 1"..I16:l4cl.iJ..I
kl
JJ¥ J\
J\
ulS.9
(2348)
(,-?)I
DI-3.J
Abu Hurayrah
narrates that RasUlullah
was
speaking
whilts
villager
was
sitting
by
him.
Rasulullah
said, "A person in Jannat will ask Allah
permission to farm. Allah will say to him, 'Don't you
already have whatever you desire?' He will answer,
,Yes, but I love farming.' He will plant his crop, and in
a split-second it will grow tall and be ready for harvest.
[After it is harvested,] this crop will be as big as
mountains. Allah will say to him, '0 son of Adam,
take this because nothing will satisfy you.'"
15
':l
Jt!;:H
14
L91
u!:
I J.JJL9:
JL9.
UC
-..I
0J
J.?YI
I
ul J4>yl
J •.
L...llI
()A
J\
':l) •.
Iy1
0!
)I
-¥=-)
...rb
lJ..o
pi
,&
I
4.A.::...J
0!1GJI
J1j
lJ..o
4JI
.uy§
C-"
D
.u
().u=
-3
y:.
J1j -3
(,-?i.yJ\
(06)
p
0!\
.u
CPI
-3
pi
..l.:>.
...rb
lJ..o
l:,J\
-3 4.1:.i:..
.u
-3)\
-¥=-
lJ..oI
J1j
uSJ
pi()
lJ..o
f4-aJ1
'-;-lIE
i.J
1..0
(..b..uo}:ll)
1y1J\
p\
J!l:>-
..l.:>.
lJ..o
. D..lLl....,\ \-
I
-\
J1j
,. ..::.w.bJ\
.<:09
ii..JJ ('-.l.lA, ::\\
<-..d:. ::11)
l.,?
,
(""'
..
y
(,-?.J
...
J""'
j ...
J""'
D..lLl....,!
j
L»ho
0!'&1
-¥=-
0!
y
'4Ic
-3 (..b..uo-3'JI)
( 81
..J.....u.J\
J
_11) "
.bJ\ .(' ..
u
11'
G...
: ..l
-"'"
y
Y>
-3
.J:!
0! J! .
14
(Ibn Ab'i Dunya)
15
(Sah'ih BukharJ)
20
THE MAIDENS OF JANNAT
21
THE MAIDENS OF JANNAT
Ali
narrates that Rasullah
said, "Indeed, there will
be a market-place in Jannat where buying and selling
will not take place, but there will be outer appearances
of men and women. When a person desires a outer
appearance, he will immediately take the form of that
appearance [temporarily]."
16
16
(Tirmidhi)
Chapter 4: Introduction to the maidens
of Jannat
The two types of women in Jannat
10
Human woman
The first type is the human woman of the world who will
be re-created according to the beauty of Jannat. Allah
says,
wI Lil w
.Co
\
lS..l\ .0.•
\&
s:.t..:z..jl
,0LLlWu\
ul
0.J"
õ
-J
0
,
V1r
"We created them as a new creation. And we made them
virgins, loving to their husbands, equal in age."
17
Allah will make old women into young women and non-
virgins into virgins. No matter how their appearance was
in this world, Allah will make them all beautiful and
good-looking in accordance to the beauty of Jannat.
18
What will a woman of this world receive in Jannat?
Mufti Mahmud
was asked that if men will receive
hurs, what will women receive? He replied that the
wives of the believers will stay with their own husbands.
Women who never married in this world will be given a
choice to get married with any (unmarried) man they
wish. If they do not like any of them, a special man will
be created for them (similar to the hurs) and Allah
will join both of them in
marriage.19
Allamah Alus!
also mentions in his tafs!r that a person's wife in this
17
(56:35-37)
18
(Safwatut Tafi'isif 3/309 - Darul Qalam, Beirut)
19
(Fatawa MahmCtdiya 5/298)
22
THE MAIDENS OF JANNAT
23
THE MAIDENS OF JANNAT
world will remain his wife in the hereafter.
20
The love
between a Muslim husband and wife is a true love
because it will last forever.
Superiority of the human women over the hurs
\I
y..i.l.ll•.l.....JI JY-"J
Y
:
w.l12
4S
I
J
!
0JII
J\
()A
l
y..i.l.ll•.l.....J
J.i
J12I
JI
u-u:J1
.l
-.9
-.9
J12\jIA:I JY-"J
Y
AJ\J¥I
I
011
J:!l.l\
-.9JI-.9I
-.9wy.l wl.l.lWI
yAl.llI\
J.l.ll
jA4--a
u-bJ1
.'\
1.lJ\
•._1.:.:
wL.Ui.JI "
L..i
wW:-WI'·'
,
-.9
,
U""""'-'
_
-.9
(j.JJ,
.J
I
JG-
l:J
0lS
-.9
Jj
ill
()Al
\\
')Ij
wy...al)\
p\
0! uL,,;L w..llw)
c})
.6,3'11)
pi
c}
1y.hJ\ 013.J.Jil1
(418/10\).
j
Umme
Salamah
narrates
that
she
said
to
Rasulull:lh
"0 RaSlllullah, are the women of this
world superior or the hurs?" He replied, "The women of
this world will have superiority over the hurs just as the
outer lining of a garment has superiority over the inner
lining." Umme Salamah
then asked, "0 RasUlullah,
what is the reason for this?" He answered, "Because
they performed salah, fasted, and worshipped [Allah].
Allah will put light on their faces and silk on their
bodies. [The human women] will be fair in complexion
and will wear green clothing and yellow jewelry. Their
incense-burners will be made of pearls and their combs
will be of gold. They will say, 'We are the women who
will stay forever and we will never die. We are the
women who will always remain in comfort and we will
never undergo difficulty. We are the women who will
stay and we will never leave. Listen, we are happy
20
(RClhulMan125/
136 -
Dar Ihya At-Tawrath AI-A'rabi,
Beirut)
================---.
women and we will never become sad. Glad tidings to
those men for whom we are and who are for us.'
,,21
Allah
will make the women of this world more
beautiful and attractive than the hurs. Wherever in this
book the 'women of Jannat' are mentioned, both thhurs
and the human women could be meant.
2, Hilrs
What is a hur?
The second type of women will be those celestial women
specially created for the people of Jannat known as the
hur a'yn. A hur is a young, beautiful, fair-skinned
woman with intensely dark eyes. Another interpretation
is that there will be a sharp contrast between the
whiteness and darkness of her eyes which is considered
to very beautiful. Or it could also mean that her beauty
will dumbfound and astonish others. The meaning of
a'yn is a woman with big, attractive eyes, which is also
considered a sign of beauty.
22
What will the hurs be made of?
The
following
is a narration
of two
Sahabah
(Companions of the Prophet),
6:\
W
-.9
LS-.9jA
l
-.9
01j.I1
()A
I
Jl
: rl-.9J1
LS.ll::.).lkl
-.9'I W -.9
u
-.9
u-JI
-.9
(j.JJ
(274
It is narrated from Ibn Abbas
Anas
Abu Salamah
and Mujahid
that the hurs will be created from
saffron. Saffron is an orange-coloured product extracted
from a flower and it is used to add colour and flavour to
2\
(Tab
ranI)
n
(Hadiyul Arwah 259 - Daru! Kutubu! A'raby, Beirut)
24
THE MAIDENS OF JANNAT
25
THE MAIDENS OF JANNAT
food. When the present creation of mankind (which is
created from sand) has the best of forms and beauty,
then you can imagine the beauty of women created from
saffron!
23
There will be no jealousy between co-wives
Another interpretation of the verse "equal in age" is that
the women of Jannat will all be equal in age, which will
ensure that they get along with one another and make the
believer's life peaceful.
24
It is normally the case in this
world that co-wives have quarrels and arguments which
make the husband's life miserable. However, in Jannat
there will not be any jealousy, malice, or hatred between
the people. A hadith in Sahih Bukhilri and Sahih Muslim
mentions that the hearts of the people of Jannat will be
one and there will not be any difference between them.
Allah also says in this regard,
()A
JJ..l..a .)
La
ts.
j.i
-J
"And we will take out all [mutual] hatred from their
hearts.
,,25
This will ensure that all of a person's wives will get
along and will never become jealous of one other.
23
(Hadiyul Arwah)
24
(RCihul
Mani
13/220)
25
(7:43)
\
Chapter 5: A description
of
the
adornments and external features
of
the
maidens
of
Jannat
Internal and external purity of the maidens of Jannat
Allah says,
lH.llL.
-J;;
(!l-Jjl
J
"And they will have pure wives in Jannat and they will
stay there forever.
,,26
Qatadah
mentions that these
women will be pure from all external impurities such as
menstruation, urine, excreta, and saliva. They will also
be free from all evil internal qualities such as malice,
hypocrisy, swearing, evil character, etc. Thus, they will
not
have
within
them
the smallest
amount
of
disobedience to their husbands.
27
The lovely skin colour of the women of Jannat
Allah says,
61
)3).UI
Jti..1S
JF-
-J
"And they will have fair females with big, lovely eyes
who will be like hidden pearls.
,,28
The women of Jannat
will be like fresh pearls because of their cleanliness and
fair skin colour.
Allah states in another verse,
61S
"[These women will be delicate and pure as if! they were
preserved eggs.
,,29
26
(2:25)
27
(Hadiyu1 Arwah pg. 257)
28
(56:22)
29
(37:49)
26
THE MAIDENS OF JANNAT
27
THE MAIDENS OF JANNA T
Allah says,
Allamah Alusi
explains that the verse refers to those
eggs which human hands have not yet touched, so they
are clean from any dirt or dust. In the same way, the
hurs will be clean and free of all impurities.
The
comparison between the hurs and eggs is also made
because of the yellow-whitish colour of both, which is
known to be the most beautiful skin-colour for women.
Another explanation for this comparison is that the parts
of an egg are known for being perfectly proportioned
and conforming to one another. In the same way, all the
body parts and features of the hurs will go perfectly
together.
30
64-1
J
w1LS
"[In beauty] these women are like rubies and small
pearls.
,,31
The comparison between the hurs and rubies is in
transparency. A person can see through a ruby and know
what is on the other side. In the same way, a person will
be able to see through the hurs because of the cleanliness
and delicate nature of their skin and body. Allah has
also compared the hurs to small pearls because of their
softness, whiteness, and pleasant
sight.32
The perfume and radiance of the women of
J
annat
0A
»
oJ JI
I
uAJ)
:
Jt:!I JJ"-"-J
61
u-J1lP
0A
»
-JA Jl
i
(.Y'\.ll
J
1#
LAJ
4J.llI
wL.:::l'lI-J'lI1
u-ll
II
I
0A
51jAI
61
-Jl J
1#
LAJ
4J.llI
30
(Ruhul Mfmi 22/89)
31
(55:58)
32
(Safwat At-Tafasir 3/301)
\
-1#
LAJ
4J.llI0A»
i
J
-JJLA
(2796)
l,?JL;..,J1 ol.)J
Anas
narrates that RasUlullah said, "One morning
or evening in the path of Allah is better than the world
and all it contains. A hand-span or a whip's length of
Jannat is better that the world and all it contains. If one
woman of Jannat were to glance towards the earth, she
would fill the space between the earth and the sky with
light and perfume. The scarf on her head is better than
the world and all it contains.
,,33
If just a smal part of Jannat is better than the world and
all it contains, then how will the rest of Jannat and all its
pleasures be? Also, if just the scarf on the head of one
woman of Jannat is better than the world and all it
contains, then how valuable is the woman herself?
61
-Jl : JI JJ"-"-J
: Jt:! f':!
6:
jA
6:
lP
j'lI
J
':u
-J'lI1 w
ciy.;,\
I
j
s:-t......J
0A 5\jAl
ill
I
4...=.Jl,?J
Jl§ .)
)j,JI.)I?I
ol.)J -I
J
I
s:-
( 533/ 4 :
yJl) wtWl
l.J-u=
o..lli....,J
Sai'd bin Amir
says that he heard Rasulullah
saying, "If a woman from Jannat were to look towards
the world, she would fill the earth with the smell of
musk and [her beauty] would overpower the light of the
sun and moon.
,,34
0A
IJ.;
61
-Jl :
Jili
LA-J:!
US:
Jt:!
(.Y'Lp
6:1
lP
W-J'lI1
4J
ws:-L.:::l'lI4.l
I.F-
J4:
lA...JI
0A
6,:z.l1-JI
Lu
4.:0.
.IG.iJ
WI Jt:!
W.llI
h.
'lI ....
.ll .
J
•..
-:1".
,
U'"
.) 4i..l.l1
i
l.J.:lI
o\.)J-
o-J:lj J oj.lj.l J .d"j4 J
w
J.u
J
..
(998 :\)
lY'
'J
o..lli....,J
ill! 4...=.
J
4-0..l.l\
Jl§
33
(Sahih Bukhiiri)
34
(Tabrfmi, Bazzar)
28
THE MAIDENS OF JANNAT
29
THE MAIDENS OF JANNA T
Ibn Abbas
narrates that we were sitting with Ka 'b
one day and he said, "If the hand of one hur were to
dangle from the sky, the whiteness and the rings of the
hand would illuminate the earth just as the sun gives
light to the world. What I said was just regarding her
hand, so how beautiful will her white face be when it is
adorned with a crown, ruby, pearl and emerald?
,,35
The beauty of the crowns
..)jl\
ul :o ill \ JY-"-J J :J cS-J.uJl
u-:\
(.P
\JA\
4t.J
J-M
ul
\J-J.
J
.u...
I
lA
.J.l.J.l..I\ u1
JTyJI u.a
f.ii.
J
..::.u\
u.a
1+lL...:
J
l
4:!-
.l
.j...J\J
Jl
U:!-:
u.a
uw..i.l\ U.l\
l:Ji
u u
J
.l:!jA.l\
u.a
u\
J
u\
J
.illj
l-JJ
u.a
t.....
i..S
o
'\A:
.jb
ol_u -.j...JI
.J
l
U:!-:
lA
.J.l.J.l
u1
J
u\
).l-
245/9 :
uL...:...)fI) .&\
4..A.:>...)
uL.p. 0!\
.J
.Y.!
.J
.l..=o.!
o.lU\ ub.:iJ)
o.lI..h.,JI.&\
..-J
\yJ\
JIj.J (w.J..J:H\
y:;sJI
W.l.::..\
.ll..h.,)I
JIj .J (w.J..J:Hfl\).l
-
543 / 10:\
(419 /10:\)
Abu Sai'd Khudri
narrates that Rasulullah
said, "A
person will recline and relax in Jannat for 70 years, or
on 70 cushions before he moves. Then a woman will
come and tap him on the shoulder. He will see his face
in her cheek as clear as a mirror. (This will be due to the
clearness of her face and its brightness). The smallest
pearl that she will be wearing will fill the space between
the east and west with light. She will greet him with
Salam and he will respond to her greeting. He will ask
her, 'Who are you?' She will answer, 'I am from the
extra.' (This is referring to a verse of the Quran which
says, "And we have more by Us [for the people of
35
(Ibn AbiDunya)
Jannat] ") She will be wearing 70 [different types of]
garments, and the lowest garment will be red and made
from a tree in Jannat. He will be able to see the marrow
of her leg through the clothes. She will be wearing
crowns and the smallest pearl on these crowns will light
up the space between the east and west"
36
\
JA\
L...j
u.aiJA\
Ua.l.bl.;.I: illl JY-"-J J :Jl
(.P
lA
J
..l.ll
u.a
i-JU\
J
\'''':U
lA .::.
u::=jJl
.)1
/ 4:yJ\)
o.lI..h.,J.&\
..-J
,-?-Jil.J\
JIj.J
\y.bJ\
01.J..)-
(418/ 10:\)
o.lI..h.,J\
JIj.J
(532
Anas
narrates that Rasulullah said, "If one woman
from Jannat were to glance towards the earth, she would
fill the entire atmosphere with perfume. The 'crown on
her head is better than the world and all it contains."
37
A person in
J
annat will see through the clothes of
his wife
l
J:iJAj
JJI
ul :
Jl
(.P
..Jkl
u-:I
(.P
J
lA...Jl
I.$.
-J.l
ySfi
I.\ J
-J-¥ll
.;Ail\--J
JI
\-JJ u.a
Y-"
cS
u\
UJj
1SJA\
JSJ
, (3254)
,-?..)L:;..,J\
/
0ll.. -
jcl\
lA
Jl
u.a
IJ-J
(7147)
Abu Hurayrah
narrates that Rasulullah
said, "The
first group to enter Jannat will have the appearance of
the full moon on the fourteenth night of the month. The
next group will have the appearance of the brightest star
in the sky. Every person from amongst them will have
two wives and the· marrow of their leg can be seen
through their skin [out of beauty]. There will be no
unmarried person in Jannat.
,,38
.16(Ahmad, AM Ya'Ja)
37
(Tabrani)
.18(5ahihBukhari, 5ahih Muslim)
I
I
II
IL
31
30
THE MAIDENS OF JANNAT
CJ.4
UJj
..b.IJ
JS.l : Jt.e o+ill
:..P
..I
l I
¥
lP
1..U
CJ.4I.t
cS";;
tb:
u
Jj
.)I
3
II
013') ..
I
4-j.l1
I
yly1l1
cS";;
W.j
yss
ly,'J :u,.J1)
L\.b·i
\i.l,.&\.)
,,I
J
oj\.iu,j .&\.)
i.?.)ii..J\
J
3 (u3\.Si.ll\
j-o
-
117 :
-':
..
\1
J
(529/4
...
:11)'
\.iu,L,- ..
Ii
1
3
: '-;-J;!C.J'".
oj
"
03.) 3
:\)
j
ly,1j\.iu,) 3 .h.u,J'J111
0\3.).&\
<1..=..)
(411/10
Abdullah Ibn Masud
narrates that Rasululah
said,
"Every person of Jannat will have two wives from the
hurs. Every wife will have
70
layers of clothes, and the
marroW of her leg can be seen through these clothes just
as a red drink can be seen in a white glass."
39
Outwardly,
a person may consider it repulsive and
disgusting to see the marrow of the leg of the women of
Jannat. However, one narration clarifies this matter and
mentions that he will be able to see through her leg
because of her beauty; not because of some defect in
her. The purpose of mentioning this is to emphasize the
softness of the skin, clearness, and the delicateness of
the women of
Jannat.40
Another benefit of being able to
see through her clothes is that he will be able to enjoy
looking at her beautiful clothes and what is underneath at
the same time.
The large breasts of the maidens of Jannat
Allah states,
4\jil
Y"I-'p
J
"And the people of Jannat will have full-breasted women
who will be equal in age.
,,41
The breasts of these women will be round like
pomegranates and they will never sag down because
these women will never become
01d.42
39
(Tabrani)
40
(Mirqat 9/576 - AI-Maktabat AI-Haqqaniyat, MuItan)
41
(78:33)
42
(Hadiyul Arwah 267)
/
THE MAIDENS OF JANNA T
Chapter 6: The beauty of the maidens
of Jannat
The permanent
youth and beauty of aU the
inhabitants of Jannat
u1
..It..l.4 ',?..ILi:! :
Jt.elti1
All
I JY-".J
ul
5..;;y,
-.r.1
J
.r,
I
:..p
ul
u!
J
\.l.:I·I
l
ul
u!
J
1.l.:1\ I
ul
0\3,) -
.u..ll
1.l.:11Y-"L.u
I
ul u1
J
1.l.:1
\.JA
l
(7156) rL-o
Abu
Sa'id
and Abu Hurayrah
narrate
that
RasUlullah
said, "[When the people will enter Jannat],
a caller will announce, 'Definitely, for you is life; you
will never die. For you is good health; you will never
become sick. For you is youth; you will never grow old.
For you is luxury and comfort,
you will never
experience difficulty.
,,43
Both the men and women of Jannat will remain young
forever.
J
\..4y,
'J
J
l.bl.....JA:J
..b.1
CJ.4LA:
Jt.eI JY-".J
ul
..I1Jl.J1
:..p
I
CJ.4
uLS u'J t1...,
6:¢tj
J
I
'Jl
cl\j
,-,""L.U\
W1
i.?.)ii..J\
J -
y-9:!1
J
u....-9:!
&.J
J
('..II

Friday, 12 June 2009

The Hadith of Najd

http://ahlalhdeeth.com/vbe/showthread.php?t=251

Taken from http://www.ahya.org/amm/modules.php?...icle&artid=101...




The Hadith of Najd

by Brother Abû Rumaysah

http://www.islaam.net


The Messenger of Allaah, sallallaahu alayhi wa sallam, said,

"O Allaah bestow your blessings on our Shaam. O Allaah bestow your blessings on our Yemen." The people said, "O Messenger of Allaah, and our Najd." I think the third time the Prophet, sallallaahu alayhi wa sallam, said, "There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan."

Reported in al-Bukhaaree
[Book of Trials, Chpt. 'The afflictions will come from the East' 9/166 no. 214 Eng. Trans]

A hadeeth which has some controversy surrounding it due to obvious sectarian reasons. A hadeeth which has been (deliberately) misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims.

This because upon research and investigation and looking to the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously known in Saudi today, but rather it refers to Iraaq.

About two years ago I read a book entirely devoted to this hadeeth entitled, "an-Najd Qarnu ash-Shaytaan" [I cannot remember the author as I do not have the book on me anymore.] I will quote in general from what I remember from this book, and refrain from mentioning precise quotes except from those references that I have on me.

Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawee, ibn Hajr and others. The reasons behind this are numerous and clear:


The Generality of the Hadeeth Pertaining to the Fitna Coming from the East.

Al-Bukhaaree includes this hadeeth in the chapter: "The affliction will appear from the East"

212) From the father of Saalim: The Prophet, sallallaahu alayhi wa sallam, stood up besides the pulpit (and pointed towards the east) and said: "Afflictions are there! Afflictions are there! From where appears the horn of Satan" or he said, "the horn of the Sun"

213) From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: "Indeed Afflictions are there, from where appears the Horn of Satan."

214) The hadeeth of Najd under discussion.

Similar hadeeth can be found in Saheeh Muslim (volume 4 no.'s. 6938+). Hadeeth that give the same meaning can be found in Saheeh Muslim (volume 1 no.'s 83+)

That the Generality of the Early Trials and Tribulations arose from the East, many of them actually in Iraaq itself.

Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), "and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction." [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd]

Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more.

Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [Sharh Saheeh Muslim 2/29]

From the innovations that appeared in the east and specifically Iraaq, was many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their offshoots etc...

That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd [according to 'Najd Qarnu ash-Shaytaan'] depending on where one was. This because Najd linguistically means a raised/elevated land. Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas at that time as Najd was Iraaq.


The Najd for those people living in Madeenah in the direction of the East would be Iraaq.

Ibn Hajr said: "al-Khattaabee said: 'the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it's regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.'"

Ibn Hajr continues, "by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that 'Najd is in the direction of Iraaq' [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr." [Fath al-Baaree 13/58-59]

Al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee (10/314 no.4212)


The Hadeeth in Saheeh Muslim [4/1505 no.6943]

Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another..."


The Variations in Wording of the Hadeeth of Najd that Leave no Doubt Whatsoever as to what it refers to.

The hadeeth of ibn Umar Reported by Abu Nu'aym in al-Hilya (6/133), "O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa'inaa wa muddinaa)." A person said, " O Messenger of Allaah and in our Iraaq" and so he turned away from him and said, "there will occur earthquakes, trials and tribulations and there will appear the horn of Satan."

Shu'ayb al-Arna'ut declares it's isnaad to be saheeh as in his footnotes to 'Sharh as-Sunnah' (14/206-207 fn. 2) and he too endorses the words of al-Khattaabee quoted above.

The hadeeth of ibn Umar reported in at-Tabaraanee in 'al-Awsat' that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, "O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen." A person said, "And Iraaq O Messenger of Allaah?" He said, "from there arises the horn of Satan and the trials and tribulations would come like mounting waves."

Ibn Hajr al-Haythamee says in his 'Mujma az-Zawaa'id' (3/305 - chapter 'collection of du'aas made for (Madeenah)'): 'its narrators are trustworthy and precise.'

[This hadeeth could possibly considered to be the same as b) above, but I have included it separately due to the slight difference in wording. Allaah knows best.]

The hadeeth of ibn Abbaas reported by at-Tabaraanee in 'al-Kabeer' that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, "O Allaah bestow your blessings on our Shaam and Yemen." A person from amongst the people said, "O Prophet of Allaah and Iraaq?" He said, "indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east."

Al-Haythamee says: "it's narrators are trustworthy and precise." (ibid.)


The Virtues of Bani Tameem

Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia.

The hadeeth of Saheeh Bukhaaree reported by Abu Hurayra (RA): "I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, 'these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.' When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, "these are the Saddaqat (charitable gifts) of our folk." Aa'ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa'ishah, 'manumit her as she is a descendant of Ismaa'eel, alayhis salaam.'"
[Hadeeth no. 2543, 4366 of al-Fath]


Ibn Hajr al-Asqalaanee said, "this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem." [Fath 5/217]

The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, "do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal."

Al-Haythamee says: "its narrators are those of the Saheeh." [Mujma 10/48 chpt: What is reported concerning Bani Tameem]

It is not strange that Bani Tameem would be the most severe against the Dajjaal (Muhammad ibn Abdul Wahaab is from the Bani Tameem), because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdolillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam.

This is what Allaah has allowed me to very quickly put together. And our Lord Most High Knows best.







The enemies of the salafis try to use the hadith of najd to show that it was prophesisying Sheikh Muhammad ibn Abdul Wahab.

However, this could be refuted.


Taken from http://en.wikipedia.org/wiki/Hadith_of_Najd...


Ibn Hajar Asqalani said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn):

"and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction." [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd]


Imam Nawawi makes a claim against the idea that the hadith is relating to Wahabis or the House of Saud. In his Sharh Saheeh Muslim 2/29 he said that it had to with Dajjal coming from the East. Furthermore, it is shown in Najd Qarnu ash-Shaytaan that there is 13 places that have been labeled as Najd depending a lot on one's own location, and from Madina, Najd would be Iraq.

Ibn Hajr said: "al-Khattaabee said:

"the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it's regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.'[...] by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that 'Najd is in the direction of Iraaq' [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr." Fath al-Baaree 13/58-59


Other people have appealed to the definition of Najd, which is "elevated place", argueing that the the others are merely interpreting it out of hatred to the Salafi movement.

Furthermore, the interpretation of Najd favored by many anti-Wahabi, anti-Saudis is in rejection to a number of ahadeeth which praise the inhabitants of Saudi as a beneficial people, is found in Sahih Bukhari:

"I have loved the people of the tribe of Banu Tamim, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, 'these people (of the tribe of Banu Tamim) would stand firm against the Dajjaal.' When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, "these are the Saddaqat (charitable gifts) of our folk." Aa'ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa'ishah, 'manumit her as she is a descendant of Ismaa'eel, alayhis salaam.'"
ahadith 2543 and 4366 of al-Fath

Also from Musnad Ahmad ibn Hanbal:

"do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal."
Banu Tamim are the majority of people of the so-called Najd (Saudi Arabia). To label Najd as that area of Saudi Arabia would be in contradiction of the many hadeeth relating to Bani Tameem especially those in which they fight the Dajjal, who comes from the Najd that is to the East.




I found an interesting hadith. Its funny that no salafi has used this argument before.

Saheeh Muslim

Book 005, Hadith Number 2318.
------------------------------
Chapter : Exhortation to kill the Khwarij.

Abu Said Khudri reported that 'Ali (Allah be pleased with him) sent some gold alloyed with dust to the Messenger of Allah (may peace be upon him), and the Messenger of Allah (may peace be upon him) distributed that among four men, al-Aqra b. Habis Hanzali and Uyaina b. Badr al-Fazari and 'Alqama b. 'Ulatha al-'Amiri, then to one person of the tribe of Kilab and to Zaid al-Khair al-Ta'l, and then to one person of the tribe of Nabhan. Upon this the people of Quraish felt angry and said: He (the Holy Prophet) gave to the chiefs of Najd and ignored us. Upon this the Messenger of Allah (may peace be upon him) said: I have done it with a view to conciliating them. Then there came a person with thick beard, prominent cheeks, deep sunken eyes and protruding forehead and shaven head. He said: Muhammad, fear Allah. Upon this the Messenger of Allah (may peace be upon him) said: If I disobey Allah, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the-world?-but you do not repose trust in me. That person then went back. A person among the people then sought permission (from the Holy Prophet) for his murder. According to some, it was Khalid b. Walid who sought the permission. Upon this the Messenger of Allah (may peace be upon him),said: From this very person's posterity there would arise people who would recite the Qur'an, but it would not go beyond their throat; they would kill the followers of Islam and would spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as the arrow passes through the pray. If I were to ever find them I would kill them like 'Ad.



Here we see that the characteristics of those coming from Najd are that they will kill the followers of Islam and spare the idol worshippers.

Now the anti salafis might argue that the 'wahhabis' killed innocent Muslims but they can in no way argue that they spared the idol worshippers. I mean, the whole Sufi argument is assuming that the 'wahabis' were extreme in fighting against idol worshippers. But the hadith says that they spared them. So it cannot be referring to the 'wahhabis'.

This hadith completely destroys them because the criteria does not match the 'wahhabis' at all.


Jazakum Allah Khayr



Shaikh Haitham; Good thought, Jazakallhu khairan.
Even if Najd in the Hadeeth is that of the Arabian Peninsula, this does not mean that everything which comes out of it will be evil.
The same is true for holy lands. Not everything coming out of Mecca is necessarily good.
One of the Sahabah [Salman al Farsi] said: "The land does not make anyone holy". Meaning: it is your actions, not where you are from that matters.


Monday, 1 June 2009

Prophet Muhammad learnt/got taught Qur'an/Koran off someone else?

http://www.islamicboard.com/clarifications-about-islam/134281481-need-clarify-doubts-about-quran.html#post1159721
Originally Posted by lpo View Post
As-slamu 'Alaykum.
sorry for a late reply.


Quote:
First of all I want to say how grateful I am to Allah who helped in creating this wonderful website, and the scholars who worked so hard to help out others in need. I have a question about our DEAR PROPHET MOHAMMAD(PBUH).
It's good to ask and clear your doubts insha Allah.


Quote:
I know that their were large amount of pagans living in Mecca and small amount of Christians and Jews who were living in Mecca before the revelation had been sent to Mohammad (pbuh) from Gabriel. But I am confused that could those Christians or Jews who were in Mecca give information to Mohammad (pbuh) from the Bible in order to reproduce the Qur'an?
First of all, there were hardly any Jews and Christians within Makkah. If there were any, there was only an extreeemly small minority.

If there were any, they were forced by the Quraysh to remain on the outskirts of Makkah, because the Quraysh feared to lose their business and trade of idols. So they would try to keep these people who were against idol worship [the Jews and Christians] from being outside the influence of the Arabs. So they kept them on the outskirts of Makkah. [This is mentioned in Muhammadur Rasulullah (Muhammad, the Messenger of God), by Abul Hassan Nadwi.]


Now someone can argue that Prophet Muhammad would go outside of Makkah to visit these Christians or Jews on the outskirts. But the reality is, this was never the case. He was from the noble tribe of Quraysh, so he was always kept eye on by his people as to his whereabouts, since the arabs cared about their tribesmen.

But if they still persist on this argument, then we have to ask them; who was this arab (or even non arab) who was at such a high level of arabic language, who had such deep knowledge of its literature, aswell as the history of the previous religions - to give a Qur'an which couldn't be imitated by even the nobles of Quraysh - who were at the highest degrees of arabic rhetoric and eloquence?


These people won't be able to give a name. So instead, they'll say that it was a man who was not well known. But for someone to not be well known, yet to have such amazing language skills in arabic, with whom no-one can compete with - cannot be a reality. This person, if he had such high level of the arabic language AND the history of Christians and Jews, his name would be known amongst all the arabs, and in history books till today. Why? Because poetry was the biggest source of media at that time, the arabs would spread news through it - so the news would spread over Arabia through someone who is extremely eloquent. Its like saying CNN news channel is well known around the world, because its the biggest source of News media.

Now if someone is so eloquent, that they teach Prophet Muhammad [whose never had a reputation for being poetic/shaa'ir], then the one who he hears it off will also have to be famous in the arabic language. His name should have been well known. But the thing is, these people, nor the Quraysh at that time could prove that it was another human, they couldn't even give a name.

Shockingly, uptill today - nobody has been able to compete or equal the Qur'an. So if it was limited for that time only, how come no-one can still reach its height today?

Here's some examples;
http://salaf-stories.blogspot.com/20...poetry-of.html



Quote:
I know Mohammad pbuh was illiterate but still could they have hid out somewhere and given him the information, maybe in the Ga'ra Hira or somewhere else?
This is in 2 stages.

Imagine he was in the cave of Hira, and he stayed there for a year or abit more or less. As soon as he got the first revelations, he never went back there again. And for 23years of his life, he never returned there again.

So who did he get the rest of the Qur'an off?


Furthermore, the Qur'an talks about new situations which the Prophet has never faced before, things he couldn't even imagine while being in the cave. i.e. the battles he faced, and the different rulings, and even the questions which the people of other religions asked him [to confirm if he really was a Messenger of Allah or not]. Yet he was correct in these answers.

Now who did he hear these answers off?


Think about it, after his claim of Prophethood, none of his companions left him. They recorded everything about him, and even when he went home - his wives watched everything he did. So when would he have the time to go to a hidden person to get all his information?

Someone might say that he knew enough now because he had learnt it all beforehand, but this isn't true, since he faced newer and newer situations and was asked newer questions by even the Jews and Christians, to which he gave the correct responses.


So again, who did he get this info. off, and where did he go? To answer 'someplace but i dont know' is not enough. Otherwise, that persons argument isn't worthy anything.




Quote:
I also want to know all the Christians MOHAMMAD(PBUH) knew in Mecca before the revelation. I know there was WARAQA but he died early, other than WARAQA could there be other Christians in Mecca to do this.
There were people who were Hunafah [monotheists] but they either became Muslim, or died before Prophet Muhammad was even mature. And if he wasn't mature, he would have people around him (his family members) who would always keep an eye on him for his safety.



Quote:
The third question I have is, did the Christians and Jews in Mecca before the revelation had bible and Torah teaching to the people or did the Quarish stop them from doing that.
Like i've mentioned in my first paragraph, the Quraysh wouldn't let them do this. And even if they did, the Quraysh, including Prophet Muhammad's family, did not give Prophet Muhammad an upbringing to learn from these other religious faiths. Simply because the family of Quraysh were the guardians of the Ka'bah, so they wouldn't want their children to get influenced by other religions.


Quote:
And did those Christians in Mecca even have the bible available or NOT or was it only in Syria, since that’s where most of the Christians and Jews lived.
I think i've read in Ahmed Deedat's books that the bible wasn't translated into arabic during the life of Prophet Muhammad.



Quote:
Also I know a illiterate person can not read or write but he could be thought by saying the sentence repeatedly maybe the Christian repeated the same sentence in Arabic translating the bible into Arabic over and over since MOHAMMAD (PBUH) was sitting in the cave for long time.
Which christian was this?

And even then, the bible isn't eloquent like the Qur'an is. So if you translate the Bible, and put it into arabic, its not going to be like the Qur'an.

Since Prophet Muhammad is not poetic, and has never had a history of being poetic like the arabs, then who put the bible in the Qur'anic form? If someone says the christian did, then why would this christian make a Qur'an which opposes his own beliefs [i.e. the parts which oppose the trinity etc]?

Furthermore, how did this christian know what would happen for the remainder of the 23years in the life of Prophet Muhammad and his companions (since the Qur'an discusses this in depth too)?



Quote:
I do feel ashamed asking these kinds of questions but then again Mohammad (pbuh) said do whatever you can to seek knowledge, I know this can never be true about Mohammad (pbuh) but I keep getting doubts in my mind can you please give me evidence to support these questions. Thank you very much. I do not want to lose my religion ISLAM just because of the fake doubts can you please help me. May Allah Give you a place in JANNAH.
Ameen.


The main thing you should keep in mind is that Prophet Muhammad has never been a untrustworthy character, from before his Prophethood, and even after his Prophethood. The fact that he has never lied once, even about minor matters proves this, so why would he lie about Allah? And if he had lied about Allah, then Allah would destroy a liar, and Allah would not make him victorious, like he truly was.



Allah knows best.

Friday, 29 May 2009

“There is nothing like marriage for two who love one another.” [Ibn Majah 1847, (sahih al albani in sahih sunan ibn majah)]

The greatest means of protecting one’s chastity is by directing one's desire in the way in which Allaah has permitted, which is by getting married if possible.

If a person is attracted to a specific individual, then he can marry that person, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “There is nothing like marriage for two who love one another.” Narrated by Ibn Maajah (1847) and classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah.


IslamQA
http://209.85.229.132/search?q=cache:Pr1d8ptOJs0J:www.islam-qa.com/en/ref/7323/doc+but+I+know+that+this+love+is+haraam+according+to+Islam,+and+I+know+that+he+does+not+love+me,+but+there+is+no+point+in+trying+to+forget+this+sickness,&cd=1&hl=en&ct=clnk&gl=uk&client=firefox-a

"Women are unfaithful because of Eve"?

As salaamu alaikum

Does this hadith have any explanations?

Sahih Muslim Book 008, Number 3471:

Abu Huraira (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying: Had it not been for Eve, woman would have never acted unfaithfully towards her husband.


Answer;

This hadeeth should be understood based on the Arabic language and not the English translation. Therefore, the meaning of the hadeeth goes beyond its appearent wording besides the fact that the translation is incorrect.


To understand the hadeeth, lets see the story of Adam and Hawaa about the tree first.

Sh. Al-Nawawi (رحمه الله) says commenting on this hadeeth: " when the shaytaan decorated the tree in the eyes of Hawa, she went and told Adam about the tree. Then later on, when the shaytaan decorated the tree for Adam and swore by Allah that he is honest and sincere in his advice, they both ate from it."

The meaning of the hadeeth as sais by Sh. Al-Nawawi: "It means that Hawaa is the mother of the daughters of Adam, therefore her daughters inherited from their mother some of her traits."

Alhafith bin Hajar said: "The meaning of the "Khyaana of Hawa" is that she accepted what Ablees decorated in here eyes until she was convinced with then she started decorating what she thought to be good in his eyes......The Khayanaa here does not refer to unfaithful acts, chaeting or betraying but actually since the nafs ogf Hawa liked eating from the tree therefore she complimented that act to decorate it in his eyes, that was considered a Khyanaa.

This is what we actually see today, when wives or sisters like to do something then they start beautify it in your eyes to get it for them or to convince you with it.

Actaully, how many brother wanted to marry and when he wanted to have his wedding the wife insisted on having music or mixed wedding or whatever wrong cultural practices given all excuses and arguing it is the night she always dreamt of and etc etc... (smile)

In addition, this hadeeth is actually addressing men rather women. It is to teach men to be patient with their wives and excuse their mistakes when they are unintentional and rare to happen as mistakes happen and it did happen to their mother; hawaa. Furthermore, it shows women that they need to observe themselves and control themselves in moments when they feel drawn into somthing.

Wallahu A'lam

http://ahlalhdeeth.com/vbe/showthread.php?t=5409

Monday, 25 May 2009

Establishing the Narration of 'Amr ibn Yahya

http://www.islamicboard.com/aqeedah/41417-establishing-narration-amr-ibn-yahya.html

Regarding the following narration which explicitly refutes the innovation of group dhikrs, a certain Shaykh had deemed it inauthentic. The narration follows, and an analysis of the Isnaad follows the narration:
'Amr ibn Yahya said:

"I heard my father narrating from his father who said: 'We were at the door of 'Abd-Allaah ibn Mas'ood before the early morning prayer. When he came out we walked with him to the mosque. Abu Moosa al-Ash'ari came up to us and said, "Did Abu 'Abd al-Rahmaan come out to you yet?" We said, "No." He sat down with us until [Abu 'Abd al-Rahmaan] came out.

When he came out, we all stood up to greet him, and Abu Moosa said to him: "O Abu 'Abd al-Rahmaan, earlier I saw in the mosque something that I have never seen before, but it seems good, al-hamdu Lillaah." He said, "And what was it?" He said, "if you live, you will see it. I saw people in the mosque sitting in circles waiting for the prayer. In every circle there was a man, and they had pebbles in their hands. He would say, 'Say Allaahu akbar one hundred times,' and they would say Allaahu akbar one hundred times; then he would say, 'Say Laa ilaaha ill-Allaah one hundred times,' and they would say Laa ilaaha ill-Allaah one hundred times; then he would say, 'Say Subhaan Allaah one hundred times,' and they would say Subhaan Allaah one hundred times.'

He asked, 'What did you say to them?' He said, 'I did not say anything to them; I was waiting to see what your opinion would be and what you would tell me to do.' He said, 'Why did you not tell them to count their bad deeds and guarantee them that nothing of their good deeds would be wasted?' Then he left, and we went with him, until he reached one of those circles. He stood over them and said, 'What is this I see you doing?'

They said, 'O Abu 'Abd al-Rahmaan, these are pebbles we are using to count our takbeer, tahleel and tasbeeh.'

He said, 'Count your bad deeds, and I guarantee that nothing of your good deeds will be wasted. Woe to you, O ummah of Muhammad, how quickly you are getting destroyed! The Companions of your Prophet (peace and blessings of Allaah be upon him) are still alive, his garment is not yet worn out and his vessels are not yet broken. By the One in Whose hand is my soul, either you are following a way that is more guided than that of Muhammad or you have opened the door of misguidance!'

They said, 'By Allaah, O Abu 'Abd al-Rahmaan, we only wanted to do good.'

He said, 'How many of those who wanted to do good failed to achieve it! The Messenger of Allaah (peace and blessings of Allaah be upon him) told us that people recite Qur'aan and it does not go any further than their throats. By Allaah, I do not know, maybe most of them are people like you.'

Then he turned away from them. 'Amr ibn Salamah said, 'I saw most of the members of those circles fighting alongside the Khawaarij on the day of Nahrawaan.'"


[Reported by al-Daarimi, al-Sunan, no. 210, ed. by 'Abd-Allaah Haashim al-Yamaani. Al-Albaani classed its isnaad as saheeh in al-Silsilat al-Saheehah under hadeeth no. 2005. See Majma' al-Zawaa'id by al-Haythami, 1/181]


Shaykh Yasir Qadhi says refuting the notion that this narration is inauthentic:

Salaam Alaikum

Ya ikhwa, this topic is outside our class - it is related to Aqeedah Four which will insha Allah discuss the concept of bid`ah in more detail.

But, the topic is important, so I'll digress slightly:

1- A certain shaykh is quoted as claiming that Amr b. Yahya is weak, based on Ibn Ma`een's saying 'his narrations are worth nothing'. This shaykh cannot be faulted for linguistically translating Ibn Ma`een's phrase as he did, for 'laysa hadeethuhu bi-shay`in' would indeed typically translate as 'his narrations are not worth anything'.

More knowledge is required in the science of mustalah, and specifically the very exact and demanding science of jarh wa ta`deel, to properly understand Ibn Ma`een's statement. As Ibn Hajar pointed out in his Introduction to Fath al-Bari entitled Hady al-Sari (p. 421), when Ibn Ma`een uses this term, he typically means that the quantity of ahadeeth that this narrator narrated was very small. Thus, the proper translation of this phrase should be, 'His ahadeeth are not that numerous', and what proves this point rather conclusively in this case is that Ibn Abi Hatim reports, with a direct and authentic chain, that Ibn Ma`een himself said of Amr b. Yahya, this very same narrator, that he is 'thiqah' or 'trustworhty' (See his al-Jarh wa al-Ta`deel v. 6, p. 269).

So, Ibn Ma`een's actual verdict on him (putting both the narrations together, and understanding each one as was intended) is that he is trustworthy, but has few narrations. Based on this others also considered him to be trustworthy, including al-Fasawi, al-Ijli and Ibn Hibban. But, yes, it is true that some, such as al-Dhahabi, considered him to be weak, even if the greater and stronger authorities were of the opposite opinion.
In any case, it is not that important what his specific status is because:

2- There is another isnaad for this narration, which does not contain Amr b. Yahya, and is hasan; hence it can be used to strengthen the first chain (this narration only has the outline of the story, and not all of the details).

Abd al-Razzaaq reportes in his Musannaf, vol 3, p. 221, hadeeth 5408, from Sufyan b. Uyaynah, from Bayan b. Qays, from Abu Hazim, that someone mentioned to Ibn Mas`ud that a Qaas ('story-teller') would sit at night and tell the people, 'Say such-and-such, say such-and-such'. So he said, 'When you see him [next], inform me.' So they informed him. He then went to them, covering his face, and said, 'Whoever knows me knows me, and whoever does not, I am Abdullah b. Masud. Realize that, either you are more knowledgeable than Muhammad and his Companions, or else you are holding on to the tail of misguidance.'

This version, albeit not as detailed as the previous one, has the same story, and is with an authentic isnaad, as al-Haythami himself stated in his Majma al-Zawaa`id (1/181).

3- If there is any doubt left, one may also refer to the yet other versions of this incident, with yet other isnaads, in the Mu`jam al-Kabeer of al-Tabarani (9/125-128). Hence, put together, there can be no doubt as to the authenticity of this narration.

Now, from an usooli point of view, even if this narration is not authentic, the basic principle mentioned in it is undoubtedly true, and there are numerous evidences to substantiate it. No act of worship is acceptable, in form or substance, unless in conforms with the Sunnah. How beautiful is the statement of Ibn Ma`ud: "Realize that, either you are more knowledgeable than Muhammad and his Companions, or else you are holding on to the tail of misguidance." Succint, precise, water-proof, solid.

The same should be said to each and every group that introduces new acts of worship; it is even more ironic if these groups claim to be 'traditionalists'. Once again, the actual tradition appears to be on one side, while those who appropriate the term for themselves appear to be on the other.

More insha Allah on this topic in the future aqeedah class....

Yasir
Ephasis mine. Original post here: http://forums.almaghrib.org/showpost...88&postcount=8





Every Innovation is Misguidance, Even if the People Think it is Good
By Shaykh Saleem al-Hilaalee
[al-Istiqaamah Issue No.3]

The people of knowledge, from the Companions, the taabi’een (their followers) and the Imaams of the Muslim who followed in their footsteps; whose excellence has been testified to, are all agreed upon the blameworthiness of bid’ah (innovations) and their evil, and that one should be free from innovations and those connected to it. There was no doubt about this from any of them, nor any withholding from that. So here are some authentic sayings reported from them, as examples of their living and clear actions. So if we take some examples from the level of the Companions, we find that which brings delight to the heart of one who seeks to follow his Messenger (sallallaahu ’alayhi wa sallam), whilst also refuting the opinion of the innovators:

’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) said, ‘‘Follow and do not innovate, for you have been given that which is sufficient [and every innovation is misguidance.]’’ [2] ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) said, ‘‘Every innovation is misguidance, even if the people consider it to be something good.’’ [3]

And if we look at their actions we will see that they were in total agreement with their sayings:
So ’Amr Ibn Salamah narrated: We used to sit at the door of ’Abdullaah Ibn Mas’ood before the morning Prayer, so that when he would come out we would walk with him to the mosque. One day Aboo Moosaa al-Ash’aree came to us and said: Has Aboo ’Abdur-Rahmaan (i.e. Ibn Mas’ood) come out yet? We replied: No! So he sat down with us until he came out. When he came out we all stood along with him, so Aboo Moosaa said to him: O Aboo ’Abdur-Rahmaan! I have just seen something in the mosque which I deemed to be evil, but - and all praise is for Allaah - I did not see anything except good. Ibn Mas’ood inquired, ‘‘What did you see?’’ Aboo Moosaa replied: ‘If you live, you too will see it. In the mosque I saw people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands and a man would say: repeat Allaahu Akbar (Allaah is greater) a hundred times. So they would repeat it a hundred times. Then he would say: repeat Laa ilaaha illallaah (There is none worthy of worship besides Allaah) a hundred times. So they would repeat it a hundred times. Then he would say: repeat Subhaanallaah (How free is Allaah from all imperfection) a hundred times. So they would say it a hundred times.’ Ibn Mas’ood then asked, ‘‘What did you say to them?’’ Aboo Moosaa said, ‘I did not say anything to them. Instead I waited to hear your view, or what you declared.’ Then we went along with him, until he came to one of these circles and stood up and said: ‘‘What is this I see you doing?’’ They replied, ‘O Aboo ’Abdur-Rahmaan! These are pebbles upon which we are counting takbeer, tahleel and tasbeeh.’ He said to them, ‘‘Rather, count up your evil deeds. For I assure you that none of your good deeds will be lost. Woe be to you O Ummah of Muhammad (sallallaahu ’alayhi wa sallam)! How quickly you head into destruction! These are the Companions of your Prophet (sallallaahu ’alayhi wa sallam) and who are widespread. There are his clothes which have not yet decayed, and his bowl which is unbroken. By Him in whose Hand is my soul! Either you are upon a religion better guided than the Religion of Muhammad (sallallaahu ’alayhi wa sallam), or you are opening the doors of misguidance.’’ They said, ‘O Aboo ’Abdur-Rahmaan! By Allaah! We only intend good.’ He said to them, ‘‘How many there are who intend good, but do not achieve it. Indeed Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said to us, ‘‘A people will recite the Qur‘aan, but it will not pass beyond their throats.’’ By Allaah I do not know, but perhaps most of them are from you.’’ Then he left. ’Amr Ibn Salamah said, ‘We saw most of those people fighting against us on the day of Nahrawaan, alongside the Khawaarij.’ [4]
So this excellent narration encompasses many great principles, which are not known except to those who follow the Messenger (sallallaahu ’alayhi wa sallam), those who do not put anything before Allaah and His Messenger, but rather say, ‘We hear and we obey.’ So from the principles are:

Firstly: That the One who prescribed the ends, did not Forget to prescribe the means. So when Allaah prescribed For His servants the dhikr (remembrance of Allaah), He did not forget to prescribe the means and the way to do this. So Allaah’s Messenger (sallallaahu ’alayhi wa sallam) used to count the tasbeeh (glorification of Allaah) upon his right hand [5] and he said that they (i.e., the fingers) will he questioned and would speak. [6]

Secondly: That al-bid’atul-idhaafiyyah is misguidance. And al-bid’ayul-idhaafiyyah is that type of innovation which is based upon a proof with regards to its foundation, but it has no proof with regards to the manner or the form. That is why it is called idhaafiyyah (something added on). And this type of innovation is, from one angle, directly against correct guidance, and from another angle, it is in agreement with it. So these people did not say something which is kufr (disbelief), nor did they do something which was in itself evil, rather they were remembering Allaah - and this is something which is prescribed by Revelation. However, the manner in which they performed this action went against the guidance laid down by Muhammad (sallallaahu ’alayhi wa sallam), and so the Companions opposed them and told them to count this amongst their evil actions instead.

Thirdly: Allaah - the Most Perfect, the Most High - is not to be worshipped, except by what He prescribes. So He is not to be worshipped according to desires, customs or innovations.

Fourthly: That innovations kill off the Sunnah. So this group of people innovated a new way of performing dhikr (remembering Allaah), which was not reported from Allaah’s Messenger (sallallaahu ’alayhi wa sallam). So in doing this, they killed off the guidance of Muhammad (sallallaahu ’alayhi wa sallam). And this is a principle which, the Salafus-Saalih (Pious Predecessors) understood well, and they knew for certain that innovations and the Sunnah cannot unite together: Hassaan Ibn ’Atiyyah (d.120H) - rahimahullaah – said, ‘‘No people introduce an innovation into their religion, except that its like from the Sunnah is ripped away from them.’’ [7]

Fifthly: That innovations are the cause for destruction, since it leads to abandoning the Sunnah, and this causes tremendous misguidance. The noble Companion ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) said, ‘‘If you were to abandon the Sunnah of your Prophet then you would go astray.’’ [8] So if the Ummah goes astray then it is destroyed. Therefore ’Abdullaah Ibn Mas’ood said to that group, ‘‘O Ummah of Muhammad (sallallaahu ’alayhi wa sallam)! How quickly you head into destruction.’’ So the particular relevance of Ibn Mas’ood’s understanding is reflected in the context of the above narration. So Aboo Moosaa al-Ash’aree (radiyallaahu ’anhu) did not criticize them, rather he waited for the view or the order of ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu). And this stance was not merely taken out of love or out of displaying false affection to Ibn Umm ’Abd (i.e. to Ibn Mas’ood). Rather, Aboo Moosaa was pleased for himself with what Allaah’s Messenger (sallallaahu ’alayhi wa sallam) was pleased with for his Ummah, since he (sallallaahu ’alayhi wa sallam) said, ‘‘I am pleased for my Ummah with what Ibn Umm ’Abd is pleased with for it.’’ [9] Also in the narration is a proof that all of the Companions were agreed in opposing this action, since ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) used as a proof the fact that the Companions (radiyallaahu ’anhum) were wide spread (and therefore could easily be asked).

Sixthly: Innovations quickly lead to kufr (disbelief). This is because the innovator has set himself up as one who is able to legislate and prescribe things; and thus set himself up as a partner to Allaah, adding things to the rulings laid down by Allaah, thinking that he is on a religion of better guidance than the Religion of Muhammad (sallallaahu ’alayhi wa sallam).

Seventhly: That innovations open the doors widely for disagreements to occur, and this is a door to misguidance. So whosoever lays down an evil way in Islaam, then he bears the sin of it and the sin of those who act upon it, until the Day of Judgement, without their sin being reduced by anything. And this is because the one who guides to an evil action is like the one who does it.

Eighthly: Not giving importance to the matter of shunning innovations, leads to evil and sins. Do you not see that these people came to be amongst the ranks of the deviated group called the Khawaarij on the day of Nahrawaan, fighting against the Companions (radiyallaahu ’anhum), who were led by the Leader of the Believers ’Alee (radiyallaahu ’anhu), who cut-off this deviated group, on that memorable day. Imaam al-Barbahaaree (d.329H) - rahimahullaah – said, ‘‘Beware of small innovations, because they grow and become large. This was the case with every innovation introduced into this Ummah. It started as something small, bearing a resemblance to the truth, which is why those who entered into it were misled, and then were unable to leave it. So it grew and it became the religion which, they followed, so they deviated from the Straight Path and thus left Islaam. May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from, in your time particularly. So do not act in haste, nor enter into anything from it, until you ask and see: Did any of the Companions of the Prophet (sallallaahu ’alayhi wa sallam) speak about it, or any of the (early) Scholars? So if you find a narration from them about it, cling to it and do not go beyond it for anything, nor give precedence to anything over it and thus fall into the Fire.’’ [10]

Ninthly: Righteous actions are only according to righteous intentions, and a good intention does not make something which is futile correct. This is because intentions alone cannot make an action correct, but rather complying with the Sharee’ah (Prescribed Laws) must be added to that. [11]

Finally: Adding to something good is not good, because addition in good is evil, and this is something that is witnessed in everything. Thus, a matter, when it goes beyond its limits, changes to its opposite. So bravery, when it is added to, turns into rashness, and if it is decreased from, then it becomes cowardice. And generosity, if its limits are exceeded, then it becomes wastefulness, and if it is fallen short of, then it becomes miserliness. So the best of the affairs are the justly-balanced ones. And ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) was not alone amongst the Companions in condemning innovations. So here we find ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu), who was one of severest from the Companions in condemning innovations and abandoning the innovators. So once he heard a man sneezing and saying, ‘Praise be to Allaah and may the salaah and salaam (the praises of Allaah and blessings of peace) be upon Allaah's Messenger.’ So he said to him, ‘What is this? This is not what Allaah’s Messenger (sallallaahu ’alayhi wa sallam) taught us, rather he said, ‘‘When one of you sneezes then let him praise Allaah.’’ And he did not say: And also send salaah (blessings of peace) upon Allaah’s Messenger.’’ [12] Likewise was the practice of the taabi’een (those who met the Companions and clung to their way). So in this regard there is what is reported from Sa’eed Ibnul-Musayyib (d.90H) – rahimahullaah - that he saw a man praying after the appearance of dawn, more than two rak’ahs, making many rukoos (bowings) and sajdahs (prostrations), so he forbade him from this. So the man said, ‘O Aboo Muhammad (i.e. Ibn al-Musayyib)! Will Allaah punish me for my Prayer?’ So he said, ‘‘No! But He will punish you for opposing the Sunnah (Prophetic guidance).’’ [13] And these narrations contain many good points of benefit, so from them:

[i] The Companions rebutting everyone who went against the authentic Sunnah, sometimes being very severe in their rebuttal, even if it was against their own fathers and sons.

[ii] That bid’ayut-tarkiyyah is misguidance: And this type of bid’ah (innovation) is one for which there is a proof to establish the action, except that the people deliberately leave the action, thinking that it is a part of the Religion, or something similar to it. For example, some of the Soofees who abandon marriage in order to emasculate themselves. The proof for this being misguidance is from Allaah - the Most High’s - saying:

‘‘O you who Believe! Do not make haraam (unlawful) the good things that Allaah has made halaal (lawful) to you, and do not transgress. Indeed Allaah does not love the transgressors. And eat of the things that Allaah has provided for you, lawful and good, and have taqwaa (fear and obedience) of Allaah in Whom you believe.’’[Sooratul-Maa‘idah 5:87-88]

So this aayah (verse) is concerned with a single meaning, which is: making forbidden that which Allaah has allowed from the good and pure things, and doing so as a matter of Religion. And Allaah has forbidden this, and considered it as going beyond the limits, since it is transgressing upon Allaah’s right, in that He alone has the right to prescribe and legislate. And Allaah does not love those who transgress the limits. Then Allaah affirmed the allowance of these things with an even greater emphasis by His saying,

‘‘And eat of the things that Allaah has provided for you, lawful and good, and have taqwaa (fear and obedience) of Allaah in Whom you believe.’[Sooratul-Maa'idah 5:87-88]

Then he ordered them to have taqwaa (piety and obedience to Him). So this shows that the forbiddance of what Allaah has made lawful, in any form, is outside the bounds of taqwaa. Therefore, the Messenger (sallallaahu ’alayhi wa sallam) said to those three men who came to the houses of the Prophet (sallallaahu ’alayhi wa sallam), asking about his worship and then on being informed about it, considered their own worship to be very little, so they said, ‘What a great difference there is between us and the Prophet (sallallaahu ’alayhi wa sallam), whose previous and latter sins have been forgiven by Allaah.’ So one of them said, ‘I will always Pray during the night.’ The other one said, ‘I will always fast during the day and not break my fast.’ And the third of them said, ‘I will keep away from women and never get married.’ Then Allaah’s Messenger came to them and said, ‘‘Are you the people who said such and such? By Allaah! I am the one who is the most knowledgeable about Allaah amongst you, and the one who has the most taqwaa of Him. Yet I fast and break my fast, I pray and I sleep, and I marry women. So whosoever turns away from my Sunnah (guidance) is not from me.’’ [14]

So if the Companions (radiallaahu ’anhum) left for us words of deep insight and which clearly enlighten the hearts, then men after them, who likewise attained the truth from this light, have also left for us words which are almost like the words of the Companions. And this is because they were those who very closely followed in the footsteps of the Companions - and the likes of their sayings have already preceded. However we add here a final example of their stance of truth:

Thus, a man came to Imaam Maalik (d.179H) - rahimahullaah - and said, ‘O Aboo ’Abdullaah! Where shall I enter the state of ihraam (the dress for one intending to do Pilgrimage)?’ So Imaam Maalik replied, ‘‘From Dhul-Hulayfah, where Allaah’s Messenger (sallallaahu ’alayhi wa sallam) entered the state of ihraam.’’ The man then said, ‘But I wish to enter the state of ihraam at the mosque by his grave.’ So Imaam Maalik said, ‘‘Do not do that, for I fear for you the fitnah (trial).’’ So the man said, ‘What fitnah are you referring to, since it is only a few extra miles.’ So Imaam Maalik said, ‘‘And what fitnah can be greater than for you to think that you have attained some virtue, which Allaah’s Messenger (sallallaahu ’alayhi wa sallam) fell short of. Have you not heard the saying of Allaah,


‘‘Let those beware who oppose the command of the Prophet, lest they are afflicted with fitnah (trial),or lest they are afflicted with a painful punishment.’’ [Sooratun-Noor 24:63].’’ [15]

Footnotes:

[1] al-Bid’ah wa Atharuhas-Sayyi‘ah fil-Ummah (pp.22-36)
[2] Related by Wakee’ in az-Zuhd (no. 315) and Aboo Khaythamah in Kitaabul-’Ilm (no. 54), where al- Albaanee authenticated it. The addition is related by at-Tabaraanee in al-Kabeer (9/154) and it is authentic.
[3] Related by al-Bayhaqee in al-Madkhal ilas-Sunan (no. 191) and also Ibn Nasr in as-Sunnah (p. 24). Its isnaad (chain of narration) is as authentic as the sun!
[4] Related by ad-Daarimee in his Sunan (1/79), at-Tabaraanee in al-Kabeer (9/126) and Aboo Nu’aym in Hilyatul-Awliyaa (4/381). It was authenticated by al-Haythamee in Majma’uz-Zawaa‘id (1/181).
[5] Saheeh: Related by Aboo Daawood in his Sunan (no. 1502), from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheeh Sunan Abee Daawood (1/280).
[6] Hasan: Related by Aboo Daawood in his Sunan (no.1501), from Yusayrah (radiyallaahu ’anhaa). It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/280).
[7] Related by ad-Daarimee (1/45) and it is authentic.
[8] Related by Muslim (5/156).
[9] Saheeh: Related by al-Haakim (3/317-318) and Ibn ’Asaakir in al-Majlis (no. 350). It was authenticated by al-Albaanee in as-Saheehah (no.1225).
[10] Sharhus-Sunnah (no. 8)
[11] Refer to Madaarijus-Saalikeen (1/85) of Ibn al-Qayyim
[12] Related by at-Tirmidhee (no. 2738) and al-Mizzee in Tahdheebul-Kamaal (no. 552-553). The isnaad is good.
[13] Related by al-Bayhaqee is as-Sunanul-Kubraa (2/466) and the isnaad is authentic.
[14] Related by al-Bukhaaree (9/104) and Muslim (9/175)
[15] Related by Imaam ash-Shaatibee in al-I’tisaam (1/132)