Mr.bilal should be banned — duroodOsalam

সন্ত্রাসবাদের উস্কানি দাতা ডঃ বিলাল ফিলিপ্স বাংলাদেশ নিষিদ্ধ =================================== সন্ত্রাসবাদে উস্কানি দাতা হিসেবে পরিচিত নব্য মুসলিম, টিভি ব্যক্তিত্ব ডঃ বিলাল ফিলিপ্সকে বাংলাদেশ ত্যাগে বাধ্য করা হয়। এর আগে তাকে বেশ কয়েকটি পশ্চিমা দেশে অবাঞ্ছিত ঘোষণা করা হয়। সিয়ান নামের আহলে হাদিসের একটি অংগসংগঠনের আমন্ত্রণে তিনি ১৯ জুন ২০১৪ বাংলাদেশে প্রবেশ করেছিলেন। পরে তার বিরুদ্ধে সন্ত্রাসবাদে […]

via Mr.bilal should be banned — duroodOsalam

Killing Of Civilians Are Unlawful — duroodOsalam

Suicide Or ‘Martyrdom’-Operations And The Killing Of Civilians Are Unlawful And Cursed Collection of Texts by Omar K Neusser The reasons why suicide or ‘martyrdom’-operations and the killing of civilians are unlawful and cursed, constituting without exception a reprehensible innovation (bid`ah) in Islam [17] and a crime in general, will be shown below, with proofs […]

via Killing Of Civilians Are Unlawful — duroodOsalam

The Deen is Naseehah.

The Obligation of Faithfulness to the Prophet

Allaah says (what means): {Nothing is held against the weak and sick nor against those who find nothing to spend, provided they are true to Allaah and His Messenger – there is no way open against the good-doers. Allaah is Ever-Forgiving, Most Merciful.} [Quran: 9:92] Meaning, if they are true in sincere conduct towards Allaah and His Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), they are sincere Muslims secretly and openly.

Tameem Ad-Daari  may  Allaah  be  pleased  with  him said that the Messenger of Allaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “The Deen (religion) is Naseehah (sincere counsel/faithfulness); The Deen is Naseehah; The Deen is Naseehah.” People asked, “To whom, O Messenger of Allaah?” He,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “To Allaah and His Book and His Messenger and the Imaams of the Muslims and the common people.”

Some of our Imaams  may  Allaah  have  mercy  upon  them said, “Naseehah for Allaah and the Imaams of the Muslims and their common folk is an obligation.”

Imam Abu Sulayman al-Busti  may  Allaah  have  mercy  upon  him said, “Naseehah is a word used to designate the desire for what is good for the one who is its object, and it is not possible to explain it with a single word which will contain it all. Linguistically, it means sincerity (Ikhlaas) such as in the statement, ‘I made the honey pure (nasahtu),’ when it is clear of wax.”

Abu Bakr ibn Abi Ishaaq al-Khaffaaf  may  Allaah  have  mercy  upon  him said, “Naseehah is doing something which contains rightness and harmony. It comes from the word ‘Nisah’ which is the thread with which a garment is sewn.”

Naseehah to Allaah consists of having sound belief in His Oneness, describing Him in the way that He deserves to be described and disconnecting Him from what cannot be attributed to Him. It is desire for what He loves and distance from what He hates and sincerity in worshipping Him.

Naseehah to His Book is belief in it, acting according to it, reciting it well, humility with it, esteem for it, understanding it and seeking Fiqh (jurisprudence) in it and protecting it from the interpretation of the extremists and the attack of heretics.

Naseehah to the Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), is affirming his prophethood and obeying him in what he commands and forbids.

Abu Sulayman and Abu Bakr said  may  Allaah  have  mercy  upon  them said, “It is to support, help and protect him, both in life and death, and to bring his Sunnah to life by seeking, protecting and spreading it and taking on his noble character and behavior.”

Abu Ibrahim Ishaaq at-Tujibi  may  Allaah  have  mercy  upon  him said, “Naseehah to the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is to confirm what he brought and to cling to his Sunnah, spread it and urge people to it and to call to Allaah, His Book and His Messenger and to the Sunnah, and acting by it.”

Ahmad ibn Muhammad  may  Allaah  have  mercy  upon  him said, “One of the obligations of the heart is to believe in Naseehah for the sake of the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).”

Abu Bakr al-Ajurri and others  may  Allaah  have  mercy  upon  them said, “Naseehah for his sake includes two types of sincere conduct. One is Naseehah during his lifetime and the other is Naseehah after his death.”

In his lifetime, the Naseehah of his Companions was in the form of them helping him,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), protecting him, opposing his opponents, obeying him and expending their lives and property in his service as in Allaah’s words (which mean): {Men who were true to their contract with Allaah.} [Quran 33:23] And: {They help Allaah and His Messenger.} [Quran 59:8]

The Naseehah of the Muslims for his sake after his death is by maintaining esteem, respect and great love for him, persevering in learning his Sunnah, understanding his Sharee’ah, love for the people of his household and his Companions  may  Allaah  be  pleased  with  them avoiding things disliked in his Sunnah and what deviates from it, hating doing that and being on guard against it, compassion for his community, seeking to learn about his character, his life and behavior and steadfastness in acting according to it.

So from what has been said it can be seen that Naseehah is one of the fruits of love as well as one of its signs.

Imam Abu’l-Qasim al-Qushayri  may  Allaah  have  mercy  upon  him related that ‘Amr ibn al-Layth, one of the Kings of Khurasan and a famous hero who was known as as-Saffar, was seen in a dream and was asked, “What did Allaah do to you?” He replied, “He forgave me.” He was asked, “Why?” He said, “One day I climbed to the peak of a mountain and looked down at my armies and their vast number pleased me. Then I wished that I could have been present with the Messenger of Allaah, may Allaah bless him and grant him peace, to aid and help him. Allaah thanked me and forgave me because of that.”

Naseehah to the Imaams of the Muslims is to obey them when they command to the truth, help them, command them to the truth, remind them of it in the best way, inform them about what they have overlooked and what they do not see of the Muslims’ affairs, and not to attack them nor cause trouble and dissension for them with people and alienate them from others.

Naseehah for the sake of the common Muslims is to guide them to their best interests, help them in the business of their Deen and this worldly life by word and action, warning those of them who are heedless, enlightening the ignorant, giving to those in need, veiling their faults, and repelling what will harm them and bringing what will benefit them.

Death for Those Who Insult, Belittle Or Harm the Prophet

Thursday 01/04/2010

Nobody can deny that Allaah The Almighty granted His Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), a great status among His slaves and a noble rank in the Sharee‘ah of Islam. Those who deny this fact are either disbelievers or simply hate the truth. Honoring and respecting the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), is a part of the Islamic Creed and is indeed one of its great pillars, for he is the Messenger of Allaah who was sent to all mankind. He is also the last of all the Prophets and Messengers. By virtue of his mission and status, Allaah The Almighty distinguished him with some rulings that no one other than him has been granted. These include the unlawfulness of insulting and belittling him or harming him by any word or action, or by any other act that does not give him the due respect that Allaah The Almighty has granted him.

The Islamic scholars have unanimously agreed that it is unlawful to insult the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), or describe him with something that is improper. This includes finding fault with his self, lineage, religion or one of his traits, as well as disdaining, questioning his reputation, cursing, criticizing, slandering or belittling him. They also agree that anyone who does so becomes an apostate and deserves to be killed. However, they differed in opinion whether or not the repentance of such a person is acceptable. Some scholars believe that such a person’s repentance is accepted if it is sincere and his righteousness becomes apparent. Others see that his repentance is not accepted whether or not he repents before being apprehended. This is because of the abominable nature of such an act. As Ibn Al-Qayyim  may  Allaah  have  mercy  upon  him stated in Zaad Al-Ma‘aad:
By doing so, such a person antagonizes Allaah The Almighty and His Messenger, spreads mischief on the earth, and commits heresy. Accepting his repentance is considered as urging him to adhere to his heresy and atheism, and if he is apprehended, he will appear as a Muslim but will then return to his previous state. This is especially so because if he shows his Islam he will be secured from death. Therefore, his fear will not prevent him from doing acts of heresy, discrediting the religion, and cursing Allaah The Almighty and His Messenger openly. His aggression will only be prevented by killing him.
It is authenticated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) judged that the blood of the Umm Walad [a slave girl who has born her master a child] of a blind man was violable. That was after her blind master killed her for cursing the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) also killed a group of Jews because they cursed and harmed him. When he conquered Makkah, he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) granted everyone safety except for a few people who had wronged him greatly – and they were four men and two women. Also, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: ‘Who will kill Ka‘b ibn Al-Ashraf? He offended Allaah The Almighty and His Messenger.’ The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) considered the blood of that man as well as that of [another man by the name of] Abu Raafi‘ as violable.
An incident proving that this ruling is specifically for the one who has insulted the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and nobody else, is how Abu Bakr  may  Allaah  be  pleased  with  him reacted to the intention of Abu Barzah Al-Aslami  may  Allaah  be  pleased  with  him when he wanted to kill the one who had cursed him, Abu Bakr  may  Allaah  be  pleased  with  him said, “This is for none other than the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).” This was the judgment of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and the Caliphs who came after him and none of the Companions disagreed with them. Many Hadeeths whose authenticity varies between Hasan and Saheeh indicate this ruling, in addition to the consensus of the Companions  may  Allaah  be  pleased  with  them as mentioned by Ibn Al-Qayyim  may  Allaah  have  mercy  upon  him in Zaad Al-Ma‘aad.
It is also stated in Zaad Al-Ma‘aad on the authority of Mujaahid  may  Allaah  have  mercy  upon  him that a man cursed the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and was brought to ‘Umar  may  Allaah  be  pleased  with  him who killed him, and said, “Kill whoever curses Allaah The Almighty and His Messenger, or any of the prophets.”
Imaam Ahmad  may  Allaah  have  mercy  upon  him narrated that a monk passed by Ibn ‘Umar  may  Allaah  be  pleased  with  him and he was told that the monk would curse the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). Ibn ‘Umar  may  Allaah  be  pleased  with  him said, “If I hear him saying anything like that, I would kill him. We did not give them a covenant so they would curse our Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).”
There were some instances during the life of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), when he forgave and did not kill those who had discredited him. Such people had said things like, “Be just for you were not so,” and, “Because he is your cousin [you prefer him to me],” and, “This division was not intended for the Sake of Allaah.” The justification of this act (of omission) was that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was entitled to claim his right or leave his right, but it is not for any Muslim to neglect the right of the Messenger of Allaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). It is obligatory upon every Muslim to stand up for the right of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), pardoned such persons in order to reconcile their hearts and unite the Muslim community so that people would not turn away from him and say that he killed his Companions  may  Allaah  be  pleased  with  them all. All these incidents were specific to his lifetime.
In conclusion, we say that cursing, insulting and offending others are dispraised manners that do not befit the sound Fitrah (innate natural disposition) of mankind. If it is improper to deal with noble and honorable people in such a manner, then what would be the case with the Messengers of Allaah, may Allaah Exalt their mention, and what would be the case with the last and the best of the Messengers? Therefore, having such manners indicates that there are flaws in one’s religion and that he has deviated from the true Fitrah.

Scholars from All Over The World.

Scholars from All Over The World

Wednesday 22/02/2012

Prof. Keith Moore: He is not the only scholar who has been presented with such verses of the Quran. Many other scholars from all over the world have been presented with similar statements from the Quran in their field of expertise. Only a few of these people are:

Dr. E. Marshall Johnson: Professor and Chairman of the Department of Anatomy and Developmental Biology, and the Director of the Daniel Baugh Institute, Thomas Jefferson University, Philadelphia, USA. Author of over 200 publications. Former President of the Teratology Society among other accomplishments. After studying the verses of the Quran he came to the following conclusion:

“The Quran describes not only the development of external form but emphasizes also the internal stages – the stages inside the embryo of its creation and development, emphasizing major events recognized by contemporary science… If I was to transpose myself into that era, knowing what I do today and describing things, I could not describe the things that were described… I see no evidence to refute the concept that this individual Muhammad had to be developing this information from some place… so I see nothing in conflict with the concept that divine intervention was involved … ”

Dr. Joe Leigh Simpson: Professor and Chairman of the Department of Obstetrics and Gynecology at Baylor Collage of Medicine, Houston, Texas. He is the President of the American Fertility Society, and has served in many other professional, national, and international organizations. He has received numerous awards including Association of Professors of Obstetrics and Gynecology Public Recognition Award in 1992. He has published more than 400 chapters and articles in journals and books. He says:

” … These Hadeeths (sayings of Muhammad) could not have been obtained on the basis of the scientific knowledge that was available at the time of the writer’… It follows that not only is there no conflict between genetics and religion (Islam) but in fact religion (Islam) may guide science by adding revelation to some of the traditional scientific approaches… There exist statements in the Quran shown centuries later to be valid which support knowledge in the Quran having been derived from God ”

Dr. T.V.N. Persaud: Professor and Head of the Department of Anatomy, Professor of Pediatrics and Child Health, and Associate Professor of Obstetrics, Gynecology and Reproductive Sciences, University of Manitoba, Winnipeg, Manitoba, Canada. He is the author and editor of 25 books, has contributed 31 chapters to publications, and has published over 180 scientific papers. In 1991 he received the most distinguished award presented in the field of anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists. He says:

“Muhammad was a very ordinary man, he couldn’t read, didn’t know how to write, … were talking about 1400 years ago, you have some illiterate person making profound statements that are amazingly accurate, of a scientific nature… I personally can’t see how this could be mere chance, there are too many accuracies and like Dr. Moore, I have no difficulty in my mind reconciling that this is a divine inspiration or revelation which lead him to these statements ”

Maurice Bucaille: After a study which lasted ten years, the famous French physician Maurice Bucaille addressed the French Academy of Medicine in 1976 and expressed the complete agreement of the Quran and established findings of modern science. He presented his study on the existence in the Quran of certain statements concerning physiology and reproduction. His reason for doing that was that:

“Our knowledge of these disciplines is such, that it is impossible to explain how a text produced at the time of the Quran could have contained ideas that have only been discovered in modern times ”

Dr. Tejatet Tejasen: Head of the Department of Anatomy, Faculty of Medicine, University of Chiang Mai, Thailand. After his study on the Quran passages dealing with embryology:

“From my studies and what I have learnt at this conference I believe that everything that has been recorded in the Quran 1400 years ago must be true. That can be proved the scientific way ”

Others include:

Dr. Gerald C. Goeringer: Professor and Coordinator of Medical Embryology in the Department of Cell Biology in the Georgetown University school of Medicine. Washington, D.C. He has published numerous articles dealing mainly with the study of teratogenesis.

Dr. Alfred Kroner: Professor of Geology, Germany.

Dr. Yoshiodi Kozan: Director of the observatory of Tokyo, Japan.

Dr. William Hay: Professor of Oceanography, University of Colorado, Boulder, Colorado.

Dr. Pete Palmer: Professor of Geology, University of Colorado, Boulder, Colorado.

Dr. Sayawida: Professor of Marine Geology, Japan.

Dr. Armstrong: Professor of Astronomy, University of Kansas, Lawrence, Kansas.

Dr. Draga Persaud Rauw: Professor of Marine Geology, King Abdulaziz University, Jeddah, Saudi Arabia

Dr. Schroeder: Professor of Oceanography, Germany.

The response of these scholars when presented with verses of the Quran in their field of specialization, varied. One thing however was always constant. They all confirmed the accuracy of the scientific statements made in the Quran, and they all could not explain how Muhammad (pbuh) could have known with such accuracy the scientific claims to be found in the Quran so many centuries before mankind discovered them to be scientific truths.

Allah Almighty tells us in the Quran: “Allah did not create (all) that except in truth. He details the signs for people of knowledge” [Al-Quran 10:5]

“And those who were given knowledge see that which was sent down upon you by your Lord is the truth and guides to the path of the ‘Exalted’ (in Might) the ‘worthy of all praise’ “ [Al-Quran 34:6]

” Had We sent down this Quran upon a mountain, you would surely have seen it humbling itself and rending asunder for fear of Allah. Such are the parables We put forth for mankind that they may reflect” [Al-Quran 59:21]
“Verily! this Quran guides to that which is most upright, and gives glad tidings to the believers who work deeds of righteousness that theirs will be a great reward” [Al-Quran 17:9]
” And We have indeed simplified (the comprehension of) this Quran for remembrance, so is there any that will remember (and be admonished)?” [Al-Quran 54:17]

The Generations of the Narrators (طبقات الرواة)

The generations (طبقة)referred to here is that defined by the hadith scholars as a group of people who were similar in age and generally met the same narrators of hadith before them. This term has taken one a precise technical meaning. These generations are most vividly depicted by Ibn Hajar and used by him in his Taqrib at-Tahdhib as follow:

1st Generation: The Sahabahs

2nd Generation: The Older Followers of the Sahabahs

3rd Generation: The 1st Middle Level of the the
Followers

4th generation: The 2nd Middle Level of the Followers

5th generation: The Younger Followers who did not
receive any hadith from the
Companions

6th generation: The generation that were acquainted
with the previous generation but it has
not been established that they met any
of the Companions

7th generation: The Older followers of the Tabieen
such as Malik ibn Anas and Sufyan
at-Thawri

8th generaion: The middle order of the Followers of the
Tabieen such as Sufyan ibn Uyainah

9th generation: The youngest of the Followers of the
Tabieen such as Abu Daud at-Tayalisi
and Imam as-Shaafi’ii

10th generation: The eldest of those who received
from the Followers of the Tabieen
but did not meet any of the Tabieen
such as Imam Ahmad

11th generation: The middle order such as Bukhari

12th generation: Th youngest of this generation such
as Tirmidhi

At-Taabieen (the Followers of the Prophet’s Companions)

In addition to gaining familiarity with this historical phase, the topic of the history of this generation is also an important branch of hadith sciences. It is listed as the 40 branch in Tadrib Rawi.

The first taabi to pass away was Abu Zaid Ma’mar ibn Zaid, killed in Khurasan in 30H and the last was Khalaf ibn Khalifah in 180H (according to Balqini in Tadrib Vol2: 214)

Biography of Ibn Majah.

Biography of Ibn Majah

Muhammad ibn Yazid ibn Abdullah ibn Majah al–Qazwini
Born in 209 H
Travelled to Syria, Egypt, Hijaz, Rayy, Basrah and Baghdad in search of hadith
Died 273H

His Sources

Students of Imam Malik and Laith ibn Sa’ad

Features of His Collection

1. It is regarded as the sixth-ranked book of hadith by the majority of scholars
For over 200 years after his collection was
prepared, the Sunan was not given much recognition.
In 507 H, Ibn Tahir al-Maqdisi referred to Sunan in his work: Syurut
al-A’immah as-Sittah (Conditions of the Six Leaders)
Although Ibn Hajar suggested that the sixth book should be Sunan
ad-Daarimi, due to the smaller number of weak reporters and strange
and very dubious narrations, the majority of scholars value it for the
additional hadith not related by the other 5 hadith compilers.
These types of hadith are classified as zawaid (additional hadith)

2. The inclusion of the weak hadith has made Ibn Majah the subject of
criticism by people such as Ibn Jauzi in his Mauduuaat and ad-Dhahabi
in Mizan al-I’tidal (cited by Dr Lutfi Sabbagh in al-Hadith an-Nabawi pg
325)

Benefits of its Study

1. It is a comprehensive book covering the whole gamut of subjects
2. It is well arranged with chapters entitled with such brevity as to show
the understanding and erudition of Ibn Majah and facilitates searching
with relative ease.
3. The chapters are arranged according to a legal classification
3. Its zawaid (additional hadith not found in the other five collections)

Editions

The edition of Muhammad Fuad Abdul Baqi, first published in 1373H is
the most common in circulation and is in 2 volumes. All the hadith here
have been indexed alphabetically. He wrote a valuable section at the end
of the collection explaining the value of the Sunan, the status of Ibn Majah
among scholars and the editions he (Fuad Abdul Baqi) depended on for his
edition.

In 1403H, Shaikh Dr Muhammad Mustapha al-A’zumi produced an edition
in 2 volumes which contained 10 indices produced by the computer!

Perhaps the most meticulous edition is that of Dr Basshar Awwad Maaruf
first published in 1998

Number and Status of Hadith

4341 (according to Fuad)
4397 (according to A’zumi)

Status

According to Fuad Abdul Baqi:

3002 hadith are also recorded by the other 5 compilers and of the remaining 1339 ahadith:

428 hadith are sahih
199 hadith are hasan
613 hadith are weak
99 hadith are munkar or makdhub

Commentaries

Most of these commentaries are difficult to find.

1. Kamaluddin Muhammad Musa ad-Dumairi as-Shaafi
2. Ibrahim ibn Muhammad al-Halabi (d 841 H)
3. Imam al-Hafiz Jalaluddin as-Suyuthi (d 911H) called“Misbah az-Zujajah”
4. Muhammad ibn Haadi as-Sindi (1138H)
5. Sirajudin Umar ibn Mulaqqan.

This was the commentary of Ibn Majah’s zawaid, called
“Ma Tammusu ilahi Hajah ala Sunan Ibn Majah” (What is
Needed direly of Sunan Ibn Majah) and is in 8 volumes

6. Marginal Notes written by Shaikh Abdul Ghani
ad-Dahlawi and printed with the Sunan together with the commentary of
as-Suyuti and Fahrul Hasan al-Kankuhi. This edition is considered a poor
edition in need of critical review

7. Ihdaa ad-Dibaajah by Safaa ad-Dawi Ahmad al-Adawi

This work is valuable as it a modern work which contains the opinions of
other scholars and is concise but precise. Adawi has called upon hundreds
of sources and reproduced faithfully the statements of relevance. An
interesting comment he makes is that he has not overlooked the state of
the ummah while preparing this commentary rather he as brought attention
to those hadith which refer to the current situation. Adawi has depended
on the evaluation of the hadiths by Shaikh Albani

Other Works on the Sunan of Ibn Majah

1. Zawaid Ibn Majah alal Kutub al-Khamsah by Al-Busairi
2. Sahih and Daif Ubn majah of Shaikh Albani
3. Criticism of hadith among Muslims with reference to Sunan Ibn Majah by
Shaikh Suhaib Abdul Ghafar Hassan

Hadith Collections.

History of Hadith Scholarship

1. Sahih Bukhari

Title: Al-Jaami as-Sahih al-Musnad al-Mukhtasar min Hadith Rasulillah wa Sunanihi wa Ayyamihi

This was the first collection purely consisting of sahih hadith. It is arranged in chapters according to fiqh subjects. It contains 7275 hadith with repetitions. It is estimated that excluding repetitions, it contians about 4000 hadith. Bukhari’s book is the most authentic collection of hadith due to the most stringent standards he placed the most on the acceptance of narrators.

2. Sahih Muslim

Title: Al-Jaami as-Sahih

It is regarded as the second most reliable source on hadith. It is distinguished from Imam Bukhari’s work in that it relates all similar hadith in only one place and because of this it is easy to find the various versions of the same hadith. Imam Muslim was very particular about ascribing the correct text to the corresponding narrator and disdained from relating the hadith by meaning. Imam Muslim selected 3033 hadith from over 300,000 hadith. It is arranged according to fiqh chapters

3. Sunan Nasaa’i

Title: Al Mujtabaa Min al-Sunan

This collection is a summarised version of a larger collection by Imam Nasaa’i caled al-Sunan al-Kubra. It is arranged according to fiqh subjects. Some scholars say that an-Nasaa’i’s collection is the next most authentic collection after Bukhari and Muslim as it contains the least number of weak traditions. Ibn Jauzi claims that there are 10 hadith in Sunan Nasaa’i which are fabricated but the claim is not supported by other scholars

4. Sunan Abu Daud

Title: As-Sunan

This collection contains hadith of a legal nature as well as those describing his character, virtues and appearance.
The collection contains hadith that are sahih, hasan and daif (weak). This is because Abu Daud was of the opinion that weak hadith could be used in issues of superogratory acts where there were no other sahih or hasan hadith. Out of 500,000 hadith, Abu Daud selected 4800 and he presented them to Imam Ahmad ibn Hanbal who was pleased with it. This collection is a source of many hasan hadith

5. Sunan at-Tirmidhi

Title: Al-Jaami

Sunan at-Tirmidhi is considered a book of fiqh and hadith. It contains weak hadith also Tirmidhi’s collection was to collect the hadith that
was used as a proof by the fuqaha or as a basis for their actions

6. Sunan Ibn Majah

Title: As-Sunan

The scholars have debated and differed as to it’s position among the six collections as it contains quite a few very weak and fabricated
hadith but this number must be put into perspective as this collection contains many hadith not found in the other five collections.

OTHERS:

1. Muwatta

The collection contains hadith, opinions of the sahabahs and other opinions of jurists. It was compiled before Bukhari’s Sahih and was
regarded as the most authentic book before Bukhari’s

2. Musnad Ahmad

This is a major and extensive collection which Imam Ahmad intended to be a definitive reference for Muslims. He examined more than
750,000 hadith and selected about 30,000. Unlike the other collections, this was arranged according to the sahabahs who related the hadith. The book starts with hadith of the 4 khalifahs and then the six other sahabahs. In total 800 sahabahs are included.

3. Musnad ad-Darimi

As in the fashion of musnad, this is arranged according to the narrations of each sahabah. It was suggested by some scholars that it should
be the replacement of Ibn Majah however it contains many hadith already found in the other five collections.

4. Sahih Ibn Khuzaimah

Title:Mukhtasar al-Mukhtasar Minal Musna as-Sahih ‘An an-Nabi

Biography: Muhammad ibn Ishaq ibn Khuzaimah
(223 – 311 AH)
❂ Born in Naisapur
❂ Ibn Khuzaimah travelled throughout
Eqypt, Syria and Iraq in search of
hadith and its narrators
❂ He was a mujtahid mutlaq and ascetic

This collection is an extract from a larger collection which Ibn Khuzaimah referred to as “al-Kabir”. It was dictated to his students who then recordered them for inclusion in his sahih. Despite its name, it does not contain only sahih hadith. However, Ibn Khuzaimah points these out himself. It is arranged according to legal issues.

Only a portion of this book is available and even that is published in four volumes under the critical review of Shaikh Mustafa al-A’zami. He estimates that the discovered portion represents only 1/4 of the whole collection. The critical review of Shaikh A’zami is accompanied by Shaikh Nasirudin Albani’s comments.

5. Sahih Ibn Hibban

6. Mu’jam at-Tabarani

7. Musnad Abu Ya’la

8. Mustadrak al-Haakim

9. Al-Matalib Al-Aaliyah bi Zawaid al-Masanid
    at-Thamaaniyah

10. Ittihaf al-Maharah bil Fawaid al-Mubtakirah
     Min Atraaf al-Asharah

Avoiding Imitation of the Kufaar…

Avoiding Imitation of the Kufaar…
Based largely on Shaykh Ahmad al-Ghumari’s “al-Istinfar li-ghazw al-tashabbuh bi l-kuffaar”

The ummah is at a time of crisis never seen before in our long history. Europeans gained domination over our lands; they attacked our homes, used their military might against us, occupied our countries, and established their domination over us, causing the loss of many Muslim lives in the process. Then, they turned towards taking people away from Islam- by setting up missionary centres, missionary charity organisations (such as the Red Cross – In Somalia – the Red Cross distributed food along with bibles), schools, cinemas, theatres, prostitution (Turkey – prostitution legal), bars, homosexuality, and all manner of decadent practices connected with the frivolous, aimless western lifestyle. People growing up in such an environment would doubtless break out of the confines of Islam. When the Russians invaded Afghanistan they took thousands of children to be reared on the Communist ideology, and these numbers do not include those who had already been indoctrinated before the invasion. America now considers Islam one of its largest threats, after the Soviet empire’s demise. Just a few days ago, Reuters World News Service reported President Clinton’s concern over the expansion of Muslim populations.

(And they will continue fighting you until they turn you renegades upon your religion, if they are able to do so.) [al-baqarah]

 

(The Jews and Christians will never be happy with you until you follow their ways. If you were to follow their desires after knowledge has come to you (from Allah), you would have no protector or helper before Allah.) [al-baqarah]

Largely as a result of this, there has arisen a generation which attaches little value to religion. Even some of those Muslims who clung to their religion were not so fortunate with their children. These children, overwhelmed and dazed by the “liberated” life of material and sensual gratification prevailing in the society in which they live, not surprisingly in many cases became somewhat estranged from Islam. This estrangement can basically be categorised as one of two types:

1.There are those who have lost touch with even the basic faith and doctrine of Islam. Often, the fathers married non-Muslims, and did not make the effort to bring up their children correctly, so that they were raised as Christians, so that we actually have a priest named Ali. This is extremely serious. What is still worse is that some “mixed” (Muslim-non-Muslim) couples say, “We’ll teach the children both religions and let them choose”, or, “The sons will be Muslims and the daughters Christian.” In this case, the father is committing kufr, by agreeing to his children being kafir. Ignorance is no excuse in such a situation.

2.Those who have the basic doctrine of Islam, but due to the corruptive, degenerative and spiritually repressive character of the Western lifestyle, they are not operating to their optimum Islamic potential.

Brothers and sisters, let us be honest with ourselves. The sad truth is that the effect of this society is to make a Muslim lax about his religion. Only if we are wary and consciously strive against the forces of evil can we hope to safeguard and improve ourselves in this society. The first danger is imitating the Western lifestyle and committing sins which are common and acceptable in the eyes of the West. Eventually, a person may lose his faith altogether by not feeling any guilt when doing wrong, or by thinking that truth and good are relative and can be decided on by the individual. This is very easy for the unaware person to fall into, for here in the West, ideas such as “alternate lifestyles”, “personal freedom”, “right to choose” are all too common.

Brothers and sisters, let us not be deceived. (The religion before Allah is Islam) (Whoever desires a religion other than Islam, it will never be accepted from him, and in the hereafter he will be among the losers) [aali `imraan]

Islam is the one and only way – there are no alternate ways. Judaism, Christianity, Hinduism and so on are not acceptable alternatives. They are not, as some claim, “different windows to the same light”, nor “different paths to the same destination”. All previous religions are now abrogated. Anybody who obstinately seeks a way to Allah other than the way shown by Muhammad is doomed to failure and torment. (Whoever diverges from the Messenger after the guidance has been made plain to him, and follows a way other than that of the believers, We shall turn him over to that to which he himself has turned, and We shall roast him in hell- how evil a destination!) [al-nisaa’]

The Prophet has said that even if Moses were alive on the earth today, he (Moses) would have no option but to follow him (Muhammad) [Reported by Abu Dawud and Bazzar]. Similarly, Muslim and others have reported the hadith: There is no Jew or Christian who hears about me, and about that which I have been sent with, and yet does not believe in me, except that Allah must enter him into Hell.

So, Islam as taught by Muhammad is the only way to success. Knowing this, we must then take precautions to avoid losing our faith. In a land of kufr such as this, we must be especially alert. The attraction of the material advancement which we are surrounded by is certainly very appealing.

(Attractive to mankind is the love of (material) desires, of women, children, piled-up treasures of gold and silver, and horses, cattle and produce. That is the provision of this world. The best destination is with Allah. Say, ‘Shall I inform you of (something) better than that? For those who believe , before their Lord are gardens, beneath which flow rivers, they shall abide therein, (and furthermore they shall have) purified mates, and pleasure from Allah.) [aali `imran] Oh mankind, the promise of Allah is true, so let not the life of this low world deceive you, nor let the Deceiver (Shaytaan) deceive you from Allah.) [Qur’an]

Yet, this is a temptation we must overcome if we are to be successful. “Hell is veiled by lusts, and Heaven is veiled with difficulties.” [Riyadh as-Saliheen]

We must oppose the ways of kufr in all their guises. Are we so ashamed of making wudhu and praying in our work place or school that we are delaying `asr until after sunset? This is not acceptable. Our religion is not something to be ashamed of – and after all, are we more ashamed to pray in front of people, or to stand in humiliation and disgrace before Allah on the Day of Judgement? We must try our best to fulfil our obligations despite what people may think and say.

“Islam began as something strange, and it will return to being strange, so blessed are those (true Muslims) who are considered strange.”

Living in a country like this, we must try to detach ourselves from love of the materialist lifestyle. A true Muslim will never love kufr and the kuffar. (You will not find a people who believe in Allah and in the last day loving those who turn away from Allah and His Messenger, even if such people be their fathers, sons, brothers or close relatives or tribe-members. Such are those in whose hearts (Allah) has inscribed faith, and He has supported them with a spirit from Him. He will enter them into gardens, beneath which flow rivers; they shall abide therein. Allah is pleased with them, and they with Him. They are the party of Allah. Surely, Allah’s party are the successful ones).[Qur’an] (Oh believers! Do not take (those who are) My enemies and your enemies as intimate friends, inclining toward them with love, while they have rejected the truth which has come to you) [al-mumta.hinah)

If we truly love Allah, how can we love the enemies of Allah? How can we love people who deny the truth when it is presented before them, and who argue and dispute barrenly against it? How can we love and be deeply attached to a lifestyle that thrives on disobeying Allah? We should treat people based on their position towards Islam. The kuffar, including the Jews and Christians, can never become our intimate friends, confidantes or close allies. This does not mean we isolate ourselves from them and give up hope for them. What it means is that our relationship with them should be fair, kind and equitable, and not rude or arrogant, but we should always be thinking about how to bring them to Islam. If, however, they display open hostility to Islam,, then we should treat them as enemies. Those who seize our lands and oppress, torture and kill our Muslim brothers and sisters cannot be our friends. This is not a question of having an open mind- it is a matter of common sense, and of obeying Allah’s order to separate ourselves from such people’s company. If we leave our mind too open, Shaytaan will occupy it.

(Allah does not prohibit you from being kind and just to those who have not fought you on account of religion, nor expelled you from your homes. Allah loves those who are just. Allah only prohibits you from being intimate friends with those who have fought you on account of religion, and expelled you from your homes, and assisted others in your expulsion. Whoever befriends them is a wrongdoer.) [al-.hujuraat]

(Oh believers, take not the Jews and Christians as protectors/friends.) [alma’idah] (Oh believers, take not as friends/protectors those who have taken your religion as a joke and game, from among those who were given scripture before you, as well as from among the Pagans. And keep your duty to Allah if indeed you are believers.) [al-ma’idah] (Whoever does that, Allah has nothing to do with him) [aali `imran]

(O you who believe! do not take as allies a people upon whom is Allah’s wrath.)

(Indeed, there was an excellent example for you in Abraham and those with him, when they said to their people, ‘Indeed, we have nothing to do with you, nor with that which you worship besides Allah. We reject you, and there has appeared between us and you enmity and hatred until you believe in Allah alone.)

Part of separating ourselves from them is avoiding imitation of their ways. For by becoming assimilated with the kuffar, we incline towards their ways, and are led toward Hell. (Then, We set you upon a code of life, so follow it and do not follow the lusts of those who do not know. They will not benefit you at all before Allah.)[Qur’an] (And do not incline towards those who commit injustice (.zulm), lest the fire smite you, in which case you would not have any helper or protector besides Allah, and then you would not be helped.) [Surah Hud]

The scholars of tafsir have said that “inclination” comprises love, attachment of the heart and feeling pleasure in their actions, and to feel honour and respect for them. Ibn Abbas said that “inclining” towards the disbelievers means being favourably disposed towards them. We should behave similarly towards unjust rulers who do not rule by the law of Allah and do not establish Islam as a complete system. In the same vein, the Prophet has said, Do not say “Sir” to the hypocrite, for if he is indeed your master, then you have displeased your Lord, the Mighty, the Majestic. [Riyadh -as-Saliheen]

(Whoever among you takes them as allies is one of them.) [al-ma’idah]) How are we going to enjoin the right and forbid the wrong if we are always in the company of non-Muslims who do not believe in the right and wrong? By silently witnessing their sins, we become their partners in disobedience to Allah. Such behaviour led to the fall of the Children of Israel.

(They used not to forbid the wrong which they did. Evil is that which they did. You see many of them befriending the disbelievers. Evil is that which they themselves have prepared for themselves, (which is) that Allah is displeased with them, and they will abide in the Fire. And if they did believe in Allah and the Prophet and in what was revealed to him, they would not take them as (close) friends, but most of them are rebellious.) [al-ma’idah]

(Give news to the hypocrites of a painful punishment- (they are) those who take disbelievers as allies in preference to believers. Do they seek honour before them? (If so, they should realise that) honour is all Allah’s.) [al-nisaa’] In fact, (Honour belongs to Allah, the Prophet and the believers, but the hypocrites do not know.) [al-munafiqoon]

Similarly, the Prophet’s hadith tell us to differ from the disbelievers. In fact, scholars have noted that to differ from the kuffar in their habits, dress, attitudes, practices, appearances, and so on is one of the most important parts of the Prophet’s message. There is the hadith of the two Persian messengers who came to the Prophet with long moustaches, and shortened or removed beards. The Prophet asked them, “Who has ordered you to do this?” They replied, “Our lord,” meaning their emperor. The Prophet said, “My Lord has commanded me to grow the beard and shorten the moustaches.” In another hadith, he said, “Differ from the pagans- shorten your moustaches and grow your beards.” [Ahmad, Bukhari, Muslim, Tirmidhi, Nasa’i]

“Whoever imitates a people is one of them.” [Abu Dawud, Ahmad, Bukhari, also Tabarani and Bazzar] On the Day of Judgement, people will be resurrected with those whom they loved dearly. “The man will be with those whom he loves.” [Riyadh as-Saliheen- Hadith Mutawatir] Every soul will be resurrected according to its love. So, whoever loved kufr will be with the disbelievers, and his good deeds will not benefit him at all. [Tabarani] Whoever loves a people, Allah will resurrect him in their group. [Tabarani]

There are so many instances in the hadith which instruct us to differ from the Jews and Christians, and other disbelievers that no rational person has any doubt that to imitate or love them is prohibited and in fact detrimental to one’s Iman. The Jews used to separate themselves from their wives during their menstrual periods. The Prophet, [as reported by Abu Dawud, Muslim, Nasa’i, Ibn Majah and Tirmidhi] following the revelation on this matter, told Muslims to “do everything except intercourse” during menstruation. The Jews remarked that he differs from them in every matter.

The method chosen for calling people to prayer was adhan- distinctly different from the bells, trumpets and fires used by Jews, Christians and Zoroastrians for the purpose. We have also been instructed to refrain from praying and burying our deceased at times which are peculiar to other religions, such as sunrise and sunset for the sun-worshippers. Numerous other actions in salah have also been prohibited or discouraged since they resemble those of the kuffar’s prayers. e.g. swaying in prayer, putting the hands on the hips, talking during prayer, not praying in shoes. Also, graves must be left level , and not raised up in the manner of the kuffar. Fasting people should eat suhur before dawn, and break the fast early, to differ from the Jews and Christians, who fast all day and night, and delay breaking the fast. The Prophet intended to fast on the ninth of Muharram as well as on `Ashuraa’ in order to avoid resembling the Jews who fasted only on Ashura. [Ahmad, Bayhaqi] Even in jihad, the Prophet disliked Persian bows, and advised the Muslims to use Arabian weapons. He also forbade the Muslims from pre-battle rites which the kuffar used to engage in.

Muslims are encouraged to marry, unlike the Christian monks. “Marry, for I will outnumber other nations on the Day of Resurrection on account of you, and don’t imitate the Christian monasticism.” [Bayhaqi] Muslim women are forbidden to parade their beauty publicly, in contrast to the practice of Jahiliyyah. “There are two categories of the inhabitants of Hell that I have not seen: People with whips like the tails of cows, with which they beat people, and women who are clothed yet naked, swaying, and moving out of Allah’s religion; their heads are like an inclined camel’s hump. they will not enter Heaven, nor smell its fragrance, though its fragrance can be smelt from such and such a distance.” [Muslim, Ahmad, Malik] Men with whips – police; common today. The women- don’t enter jannah because they wage war on Allah and His Messenger, and imitate the disbelieving women. hair on head like hump, or some kind of hat resembling a hump.

In another hadith reported by Ahmad, we are instructed to differ from ahl-al-kitab in our garments, in our footwear, in shortening the moustache and growing the beard, and in every way possible. We should wear what Allah has provided, but refrain from imitating the disbelievers’ ways of dressing, even if we may be wearing some of the same garments as they do. Police- (And differ from the allies of Satan in every way you are able to) [Tabarani] The Prophet also told us not to shave part of the head and leave hair on part of it. He said, “either shave it all, or leave it all”. [Ahmad, Bukhari, Muslim, Abu Dawud, Nasai, Ibn Majah] Again, the reason is that it is a practice of the disbelievers.

In other hadith we find we should not resemble the kuffar in our speech also, nor participate in their religious festivals. The Prophet told people not to take pride in their ancestry from jahiliyyah. [Ahmad, Abu Dawud, tirmidhi, Bayhaqi, Tayalisi, Ibn Majah] Similarly, we should not attach any pride to being “American” (if we are) – our pride and dignity should stem only from Islam and being Muslim. We are not allowed to live and mingle totally with disbelievers. Whoever gathers with a pagan and lives with him is [just] like him. [Abu Dawud]

Thus, we see that Muslims must differ from kuffar in every possible way, in every possible aspect. In our knowledge too, we should strive for an Islamic perspective, bearing in mind that the Western sciences today are based on an atheistic foundation. All this is something we can strive for on the individual level. On the level of the ummah, we should realise that the way to success and earthly power is only by following the ways of Islam. Not by any so-called deceptive ‘peace’ treaties set up by our enemies. In particular, when the Muslim lands are being attacked, and the Muslims are being raped and killed, the only solution prescribed by Allah is jihad. Jihad is for all times. The way to prosperity is by establishing Islamic government and economic systems. Eventually, Allah’s victory will come to the dedicated Muslims. Let us strive to be among them.

“A group of my ummah will always remain supporting the truth, and fighting (for it) until the decree of Allah comes while they are in this state.” [Hadeeth mutawaatir in meaning]

(Allah has promised those among you who believe and do good deeds, that He will appoint them as successors in the land, just as He appointed those before them. He will establish for them their religion which He has chosen for them, and will replace their fear with safety.) [surat al-Hajj]

May Allah teach us that which is beneficial to us, and benefit us by what we know. Surely, He is the Most Merciful of the merciful. We seek refuge with Allah from knowledge which is of no benefit; a heart which does not fear (Him), and a soul that is never satiated.

May Allah send blessings and peace upon Muhammad, his Household and Companions.