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Meaning of our saying that a hadeeth was “narrated by the two Shaykhs”

Meaning of our saying that a hadeeth was “narrated by the two Shaykhs”
What does it mean when we say (a hadeeth was) “narrated by the two Shaykhs”? Who are they?.

Praise be to Allaah.

What is meant by “the two shaykhs” is Imam al-Bukhaari and
Imam Muslim (may Allaah have mercy on them). 

Al-Bukhaari is Muhammad ibn Ismaa’eel al-Bukhaari (d. 256
AH). He wrote a book, Saheeh al-Bukhaari, in which he compiled a
number of saheeh ahaadeeth from our Prophet (peace and blessings of
Allaah be upon him). 

Muslim is Muslim ibn al-Hajjaaj al-Nisaboori (d. 261 AH). He
is the author of Saheeh Muslim. These two books – Saheeh
al-Bukhaari and Saheeh Muslim – are the soundest books of
ahaadeeth from our Prophet (peace and blessings of Allaah be upon
him). 

If it is said of a hadeeth that it was “narrated by the two
Shaykhs”, what is meant is that it was narrated by al-Bukhaari and Muslim in
their Saheehs. The same applies if it says “agreed upon,” i.e.,
al-Bukhaari and Muslim both agreed on its narration. 

Al-Nawawi (may Allaah have mercy on him) said in the
introduction to Sharh Muslim (1/14): The scholars (may Allaah have
mercy on them) are agreed that the soundest of books after the Holy Qur’aan
are al-Saheehayn, i.e., the two Saheehs of al-Bukhaari and
Muslim, and the ummah accepted that from them. The book of al-Bukhaari is
the sounder and more useful of the two. End quote. 

And Allaah knows best.

Islam Q&A

 

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A fabricated hadeeth for which we could find no basis

I heard from one of the Shaykhs that the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting among his companions when a man walked in front of them carrying a bag of grain. When the Prophet (peace and blessings of Allaah be upon him) saw him he smiled. After a while the man came back, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said tasbeeh fervently. The Sahaabah (may Allaah be pleased with them) asked him about that man and he (peace and blessings of Allaah be upon him) said: This man was going to his field to sow the grain and wait for months until it grew, then wait for a while before it produced grains and he could harvest it. The reason why I smiled is that he had only seven days left in this world. Then he passed by on his way to see his sister who is the mother of orphans and he found them in a bad way so he gave them the bag of grain that he had, and said to himself: Allaah will provide for me. And Allaah added seventy years to his lifespan. 

My question is: 

Is this story true? If it is true, where can I find its source? 

 

Praise be to Allaah.

This story has no basis,
and we could not find it after a lengthy search. 

And Allaah knows best.

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about Hadeeth listen Quran reciter

Why are the words of the Prophet (peace and blessings of Allaah be upon him) counted as proof?

Praise be to
Allaah.

Hadeeth means the words, actions, approval
or attributes that have been narrated from the Messenger

(peace and blessings of Allaah be upon him). 

A hadeeth may either confirm things that are
mentioned in the holy Quran online, such as prayer, zakaah, etc., or it may give
details of things that are mentioned in the Qur’aan in general terms,
such as the numbers of rak’ahs in each prayer, the thresholds for paying
zakaah, the details of Hajj, etc. It may also explain rulings which
are not mentioned in the Qur’aan, such as the prohibition on being married
to a woman and her (paternal or maternal) aunt at the same time. 

Allaah revealed the holy Quran to His Messenger
Muhammad

(peace and blessings of Allaah be upon him) and commanded him to explain
it to the people, as He said (interpretation of the meaning): 

“And We have also sent down unto
you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur’aan)],
that you may explain clearly to men what is sent down to them, and that
they may give thought”

[al-Nahl 16:44] 

The hadeeth of the Messenger

(peace and blessings of Allaah be upon him) is a revelation (wahy)
from his Lord. Allaah says (interpretation of the meaning): 

“Your companion (Muhammad) has neither
gone astray nor has erred.

Nor does he speak of (his own) desire.

It is only a Revelation revealed”

[al-Najm 53:2-4] 

Allaah sent His Messenger Muhammad

(peace and blessings of Allaah be upon him) to call mankind to worship
Allaah alone, and to disbelieve in any (god) apart from Him, and (He
sent him) to bring the glad tidings of Paradise and warnings of Hell: 

“O Prophet (Muhammad)! Verily, We
have sent you as witness, and a bearer of glad tidings, and a warner,

And as one who invites to Allaah [Islamic Monotheism,
i.e. to worship none but Allaah (Alone)] by His Leave, and as a lamp
spreading light (through your instructions from the holy Quran and the
Sunnah the legal ways of the Prophet)

[al-Ahzaab 33:45-46 – interpretation of the meaning] 

The Messenger

(peace and blessings of Allaah be upon him) was anxious over this ummah;
he did not know of anything good but he told them of it, and he did
not know of anything evil but he warned them against it: 

“Verily, there has come unto you
a Messenger (Muhammad) from amongst yourselves. It grieves him that
you should receive any injury or difficulty. He (Muhammad) is anxious
over you; for the believers (he is) full of pity, kind, and merciful”

[al-Tawbah 9:128 – interpretation of the meaning] 

Every Prophet was sent only to his own people,
but Allaah sent His Messenger Muhammad

(peace and blessings of Allaah be upon him) to all of mankind: 

“And We have sent you (O Muhammad)
not but as a mercy for the ‘Aalameen (mankind, jinn and all that exists)”

[al-Anbiyaa’ 21:101 – interpretation of the meaning] 

Because the Messenger

(peace and blessings of Allaah be upon him) conveyed the revelation
that was sent down to him from His Lord, it is obligatory to obey him.
Indeed, obedience to him is obedience to Allaah: 

“He who obeys the Messenger (Muhammad),
has indeed obeyed Allaah”

[al-Nisaa’ 4:80 – interpretation of the meaning] 

Obedience to Allaah and His Messenger is the
way to salvation and victory, and to happiness in this world and in
the Hereafter: 

“And whosoever obeys Allaah and
His Messenger, he has indeed achieved a great achievement (i.e. he will
be saved from the Hell‑fire and will be admitted to Paradise)”

[al-Ahzaab 33:71 – interpretation of the meaning] 

Hence it is obligatory for all people to obey
Allaah and His Messenger, because therein lies their success and salvation: 

“And obey Allaah and the Messenger
(Muhammad) that you may obtain mercy”

[Aal ‘Imraan 3:132 – interpretation of the meaning] 

Whoever disobeys Allaah and His Messenger
only harms himself, he does not harm Allaah in the slightest: 

“And whosoever disobeys Allaah and
His Messenger (Muhammad), and transgresses His limits, He will cast
him into the Fire, to abide therein; and he shall have a disgraceful
torment”

[al-Nisaa’ 4:14 – interpretation of the meaning] 

Once Allaah and His Messenger have decided
a matter, no one has the right to choose concerning that or to object
to it; rather it is obligatory to obey and to believe in the truth: 

“It is not for a believer, man or
woman, when Allaah and His Messenger have decreed a matter that they
should have any option in their decision. And whoever disobeys Allaah
and His Messenger, he has indeed strayed into a plain error

[al-Ahzaab 33:36 – interpretation of the meaning] 

A person’s faith is not complete until he
loves Allaah and His Messenger, and love implies obedience. Whoever
wants Allah to love him and forgive his sins must follow the Messenger

(peace and blessings of Allaah be upon him): 

“Say (O Muhammad to mankind): ‘If
you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism,
follow the Qur’aan and the Sunnah), Allaah will love you and forgive
you your sins. And Allaah is Oft-Forgiving, Most Merciful’”

[Aal ‘Imraan 3:31 – interpretation of the meaning] 

Love of the Messenger

(peace and blessings of Allaah be upon him) is not simply the matter
of words to be repeated, rather it is the matter of belief and conduct,
i.e., obedience to what he commands, belief in what he tells us, avoidance
of what he forbids, and avoidance of worshipping Allaah in any way except
that which he prescribed. 

When Allaah had perfected this religion and
the Messenger had conveyed the message of his Lord, Allaah took him
to be with Him. The Messenger

(peace and blessings of Allaah be upon him) left this ummah with clear
proof in which there is no ambiguity. No one deviates from it but he
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“This day, those who disbelieved
have given up all hope of your religion; so fear them not, but fear
Me. This day, I have perfected your religion for you, completed My Favour
upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3 – interpretation of the meaning] 

By the grace of Allaah, the Sahaabah (may
Allaah be pleased with them) preserved the ahaadeeth of the Messenger

(peace and blessings of Allaah be upon them), then the righteous salaf
who came after them compiled them in books which are known as the Sihaah
(Saheehs), Sunan and Musnads. The most sound of
them are Saheeh al-Bukhaari, Saheeh Muslim, the
four Sunans, the Musnad of Imaam Ahmad and the Muwatta’
of Imaam Maalik, etc. 

Allaah has perfected this religion. The Messenger

(peace and blessings of Allaah be upon him) did not know of anything
good but he taught it to his ummah, and he did not know of anything
evil but he warned them against it. So whoever introduces anything into
the religion,  of bid’ah (innovation) or myths, such as praying
to the dead or circumambulating (tawaaf) their tombs, or praying
to the jinn and awliya’ (“saints”), and other things that have not been
prescribed by Allaah and His Messenger, all of that is to be rejected
and not accepted, as the Prophet

(peace and blessings of Allaah be upon him) said: “Whoever innovates
something in this matter of ours (Islam) that is not a part of it will
have it rejected.” (Narrated by Muslim, 1718) 

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From Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri

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Is it possible to trust all ahaadeeth

  Praise be to

Allaah.

Among the ahaadeeth which are attributed
to the Prophet

(peace and blessings of Allaah be upon him), there are some which are
saheeh (sound), concerning which there is no doubt that they are the
words of the Prophet

(peace and blessings of Allaah be upon him). There are others which
are da’eef (weak) and there are doubts that they can be attributed to
him. Both saheeh and da’eef are well known to the scholars. Books of
saheeh have been compiled which include saheeh ahaadeeth such as
Saheeh al-Bukhaari and Saheeh Muslim; there are other books
which include saheeh ahaadeeth and others, like the other books of hadeeth,
The scholars have gone to great lengths to distinguish the saheeh from
others, as is well known to young students let alone those who have
specialized in the study of the Sunnah. 

 

Shaykh ‘Abd al-Kareem al-Khudayr

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Books from which one may learn about the isnaads of the Prophet’s ahaadeeth

Books from which one may learn about the isnaads of the Prophet’s ahaadeeth
What are the books which comment on the soundness of hadeeth? 

What is the computer program which comments on the soundness of hadeeth?.

 

Praise be to Allaah.

Firstly: 

There are many books which may be used to help find out about
the soundness of hadeeth, some of which are organized by topic and others
are organized by first words, and some by the names of narrators. 

These books include Saheeh al-Jaami’ al-Sagheer and
Da’eef al-Jaami’ al-Sagheer, both by Shaykh al-Albaani (may Allaah have
mercy on him). These are organized by the first words of hadeeth, and by
alphabetical order. 

Another book is Irwa’ al-Ghaleel fi Takhreej Ahaadeeth
Manaar al-Sabeel, also by al-Albaani. This is organized by fiqhi
subjects. 

Another book is al-Talkhees al-Habeer  fi Takhreej
Ahaadeeth al-Raafa’i al-Kabeer, by al-Haafiz Ibn Hajar al-‘Aqsallaani,
and Nasab al-Raayah fi Takhreej Ahaadeeth al-Hidaayah by Haafiz
al-Zayla’i, both of which are organized by fiqhi subjects. 

Another book is Tuhfat al-Ashraaf bi Ma’rifat al-Atraaf
by al-Haafiz al-Mazzi, which is organized by the names of narrators, in
alphabetical order. When he quotes a hadeeth he mentions the imams who
narrated it, and he puts in front of the hadeeth for example (kha’ meem
ta’) i.e., it was narrated by al-Bukhaari, Muslim and al-Tirmidhi. 

Secondly: 

As for computer programs, there are many, the most useful of
which is Burnamaj al-hHdeeth al-Shareef, by the Harf company, and
Burnamaj al-Mawsoo’ah al-Dhahabiyyah li’l-Turaath, and Burnamaj
al-Mawsoo’ah al-Shaamilah. 

And Allaah knows best.

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How sound is this hadeeth Religion is how you deal with others

Praise be to Allaah.

This is not a hadeeth from the Prophet (peace and
blessings of Allaah be upon him) and there is no basis for it in the books
of the Sunnah. 

It was mentioned by Shaykh al-Albaani (may Allaah have mercy
on him) in the introduction to the fifth volume of Silsilat al-Ahaadeeth
al-Da’eefah, p. 11. He said concerning it: There is no basis for that,
not even among the fabricated ahaadeeth! End quote. 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked
about it and he said: 

This is not a hadeeth, rather it is a saying of the people.
End quote. 

And Allaah knows best.

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Islam Question and Answer – Is wearing an iron ring haraam for men?

Is wearing an iron ring haraam for men?
I heard that wearing an iron ring is haraam for men. I hope you can explain the matter, with evidence.

Praise be to Allaah.

It was narrated from ‘Abd-Allaah ibn Buraydah from his father
(may Allaah be pleased with them both) that a man came to the Messenger of
Allaah (peace and blessings of Allaah be upon him) and he was wearing a
ring of gold. He said: “Why do I detect the stench of idols on you?” So he
threw it away. Then he came and he was wearing a ring of iron, and he said:
“Why do I see you wearing the jewellery of the people of Hell?” So he threw
it away. He said: O Messenger of Allaah, of what should I wear (a ring)? He
said: “Wear (a ring) of silver, but no more than a mithqaal (a measure of
weight).” Narrated by Abu Dawood, al-Tirmidhi and al-Nasaa’i. al-Tirmidhi
said: This is a ghareeb hadeeh. It was narrated from Iyaas ibn al-Haarith
ibn al-Mu’ayqeeb that his grandfather said: The ring of the Prophet
(peace and blessings of Allaah be upon him) was made of iron overlaid with
silver. He said: I kept it sometimes, and Mu’ayqeeb  was in charge of the
ring of the Prophet (peace and blessings of Allaah be upon him).
Narrated by Abu Dawood and al-Nasaa’i. In al-Saheehayn it is narrated
from Sahl ibn Sa’d al-Ansaari (may Allaah be pleased with him) that the
Prophet (peace and blessings of Allaah be upon him) said to the one who
proposed marriage to the woman who had offered herself in marriage to the
Prophet (peace and blessings of Allaah be upon him): “Look for
something (to give as a dowry), even if it is a ring of iron.” This
indicates that it is permissible to wear a ring of iron, as is indicated by
the hadeeth of Mu’ayqeeb. As for the hadeeth of Buraydah quoted above, there
is some weakness in its isnaad. Thus it is clear that the more correct view
is that it is not makrooh to wear a ring of iron. But wearing a ring of
silver is better, because the ring of the Prophet (peace and blessings
of Allaah be upon him) was made of silver, as is proven in al-Saheehayn. 

And Allaah is the Source of strength. May Allaah send
blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 

 

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 24/64.

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