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Hadith 14 : The blood of a Muslim

HADITH 14
عنْ ابنِ مسعودٍ رَضِي اللهُ عَنْهُ قالَ: قالَ رسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: {لاَ يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَن لاَ إِلَهَ إِلاَّ اللهُ وأَنِّي رسُولُ اللهِ إِلاَّ بِإِحْدَى ثَلاَثٍ: الثَّيِّبِ الزَّانِي، وَالنَّفْسِ بِالنَّفْسِ، وَالتَّارِكِ لِدِينِهِ الْمُفَارِقِ لِلْجَمَاعَةِ}.
رواه البخاريُّ ومسلمٌ.

Abdullah bin Masud narrated that the messenger of Allah said :

“The blood of a Muslim may not be legally spilt other than in one of three [instances] : the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the community.” it was related by Bukhari and Muslim

The ahadith in the Forty hadith collection speak of the foundations of the religion. Like in hadith no.1 is the foundation of niyyah and ikhlas, and other hadith about rejecting bid’ah. This hadith is foundation that spilling the blood is haram. The general ruling that it is haram to spill the blood and if we spill the blood we need an evidence.

Not permissible here means it is haram. There are many ahadith that show that it is haram to spill the blood of a Muslim. The one who denies these evidences then he has left the religion. It is like he says zina is halal or alcohol is halal the same ruling applies. If he is ignorant then he is taught the truth that it is haram to kill the believer.

We do not take from this hadith that it is permissible to spill the blood of a non muslim. There is a hadith that says whoever kills a mu’ahad he will not smell the smell of paradise. It is not permissible to kill the people who have treaties with the Muslims and other cases where a leader allows people to come into the country for safety and there are those who pay the jizyah (tax) and are not allowed to be harmed.

The one who doesn’t zina is of two kind :
The Tayyib or al Muhsaan the one the Nikka’s was valid
and the Bikr

One of the instances only has to be present not all three of them. The married person applies to the one who is married currently or was married before. If the person is not currently in a marriage contract it still applies to them.

Those who do adultery are of two types:
1. The one who has been married and the other who has not been married. The Tayyib or Muhsin
2. The one who is not married gets lashed 100 times and in the correct opinion he is exiled from the city for one year(expel one from the land , to make them avoid it again when judge think that expel will not fill the purpose then judge can replace it with something similar like a jail ) .The Bikr
The one who has been married gets the punishment of being stoned to death. There is a difference of opinion of they get lashed before being stoned.

The punishment in Islam is the responsibility of the ruler of the country . The judge is appointed by the ruler and the one who will execute it are all under the authority of the ruler .

The one who has been married is worst than the one who has not being married , his house ,wife will be affected ,
The one who has not been marriage ,is biggest harm is themselves ,dignity …

Abrogation in Quran :
Ayah abrogated , then better or equal to it been revealed
New text come ,and the text wipe out the ruling of the old text .

Like Zina , the heifer was close them in room till they die …the ayah remain but the ruling no longer remain

Allah (سبحان الله وتعالى) may keep the ayah and remove the ruling if the ayah and there is a wisdom doing was . So you can understand the past and now .

Or the ayah is removed but the ruling is there . Like if the man and women does it then kill them . But the ruling remain . The word has been abrogated .

Some other the word and ruling has been abrogated .

Allah (سبحان الله وتعالى) does what he want . We don’t remove an ayah unless we bring better .

The Rafidaah will say the sahabah or righteous caliphs remove some ayah…the link the action of Abu Bakr AsSiddiq (رضي الله عنه) of gathering the Quran and removing some ayah and link the action of Uthman …

The stoning ayah word are not there but the meaning is there .

The married person deserves capital punishment in some cases .

Allah (سبحان الله وتعالى) wipe the sin totally .

A life for a life. The practice from the arabs is to kill someone important from that family instead of the person who did the killing. This is not permissible in Islam, the punishment goes to the one who did the crime of killing.

If a Muslim kills a non Muslim who it is not permissible to kill then he is not killed. The Prophet said:
Narrated ‘Amr bin Shu’aib: from his father, from his grandfather that the Messenger of Allah (صلىوسلمe ) said: “The Muslim is not killed for disbeliever.” And with this chain, it has been narrated that the Prophet (صلىوسلمl ) said: “The blood-money paid for disbeliever is half of the blood-money paid for a believer.” (At-Tirmidhi, Hasan). Some scholars say it is for the ruler to kill him or not. It is not for Hadd punishment but to discourage others from doing this. A woman is killed if she kills a man and vice versa. The pagan arabs would not want a man to be killed for a woman. The scholars differed whether a free man is killed if he kills a slave.

The one who leave his religion ,

The betrayl of leaving Islam is the biggest betrayl one can do. The person who is born a Muslim or reverts to Islam and then leaves it is killed. The judge will try to convince the person not to leave the religion and teach him if he has any doubts that caused him to want to leave the religion. The ahnaf (hanafis) say that a woman is not killed if she leaves the religion. The other schools of thought say yes she is killed and it is the vast majority’s opinion. This opinion can be refuted with the fact that a woman is killed if she does zina and other punishments that a man does. A person who spies on his country is killed for doing so. Betraying the religion is far worse than the betrayal of one’s country.
There are certain rulings that are not mentioned in this hadith like killing the magician as it says in the hadith that cut the magicians neck with a sword. There is a narration where a sahabi killed a magician who used to make it seem like he removed his head from his body. So the sahabi cut his head off and said put your head back on if you are able to. Another example is the punishment for homosexuality and that the person is killed and takes the ruling of fornication and it doesn’t matter if they were married or not married. There is the example of the one who seeks to be a khalifa while there already is one in place.

And his (صلىوسلمl ) statement : “a life for a life” is in agreement with the statement of Allaah ta’aalaa “And we have prescribed for them in it (the Tawraat): a life for a life” [al-Maa’idah, 45]. And its meaning is those who are equivalent in Islaam and Freedom, due to the statement of the Prophet (صلىوسلمe ) “A Muslim is not killed [in requittal] for a kaafir”. And also, Freedom is a condition for equality according to Imaams Maalik, ash-Shaafi’ee and Ahmad. [ie. A free man cannot be killed for a slave] However, the scholars of Ahl-ur-Rayy [The People of Opinion – a reference to the scholars of the Hanafee madhhab] have taken the position that a Muslim is killed for a dhimmee [a non-Muslim who pays the jizyaa, and lives under the protection of a Muslim state] and that a free man is killed for a slave, and they use this hadeeth as a proof. But the jamhoor (majority of the scholars) have ruled opposite to this.

Summary:

That a Muslim can be killed legally only for three crimes : a) adultery b) murder and c) apostasy
They are the most common , all others fall under these three category .

Hadith 13:None of you [truly] believes until he wishes for his brother what he wishes for himself

HADITH 13
عن أبي حمزةَ أنسِ بنِ مالكٍ رَضِي اللهُ عَنْهُ خادمِ رسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عن النَّبيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قالَ: {لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَِخِيهِ مَا يُحِبُّ لِنَفْسِهِ}رواه البخاريُّ ومسلمٌ.

On the authority of Anas bin Malik, the servant of the messenger of Allah, that the prophet said :

“None of you [truly] believes until he wishes for his brother what he wishes for himself.” related by Bukhari and Muslim

When a Hadith says none of you truly believes comes in a hadith then that means that something obligatory is coming. If a person is sinful if he does not do it but it does not take him out of Islam. The person has the foundation of the religion (tawheed, salah, arkan and did not do shirk or any sin that takes one of out Islam). So when a person doesn’t do an element that is obligatory but not from the foundations of Imaan then this is regarded as a deficiency in ones Imaan.

The negation is Eman here doesn’t negate the Eman , you dint negate the person is a Muslim . And doesn’t talk about the deeds . Doesn’t means takfeer or you are not doing deeds but meaning .

The ‘ulamaa have said that the meaning of the hadeeth is that the one who does not have this characteristic has not believed with the complete and perfect eemaan, while he has already achieved the basic level of eemaan.

Here it talks about the Waajib Eman ! You are short coming in your Eman . None of you have believe as he should !

Innama meaning is truly ! Two ways if understanding innamal muminun ikhlaas
1- no brotherhood truly exist except brotherhood of Islam : if we regard WALAA Wal Baraa . Brother of Eman is stronger than brother of Islam . If your blood brother goes hellfire you have nothing to do with him . While if your brother in Islam …
2- limiting proper Eman to the Eman that comes about when brotherhood exist . Proper Eman only exist when there is brotherhood . Until you have that brotherhood of Islam you won’t have that Eman .

This Hadith is warning against Such as jealousy , ribbah, slandering ,

When the AYAAH is mention masculine its for both man and women unless you have a evidence that is nit including for women . There are general term that have a complete .ما everything , in your Deen primarily then worldly .

But when mentioned in feminine then it’s only for women

Mantooq you love for your brother what you love for yourself
Mafhoom you hate for your bright what you hate for yourself (it is understood)

Jealousy shows your Eman is lower ,when you see your brother has something you imagine this has been given to you and you feel happy , this only exist in Islam and believing in Qadr . What Allah (سبحان الله وتعالى) gave so and so is from the Qadr . Don’t you believe Allah (سبحان الله وتعالى) Can give you the same , why doesn’t he say o Allah (سبحان الله وتعالى) give this person more and give me . This is part of sincerity in duaa. This religion is Deen an nasihaa. You love to be advised when you do a mistake . Deal with others as you wish to be dealt with .

This also contain Al ithaar, giving up your right even if they have a need for that . Example of the Muhajireen and the Ansaar. This is secret key to success .

Angels makes Dua for you to Allah (سبحان الله وتعالى) when you make Duaa For others . When you loves for other what you love for yourself then it increase you in nothing but goodness .

Summary:

The hadeeth negates the perfection/completeness of Faith (eemaan) for someone who does not wish for his Muslim brother that which he likes for himself.
That a believer will not want something to happen to another Muslim whichhe would not like for himself.

Hadith 12: Leave alone that which does not concern you

HADITH 12

عن أبي هريرةَ رَضِي اللهُ عَنْهُ قالَ:( قالَ رسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: {مِنْ حُسْنِ إِسْلاَمِ الْمَرْءِ تَرْكُهُ مَا لاَ يَعْنِيهِ}). حديثٌ حَسَنٌ رواه التِّرمذيُّ وغيرُه هكذا

On the authority of Abu Hurairah, who said : The messenger of Allah said :

“Part of someone’s being a good Muslim is his leaving alone that which does not concern him.”

fine hadith narrated by Termithi and others

My notes :

considered its chains of narration Saheeh (Authentic), and then he said regarding the hadeeth that it is from the Comprehensive speech that contains many significant meanings, and all this in very few words.A huge portion of Islam is found in this Hadith . Small in words and huge in meaning .

Benefit :

Ibn Rajab said this hadith is a great foundation for the foundation of good manners. It is especially important in the case of the tongue, because it throws many people into the fire.

“Part of the perfection of one’s Islam” point of Aqeedah , Eman goes up and down , we not equal in Eman. Abu Hanifa(ra) made a mistake saying doesn’t increase and decrease , because of his faith this error is passed on to others . Sh Ibn Baz said this is baatilun, falsehood.

There are part and ways which you can complete your EMAN ,they didn’t call him Murji’aa but Murji’aa Fuqahaa . Major mistake done by fuqaha.

They don’t reach the kids actions us part of Eman. And Prophet Muhammad(ﷺ) and jibreel Eman stay the same .

This was the position of the Murji’aa and they didn’t say those Abu Hanifa and others was from it because they didn’t deviate was others and because of their position in understanding the Deen .Because it’s a fiqh topic . Eman goes up with obedience and gies down with disobedience. When there is a big scholar who does a big mistake we have to mentioned so it doesn’t pass to others , Murji’aa are innovator … Those imam are not from this group but they fell into a mistake and they didn’t intend to do it . So they are Murji’aatul Fuqahaa.

Leaving something and abandoning something is a good deed, if you have intention to do bad and you go on then you have no choice but leave you don’t get reward . But if intention is good then it is .

This Hadith is not dunya matter , but the primary meaning of this Hadith leave what not concern you in Islam , leaving haram (Major and minor sins, confusion shubuhaat, Makrooh .. Major sins had nothing to do with you and you have nothing to do with it.

The secondary meaning is dunya related . Anything that will not benefit , they don’t do any good . Things that cause you to be away from Allaah, speaking excess , playing …doesn’t concern a Muslim.

This is achieve by people who reach the level of Ihsaan . We say religion first because Prophet Muhammad(ﷺ) said حسن للإسلام so first is In the religion .

People misunderstand:
1- this Hadith is firstly related to the worldly matter but no
2- What doesn’t concern you is judged by your desires , but judged by Quran and desires . The martyr should be judged by Quran and Sunnah . What doesn’t concern him is related to the definition of Quran and Sunnah.

MUSLIM doesn’t involve in each debate , but in which Allah (سبحان الله وتعالى) gives you the right to speak in . When you out your hand in something , it’s going to be again you or against you .

Specially social media !

Mantooq is from word
Mafhoom, Muslim is commanded to concern himself with Allah commanded him . Meaning understood from the Hadith but nit written , you should be concern with what concern him .

We understand that there is good excellent Islam and bad Islam when it comes to a person. Islam is not one state, there are those that are bad and those who are good in Islam. According to some of the scholars they say the part of the perfection and good Islam is staying away from the haram and doing what is permissible. The more he does this then the better it is. Some scholars say it is reaching Ihsaan that is the perfection of one’s Islam. The first opinion is stronger.

“Part of the perfection of one’s Islam is his leaving that which does not concern him.” One point We learn from this sentence is that from the persons bad islam is running after what does not concern him. Islam is just not doing actions but it is also leaving things. The prophet said “the muslim is the one that the muslims are safe from his mouth and hands”. The most important thing to be careful of with what doesn’t concern you is the tongue. We need to be careful of how we use it. Hasan al basri said from the signs that allah is turning away from the slave is that he lets that slave be busy with what does not concern him.

The other point we learn from that line in the hadith is involving yourself in what concerns you. Giving dawah is an e.g. of something you should concern yourself with. All points of sharia are something that concern you and what helps you reach jannah. In the dunya the things that you are concerned with is something that keeps you alive such as working and getting rizq. This is not considered as running after the dunya. The prophet said it is a great sin to prevent your family from rizq. Getting food for your wife and kids and other things they require is obligatory upon a man and doing the means to get this rizq is obligatory e.g. working. Singers, hollywood actors and all those affairs are none of our concern and if it is a Muslim’s concern then this is bad Islam and it is going in the wrong direction.

Leaving things that do not concern you is just not with the tongue but also with the heart. Your heart should not be attached to the dunya. The hereafter is eternal happiness for the believers and the hell fire is eternal punishment for the kafir. It is the belief of the mu’tazila that the akhira will not last forever. Zakir Naik is also of this opinion. Shiekh uthaymeen said one who says that the akhira is forever but the fire fades then don’t pay attention to this because the opinion is wrong and holds no weight. Allah is the eternal because this is from His essence and He is eternal whereas the inhabitants of jannah live for eternity because of Allah subhanahu wa ta’ala. He is the reason they are still alive and they need Him where Allah does not need anyone.

When we warn about something we need to tell the people why and explain the shubha (doubt), so they understand. We need to let people know the aqeedah of ahl sunnah wal jammah. All this is what concerns the Muslim.

There are many things one can name that does not concern him. Seeking to be a ruler or a king is not his concern. The prophet (صلىوسلمt ) warned a companion about this in the hadith: Narrated ‘Abdur-Rahman bin Samurah: That the Messenger of Allah (صلىوسلمt ) said: “O ‘Abdur-Rahman! Do not ask for a position of leadership, for if you receive it due to asking, you will be left alone with it, and if you receive it without asking, then you will be aided in it. And if you take an oath and you see that something else is better than it, then do what is better, and make an atonement for your oath.” (At-Tirmidhi).

Taqwa is what saves a Muslim from all this with Allah’s permission. The Prophet (صلىوسلمl ) said in a hadith:
Anas (رضي الله عنه) reported: Messenger of Allah (صلىوسلمa ) said: “Three (things) follow a dead person: Members of his family, his property and his deeds. Two of them return; and one remains with him. The people and his wealth return; his deeds remain with him”. [Al-Bukhari and Muslim].

Actions are from the reasons people enter jannah with the permission of Allah. A Muslim does not enter it by his deeds alone but it is Allah allowing the slave to enter it by His Mercy. Actions are also a reason to enter the fire.

Summary:

That spying and interfering in others affairs is a sign of not being a good Muslim.

Hadith 11 : Leave that which makes you doubt

عن أبي مُحَمَّدٍ الْحَسَنِ بنِ عليِّ بنِ أبي طالِبٍ، سِبْطِ رسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ورَيْحانَتِهِ رَضِي اللهُ عَنْهُما قالَ:( حَفِظْتُ مِنْ رسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: {دَعْ مَا يَرِيبُكَ إِلَى مَا لاَ يَرِيبُكَ}). رواهُ التِّرمذيُّ والنَّسائِيُّ، وقالَ التِّرمذيُّ: حديثٌ حسَنٌ صحيحٌ

On the authority of Al-Hasan bin Ali, the grandson of the messenger of Allah, who said : I memorized from the messenger of Allah his saying : “Leave that which makes you doubt for that which does not make you doubt.”narrated by Termithi and Nasaee, and Tirmithi said it is true and fine hadith.

Brief biography of Al-Hasan (رضي الله عنه). He was the sibt (son of a daughter) of the Prophet, from Fatimah. It is said that he was named from the Prophet (صلىوسلم) himself. Very young companion who learned from Prophet Muhammad(ﷺ) He narrated 13 ahadith from the Prophet (صلىوسلم). He received the bay’a but he left it for Muw’awiyah. The date of his birth is said to be in the third year of hijrah in the middle of month of Ramadhan. There is a difference of opinion on when he died. Some say he died in 49Ah and some say 51 wallahu ‘Alam.

My Notes:

Rayhaan is a nice scented flower. ( more beloved )
Thus Hadith is the whole of the religion .

Al Hasan said I memorized from the Prophet (صلىوسلم ) and this shows the virtue of memorizing and how the companions did that even when they were young like al hasan was. It is a great virtue to memorize and also acting upon it. Allah dispraised the jews and called them donkeys because they did not act upon what they knew. One must specify in his day a time to revise and memorize. You will lose the information if you do not revise it. One should not focus on memorizing without trying to understand it.

This hadith is a foundation in dealing with wara’ (god concious).

You should leave the doubt that you feel in your heart for what you know. e.g. one is starting prayer and he is sure that he made wudhu and he is in doubt whether he invalidated it or not. You leave this doubt and stick with what you are sure of and that was that he made wudhu. As is stated in the following hadith:
Abu Huraira reported: The Messenger of Allah (صلىوسلم ) said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell. (Sahih Muslim).

There will be things one will be in doubt in when it comes to worship, trade, marriage and other issues. Some people get lots of whispers and do things like, repeat wudhu and prayers a lot because of these whispers. You leave the doubt and you wait until the issue becomes clear to you. In another hadith the Prophet (صلىوسلمt ) said:
…So whoever leaves it to protect his religion and his honor, then he will be safe, and whoever falls into something from them, then he soon will have fallen into the unlawful… (At-Tirmidhi)

Notes From Sharh (Explanation):

Its meaning returns back to what has already been said regarding the meaning of Hadeeth 6, that is : “The Halaal is Clear, and the Haraam is Clear, and between them are Doubtful matters”. And it has been narrated in another hadeeth that the Messenger (صلىوسلمn ) said:

“The slave will never be able to attain the ranks of the Muttaqoon (pious ones) until he leaves those things which do not seem to have any harm in them, fearing that they may indeed be harmful/unlawful.” And this would be a higher station than that indicated by the first hadeeth.

Summary:

That it is essential to leave the doubtful things.
That one cannot continue doing the doubtful when one knows of an alternative with certainty.

Hafiztu gives us a lesson that we should memeorise.
Abu huraira would divide the night into three and one part he will commit ot memorizing the hadiths. Ibn abbas was very young when he learned the ahadiths from nabi.
The whole of the religion can be summarized in this hadith.

The principle is that shariah is built upon yakeen. If you have doubt that whether you broke your wudu or not but you are sure that you made wudu. So we will remain on that on which is confirm and leave the doubt.

If we forget in salah the number of rakah like confusion in 3 or 4 so we are certain on 3 and uncertain on 4 so we stick on 3 and do one more rakah to make it four.

Sunan deals with matters of halal and haram.
Jami’ is to bring something together, hadith on stories, heart softeners, and may many things.

Other than bukhari and muslim the hadith books have many hadith that are not authentic.

Best book on fiqh is abu dawood. Some scholars memorise abu dawood before bukhari.

Sunan tirmidhi is good for students who need detailed explanation.

Hadith 10 : Restricting Oneself To The Pleasant Halaal

On the authority of Abu Hurairah (رضي الله عنه) who said: The Messenger of Allaah (صلى الله عليه وسلم) said: Allaah the Almighty is Good and accepts only that which is good. And verily Allaah has commanded the Believers to do that which He has commanded the Messengers. So the Almighty has said:“O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said:“O you who believe! Eat of the lawful things that We have provided you” [2:172]. Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!”, while his food is Haraam (unlawful), his drink is Haraam, his clothing is Haraam, and he has been nourished with Haraam, so how can [his supplication] be answered ?! [Narrated by Muslim.]

“Not equal are Al Khabeeth (all that is evil and bad as regards things, deeds, beliefs, persons, foods, etc.) and At-Tayyib (all that is good as regards things, deeds, beliefs, persons, foods, etc.), even though the abundance of Al-Khabeeth (evil) may please you.” (Surah Al-Ma`idah 5:100)

My Notes:

This hadith has lots of benefits. The meaning of Allah being tayyib means Allah is Exalted from deficiency or bad, like His name Al-Quddos or As-Salaam. He is Exalted from deficiencies in His Names, Attributes, Essence, Actions. Allah’s Essence, Names Attributes, Actions, and what He legislated for the Ummah are all good. Alah allows the good and makes prohibited what is evil or not good. His Deen His Rules are all good. He is Pure and He does not accept what is not pure.

What is tayyib according to the actions? They have to have ikhlas or sincerity and must be done according to the sunnah and it is done by a Muslim. The 3i’s Islam, Itibaa’, Ikhlas. Allah does not accept the actions of a non-muslim even if he pays a mountain (Uhud) of Gold. This thing that is good that Allah accept has to have the three conditions stated above. Allah accepts the money that is given in charity should be from halaal means. Like it is not permissible to give either alcohol or the flesh of pig to a hungry poor person. That is
haraam and impermissible. If someone invests his money in a bank and earns interest on it and says that he will use the money to spend on the poor, this is also not accepted. When we give chrity it must be from halaal money.

Not accepting is of two types: Allah accepts only that which is good.
1) Unacceptance where the worship is invalid. 2) Unacceptance where the worship is valid.
The Messenger said Allah does not accept the salaah of any of you if he invalidates his wudu till he makes wudu. The Messenger said khamr is the mother of all evils. Whoever drinks it his salaah will not be accepted for 40 days and if he dies with alcohol in his belly he will die a death of Jahilliyyah. The Messenger said the salaah of women who applies perfume and comes to the masjid till she goes back and takes a ghusl like that of janaba. The Messenger said ‘charity from stealing is not accepted.” These are 4 situations, two of these are for the 1st category and two for the second category. The Salaah of the woman who applied perfume in the masjid, is her salaah not accepted? Does she need to make up her salaah? Or is it that she is not rewarded for it. So is the salaah of the one who drinks alcohol. He will not get the reward but he does not have to make up the salaah. In the other two instances if he does salaah without wudu he has to redo the salaah and if he gives charity out of stolen money it is not accepted.

Allah ordered the believers with what he ordered the Messengers. This is raising the status of the believers, where the believer has a good feeling that he is asked to do what the Messengers were asked to do. And he feels an awe taht he is asked to do what the Messengers were asked to do. This shows a high status and that they are loved by Allah. The Scholars said the general ruling where the Messenger is addressed the Ummah enters it automatically. For example, Allah said:”Call to the way of your Lord with wisdom and beautiful preaching”. Call here is mentioned in the singular form, this is addressing to the Messenger and his Ummah. They are included because they are his ummah and they follow his sunnah. So we have to call with wisdom and beautiful preaching. This is a general
ruling. When Allah tells the Messenger that We have made halaal for you women…this is specifically for the Messenger alone. So generally we are included in the order but when it is specific for the Messenger we aren’t. Some Scholars said that the order is for every believer reader who reads it. There is a beneft in it that the Messengers themselves are ordered and prohibited on them. It is not just us who are ordered. It gives us a good feeling that it is for everyone not just me. Everything that is halaal is tayyib when it comes to food.

The good in the actions is the ones that have ikhlas and itibaa in it. When you remember that this Blessing is from Allah should not allow you to use it in an evil way but should use it in a good way. The ruling on eating are many different things, if one is dying of hunger and he is abstaining yourself from eating then that is haraam, it is mustahab if you eat to increase your strength to worship. Eating is obligatory for the believer. Some said this is limiting the eating with good things alone. So the most correct is eating is obligatory to keep one alive. If eating is done in excess it can be makrooh or haraam.

Then he mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying: “O Lord! O Lord!”, while his food is Haraam (unlawful), his drink is Haraam, his clothing is Haraam, and he has been nourished with Haraam, so how can [his supplication] be answered ?! [Narrated by Muslim.]

Three dua’s are accepted 1) thar of the oppressed 2) duaa of the father for his son 3) duaa of a traveller. This is stated in the hadith:
Abu Hurairah narrated from the Messenger, “Three supplications are accepted , there is no doubt in them (about them being accepted): The supplication of the oppressed, the supplication of the traveler, and the supplication of his father against his son.”

In the hadith the traveller is described as dishevelled and dirty, and he is calling upon Allah and making tawassul with his condition. He is raising his hands to the sky, in it is a daleel that Allah is above the sky. The other proof is the names of Allah that show He is above His creation, like A’la, ‘Aalee like Al Mutaalee, wad Dahirun. There are seven ayah that mention the istawa of Allah as suits His Majesty. Surah Ara’f ayah 54, Surah Younus ayah 3, Surah Ra’d ayah 2, Surah Taha ayah 5, Surah Furqan ayah 59, Surah Sajda ayah 4 and Surah Al-Qamar ayah 4.

Narrated Abu Huraira: Allah’s Messenger said, “If somebody gives in charity something equal to a date from his honestly earned money, for nothing ascends to Allah except good… then Allah will take it in His Right (Hand) and bring it up for its owner as anyone of you brings up a baby horse, till it becomes like a mountain.” Abu Huraira said: The Prophet. said, “Nothing ascends to Allah except good. (Sahih Al-Bukhari)

Abu Huraira reported: The Messenger of Allah (?) said: Angels take turns among you by night and by day, and they all assemble at the dawn and afternoon prayers. Those (of the angels) who spend the night among you, then, ascend, and their Lord asks them, though He is the best informed about them: How did you leave My servants? They say: We left them while they were praying and we came to them while they were praying.(Sahih Al-Bukhari)

Another evidence is the evidence that shows that Allah is above the sky. In Surah Mulk ayah 16. Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)?

Narrated Anas: “When this Ayah was revealed about Zainab bint Jahsh: ‘So when Zaid had completed his aim with her, We gave her to you in marriage (33:37)’ he said: “She used to boast to the wives of the Prophet (?): ‘Your families married you (to him) while Allah married me (to him) from above the Seven Heavens.’” (At-Tirmidhi) (Al-Bukhari).

Imam Maalik was asked about the istiwa, he lowered his head and began to sweat profusely then he said, 1) Istawa is not unknown, 2) the kayf is incomprehendable, 3) believing in it is obligatory and 4) asking about is innovation.

Nu`aym bin Hammad Al-Khuza’i, the teacher of Imam Al-Bukhari, who said, “Whoever likens Allah with His creation, will have committed Kufr. Whoever denies what Allah has described Himself with, will have committed Kufr. Certainly, there is no resemblance (of Allah with the creation) in what Allah and His Messenger have described Him with. Whoever attests to Allah’s attributes that the plain Ayat and authentic Hadiths have mentioned, in the manner that suits Allah’s majesty, all the while rejecting all shortcomings from Him, will have taken the path of guidance.”

The person mentioned in the hadith calls out to Allah saying O Lord, O Lord. A lot of Messengers call Allah by His ruboobiyyah, the Ruboobiyyah of Allah is addressed as O Lord or Rabb shows that as the witnessed the Rububiyyah of Allah. How He protected, nourished. In the hadith it says that haraam clothes, haraam food, haraam, his drink is haraam and he is nourished with haraam. So we know that one who has all these categories theit duaa is not accepted.

Notes From Sharh (Explanation):

And this is one of those ahaadeeth upon which the Principles and Rulings of Islaam are built. And in it is encouragement towards spending upon that which is Halaal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halaal, without any doubt in them. And that whosoever wishes to supplicate to Allaah should humble and submit himself before his Lord with that which is Halaal. And from the hadeeth we also understand that when the slave spends upon the good, Halaal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allaah.

And his (صلى الله عليه وسلم) statement “Then he mentioned [the case] of a man who, having journeyed far, is disheveled and dusty…” then its meaning is best known by Allaah. But we know from other ahaadeeth that the supplication of the traveler is more readily acceptable to Allaah, and a ‘long journey’ could be from amongst the actions of worship, such as the Hajj or Jihaad or other than that from the pious actions. And even in this case his supplication is still not accepted because his food, drink and clothing are Haraam. So how about the case of the one who is travelling for some purpose of the dunyaa, or for oppressing the people, or those who are ignorant of the various types of worship and goodness.

And his (صلى الله عليه وسلم) statement: “who spreads out his hands to the sky” means that he raises his hands in supplication to Allaah ‘azza wa jall, while at the same time he is opposing His commands and is sinning. And his (صلى الله عليه وسلم) statement: “so how can [his supplication] be answered ?!” and in another narration “so how can he be answered because of that ?!”, means that there cannot be an answer for the one who possesses such characteristics. Such a person cannot be amongst those whose supplication will be answered, unless Allaah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allaah knows best.

Unacceptance is of two types: 1) Unacceptance the worship is invalid 2) Unacceptance and the worship is valid.

Which means In the hadith of Abdurrahman:

One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I slapped her. I came to the Messenger of Allah (صلى الله عليه وسلم) and felt (this act of mine) as something grievous I said: Messenger of Allah, should I not grant her freedom? He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven. He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman. (Sahih Muslim)

Adullah bin Amr reported that the Prophet (صلى الله عليه وسلم) said:

“Be merciful to those on earth, so that the One above the heavens will be merciful to you.”

Narrated Abu Huraira: Allah’s Prophet (صلى الله عليه وسلم) said: “When Allah decrees some order in the heaven, the angels flutter their wings indicating complete surrender to His saying which sounds like chains being dragged on rock. And when the state of fear disappears, they ask each other, “What has your Lord ordered? They say that He has said that which is true and just, and He is the Most High, the Most Great.” (34.23). (Sahih Al-Bukhari)

Abu Hurairah reported that the Prophet (صلى الله عليه وسلم) said: “The angel of death used to appear to people whose souls he would collect. When he came to the Prophet of Allaah, Musa alayhis-salaam to collect his soul, Musa punched out his eye. The angel of death ascended to his Rubb, the Glorious, and said to Him, My Rabb! You have sent me down to Musa who punched out my eye. Had he not been honored by You, I would have given him hard time…” The angel of death descended to Musa from the eaven to collect his soul. He did not come to him from east, west, north, or south, nor did he emerge from the earth, and then he ascended to His Rabb Who is above the heavens.

Abu Hurairah reported that the Prophet (صلى الله عليه وسلم) said: “There are hundred levels in Jannah which Allaah has prepared for the Mujahideen who fight in His cause. Between on level and another is a distance which is equal to that between the earth and the heaven. When you ask Allaah, azza wajull, ask Him for Firdaws, because it is situated in the midst and Highest point of Jannah from where the rivers of Jannah spring, and above it is the ‘Arsh of the Most Merciful.”

Abu Hurairah reported that the Prophet (صلى الله عليه وسلم) said: “Our Rubb, the Blessed, the Exalted, descends to the lowest heaven every night, during the last third of the night, and says: ‘Anyone calls Me, I will respond to him? Is there anyone asking for anything? I will give it to him? Is there anyone seeking My forgiveness, I will forgive him?’ ” (Sahih Al-Bukhari)

Abu Hurairah reported that the Prophet (صلى الله عليه وسلم) said: “Allaah will descend to His slaves on the Day of Resurrection.”

Zainab, the wife of the Prophet (صلى الله عليه وسلم), used to claim excellence over the rest of his wives by telling them, ‘It is only your parents who gave you in marriage to
the Prophet (صلى الله عليه وسلم), while it is Allaah Who gave me in marriage to him from above the seven heavens.’

In his speech subsequent to the death of the Prophet (صلى الله عليه وسلم), Abu Bakr as-Saddiq said:

“He who was worshipping Muhammed (صلى الله عليه وسلم), (let him know that) Muhammed is dead, and he who was worshipping Allaah, (let him know that) Allaah is above the heaven Ever-Living, never dies’.”

How do they think that Allah nothing is like Him so how can anyone know what it is that He wants to convey? Because this means Jibreal has knowledge of the Unseen.

Invite (mankind, O Muhammad صلى الله عليه وسلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Inspiration and the Qur’ân) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided. (An-Nahl 16:125)

“Subhan-Allah (Allah is free from imperfection), Al-hamdu lillah (all praise is due to Allah), La ilaha illallah (there is no true god except Allah) and Allahu Akbar (Allah is the Greatest)’ is dearer to me than anything over which the sun rises.”

Summary:

That Allaah accepts only that which is good.
That every believer is obliged to do that which the Messengers were obliged to do (except what is specifically exempted).
That every Muslim must eat only Halaal and must take great care that he has avoided eating whatever he knew to be Haraam or suspicious.
That performing righteous deeds is waajib for every one of us.
That frequently we turn to Allaah for help while we do not try to eat, drink, maintain ourselves and earn in a pure way.
That if we do not take care of the above then our prayers will not be effective.
That it is correct to raise ones hands while asking Allaah for something.

Hadith 9 :Obligations Are According to Ability

On the authority of Abu Hurairah, ‘Abd-ur-Rahmaan ibn Sakhr (رضي الله عنه) who said: I heard the Messenger of Allaah (صلى الله عليه وسلم) say: “What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you”. [Related by al-Bukhaaree and Muslim]

Brief biography. He was called Abu Hurairah because he grazed sheep and had a little cat he used to play with. So the people gave him this kunyah father of the cat. Abu Hurairah was an adept memorizer and he came to Islam in the year they fought at Khaybar. He had accompanied the Messenger in Khaibar. He cared a lot about acquiring knowledge and memorizing of hadith. The Messenger said Abu Hurairah was the biggest hadith memorizer of his time. Abu hurairah has himself said that,”I don’t know anyone from amongst the Companions of the Messenger who has memorized more hadith than I”. More than 800 Companions narrated from him like Jabir Ibn Abdillah, Ibn Umar, Anas and others. Sa’eed Ibn Musayyib from the Tabi’een and others. He has narrated more than 5300 hadith.

One day, Abu Huraira went to the Prophet (صلى الله عليه وسلم) crying and said:”

O Messenger of Allah! I have been calling on my mother to embrace Islam but she refuses, and I did so today but she insulted you, so ask Allah to guide her to Islam!”, the Prophet (صلى الله عليه وسلم) said:” O Allah! Guide Abu Huraira’s mother to Islam!) Abu Huraira hurried to tell his mother that the Prophet (صلى الله عليه وسلم) prayed to Allah to guide her to Islam, but when he arrived at the door, he heard a sound of water and her mother said:” stay where you are Abu Huraira!”, then she put on her garment and went out saying:” I bear witness that there is no God but Allah and that Muhammad is His Messenger”. Abu Huraira went to the Prophet (صلى الله عليه وسلم) crying of joy and said:” O Messenger of Allah! Allah has listened to your supplication and guided my mother to Islam”. Then, he said ” O Messenger of Allah! Ask Allah to make all believers, men and women, love me and my mother!”, The Prophet (صلى الله عليه وسلم) said:” O Allah! Make the believers, men and women, love Abu Huraira and his mother!”.

Narrated Abu Huraira: By Allah except Whom none has the right to- be worshipped, (sometimes) I used to lay (sleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I used to bind a stone over my belly because of hunger. One day I sat by the way from where they (the Prophet and his companions) used to come out. When Abu Bakr passed by, I asked him about a Verse from Allah’s Book and I asked him only that he might satisfy my hunger, but he passed by and did not do so. Then Umar passed by me and I asked him about a Verse from Allah’s Book, and I asked him only that he might satisfy my hunger, but he passed by without doing so. Finally Abul – Qasim (the Prophet) passed by me and he smiled when he saw me, for he knew what was in my heart and on my face. He said, “O Aba Hirr (Abu Huraira)!” I replied, “Labbaik, O Allah’s Apostle!” He said to me, “Follow me.” He left and I followed him. Then he entered the house and I asked permission to enter and was admitted. He found milk in a bowl and said, “From where is this milk?” They said, “It has been presented to you by such-and-such man (or by such and such woman).” He said, “O Aba Hirr!” I said, “Labbaik, O Allah’s Apostle!” He said, “Go and call the people of Suffa to me.” These people of Suffa were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Prophet , he would send it to them and would not take anything from it, and whenever any present was given to him, he used to send some for them and take some of it for himself. The order off the Prophet upset me, and I said to myself, “How will this little milk be enough for the people of As-Suffa?” I thought I was more entitled to drink from that milk in order to strengthen myself, but behold! The Prophet came to order me to give that milk to them. I wondered what will remain of that milk for me, but anyway, I could not but obey Allah and His Apostle so I went to the people of As-Suffa and called them, and they came and asked the Prophet’s permission to enter. They were admitted and took their seats in the house. The Prophet said, “O Aba-Hirr!” I said, “Labbaik, O Allah’s Apostle!” He said, “Take it and give it to them.” So I took the bowl (of Milk) and started giving it to one man who would drink his fill and return it to me, whereupon I would give it to another man who, in his turn, would drink his fill and return it to me, and I would then offer it to another man who would drink his fill and return it to me. Finally, after the whole group had drunk their fill, I reached the Prophet who took the bowl and put it on his hand, looked at me and smiled and said. “O Aba Hirr!” I replied, “Labbaik, O Allah’s Apostle!” He said, “There remain you and I.” I said, “You have said the truth, O Allah’s Apostle!” He said, “Sit down and drink.” I sat down and drank. He said, “Drink,” and I drank. He kept on telling me repeatedly to drink, till I said, “No. by Allah Who sent you with the Truth, I have no space for it (in my stomach).” He said, “Hand it over to me.” When I gave him the bowl, he praised Allah and pronounced Allah’s Name on it and drank the remaining milk.

Abu Hurairah had a thirst for knowledge for which he used to remain close to the Messenger of Allah (صلى الله عليه وسلم). Most times he was so hungry and needy that he would swoon between the minbar and the grave, that the people used to call him majnoon.

Narrated Al-A’raj: Abu Huraira said, “You people claim that Abu Huraira narrates many narrations of Allah’s Messenger (صلى الله عليه وسلم). (Anyhow) with Allah will be our appointment. I was a poor man, and used to stick to Allah’s Messenger (صلى الله عليه وسلم) contented with what will fill my stomach, and the Muhajirin (emigrants) used to be busy trading in the markets, and the Ansar used to be busy looking after their properties. One-day I heard Allah’s Messenger (صلى الله عليه وسلم) saying, ‘Who will spread his Rida’ (a garment covering the upper part of the body) till I finished my speech and then fold it, (i.e. wrap it over your body), in which case he will never forget anything he had heard from me.” So I spread my garment which I was wearing; and by Him Who sent Muhammad with the Truth, ever since, I have never forgotten whatever I heard from him (the Prophet)” (Sahih Al-Bukhari)

He died in the year 57 or 58.

My notes:

This hadith is from the foundations of Islam.

1) The obligation of avoiding everything the Messenger prohibited from, big or small. He prohibited us from drinking alcohol so we don’t drink a drop or more.
2) The general state is that it is haraam that there is evidence that shows us it is makrooh or disliked.
So we see that there are two kinds of prohibitions, one is where something is completely prohibited and another is when it is disliked. So it is better that you stay away but if you do it you are not sinful. There are many examples that are given by the Scholars. In arabic the word is “ijtanibu” meaning be on one side and let the prohibited thing be on the other side. Which means you should be far away from the prohibited things. When you are told to keep away from something it does not sound as serious as when you are told don’t even come close to that thing. So here the Messenger says don’t even come close to the prohibitions, which means stay away completely from them, let the thing be on the east and you be in the west. As in the ayah it does not say don’t do zina it says don’t even go close to it:

And come not near to the unlawful sexual intercourse. Verily, it is a Fâhishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allâh forgives him). (Surah Al-Isra 17:32)

Rulings change with necessity. If someone were to be stranded for example and only had pork to eat, then it is permissible to eat enough to survive and not to get his fill from it.

This hadith is very important, it is from the foundations of the Deen and is used a lot in fiqh issues.

According to the Scholars these are the rulings:

1) Haraam or Prohibited, is anything that if you do it you are sinful, and if you abstain from it you are rewarded.
2) The definition of Makrooh or disliked is if you do it then you are not sinful but if you stay away from it you are rewarded.
3) The ruling for Wajib or Obligatory, if you do it you are rewarded if you don’t do it you are sinful.
4) The ruling for Mustahab or Recomended, if you do it you are rewarded and if you don’t do it you are not sinful.
5) The ruling for Mubah or permissible, if you do or you dont it is the same. Both sides are equal.

Every ruling differs according to the intention that you have. For example if you buy a knife to slaughter for Allah then it is obligatory but if you buy a knife to kill someone
with it then it is haraam. If you want to teach someone english so that they find ease in their dawaah then you are rewarded for it but if you teach someone english to promote evil then that is not allowed.

The Messenger (صلى الله عليه وسلم) said,” What I have ordered you [to do], do as much of it as you can…”. This is the second part of the hadith, here the Messenger tells us to do as much as we are able. And this part is an order.

Order is of two types: 1) Order of Obligation and 2) Order of Recommendation.

In the order of obligation the Messenger ordered, then you do as much as you according to your ability.

In the order of recommendation, as in the night salaah, you do as much as you are able.
If this thing is obligatory like salaah, a person cannot stand for salaah, so he does it to the best of his ability. Same for fasting, it is recommended that you fast Mondays and Thursdays, so you fast to the best of your ability. Another example is, if a person has a small quantity of water and he needs to do wudu and he knows it is not sufficient for his wudu then what should he do. Some Scholars have used this hadith and have said he uses this water to wash the parts he is able to and later he makes Tayammum. If you can just wash your hands and face then do that much. Some scholars have said you don’t combine between the actions. As in you do not do wudu and Tayammum both. As Allah has said if you don’t find water then do Tayammum. So if the water is not sufficient then do Tayammum. You don’t combine the substitute of the wudu with wudu. This is the strong opinion.

Ibn Mas’ud (May Allah be pleased with him) reported:The Prophet (ﷺ) said, “Ruined are those who insist on hardship in matters of the Faith.” He repeated this three times. (Sahih Muslim)

Zakaat al fitr is one sa’ so if a person has half a sa’ can he give it? The Scholars said yes you can. Because you are giving as much as you are able. And you are not substituting it with anything, you are applying this hadith that says do (give) as much as you are able.
Another thing is you see a lot of Munkar happening in front of you, so what do you do. Do you ignore it all and move away or do you stop as much as you can? You change as much as you can and changing the munkar is obligatory on you. If you are not able to change everything but a little then you change as much as you are able.

Order of Obligation is a must upon you but the order of recommendation is that you do as much as you are able. How come when it comes to the prohibition the Messenger says stay away from it completely but when it comes to the order of doing something good we are told to do as much as we can. Staying away from something everybody is able to stay away and not do it. It does not need much effort but doing something entails work. Like if you ask a person to stand and perform the salaah and he does not have feet. He can’t do that as he is not able, but if you ask a person not to steal then he has to just prevent his nafs, he does not have to make an effort to stop aka there is no physical action involved by him to stop himself.

What is more in the Deen Obligations or Prohibitions? There are very few prohibition, when it comes to things that are permissible. See how many things you can and how many you can’t, this is from the Mercy of Allah. What is more dangerous leaving an obligation or staying away from a prohibition? The Scholars have said staying away from a prohibition because the Messenger said that the fire is surrounded by desires. Which means it is very difficult to fight your desires, so if he was able to fight his desires then he has done something great. This is one opinion, another opinion is that obligation is more important than prohibitions. And they quoted an evidence, was it Adam who did a prohibition or Iblis who disobeyed the order. So this is the correct opinion. The first thing you are asked about is the salaah. One must know the orders and prohibitions like riba. You stay away from it completely.

Allah burdens not a person beyond his scope… (Surah Al-Baqarah 2:286)
We tax not any person beyond his scope… (Surah Al-A’raf 7:42)

This hadith is a reply to the Jabariyyah. As the Jabariyyah say that you are not able to do anything, the movements of your hands are actually not your movements but you are forced. So this hadith says “Do as much as you are able”.

There are three opinions people have 1) they say we are forced to do our actions, like the Jabariyyah 2) one side says Allah will not know what we will do, like the Qadariyyah or 3) They say we create our own actions and Allah has no ability to guide our hearts and guide us to Islam. And Allah has no ability to misguide the kaafir. He does not do that even if He is able to because then that is Oppression. They neglect and reject the attributes of Allah like the Asha’ira who say Allah does not do anything with Wisdom but it is just mere action. The Scholars have replied to this allegation, Allah wants to do something He does it without a doubt. He just says ‘Koon’ and it happens ‘Fayakoon’ with His Wisdom. They say we don’t know anyone in this world who is wise except that he wants to benefit himself.

The Asharis confirm the names but they neglect the attributes. They make ta`weel of the attributes inside the names, they negate the siffat. The Asharis attribute just seven attributes to Allah. They confirms Power, Will, Knowledge, Life, Hearing, Seeing, and Speech. Yazid ibn Haroon the Shaykh of Imam Bukhari was asked who is the Jahmi? He replied the one who tries to change the heart of a layman about “thumma `istawa ‘alal ‘Arshi” is a Jahmi.

Then the Messenger says, For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you”. This shows that questioning can be a reason for punishment or destruction, What kind of questioning? The Scholars said those things that you have no need for and are not beneficial, these can be a reason for destruction. Questions that mock, there isn’t a need for such questions or questions about things that the Shariah has not imposed on you. Like in this hadith:

Abu Hurairah (رضي الله عنه) reported: The Messenger of Allah (صلى الله عليه وسلم) delivered a Khutbah and said, “O people! Hajj (pilgrimage to the House of Allah) has been made incumbent upon you, so perform Hajj.” A man inquired: “O Messenger of Allah, is it prescribed every year?” He (صلى الله عليه وسلم) remained silent till the man repeated it thrice. Then he (صلى الله عليه وسلم) said, “Had I replied in the affirmative, it would have surely become obligatory, and you would not have been able to fulfill it.” Afterwards he said, “Do not ask me so long as I do not impose anything upon you, because those who were before you were destroyed on account of their frequent questioning and their disagreement with their Prophets. So when I order you to do something, do it as far as you can; and when I forbid you from doing anything, eschew it.” (Sahih Muslim).

Also like the Jews in Surah Baqarah, where they kept asking about the cow they were asked to slaughter:

They said, “Call upon your Lord for us that He may make plain to us what it is!” He said, “He says, ‘Verily, it is a cow neither too old nor too young, but (it is) between the two conditions’, so do what you are commanded.” They said, “Call upon your Lord for us to make plain to us its colour.” He said, “He says, ‘It is a yellow cow, bright in its colour, pleasing to the beholders.’” They said, “Call upon your Lord for us to make plain to us what it is. Verily to us all cows are alike, And surely, if Allâh wills, we will be guided.” (Surah Al-Baqarah 2:68-70)

The questions the innovators ask about nuzool (descend in the last part of the night) of Allah. They have many questions regarding this. Differing is not good and Ahlul Sunnah do not like or want to differ. We need to stick to the Sunnah of teh Messenger the Ahlul sunnah do not like to differ they like to remain on one Aqeedah.

And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders for the Muttaqûn” (pious – see V.2:2).” (Surah Al-Furqan 25:74). The Scholars explained this ayah saying they are all like one Imam one Man, on one Deen, they have one heart, they all call to one Allah therefore they are one Imam.

We must therefore stay away from the Prohibitions and do what we have been ordered to do and refrain from excessive questioning.

Notes From Sharh (Explanation):

The wording of this hadeeth in Saheeh Muslim, from Abu Hurairah radiAllaah ‘anhu, states:

The Messenger of Allaah (صلى الله عليه وسلم) addressed us and said:”O People! Hajj has been made obligatory upon you, so perform the Hajj.” So a man asked: “Is that every year, O Messenger of Allaah?” So the Prophet (صلى الله عليه وسلم) remained silent until the man repeated his question three times. Then he said: “If I had said ‘yes’ then it would have become obligatory upon you [i.e. every year], and you would not have been able to do so. Do not ask me about that which I have left [unspecified], for verily the nations before you were destroyed by their excessive questioning and their disagreeing with their Prophets. So if I order you with something then do as much of it as you are able, and if I forbid you from something then keep away from it.”

And the Scholars of Usool (i.e. in Fiqh) have differed over the issue of the Command to perform an action – does it imply repetition? That is, if we are ordered to do something then does that automatically imply that we must do it repeatedly? Or does it mean that doing it once is sufficient unless otherwise specified? For example, we are commanded with Hajj but that is just once in a lifetime, but we are also commanded with Salaah and that is every day. So most of the Fuqahaa (jurists) have decided that a command does not automatically imply repetition. Others have said that we do not rule that it implies repetition nor do we rule that it does not imply repetition, except with a further evidence that indicates one or the other. And this hadeeth is a proof for those who have the latter opinion. For if there were an automatically implied ruling of either repetition or no repetition then the Prophet (صلى الله عليه وسلم) would not have replied “If I had said yes then it would have become obligatory, and you would not have been able to do that.” Rather, if there had been an automatic implication of repetition or otherwise, then the man would not have asked the question in the first place.

And as for his (صلى الله عليه وسلم) statement “Do not ask me about that which I have left [unspecified]” then this apparently indicates that a command does not imply repetition, and also that the origin of all affairs is that they are not waajib, until the Sharee’ah specifies them as being waajib. And this is the correct position according to the majority of the Scholars of Usool.

And his (صلى الله عليه وسلم) statement: “If I had said yes it would have become obligaotory upon you” is an evidence that he (صلى الله عليه وسلم) would make ijtihaad in rulings, and that it was not binding upon him that all rulings be made by Revelation.

And his (صلى الله عليه وسلم) statement: “What I have ordered you [to do], do as much of it as you can” is an important Principle of Islaam, and is from his Concise speech. And based upon this principle are countless other rulings – such as the Prayer of one who is unable to complete some of its pillars or conditions, then he performs what he is able to from that which remains. And the one who cannot wash all the necessary limbs of wudoo’, washes that which he is able to. And in the case of removing evil, then if one is not able to remove it entirely then one removes what one is able to. And many other affairs like these, as are well known from the Books of Fiqh. And this hadeeth is similar to the statement of Allaah ta’aalaa:

“And have taqwaa of Allaah, as much as you are able” [at-Taghaabun, 16]

And as for His statement:

“O you who believe! Fear Allaah as He should be feared” [aal ‘Imraan, 102]

then it has been said that this is abrogated by the Ayah “And have taqwaa of Allaah, as much as you are able”. However, what is correct is that it is not abrogated, but rather the first aayah is an explanation of this aayah, and makes clear what is intended by it. And it has been said that “fearing Allaah as He should be feared” means obeying Him all in that He has commanded, and staying away from all that He has forbidden, and Allaah subhaanahu does not order us except with that which we are able to do, as verily Allaah has said: “Allaah does not burden a soul more than it can bear” [al-Baqarah, 286]
“and [Allaah] has not laid upon you in religion any hardship” [al-Hajj, 78]

And as for his (صلى الله عليه وسلم) statement: “and what I have forbidden you from then avoid it” then this is to be taken to apply generally in all situations, except if one has a necessity, such as eating meat from an animal which has not been correctly slaughtered if one’s life is in danger or what is similar to that, then that is not considered to be forbidden. However, in all conditions other than that of necessity the individual is not considered to have fulfilled this forbiddance of the Prophet (صلى الله عليه وسلم) until he leaves all those things which the Sharee’ah forbids. So he does not fulfill the forbiddance if he continues to practise even one of the forbidden things. This is in opposition to what has been commanded to do, for in terms of the commands we must do whatever we are able.

And in his (صلى الله عليه وسلم) statement: “verily the nations before you were destroyed due to their excessive questioning and disagreeing with their Prophets”, then this was mentioned after his saying “Do not ask me about that which I have left [unspecified]”. And this implies that we should not be excessive in questioning, as then we would be similar to the Banoo Israa’eel when it was said to them: “Sacrifice a cow”. So if they had taken these words upon their apparent meaning and sacrificed any cow they would have fulfilled the command. But because they insisted on asking many questions regarding its colour, its appearance, its work etc, the matter became difficult for them, until they were able to find a suitable cow only after a great search and paying a large sum of money. So they were blameworthy for this, and our Prophet Muhammad (صلى الله عليه وسلم) feared the same for his Ummah.

Summary:

That what is Haraam must be avoided.
That one must make sure that one has a satisfactory plea to present to Allaah for not doing what the Messenger sallAllaahu alayhi wa sallam has ordered.
That one must not ask too many questions. Ideally, one only wants to know what Islaam says [about a thing] and do that.
That asking too many questions and disagreeing with the Messenger sallAllaahu alayhi wa sallam can cause our destruction. If it happened to the people before us it can happen
to us too.

Haraam/Prohibited: the act if one does he is sinful and if abstained from you are reward.
Waajib/Obligatory: the act if one does you are rewarded and if abandoned you are sinful.
Mub`ah/Permissible: neither sinful if left off or rewarded if done
Makrooh/Disliked; rewarded if left off and disliked if done
Mustahab/Recommended; rewarded if done and not sinful if left off

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqûn” (pious – see V.2:2
and the footnote of V.3:164).” (Al-Furqan 25:74)

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