Category Archives: Hadiith

29 Jun

Do not withhold the sustenance of your wife and children

Khaithama reported:

While we were sitting in the company of 'Abdullah bin 'Umar there came in his steward. He (Ibn 'Umar) said: Have you supplied the provision to the slaves? He said: No. Upon this he said: Go and give (the provision) to them, for the Messenger of Allah (sallallaahu alayhi wa sallam) has said: This sin is enough for a man that he withholds the subsistence from the one whose Quut [food, nourshiment] he owns.

[Sahih Muslim 996]

 

This incudes your children, wife, khaadim, and others. 

 

Khaalid bin Uthmaan al-Sabt says regarding the phrase:

 

"This sin is enough for a man…"

لو لم يكن له من الإثم إلا هذا لكان ذلك كافياً لعظمه

Had he not had any sin except for this one [sin] it would have been sufficient given its magnitude. 

 

Do not be miserly and earn yourself a major sin.

 

 

29 Jun

This is not lying

Narrated Um Kulthum bint `Uqba:

That she heard Allah's Messenger (sallallaahu alayhi wa sallam) saying, "He who makes peace between the people by inventing good information or saying good things, is not a liar."

[Sahih al-Bukhari Hadith No. 2692]

 

 

31 May

Seek forgiveness for freedom from grief

The following hadith is weak. Shiekh Ibn Uthaymiin says it is authentic in meaning.

 

من لزم الاستغفار جعل الله له من كل هم فرجا ومن كل ضيق مخرجا ورزقه من حيث لا يحتسب

He who makes istighfaar necessary [upon himself], Allaah will make for him freedom from grief and an exit from every constraining [circumstances]. And He will provide him rizQ from where he does not expect.

 

هذا الحديث ضعيف ، ولكن معناه صحيح ؛ لأن الله تعالى قال : ( وَأَنْ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُمْ مَتَاعاً حَسَناً إِلَى أَجَلٍ مُسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ) ، وقال تعالى عن هود : ( وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلْ السَّمَاءَ عَلَيْكُمْ مِدْرَاراً وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ وَلا تَتَوَلَّوْا مُجْرِمِينَ ) ، ولا شك أن الاستغفار سبب لمحو الذنوب ، وإذا محيت الذنوب تخلفت آثارها المرتبة عليها ، وحينئذٍ يحصل للإنسان الرزق والفرج من كل كرب ، ومن كل هم ، فالحديث ضعيف السند ، لكنه صحيح المعنى " انتهى .
"فتاوى نور على الدرب

This hadith is weak but its meaning is Sahiih because Allaah has said:

 

And [saying], “Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor. But if you turn away, then indeed, I fear for you the punishment of a great Day.

[Qur’aan 11:3]

 

And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals."

[Qur’aan 11:52]

 

There is no doubt that istighfaar is a means to wiping out sins. When sins are wiped out, their effects, which were to be, are deterred. Then a person attains rizQ and freedom from every difficulty and sadness. The hadiith is weak in chain but authentic in meaning.

 

10 May

Du’aa after good deeds

It was narrated from 'Abdullah bin 'Amr that the Messenger of Allah (sallallaahu alayhi wa sallam) said:

"When Sulaiman bin Dawud finished building Bait al-Maqdis, he asked Allah for three things. He asked Him that his judgement that was in harmony with His judgment, and he was given that.

And he asked Allah for a dominion that no one after him would have, and he was given that.

And when he finished building the Masjid he asked Allah, the Mighty and Sublime, that no one should come to it, intending only to pray there, but he would emerge free of sin as the day his mother bore him."

[Sunan al-Nasaai’i Hadith No. 693]

 

In this hadith is evidence for making du'aa after doing good deeds because they act as a wasiilah for the du'aa being accepted. Tawassul with good deeds is a means for du'aa to be accepted.

03 May

There is no obedience in sinful matters

How do you reconcile between the following two hadiith:

 

It his been narrated through a different chain of transmitters, on the authority of Hudhaifa b. al-Yaman who said:

O Messenger of Allah, no doubt, we had an evil time (i. e. the days of Jahiliyya or ignorance) and God brought us a good time (i. e. Islamic period) through which we are now living Will there be a bad time after this good time?

He (the Holy Prophet) said: Yes.

I said: Will there be a good time after this bad time?

He said: Yes. I said: Will there be a bad time after good time?

He said: Yes. I said: How?

Whereupon he said: There will be leaders who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings.

I said: What should I do O Messenger of Allah, if I (happen) to live in that time?

He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.

[Sahih Muslim Hadith No. 1847]

 

Narrated `Ali:

The Prophet (sallallaahu alayhi wa sallam) , sent an army and appointed some man their commander The man made a fire and then said (to the soldiers), "Enter it." Some of them intended to enter it while some others said, 'We have run away from it (i.e., embraced Islam to save ourselves from the 'fire')." They mentioned that to the Prophet, and he said about people who had intended to enter the fire. ''If they had entered it, they would have remained In it till the Day of Resurrection.'' Then he said to others, "There is no obedience for evil deeds, obedience is required only in what is good."

[Sahih al-Bukhari Hadith No. 7257]

 

The second hadiith does not mean that you obey a leader if he orders you to do something sinful.

It means that you obey him when he orders you to do that which is right even if he himself is a tyrant.

 

Sheikh Ibn Uthaymiin said in the explanation of the following hadiith:

 

On the authority of Abu Najeeh al-’Irbaad ibn Saariyah (may Allah be pleased with him) who said:

The Messenger of Allah (sallallaahu alayhi wa sallam) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. So we said, "O Messenger of Allah! It is as though this is a farewell sermon, so counsel us."

He (sallallaahu alayhi wa sallam) said, "I counsel you to have taqwa (fear) of Allah, and to listen and obey [your leader], even if a slave were to become your ameer. Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth].

Beware of newly invented matters [in the religion], for verily every bidah (innovation) is misguidance."

 

[Paraphrase] The apparent meaning of the hadiith is that it is obligatory to listen to and obey the leader, even if he disobeys Allaah, as long as he does not order you to do something which is counted as disobedience of Allaah because the Prophet (sallallaahu alayhi wa sallam) said listen and obey [to your leader] even if your back is flogged and your wealth is snatched. And the back being flogged and wealth being snatched, without a valid legislative reason, is without a doubt disobedience. A person cannot say to the leader: I wil not obey you until you obey your Lord. This is impermissible. Rather, it is obligatory for him to obey him even if he [the leader] does not obey his Lord. But if he orders you to do something haraam then you are not to listen or obey.

 

وظاهر الحديث وجوب السمع والطاعة لولي الأمر، وإن كان يعصي الله عزّ وجل، إذا لم يأمرك بمعصية الله عزّ وجل؛ لأن النبي صلى الله عليه وسلم قال: اسمَع وَأَطِع، وَإِن ضَرَبَ ظَهرَكَ، وَأَخَذَ مَالَكَ ـ وضرب الظهر، وأخذ المال بلا سبب شرعي، معصية لا شك، فلا يقول الإنسان لولي الأمر: أنا لا أطيعك حتى تطيع ربك، فهذا حرام، بل يجب أن يطيعه، وإن لم يطع ربه، أما لو أمر بالمعصية، فلا سمع، ولا طاعة؛ لأن رب ولي الأمر ورب الرعية، واحد عزّ وجل، فكلهم يجب أن يخضعوا له عزّ وجل، فإذا أمرنا بمعصية الله قلنا: لا سمع، ولا طاعة

 

Based on this explanation it should be evident to you, the reader, that there is no contradiction between the two hadiith.

 

You obey your leader as long as he does not command you to do something sinful even if he is a sinner himself.

 

You do not obey your leader when he orders you to do something which is sinful.

 

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