The Argument between Adam and Moosa

Transcription

1 The Argument between Adam and Moosa The Argument between Adam and Moosa A refutation on those who use the Qadr to Sin By Shaykh Mar ee ibn Yusef Al-Hanbali[1][1033H] اح ت ج آد م و م وس ى ف ق ال ل ه م وس ى ي ا آد م أ ن ت أ ب ون ا خ ي ب ت ن ا و أ خ ر ج ت ن ا م ن ال ج ن ة ب ذ ن ب ك. ف ق ال ل ه آد م ي ا م وس ى اص ط ف اك الل ه ب ك لا م ه و خ ط ل ك الت و ر اة ب ي د ه أ ت ل وم ن ي ع ل ى أ م ر ق د ر ه الل ه ع ل ى ق ب ل أ ن ي خ ل ق ن ي ب ا ر ب ع ين س ن ة ف ح ج آد م م وس ى ف ح ج آد م م وس ى ف ح ج آد م م وس ى The Prophet (ﷺ) said: Adam and Musa debated, and Musa said to him: O Adam, you are our father but have deprived us and caused us to be expelled from Paradise because of your sin. Adam said to him: O Musa, Allah chose you to speak with, and he wrote the Tawrah for you with His own Hand. Are you blaming me for something which Allah decreed for me forty years before He created me? Thus Adam won the argument with Musa, thus Adam won the argument with Musa.' [2] Benefits for this Hadith : Some people use this hadith as a license to sin. Imam Al- Mar ee ibn Yusef Al-Hanbali said: This hadith is authentic but it doesn t mean what some people misconstrue it be. That is it s permissible to sin as it s all been decreed by

2 Allah. Ibn Taymiyyah said: Some groups believe from this hadith that Adam used the Qadr as a reason for his sin and that he debated Musa with that as his proof. Imam Al-Mara ee said the apparent meaning of this hadith is Adam debated Musa arguing that he repented of the sin, and submitted to the fact of the consequences of his action for his offspring. Included in this hadith is the act a person surrenders to the Qadr when a calamity befalls him. A repentant sinner can t be blamed for what he did. The believer is ordered to return to the Qadr at a calamity and not to the sin or act of disobedience, so he remains patient during calamity and repents to Allah.

3 As for sins then no one has the right to use the Qadr as means to justify the act of disobedience, rather he must avoid the sin, and if he sins,then he must repent the same way Adam did. The Salaf said: Two people sinned Adam and Satan. Adam repented and Allah accepted it and Ibliss remained on his sin and used the Qadr as his excuse; thus he was cursed and expelled from Jannah. Hence whoever repents from sinning resembles Adam and whoever continues to sin using the Qadr is similar to Satan. If the Qadr was an excuse to sin then Ibliss, Fir aun, and all disbelievers would have a valid excuse. Musa is well aware of Allah to blame Adam for a sin he repented from. The one who repents is like the one who never sinned. So how could Musa blame his father for a sin he repent for and consequently Allah forgave him. Using the Qadr as an excuse to sin is rejected by every religion and person of intellect. For instance, if a person oppressed another could fate be accepted as an excuse? If a person stole something for you would you accept his excuse it was decreed? If a person owed you some money would you accept his

4 excuse I ll pay you when Allah decrees I have money? If the Qadr was an excuse to sin and commit oppression then no one could blame anyone or be punished for their crimes. A person would have the right to take the life,the property, and the wealth of another and use the Qadr as an excuse. The people in Hell will try to use the Qadr as an excuse for their disobedience. Allah said: Those who took partners (in worship) with Allah will say: If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will). [Al- An am:148] The pagans will use the Qadr as a reason for rejecting the Messengers, practicing shirk and abandoning Tawheed. However if one of them used the Qadr as an excuse to neglect his rights he wouldn t accept it. The origins of those who use the Qadr to sin come from the pagans and Arabs of pre-islamic times. Using the Qadr as an excuse to sin is among the greatest types of innovation. Allah said: And those who join others in worship with Allah say: If Allah had so willed, neither we nor our

5 fathers would have worshipped aught but Him, nor would we have forbidden anything without (Command from) Him.[An-Nahl:35]. Allah explained this speech refers to those who denied the messengers and doesn t mean the Qadr is a proof. Only people of desires use the Qadr as a reason to sin. Every being of intellect knows the Qadr can t be used to avoid acts since man has free will. For instance, if a slave told his master I won t do it until Allah creates this action. Could that be accepted from the slave? If the Qadr was an excuse to sin, then nothing would happen except what Allah intended. This would mean Allah has placed a burden on the soul which it can t bear and then be punished. This is oppression and Allah is free from oppression. [3] [1] He lived during the beginning of the Othman era. He was born in Palestine. Some of his teachers were, Sh Muhammed Al- Mardawee, and Qadi Yahya Al-Hijjawi. Shaykh Mar ee excelle in Quranic sciences, Naskh wa Mansukh,He was Salafi in his aqeedah and a Hanabli expert. He graduated from Azhar. His most well-known book today is Dalil At-Talib. [2] Collected by Al-Bukhari [6414] and Muslim [6912]

6 , by رفع الشبهة الغرر عمن يحتج على فعل المعاصي بالقدر [3] Shaykh Mar ee ibn Yusef Al-Hanbali Explanation of the 3 Linked Chain Hadith of Imam Ad- Darami [255H] PT 2 Explanation of the 3 Linked Chain Hadith of Imam Ad-Darami [255H] بسم الله الرحمن الرحيم أ خ ب ر ن ا ي ز يد ب ن ه ار ون أ ن ب ا ن ا ح م ي د, ع ن أ ن س أ ن ر س ول الله صلى الله عليه وسلم ق ال : إ ن ال ع ب د إ ذ ا ص ل ى ف ا ن م ا ي ن اج ي ر ب ه أ و ر ب ه ب ي ن ه و ب ي ن ال ق ب ل ة ف ا ذ ا ب ز ق أ ح د ك م ف ل ي ب ز ق ع ن ي س ار ه أ و ت ح ت ق د م ه The Prophet (ﷺ) said: When the servant is praying he is having a discussion with his Lord, or his Lord is between him and the Qiblah. Therefore if any of you need to spit then he must spit on his left side or under his your feet This is the 2 nd of the three chained hadith in Sunnan Ad- Darami. The total amount of 3 chained narrations in his collection is 15. This hadith was collected by Imam Ad-Darami and placed in the book of Salah under chapter number 116: It s disliked to

7 spit in the Masjid. The Men in Isnad The 3 men between Imam Ad-Darami and the Prophet are; Yazid ibn Haroon Humayd Anas ibn Malik 1. Anas ibn Malik:[ الله عنه Died [رضي in 93H after living a 100+ years His name is Anas ibn Malik ibn An-Nadr. He was an Imam, a Mufti and Recitor and major narrator of Sunnah. Narrations from: The Prophet,[ﷺ] Abu Bakr, Umar,Uthman, Abu Hurayrah and others. Narrators from him: Hasan Al-Basri, Ibn Sireen, Abu Qilabah, Umar ibn Abdil Aziz, Az-Zuhri and others. Anas ibn Malik served the Prophet for 9 years. The ulema differ on the his age at the time of his death. Some say he was 103 or 107 at the time of his death. He narrated about 2286 hadith and among those collected in Bukhari in and in Muslim are a total of 180, a Al-Bukhari alone has 80 narrations and that Imam Muslim didn t report and Imam Muslim has 90 that Imam Al-Bukhari didn t report.

8 Abu الله عنه] Hurayrah [رضي said: No one s prayer resembled the Prophet s like Anas s. The Prophet made dua for Allah to grant him wealth may children and a long life. He had wealth, lived a long life and had 106 children.[1] 2. Humayd ibn Abee Humayd At-Taweel : [ narrations in the 6 books ] died 142H Narrations from: Anas ibn Malik and Hasan Narrators from him: Shu bah and Al-Qathan Imam Ath-Thahabbi said [ 1244 # ثقوه و يدلس] in Al-Kashif Humayd is known as At-Taweel due to his height. He died while standing up praying.the scholars said he heard 24 hadith directly from Anas and the other narrations that he conveyed from Anas were through Thabit.[2] 3. Yazid ibn Haroon :[narrations in the 6 books] died in 206H Narrations from: Sufyan At-Thowri,Rabee ibn Muslim, Malik ibn Anas. Narrators from him: Ishaq ibn Rawhoowiya, Ahmed ibn Hanbal, Yahya ibn Ma een and many others. He was so respected in the field of hadith that when he went to Baghdad the scholars of hadith came out and throw him a party. His hadith circle used to have 70,000 scholars present. He was known to offer 16 Rakah for Duha prayer. Moreover, he was known for praying long prayers at night and during the day.[3]

9 Some scholars like Imam Abu Hatim said: He was an Iman, one that people shouldn t ask about. Yahya ibn Ma een and Ali ibn Al-Madeeni both said he was trustworthy.[4] The status of the Hadith The isnad of this hadith is weak since Humayd At-Taweel was known for Tadlees, however, in another 3 chained narration collected by Abdur Razzaq in his Musnaf, Humayd mentioned that he directly heard the hadith from Anas. The Hadith is Sahih as it s been collected by Imam Al-Bukhari (412) and by his student Imam Muslim(1224). Issues derived from the Hadith Vocabulary The word بزق] ] is used here in this hadith and in some narrations, the word بصق] ] is mentioned. They are synonyms and mean to spit. Social interactions It s impolite to spit in front of people. If you need to spit you should turn away from them The general meaning of the hadith implies the spitting on the right during Salah.[5] Methodology Issues The majority of the scholars consider the prohibition

10 of spitting on the right during prayer Haraam, but view it permissible outside the prayer. This hadith about spitting on the left during prayer refers to the one not in the masjid. If a person is in the masjid and needs to spit then he should do so in a napkin or on his shirt. If a person is praying in place where there is carpet then he must avoid spitting on his left or under his foot. This includes not only masjid, but also a Musalla. The Masjids must be maintained The Masjids must be respected. Based on the hadith in Al-Bukhari # 415, which doesn t mention spitting on the right only during the prayer, then it s better to leave it off outside the prayer as well.[6] Prepared by Abu Aaliyah Abdullah ibn Dwight Battle Academic / Khateeb for Qatar Religious Endowment [1] Siyr 4/ [2] Tahtheebul Kamaal, by Imam Mizi

11 [3] Siyr Imam Ath-Thahabbi #1420 is the bio number. [4] Tahtheebul Kamaal, Imam Mizi [5] Ta leeqat Al-Bazzeyah ala Sahih Al-Bukhari vol1,pg 131 [6] Refer to the explantion of Sahih Al-Bukhari by Al-Alamah Abdul Aziz Ar-Rajhi. Vol 1, pg The Difference between Thikr and Dua The Difference between Thikr and Dua By Shaykul Islam ibn Taymeeyah (728H) (May Allah have mercy on him) The meaning for Thikr and Dua are both included in each other. What is noticeable is the person who supplicates to Allah remembers Him. Likewise, the one remembering Allah supplicates to Him. The Meaning for this is found in the hadeeth when the Prophet (sallahu alayhi wa salim) said: أ ف ض ل الد ع اء د ع اء ي و م ع ر ف ة لا إ ل ه

12 إ لا الله و ح د ه لا ش ر يك ل ه ل ه ال م ل ك و ل ه ال ح م د ع ل ى ك ل ش ي ء ق د ير The best supplication is the dua for the Day of Arafah,: There is absolutely no deity worthy of worship but Allah, He is alone without any partners. To him belongs the dominion of the heavens and earth, and to Him belongs all praises. Allah has the ability to do everything.[ Al-Bayhaqi Kubara 5/117.Al-Bayhqai graded this hadeeth as being weak] What s more is the Dua for Grief: لا إله إلا أنت سبحانك إني كنت من الظالمين لا يدعو بها رجل مسلم في شيء قط إلا استجاب الله له There is absolutely no deity worthy of worship, except you, and verily I have been among those people who oppress. Any Muslim asking Allah through this supplication will be answered.[ Hakim 1/505 Al-Hakim graded this hadeeth as being authentic] The book Ad-Dua by At-Tabarani contains various remembrances of Allah. The scholars of Fiqh consider the various remembrances done prayer as supplication. There are three instances and situations for remembering Allah: 1: The intention to have a request granted only. 2: The intention to remember Allah only 3: To have a request honored and remember Allah together. At any rate, whenever the person intends one of these actions, the other action will be achieved. This is similar to a person pleading a request. It s a must that he attaches great importance to the heart, know Allah and fear Him. On

13 one hand, the individual who intends to remember Allah, worship Him and make everything other than Allah a means to reach his goal. On the other hand, the person who only wants to have his needed fulfilled, he places Allah as a means to reach this objective. This is the servant of Allah. He knows and is aware that it is Allah Who causes harm and benefit. There is no Lord other than Allah. Taken from Jam I Masa il 8 /18/ pg Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Sr. Doha, Qatar Some Simple ways to Earn Allah s Love Some Simple ways to Earn Allah s Love The Things Allah Loves بسم الله الرحمن الرحيم Love is an affirmed attribute of Allah the same way hate is, and these two attributes of Allah don t resemble our love and hatred. Ibn Al-Qayyim mentioned that complete love is included in the worship of Allah and obedience to Him. Since Allah mentioned He loves certain acts of worship, then we should strive to attain His Love ;which will eventually lead us to remain under His Mercy, Protection, and

14 Forgiveness, all which open our gate for entrance to Jannah. In this article I ve mentioned verses from the Quran and Hadith that highlight the belief, deeds and speech we must do in order to attain Al-Wadud s Love. The Quranic verses were collected by Imam Al-Bulqeeni and I collected the hadith and then relied on the verification of Imam Al- Albani. Shaykhul Islam Umar ibn Rslan Al-Bulqeeni[805H] mentioned there are 16 acts to do to attain Allah s love. 8 of them are clearly stated in the Quran and the other half is understood by their opposite since Allah mentioned the things He didn t love.[1] Allah loves the repentant Allah said: إ ن الل ه ي ح ب الت و اب ين Verily Allah loves the repentant [Al-Baqarah 222] Allah loves those who cleanse themselves. i.e [ Wudu, Ghusl, Tayammu, using Siwak, etc] Allah said: و الل ه ي ح ب ال م ط ه ر ين

15 Verily Allah loves those who cleanse themselves. [At-Tawbah :108] Allah loves those who are patient Allah said: و الل ه ي ح ب الص اب ر ين Allah loves the patient [ Al-Imran :146] Allah loves the God-fearing pious servant Allah said: ف ا ن الل ه ي ح ب ال م ت ق ين Verily, Allah loves the God-fearing.[Al-Imran: 76] Allah loves those who do all good kinds of deeds. Allah said: إ ن الل ه ي ح ب ال م ح س ن ين Allah loves those who do good deeds. [Al-Imran:134] Allah loves those who rely on Him for their needs Allah said: إ ن الل ه ي ح ب ال م ت و ك ل ين Verily Allah loves those who rely on Him [Al-Imran:159] Allah loves those who are just Allah said: إ ن الل ه ي ح ب ال م ق س ط ين

16 Verily Allah loves those who are just [Al-Hujjarat:9} Allah loves those who follow the Prophet Allah said: ق ل إ ن ك نت م ت ح ب ون الل ه ف ات ب ع ون ي ي ح ب ب ك م الل ه Say if you truly love Allah then follow me and He will love you.[al-imran:31] In these following verses the opposite of what Allah doesn t love can be understood. Allah loves those who judge fairly. Allah said: و الل ه لا ي ح ب الظ ال م ين Allah doesn t loves those who are oppressive.[ Al-Imran:140] Allah loves those who carry out their trusts. Allah said: إ ن الل ه لا ي ح ب الخ اي ن ين Allah doesn t love those who are deceptive [Al-Anfal:58] Allah loves those who are humble Allah said: إ ن ه لا ي ح ب ال م س ت ك ب ر ين Allah doesn t love those who behave arrogantly [Al-Nahl:23]

17 Allah loves those who give others their rights Allah said: إ ن الل ه لا ي ح ب ال م ع ت د ين Allah doesn t loves those who are transgress against others.[al-baqarah:190] Allah loves those who spread justice on the Earth. i.e call to fairness, call to unity under Tawheed. Allah said: و الل ه لا ي ح ب ال م ف س د ين Allah doesn t love those who spread corruption [ Al- Ma idah:64] Allah loves those who avoid acting extravagant Allah said: إ ن ه لا ي ح ب ال م س ر ف ين Allah doesn t love those who are extravagant[al-anam:141] Allah loves those who worship Allah sincerely. Allah said: ف ا ن الل ه لا ي ح ب ال ك اف ر ين Allah doesn t love those who disbelieve in Him [ Al- Imran:32]

18 Allah loves those who avoid the dunya Allah said: إ ن الل ه لا ي ح ب ال ف ر ح ين Verily! Allah likes not those who are glad.[al-qasas:76] Along with Allah s Speech defining the acts He loves the Prophet [(ﷺ)] mentioned some acts Allah loves. The most beloved religion to Allah ع ن اب ن ع ب اس ق ال : ق يل ل ر س ول الله ص ل ى الل ه ع ل ي ه و س ل م : أ ي الا د ي ان أ ح ب إ ل ى.الله ق ال : ال ح ن يف ي ة الس م ح ة Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon him, was asked, Which religion is the most beloved to Allah? The Prophet said, Simple belief in one God. [2] The most beloved names to Allah ع ن اب ن ع م ر ع ن الن ب ي ص ل ى الله ع لي ه وس ل م ق ال : أ ح ب الا س م اء إ ل ى الله ع ز.و ج ل : ع ب د الله و ع ب د الر ح م ن The most beloved names to Allah are Abdullah and Abdur Rahman[3] Regularly practiced acts of worship و إ ن أ ح ب الا ع م ال إ ل ى الله م ا د ام و إ ن.ق ل The most beloved deeds to Allah are those regularly practiced even if they are few. [4] Prayer when it first comes in, then maintaining ties of

19 kinship, struggling in Allah s path. ع ن اب ن م س ع ود ر ض ي الل ه ع ن ه أ ن ر ج لا س ا ل الن ب ي صلى الله عليه وسلم أ ي الا ع م ال أ ف ض ل ق ال الص لا ة ل و ق ت ه ا و ب ر ال و ال د ي ن.ث م ال ج ه اد ف ي س ب يل الله Ibn Mas ud said a man asked the prophet about the most beloved actions to Allah? He replied by saying: Offering prayer when it first comes in, then maintaining ties of kinship, followed by struggling for Allah s Cause.[5] Remembering Allah while you are dying. ع ن م ع اذ ب ن ج ب ل ر ض ي الل ه ع ن ه ق ال س ا ل ت ر س ول الله صلى الله عليه وسلم أ ي الا ع م ال أ ح ب إ ل ى الله ع ز و ج ل ق ال أ ن ت م وت و ل س ان ك ر ط ب م ن ذ ك ر الله ع ز و ج ل Mu adh ibn Jabal asked the Prophet about the most beloved deeds to Allah and he replied to die while your tongue is moist with Allah s remembrance.[6] Visiting the Masjid for worship, prayer and classes ع ن أ ب ى ه ر ي ر ة أ ن ر س ول الل ه صلى الله عليه وسلم- ق ال» أ ح ب ال ب لا د إ ل ى الل ه م س اج د ه ا [(ﷺ)] Abu Hurayrah [radi Allahu anhu] narrated the Prophet said the most beloved places on Earth are its masjids.[7] Faith in Allah and in His Messenger. ع ن أ ب ى ه ر ي ر ة ر ض ى الل ه ع ن ه ق ال : س ي ل ر س ول الل ه صلى الله عليه وسلم- أ ى الا ع م ال» أ ف ض ل ق ال :«إ يم ان ب الل ه و ر س ول ه Abu Hurayrah narrated the prophet was asked about the most beloved actions to Allah and he said : To have faith in

20 Allah in His messenger. [8] The man who takes care of his dependents أحب العباد إلى الله تعالى أنفعهم لعياله The Most beloved servant to Allah is the one who takes care of his dependents the best.[9] Food which is shared ق ال ج اب ر ب ن ع ب د الله : ق ال : ق ال ر س ول الله ص ل ى الل ه ع ل ي ه و س ل م : أ ح ب الط ع ام إ ل ى الله ع ز و ج ل م ا ك ث ر ت ع ل ي ه الا ي د ي The most beloved meal to Allah is that in which many hands partake from the plate.[10] Good Character ق ال وا : ف م ن أ ح ب ع ب اد الل ه إ ل ى الل ه. ق ال : أ ح س ن ه م خ ل ق ا The Prophet ﷺ said: The most beloved servant to Allah is he who has the best character and manners.[11] The words Allah choose for the Angels and His servants. ع ن أ ب ي ذ ر ر ض ي الل ه ع ن ه ق ال : ق ل ت : ي ا ر س ول الله ص ل ى الل ه ع ل ي ه و س ل م ب ا م ي و أ ب ي أ ي ال ك لا م أ ح ب إ ل ى الله ق ال : م ا اص ط ف اه الل ه ل م لا ي ك ت ه : س ب ح ان ر ب ي و ب ح م د ه س ب ح ان ر ب ي و ب ح م د ه O Messenger of Allah!(ﷺ) Which speech is most beloved to Allah [the Mighty and Sublime]? So he said: That which Allah selected for His angels (to say): Glory to my Lord, and with His praise. Glory to my Lord, and with His praise (Subḥāna rabbī wa biḥamdihi, subḥāna rabbī wa

21 biḥamdihi). [12] Walking to close the ranks in Salah و ق ال إ ن الل ه و م لا ي ك ت ه ي ص ل ون ع ل ى ال ذ ين ي ل ون الص ف وف الا و ل و م ا م ن خ ط و ة أ ح ب إ ل ى الل ه م ن خ ط و ة ي م ش يه ا ي ص ل ب ه ا ص ف ا The Angels offer salutations on those who join the first row in prayer. The best steps loved by Allah are those take to join the congregational prayer. [13] Doing righteous actions during the 1 st 10 days of Thul Hijjah ق ال ر س ول الل ه -صلى الله عليه وسلم- م ا م ن أ ي ام ال ع م ل الص ال ح ف يه ا أ ح ب إ ل ى الل ه م ن ه ذ ه الا ي ام The best days of year in which rightgoues deeds are beloved to Allah is the 1 st ten days of Thul Hijjah.[14] Having good thoughts of Allah and in His Qadr المو من القوي أحب الى الله A strong believer is better and is more lovable to Allah than a weak believer [15] Allah the most high knows best Prepared and arranged by Abu Aaliyah Abdullah ibn Dwight Battle Doha,Qatar 1438

22 [1] 40 hadeeth about the virtues of Knowledge, by Shakul islam Umar ibn Rslan Al-Bulqeeni, [2] Source: Musnad Ahṃad 2108 [3] At-Tirmith 2843, dawud 4951 [4] Sahih al-bukhari 5861 [5] Muslim 262 [6] [ At-Tabarani in Dua 1852] [7] Muslim 1560 [8] Al Bayhaqi kubara 9;157 [9] Al-Bayhaqi Shu bul Iman 7045 [10] Musnad Abu Ya la:2045 [11] At-Tabarani in Al-Kabir/473 [12] Jami` at-tirmidhi 3593 [13] Abu Dawud 543 [14] Abu Dawud : 2440 [15] Muslim 2664

23 Is Dua the Weapon of the Believer? Is Dua the Weapon of the Believer? بسم الله الرحمن الرحيم So many times we ve heard Muslims refer to Dua as being the weapon of the believer more so than worship. Dua plays a major role in the life of the Muslim in regards to his relationship with Allah. When the servant makes dua it affirms that he trusts, relies and is in need of the Most High s Assistance. The Prophet [ﷺ] named dua worship, but did he call it the weapon of the believer and why do people often refer to it as their weapon. After looking to see if the Prophet,[ﷺ] His companions, or did any from the Salaf name Dua the believer s weapon I found a hadith. ع ل ي ر ض ي الل ه ع ن ه م ق ال : ق ال ر س ول الله ص ل ى الل ه ع ل ي ه و س ل م : الد ع اء س لا ح ال م و م ن و ع م اد الد ين و ن ور الس م او ات.و الا ر ض [ﷺ] Ali [radi Allahu anhu] narrated the Prophet said : The Dua is the weapon of the believer, a pillar of the religion and a light for the Heavens and the Earth.

24 Imam Al-Albani in his Da eefah mentioned the hadith was fabricated. This hadith by Abu Ya la [ 429], Ibn Adee [2/296], Al-Hakim [1/492], Al-Qada-ee [1/2/4] all by way of Al-Hussain ibn Hammad Muhammad ibnil Hasan ibniz Zubayr Al-Hamadani Ja far ibn Muhammad ibn Ali ibnil Hussain on his [ﷺ] Prophet father his grandfather on the Al-Hakim said this hadith was authentic and Imam Ath-Thahabbi agreed with Al-Hakim s ruling. Imam Al-Albani said this is a gross error from two angles; The chain is broken and Imam Ath-Thahabbi mentioned this in Al-Mizan. Somebody is missing between Ali ibnil Hussain and his grandfather Ali ibn Abi Talib. Muhammad ibn Al-Hasan Al-Hamadani isn t trustworsty as Al-Hakim mentioned. In fact he is Muhammad ibnil Hasam ibn Abi Yazid Al-Hamadani and he s a known liar. After mentioning the verdict of Ibn Ma een for

25 Muhammad ibnil Hasam ibn Abi Yazid Al-Hamadani Imam Ath-Thahabbi himself mentioned this hadith in his biography.[1] Maybe people are calling Dua the weapon of the believer based on this fabricated narration,and Allah knows best; however Fudayl ibn Iyyad said: Dua is the weapon of the believer. [2] Therefore, perhaps the Muslims refer to the Dua being their weapon based on the wise words of this noble Imam. Nevertheless, it s important to describe things the way Allah and His Prophet did, so we mustn t say the Prophet said Dua is a weapon. And He [ﷺ] said: الد ع اء ه و ال ع ب اد ة ) ق ال ر ب ك م اد ع ون ى ( أ س ت ج ب ل ك م Dua is worship. Your Lord said: call on Me and I ll answer you.[3] Allah the Most High knows best and to Him I repent if I ve said anything wrong. Prepared by, Abu Aaliyah Abdullah ibn Dwight Battle Doha, Qatar 1438H

26 The Believer s weapon in Dua and Thikr by Ibn Al-Imam 745H Ibn Al-Jazri said: No book has ever been written on the subject like it [1] Silsilahtul Ahadith Ad-Dha eef #179, by Imam Al-Albani[ ] رحمه الله تعالى الطيوريا [2] Collect by As-Silafi in 1/64 [3] Abu Dawud 1329; graded as being Sahih by Imam Al-Albani. A Dialogue between Abu Thabit and Abul Munaqid((Unlocking the mind of a Hizbi)) A Dialogue between Abu Thabit and Abul Munaqid ((Unlocking the mind of a Hizbi)) بسم الله الرحمن الرحيم

27 قال الله تعالى : و ل و ك ان م ن ع ند غ ي ر الل ه ل و ج د وا ف يه اخ ت لا ف ا ك ث ير ا Allah said: Had it been from other than Allah, they would surely have found therein much contradictions. Abu Thabit: As-Salamu alaykum Abul Munaqid : Abu Thabit : As-Salamu alaykum wa rahmatulilah Abul Munaqid: Abu Thabit: As-Salamu alaykum wa rahmatulilahi wa Barakatahu Abul Munaqid: Abu Thabit: Im sorry are you Muslim? Abul Munaqid: I m Salafi Abu Thabit : So am I, but you didn t reply to my greetings Abul Munaqid: I don t give salams to innovators Abu Thabit : Akhi, are you for real? Abul Munaqid : The Salaf didn t give salams to innovators Abu Thabit: Cmon man. What About Ibn Abbass?

28 Abul Munaqid: What about him? Abu Thabit: When he went to debate the Khawarij he gave them salams first. Is my innovation like that of the Khawarij or worse? Abul Munaqid: you say you Salafi, but I don t see you pray with the Salafis Abu Thabit: Is my Salafiyah validated by whether or not I pray with the salafis? Abul Munaqid : Im saying though, if you were truly Salafi you d pray with the Salafis Abu Thabit: Where do the salafis pray? Abul Munaqid In the Salafi Masajid. Abu Thabit: What makes a masjid Salafi Akhi? What are the conditions? Abul Munaqid: Look man, at the Salafi masajid, we have Salafi Darus, with the Salafi duat from our elders from the likes of Abu Khadeejah, Abul Hasan Malik, Hasan Somali, and their likes. Abu Thabit: So you are saying Salafi classes given by Salafi teachers makes a masjid Salafi? Abul Munaqid: Nah, don t ask me ask the ulema. Abu Thabit: Akhi Im asking you because you labeled your masjid salaf, so that means I pray with Ahlul bida? Abul Munaqid: man the salafi Masajid, have salafi Darus with salafi teachers. I m saying that s what s going on there. Abu Thabit: Akhi, I think you are forgetting something, because many masajid around the world fit this condition, like the prophet s masjid, and the Haram in Mecca.

29 Abul Munaqid: alright. Abu Thabit: yea, and I don t see the Ulema name those two holiest places in the World as Salaf Masjids. Can you tell me one scholar who said the Haraam and the Prophet s Masjid are Salafi Masjids? Abul Munaqid: I ll hafta check and get back to you, but I remember the noble brothers posted something from Sheikh Muqbil mentioning Salafi Masjid. Abu Thabit: What was Imam Muqbil s proof and is the statement of a scholar evidence or a means to understand evidence? Abul Munaqid: You trying to diss the Sheikh. Imam Muqbil always spoke with Daleel. You don t know? Abu Thabit: No I am not disrespecting the Shiekh, but I am asking you for his proof to call a masjid Salafi? Can we call an Eid Salafi since Muslims gather there like they do in a masjid? So what s his proof? Abul Munaqid: I don t know what his proof is? But Im sure he had it. Abu Thabit: So you blind following the Sheikh. Abul Munaqid: So what s wrong with following a scholar? Abu Thabit : Nothing, but if you are acting by his speech for your actions it s better to know what his proof is. Abu Hanifah said: it s not permissible for anyone to act by my speech unless he knows what my evidence is. Abul Munaqid: ok, Ill check with the noble ustadz and sms you the dalil or hit you on Facebook. Abu Thabit: Cool, so do you only pray in Salafi Masjids? Abul Munaqid: man I bump my head wherever I m at and the salah comes in.

30 Abu Thabit: Don t say bump my head, that s not a term for Salah given by the salaf or the Prophet. I gotta question for you. If the all the masajid you pray in are the only Salafi masajid, what about the other masajid that you don t consider Salafi are they places of bidah and its people? Abul Munaqid: Akhi, I aint say that. Abu Thabit: But I m asking you akhi. You didn t give me salams because you said you don t see me pray with the Salafis and you said you don t give salams to innovators. Abul Munaqid: Nah, really I didn t give you salams because you aint clear. Abu Thabit: clear? am I blurry? Abul Munaqid: I saw you supporting that conference at Brixton. They support Al- Mara bi and Al-Halabi. We don t gather and support with people who support and defend deviants with false principles or those who attack Sheikh Rabee the Imam of Jarh wa Ta dil. Abu Thabit: Brother, Shiekh Salih As-Suhyamee and Shiekh as- Sindi were going to be there and they dont support Al-Mara bi or Al-Halabi and corrected someone who spoke ill of Sheikh Rabee at the conference. Is Sheikh As-Suhaymee a Salafi scholar? Can we say Shiekh As-Suhaymee and Sheikh As-Sindi are deviants now because they were at Brixton masjid? Abul Munaqid: The Ustadz, our elder, the noble brother Abu Khadijah said we don t go and gather with ahlul bida h this strengthens their numbers. Abu Thabit: yeah, I remember that audio and Abu Aaliyah said he made blanket Tabdee with that statement. Abul Munaqid: Man that guy is a pretender, a hater, a degree purchasing fraud, a shameless hip- hop fanatic and a liar. Abu Khadeejah never said all of the scholars who attend the

31 conference are innovators. Your mans need to repent. Abu Thabit: Wow the name calling goes on well with you. Akhi, perhaps the spinning tactic of this brother has caused you to forget the English language and principles in usul al fiqh.[1] Abul Munaqid: what are you saying Abu Thabit: his response was that similar to Ahlul Bida when they face strong proof. Name calling. Next point Abu Aaliyah never said that Abu Khadeejah said all the scholars who attend the conference are all innovators, but maybe you and AbuKhaeejah don t know the context of his sentence and his actions. For example, If I say I like apples and oranges and mangoes. Which fruit do I like? Abul Munaqid: Apple, oranges and mangoes. Abu Thabit: but Akhi I only said I like apples, so why are you adding oranges and mangoes? Abul Munaqid: because you said, and. Abu Thabit: Toyyib, so now let s listen to his statement again.[2] Abul Munaqid: ok play the ustadz words. Abu Thabit : Ok ima pause it here. He acknowledged that people are leaving him, so he s angry. Every year a corner of the masjid gone. He said it right? Abul Munaqid: yeah, now play it again. Abu Thabit: you don t want the truth go..they say we re going up the road because sheikh fulan is coming, oh we re going down to Luton because sheikh Fulan is coming,oh we re going to Brixton because sheikh Fulan is coming, so you ll gather with ahlil Bid ah Abul Munaqid: ok, so what!

32 Abu Thabit: Do you understand English? Yes or no? Abul Munaqid: yes, Im saying whats wrong with what he said though. Abu Thabit: did he or did he not say, sheikh fulan is coming, so you ll gather with ahlul bid ah. Aren t those his words? Abul Munaqid: yes, but he didn t say all the scholars. Mr. Battle tricking you. He said, so you ll gather with Ahlul bid a meaning those masjid. Abu Thabit : Where on the audio did he say those masjid? He clearly said, sheikh fulan is coming after mentioning various masjid then he said, So you ll gather with Ahlil Bid ah. Whose gathering with Ahil bidah then? If it s the masjids that s intended and not the scholars as you claim, then aren t those scholars who gather at those masjid blameworthy too? Or do they have diplomatic immunity? Abul Munaqid: I didn t get you, Abu Thabit : You are trying to interpret his clear speech for his defense,when he clearly said: shaykh fulan is coming, so you ll gather with ahlul bid ah and everyone who understands English will tell you the context of his words means the scholars are included. Next point for the sake of argument you said his intention for his words, gather with Ahlil Bid ah refers to the masjid. Correct? Abul Munaqid: yeah Abu Thabit: so, if those masjids is what s intended when he said Ahlil Bid ah. Abul Munaqid: It is. He s referring to those masajid being places of bid ah Abu Thabit: Ok then what does that say about the scholars who visit those places and teach there then? Aren t they gathering

33 with Ahlil bid ah? You say a man is on the religion of his companions!! Abul Munaqid: I told you Im a layman I can t make a ruling on people. You should ring the Ustadz and the noble elders at SP directly. Abu Thabit : Akhi, let me be frank with you I prefer to avoid the ustadz for many reasons and among them is the fact that scholars have warned against him and in particular Sheikh Wasiullah Abbass and Sheikh Khalid Ar-Radaddi.[3] And Shaykh Salih As-Suhaymee said he was ignorant.[4] Abul Munaqid: Sheikh Wasiullah is an Alim and he s wrong about the Maktabah. He only criticized them because of his love with Ahlul hadith and Green lane masjid and other people put some stuff about our noble brothers in the Sheikh s ear. Plus scholars in madina praise them. Abu Thabit: AKhi it s a detailed criticism and doesn t it take precedence over a general praise? Abul Munaqid: Akhi, the elder, the noble brother Abu Khadeejah is a man who calls to the following of the Scholars. What are the people you take from calling to?[5] Abu Thabit: They call to Allah and the obligation to follow the messenger and not only the opinions of scholars. So Sheikh Wasiuallah sat with the maktabah for hours and asked them for proof and they couldn t produce a shred of evidence and you call this an error?.[6] Abul Munaqid: ustadz Anwar Wright destroyed the doubts about that criticism. When you have criticism like this you must first look to see if the man is calling to sunnah in his speech and action and that s what our noble elder, our ustdaz does and his trustworthiness is established. Al-Hamdulilah. [7]

34 Abu Thabit: So you are saying Sheikh Wasiuallah is wrong? and his criticism isn t in detail? And the sheikh after sitting with them for hours only based his judgment on his desires? Abul Munaqid : Nah, I aint saying all that but the if you knew the maktabah you d know the Sheikh is wrong this time, but he still a scholar though. We can accept and reject every scholars statement except the Prophet. Abu Thabit: So let me ask you this then if Sheik Wasiuallah is wrong about our brother Abu Khadeejah why can t Sheikh Rabee be wrong about Tahir? Abul Munaqid: Aw you see you trying to defame and drop all the sheikhs criticisms. You liar, you dajjal, you imbecile you Ahmaq. You trying to attack the sheikh. He s the Imam of Jarh wa Ta dil. Sheikh Al-Albani said: He flag bearer of Jarh wa Ta dil.[8] Abu Thabit: Yo man! Calm down! How did I attack the sheikh? I simply said if sheikh Wasiuallah is wrong about Abu Khadeejah, then why can t Sheikh Rabee be wrong about Tahir? That s all I said! Abul Munaqid : Naw you playing with words. Ayo, I know what you trying do. Tahir was criticized by Sheikh Rabee Abu Thabit: Is his criticism general or detailed? Abul Munaqid: well the Sheikh said if he was salafy he d write the bayyan and free himself of Mara bi and Halaby and not write against the salafis. Abu Thabit: Ok, I m asking you is that detailed or general? And does not writing a bayyan take a person out of Salafiyyah?[9] Abul Munaqid: it s a criticism and he shoulda wrote the bayyan Abu Thabit: Other scholars in his city, madeenah where he s

35 lived since about 96 or 97 advised him not to and said there was no need for it. That s one point, the second point is a person can say the same thing about that criticism you reject against Abu Khadeejah for the criticism of Sheikh Rabee. It was built off erroneous information. Sheikh Suhaymee asked Abu Khadeejah for 1 piece of evidence that he gathered against Sheikh Tahir and he couldn t do it. Not one piece of evidence. [10] Abul Munqid: you see, you calling him sheikh. You supporting him and Madeenah.con and the likes of those that of which have come with Tamyee. Abu Thabit: no, Im calling him Sheikh because scholars in madinah call him sheikh. Scholars like Ali Nasir Al-Faqeeh, Sheikh As-Suhyamee and Sheikh Abdur Razzaq. At his Masters dissertation Sheikh Abdur Razzaq actually said that Shiekh Tahir was among their status now before bursting into tears. So now I ask you what do you do when you have a detailed praise and a general criticism. Not to mention Shiekh Tahir lives in Madeenah and Sheikh Rabee at that time lived in Mecca. So could it be possible that the scholars in madeenah who see him every day were more familiar with him more than Sheikh Rabee was? Abul Munaqid: What you saying Sheikh Rabee is ignorant? He bases his criticisms off proofs and evidences. Abu Thabit: No, Im not saying he s ignorant, but I am saying he s not infallible. Abul Munaqid: Yeah, I hear you. Abu Thabit: ok check this out, what was it that made sheikh Rabee come to his conclusion? Did he go through sheikh Tahir lectures or visit Madeenah.com website? What was it the evidence? Abul Munaqid: you trying to dispraise the sheikh, you are a

36 fool, you all caught up in the MADCON fitnah. You support the likes of those clowns and their games. Abu Thabit: Akhi watch the name calling and how am I dispraising the sheikh? Ok, take this then, can I marry you daughter without a wali? Abul Munaqid: No- the hadith says the marriage without a wali is invalid. Abu Thabit: Is Abu Hanifah an Imam from Ahlus Sunnah? Abul Munaqid: yes of course Abu Thabit: Well, his view is a woman doesn t need a wali. Abul Munaqid: He s wrong Abu Thabit: what about gold for women, is it halal of Haraam? Abul Munaqid: Gold is Haram for men to wear but Halal for women Abu Thabit: Sheikh Al-Albani considered it was Haraam for women as well. Abul Munaqid: He was wrong. Abu Thabit: does touching a woman break wudu? Abul Munaqid: No, the prophet [ﷺ] kissed his wives then went to the prayer. Abu Thabit: Imam Ash-Shafa I believed it did Abul Munaqid : I think He was wrong Abu Thabit: Alright brother, I just mentioned 3 positions from 3 Imams and you rejected their positions. Why? Abul Munaqid: cuz their positions went against the evidence.

37 Abu Thabit: So if a scholar goes against the evidence we can reject his position Abul Munaqid: yeah Abu Thabit: I noticed you didn t call me names and you didn t raise your voice and express the same zeal for Abu Hanifa, Al- Albani and Ash-Shafa I. Like you did for sheikh Rabee. Abul Munaqid: Akhi, Im straight! Ima stick to Spubs. They are our elders in Dawah. The likes of Kashif Khan, Umar Quinn, Hasan Somali, Abul Hasan Malik, Moosa Richardson and others from their likes. Abu Thabit: Elders, Elders, huh, Akhi none of them are as old as Dawud Abeeb. He s a senior citizen and has been giving Dawah since the 80 s. Why didn t you mention his name? Abul Munaqid: Who is he? Abu Thabit : He was the Imam on Lincoln street and played a role for introducing Salafiyah to the west way back when. Abul Munaqid: Oh yeah, I remember now. He got issues. Abu Thabit: Issues, Is he a deviant? Abul Munaqid: Man, he lectures with Zahid Rashid at Al- Baseerah, who also didn t write the bayyan and free himself from Halaby and Ma rabi and their likes. Abu Thabit: What is wrong with Zahid? He brings scholars here every summer. Abul Munaqid: Really, I didn t hear about this. Abu Thabit: that s cuz you isolated in your salafi Masajid. He brought Shiekh Fahad Al-Fuhayd twice and Sheikh Khalid ar- Raddadi once. Are they Salafi or deviants? Abul Munaqid: Yo look man, I aint gonna make Tabdee of the

38 scholars I leave that for the people of knowledge. Abu Thabit: Ok, fair enough,but you said Dawud Abeed has issues cause he works with Zahid Rashid but you won t say the same thing for people more knowledgeable than he is, who also work with Zahid. So if Brixton Masjid is deviant, Green Lane Masjid is deviant, and Zahid has issues, then what does that say about the scholars who visit them? Are they unaware of these organizations and individuals true nature or are they deviants? Abul Munaqid: maybe Abu Thabit: I got it now. You roll with the group that title themselves The Salafis. Abul Munaqid: Yes, they are upon clarity in Minhaj and clarity in Salafiyyah and clarity in Aqeedah. Abu Thabit: Akhi I hate to inform you of this now, but they have characteristics of a cult.[11] Abul Munaqid: Man go ahead with that. That s that paper that Lamont Shameless printed it was made to attack the noble upright elders of Salafiyyah. Abu Thabit: How do you figure so, I read the paper, and he didn t mention any names? Abul Munaqid: Abu Thabit: Ok, name one person. Just one person they consider and accept as a salafi muslim from the Duat that s not with them? Abul Munaqid: Abu Thabit: cmon brother, just one in the west, and stop giving me that deer in the headlight stare. Abul Munaqib: If those Duat were salafi they d work with our

39 brothers from the likes of Germantown and Masjid Rahmah. Abu Thabit: Akhi, so it s a condition to work with those masajid? Abul Munaqid: Man the Salafis are united. Allahu Akbar. Abu Thabit: I don t doubt that The Salafis are united. Abul Munaqid: Yep upon clarity in minhaj. Abu Thabit: you mentioned masjid Rahmah where did the former Imam study at again? Abul Munaqid: he got understanding and quotes the athar of the salaf. Abu Thabit : You mentioned Germantown Masjid. How long was Hasan Somali in Yemen for again and what did he study? By the way didn t you hear what happened between him and Abdul Fattah over a Facebook post? Abul Munaqid: Naw. What happened? Abu Thabit: khalas Ima let you ask them. But if they don t answer you I ll share the incident and his phone number so you can call him. Abul Munaqid: Son! It s like you got nothing better to do than to attack the Salafis Abu Thabit: Attack, no don t say that but rather say criticize. Who is above reproach? I can see you new, so how about you open your eyes, read and ask questions. Abul Munaqid: No, I am not new; I m just coming home from prison. Abu Thabit: good,fresh start. Get a job, go back to school and focus on the things that benefit you in this life and in the hereafter, don t waste your time with these guys to much.

40 Abul Munaqid: Yes-Alhamdulilah. I learnt my Salafiyyah inside. We have to avoid the innovators and stay away from the Hizbis like, Ali Davis, Muhammad Muneer, Mr.Battle and their likes. Abu Thabit: Akhi, watch your tongue. The Angels are recording. Abul Munaqid: Man, them dudes got Tamyee and support Hizbis, so we group people with their friends. Don t you know the Hadith? A man follows the religion of his companions and the Salaf used to say whoever hides his bida from us can t hide his companionship. Abu Thabit: Whats wrong with Muhammad Muneer? Abul Munaqid: He supports Tahir and Madeenah.con and lectures at Siraj Wahhaj Masjid. Abu Thabit: Ok so the scholars in madeenah deviant too who support Tahir? Abul Munaqid: man stop bringing the scholars in this. You asked me why Muhammad Muneer is deviant and I told you Abu Thabit: please! You use an issue that not s connected to the usul of the sunnah, and then join it to those you disagree with to declare them astray and innovators. Madeenah.com, man Sheikh Khalid Ar-Raddadi was a moderator of the site until he stopped due to his work load. Abul Munaqid: And Ali Davis has ikhwani and Tamyee principles. He on a flyer calling to unity with deviants. Abu Thabit: it isn t everyone who involves themselves in politics and calls to unity to be called an Ikhwani, unless you think we are supposed to call to separation.it is not permissible to teach a misguided Muslim? Are they going there teaching? Are there any restrictions being placed on them from the host?

41 Abul Munaqid: You don t know the seerah? The dawah of the Prophet was to call to separation. Don t you know he was sent with suratul -Kafiroon? Abu Thabit: naw you got a misunderstanding here and this is getting lengthy plus I got errands to run, but dig this each and every one we spoke about today has articles, audios and books available. PLEASE PRODUCE SOME EVIDENCE THAT GOES AGAINST THE QURAN, OR THE SUNNAH, OR THE IJMA OF THE SALAF BY WAY OF THEIR SPEECH OR WRITINGS. Otherwise ill hafta consider your refutations from you and your group as bogus and fraudulent that are built off of jealously.ok? As-salamu alaykum Abul Munaqid: Abu Thabit: AKhi I gave you salams, we done, As-salamu alaykum Abul Munaqid: Abu Thabit: Man never mind, As-salamu alaykum wa Rahmatulilahi wa Barakatahu.. Im out Allah mentioned the people of innovation and misguidance reject clear proof. قال الله تعالى: و ل ي ن أ ت ي ت ال ذ ين أ وت وا ال ك ت اب ب ك ل آي ة م ا ت ب ع وا ق ب ل ت ك و م ا أ نت ب ت اب ع ق ب ل ت ه م And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). Prepared by Abu Aaliyah Abdullah ibn Dwight Battle

42 [1] _grln1v9ryurwx_zl_c_979fgbiyy [2] _grln1v9ryurwx_zl_c_979fgbiyy [3] [4] _grln1v9ryurwx_zl_c_979fgbiyy [5] Audio: 9-AUDIO mp3 9-AUDIO mp3 9-AUDIO mp3 [6] h-waseeallah-abbas-warned-against-abu-khadeejah-salafi-

43 publications-and-their-followers/ [7] [8] This is results from the teaching of Abul Hasan Malik: [9] Shaykh Ubaid Al-Jabiree [ may Allah preserve him] said both Shiekhs,Ahmed Bazmoul and Usama Atayah were overnight sensations and trouble makers and Sheikh Rabee[may Allah preserve and protect him] said that is general criticism. [10] RyUrWX_ZL_C_979FgBiyY&index=3 [11] g-the-salafis-in-the-west-2/ Bayqooneeyah s Poem for the science of Hadeeth منظومة البيقوني في علم الحديث Bayqooneeyah s Poem for the science of Hadeeth By Shaykh Umar ibn Muhammad Al-Bayqoonee (1080H) المنظومة-/ mp3.البيقونية-أداء-صالح-الخزيم_ 1

44 Play and read along أ ب د أ ب الح م د م ص ل يا ع ل ى م ح م د خ ي ر ن ب ي أ ر س لا I begin by praising Allah and offering Salutations on Muhammad the best Prophet ever sent و ذ ي م ن أق س ام الح د يث و ك ل ع د ه و اح د أ ت ى و ح د ه There are numerous categories of Hadeeth And every category of hadeeth has its meaning أ و ل ه ا الص ح يح و ه و م ا ات ص ل إ س ن اد ه و ل م ي ش ذ أ و ي ع ل The first category is Saheeh and it s a hadeeth with a connected Chain, free from being Shath or having Illa ي ر و يه ع د ل ض اب ط ع ن م ث ل ه م ع ت م د ف ي ض ب ط ه و ن ق ل ه A reliable precise person narrates it from a person like himself, Who is reliable in his precision and in his narration.

45 و الح س ن الم ع ر وف ط ر قا و غ د ت ر ج ال ه لا ك الص ح يح اش ت ه ر ت Hasan is a hadeeth whose chains are known, But the men in the chain aren t as well known as Sahih. و ك ل م ا ع ن ر ت ب ة الح س ن ق صر ف ه و الض ع يف و ه و أ ق س اما ك ث ر Every hadith that falls short from the degree of Hasan Is Ad- Da eef, and its categories are many و م ا أ ض يف ل لن ب ي الم ر ف وع و م ا ل ت اب ع ه و الم ق ط وع A hadith attributed to the Prophet is Marf u And that which is attributed to the Tab I is Maqtu و الم س ن د المت ص ل الا س ن اد م ن ر او يه ح ت ى الم ص ط ف ى و ل م ي ب ن Musnad is that which the isnad is connected from Its narrator up to the chosen one and it isn t broken و م ا ب س م ع ك ل ر او ي ت ص ل

46 إس ن اد ه ل ل م ص ط ف ى ف ال م ت ص ل And in every chain the narrator hears and connects His chain up to the chosen one is M utasil م س ل س ل ق ل م ا ع ل ى و ص ف أ ت ى م ث ل أ م ا و الله أ ن ب ان ي ال ف ت ى Say the Musalsal is hadith narrated with a description For example, Wallahi, the youngster informed me ك ذ اك ق د ح د ث ن يه ق اي ما أ و ب ع د أ ن ح د ث ن ي ت ب س ما Likewise, he narrated to me while standing Or after he narrated to me he smiled ع ز يز م ر و ي اث ن ي ن أو ث لا ث ه م ش ه ور م ر و ي فو ق م ا ث لا ث ه Azeez is a narration from two or three people Mashoor is a narration with more than three people م ع ن ع ن ك ع ن س ع يد ع ن ك ر م و م ب ه م م ا ف يه ر او ل م ي س م Mu an an is like from Sa eed from Karam And Mubham is that which the narrator s name

47 isn t mentioned و ك ل م ا ق ل ت ر ج ال ه ع لا و ض د ه ذ اك ال ذ ي ق د ن ز لا Every hadith with few men is Ala And the opposite of Ala is Nazala و م ا أ ض ف ت ه إ ل ى الا ص ح اب م ن ق و ل و ف ع ل ف ه و م و ق وف ز ك ن Whatever you attribute to the companions by way of, Speech and actions, then its known as Mawquf و م ر س ل م ن ه الص ح اب ي س ق ط و ق ل غ ر يب م ا ر و ى ر او ف ق ط And Mursal is when the companion is omitted And say Ghareeb is when there is only one narrator. و ك ل م ا ل م ي ت ص ل ب ح ال إس ن اد ه م ن ق ط ع الا و ص ال Every hadith that isn t connected in any structure Of its chain is (Munqati ) broken in connection

48 والم ع ضل الساق ط م نه اثنان وما أتى م دلسا نوعان Al-Mu dal is the omission of two people And Mudallas comes in two types الا و ل الاس ق اط ل لش ي خ و أ ن ي ن ق ل ع م ن ف و ق ه ب ع ن و أ ن The first is the removal of the Shaykh and to, Narrate from someone beyond him saying, this and that و الث ان لا ي سقط ه ل ك ن ي ص ف أ و ص اف ه ب م ا ب ه لا ي ن ع ر ف The second kind, the narrator doesn t omit his shaykh but he describes The shaykh by traits he isn t known by و م ا ي خ ال ف ث ق ة ب ه الم لا ف الش اذ والم ق ل وب ق س مان ت لا The hadith which the

49 narrator contradicts the group Is Shath, and al- Maqlub are the following two types إب د ال ر او م ا ب ر او ق س م و ق ل ب إس ن اد لم ت ن ق س م Replacing a narrator with another is one kind And adding a chain to a hadith text is another kind و ال ف ر د م ا ق ي د ت ه ب ث قة أ و ج م ع أو ق ص ر ع ل ى ر و اي ة Al-Fard is restricting a hadith to a trustworthy person Or to a region, or a particular narrator و م ا ب ع ل ة غ م وض أ و خ ف ا م ع ل ل ع ن د ه م ق د ع ر فا That which is obscure or has a hidden defect Mu allal, with the people it s known

50 و ذ و اخ ت لاف س ن د أ و م ت ن م ض ط ر ب ع ن د أ ه ي ل ال ف ن Various contradictions in the chain or the text is, Mudtarib, with the experts و الم د ر ج ات ف ي الح د يث م ا أ ت ت م ن ب ع ض أ ل ف اظ الر و اة ات ص ل ت Al-Mudrij in the hadith is which comes From some wordings the narrator adds و م ا ر و ى ك ل ق ر ين ع ن أ خ ه م د ب ج ف ا ع ر ف ه ح ق ا و أ ن ت خ ه That which a contemporary narrates from his brother Is Muddabbaj, comprehend it well and be proud

51 م ت ف ق ل ف ظا و خ طا م ت ف ق و ض د ه ف يم ا ذ ك ر ن ا الم ف ت ر ق Agreeing in pronunciation and spelling is Muttafiq And the opposite of what we mentioned is Al- Muftariq م و ت ل ف م ت ق ق الخ ط ف ق ط و ض د ه م خ ت ل ف ف اخ ش ال غ ل ط Mu talif only agrees with the spelling And its opposite is Mukhtalif, so be aware of the error و الم ن ك ر ال ف ر د ب ه ر او غ د ا ت ع د يل ه لا ي ح م ل الت ف ر د ا Al-Munkar is a narrator narrates alone His praised status doesn t allow him to be alone in his narration

52 م ت ر وك ه م ا و اح د ب ه ان ف ر د و أ ج م ع وا ل ض ع ف ه ف ه و ك ر د It s Matruk when the narrator is alone in the narration And the scholars have agreed that he is weak, so it s like rejected و الك ذ ب الم خ ت ل ق الم ص ن وع ع ل ى الن ب ي ف ذل ك الم و ض وع A fabricated lie invented On the Prophet is Al-Mawdu و ق د أ ت ت ك الج و ه ر الم ك ن ون س م ي ت ه ا م ن ظ وم ة ال ب ي ق ون ي It has arrived like a hidden Jewel I have named it Al-Bayqoonee poem

53 ف و ق الث لا ث ين ب ا ر ب ع أ ت ت أ ق س ام ه ا ت م ت ب خ ي ر خ ت م ت More than thirty four lines Divided up, sealed and complete with goodness Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Doha,Qatar 1433 Take Advantage of Five before Five Take Advantage of Five before Five ق ال ر س ول الل ه ص ل ى الل ه ع ل ي ه و س ل م اغ ت ن م خ م س ا ق ب ل خ م س

54 ش ب اب ك ق ب ل ه ر م ك و ص ح ت ك ق ب ل س ق م ك و غ ن اك ق ب ل ف ق ر ك و ف ر اغ ك ق ب ل ش غ ل ك و ح ي ات ك ق ب ل م و ت ك The Messenger of Allah was giving a man an admonition one day, He said: Take advantage of five before five. Your youth before your old age, your health before your illness, your wealth before your broke, your free time before your busy, your life before your death. Benefits from this topic: Al-Hafith Al-Hakimee said: This is an encouragement to do as many actions as you can do you when have your youth, your good health, your wealth, your free time and your life. When these things are gone there s no benefit to have hope that you can do actions. After young age comes old age, following good health comes sicknesses, once the wealth is gone its poverty, and after free time you get busy and occupied and lastly after life comes death.[1] Take advantage The Arabic word used is م] [اغتن which means to be successful without difficulty[2] Five before five This means we do fives things before five things happen.[3]

55 Your youth before your old age Take advantage of your youthfulness with worship and obedience to Allah while you have the ability and before you have regret for your negligence. [4] Young age is a period activity when the body is strong and able to worship Allah. Be mindful that youthfulness disappears quickly. It s similar to a dream that a person doesn t feel remorseful for until he wakes up.[5] your health before your illness Do actions while you are in good health,because the sickness might prevent you from doing good deeds, and if you have few deeds in this life you will arrive on Judgment day with a small number of deeds.[6] your wealth before your broke Use your extra wealth you have towards charity before you need charity and become poor. Wealth comes and goes. Sometimes a wealthy person becomes poor again. your free time before your busy Free time is always [(ﷺ)] followed by becoming busy. The Prophet ن ع م ت ان م غ ب ون ف يه م ا ك ث ير م ن الن اس الص ح ة و ال ف ر اغ Two blessings which many people misuse: Good health and free time. [7] Make use of your free time in this World before you become busy with the terrors of the Hereafter. The grave is the first place of the Hereafter. Therefore, do deeds now that

56 protect you when you get busy your life before your death Do actions that will benefit you after death. Death seizes all actions, all hope is gone, and then regret kicks in. The Prophet named these five as Ghaneemah, because it s easy to do actions when they are present. The true value of these five things isn t recognized until they vanish.

57 شعب الا يمان للبيهقي الحادي (9575 in The hadith is collected ) graded as Sahih by Imam Al-Albani والسبعون من شعب الا يمان [1] Ma-arij AlQabul vol,2,pg 870 [2] An-Tanweer vol,2,pg523 [3] Faydul Qadeer vol,2,21 [4] Ibid [5] At-Tanweer. [6] Faydul [7] Al-bukhari The Ill Effects of Fake news

58 and the ways to avoid its Harm The Ill Effects of Fake news and the ways to avoid its Harm بسم الله الرحمن الرحيم The circulation of Fake news is a growing problem in the World. Fake news is a type of yellow journalism that spreads misinformation via newspapers, the T.V or online social media. Fake news is written and published with the intent to mislead or sway opinion, and bring chaos and fear to the minds of ordinary people. The media is no longer in the business of reporting news, but instead they are politically driven for an agenda. The primary target of the news media is the cancer of terrorism connected with the spread of Islam. Allah said: They intend to put out the Light of Allah with their mouths. But Allah will complete His Light even though the disbelievers hate (it).[1] The topic of terrorism hasn t properly been defined other than the fact that whenever someone named Ali, Umar or Ahmed commit a crime it s deemed an act of terror. This is proven by the acts of those unethical journalists, who refuse to name all the acts of domestic terrorism committed by Christians as terror. There was the Planned Parenthood bombing, Brookline, Massachusetts, 1994, then the Knoxville Unitarian Universalist Church shooting, July 27, 2008, then the Suicide attack on IRS building in Austin, Texas, Feb. 18, 2010.When Joseph Stack flew a plane into the Echelon office complex. Those atrocities were carried out by Christians and the media strategically avoided using the word terrorism in their headlines. Moreover no Christian group and church came out publicly to condemn these crimes.

59 So why is it that Muslims have to strongly condemn and denounce another Muslim s offenses every time those eyecatching headlines are printed? If the Muslims followed the rules and guidelines legislated in their religion they could avoid a lot of the media s hype. Allah said: ي ا ي ہ ا ٱل ذ ين ء ام ن و ا إ ن ج ا ء ك م ف اس ق ب ن ب ا ف ت ب ي ن و ا أ ن ت ص يب وا ق و م ا ب ج ه ل ة ف ت ص ب ح وا ع ل ى م ا ف ع ل ت م ن د م ين O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done. This verse lays the foundation for accepting or rejecting news reports. Allah mentioned that when a disobedient evil person comes with news we must verify it before accepting it.

60 The Arabic word used is Fasiq which means a person who has deviated in his religion ;in either his practice, his belief and his morality. News This represents all kinds of news, narrations and information circulated and in today s time the news from all media outlets is included. Verify it Allah ordered us to verify it before we convey it to others shows that we don t outright reject the reports of the wicked and disobedient people, because the possibility lies that maybe what they are reporting is true. A sinner s integrity is compromised given the fact he s not fully honest and trustworthy, therefore what he says regarding others remains in question. Allah said: أ ف م ن ك ان م و م ن ا ك م ن ك ان ف اس ق ا لا ي س ت و ۥن Is then he who is a believer like him who is Fasiq (disbeliever and disobedient to Allah)? Not equal are they.[as-sajid:18] This verse defines that all people aren t same in their integrity. The Quran informs us that there are 3kinds of narrators; The sinners whose reports are put on hold until we can verify them by other means that what they re saying is true or not. The trustworthy people whose narrations are accepted. The non-believers whose news reports aren t accepted. When a sinner says something we have been ordered to verify his speech; and by avoiding this step a tragedy can occur in

61 another s right, such as in his wealth, his property and his honor. And if an honest righteous person comes to us with news we can accept it without verifying it, unless there is quarreling between him and the person he s giving reports about, or other details in his story which indicate that what he s saying isn t true. In other words, just because an honest trustworthy person is narrating something this doesn t mean that what he s saying is always correct. This is similar to hadeeth that is Shath شاذ.The Shath hadith s narrator is reliable, but he contradicts others who are either more reliable than him,or outnumber him in their narrations which contradict his. For those reasons his report is rejected. Similarly a trustworthy narrator s report can be rejected or require further investigation if the narrator doesn t understand the event properly or misunderstands the speaker s words he s narrating against. Ibn Taymiyyah said: Most reporters don t intend to lie; however to share the actual meaning of the person s speech by narrating it correctly is difficult for some people. [2] Ibn Al-Qayyim said: Among the greatest blessings from Allah on His servant is a sound understanding with a good intention. The sound understanding is a light that Allah places in the heart of the servant. Through correct understanding the servant is able to distinguish between what s right and wrong, between truth and falsehood, between guidance and misguidance and between the correct path and the misguided one.[3] Furthermore, at other times there s the possibility that the news being conveyed is politically driven for an agenda. After Allah instructed us to verify the news of the sinners He mentions the possible consequence of not doing so. He said, lest you harm people in ignorance, and afterwards

62 you become regretful to what you have done. He ordered us to verify the news in order to avoid harming others out of ignorance. When a person is hasty and runs with the news and information without verifying it from untrustworthy people then this can result in him oppressing another. Additionally if a person narrates everything he hears about others without verifying it then this can affect his credibility. The Prophet [ﷺ] said: ي ح د ث أ ن إ ث م ا ب ال م ر ء ك ف ى س م ع م ا ب ك ل It is sufficient that it s a sin for a man to relate everything he hears.[4] And in another narration the [ﷺ] Prophet said: س م ع م ا ب ك ل ي ح د ث أ ن ك ذ با ب ال م ر ء ك ف ى It s enough of a lie for the one who narrates everything he hears.[5] These two admonitions from the Prophet [ﷺ] are included in the regret of the one that goes around saying and sharing everything that reaches him from either sinners, or disbelievers and sometimes from reliable people who base and share their speech built on bigotry and desires. Perhaps something reaches you about an individual and you are unable to accept it since you know the person behind the story isn t straightforward, or you have some doubt. In this case you MUST check it out. This will help you determine if what s being said is true. Use your intellect in this situation and avoid being speedy to pass a judgment or take a side, because later on you might regret what you said.[6] The Dangers of Fake News

63 With the help of Social media the spread of fake news moves exponentially around the globe. There s the T.V, the internet, Twitter, Facebook, and Whats app, all which we use. Look at how easy it is when something happens in one region for its news to reach another. The problem with this is the fact that most people just pass everything along without verifying if what really happened, did. In some cases the honor of another person is damaged. People have stooped as low as to share Photoshop images with yellow journalistic titles. In order to combat the spread of fake news Muslims need to remember the verse from Al-Hujjarat and avoid giving their ear to everything said. The intelligent person investigates what s said, he asks for proof, and he asks questions. Whenever we follow this path we close the channels of fake news. The Ways to combat Fake News Some of the ways to handle to spread of fake news; Verify the report. To verify the report we have to begin by looking at the reporter to check the source. Following this check the date and read beyond the title, and then look for supporting sources and references. Return to scholars and those well-grounded in the

64 spread of news that causes fitnah. Allah said: When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followedshaitan (Satan), save a few of you.[7] Shiekh As-Sa di said: Allah is showing His servants the proper manners. He is showing them that when a current event takes place or something about the general public of the people that involves the happiness or sadness of the Muslims then they must verify it and avoid acting rash. They must return it to the Sunnah and to those in charge with authority over them. These are the people of scholarship and intellect that are able to recognize if what s occurred is in the best interest of the people or not. Consider the content of the story. There s a saying, The people are quick to believe the bad things they hear, but are reluctant to accept the good things. When news reaches you pause and think about what s being conveyed. Is it possible that the news and the things being said aren t true? Allah said: And why did you not, when you heard it, say? It is not right for us to speak of this.[an-nur:13] The intelligent person knows that everything heard shouldn t be said and everything known shouldn t be spread and made public.

65 Weigh the possible outcome of spreading the news. Is there any benefit in sharing the news that s reached you or does the harm weigh greater? This is an important step that most people neglect to take into consideration, except those whom Allah has showed His Mercy to. Have the best thoughts of your Muslim brother. Allah said: Why then, did not the believers, men and women, when you heard it (the slander) think good of their own people and say: This (charge) is an obvious lie? [An-Nur:12] Request proof when news and narrations reach you. Allah said: Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars.[an- Nur:13]. This step needs to be taken especially when the rights of another Muslim are at stake. Remain aware that everything you say and do is being recorded and will come back to haunt you. Allah said: When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great.[an-nur:15] From these principles decreed by Allah we are able to deal with news and stories that come to us from trustworthy people and sinners and reject those that come from atheists and nonbelievers. Allah said: It is only those who believe not in the Ayat of Allah, who fabricate falsehood, and it is

66 they who are liars.[8] The speech of liar or those accused of lying is rejected. As conveyors of information it s time we become proactive and responsible for the information we pass on to others in our social networks. Don t be so hasty to jump on the bandwagon with your opinion or try and defend Islam by speaking out about story that certain facts have been manipulated. We ve seen Muslims run with the San Berndino shootings story, which was full of holes from the beginning, and the London attacker, Khalid Masood story. The media fed people in the beginning that these guys were ISIS supporters while unknown witnesses claim they shouted Allahu Akbar before their actions, and then later on stories were published they were drug addicts. Following this was the release of their criminal background history. All in all, the threat of terrorism is real and isn t something only done by Muslims or those with Arabic names. As Facebook and Google take steps to curb the circulation of fake news on their sites, we as Muslims have the Quran and the Sunnah which already illustrated the methods to stop it. And Allah knows best. Prepared by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Sr. Doha,Qatar 1438, [1] As-Saff:8 منهاج السنة [2].(.انظر: أعلام الموقعين 87-1 [3] [4] Sunan Abi Dawud 4992 /Sahih (Al-Albani) [5] Introdcution Sahih Muslim. [6]read the story of two Muhammad on the Abu Aaliyah Gazette [7] Surah An-Nisa :83

67 [8] An-Nahl:105 The Etiquette and Verdicts of Al-Itikaf The Etiquette and Verdicts of Al-Itikaf بسم الله الرحمن الرحيم ding-al-itkif-audiotrimmer.com_.mp3 قال أبو بكر محمد بن محمد خ وق ير المكي الحنبلي المتوف ى 1349 باب الاع ت ك اف هو ل ز وم م س ج د ل ط اع ة الله تعالى و هو س ن ة و ي ص ح بلا ص و م و ي ل ز م با الن ذ ر, و لا ي ص ح إلا في م س ج د ي ج م ع ف يه و م ن ن ذ ر ز م ن ا م ع ي ن ا د خ ل م ع ت ك ف ه ق ب ل ل يل ت ه الا ول ى و خ ر ج.ب ع د آخ ر ه و لا ي خ ر ج الم ع ت ك ف إلا لما لاب د م نه و لا ي ع ود م ر يض ا و لا ي ش ه د ج ن از ة إلا أن ي ش ت ر ط ه و إن و ط ي ف ي ف ر ج ف س د اع ت كا ف ه و ي س ت ح ب اش ت غ ال ه ب الق ر ب واج ت نا ب ما لا ي ع ن يه

68 English Translation and notes from Sheikh Sa d Ash-Shitri. Abu Bakr Muhammad ibn Muhammad Khuqeer Al-Meccan 1349H The chapter of Al -Itikaf Al-Itikaf means to stay inside the masjid for the purpose of obeying Allah the Most high. Al-Itikaf is an act where a person stay in a masjid where the congregational prayers held everyday Al-Itikaf is Sunnah and it s acceptable from a person not fasting. This is a Sunnah act of worship. Allah said: و لا ت ب ش ر وه ن و أ نت م ع ك ف ون ف ى ٱل م س ج د Allah said: And do not have sexual relations with them (your wives) while you are in I tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques Al-Itikaf is acceptable from a person not fasting according to Ahmed and Ash-Shafa i. Based on the hadith of Umar collected in Al-Bukhari and Muslim: Umar said O Allah s Messenger!(ﷺ) I vowed to perform I`tikaf for one night in Al-Masjid-al-Haram, during the Pre-Islamic Period of ignorance (before embracing Islam). The