Posted tagged ‘prayer’

Is prayer the mi’raj of the believer ?

April 3, 2016
  • Status : NO SOURCE AS A HADITH

Among the many exhortations to motivate people for the prayer, the following narration (passed as a hadith) is often brought ie :

Prayer is the ascension of the believer
“As salâtu mi’râj-ul-mu’min”

There is no source in the hadith books for this statement and since the chain is untraceable, it will not be suitable to quote it as a hadith.

However, the meaning of the statement is generally supported by other references of the Quran and Hadith that salah is a means of communicating with Allah.

Sources :

Source 1
Source 2

Acquire Knowledge, but spend also the night in prayers !

October 24, 2015
  • Status : REJECTED HADITH, weak statement of companion

In order to motivate people to learn deen, the following hadith is often quoted :

Acquiring knowledge in company for an hour in the night is better than spending the whole night in prayer” (Tirmidhi #256 (or #91))

Firstly, this is once again another misattribution ie the hadith is not present in Jâmi’-ut-Tirmidhi, nor in any of his books, but the one who spread it inserted the name of a famous hadith book in the reference to popularise it.

Secondly, Ad-Daylamî reports this hadith in his Musnad al-firdaws however one narrator of its chain (Nahshal bin sa’îd at-tirmidhî) is severely defective according to hadith experts and thus the hadith is not sahih at all but rather totally rejected.

Thirdly, the narration is also reported in the sunan of ad-Dârimî as a mawquf saying of Ibn ‘Abbas (RA), and this report is considered weak narration or severely weak. Al-Bayhaqî transmits a similar narration from Ibn ‘Abbās through different chains of transmission. Al-Khatîb al-Baghdâdî relates this report with a slight variation from Abud-Dardâ’ (RA). Hence a group of ‘ulama allowed to quote it as a saying of a companion. But do understand there are tons of authentic ahadith of the Prophet  ﷺ and sayings of the salafs with regards to merits of acquiring Knowledge.

To sum up, this hadith as a saying of Rasulullah ﷺ is rejected, and is weak or very weak as a statement of a companion.

Source 1

Source 2

Is kissing the thumbs at adhan from the Sunnah ?

January 2, 2014
  • Status : FABRICATED

First of all, the respect that is due to the Best of the Creation is not contested here, one must send salutations after his blessed mention, and even regularly, for our success in this life and the hereafter lies in our love for him.

Rather what is contested is the nature of the following ahadith :

“He who kisses the finger nails of his thumb when hearing Ashadu Anna Muhamman Rasool Allah, I shall admit him into Jannah”

“ Rasullullah ﷺ wiped his eyes with the inner portion of his fore fingers after kissing them when hearing the Mu’azzin saying “Ashadu Anna Muhammadun Rasool Allah together with Ashadu Anna Muhammadan Abduhu Wa Rasuluhu, Radhitu Billahi Rabba wa Bil Islami Deena wa Bi Muhammad Sallallahu ALayhi Wa Sallam Nabiyya”

“It is reported from Hadrat Khidr Alaihis Salam , “If a person says “Marhaban bi-Habibi Quratu Aini Muhammad ibn Abdullah” when hearing the Muazzin say “Ash’hadu anna Muhammadur-Rasoolullah, then kisses his thumbs and places them on his eyes, never will they (the eyes) be sore.”

1. The hadith is fabricated, not just weak

The following masters of Hadith  and ‘ulama considered the hadith to be fabricated :

Hafiz Sakhawi (pupil of Ibn Hajr Al-‘Asqalani (RA)) (Al-Maqaasid ul Hasana, hadith 1021) : he said “la yussah” ie not sahih).

Allamah Shawkani (RA) (al-Fawaid al-Majmu’ah fi al-Ahadith al-Maudhu’ah)

Hafiz Ibn ud daiba (Tamyeez uthayba pg.171-2)

Hafiz Ibn Taahir al-Fattaany (Tazkiratul Mawdhoo’aat pg.34)

Imaam Suyootee wrote “Those ahadeeth which mention the kissing of the fingers and then placing them on the eyes when the Mu’adhdhin mentions the name of the Prophet , then all of them are fabricated.”See ad-Durar al-Muntathirah Fee Ahadeeth al- Muntashirah.” (and much more refer to Fataawa Nazeeriyyah 1/248-251)

Allamah Ibn Abidin (RA) quotes “There is no authentic Marfoo Hadeeth regarding this practice” (Radd al-muhtar, 1/398)

Mulla Ali Qari (RA) has  classified the 2nd hadith quoted above as Mawdhu  (see al-Masnu’ fi Ma’rifa al-Hadith al-Mawdu & ‘Mawdoo`aatal-Kubraa’ [no. 435])

Shaikh Muhammad Khaleel Tarbulusee Hanafee (d.1305) said, “Sakahwee has rejected it and said this is not authentic.” (al-Lulul al-Marsoo’ah Feemaa al-Asal Lahu WaBaa Asli Mawdhoo no.505 pg.168)

Shaykh Abdul Fattah Abu Ghuddah (footnotes on Al-Masnoo of Mulla Ali Qari pg.169)

Imam Baihaqi (RA) states concerning the narration in which Khidr is in the sanad :
And in its chain are several narrators who are Majhool and Allah (SWT) has not made us responsible to take our religion from Majhool narrators. (Kitaabul Qir’aa, page 127)

The same has been reported by Allamah Muhammad Tahir Hanafi.

It is evident from the above explanation that the practice of kissing one’s thumb and rubbing it on one’s eyes after “Ashadu Anne Muhammadan Rasool Allah” in the Azaan is a fabricated and baseless practice having no status in the Shari’ah.

2. Weak ?

For argument’s sake, let’s consider the hadith is only weak and not fabricated.

Let me then remind you of the conditions by which weak ahadith can be used :

‘Ulamas have explained that for using a Da’if (weak) hadith, it is absolutely necessary that these 3 conditions are met (sources in the previous link) :

  1. The narration may not be mawdhu OR its weakness not be too important;
  2. The hadith must be in accordance with renown and legitimated practices, established from valid references (Qur’an verses, authentic or reliable ahadith)
  3. One must not have the conviction that the hadith is legitimate and established so that one does not attribute to the Holy Prophet something he may not have said, as a precaution the hadith being unfounded.

In the present case :

  1. the narration is fabricated, or granted you say it is just ‘weak’, then from a neutral point of view this becomes very weak for sure
  2. the practice is not supported by any other hadith
  3. any muslim doing this nowadays has the conviction this practice is from the sunnah, whereas the one omitting the kissing of the thumbs is looked down!

Further, consider :

Imam ibn Daqeeq-ul-Eid [RA] writes:

“If a narration is weak, but not maudoo’, then it is permissible to practice upon it. However if any shi`ar of the Deen (visible sign, habit) is created by its practice, then it should be abandoned.” [Ahkamul Ahkam, vol. 1, page 51]

Allamah Sakhaawi [RA] writes:

“However, as for maudoo’, practice on it is impermissible under all circumstances.” [Al-Qawlul Bade’, page 196]

3. A point on Ibn ‘Aabideen (RA)…

Allamah Shami has mentioned that there is no authentic Hadith with regards to kissing one’s hand and touching one’s eyes when Nabi ’s name is heard during Adhaan. The Muhadditheen (scholars of Hadith) have also mentioned that the Hadith of Abu Bakr (Radhiallaahu Anhum) is not authentic. (Radd al-muhtar vol.1 pg.398)

He however quotes from 2 books  that it is mustahab : 1) Jami’ ar-Rumuz and 2) Fatawa Sufiyyah.

1) The same Ibn ‘Aabideen mentions Jami’ ar-Rumuz to be an unreliable book for fatwa!

Jami’ ar-Rumuz itself doesn’t even quote it from a book of fiqh, but instead from a book on duas (awrad), namely Kanz al-Ibad, which isn’t just unreliable; it is full of fabrications!

The famous Hanafi Muhaddith, Mulla Ali al-qari says regarding it:
“This ‘Kanz’ contains disgusting fabricated ahadith. It is not permissible to even hear them !”

Sh. Gulam Mustapha as-Sindi states regarding it: “It is full of weak masail and fabricated ahadith. Neither do the Fuqaha or the Muhaddithin attach any weight to this book!”

2) Fatawa Sufiyyah : Allamah Birgivi, Allamah Khadimi, Allamah Abd al-Hay al-Laknawi, Allamah Ghulam Mutapha Sindhi etc have all classified it from the unreliable books, whose masa’il are not permissible to practice upon!

See brothers and sisters :

1) Ibn ‘Aabideen (RA) says the is no authentic hadith tracing back to Rasulullah .

2) He did quote two books that are both unreliable, and one of whom he himself criticised !

3) Ibn ‘Aabideen is a great Faqih, but not an expert of hadith, and the experts have all stated his hadith to be fabricated.

4. Conclusion

This hadith is fabricated, and even if you consider it weak you cannot quote it because conditions are not met by the ‘ulama that allow quoting them.

A person can kiss this thumbs, rub his eyes, place his hands on his head or any other permissible action, the condition being that he does not view this action as an act of ibadah, just as one taking eyedrops doesn’t view this act as ibadah.

Kissing the thumbs during adhan, is nowadays viewed as mustahab or sunnah and is alleged to be based on certain ahadith. The one who omits doing this is frowned upon. That is why it is classified as a bid’ah. Accept the reality and grow up, I’ve browsed through loads of articles but none is able to give a true sanad for this practice.

If there is still anyone who claims it it not fabricated, he is requested to produce the various chains and show how they aren’t fabricated, and quote the relevant muhadditheen, not the mufassireen or fuqaha’ who are not the experts of the field.

Lastly I would like to finish with this quote :

The number of Sahaba (RA) exceeds thousands (and even hundred thousand according to some estimates) and since Adhan is called five (5) times a day, the name Muhammad must have been uttered in front of them and in the blessed presence of Rasul-ullah literally millions of times (in Adhan and outside of it) and if kissing the thumbs or the nail of the index finger was Sunnah then the books of Hadeeth would have recorded the actions of such lovers of the prophet .

Sources :

Source 1

Source 2

Source 3

Source 4

Source 5

Source 6

Source 7

Sayyiduna Bilal (RA) mispronouncing the Athan ?

December 7, 2012
  • Status : FABRICATED

Its is often said about the companion Bilal ibn Rabah al-Habashi (Radhi Allahu ‘anhu) that

It is reported that Prophet Muhammad [Sallallahu ‘alayhi wa sallam] said, “The ‘seen’ of Bilal is ‘sheen’ in the hearing of God,” meaning that God does not see the physical manifestation; He appreciates the purity of heart.

It is a famous fabrication mentioned in virtually every book on Mawdu’ ahadith.

In fact, Sayyiduna Bilal (RA) had no difficulty at all, rather he was very eloquent (fasih) and called the adhan loud and clear, which is why he was selected by the Noble Prophet  for the task.
Ibn Kathir, Mulla ‘Ali Al-Qari, Al-Shawkani amongst others have declared this narration to be a fabrication.

See: Al Maqasidul Hasanah, hadith: 582 and 221, Tazkiratul Mawdu’at pg. 101, Al Masnu’, hadith: 159 and Kashful Khafa vol. 1 pg. 411

Trust traditional scholars for your deen, not wikipedia..

Source 1

Source 2

The fast of the 15th of Sha’ban exclusively, sunnah ?

July 3, 2012
  • Status : EXTREMELY WEAK

The following hadith is often quoted to back the fast of the 15th of Sha’ban :

Narrated by Sayyiduna ‘Ali (RA), the Prophet [saws] said : When the Middle Night of Shabaan arrives, you should stand (Praying) in the night and should fast in the day following it

This Hadith is recorded by Ibn Majah in his Sunan, one of the famous six books of Hadith, and also by Baihaqi in his famous book Shu’ab-al-‘iman’.  In its chain there is Abu Bakr ibn Abi Saburah who is considered as a weak narrator, so this hadith cannot be relied upon in the matter of the injunctions of Shariah. Thus, the fast of the 15th of Shabaan cannot be termed as Sunnah or Mustahab in the strict sense of the term.

(((As for the virtues of the 15th night, its authenticity is well-known and not the subject here. Proofs can be found here for example.)))

The following muhaddithun have severely criticised Abu Bakr ibn Abi Saburah :

Al-Boukhâri
Ali ibnul Madini
Abu Bakr Al Bazzar
The two sons of Imam Ahmad
Ibnu ‘Adi
Ibnu Hibban
Al-Hakim
An-Nassa’i
Ibnu Ma’in
Al-Haythami

Consequently the following ‘Ulama have criticised the aforementioned hadith :

Imam Badruddin Al-‘Ayni
Al-‘Iraqi
Ibn Rajab Al-Hanbali
Ibnul Jawzi
Ash-Shawkani

May Allah have mercy upon them all.

Can I use very weak hadith ?

Sources:

  • Concerning the critics of the narrator refer to : Mizan ul I’tidal, Ad-Du’afa wal Matrukin lin Nassa’i, Tahdhib ut tahdhib, Adh-Du’afa ul kabir, Al-Kash ul hadith, Al-Majruhin, Al-Kamil fid du’afa, Tafsir ibnu Kathir, Al-Muhalla, Majma’ uz Zawa’id, Nasb ul Raya, Ad-Diraya ;
  • Concerning the critics of the narration refer to : ‘Umdat ul Qariy, Takhrij of Ihya ul ‘Uloom of Al-Ghazali by Al-‘Iraqi, Lata’if ul Ma’arif, Al-‘Ilal ul Mutanahiyah, Al-Fawa’id ul Majmu’ah.

To sum up : To fast the 15th day of Sha’ban exclusively is not sunnah nor mustahhab, but you can perfectly fast the 2nd, 4th, 7th, 10th, 13th, 14th and 15th days (Ayyam al-bîd) or even the first half of the month of Sha’ban, if you do care about Sunnah.

Jazakumullahu Kheyran, and requests for du’a.

‘Dua of tarawih’ (tasbeeh-e-taraweeh) after 4 rak’ahs : Sunnah ?

June 24, 2012
  • Status : NO SOURCE, CAN BE READ

In tarawih prayers, people recite the following du’a also called Tasbih Taraweeh, thinking it is from sunnah :

Subhana dhil Mulki wal Malakuti, Subhana dhil izzati wal aDhmati wal haybati wal Qudrati,
wal kibriyaa’i wal jabaroot Subhanal Malikil hayyil ladhi, la yunaamu wa layamutu,
Subbuhun, Quddusun, Rabbul malaa’ikati war-rooh La ilaha illal lahu, nustugfirullahi
nas ‘alukul jannati, wa na udhubika min an-naar
Allahumma Ajirnee Minan Naar, Ya Mujeero, Ya Mujeero, Ya Mujeer.
As-Salaatu bar Muhammad (saws)

This du’a is posted in many massajid and in fact every one must recite it out loud every 4 rak’ah else you are frowned upon.

Some important points to note :

  • It is mustahab to site for the duration it took to perform the Taraweeh between every four rakats ie the duration which it took to perform four rakaats is the duration of the pause.
  • The words of this dua have been taken from various narrations and have been collected together by scholars for reading in the rest periods during Tarawih prayer.
  • However there is no proof for the dua as a whole in any hadith book and more importantly, no basis for stipulating it as the dua to be recited in tarawih (ie even those narrating this du’a did not say it was specifically a tarawih du’a).
  • The last part of it is really interesting :
    الصلاة بَرْ محمد
    it isn’t even Arabic! Seems more like Farsi (?)
  • Yes, some Fuqaha (like Ibn ‘Abidin (RA)) mentioned it in their books but even they did not classify it as sunnah or mustahab.
  • Why stipulate a tasbih that has no sound basis, when there are so many tasbihat mentioned in the ahadith, through which people could accrue huge rewards.
  • Therefore, it is incorrect to regard the “Tarāwīh Du‘ā’” as sunnah or mustahabb. Although the actual words of the du‘ā’ are not problematic, one should realize that it is simply mubāh (permissible), nothing more. 

However, one should not start a fitna at the masjid and disrespecting the leaders of the mosques.

Issues of this type are very sensitive and need to be handled with wisdom.

Firstly, because those propagating the dua very often are elders or learned ones. If one starts telling people that this is not sunnah, they will most probably not listen to you at all, because their Alim taught them otherwise, or if they listen to you, it will be at the expense of that Alim’s credibility.

Secondly, there are many people who fiercely believe in holding onto whatever was passed down to them from their forefathers, regardless of whether that action has any basis in the Shariah or not.

The ideal plan of action would be for issues of this sort to be brought to the attention of the different Ulama and Imams in a manner conducive to their accepting and not rejecting it, like gently asking the source of this.
They can then undertake the task of educating their respective communities in a suitable manner.

Sources :

Source 1

Source 2

Source 3

Source 4

Entire credit of this post goes to Mufti Husain Kadodia (HA), I merely copy-pasted his posts (from a now defunct website).

Famous "du'a" of Tarawih prayers

Origin of the tashahhud : a Heavenly Conversation ?

May 28, 2012
  • Status : NO SOURCE

It is often reported from people that :

The Attahiyat was a conversation held by Allah and His Beloved Muhammad (peace be upon him) along with the angels of the night of Miraj. Learn more about this great event and this great conversation to motivate yourself toward Salah.

There is no mention of this in any of the books of hadith.
It is very famous, even quoted in a number of books of fiqh, however no one has mentioned a primary source for it from main ahadith books.

Sources go back to al-Rawd al-Unuf wherein the author, Allâmah ‘Abd al-Rahmân al-Suhaylî also does not mention the chain of transmission.

It is not permissible to attribute something to Allah Ta’ala and/or Nabi al-Mustafa without proof. And with respect, the fact that such and such big shaykh related the story is neither a proof.

We must therefore NOT quote this narration, neither should we believe that it occurred.

If anybody has a chain of narration for this, he may bring it forward so that the hadith masters can analyse what could not be found in a thousand of years.

Source 1

Source 2

Source 3

Source 4

Source 5

If you were looking for its pronunciation, have a look at this link.


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