That which is obligatory upon the Muslims

That which is obligatory upon the Muslims
by Shaykh ‘Alee Muhammad Naasir al-Faaqihee
on Saturday, May 7th, 2005

The Shaykh حفظه الله تعالى began in the name of Allaah, sending praise upon Him and asking that Allaah سبحانه و تعالى send His Praise and blessing upon the Messenger of Allaah صلى الله عليه و سلم. Then the Shaykh went on to say that it pleases us, dear brothers, to speak to you tonight about some very important issues which are imperative upon the Muslims to have an understanding about. And that which is obligatory upon the Muslims, as Allaah سبحانه و تعالى has explained in His Book, is to have knowledge. Allaah says:
فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ
{So know (O Muhammad صلى الله عليه و سلم) that Laa ilaaha illallaah (none has the right to be worshipped but Allaah),
and ask forgiveness for your sin…}[Muhammad 47:19]

And for this reason, Imaam Al-Bukhaaree named a chapter in his book, in the book of Al-Eemaan: “Knowledge comes before statements and actions”. And then Allaah says in Soorah at-Tawbah:
فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
{…Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islaamic) religion,
and that they may warn their people when they return to them, so that they may beware (of evil).} [A-Tawbah 9:122]
Knowledge of Allaah سبحانه و تعالى

So Allaah سبحانه و تعالى has shown here that knowledge comes before the actions. And the most noble of the knowledge, as the ‘ulamaa have explained, is the Knowledge of Allaah سبحانه و تعالى. And this knowledge of Allaah is inclusive of the Tawheed of Allaah, or declaring His Unity. It is inclusive of all three types of Tawheed, they are:
Tawheed al-Uloohiyah, or Allaah’s سبحانه و تعالى right to be worshipped alone.
Tawheed ar-Ruboobiyyah, Allaah’s سبحانه و تعالى Oneness in His Lordship and
Tawheed al-Asmaa was-Sifaat, Allaah’s سبحانه و تعالى Oneness as it relates to His Beautiful Names and Attributes.
The Shahaadah (Testimony)

And after that, it is upon the Muslims to learn that which is important for him in his Religion. And for that reason, when the Prophet صلى الله عليه و سلم began his da’wah, he began with the testimony that “none has the right to be worshipped except Allaah alone and that Muhammad is the Messenger of Allaah صلى الله عليه و سلم” and this is the first pillar of Islaam.
The Salaah (Prayer)

After that pillar, comes the very important pillar of Salaah. And that which shows and indicates its importance is that the salaah was not made obligatory on the Earth. That is, its legislation of becoming obligatory was not done on the Earth as the rest of the obligations of Islaam were made by way of Jibreel to the Prophet صلى الله عليه و سلم. Rather, the salaah was made obligatory in the seventh Heaven. That is, on the night of al-Israa wal-Mi’raaj, Allaah made obligatory upon this Ummah (nation) the salaah, and that was done by Allaah سبحانه و تعالى in the seventh Heaven.

Also, from the importance of the salaah, is that the Prophet صلى الله عليه و سلم encouraged us to make it in jamaa’ah, i.e. to make it as one group. Likewise, the Prophet صلى الله عليه و سلم said ‘pray as you have seen me pray’[1]. The Sahaabah (the Companions of the Messenger of Allaah صلى الله عليه و سلم) and likewise the ‘ulamaa (Scholars) that came after them clearly explained to us and related to us the way that the Prophet صلى الله عليه و سلم prayed.
Praying in Congregation

After that, the issue of praying in jamaa’ah (congregation) is extremely important and it is something that is obligatory upon the Muslims (men) and it is from the Sunnah of Prophet صلى الله عليه و سلم. Abdullah ibn Mas’ood رضى الله عنه said that it was from the sunan of hudaa i.e. from the ways of guidance and if you leave the Sunnah of the Messenger of Allaah صلى الله عليه و سلم, then indeed you will go astray. [2]

From the things that the Muslim benefits from praying in jamaa’ah, or praying in congregation, is that it is an encouragement for the people to be together. Likewise, when the Muslims do it they will exchange information with each other, they will check on one another and make sure everyone is okay. So praying in jamaa’ah, or praying in congregation, it is that pillar which many things are built upon in the life of the Muslim.
Salaah builds the relationship between the Muslim and Allaah سبحانه و تعالى

Then after that, likewise, it is upon the Muslim to know that this salaah, it is the relationship between him and His Lord سبحانه و تعالى and it is that which will build the relationship between him and His Lord. Any time an affair would concern the Prophet صلى الله عليه و سلم he would rush to make the salaah. Likewise, from that which shows its importance is the fact that the Prophet صلى الله عليه و سلم commanded with it and advised this Ummah with it. Even in the last moments of his صلى الله عليه و سلم life; when they would take the scarf off his face he would say “as-salaah”, to remind them of the salaah, reminding them of the prayer. Likewise, from that which shows its importance is the statement of the Prophet صلى الله عليه و سلم where he said that “the contrast that is between us and them it is the salaah so whoever leaves it, then indeed, he has disbelieved”[3]. So there is no portion of Islaam for the one who leaves the salaah and it is upon the Muslim to protect his salaah and to pray it at the prescribed time, as Allaah سبحانه و تعالى said:
إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَّوْقُوتاً
{…Verily, As-Salât (the prayer) is enjoined on the believers at fixed hours.} [An-Nisaa’ 4:103]
Perform righteous actions

Then after salaah, the Muslim should do his best to come with all of the righteous actions – whether from giving charity, from commanding with the good and forbidding the evil, from being righteous to his neighbours or building relationships with his neighbours and all of the other righteous actions, because all of the actions of Islaam are good deeds and all of them are righteous.
Da’wah – Be a good example to the Non-Muslims

The Prophet صلى الله عليه و سلم was sent as a mercy to mankind, to all of mankind. When you look at the people in these countries, the countries of the disbelievers, if the non-Muslims see that the Muslims are those who keep their relations with their family members, and that they are people who are merciful, they are people who are dutiful to their parents, they are those who protect their muwaa’eed (appointments), they are those who fulfil their trusts, then this type of Muslim is going to be an example for all of the other people around him. So when the non-Muslims see the Muslims doing these types of actions, then indeed he (the Muslim) will be an example for them. And they will be inshaa’Allaah ta’aalaa the type of people who look towards Islaam, and look towards the religion of Islaam, not as a religion of terrorism as some of them would like to say, but rather a religion of mercy, a religion that takes care of the poor and the needy. So it is upon the Muslim in his dealings to do what he does, firstly for Allaah سبحانه و تعالى meaning that he does it seeking the Face of Allaah, seeking the reward of Allaah سبحانه و تعالى and then after that intending to spread the Da’wah of Islaam. So the da’wah is performed with the tongue, with the statements and it is also performed with actions.
Kindness to neighbours

From righteous actions, is the importance of the Muslim being righteous to his neighbour and being kind to his neighbour. Allaah سبحانه و تعالى has commanded us with kindness to our neighbours, as He mentions in the Qur’aan in the ayaah:
وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ
{…(and do good to) the neighbour who is near of kin, the neighbour who is a stranger…} [an-Nisaa’ 4:36]

From the examples of this, is that which comes in Adab al-Mufrad by Imaam al-Bukhaaree on the authority of ‘Abdullaah ibn ‘Amr ibn al-‘Aas رضى الله عنه. He used to have a man that would slaughter his sacrificial animals for him, or that would slaughter the meat that he would use for his family in general. He told this man one time, and he had another person that was with him at the time, “If you begin to pan out the meat, then start with our Jewish neighbour”. So there was a man who was with ‘Abdullaah ibn ‘Amr ibn ‘Aas at the time and he said to him, “you start with the Jew”? ‘Abdullaah said, “That’s correct. The Prophet صلى الله عليه و سلم commanded us to be kind to our neighbours and he used to start with the one whose door was closest to him”.[4] So in this case, the door of the Jewish man was closest and so he started with him in his passing out of the meat.

The Shaykh hafithahullaah ta’aalaa he said that, if we look at this example then we see that this is something, that the Companions used to do and it is from the Sunnah of the Prophet صلى الله عليه و سلم. So if you are someone who is kind to your neighbours, you will find inshaa Allaahu ta’aalaa that this has a very deep effect on their hearts. And you will also be illustrating the point that the Prophet صلى الله عليه و سلم was not sent to the Arab alone. Rather he was sent to the red people, and to the black people and it didn’t make a difference, as his message was for all of mankind as Allaah سبحانه و تعالى said:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
{And We have sent you (O Muhammad صلى الله عليه و سلم) not but as a mercy for the ‘Aalamîn (mankind, jinn and all that exists).} [al-Anbiyaah 21:107]

The Shaykh حفظه الله تعالى went on to mention the ayah in Soorah an-Nisaa’ where Allaah سبحانه و تعالى said:
وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً وَبِالْوَالِدَيْنِ إِحْسَاناً وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ
وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُوراً
{ Worship Allâh and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masâkîn (the needy),
the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet),
and those (slaves) whom your right hands possess. Verily, Allâh does not like such as are proud and boastful.} [An-Nisaa’ 4:36]

This ayah in Sooratun Nisaa’, the Shaykh went on to explain it by saying that Allaah سبحانه و تعالى started out by commanding that you only worship Allaah and that you do not associate any partners with Him. He started out with the worship of Allaah because this is the origin and this is the base rule, and everything that comes after it is based on the fact that you’re worshipping Allaah سبحانه و تعالى alone. Then He commanded that you be kind to your parents, as it comes in many other aayaat in the Book. Then the Shaykh went on to mention, that the yateem (orphan) is the child who does not have any one to care for him or his father has passed away. Likewise, the one who is needy. As it relates to the close neighbour, then this close neighbour can either mean that they are a relative or that they are close in distance, meaning that their house is close to your home.

So the Shaykh said if this neighbour of yours is a Muslim and he is a relative, then he has three different rights over you. He has the right of Islaam, the right of being the neighbour and also the right of being a relative. So when you present to them something, when you give them a gift, then this will be considered something that builds the relationship. That which is intended by the foreign neighbour, is the neighbour that is not a Muslim as the Shaykh said. Allaah سبحانه و تعالى, in these aayaat is showing us those things that if we do them, then they will be those things by His Permission which will enter the people into Islaam and that it will show the people that Islaam does not have the type of dryness or the type of harshness that you may find in some of the religions that came before. Rather it is a Religion of Mercy.
Taqwa of Allaah

The Shaykh he said after that I advise you all with that which Allaah سبحانه و تعالى commanded us with, that which He commanded His first servants and His last servants with, or the previous servants as well as His latter servants and that is with the fear of Allaah سبحانه و تعالى – to have taqwa of Allaah. And taqwa is that you perform the actions that you have been commanded with, and that you stay away from that which you have been prohibited from. Likewise, it is to place between yourself and between Allaah سبحانه و تعالى a wiqaayah of protection. And that protection is by doing the righteous deeds and staying away from the evil deeds. All of the righteous deeds are from taqwa or from the fear of Allaah سبحانه و تعالى.

For example, one who gives sadaqah (charity), one who is truthful, one who is trustworthy, one who is righteous, one who is kind to his neighbour. The Prophet صلى الله عليه و سلم, as it comes in the hadeeth said: “Jibreel continued to commanded me with kindness to the neighbour so that I thought that he would make him (the neighbour) from my inheritors”.[5] So all of the righteous actions that one does is from taqwa. Likewise, staying away from the evil actions, from the sins and disobedience to Allaah سبحانه و تعالى this is also considered to be from taqwa. So for example, to stay away from backbiting, to stay away from tale carrying, to stay away from talking about the honour of Muslims, to stay way from cursing the Muslims or speaking evil about them, all of these are from the things, which are considered to be taqwa or fear of Allaah سبحانه و تعالى.

And from the bounties of Allaah سبحانه و تعالى, is that He does not make takleef of His servants, that He does not impose upon His servants anything that they do not have the ability to do. He does not make us responsible for more than we can bear. The Prophet صلى الله عليه و سلم said in the authentic hadeeth: “If I command you with something, then do from it that which you can. And if I prohibit you from something, then stay away from it”.[6] All of the Islaamic rulings, all of the rulings of Islaam are based upon this hadeeth – that you do that which you can of that which you have been commanded with, and that you stay far away from that which you have been prohibited from. So for example, as-salaah (prayer), if you are not able to pray standing then you can pray sitting down. This is from doing that which you can. If you do not have money, it is not upon you to pay zakaat. If you do not have enough money, then it is not upon you to make the Hajj. This is as it relates to the things that you have been commanded with.

As it relates to the things, that you have been prohibited from, then you stay away from it period and you don’t go close to it. So for example, you protect your tongue – this is something that you can do. Allaah سبحانه و تعالى prohibits us from drinking intoxicants, so this is something that we can do. All of the things that are evil are things that we do not have to do, meaning that it is easy for us to stay away from these things. As for the things that you have been commanded with, then maybe you can do it and maybe you can’t do it. However, the things that you cannot do, or the things you have been commanded to stay away from, you have to stay away from them. Don’t let anybody say that ‘I can’t stop drinking intoxicants’ for example. Rather this individual can stop, because the Prophet صلى الله عليه و سلم told us: “And if I have prohibited for you something, then stay away from it”.[6]
QUESTIONS & ANSWERS
1. Question: I am a female engineer working in a factory, but my father who is a rich man does not allow me to do anything, even so that I’m not allowed to pay zakaat. He only allows me to buy food and clothes. Is this correct? What should I do in this situation?

Answer: The Shaykh حفظه الله تعالى said in answer to this question, that firstly we must know that to obey the father is obligatory. However, to obey in disobedience to Allaah سبحانه و تعالى is not permissible. So this woman should not obey her father in him preventing her from paying the zakaat. Rather she has to pay the zakaat and the zakaat is a pillar of Islaam so she must do it. However, she should do it in a way that does not anger her father. Rather, she should do it in a way that is better, in a good manner. She should speak to him in a manner that is good and try to convince him from one angle, or to please him from one angle and at the same time do what she has to do, and do that which is obligatory upon her in Islaam.
2. Question: Is it permissible to eat everything from the ocean, that lives in the ocean, for instance shrimp, lobster etc?

Answer: The Shaykh حفظه الله تعالى he said that, for those animals or sea creatures that only live in the sea then this is permissible without exception. Except for those things, that may resemble that which is haraam. For example, there are some sea animals that resemble pigs and dogs and the like. Some of the ‘Ulaama (Scholars) have mentioned that it is better to leave off these types of things in order for the Muslim to protect his Deen. However, the Shaykh said that which you can find in the sea is plentiful and inshaa’Allaahu ta’aalaa you stay way from the other things, which resemble that which is haraam.
3. Question: Can you provide us some advice on how to learn akhlaaq (morals) and adab (manners) in the West and also, guidance on correct purification etc.? Perhaps, you can recommend some books on these topics, which can be studied and benefited from.

Answer: The Shaykh حفظه الله تعالى, he said that the first thing that I recommend to this individual is to read the Book of Allaah سبحانه و تعالى. In this book, the Qur’aan one will find everything that a Muslim needs, in his dunya, as it relates to his worldly affairs and as well, as it relates to his Aakhirah (Hereafter). Allaah سبحانه و تعالى has told us in His Book, that which translated means:
مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ
{…We have neglected nothing in the Book…} [al-An’aam 6:38]

That We have not left anything out of this Book, meaning that Guide. Likewise, when ‘Aishah رضى الله تعالى عنها was asked about the character of the Prophet صلى الله عليه و سلم about his manners, about his morals, she said that: “his character was the Qur’aan”.[7] His character was the Qur’aan. This means that he used to act in accordance to the Qur’aan. He used to do that which the Qur’aan commanded him with and stay way from that which the Qur’aan prevented him from and prohibited. Likewise, the Shaykh mentioned the ayah in Soorah al-Qalam where Allaah سبحانه و تعالى says:
وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
{And verily, you (O Muhammad صلى الله عليه و سلم) are on an exalted (standard of) character.} [al-Qalam 68:04]

He سبحانه و تعالى praises the Prophet صلى الله عليه و سلم for his character. So this Book, the Book of Allaah سبحانه و تعالى is the first Book that one returns to, in order to refine his character.

Likewise, there are many ahaadeeth and books of ahaadeeth, like for example Riyaadus Saaliheen by an-Nawaawee. This book has many ahaadeeth that deal with the character or the morals of the Prophet صلى الله عليه و سلم as it relates to all of his interactions. Likewise, we can return to the books of the Sunnah. We return back to the books of the Sunnah, we return back to the books that deal with the Seerah or the biography of the Prophet صلى الله عليه و سلم and we look at how the Prophet صلى الله عليه و سلم behaved in his home, and with his wives and with his family, how he behaved with his neighbours and other than that.

Again the first thing we return to is the Book of Allaah سبحانه و تعالى and all of these things inshaa’Allaah will be that which teaches the Muslim how to perfect his character. How he should act in his workplace, how he should be in leading his home, what he should do at night, what he should do in the daytime and all of his life. Also we have the book al-Adkhaar (The Book of Supplications) which also deals with this, it doesn’t leave anything that the Muslim should do from the time he gets up until the time he goes to bed. And that is because the Prophet صلى الله عليه و سلم did not leave anything that would benefit his Ummah (Nation), except that he guided us to it and there is nothing that would harm this ummah except that he warned us from it.
4. Question: Is it permissible to seek a loan from a Muslim who earns the money by selling drugs?

Answer: The Shaykh said: listen brother, prohibited affairs, the affair of intoxicants is something that is prohibited within the text of the Qur’aan. Allaah prohibited al-khamr or intoxicants, and that which follows it from drugs etc. Likewise, that which follows these types of things like interest (ribaa). All of these things are known by ijmaa’ (consensus) that they are prohibited. The fact that some Muslims may interact, or in their transactions may use these types of things, or they may do these things which are illegal, does not make it something that is permissible. So it is appropriate for the Muslim to take loans from those people who have their money come to them in ways that are permissible. As for the one, who he doesn’t know how he got his money, then his lack of knowledge here is not something that will harm him. However, if he knows that this individual has taken money or his means of achieving the money is something that is impermissible, then he shouldn’t take a loan from this individual. And whoever has fear of Allaah, who has taqwa of Allaah, then Allaah سبحانه و تعالى will make for him a way out and He will provide for him from places he never expected.

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً{2} وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ
{… And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine…} [at-Talaaq 65:2-3]
5. Question: We have some brothers who studied for some time, but they didn’t work on self-purification. So they used their knowledge to show off and to look down on others. And they are quick in refuting others and they are one of main reasons for making others run away from the Salafi Manhaj. What is your advice to them?

Answer: The Shaykh said: “first of all, my advise to those people is that Salafiyyah is not a claim that is claimed upon the tongue. Rather it is something that has to be followed up by actions. When the Prophet صلى الله عليه و سلم informed that this Ummah would split into 73 sects and that all of them would be in the Hellfire except one, he was asked, “and which is that one, O Messenger of Allaah?” He said, “That which I am upon and my Companions”.[8] So the Prophet صلى الله عليه و سلم informed that this Saved Sect, the one that will be saved from the Fire, they are the Salafus Saalih, the righteous predecessors. They are the ones who were upon that which the Messenger of Allaah صلى الله عليه و سلم and his Companions were on. So we have to go back and look at that which the Prophet صلى الله عليه و سلم was upon as it relates to his ‘aqeedah (belief system), as it relates to his worship, as it relates to his transactions and interactions. What was he upon? Then likewise, we look at what the Companions of the Messenger of Allaah صلى الله عليه و سلم were upon in those previously mentioned affairs.”

Then the Shaykh went on to say: “and also we need to look at what Allaah سبحانه و تعالى said to His Messenger. He said this to His Messenger, as His Messenger is the best of examples. He says as it comes in Soorah Aali ‘Imraan,
فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ
{And by the Mercy of Allaah, you (Muhammad صلى الله عليه و سلم) dealt with them gently. And had you been severe and harsh-hearted,
they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) forgiveness for them;
and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah,
certainly, Allaah loves those who put their trust (in Him).} [Aali ‘Imraan 3:159]

So here we see that Allaah سبحانه و تعالى has prohibited His Messenger صلى الله عليه و سلم from evil character and He let His Messenger know that if he was evil, harsh and hardhearted they would have left from around him. So if the person is truly upon Salafiyyah, then he is upon that which the Messenger of Allaah صلى الله عليه و سلم was upon from good characteristics, from gentleness, from leniency. And as you had mentioned in the question, some people have been made to leave the manhaj as-saheeh (the correct methodology), or they have been repelled from this manhaj, from that which they find from people from harshness and so on and so forth, then this is indeed in opposition to the Book of Allaah سبحانه و تعالى and the Sunnah of the Messenger of Allaah صلى الله عليه و سلم. Meaning that, that characteristic that they find from some of the Salafis, these characteristics are in opposition to what we find in the Book and the Sunnah and likewise, what the Salaf of this ummah were upon رحمهم الله.

Also, we need to look at the example of the one who was harsh and hard and stern when he came to the Prophet صلى الله عليه و سلم, and he grabbed him. He said, “Yaa Muhammad, give me from that which Allaah has given you”. So the Companions of the Messenger of Allaah صلى الله عليه و سلم they wanted to deal with this individual and the Prophet صلى الله عليه و سلم prevented them from doing so.[9] Even though he was the Messenger of Allaah صلى الله عليه و سلم and this man had done what he had done to him, the Messenger of Allaah صلى الله عليه و سلم prevented them from doing anything to this man. So whoever claims to be Salafi, then it is upon him to be patient and it is upon him to persevere and it is upon him to have forbearance. And it is upon him to guide the people to that which is good, so these callers themselves can be an example to those they are calling.”
6. Question: I’m a married woman and I’m not happy being married and see no benefit in it since my husband lives in another country, which prevents him from bringing me there as his wife. I have issues with obeying him and fear for my soul in the Hereafter. So my question is, is it permissible for me to seek divorce out of fear that I cannot obey my husband and give him his rights?

Answer: The Shaykh said: I would say something, as it relates to this. In these types of situations the mufti of Saudi Arabia needs to be consulted so that these types of questions may be presented to him. However, my advice for this woman is that she be patient and that she tries her best to be patient in this situation, especially if there are children involved in this situation and Allaah will make the affair easy and will guide them. However, if the affair comes to the point where it is absolutely not possible for her to be patient, then I suggest that the question be posed to the mufti in detail, so that he can deal with this.

Brother Abu Sufyaan Zahid said:

Shaykh al-‘Alaamah ‘Alee Naasir al-Faaqihee hafithahullaah ta’aalaa mentioned that he didn’t want to answer questions on divorce and khula’, due to its serious consequences. He advised the brothers to take these questions to the grand mufti of Saudi Arabia. This clearly shows that such issues are not to be answered by just anyone. Unfortunately, as we all know this has become a serious problem in the West. We have witnessed that some brothers do not hesitate, as our ‘Ulamaa hesitate to pass judgments on talaaq and khula’. So the Shaykh gave some advice concerning this:

The Shaykh حفظه الله تعالى said that the like of these types of issues, first and foremost is that it is not appropriate that one be hasty in divorce, because divorce is from those affairs that if the one pronouncing it is serious, it counts. And even if he’s playing, it counts. So this is something that, a Muslim should be very careful of being hasty in these affairs. Also if these types of affairs become plentiful, become in abundance, as has been mentioned, then it is upon those who are responsible to contact the Kibaarul ‘Ulamaa in the Kingdom of Saudi Arabia, like for example the mufti and the Committee for Giving Fataawaa – the Permanent Committee, so that they can give them the solutions to these problems inshaa’Allaahu ta’aalaa because these affairs are very important. They deal with a man living with his wife and a man should live with his woman in a way that is halaal and in a way that is permissible. However, with these types of affairs and being hasty in divorce and the like, what may happen is that this woman may become impermissible for him and he doesn’t even know. And so he lives with her in a way that is not safe, not permissible in Islaam so you have to be careful. And again, the Shaykh suggested that these types of affairs be taken to the Kibaarul ‘Ulamaa.
7. Question: Is it from the Sunnah to hold the stick during the Jumu’ah khutbah?

Answer: Holding the stick or the cane or the like, then this is from the Sunnah. If an individual does it, then alhamdullilaah, and if he does not do this, then there is nothing upon him. Meaning this is not a condition, whether one is holding a cane or a stick. So if he does so, then this is good and if not, then there is nothing upon him.
8. Question: Is it permissible for us to have ring tones of the Qur’aan, the adhaan or the ahaadeeth on our cell-phones or mobile phones?

Answer: The Shaykh said the only thing that would be impermissible here would be to take that type of phone into the bathroom itself. This is something, that is not permissible, or something that one should stay away from. If for example, when the phone rings, the ayah plays then one should stay away from the bathroom area. As for other than that, then there is no difference between that and for example, a cassette tape. The Shaykh said that which is impermissible here is the qiraa or the reading of the Qur’aan in the bathroom. For example, if you turn off the phone when you go in the bathroom then this is not a problem. Likewise, there are some types of phones now where when you call and you’re waiting for the person to answer the Qur’aan will be playing. Likewise, this should be turned off before going into the bathroom area and then when you come out you turn it back on.
*** END ***

Transcribed By Noble Sister Sirad Bint Aden

References and Notes
[1] Reported by Al-Bukhaaree in Kitaab al-Adhaan (#605)

صلوا كما رأيتموني أصلي

[2] Reported by An-Nisaa’ee 2/108, Shaikh al-Albaanee rahimahullaah said Saheeh in Sunan An-Nisaa’ee (#849)

أنه كان يقول من سره أن يلقى الله عز وجل غدا مسلما فليحافظ على هؤلاء الصلوات الخمس حيث ينادي بهن فإن الله عز وجل شرع لنبيه صلى الله عليه وسلم سنن الهدى وإنهن من سنن الهدى وإني لا أحسب منكم أحدا إلا له مسجد يصلي فيه في بيته فلو صليتم في بيوتكم وتركتم مساجدكم لتركتم سنة نبيكم ولو تركتم سنة نبيكم لضللتم

[3] Reported Ibn Maajah 1/342, Shaikh al-Albaanee (rahimahullaah) said Saheeh in Al-Jaami’ as-Sagheer (#4143) and in Sunan Ibn Maajah (#1079)

العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر

[4] Shaykh al-Albaanee rahimahullaah says Saheeh. See Adab al-Mufrad 1/58

كنت عند عبد الله بن عمرو وغلامه يسلخ شاة فقال يا غلام إذا فرغت فابدأ بجارنا اليهودي فقال رجل من القوم اليهودي أصلحك الله قال إني سمعت النبي صلى الله عليه وسلم يوصى بالجار حتى خشينا أو رؤينا أنه سيورثه

[5] Reported by Al-Bukhaari in Kitaab al-Adab (#5668)

حديث ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه متفق عليه

[6] Reported by Ibn Maajah, Shaikh Al-Albaanee rahimahullaah said Saheeh in Sunan Ibn Maajah (#2)

فإذا أمرتكم بشيء فخذوا منه ما استطعتم وإذا نهيتكم عن شيء فانتهوا

[7] Reported in Musnad Ahmed, Shaikh Al-Albaanee rahimahullaah said Saheeh in Saheeh al-Jaami’ (#4811)

كان خلقه القرآن

[8] Reported by At-Tirmidhee 5/26 (#2641), Shaikh Al-Albaanee (rahimahullaah) says Hasan in Jaami’ as-Sagheer (#5343)

وتفترق أمتي على ثلاث وسبعين ملة كلهم في النار إلا ملة واحدة قالوا ومن هي يا رسول الله قال ما أنا عليه وأصحابي

[9] Reported by Al-Bukhaaree in Kitaab al-Libaas (#5472) and Muslim in Kitaab az-Zakaat (#1057)

مالك ‏ ‏قال ‏كنت ‏ ‏أمشي مع رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وعليه رداء نجراني غليظ ‏ ‏الحاشية ‏ ‏فأدركه أعرابي ‏ ‏فجبذه ‏ ‏بردائه ‏ ‏جبذة ‏ ‏شديدة نظرت إلى صفحة عنق رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وقد أثرت بها ‏ ‏حاشية ‏ ‏الرداء من شدة جبذته ثم قال يا ‏‏ محمد ‏‏ مر لي من مال الله الذي عندك فالتفت إليه رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فضحك ثم أمر له بعطاء
 
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Da’eef`(Weak): Hadeeth No 44 “Whoever listens to any verse of Allaah’s Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement.”

[It has been narrated ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaah ‘alayhe wa sallam) said:  “Whoever listens to any verse of Allaah’s Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement.”

Dha’eef (weak) – It was collected by Ahmad from ‘Ubaadah ibn Muyassarah, whose reliability has been disputed. The chain also has Al-Hasan reporting from Aboo Hurayrah, and the majority of the scholars hold that Al-Hasan did not hear from Aboo Hurayrah.

Imaam Muhammad Naasirud-Deen Al-Albaanee
Source: Dha’eef At-Targheeb wat-Tarheeb #859 -(v.1, p.428-434),

Da’eef`Jiddan (Very Weak): Hadeeth No 43 “Sincerity is one of My secret blessings, which I have instilled in the heart of those whom I love among My slaves?”

This hadeeth is da’eef jiddan (very weak) or mawdoo’ (fabricated). 

It was narrated by al-Qazweeni in his Musalsalaat, as al-Iraaqi said in Takhreej Ihyaa’ ‘Uloom al-Deen, 4/365, from the hadeeth of Hudhayfah (may Allaah be pleased with him). But its isnaad includes Ahmad ibn ‘Ataa’ al-Hujaymi and ‘Abd al-Wahid ibn Zayd, both of whom are matrook (i.e., their hadeeth is not accepted). 

It was also narrated by al-Daylami in Musnad al-Firdaws, 3/187, from ‘Ali and Ibn ‘Abbaas. 

Al-Haafiz ibn Hajar said in Fath al-Baari, 4/109, (it is) a waahin jiddan hadeeth (i.e., very flimsy).

Da’eef` (Weak): Hadeeth No 42

“Do not please anyone by angering Allaah, do not thank anyone for the blessings of Allaah, and do not condemn anyone for that which Allaah did not give you. For the provision of Allaah does not come to you because of anyone’s efforts and it is not diverted from you because of anyone’s hatred. By His fairness and justice, Allaah has connected peace and joy to contentment and certain faith, and He has connected worry and distress to discontentment.”

This hadeeth was narrated by al-Tabaraani in al-Kabeer, 10/215. 

Al-Haythami said:  It was narrated by al-Tabaraani in al-Kabeer, and its isnaad includes Khaalid ibn Yazeed al-‘Umari, who was accused of fabricating hadeeth.  Majmaa’ al-Zawaa’id, 4/71. 

It was also narrated – via a different isnaad – by Abu Na’eem in al-Hilyah (5/106) and by al-Bayhaqi in Shu’ab al-Eemaan, 1/221. 

Its isnaad includes ‘Atiyah al-‘Awfi, who is da’eef (weak), and the comments of the scholars concerning him have been quoted above book (p. 78); and it includes Muhammad ibn Marwaan al-Saddi, who is matrook al-hadeeth (his hadeeth is not to be accepted). 

Yahyaa ibn Ma’een said: he is not thiqah (trustworthy), and on one occasion he said: he is nothing. Ibraaheem said: he is kadhdhaab (a liar).

Al-Sa’di said, he is dhaahib (i.e., his hadeeth is not accepted).

Al-Nasaa’i, Abu Haatim al-Raazi and al-Azdi said: he is matrook al hadeeth (his hadeeth is not to be accepted).

Al-Bukhaari said: his hadeeth should not be written down. And on one occasion he said: they did not say anything concerning him.

Ibn Hibbaan said: his hadeeth is not to be written down, and it is haraam to use his hadeeth as evidence. 

See Meezaan al-I’tidaal, 6/328; al-Du’afaa’ wa’l-Matrookeen, 3/98 

It was also narrated by Hannaad al-Sirri in al-Zuhd, 1/304; and by al-Bayhaqi in Shu’ab al-Eemaan, 1/221, with an isnaad which is mawqoof and stops at ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him).

Da’eef` (Weak): Hadeeth No 41 “Allaah revealed to one of His Prophets, ‘If you see poverty coming to you then say, Welcome, O sign of the righteous, and if you see richness coming to you, then say, A sin whose punishment has been hastened’”?

This hadeeth was narrated by al-Daylami in Musnad al-Firdaws – as al-Haafiz al-‘Iraaqi said – from the report of Makhool from Abu’l-Dardaa’. It is a da’eef (weak) hadeeth, for Makhool did not hear anything from Abu’l-Dardaa’. See Takhreej Ihyaa ‘Uloom al-Deen, 4/191. 

It was also narrated by Abu Na’eem in al-Hilyah (6/5) from the report of Mujaahid from Ka’b al-Ahbaar. 

And he narrated it in 6/37 from the report of Qutaadah from Ka’b al-Ahbaar. 

Both isnaads include Ishaaq ibn Bishr al-Kaahili, who is matrook [i.e., his hadeeth is not accepted].

Abu Zar’ah said: he used to tell lies.  

Al-Daaraqutni said he is kadhdhaab matrook (i.e., a liar whose hadeeth is not to be accepted).

Al-Azdi said: his hadeeth is to be rejected and is not valid, and he was accused of lying.

Ibn Hibbaan said: he used to fabricate hadeeth and attribute them to trustworthy narrators (thiqaat); his hadeeth should not be written down except by way of amusing oneself with something weird. 

See al-Jarh wa’l-Ta’deel, 2/214; al-Du’afaa wa’l-Matrookeen by Ibn al-Jawzi, 1/100. 

He is one of the storytellers and time-wasters. Al-Dhahabi said in his biography of him: the shaykh, the scholar, the storyteller, the weak narrator (da’eef), the time-waster, Abu Hudhayfah Ishaaq ibn Bishr ibn Muhammad ibn ‘Abd-Allaah ibn Saalim al-Haashimi, whose teacher was al-Bukhaari the author of al-Mubtada’, which is a well known book in two volumes. Ibn Jareer and others narrated from him, and in it he spoke of weird and disastrous things. Siyar A’laam al-Nubala’, 9/477, 478.

Da’eef`(Weak): Hadeeth No 40 “Whoever preserves forty hadeeth for my ummah will be recorded as a faqeeh”

1 – This hadeeth is da’eef (weak). Despite its large number of isnaads they do not support one another, and there are many different versions with different wordings, such as, “…Allaah will resurrect him on the Day of Resurrection among the fuqaha’ and scholars,” and “… Allaah will resurrect him a scholar and a faqeeh,” and “I will be an intercessor and a witness for him on the Day of Resurrection,” etc. 

(a)     al-Haafiz ibn Hajar said: 

It was narrated by al-Hasan ibn Sufyaan in his Musnad and in his Arba’een, from the hadeeth of Ibn ‘Abbaas, and he narrated it from thirteen of the Sahaabah. It was narrated by Ibn al-Jawzi in al-‘Ilal al-Mutanaahiyah, and he explained that all of these ahaadeeth are da’eef.  Ibn al-Mundhir discussed it in a separate volume, and I discussed it in the sixteenth chapter of al-Imla’. I mentioned all of its isnaads in one volume but there is not one isnaad that is free of faults.  Al-Talkhees al-Habeer, 3/93, 94. 

(b)    Ibn al-Mulaqqin said: 

The hadeeth “Whoever preserves forty hadeeth for my ummah will be recorded as a faqeeh” was narrated via approximately twenty isnaads, all of which are da’eef (weak). Al-Daaraqutni said: All its isnaads are da’eef and none of them are proven. Al-Bayhaqi said: Its isnaads are weak. Khalaasat al-Badr al-Muneer, 2/145 

Al-Bayhaqi said: 

This text is well known among the people but it has no saheeh isnaad. Shu’ab al-Eemaan, 2/270 

Al-Nawawi said: 

The scholars of hadeeth are agreed that it is a weak hadeeth, although it has many narrations.  Muqaddimat al-Arba’een al-Nawawiyyah.  

2 – We should note here that there are reports in the Sunnah which mention the virtue of listening to the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and conveying it, even if it is just one hadeeth. 

It was narrated that Zayd ibn Thaabit said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “May Allaah bless a man who hears a hadeeth from us and memorizes it so that he can convey it to others, for perhaps he is conveying it to one who will understand it better than him, and perhaps the one who conveys knowledge does not understand it himself.” (Narrated and classed as hasan by al-Tirmidhi, 2656; also narrated by Abu Dawood. 3660; Ibn Maajah, 230). 

Al-Mubaarakfoori said: What is meant is that Allaah has singled him out for happiness and joy because of the knowledge with which He has blessed him and the status among people in this world and blessings in the Hereafter that he attains thereby, so that the joy and blessings are seen on his face. And it was suggested that the hadeeth indicates what happens to the person of joy and blessing that appears on his face. Tuhfat al-Ahwadhi, 7/347, 348 

Da’eef`(Weak): Hadeeth No 39 “When you pray Fajr, then say before speaking to any of the people, ‘Allaahumma ajirni min al-naar (O Allaah, protect me from the Fire)’ seven times. Then if you die on that day, Allaah will grant you protection from the Fire”

This hadeeth was narrated by Imam Ahmad in al-Musnad, 17362, and by Abu Dawood, 5079. The hadeeth is as follows: 

It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “When you pray Fajr, then say before speaking to any of the people, ‘Allaahumma ajirni min al-naar (O Allaah, protect me from the Fire)’ seven times. Then if you die on that day, Allaah will grant you protection from the Fire. And when you pray Maghrib, then say before speaking to any of the people, ‘Allaahumma inni as’aluka al-jannah, Allaahumma ajirni min al-naar (O Allaah, I ask You for Paradise, O Allaah, protect me from the Fire)’ seven times. Then if you die that night, Allaah will grant you protection from the Fire.” 

The hadeeth is not saheeh in its narration from the Prophet (peace and blessings of Allaah be upon him).

See al-Silsilah al-Da’eefah by Shaykh al-Albaani (may Allaah have mercy on him), 1624. 

Based on this, it is not mustahabb to recite this du’aa’ after Fajr and Maghrib prayers. 

It was narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever asks Allaah for Paradise three times, Paradise will say, ‘O Allaah, admit him to Paradise.’ Whoever seeks protection from the Fire three times, Hell will say, ‘O Allaah, protect him from the Fire.’”  Narrated by al-Tirmidhi, 2572; Ibn Maajah, 4340. This is a saheeh hadeeth; it was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, 6275). 

But there is nothing to state that this should be recited in conjunction with any particular prayer, or at any particular time. 

It is mustahabb for the believer to ask Allaah for Paradise a great deal, and to seek protection from Hell a great deal, without saying such words in conjunction with any particular prayer, or at any particular time.

 And Allaah knows best.

Munkar (Invalid/Rejected), Da’eef (Weak) Hadeeth No: 37 “Whoever prays forty prayers in my Mosque, missing no prayer, it will be recorded that he is safe from the Fire, is saved from punishment and is free of hypocrisy”

This hadeeth was narrated by Ahmad (12173) from Anas ibn Maalik from the Prophet (peace and blessings of Allaah be upon him), who is reported to have said, “Whoever prays forty prayers in my Mosque, missing no prayer, it will be recorded that he is safe from the Fire, is saved from punishment and is free of hypocrisy.” This is a da’eef (weak) hadeeth. 

This was mentioned by Shaykh al-Albaani in al-Silsilah al-Da’eefah (364), who said: It is da’eef. He also mentioned it in Da’eef al-Targheeb (755) and said, it is munkar (a kind of weak hadeeth). 

Al-Albaani said in his book Hujjat al-Nabi (peace and blessings of Allaah be upon him) (p. 185) that it is an innovation (bid’ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet’s Mosque so that they will be free from hypocrisy and saved from the Fire.” 

Shaykh Ibn Baaz said: With regard to the widespread idea that the visitor should stay for eight days so that he can offer forty prayers in the Mosque is wrong. Although it says in some ahaadeeth “Whoever offers forty prayers therein Allaah will decree that he is safe from the Fire and free from hypocrisy,” this hadeeth is da’eef according to the scholars and cannot be taken as proof or relied upon. There is no set limit for visiting the Prophet’s Mosque. If a person visits for an hour or two, or a day or two, or for more than that, there is nothing wrong with that. Fataawa Ibn Baaz, 17/406 

Instead of this hadeeth we should look at the hasan hadeeth narrated by al-Tirmidhi (241) concerning the virtue of always being present for the opening takbeer of prayer in congregation. It was narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever prays for forty days with the congregation, always being present for the first takbeer, it will be written that he will be safe from two things: he will be safe from the Fire and safe from hypocrisy.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 200. 

The virtue mentioned in this hadeeth is general and applies to any mosque where prayers are offered in congregation, in any land; it does not apply only to al-Masjid al-Haraam [in Makkah] or al-Masjid al-Nabawi [in Madeenah]. 

Based on this, whoever consistently prays forty Days in congregation in which he is present for the first takbeer, it will be recorded that he will be safe from two things: safe from the Fire and safe from hypocrisy, whether the mosque is in Madeenah, Makkah or anywhere else.

Mawdoo` (Fabricated). Hadeeth No 38: “Whoever prays four rak’ahs on Saturday night, reciting in each rak’ah the Opening of the Book [al-Faatihah] once, and Qul Huwwa Allaahu Ahad [Soorat al-Ikhlaas] twenty-five times, Allaah will forbid his body to the Fire.”

This hadeeth is fabricated. It was quoted by al-Shawkaani (may Allaah have mercy on him) in al-Fawaa’id al-Majmoo’ah fi’l-Ahaadeeth al-Mawdoo’ah (p. 44), as quoted in the question. He said: It was narrated by al-Jawzaqaani from Anas in a marfoo’ report (i.e. attributed to the Prophet (peace and blessings of Allaah be upon him)). But it is mawdoo’ (fabricated), and the men of its isnaad are either majhool (unknown) or matrook (rejected). 

Prayer at night is mustahabb on all days, and is not restricted to what is mentioned in this fabricated hadeeth.  

Allaah says (interpretation of the meaning): “Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (in charity in Allaah’s Cause) out of what We have bestowed on them.

No person knows what is kept hidden for them of joy as a reward for what they used to do” [al-Sajdah 32:16-17] 

“Verily, the Muttaqoon (the pious) will be in the midst of Gardens and Springs (in the Paradise), Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinoon (good‑doers). They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]. And in the hours before dawn, they were (found) asking (Allaah) for forgiveness” [al-Dhaariyaat 51:15-18] 

Al-Tirmidhi (3549) narrated from Abu Umaamah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I urge you to pray qiyaam al-layl, because that was the habit of the righteous who came before you; it will bring you closer to your Lord, expiate for bad deeds and keep you away from sin.”  Classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 452.

Hadeeth No. 36 “Seek help in having your needs met by being discreet, for everyone who is blessed with something is envied”

This hadeeth was narrated by al-Tabaraani in his three Mu’jams, by al-Bayhaqi in Shu’ab al-Eemaan, by Abu Na’eem in al-Hilyah; by Ibn ‘Adiyy in al-Kaamil, and by al-‘Aqeeli in al-Du’afa’.

The hadeeth says: “Seek help in having your needs met by being discreet, for everyone who is blessed with something is envied.” This was narrated from the hadeeth of Mu’aadh ibn Jabal, ‘Ali ibn Abi Taalib, Ibn ‘Abbaas, Abu Hurayrah and Abu Bardah. 

Ibn Abi Haatim said that this hadeeth was Munkar (rejected). Ibn al-Jawzi ruled that it is Mawdoo’ (fabricated). 

It was classed as Da’eef (weak) by al-‘Iraaqi, al-Suyooti in al-Jaami’ al-Sagheer, and al-‘Ajlooni in Kashf al-Khifa’. 

Al-Haythami said in Majma’ al-Zawaa’id (8/195): It was narrated that Mu’aadh ibn Jabal said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek help in having your needs met by being discreet, for everyone who is blessed with something is envied.” This was narrated by al-Tabaraani in his three (Mu’jams), but its isnaad includes Sa’eed ibn Salaam al-‘Attaar. Al-‘Ajali said there is nothing wrong with him, but Ahmad and others described him as a liar. The rest of its men are thiqaat (trustworthy) except that Khaalid ibn Mi’daan did not hear it from Mu’aadh. 

‘Ilal Ibn Abi Haatim, 2/255; Fayd al-Qadeer by al-Mannaawi, 1/630; Kashf al-Khifa’ by al-‘Ajlooni, 1/135 

This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 3/436, hadeeth no. 1453; and in Saheeh al-Jaami’, no. 943. 

He narrated what the scholars said about the faults of this hadeeth, but he classed it as saheeh via the marfoo’ narration of Sahl ibn ‘Abd al-Rahmaan al-Jarjaani from Muhammad ibn Mutarrif from Muhammad ibn al-Munkadir from ‘Urwah ibn al-Zubayr from Abu Hurayrah. 

He said: The hadeeth with this isnaad is jayyid in my view. Al-Silsilah al-Saheehah, 3/439 

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