The Light of the Sunnah & Tawheed is With the People of Hadeeth and the Darkness of Bida’ and Following Desires Reigns Over Other Than the People of Hadeeth

The Light of the Sunnah & Tawheed is With the People of Hadeeth and the Darkness of Bida’ and Following Desires Reigns Over Other Than the People of Hadeeth

Compiled by The Eminent Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee

Translated by Abbas Abu Yahya

Indeed the place which is enlightened by the Book and the Sunnah in the Islaamic world is the place of the People of Hadeeth, as-Salafiyoon.

Indeed the place which is darkened in the Islaamic world is the place of the People of Bida’ and misguidance, those who oppose the people of Hadeeth and wage war against them.

Indeed the present day political groups – who have among them Ikhwaan Muslimoon and their likes – and the deviant sects – who have among them Jamaat Tabligh – want this darkness to remain in dominance over the Islaamic world and to cover it, they do not even move against it. They have no intention of eliminating it and they have no Manhaj (methodology) to direct them to its removal or to establish Tawheed and the light of the Book and the Sunnah, taking its place.

So they guard this darkness - especially the darkness of the Rafidah and Soofeeyah- with the justification that they are combating the enemies of Islaam, although they definitely do not do this. Their justification is that they say, ‘We cooperate in what we agree upon and overlook what we differ upon,’ which they justify further with their claim that they gather the Muslims together along with the Rawafidah and the extreme Soofees in order to confront the enemies of Islaam.

Then, they wage war against the people of Hadeeth, placing different obstacles and hindrances in front of them which then prevent the 

people from being enlightened by that which the People of Hadeeth have of the light of Tawheed and the light of the Book, the Sunnah and the Manhaj of the Salaf-as-Saalih.

How long will the defence of this darkness subjected upon the Ummah continue?

When will the Muslims see this light?

Ibn Qayyim -Rahimullaah- said, quoting as-Samaanee -Rahimullaah:

‘Every sect from the people of Bida’ claims that they adhere to the Sharia’ of Islaam and that the truth the Messenger of Allaah -sallAllaahu alayhi wa sallam- established is what they believe in and profess. However, Allah has denied them that as the truth and correct ‘Aqeedah will only be with the People of Hadeeth and Athaar because they successively took their Deen and beliefs with from those who preceded them, generation by generation, until they reached the Tabi’een.

The Tabi’een took it from the Companions of the Prophet -sallAllaahu alayhi wa sallam and the Companions took it from the Messenger of Allaah -sallAllaahu alayhi wa sallam.

There is no way of knowing what the Messenger of Allaah -sallAllaahu alayhi wa sallam- called the people to, of the straight path, except by way of what the People of Hadeeth followed.

What shows that the People of Hadeeth are upon the truth is that if you were to research all the books authored by them, from the first to the last, the oldest to the newest, you would find - despite the fact that they are from different countries and time periods with vast distances between their lands, each of them living in their own regions- that in the matter of belief they are on one path, they flow in one direction following that path and they do not diverge from it, nor do they deviate from it. Their hearts are one heart; you do not see any differing in what they narrated nor any divisions or  differing in any issue, no matter how small it may be.

Rather, if everything they uttered with their tongues and what they narrated from the Salaf were gathered you would find it as though it had come from one heart and spoken by one tongue. So is there any evidence clearer than this to show the truth?

Allaah Ta’ala said:

<< Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely have found therein much contradiction. >> [Nisa:82]

Allaah Ta’ala said:

<< And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves, and remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islaamic Faith)>> [Aali-Imraan: 103]

The reason that the people of Hadeeth are united is because they take their Deen and method of narration from the Book and the Sunnah and so, they inherit unity and harmony.

The people of Bida’ took the Deen from their intellects so they inherited separation and differences.

Indeed conveying and narrating from trustworthy, precise narrators ensures that differences are rare and if there were a difference it would be in a single word or the wording of a narration. This differing does not harm the Deen, not does it belittle it. As for following intellects and desires, ideas and opinions, they rarely bring unity.

We have seen that the Companions of Hadeeth, past and present, are those who travelled for these Aathaar. They sought them and took from their sources, they memorized them and became delighted by them, they called to following these narrations and they rebuked those who opposed them. They had numerous narrations between them such that they became famous due to them, just as a craftsman becomes famous because of his skill and what he produces.

Then we saw a people who became disconnected from their memorization and knowledge and deviated from following the well-known, authentic narrations. They absolved themselves from the companionship of its people and attacked the narrations and their people. These people abandoned the rights due to this knowledge, they ascribed evil examples to it and to the people of hadeeth, giving them the vilest of descriptions. So, they called them Nawasib (haters of the family of the Prophet), Mushabiha (those who compare Allaah to the creation), Hashaweeyah (those who busy themselves with things of no benefit) or Mujjassama (those who ascribe a physical body to Allaah). So we came to know, from the correct proofs and supporting evidences, that the people of hadeeth have more right to it (i.e. the knowledge of hadeeth/narrations) than the rest of the sects.’ [Mukhtasir as-Sawaaiq pg 423-429]

The new opponents of the People of Hadeeth continually repeat the attacks that the communist, laymen and Baaith party (a political party with strong socialist tendencies) use against their opponents from amongst the Muslims and other than them, attacking with such statements as, ‘they are spies,’ ‘working for America,’ ‘ scholars of the royal courts’ or ‘scholars who want meals.’

We ask Allaah for guidance that everyone returns to the truth, turning away from falsehood and departing from the darkness of Bida’.

Written by

Rabee bin Haadee Umayr al-Madkhalee

19/5/1421 AH

Choosing a Good Spouse in Marriage

Choosing a Good Spouse in Marriage

By ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan

Taken From Tarbiyat-ul- Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 18-22)

[From the upcoming Al-Ibaanah publication: "Raising Children in Light of the Qur'aan and Sunnah" by 'Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaikh Saalih Al-Fawzaan.]

2. Choosing the Mother (i.e. one’s wife):

If someone wishes to produce ripe fruits, he will indeed search for the land that is most fertile. One of the great aspects of wisdom behind getting married is to produce righteous offspring that will worship Allaah and serve as a provision for their parents. The Prophet said: “Marry women that are loving and fertile for indeed I will outnumber the nations through you.” [Reported by Abu Dawood] [1]

Furthermore, the Prophet clarified the people’s standards when seeking a partner for marriage, saying: “A woman is married for four (reasons): Her wealth, her lineage, her beauty and her religion. So choose the woman with (good) religious qualities, may your hand be covered in dust.”[2]

Allaah says: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard.” [Surah An-Nisaa: 34]

The devoutly obedient (Qaanitaat) here refers to those women obey their husbands – by guarding their honor, wealth and lives in their absence.

The Prophet warned about (marrying) a beautiful woman from a bad origin, saying: “Beware of the green manure.” The Companions asked: “What is the green manure?” He said: “A beautiful woman of bad origin (i.e. upbringing).” [Reported by Ad-Daaraqutnee] [3]

On the other hand, he praised a woman with good religious qualities, saying: “Shall I not inform you of the best treasure that a man gathers – A righteous wife.” [Reported by Al-Haakim] [4]

And he said: “Choose for your seeds (a good mother), for indeed breeding is a strategy.”[Reported by Ibn Maajah] [5]

This is from the rights that a child has over his father – that he picks a good mother for him.

A man once came to ‘Umar bin Al-Khattaab complaining about his son being undutiful to him. He had brought his son with him and began blaming him for his disobedience, so the son asked: “Doesn’t a son have a right over his father also?” ‘Umar said: “Of course.” The son said: “Then what is it?” ‘Umar replied: “That his father carefully chooses a mother for him, that he gives him a good name and that he teaches him the Qur’aan.”

At this, the son said: “My father has not done any of these things. As for my mother, she was a black slave woman that used to belong to a Zoroastrian (Majoos). He named me Ju’al and did not teach me even one letter from the Qur’aan.” ‘Umar turned to the man and said: “You came to me to complain about your son being undutiful to you, however, it is you who were undutiful to him before that!”

Abul-Aswad Ad-Du’alee once told his children: “I was good to you when you were children, when you grew up, and also before you were born.” They asked: “And how is it that you were good to us before we were born?” He said: “I chose for you a mother through whom you would not be mistreated.”

Ar-Riyaashee would recite this same theme in the following poetic verses:

“The first good thing I did for you was my choosing (for you)

an honorable woman of noble descent and clear virtue.”

The Wife Searching for a Righteous Husband:

Just as a husband should look for a righteous wife, so too should a woman look to choose a righteous husband. Abu Hurairah reported that the Messenger of Allaah said: “If someone should come to you whose religion and character you are pleased with, marry (your daughter) off to him. If you do not do so, there will be mischief in the land and widespread corruption.”[6]

Based on this, we see that the firm foundation that a potential couple should base their selection of one another should be that of: Religion and Character. This is what will bring about a correct and proper upbringing for children.

On the wedding night when the groom consummates the marriage, it is recommended for him to say: “O Allaah, I ask you for her good and the good that she was molded upon” whilst placing his hand upon her head. He should also pray two rak’aat with her. [7]

Footnotes:

[1] Reported by Abu Dawood (2050) and An-Nasaa’ee (3227) from the narration of Ma’qal bin Yassaar and authenticated by Ibn Hibbaan (4056 and 4057). The hadeeth was also reported by Ahmad in al-Musnad (12613) and Ibn Hibbaan (4028) from the narration of Anas bin Maalik.

[2] Reported by Al-Bukhaaree (5090), Muslim (1466), Abu Dawood (2047), An-Nasaa’ee (3230) and Ahmad in al-Musnad (9521)

[3] Reported by Ad-Daaraqutnee in al-Afraad from the narration of Abu Sa’eed in marfoo’ form. Al-‘Ajaloonee mentioned it in Kashf-ul-Khafaa (1/319, no. 855). What it means is that it is disliked to marry a corrupt woman since a woman with bad roots will affect her child negatively. The basis (for the similitude) is that crops grow upon manure that is placed in a dirty area. So the outward appearance of the crops appears nice but the inner appearance of the manure is vile and rotten. The word diman is the plural of the word dimnah, and that refers to manure (i.e. fertilizer). [4] Reported by Al-Haakim in al-Mustadrak (2/363, no. 3281) from the narration of Ibn ‘Abbaas.

[5] Reported by Ibn Maajah (1968) from the narration of ‘Aa’ishah, may Allaah be pleased with her, with the wording: “Choose (a good mother) for your seeds, marry the suitable ones (among women) and wed (your children) to them.” It is also reported with the wording: “And look into which source you place your child for indeed breeding is a strategy.” This hadeeth was transmitted by Al-Qadaa’ee in Musnad-ush-Shihaab (1/370, no. 638) from the narration of Ibn ‘Umar. Also see Kashf-ul-Khafaa (1/358, no. 960).

[6] Reported by At-Tirmidhee (1085) from the narration of Abu Haatim Al-Muznee, and he said: “This is a hasan ghareeb hadeeth.” Abu Haatim Al-Muznee was a Companion. No other hadeeth is known to have been reported by him on the Prophet except this hadeeth. Abu Dawood also mentioned it in al-Maraaseel (224) but according to him, Abu Haatim Al-Muznee is a Taabi’ee. The hadeeth also has a supporting witness in the hadeeth of Abu Hurairah with the wording: “If someone whose religion and character you are pleased with proposes marriage to you (i.e. your daughter), then marry (her) off to him. If you fail to do so, there will be mischief in the land and widespread corruption.” [Reported by At-Tirmidhee (1084) and Ibn Maajah (1967)]

[7] Reported by Al-Haakim in al-Mustadrak (2/202, no. 2757); ‘Abdullaah bin ‘Amr reported that Allaah’s Messenger said: “If one of you obtains a slave-girl or a wife or a riding beast, he should take hold of her forelock, supplicate for blessings and say: ‘O Allaah, I ask You for her good and the good that she was molded upon. And I seek refuge in You from her evil and the evil that she was molded upon.” Al-Haakim authenticated it and Adh-Dhahabee agreed.

Published by Al-Ibaanah on: April 4, 2007

Youth having no knowledge and reading dangerous literature‏‏

Shaykh ‘Umar Baazmool states: 

“This poor heedless person does not know that the one who does not have cannot give. How can he successfully call to the religion and he is ignorant of it? He was not inclined towards the lessons of knowledge, nor did he look out for the scholars, nor did he accompany them. He was not given to knowledge, not some of it nor all of it. Concerning it (knowledge), he is barren and famine.” ["Interaction With The Scholars" p. 20]

Shaykh Ibn Uthaymeen: 

"Another reason for the youth’s problems is the reading of dangerous literature like treatises, newspapers, magazines and other material which cast doubt in the person concerning his religion and belief. These reading materials lead him to Hell and degenerate his virtuous manners.This literature causes him to fall into Kufr and evil if he doesn’t have a strong defense of profound Islamic education and acuteness, in order for him to be able to distinguish between the truth and falsehood or that which is beneficial from that which is harmful.The reading of literature like this turns the teenager completely upside-down. This is due to the fact, which they come across fertile ground in the minds and thoughts of the youth without hindrance.Accordingly, these dangerous ideas are deeply rooted and are reflected in the individuals’s mind and life. [Taken from "Mushkilaat Ash-Shabaab", Pp. 32-33, by Ibn 'Uthaymeen]

Shaykh Saalih Al-Fawzaan mentions:

“Ignorance is prevailing amongst the adolescent concerning their religion. This is because they don’t study their religion and its sciences enough where they can distinguish between bad and good, between harmful and beneficial and between halaal and haraam.The solution for this problem is to have the youth establish study circles with the scholars established in masjids, schools and other places. These sittings should address and clarify their problems, and clear the path in front of them. Indeed, the scholars have a great responsibility towards the youth.However I bitterly say that there is a large gap between the scholars and the youth. The majority of the scholars are on one side and the youth are on the other.This is from among the things that harm the youth.Whenever the youth attach themselves to the scholars, they gain clarity concerning their affairs. On the other hand, whenever the youth are detached from the scholars, this huge deterioration occurs.” [Taken from "Min Mushkilaat Ash-Shabaab Wa Kayfa 'Aaleejuha Islaam" by Shaykh Saalih Al-Fawzaan, Pp. 33-34]

A Series Of Refutations Against The Enemies Of Islaam, The Christians: Part 7‏

Series of refutations against the enemies of Islaam, The Christians
Part 7: The Contradictions Of Matthew, Mark, Luke And John
Taken from the Book:1

A Gift For The Cleverconcerning the refutation upon the people of the cross

By Abdullah At-Turjumaan
previously known as:1Anselm Turmeda
Chapter Six:1
Regarding:The contradictions of the four who wrote the four gospels, and the clarification of their lies

Know– may Allah have mercy upon you -: that the four who wrote the gospels differed in regards to many things, and that is a proof upon their lies. For if they were upon the truth, they would not have differed concerning anything. Allah the Most High said in His mighty book that was revealed upon His sincere friend, Mohammed – may the peace and blessings of Allah be upon him and his familyHad it been from other than Allah, they would surely have found within much contradictions (An-Nisaa, 82)1So then contradictions have been made as an indication that Allah has been lied upon, and that is because everything that is from Him, the Most High, does not contradict in the meanings, nor conflict in the fundamentals. And everything which the liars fabricate upon Him, then it is inevitable that the presence of contradictions and conflictions will expose them concerning that...1
q...In order that Allah may distinguish the wicked from the good (Al-Anfaal: 37)1
And He is the All-Wise, the All-Knower (Az-Zukhruf : 84)1
And from the fabricated texts of those who wrote the gospels: that which John said in the thirteenth chapter of his gospel: that 'Isa –peace be upon him – said to the disciples, whilst he was walking with them during the night in which the Jews seized him: “the truth I tell you, one of you is going to betray me. John said to him: Oh master, who will that be? So 'Isa said to him: the one whom we give the bread that has been dipped in broth [1] Then he gave it to Judah the son Simon Iscariot, and he is the one who betrayed him and lead the jews to him

Mark said in the fourteenth chapter of his gospel: that 'Isa said to him: “he is the one who dips his bread with me in the bowl, he is the one who will betray me” [2]1

Matthew said in the twenty-sixth chapter of his gospel: that 'Isa said to him: “the one who dips his bread in my bowl, he is the one who will betray me”[3]1
Luke said in the twenty-second chapter of his gospel: that 'Isa said: “the one that will betray me is with me amongst my students”[4]1

This contradiction is clear, because 'Isa did not reiterate this statement in any other sitting in order for them to assume that the wording of his saying had differed, and the meanings of their statements are not one; for everyone of the four expressed his statement from their ownselves
For his specification of Judah the Iscariot, handing over to him the bread dipped in broth, necessitates his nomination and the exposure of his affair. And the remainder of what they narrated shows that they did not know his affair, and this contradiction proves the lies from all four of those who wrote the gospels, and with Allah lies success 

And from those contradictions: is that which Matthew said in the twentieth chapter from his gospel: “when 'Isa left from the land of Jericho, two blind men called him and said to him: Oh son of Daawoud, have mercy upon us, so he opened their eyes and from then they became those that could see”[5]1

And from the contradictions: is that which Mark said in the tenth chapter of his gospel: “when 'Isa left from the aforementioned land, one blind man called him and said: Oh 'Isa, have mercy upon me, so he opened for him his eyes” [6]1

What is well-known from the gospel: is that 'Isa only passed by that land once, for then Matthew has lied regarding the existence of two blind men, and Mark has lied regarding the existence of one blind man; because the story is only one story. And concerning their agreement that the blind man called 'Isa and said to him: Oh son of Daawoud –an attribution to a descendant from mankind – disproves their beliefs regarding him, for the blind man did not say to him: “Oh God” or “Oh son of God” or “Oh creator of the creation” just as they assume he is, rather he said “Oh son of Daawoud”, an attribution to a prophet from amongst the prophets, in order to indicate that the lineage of his mother Maryam is from this pure race, because Maryam is from the progeny of Daawoud Bin Iyshaa (David the son of Jesse) from the tribe of Yahoodhaa (Judah) Bin Ya'qoub Bin Ishaaq Bin Ibraheim – peace be upon them 

And from those contradictions: is that which Matthew said in the twenty-seventh chapter of his gospel: “crucified with 'Isa were two thieves, and they would insult him in (his) crucified state”[7]1

And Luke said in the twenty-third chapter of his gospel: that one of the two thieves was mocking 'Isa and said to him: “if you really are the Messiah, then free yourself and free us.” The other thief rebuked him and said: “do you not fear Allah? And do you not know that the one who is afflicting him is also afflicting you? And that you and I deserve what is being done to us, and he is not deserving of anything?” then he said to the Messiah: “Oh my master, remember me on the day that you enter your kingdom”, the Messiah said to him: “I say to you the truth: you will be with me on that day in the highest heaven”[8]1

This is a clear contradiction; because Matthew made the fire binding upon those two thieves, since they slandered the Messiah, and Luke made paradise binding upon one of them. They both lied fundamentally concerning the affair of the Messiahs' crucifixion, and disbelieved due to that. John is the one who was present at the crucifixion, and he said in the nineteenth chapter of his gospel: “there were two thieves who were crucified with him, one of them on his right and the other on his left”[9] and he did not mention that they said anything to him at all, and that is completely contradictory and unbalanced

And from the contradictions: is what Matthew said in the twenty-first chapter of his gospel: the Messiah was upon his riding beast, and he was travelling towards Jerusalem, just as it was mentioned by some of the prophets:“you will see your king come to you upon a horse”[10]. Mark said in the eleventh chapter of his gospel: “the Messiah was riding upon a small Hinny, the offspring of a Horse[11]”[12]and he did not mention at all that he was upon a horse 

Luke said in the nineteenth chapter of his gospel: “that he was upon a horse”[13], similar to what Matthew said

John said in the twelfth chapter of his gospel: “he was riding upon a small Hinny”[14], similar to what Mark mentioned

Then look – may Allah have mercy upon you – at their pathetic contradictions and their manifest lies regarding their statement that he rode upon a small Hinny, and because it (the Hinny) was so young, they put its name on a grammatical scale emphasising how small it was, and if that is the case then how can a man ride upon it? 

And also from those contradictions: is that which Matthew said in the twentieth chapter of his gospel: Maryam the wife of Zebedee came tothe Messiah and said to him: “may my two sons sit with you tomorrow in your kingdom, one on your right and the other on your left”[15]1

Mark said in the tenth chapter of his gospel: the two sons of 'Isas' Auntie, and she is Maryam the wife of Zebedee, said to him: “Oh teacher, we would like from you that you bestow upon us whatever it is that we seek from you”, so then 'Isa said: “what is it that you want?” so they said to him: “bestow upon us that one of us will be seated on your right and the other on your left in your kingdom”[16]1

As for Luke and John, then they did not mention anything from this story about the two sons in their gospels, nor any mention of their mother, bearing in mind that John was inseparable from the Messiah, and he never parted from him until he was raised – peace be upon him -, and that is a really feeble contradiction. Matthew said that the mother requested this, and Mark said it is the two sons who made the request, and their other two companions (i.e. John and Luke) differed with them due to the absence of this story's mention in the first place

And also from their contradictions: is that which Matthew said in the ninth chapter of his gospel: the students of Yahya (i.e. John the baptist) said to the Messiah, “why do we and the Pharisees fast whilst your students do not fast?”[17]1

Mark said in the second chapter of his gospel: a group from the scribes and the Pharisees said to the Messiah: “why do the students of Yahya fast whilst your students eat, drink and do not fast?”[18]1

This is a clear contradiction as the first text has within it that the Pharisees were fasting, and the ones who were asking the question and fasting were the students of Yahya. The second text shows that a group of scribes and the Pharisees were the ones asking the question with the addition of Yahya Bin Zakariyya, and the scribes did notmention if they were fasting or not

Andfrom the contradictions: is that which Matthew said in the third chapter of his gospel: “Yahya was eating locusts and honey”[19], and then he contradicted his statement in the tenth chapter of his gospel, in which 'Isa – peace be upon him – said to the Jews: “Yahya came to you and he was neither eating or drinking, so then you said: he is one who is possessed, (then) the son of man (i.e. me,'Isa) came eating and drinking, so then you said: the man eats his belly full and drinks wine.”[20]1

This is a clear contradiction from the speech of Matthew; because in one of the two texts he negated that Yahya ate and drank, and then in the other text he affirms that he ate locusts and honey. Also, the Christians were negligent of the unmistakable proof against them in the statement of the Messiah concerning himself that he is indeed the son of man, and that he use to eat (food) and drink water and wine. This is an acknowledgement from him that he is a man and the son of man who is in need of nutritional substance – in order to sustain his body with food and drink – and this disproves their claim that he is a god and the son of God. Allah the Lord of all that exists is High above their disbelief with a great elevation

And from their contradictions and manifest lies upon Allah and His Messenger: is that what John said in the fifth chapter of his gospel: the Messiah said to the Jews: “my father is the One who sent me, and He bears witness to me, no one has ever heard His Voice before, nor seen Him”[21] and this is close to what the Messiah said. Then Matthew opposed him in the wording and meaning with clear-cut disbelief, as he said in the seventeenth chapter of his gospel: “the Messiah ascended mount Tabor and with him was Peter, James and John (the two son's of Zebedee) the disciples. When they reached the top of the mount, the Messiahs' face became light as if it was a moon or a sun. They was not able to look at him, and they heard a voice of the father from the heavens saying: this is My son, the one who I have chose for Myself, listen to him and believe in him”[22]1

Mark said likewise in the ninth chapter of his gospel.[23]1

John said in the fourteenth chapter of his gospel: the Messiah said to the disciples: “you saw my father and you became acquainted with him” Philip the disciple said to him: “Oh master, how did we see the father?” so then the Messiah said: “ Oh Philip, I have been with you for a long time, and you do not know me Oh Philip? Whoever has seen me then he has seen my father”[24]1

This is from clear contradiction and atrocious disbelief. As for the contradiction: then it is between what John said; that the One who sent the Messiah testifies for him with the authenticity of his prophethood and his messengership, and that His Voice has not been heard by anybody, neither has anybody seen Him, and between the following statement of John: the Messiah said to the disciples: “you saw my father and you became acquainted with him... Whoever has seen me then he has seen my father”1

Likewise the story of mount Tabor, that the three who were with 'Isa heard the Speech of the father, i.e. the Lord of the slaves – blessed be He, High above what they claim – and that the Messiah said to them: “this is My son, the one who I have chose for Myself”, Allah forbid that His Speech is heard by His creation – Holy is He from having a companion and a son – how can He testify for 'Isa that heis the son of Allah? Rather this is from their lies and insolence towards Allah by lying upon Him and upon His Messenger 'Isa. And their intention behind all of these lies: is the circulation of their beliefs regarding the godliness of the Messiah, and with him being the son of Allah – High be Allah from that – then Allah, with his great ability and splendid wisdom, caused them to fall into contradiction and disagreement, sometimes without even realising that they do not support each other in the wording and the meaning

Footnotes

q[1] John 13:21-26

q[2] Mark 14:17-20

q[3] Matthew 26:23

q[4] Luke 22:21

q[5] Matthew 20:29-34

q[6] Mark 10:46-52 also the meaning of this passage is found in Luke 18:35-43

q[7] Matthew 27:38-44

q[8] Luke 23:39-43

q[9] John 19:18

q[10] Matthew 21:1-5

q[11] A Hinny is from the offspring of a male horse and a female donkey 

q[12] Mark 11:5-10

q[13] Luke 19:28-44

q[14] John 12:12-19

q[15] Matthew 20:20-22

q[16] Mark 10:35-37

q[17] Matthew 9:14

q[18] Mark 2:18

q[19] Matthew 3:4

q[20] Matthew 11:18-19

q[21] John 5:37

q[22] Matthew 17:1-5

q[23] Mark 9:2-7

q[24] John 14:7-9

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An Ignored Sunnah- Two Rakah after Witr Sitting

An Ignored Sunnah- Two Rakah after Witr Sitting

عَنْ أَبِى سَلَمَةَ قَالَ سَأَلْتُ عَائِشَةَ عَنْ صَلاَةِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَقَالَتْ كَانَ يُصَلِّى ثَلاَثَ عَشْرَةَ رَكْعَةً يُصَلِّى ثَمَانَ رَكَعَاتٍ ثُمَّ يُوتِرُ ثُمَّ يُصَلِّى رَكْعَتَيْنِ وَهُوَ جَالِسٌ فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ فَرَكَعَ ثُمَّ يُصَلِّى رَكْعَتَيْنِ بَيْنَ النِّدَاءِ وَالإِقَامَةِ مِنْ صَلاَةِ الصُّبْحِ.

Abu Salamah said, "I asked Aisha (radi Allahu anha) about the Prophet's (sallahu alayhi wa salim) prayer. She (radi Allahu anha) said : " He used to pray thirteen rakah. He would pray eight, then witr. After this he would pray two rakah while sitting down. When he wanted to bow, he would stand up to perform the Ruku'. Along with this he would pray two rakah between the Athan and Iqamah for Fajr.

Collected by Muslim (126/738)

Benefits for this subject:

·   Ibn Hajr wrote a detailed book about this topic. " Kashfus Sitar an Hukm As Salah ba'd Witr"  printed by Dar ibn Hazim1997 2nd edition.

·   Shaykul Islam ibn Tayeemah was asked about these two rakah. He said, "It's been narrated in Saheeh Muslim that the Prophet (sallahu alayhi wa salim) used to pray two rakah after Witr while sitting down.

·    Some people call this prayer " Salahtuz Zahafah" Furthermore they view that whoever doesn’t regularly pray this prayer isn’t from Ahulu Sunnah. This is incorrect! There is a consensus among the scholars that these two rakah after Witr aren’t obligatory. [ Majmu 23/93-96]

·    Imam An-Nawawee said: " The Prophet (sallahu Alayhi wa Salim) prayed these two Rakah after Witr to show their permissibility. He didn’t regularly offer them. He prayed them maybe once, twice or few times. [ Sharul Muslim]

·    Shaykh Muhammad ibn Salih Al-Uthaymeen said:" If a person prays the two Rakah sometimes and at other times, he doesn’t, there is no harm in that action.[ Explanation for Saheeh Muslim page Vol 3/89 printed by Maktabah Al-Islamiyah 2008]

** An Issue of concern**

We have this hadeeth above where the Prophet (sallahu alayhi wa salim) prayed two rakah after Witr while sitting and another hadeeth where He (sallahu alayhi wa salim) said,

اجْعَلُوا آخِرَ صَلاَتِكُمْ بِاللَّيْلِ وِتْرًا

"Make your last prayer of the night Witr" [ Muslim 1791]

Shaykh Muhammad Bazmoul said: "The command in this hadeeth serves as a recommendation and not an obligation. This hadeeth doesn't imply that there isn’t a prayer after Witr Salah. In fact ,what this hadeeth means is Witr is the night prayer. The Muslim should maintain this prayer at night… Praying after Witr is permissible for whoever wants to do so. These two rakah which the Prophet (sallahu alayhi wa salim) did aren’t specific to him only and not the rest of his nation. The Prophet (sallahu alayhi wa salim) ordered us to pray two rakah after Witr as a Sunnah and merit, not as a command and an obligation.

He ( sallahu alayhi wa salim) said,

إِنَّ هَذَا السَّفَرَ جُهْدٌ وَثُقْلٌ ، فَإِذَا أَوْتَرَ أَحَدُكُمْ فَلْيَرْكَعْ رَكْعَتَيْنِ ،

 فَإِنِ اسْتَيْقَظَ وَإِلاَّ كَانَتَا لَهُ.

This journey is strenuous and exhausting. If you pray Witr, offer two rakah afterwards if you wake up, otherwise they will be written for you.[ Ibn Hibban 2577][ Explanation of the Prophet's Prayer Described page 244]

Compiled and translated by :

Abu Aaliyah Abdullah ibn Dwight Lamont Battle sr

Doha, Qatar 1433