#Forty Hadith

[uma1ra]

QUICK LESSONS:

Wash a dead body respectfully and conceal any physical defects noticed.

EXPLANATIONS:

This hadith speaks to the importance of washing a dead body and concealing any physical defects that may be noticed. It is an act of kindness and mercy towards the deceased that will be rewarded with forty times the forgiveness from Allah. This hadith encourages us to show respect for those who have passed away by taking care in washing their bodies and not exposing any flaws or imperfections they may have had in life. It also serves as a reminder that our actions are always being watched by Allah and we should strive to do good deeds even when no one else is around.

Riyad as-Salihin 928 (Book 6, Hadith 35)

[daily-hadith]

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah Narrated 'Abdullah bin Mus'ud (Radi-Allahu 'anhu):

Allah’s  Apostle (Sallallahu 'Alaihi Wa Sallam), the true and truly inspired said, “(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise.”

Bukhari Vol. 4 : No. 430

[hadeth]

عَبْدَ اللَّهِ بْنَ عَمْرٍو ـ رضى الله عنهما ـ يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَرْبَعُونَ خَصْلَةً أَعْلاَهُنَّ مَنِيحَةُ الْعَنْزِ، مَا مِنْ عَامِلٍ يَعْمَلُ بِخَصْلَةٍ مِنْهَا رَجَاءَ ثَوَابِهَا وَتَصْدِيقَ مَوْعُودِهَا إِلاَّ أَدْخَلَهُ اللَّهُ بِهَا الْ��َنَّةَ ‏"‏‏.‏ قَالَ حَسَّانُ فَعَدَدْنَا مَا دُونَ مَنِيحَةِ الْعَنْزِ مِنْ رَدِّ السَّلاَمِ، وَتَشْمِيتِ الْعَاطِسِ، وَإِمَاطَةِ الأَذَى عَنِ الطَّرِيقِ وَنَحْوِهِ، فَمَا اسْتَطَعْنَا أَنْ نَبْلُغَ خَمْسَ عَشْرَةَ خَصْلَةً‏.‏ صحيح البخاري حديث ٢٦٣١

Narrated `Abdullah bin `Amr: That Allah's Messenger (peace be upon him) said, "There are forty virtuous deeds and the best of them is the Maniha of a shegoat, and anyone who does one of these virtuous deeds hoping for Allah's reward with firm confidence that he will get it, then Allah will make him enter Paradise because of it " Hassan (a subnarrator) said, "We tried to count those good deeds below the Maniha; we mentioned replying to the sneezer, removing harmful things from the road, etc., but we failed to count even fifteen." Sahih al-Bukhari 2631In-book reference : Book 51, Hadith 63

قال الإمام النووي رحمه الله : " تستحب المنيحة ، وهي أن تكون له ناقة أو بقرة أو شاة ذات لبن ، فيدفعها إلى من يشرب لبنها مدة ، ثم يردها إليه ، لحديث ابن عمرو بن العاص – ذكر الحديث السابق – ، وعن أبي هريرة رضي الله عنه أن رسول الله صلي الله عليه وسلم قال " نعم المنيحة اللقحة الصفي منحة أو الشاة الصفى تغدو بإناء وتروح بإناء " رواه البخاري وعنه عن النبي صلي الله عليه وسلم قال " من منح منيحة غدت بصدقة صبوحها وغبوقها " رواه مسلم وفى المسألة أحاديث أخر صحيحة " انتهى من " المجموع " (6/243) 

وقد بين العلماء شراح الحديث أن مقصود هذا الحديث بيان كثرة طرق الخير ، وأن الأعمال الصالحة كثيرة جدا ، من عمل بها رجاء ثوابها مخلصا بها قلبه دخل الجنة . يقول ابن بطال رحمه الله : " وأما قوله عَلَيْهِ السَّلام : ( أَرْبَعُونَ خَصْلَةً أَعْلَاهُنَّ مَنِيحَةُ الْعَنْزِ ) ولم يذكر الأربعين خصلة في الحديث - ومعلوم أنه كان عالمًا بها كلها لا محالة - إلا لمعنى هو أنفع لنا من ذكرها ، وذلك ـ والله أعلم ـ خشية أن يكون التعيين لها ، والترغيب فيها ، زهدًا في غيرها من أبواب المعروف وسبل الخير ، وقد جاء عنه عَلَيْهِ السَّلام من الحض على أبواب من أبواب الخير والبر ما لا يحصى كثرة . .. الإسلام سؤال وجواب

مِن عَظيمِ رَحمةِ اللهِ تَعالى بنا أنْ عظَّمَ الأعمالَ القَليلةَ وأثابَ عليها بالخيرِ الجزيلِ كَرَمًا منه وفضْلًا. وفي هذا الحديثِ يُخبِرُ النَّبيُّ صلَّى الله عليه وسلَّم عن أربعينَ خَصْلةً -أي: صِفةً أو عمَلًا- يَتحلَّى ويتَّصفُ بها المرْءُ هي مِن خِصالِ الإيمانِ والبِرِّ والإحسانِ، مَن عَمِل بها كان ثوابُه المؤكَّدُ أنْ يُدخِلَه اللهُ تَعالى الجنَّةَ بسَببِها، وذلك مع تَوفُّرِ شَرطِ الإخلاصِ للهِ، وأنْ يكونَ راجيًا بها في الآخرةِ ما عندَ اللهِ مِن الأجْرِ والثَّوابِ. وهذه الخِصالُ أعلاهُنَّ وأعظمُهنَّ مَنِيحَةُ العَنْزِ، أي: العطيَّةُ مِن لَبَنِ أُنثى الماعزِ، أو هي: الشَّاةُ ذَاتُ اللَّبَنِ تُعطَى لِيُنتَفَعَ بِلَبَنِها، ثُمَّ تُرَدُّ إلى أصحابِها. وقدْ ذكَر أحدُ رُواةِ الحديثِ -وهو حسَّانُ بنُ عَطيَّةَ الشَّاميُّ- أنَّه وغيرَه عَدَّدوا ما ظنُّوه أقلَّ مِن مَنِيحَةِ العَنْزِ؛ كرَدِّ السَّلامِ، وتَشميتِ العاطسِ بالدُّعاء له بعْدَ حمْدِه للهِ، وإزالةِ الأذى عن طُرُقاتِ النَّاسِ، فذكَر أنَّهم لم يَستطيعوا عَدَّ خمْسَ عشْرةَ خَصلةً. وقدْ جمَع غيرُه مِن العلماءِ، فبلَغَ بها الأربعينَ، وقد تَختلِفُ الأنظارُ في كونِها دونَ مَنيحةِ العَنزِ أو أعلى منها، ولعلَّ الخيرَ في عدَمِ ذِكرِها، كما فعَل النَّبيُّ صلَّى الله عليه وسلَّم؛ وذلِك خَشيةَ أنْ يكونَ التَّعيينُ لها مُزهِّدًا في غيرِها مِن أبوابِ البِرِّ، ولأنَّ هذا الأجرَ إنْ كان مُترتِّبًا على مَنيحةِ العَنزِ فما دونَها، فما الظَّنُّ بما هو أعظَمُ منها؟! وقيل: مِن أَوجُهِ الحكمةِ في إبهامِه ألَّا يُحتقَرَ شَيءٌ مِن وُجوهِ البِرِّ وإنْ قلَّ. الدرر السنية

Hadith Translation/ Explanation : English French Spanish Turkish Urdu Indonesian Bosnian Russian Bengali Chinese Persian Tagalog Indian Kurdish : https://hadeethenc.com/en/browse/hadith/3558

[asma-al-husna]

Allah calls Himself　Al-Muhyee—The Giver of Life— on two occasions in the Quran. Al-Muhyee is the One who created life and decides what will be brought to life. He is the only One who can bring something to life, including the spiritual life to the hearts!

The Bestower of Life, The Reviver

Muhyee comes from the root haa-yaa-yaa, which points to four main meanings. The first meaning is to live. The second main meaning is to become apparent or distinct. The third is to revive, vitalize and call into being and the fourth main meaning is to be sound, or whole.

This root appears 184 times in the Quran in 12 derived forms. Examples of these forms are yuhyee (“grants life”), hayyan (“alive”) and al hayaatu (” the life”).

Al-Muyhee is the only One who can give life to whomever He pleases, surrounding the creation with the right conditions to survive. Then He decrees death, to restore life and join the soul and body on the Day of Judgement to repay us for what we did in this world and this is an easy task for Him!

Al-Muhyee Himself says: . . . Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent. [Quran, 41:39] So observe the effects of the mercy of Allah – how He gives life to the earth after its lifelessness…[Quran, 30:50]

The Plan of Life

The Prophet salallahu ‘alayhi wa sallam narrated: Verily, each of you is brought together in his mother’s abdomen for forty days in the form of a drop of fluid. Then it is a clinging object for a similar [period]. Thereafter, it is a lump looking like it has been chewed for a similar [period]. The angel is then sent to him and he breathes into him the spirit. He is also commanded to issue four decrees: to record his sustenance, his life span, his deeds and [whether he will be] unhappy [by entering Hell] or happy [by entering Paradise]..[part hadith, Al-Bukharee, Muslim]
Al-Muhyee bestows our life in stages and grows our body in a miraculous way, from a drop of fluid into a detailed body clothed with muscles, flesh, veins and skin. But not only psycically, Al-Muhyee also gives us life by sending an angel to breath the spirit into us and we remain limited in knowledge of our innerselves. On top of bestowing our lives, Al-Muhyee also commands to issue four decrees which determine the course of our life. Such is the plan of life of Al-Muyee!

How Can You Live By This Name?

1. Be convinced Al-Muhyee can make anything happen.
He it is Who gives life and causes death; so, when He decrees an affair, He only says to it: Be, and it is[Quran, 40:68] This is one of the most hope giving ayaat for those who call upon Him. As Al-Muhyee can bring everything to life and even restore life to that which appeared dead to us, so rest assured taking care of your matters is easy for Him, all you have to do is ask Him, wholeheartedly and sincerely. Turn every worry, moment of stress, wish and desire into a dua!

2. Ask for a heart alive with faith.
Scholars have described hearts, just like bodies, to be of three types; the healthy heart, the dead heart and the sick heart. The alive heart is a heart of faith, its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope, and sincere dedication and it is extremely important to work for a healthy heart: The Day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart. [Quran 26:88-89]

3. Revive the sunnah.
Mankind has many different concepts of success in life. But what is the right way? He brings (beings/things) to life and causes death; therefore, believe in Allah and in His Messenger, the Prophet who believes in Allah and in His words, and follow him, so that you may walk in the right way [Quran, 7:158]. So make an effort to apply the sunnah in your daily life and for extra reward, revive acts from the sunnah by telling others about them, from the forgotten sunan like the prostration of gratefullness (sajda us shukr) to the neglected acts, like giving salaam on the street!

4. Cherish life.
Al-Muhyee gave you life and placed you on this earth as an ambassador. Respect your life by using your time wisely and respect other people’s life by benefiting them with your knowledge, skills and emotional support and never harm another life unjustly, not even the life of an animal. If you truly cherish life you constantly strive against lughw – useless activities as mentioned in the Quran – this includes useless conversations, watching things of no benefit etc.

5. Learn from nature.
Study the extremely valuable lessons Al-Muhyee teaches you through His works in nature. Among His Signs is that you see the earth laid bare, and then, when We send down water on it, it quivers and swells. He Who gives it life also gives life to the dead. Certainly He has power over all things. [Quran, 41:39] When you see the change of seasons, from greenery to bareness, reflect on the ups and downs of your life and that after dark(difficult) times, light(easy) times come.

6. Strive for knowledge.
Islamic knowldge is a light, ask Al-Muyhee to walk in light in this life and the next! Is he who was dead then We raised him to life and made for him a light whereby he walks among people like him whose likeness is that of one who is in utter darkness from which he cannot come out? [Quran, 6:122]

7. Remind yourself and others of the After-Life.

The Prophet salallahu ‘alayhi wasallam was asked: “Which of our companions are best?” He replied: One whose appearance reminds you of God, and whose speech increases you in knowledge, and whose actions remind you of the hereafter. [al-Muhasibi]

Wallahu ta’alaa ‘alem.

O Allah, Al-Muhyee, we know that You are the only Giver of Life. Bless us with hearts that are alive with faith encouraging us to righteous actions. Make us of those who  live by and revive the sunnah of Your Prophet, guide us in reflecting on Your signs in nature and learn from them. Give us beneficial knowlegde, grant us respect for our own life and the lives of others and make us of the best companions, reminding ourselves and others about the Hereafter, ameen!

[rose1water]

لَقَدۡ جَاۤءَكُمۡ رَسُولࣱ مِّنۡ أَنفُسِكُمۡ عَزِیزٌ عَلَیۡهِ مَا عَنِتُّمۡ حَرِیصٌ عَلَیۡكُم بِٱلۡمُؤۡمِنِینَ رَءُوفࣱ رَّحِیمࣱ 

“Indeed, there has come to you a Messenger from among yourselves. Heavily weighs upon him your suffering; deeply is he concerned for your well-being. He is full of compassion towards the believers.” (9:128)

Whoever perceives the Majesty and Glory of the Lord, recognising His sacred Station, giving Him His due awe and reverence, is greatly tormented by the sins of humanity and their offences against the Lord’s Sanctity. Furthermore, such an individual will have an overwhelming love and compassion for the creation of God, insofar as they are all the beloved children of God, and is thus tormented by their suffering and wretched conditions. And of course, the most beloved of God, Mohammad ﷺ, was the most perfect in all these stations. Hence, his ﷺ torment and suffering on behalf of all of humanity was so immense, so beyond imagination, that God Himself would comfort him. In a very real and true way, he felt other people's pain more than his own, and this heartache was for him, unbearable.

— Imam Khomeinī, Forty Hadith (al-Arba'ūn Hadīthān)

[sunanannasai]

Sunan an Nasa’i: The Book of Zakah, Book 23, Hadith 2444

Bahz bin Hakim said:

"My father told, me that my grandfather said: 'I heard the Prophet say: With regard to grazing camels, for every forty a Bint Labbun (a two-year old female camel). No differentiation is to be made between camels when calculating them. Whoever gives it seeking reward, he will be rewarded for it. Whoever refuses, we will take it, and half of his camels, as one of the rights of our Lord. And it is not permissible for the family of Muhammad to have any of them."'

[my-islam-reminder]

Narrated `Aisha (the wife of the Prophet) :

She was told that `Abdullah bin Az-Zubair (on hearing that she was selling or giving something as a gift) said, "By Allah, if `Aisha does not give up this, I will declare her incompetent to dispose of her wealth." I said, "Did he (`Abdullah bin Az-Zubair) say so?" They (people) said, "Yes." `Aisha ہ رضی اللہ عنہا said, "I vow to Allah that I will never speak to Ibn Az-Zubair." When this desertion lasted long, `Abdullah bin Az-Zubair sought intercession with her, but she said, "By Allah, I will not accept the intercession of anyone for him, and will not commit a sin by breaking my vow." When this state of affairs was prolonged on Ibn Az-Zubair (he felt it hard on him), he said to Al- Miswar bin Makhrama and `Abdur-Rahman bin Al-Aswad bin 'Abu Yaghuth, who were from the tribe of Bani Zahra, "I beseech you, by Allah, to let me enter upon `Aisha رضی اللہ عنہا , for it is unlawful for her to vow to cut the relation with me." So Al-Miswar and `Abdur-Rahman, wrapping their sheets around themselves, asked `Aisha's permission saying, "Peace and Allah's Mercy and Blessings be upon you! Shall we come in?" `Aisha رضی اللہ عنہا said, "Come in." They said, "All of us?" She said, "Yes, come in all of you," not knowing that Ibn Az- Zubair was also with them. So when they entered, Ibn Az-Zubair entered the screened place and got hold of `Aisha رضی اللہ عنہا and started requesting her to excuse him, and wept. Al-Miswar and `Abdur Rahman also started requesting her to speak to him and to accept his repentance. They said (to her), "The Prophet (ﷺ) forbade what you know of deserting (not speaking to your Muslim Brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nights (days)." So when they increased their reminding her (of the superiority of having good relation with Kith and kin, and of excusing others' sins), and brought her down to a critical situation, she started reminding them, and wept, saying, "I have made a vow, and (the question of) vow is a difficult one." They (Al-Miswar and `Abdur-Rahman) persisted in their appeal till she spoke with `Abdullah bin Az- Zubair رضی اللہ عنہما and she manumitted forty slaves as an expiation for her vow. Later on, whenever she remembered her vow, she used to weep so much that her veil used to become wet with her tears.

Narrated by Sahih Bukhari in his bookImam Bukhari

Hadith (Sahih)

[eyeoftheheart]

Ludwig Deutsch, “The Scholars”

The Prophet, peace and blessings be upon him, said: وَمَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللَّهِ يَتْلُونَ كِتَابَ اللَّهِ وَيَتَدَارَسُونَهُ بَيْنَهُمْ إِلاَّ نَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَحَفَّتْهُمُ الْمَلاَئِكَةُ وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ Whoever travels a path in search of knowledge, Allah will make easy for him a path to Paradise. People do not gather in the houses of Allah, reciting the book of Allah and studying it together, but that tranquility will descend upon them, mercy will cover them, angels will surround them, and Allah will mention them to those near him. Source: Ṣaḥīḥ Muslim 2699, Grade: Sahih وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ وَإِنَّ الْعَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الْأَرْضِ وَالْحِيتَانُ فِي جَوْفِ الْمَاءِ وَإِنَّ فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى سَائِرِ الْكَوَاكِبِ وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ وَإِنَّ الْأَنْبِيَاء�� لَمْ يُوَرِّثُوا دِينَارًا وَلَا دِرْهَمًا وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِرٍ Verily, the angels lower their wings for the seeker of knowledge. The inhabitants of the heavens and earth, even the fish in the depths of the water, seek forgiveness for the scholar. The virtue of the scholar over the worshiper is like the superiority of the moon over the stars. The scholars are the inheritors of the Prophets. They do not leave behind gold or silver coins, but rather they leave behind knowledge. Whoever has taken hold of it has been given an abundant share. Source: Sunan Abī Dāwūd 3641, Grade: Sahih

مَا مِنْ خَارِجٍ خَرَجَ مِنْ بَيْتِهِ فِي طَلَبِ الْعِلْمِ إِلَّا وَضَعَتْ لَهُ الْمَلَائِكَةُ أَجْنِحَتَهَا رِضًا بِمَا يَصْنَعُ No one leaves their house in search of knowledge but that angels will lower their wings in approval of what he is doing. Source: Sunan Ibn Mājah 226, Grade: Sahih

Forty Hadith on Knowledge

If you have ever wondered what happened to the descendants of Muhammad - from the golden age of Islam to the crisis and breakdown of Islamic civilization in modern times - it can be summed up quite simply: Muslims have stopped following the prophetic way of being. These are simple, basic things like the sincere search for knowledge and a certain spiritual discipline. Every golden age of spiritual enlightenment and flourishing of human culture was consciously brought about by people of knowledge. The secret of human excellence and enlightenment is to seek knowledge with a pure heart and to use it humbly and sincerely in service of God and humanity. Knowledge and Love are as the two wings of the human Spirit and a ladder for our ascension.

[karballa]

بِسَنَدي المُتَّصِلِ إِلى ثِقَةِ الإِسْلامِ وَالمُسْلِمِينَ مُحَمَّدِ بْنِ يَعْقُوبَ رِضْوَانُ اللهِ عَلَيْهِ، عَنْ عَلِيِّ بْنِ إبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِي، عَنِ السُّكُونِيِّ، عَنْ أبِي عَبْدِاللهِ عَلَيْهِ السَّلامُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الغَيْبَةُ أَسْرَعُ فِي دِينِ الرَّجُلِ المُسْلِمِ مِنَ الأكْلَةِ فِي جَوْفِهِ. قَالَ: وَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الجُلُوسُ فِي المَسْجِدِ انْتِظَارَ الصَّلاةِ عِبَادُةٌ مَا لَمْ يُحْدِثْ. قِيلَ: يَا رَسُولَ اللهِ وِمَا يُحْدِثُ؟ قَالَ: الاغْتِيَابُ

With my isnad going back to Thiqat al-Islam wa al-Muslimin Muhammad ibn Ya’qub al-Kulayni (R) from ‘Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakkuni, from Abu ‘Abd Allah (A) that he said: The Messenger of Allah (S) said, “The havoc wrought by ghibah (backbiting) on the believer’s faith is swifter than the one wrought by the disease of aklah in the side of his body.” The Imam (A) said: The Messenger of Allah (S) said, “To sit in the mosque waiting for the (time of) prayer is worship, so long as one does not commit a misdeed.” He (S) was asked, “O Messenger of Allah, what misdeed?” He replied, “Backbiting

—Imam Hussain ibne Ali (a.s).,"Forty Hadiths" by Ayatullah Sayyid Imam Ruhallah Musawi Khomeini

[basicsofislam]

ISLAM 101: AN INTRODUCTION TO HADITH: Part 6

Weak Hadith and Hadith Fabrication: Part 1

WEAK HADITH DEFINED

Hadith that are not acceptable with regard to the criteria concerning their reliability has been regarded as rejected, or mardud.

Such hadiths have also been referred to with the word saqim (unsound or infirm) used as the opposite of sahih. Weak hadiths are those which do not possess at least one of the five determined preconditions for the soundness of hadith. Some scholars have asserted that there are forty-two different kinds of weak hadith.

The weakness or unsoundness of hadith stems from the inadequacy of the narrator in terms of righteousness and academic competence (zabt).

However, there needs to be explicit proof demonstrating the narrator’s shortcomings with regard to piety or scholarly competence. This proof is comprised of defects in the narrations they transmit. On account of this, hadith scholars have preferred assessments putting forth errors in narration to weakness in the narrator, in their hadith critique.

TYPES OF WEAK HADITH

The most well-known of weak (da’if) hadiths have been named in accordance with their various defects in transmission.

Hadith with continuity of transmission, or chain of narration, is referred to as muttasil. The chain of sahih hadiths is muttasil, or continuous. Discontinuity in the chain of narration is a flaw affecting the soundness of hadith; however, as all discontinuities in transmission do not constitute a cause for weakness to the same degree, each of them has been referred to with different names. A chain of transmission with the Companion’s name missing is called mursal, one with two or more consecutive narrators missing is called mu’dal, a suspended chain with the names of one or more mentors omitted by the author is referred to as mu’allaq, and munqati is the general term used to refer to a broken chain where at least one narrator is missing.

Another kind of weak hadith is that which is anomalous.

The hadith in which a hadith transmitter who is accepted to be reliable (thiqa) contradicts a more reliable transmitter or other transmitters, is referred to as an anomalous hadith. This contradiction can pertain to both the chain and the actual text of the hadith.

In cases where opposition to a reliable narrator is on the part of a weak narrator, this hadith is called munkar, or singular and suspect.

Due to the fact that munkar constitutes a weak transmitter’s opposition to a reliable hadith transmitter, they possess two significant defects. Therefore, these have been regarded as being among the weakest types of hadith. There have also been those who have deemed narrations that are unfamiliar to hadith scholars as munkar purely due to their being unknown. However, it has become common to term such hadith as singular or “strange” (gharib) hadith, possessing only one transmitter at some stage of the chain.

Such singular hadiths have not been accepted as one of the types of weak hadith in the absolute sense, but there are many weak hadith among them. This is because there are no subsequent traditions supporting them. Consequently, hadith scholars have attached importance to examining singular hadith and have penned independent works in this regard. For instance, Bazar’s Musnad and Tabarani’s Al-Mujam al-Awsat are compilations of singular hadith and investigations of their soundness.

Narrations where the hadith transmitter has rearranged a word or sentence in the text of the hadith or where the names of some of the transmitters of the chain of transmission are altered are called inverted or transposed (maqlub) hadith.

RULING PERTAINING TO WEAK HADITH

All weak hadiths are not equal in degree.

Narrations have been classified in accordance with the situation of the transmitters and their opposition to or contradiction with other hadith transmitters. Hadiths have been graded by means of comparisons between narrations, from the most reliable to the weakest.

Although sound and fair hadith constitute evidence in every matter, weak hadiths have only been accepted as proof in certain subject areas.

Due to the likelihood of their being the Prophet’s words, weak hadiths have been considered in the absence of sound hadith. Weak hadiths have been accepted in such issues as the praise, criticism or encouragement of a matter established in sound hadith. In addition, they have been appropriated as a supporting and buttressing element. However, there are certain types of weak hadith that have been completely abandoned. Such narrations are referred to as disregarded (matruk) narrations and they have not been considered under any circumstances.

The following three conditions are necessary for a weak hadith to be accepted:

The transmitted hadith must not be very weak;

It must not contradict the Qur’an and Sunnah; and

It must be based on a principle established in the Qur’an and the Sunnah.

As is evident, a weak hadith has not been accepted as evidence with regard to a non-existent judgment or ruling. However, it has been used for the purposes of encouragement, caution or recommendation, consonant with the essence of the religion, in existing matters that have already been firmly demonstrated.

RELIGIOUS RULING CONCERNING LYING

Just as there were those individuals in the Prophet’s lifetime who claimed to be prophets and claimed to have received revelation, there were also those who tried to ascribe words to the Prophet that he did not utter. In the face of such an event, Allah’s Messenger stated:

“Those who intentionally lie against me should prepare their abode in the Fire.”(This hadith is perfectly sound (mutawatir). It has been narrated by more than seventy Companions. )

Again in another hadith, the Prophet declared that one who transmits a lie is also considered to have lied:

“It is sufficient lying for a man to repeat that he hears.” (Sahih Muslim, Muqaddima, 3)

In Islam, lying (kidhb) has virtually been equated with unbelief.

In the Qur’an, the term ‘denial’ has been used in reference to rejecting Allah and religion.

In contrast, sidq denotes believing and affirming the truth of religion.

On account of this, the Companions conceived of falsehood and truth as two diametrically opposed concepts. Nowhere can it ever be observed that the believers lied against Allah and His Messenger in the Age of Happiness. Referring to such state of affairs, Abdullah ibn Abbas (d. 687 CE) summarized the situation after the appearance of discord saying that formerly, upon hearing someone say, “The Messenger of Allah said,” they would immediately pay heed. But when falsehood emerged and people competed in narrating the hadith, they would not accept from people except that of which they were assured. (Sahih Muslim, Muqaddima, 4)

On no account were the hypocrites allowed to lie and thus mix anything into the religion. The Messenger of Allah had disclosed the names of the hypocrites to his Companion Hudhayfa ibn al-Yaman. After the Prophet’s demise, the Caliphs relied upon Hudhayfa’s testimony and adjusted themselves in accordance with his opinions and even his gestures and behavior. The Rightly Guided Caliphs and succeeding caliphs did not authorize anyone to freely narrate hadith and tightly regulated hadith transmission.

WORKS RELATED TO FABRICATED HADITH

Fabricated (mawdu) hadiths have been compiled into separate books by hadith scholars with a view to serving as a case in point and in order for famed hadith fabricators to be known. If they had not engaged in such an endeavor, we would not have been aware of these words fabricated in the past, for people’s informally spreading words of their own invention carries no weight with respect to scholarly activity. For instance, information pertaining to medicine that is spread colloquially is of no significance and is even forgotten over time, unless it is accepted and documented by physicians. Similarly, it is not possible for knowledge that is not embraced by its specialists to hold any weight.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Legal Punishments: Hadith 1841

Narrated Anas:

That a man who had drunk wine was brought to the Prophet (ﷺ), so he beat him about forty times with two stalks of a palm tree. So Abu Bakr did similarly, and by the time 'Umar became Khalifah he sought council from the people. And 'Abdur-Rahman bin 'Awf said: 'I see that the lightest penalty is eighty lashes,' so 'Umar ordered that.

Reference:  Jami` at-Tirmidhi 1443

In-book reference: Book 17, Hadith 26

English translation : Vol. 3, Book 15, Hadith 1443

[daily-hadith]

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah Narrated 'Abdullah bin Mus'ud (Radi-Allahu 'anhu):

Allah’s  Apostle (Sallallahu 'Alaihi Wa Sallam), the true and truly inspired said, “(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise.”

Bukhari Vol. 4 : No. 430

[ynx1]

Signs of a Pure & Healthy Heart:

🔹️One considers himself as belonging to the next world and not this world. He is a stranger in this world anxious to reach his abode in the Hereafter.

🔹️One continues to be upset with himself anytime he commits a sin until he finally and completely repents to Allah.

🔹️One is more upset and unhappy if he misses his daily recitation of the Qur’an and dhikr, than if he had lost his wealth.

🔹️One finds greater pleasure worshiping Allah than any pleasure in eating and drinking.

🔹️One’s worries and concerns about this world leave him whenever he begins his formal prayers.

🔹️One’s only concern and worries are about Allah and doing deeds only for His sake.

🔹️One is more concerned and stingy about wasting time than a greedy person is with respect to his wealth.

🔹️One is more concerned about the correctness of his deeds than with the performance of the deeds themselves.

— Ibn al-Qayyim [d. 751H/1350CE]

[Ighaatha al-Lahfaa, vol. 1, pp.70-73. Quoted in Commentary on the Forty Hadith of al-Nawawi, vol 1, pp. 471-472]

[asma-al-husna]

Allah calls Himself　Al-Muhyee—The Giver of Life— on two occasions in the Quran. Al-Muhyee is the One who created life and decides what will be brought to life. He is the only One who can bring something to life, including the spiritual life to the hearts!

The Bestower of Life, The Reviver

Muhyee comes from the root haa-yaa-yaa, which points to four main meanings. The first meaning is to live. The second main meaning is to become apparent or distinct. The third is to revive, vitalize and call into being and the fourth main meaning is to be sound, or whole.

This root appears 184 times in the Quran in 12 derived forms. Examples of these forms are yuhyee (“grants life”), hayyan (“alive”) and al hayaatu (” the life”).

Al-Muyhee is the only One who can give life to whomever He pleases, surrounding the creation with the right conditions to survive. Then He decrees death, to restore life and join the soul and body on the Day of Judgement to repay us for what we did in this world and this is an easy task for Him!

Al-Muhyee Himself says: . . . Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent. [Quran, 41:39] So observe the effects of the mercy of Allah – how He gives life to the earth after its lifelessness…[Quran, 30:50]

The Plan of Life

The Prophet salallahu ‘alayhi wa sallam narrated: Verily, each of you is brought together in his mother’s abdomen for forty days in the form of a drop of fluid. Then it is a clinging object for a similar [period]. Thereafter, it is a lump looking like it has been chewed for a similar [period]. The angel is then sent to him and he breathes into him the spirit. He is also commanded to issue four decrees: to record his sustenance, his life span, his deeds and [whether he will be] unhappy [by entering Hell] or happy [by entering Paradise]..[part hadith, Al-Bukharee, Muslim]
Al-Muhyee bestows our life in stages and grows our body in a miraculous way, from a drop of fluid into a detailed body clothed with muscles, flesh, veins and skin. But not only psycically, Al-Muhyee also gives us life by sending an angel to breath the spirit into us and we remain limited in knowledge of our innerselves. On top of bestowing our lives, Al-Muhyee also commands to issue four decrees which determine the course of our life. Such is the plan of life of Al-Muyee!

How Can You Live By This Name?

1. Be convinced Al-Muhyee can make anything happen.
He it is Who gives life and causes death; so, when He decrees an affair, He only says to it: Be, and it is[Quran, 40:68] This is one of the most hope giving ayaat for those who call upon Him. As Al-Muhyee can bring everything to life and even restore life to that which appeared dead to us, so rest assured taking care of your matters is easy for Him, all you have to do is ask Him, wholeheartedly and sincerely. Turn every worry, moment of stress, wish and desire into a dua!

2. Ask for a heart alive with faith.
Scholars have described hearts, just like bodies, to be of three types; the healthy heart, the dead heart and the sick heart. The alive heart is a heart of faith, its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope, and sincere dedication and it is extremely important to work for a healthy heart: The Day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart. [Quran 26:88-89]

3. Revive the sunnah.
Mankind has many different concepts of success in life. But what is the right way? He brings (beings/things) to life and causes death; therefore, believe in Allah and in His Messenger, the Prophet who believes in Allah and in His words, and follow him, so that you may walk in the right way [Quran, 7:158]. So make an effort to apply the sunnah in your daily life and for extra reward, revive acts from the sunnah by telling others about them, from the forgotten sunan like the prostration of gratefullness (sajda us shukr) to the neglected acts, like giving salaam on the street!

4. Cherish life.
Al-Muhyee gave you life and placed you on this earth as an ambassador. Respect your life by using your time wisely and respect other people’s life by benefiting them with your knowledge, skills and emotional support and never harm another life unjustly, not even the life of an animal. If you truly cherish life you constantly strive against lughw – useless activities as mentioned in the Quran – this includes useless conversations, watching things of no benefit etc.

5. Learn from nature.
Study the extremely valuable lessons Al-Muhyee teaches you through His works in nature. Among His Signs is that you see the earth laid bare, and then, when We send down water on it, it quivers and swells. He Who gives it life also gives life to the dead. Certainly He has power over all things. [Quran, 41:39] When you see the change of seasons, from greenery to bareness, reflect on the ups and downs of your life and that after dark(difficult) times, light(easy) times come.

6. Strive for knowledge.
Islamic knowldge is a light, ask Al-Muyhee to walk in light in this life and the next! Is he who was dead then We raised him to life and made for him a light whereby he walks among people like him whose likeness is that of one who is in utter darkness from which he cannot come out? [Quran, 6:122]

7. Remind yourself and others of the After-Life.

The Prophet salallahu ‘alayhi wasallam was asked: “Which of our companions are best?” He replied: One whose appearance reminds you of God, and whose speech increases you in knowledge, and whose actions remind you of the hereafter. [al-Muhasibi]

Wallahu ta’alaa ‘alem.

O Allah, Al-Muhyee, we know that You are the only Giver of Life. Bless us with hearts that are alive with faith encouraging us to righteous actions. Make us of those who  live by and revive the sunnah of Your Prophet, guide us in reflecting on Your signs in nature and learn from them. Give us beneficial knowlegde, grant us respect for our own life and the lives of others and make us of the best companions, reminding ourselves and others about the Hereafter, ameen!

[dinaive]

Hadith relating to Al Masjid Al Aqsa

Below are a collection of hadith relating to Al Masjid Al Aqsa:

The Importance of Visiting Masjid Al-Aqsa

Abu Hurayrah (ra) relates that the Prophet (saw) said:

“Do not undertake a journey to visit any Mosque, but three: this Mosque of mine, the Mosque of al-Haram and the Mosque of Aqsa”[Sahih Muslim 1397]

Many similar Hadiths appear in Sahih Bukhari (Ref: 1189), Abu Dawud (Ref: 2033), An Nasa’i (Ref: 700) &  Ibn Majah (Ref: 1409). There are also other narrations from Abu Sa’eed Al Khudri relating the same message in Tirmidhi (Ref: 326) and Ibn Majah (Ref: 1410).

Great Virtue in Praying at Masjid Al-Aqsa

Abu Darda (ra) relates that the Prophet (saw) said:

“A prayer in Makkah (Ka’bah) is worth 1000,000 times (reward), a prayer in my Masjid (Madinah) is worth 1,000 times, and a prayer in Al-Aqsa Sanctuary is worth 500 times more reward than anywhere else”[Bayhaqi]

Abu Dharr (may Allaah be pleased with him) said:

“We were discussing when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him), which is better, the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) or Bayt al-Maqdis (Jerusalem). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in my mosque is better than four prayers offered there (in Bayt al-Maqdis), and what a good place of prayer it is. Soon there will come a time when, if a man has a piece of land the size of a horse’s rope from which he can see Bayt al-Maqdis, that will be better for him than the whole world.”[ al-Haakim, 4/509]

Anas Ibn Malik (ra) relates that the Prophet (saw) said:

“A man’s prayer in his house is equal (in reward) to 1 prayer; his prayer in the mosque of the tribes is equal to 25 prayers; his prayer in the mosque in which Friday prayer is offered is equal to 500 prayers; his prayer in Aqsa Mosque is equal to 50,000 prayers; his prayer in my mosque is equal to 50,000 prayers; and his prayer in the Sacred Mosque is equal to 100,000 prayers.”[Ibn Majah – Daeef Hadith]

Abdullah Ibn Amr reports that the prophet (ﷺ) said:

“When Sulaiman bin Dawud finished building Baitil-Maqdis, he asked Allah for three things: judgment that was in harmony with His judgment, a dominion that no one after him would have, and that no one should come to this mosque, intending only to pray there, but he would emerge free of sin as the day his mother bore him.” The Prophet (ﷺ) said: “Two prayers were granted, and I hope that the third was also granted.”[Ibn Majah]

The Second House of Allah on Earth

Abu Dharr (ra) reported that he asked the Prophet (saw), “O Messenger of Allah, which mosque was first built on the surface of the earth?” He said, “Al- Masjid-ul-Haram (in Mecca).” I said, “Which was built next?” He replied “The mosque of Al-Aqsa ( in Jerusalem) .” I said, “What was the period of construction between the two?” He said, “Forty years.” He added, “Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers in time)”[Sahih Bukhari 3366]

A similar Hadith is also narrated in Sahih Muslim (Ref: 520 a), and in Ibn Majah (Ref: 753).

The Importance of Donating to Masjid Al-Aqsa 

Maymunah Bint Sa’d (ra) relates that she asked the Prophet (saw):

“O Messenger of Allah, tell us the legal injunction about (visiting) Bayt al-Muqaddas. The Messenger of Allah said: go and pray there. All the cities at that time were effected by war. If you cannot visit it and pray there, then send some oil to be used in the lamps.”[Abu Dawud]

The Virtues of Wearing Ihram From Masjid Al-Aqsa 

Umm Salamah (ra) relates that the Prophet (saw) said:

“If anyone puts on Ihram for Hajj or Umrah from Masjid Al-Aqsa and then proceeds to the Sacred Masjid (Ka’bah), his past and future sins will be forgiven, or he will be guaranteed Paradise”.[Abu Dawud 1741 – Daeef Hadith]

The Blessed Land of Masjid Al-Aqsa

Zaid Ibn Thabit (ra) narrated:

“We were with the Messenger of Allah (saw) collecting the Qur’an on pieces of cloth, then the Messenger of Allah (saw) said: ‘Tuba [a prayer for glad tidings] ]is for Ash-Sham.’ So we said: ‘Why is that O Messenger of Allah?’ He said: ‘Because the angels of Ar-Rahman spread their wings over it.’”[Tirmidhi]

The First Qiblah 

Al-Bara (ra) narrated that:

“We prayed toward Bait Al-Maqdis (Jerusalem) with the Messenger of Allah (ﷺ) for sixteen or seventeen months – Safwan was not sure – then it was changed to the Qiblah.”[An Nasa’i 488]

Al Isra Blessings For Ummah

Abu Hurayrah (ra) narrated that:

Allah’s Messenger (saw) was presented with two cups one containing wine and the other milk on the night of his night journey at Jerusalem. He looked at it and took the milk. Gabriel said, “Thanks to Allah Who guided you to the Fitra (i.e. Islam); if you had taken the wine, your followers would have gone astray.”[Bukhari vol 6, book 60, Hadith 232]

Ibn Mas’ud (May Allah be pleased with him) reported:

Messenger of Allah (ﷺ) said, “I met Ibrahim (ﷺ) on the Night of Ascension (Al-Asra), and he said to me: ‘O Muhammad, convey my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land. The plants grow there by uttering: Subhan-Allah, Al-hamdu lillah, La ilaha illallah and Allahu Akbar (Allah is free from imperfection; praise be to Allah; there is no true god except Allah; and Allah is Greatest).”

[At- Tirmidhi]

Masjid Al-Aqsa – The Best Place of Residence

‘Abd Allaah bin ‘Amr said:

“ I heard the Apostle of Allaah (saw) say “There will be emigration after emigration and the people who are best will be those who cleave most closely to places which Abraham migrated [i.e. Jerusalem].”

[Abu Dawud – Daeef]

[rose1water]

“O you who believe in the wisdom and beauty of the supplications and litanies from the infallible Imams (ع), who have seen the munājāt of Imam Ali (ع), who have read the Psalms of Sayyid al-Sājjidīn, Imam Zayn al-Abideen (ع), who have witnessed the beauty in the supplication of Abū Hamzā: reflect on their content, contemplate a little upon their words.

Nowhere are we required to make a rapid reading of these lengthy supplications without pondering over their meaning. You and I are not blessed with the spiritual state of Imam as-Sajjād (ع) who was able to recite the whole Duā of Abu Hamza in a sustained ecstasy, with heartfelt connection and attention, in one session. Try instead to read one third or one fourth of these prayers every night attentively, with feeling, and meditate upon their words. Perhaps you too will someday gain such a spiritual station.”

— Imam Khomeini (r), Forty Hadith