Question: A student mufti in an article comments as follows on the Ahaadith which appear in Hidaayah:

“In brief, there is no doubt that al-Hidaya contains narrations that are extremely weak and often untraceable. It was for this reason that scholars such as ‘Allamah al-Zayla’i penned books in locating, grading and consolidating those reports, like Nasb al-Raya. Furthermore, ‘Allamah Zayla’i, in many instances was compelled to throw the towel in as well, confessing his inability to locate some of those narrations. Thereafter, when Hafiz lbn Hajar wrote his abridgment of Nasb al-Raya, al-Dirayah, he located many reports that ‘Allamah Zayla’i failed to, but he as well was unsuccessful in numerous places. Shortly after, ‘Allamah Qasim ibn Qutlubugha wrote a book entitled, Munya al-Alma’, as a completion in locating further reports, and amazingly he found approximately forty such reports. Very important to note that ‘Allamah Qasim mentions that many people claim that Ali al-Marghinaani (Sahib al-Hidaya) mentioned reports that are not found, however many of these reports are found in the works of the early Mujathids, like lmam Muhammad in his al-Asl, with Asaaneed.

In the al-Jawahir wa al-Durar of ‘Allamah al-Sakhawi there is one place where Hafiz lbn Hajar was asked regarding such books of fiqh which contain reports that we cannot find nowadays or very weak narrations, so he replied that there are three possibilities: 1. it is authentic according to him 2. The books containing those narration were destroyed during the Tatar invasion. l can’t remember the third answer he wrote, but you get the point. Finally, you should read al-Ajwiba al-Fadila of ‘Abd al-Hayy al-Laknawi he addresses a similar issue.”


The character who wrote the rubbish regarding Hidaayah is a moron. In Islamic parlance such morons who pose as ‘muftis’ are termed ‘mufti maajin’. Shaami dubs deviates and morons of this ilk, Haatibul Lail (gatherer of wood in the darkness of the night). Without the slightest hesitation we can safely contend that shaitaan has colonized the brains of this moron who dared to write his khuraafaat against the illustrious Mujtahid, Saahib-e-Hidaayah. Before having embarked on his exercise of satanism, he should have supplicated for thorns to grow on his tongue. That would have been infinitely superior than the shaitaani drivel which he has uttered.

Allaamah Zayla-ee (rahmatullah alayh) is a peanut in comparison with Saahib-e-Hidaayah. His kitaab, Nasbur Raya, has no pedestal in relation to Hidaayah.

Be assured that every Hadith which Saahib-e-Hiddayah cites as the Mustadal for any mas’alah, is a confirmed Saheeh Hadith. The illustrious Fuqaha are not subservient to the Hadith classification science of the Muhadditheen. The Fuqaha were Muhadditheen in their own right, and the Muhadditheen were subservient to them in practical implementation of the ahkaam of the Shariah. It was not the other way around.

Moron ‘muftis’ are agents of Iblees. Shaitaan has harnessed them into his nefarious plot to dismantle the Deen with the aid of juhala who have suddenly become ‘muftis’. These jaahil ‘muftis’ suffering from the hallucination of being mujtahids lack the ability of even reciting correctly the texts of the kutub. They halaalize alcohol, carrion and riba with hollow and deceptive arguments by means of which they dupe the Toms, Dicks, Harrys, Jills, Janets, and Janes. They are the wolves leading the ignorant masses to Jahannam with their corrupt ‘academic’ expertise.

Allaamah Zayla-ee’s “throwing in of the towel” is a clear admission of his knock-out defeat, and lying ignominously sprawled at the illustrious and mubaarak feet of Saahib-e-Hidaayah. If Allaamah Zayla-ee had to be reborn, he would not reach the mubaarak toes of Saahib-e-Hidaayah. His inability to locate the sources of the Ahaadith which constitute the Mustadallaat of Hidaayah, speaks volumes for his mediocrity in the stupendous field of Ilm in which Saahib-e-Hidaayah excelled and operated.

This miserable mufti maajin is too darn stupid to understand that the appearance of a Hadith in Hidaayah is by itself the highest degree of authenticity. The fact that a Hadith found its way into Hidaayah, is clear testification for its authenticity. But stultified brains are incapable of comprehending this simple fact stated by the illustrious Fuqaha. He lacks understanding of the concept of Talaqqi bil Qubool. This fellow should concentrate on gaining better expertise in the masaa-il pertaining to the rudimentary acts of Istinja.

He has not yet set foot in the kindergarten of Ilm at the higher level, yet his jahl constrains him to wag his insolent and najis tongue against a Waarith-e-Nabi of the lofty status of Saahib-e-Hidaayah.

The inability of Ibn Hajar to locate the sources of the Ahaadith casts no aspersion on the integrity of Saahib-e-Hidaayah nor detracts from the authenticity of the Ahaadith of Hidaayah. On the contrary, it illustrates the deficiency if the research of Ibn Hajar (rahmatullah alayh). It is a monstrous stupidity to fault a Hadith on the basis of one’s deficient research or inability to locate specific information. If an authority says that “I did not or I cannot locate it”, it does no flow from this confession of ‘throwing in the towel’ that the Ahaadith cited by Saahib-e-Hidaayah are Daheef or Maudhoo’. If Zayla-ee and Ibn Hajar did not succeed in discovering the sources of the Ahaadith which Saahib-e-Hidaayah had ascertained and confirmed centuries prior to their appearance, it will then be only a moron who will contend that th Ahaadith in Hidaayah are ‘weak’ or ‘fabricated’.

Both possibibilities postulated by Allaamah Sakhaawi fully vindicate the authenticity of the Ahaadith of Hidaayah, and explain the reasons for the gross inability of the later critics in locating the sources of the Ahaadith narrated in Hidaayah.

May Allah Ta’ala save the Ummah from the villainy and shaitaaniyat of these cardboard maajin ‘muftis’ who are today available two for a cent. They are churned out like sausages.

[Mujlisul Ulama]


‘Allāmah ‘Abd al-Rashīd al-Nu‘mānī (d. 1420 H) writes:

That which our Fuqahā’ – may Allāh have mercy on them – cited of hadīths and narrations in their works without describing a sanad or a source, as al-Sarakhsī (d. 490 H) does in al-Mabsūt, al-Kāsānī (d. 587) in al-Badā’i‘ and al-Marghīnānī (d. 593 H) in al-Hidāyah, these are hadīths and narrations which they found in the books of our early Imāms like al-Imām al-A‘zam (d. 150) and his two students [Abū Yūsuf and Muhammad], Ibn al-Mubārak (d. 181 H), al-Hasan al-Lu‘lu’ī (d. 204 H), Ibn Shujā‘ al-Thaljī (d. 267 H), ‘Īsā ibn Abān (d. 221), al-Khassāf (d. 261 H), al-Tahāwī (d. 321 H), al-Karkhī (d. 340 H) and al-Jassās (d. 370 H) – may Allāh (Exalted is He) have mercy on them.

Then those who sourced al-Hidāyah, al-Khulāsah and so on appeared, and they searched for these narrations in the records [of hadīths] compiled after [the year] 200 by the scholars of hadīth, and when they did not find [them] in them, they assessed them to be ‘strange’.

Some hold a bad opinion about these Imāms of the Fuqahā’, and attribute to them little knowledge of hadīth, and far-removed are they from that! How many a suspended hadīth (ta‘līq) there is of al-Bukhārī in his Sahīh on which the like of Ibn Hajar said: ‘I did not find it’, so will that which is suspected of our Hanafī masters be suspected of al-Bukhārī?! Rather, al-Sarakhsī, al-Kāsānī and al-Marghīnānī relied in this subject on their Imāms who are recognised for [their] retention (hifz), trustworthiness (thiqah) and reliability (amānah), just as al-Baghawī relied in his Masābīh on the authors of the well-known collections.

The Hāfiz of his time, Qāsim ibn Qutlūbughā (802 – 879 H), said:

“The early ones from our [Hanafī] scholars – may Allāh have mercy on them – would dictate juristic rulings and their evidences from the prophetic hadīths with their chains, like Abū Yūsuf in Kitāb al-Kharāj and al-Amālī; Muhammad in Kitāb al-Asl and al-Siyar; and likewise al-Tahāwī, al-Khassāf, [al-Jassās] al-Rāzī, al-Karkhī except in the Mukhtasars. Then those who depended on the books of the early ones came and cited the hadīths in books without clarifying the chain or the source.” (Munyat al-Alma‘ī, p. 9)

Had we wished, we would have cited many examples for you from the examples of these hadīths which those that sourced them assessed them to be ‘strange,’ while they are found in the book al-Āthār, for example, but space does not allow it.” (Al-Imām Ibn Mājah wa Kitābuhu l-Sunan, pp. 73-4)


The hadīth master and faqīh, ‘Allāmah Qāsim ibn Qutlūbughā, compiled Munyat al-Alma‘ī as an index of hadīths which al-Zayla‘ī and/or Ibn Hajar al-‘Asqalānī could not locate in their respective works on sourcing the hadīths of al-Hidāyah, but which upon further inspection have been found to have a source. Here are a few examples:

The author of al-Hidāyah quoted the hadīth, “When the sun deviates [from its midpoint], then offer the Jumu‘ah prayer with the people.” Hāfiz al-Zayla‘ī said: “Strange”, meaning he could not locate it. Hāfiz Qāsim ibn Qutlūbughā replied: “Rather, Ibn Sa‘d narrated it in al-Tabaqāt from the hadīth of Mus‘ab ibn ‘Umayr.” (Munyat al-Alma‘ī, p 31)

The author of al-Hidāyah quoted the hadīth, “When you see anything of these horrors, take recourse to Allāh with supplication.” Hāfiz al-Zayla‘ī said: “Strange with this wording.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan narrated it in al-Asl from the mursal of al-Hasan [al-Basrī].” (Munyat al-Alma‘ī, p 32)

The author of al-Hidāyah quoted the hadīth, “There is no marriage except with witnesses.” Hāfiz al-Zayla‘ī said: “Strange,” and Hāfiz Ibn Hajar al-‘Aqalānī said: “I have not seen it with this wording.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan mentioned it as what reached him, and al-Khatīb narrated it from the hadīth of ‘Alī.” (Munyat al-Alma‘ī, p 40, 60)

The author of al-Hidāyah mentions that Sa‘īd ibn al-Musayyib narrated that the Messenger of Allāh (Allāh bless him and grant him peace) ordered the freeing of umm al-walads (female slaves who bore their masters’ children) and that they are not to be sold. Hāfiz Ibn Hajar said: “I did not find it.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan narrated it in al-Asl.” (Munyat al-Alma‘ī, p 61)

It is mentioned in al-Hidāyah that ‘Alī (may Allāh be pleased with him) gave the decree that if a woman besides one’s wife is brought to him and he is informed that this woman is his wife and he has intercourse with her, then there is no punishment on him but he must give her dowry. Hāfiz Ibn Hajar said: “I did not find it.” ‘Allāmah Qāsim replied: “‘Abd al-Razzāq [al-San‘ānī] narrated it.” (Munyat al-Alma‘ī, p. 61)

Describing the rank of the author of al-Hidāyah in hadīth, Mawlānā Nu‘mānī wrote in a private letter to his student, Muftī ‘Abdul Mālik of Bangladesh:

It is to be noticed that al-Laknawī counted the author of al-Hidāyah from the group that are strangers to the knowledge of hadīth, and that is incorrect. How [can this be so] when the author of al-Hidāyah compiled a list of his teachers [in hadīth] from which al-Qurashī quoted in al-Jawāhir al-Mudiyyah in many places, and I quoted them in the footnotes of al-Dirāsāt…There are many beneficial points in the biographies of the teachers of the author of al-Hidāyah in al-Jawāhir. There is the chain of the author of al-Hidāyah and a mention of his reading of the two Sahīhs, Jāmi‘ al-Tirmidhī, Sharh Ma‘ānī al-Āthār of al-Tahāwī, the Masānīd of al-Khassāf and other [hadīth collections] to his teachers.

It is established that the author of al-Hidāyah only transmitted from the books of his predecessors from the muhaddithūn of the Hanafī Fuqahā’ as is clear from reading Munyat al-Alma‘ī. In al-Hidāyah there are hadīths from al-Asl of Imām Muhammad, and his Kitāb al-Āthār, and other books of the Imāms. [Some of] these books were not under the range of al-Zayla‘ī’s and Ibn Hajar’s reading.” (Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, Markaz al-Da‘wat al-Islāmiyyah, p. 103)


Jalāl al-Dīn al-Suyūtī said:

“The hadīth which al-Rāfi‘ī cited, we did not find a sanad for it. Nor is it found in the books of hadīth available now. The late Huffāz say of the like of this, “It has no basis.” The scrupulous [of them] suffice with their statement, “We did not find it,” which is better. It has reached me that Hāfiz Ibn Hajar was asked about these hadīths which our Imāms and the Hanafī Imāms cite in Fiqh [works] drawing evidence from them and are not known in the books of hadīth, so he answered: “Many of the books of hadīth, or most of them, have been lost in the eastern lands due to civil wars. Perhaps those hadīths were transmitted in them and they have not reached us.” (Quoted in Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, p. 93)

The Early Fuqaha Had Their Own Chains For The Hadith, Many Of Which May Not Have Reached Us

The jurist (faqih) may cite an evidence which is the evidence of the Imam himself, and it is reported in a hadith book of the later hadith scholars who came after the time of the Imams of the schools of law, such as the 4 Sunan, Masanid, Mujam works etc. The hadith scholar adjudges it to be weak based on its chain of narration, or perhaps even fabricated, thus it cannot be acted upon with this chain of narration.

However at the same time that this hadith has been reported by the Imam with his own specific chain of narration which is Sahih or can be relied upon, but this Sahih chain is not mentioned in the hadith collection you have in front of you.

So someone comes along in the twentieth century and analyses the hadith from the route of the muhaddithin in their books, and finds that the hadith cannot be relied upon, so he will hurry to criticize and find fault with the ruling in the madhab which is based on this hadith. But if he looks in the works of the Imams he will find that the very same hadith has reached us with a Sahih or Hasan chain of narration.

A Misunderstanding Which Leads To Harbouring Bad Opinion Of The Madhabs

The lack of comprehending the previous point has caused some to harbour a bad opinion of the madhahib for when they checked the hadith mentioned in the books they may see the scholars of hadith classifying many of the hadith as: ‘fabricated, weak or not known in a marfu form’.

Thus the they think that these ahadith are from the deductions of the Imam of the Madhab himself, which then leads to the doubt of: ‘How can we accept the leadership in religious matters and Ijtihad for someone who deduces from fabricated and weak narrations, and attributes to the Prophet (Allah bless him and give him peace) the statement which are actually the words of a companion (sahabi) of follower (tabiee)?’.

Example Of A Hanafi Ruling Which Has A Sahih Chain From The Imam But Was Only Discovered Later

An example to illustrate the above point is the following: Al-Marghinani mentions in al-Hidayah (4:139) with its commentary Fath al-Qadir the hadith:

“Ward off the legal punishments (hudud) due to doubts”.

He mentions that it is marfu, it was referenced by al-Zaylai in Nasb al-Rayah (3:333) in a mawquf form from Sayyidina Umar, Muadh ibn Jabal, Uqbah bin Amir, and in the chain of narration to them is Ibn Abi Farukh, and he is abandoned as a narrator, and from al-Zuhri, and he is follower (Tabi) whose words are not a proof.

Due to this weakness Ibn Hazm attacked these narrations in al-Muhalla, but the was refuted by Kamal Ibn al-Hummam in Fath al-Qadir, for he established for the hadith its meaning from another hadith mentioned in the two Sahih’s that:

“He (Allah bless him and give him peace) said to Maiz: perhaps you (only) kissed, perhaps you (only) touched, perhaps you (only) winked/signalled”.

The fine point Ibn al-Hummam is making here is that the first hadith which is supposedly weak is supported in meaning by this second hadith where the Prophet (Allah bless him and give him peace) is trying to ward off implementing the legal punishment. Thus Ibn al-Hummam established the authenticity of the first narration from the same meaning implicit in the second.

The Authentic Chain For This Hadith Found With Imam Abu Hanifah Although The Well Known Chains For It Are Weak, And Was Missed By Many Hadith Specialists

The hadith mentioned by al-Marghinani which al-Zaylai declared weak in marfu form is however narrated by Imam Abu Hanifah in his Musnad (p.32), its chain of narration being:

“From Miqasam from Ibn Abbas that he said: The Messenger of Allah (Allah bless him and give him peace) said…”.

Miqasam is trustoworthy (thiqah), he was declared trustworthy by Ahmad bin Salih al-Misri, al-Ijli, Yaqub bin Sufyan and al-Darqutni.

There is no other Sahih chain of narration for this hadith except this one of Imam Abu Hanifah. So from this example we learn that the Imams had their own specific chains of narrations which are not often referred to when referencing ahadith.

So look at this example and take note. The Hafidh of hadith al-Zaylai could not not find this Sahih chain, and Ibn al-Hummam who was a great hadith scholar himself did not abandon the position of his madhab just because he couldn’t find a Sahih chain for this narration, rather he tried to look and see if there was anything which could be used as a proof for the position of the Imam, he did not abandon the position of the madhab as some nowadays would have done, but rather stuck with the madhab and in the end was borne out as being correct, whilst the Hadith which Saahib al-Hidaya qouted which eluded ALL the later Muhaddithun (e.g. Hafiz Ibn Abd al-Hadi, 7th Century, branded it an outright fabrication) turned out to be completely Saheeh!



Kindly mention some Hadiths that prohibit the trouser of a person to go below the ankles


There are several Hadiths on this topic. Below are a few:

1) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) has reported that Nabi (sallallahu ‘alayhi wa sallam) said: “Whatever portion of the trouser is below the ankle is in the fire.”

(Sahih Bukhari, Hadith: 5787)

2) Sayyiduna Abu Dharr (radiyallahu ‘anhu) reported that Nabi (sallallahu ‘alayhi wa sallam) said: “There are three types of people whom Allah Ta’ala will not speak to on the day of Qiyamah, neither will He look [with mercy] towards them nor purify them [of their sins]. They will be afflicted with a painful punishment.” Nabi (sallallahu ‘alayhi wa sallam) repeated this thrice. Abu Dharr (radiyallahu ‘anhu) said: “They have failed and are at a loss! Who are they O Messenger of Allah?” Nabi (sallallahu ‘alayhi wa sallam) replied: “The person who wears his garment below his ankles, the person who reminds others of his favours upon them, and the person who sells his goods by taking false oaths.”

(Sahih Muslim, Hadith: 106)

3) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) reported that Nabi (Sallallahu ‘alayhi wa sallam) said: “Allah ‘Azza wa Jalla will not look at [with mercy] at the one who lowers his garment below the ankle.”

(Sunan Nasai; Al Mujtaba, Hadith: 5332)

4) Rasulullah (sallallahu ‘alayhi wa sallam) offered some advice to Abu Jurayy; Jabir ibn Sulaym (radiyallahu ‘anhu) . Among these advices were: “…Raise your lower garment to mid shin. If you cannot do this, then have it up to the ankles. Beware of trailing the lower garment, for it is regarded as arrogance/conceitedness and Allah does not like conceitedness…”

(Sunan Abi Dawud, Hadith: 4081)

5) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wa sallam) told to a man who was performing Salah while his lower garment was below his ankles, “Go and perform your wudu again.” That man went and came back having performed it. The Messenger of Allah (sallallahu ‘alayhi wa sallam) again said, “Go and perform your wudu.” Someone present asked Nabi (sallallahu ‘alayhi wa sallam): “O Messenger of Allah! Why did you ask him to repeat his wudu.” Nabi (sallallahu ‘alayhi wa sallam): said, “He performed Salah while his lower garment was below his ankles. Allah the Almighty does not accept the Salah of a man who trails his lower garment.”

(Sunan Abi Dawud, Hadith: 638)

6) Rasulullah (sallallahu ‘alayhi wa sallam) said:

“Khuraym [ibn Fatik] Al Asadi is a wonderful man. [There are just two issues]; If it were not for his hair which is too long [which reached his shoulders] and his pants that hang below his ankles.’ The narrator continues, ‘This news reached Khuraym (radiyallahu ‘anhu) who immediately took a blade and cut his hair till his earlobes and lifted his lower garment to the middle of his shin…’”

(Sunan Abi Dawud, Hadith: 4086)

7) [While Sayyiduna ‘Umar was laying on his deathbed after being stabbed, people were coming to visit him] A young man came and said, ‘O Amirul Muminin! Rejoice regarding the glad tidings of Allah to you for [being blessed with] the companionship of Rasulullah (sallallahu ‘alayhi wa sallam) and your precedence in Islam. Then you were appointed as the leader and you led with justice and now you have achieved martyrdom.’ Sayyiduna ‘Umar (radiyallahu ‘anhu) said, ‘I wish that these [virtues you mentioned] would balance [my sins], so that there will be nothing for me and nothing against me.’

‘When he turned [to go away], his lower garment was touching the ground. Sayyiduna ‘Umar (radiyallahu ‘anhu) said, ‘Bring the youngster back.’ He said, ‘O Nephew! Raise your garment for this is purer for your clothes and shows more Taqwa for your Rabb’

(Sahih Bukhari, Hadith: 3700)

See a detailed article on this topic here

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar


التخريج من المصادر العربية

صحيح البخاري:
(٥٧٨٧) – حدثنا آدم، حدثنا شعبة، حدثنا سعيد بن أبي سعيد المقبري، عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: «ما أسفل من الكعبين من الإزار ففي النار».

صحيح مسلم:
(١٠٦) حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا محمد بن جعفر، عن شعبة، عن علي بن مدرك، عن أبي زرعة، عن خرشة بن الحر، عن أبي ذر، عن النبي صلى الله عليه وسلم قال: «ثلاثة لا يكلمهم الله يوم القيامة، ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم» قال: فقرأها رسول الله صلى الله عليه وسلم ثلاث مرارا، قال أبو ذر: خابوا وخسروا، من هم يا رسول الله؟ قال: «المسبل، والمنان، والمنفق سلعته بالحلف الكاذب»

سنن النسائي المجتبى:
(٥٣٣٢) – أخبرنا محمد بن عبد الله بن عبيد بن عقيل، قال: حدثني جدي، قال: حدثنا شعبة، عن أشعث، قال: سمعت سعيد بن جبير، عن ابن عباس، عن النبي صلى الله عليه وسلم قال: «إن الله عز وجل لا ينظر إلى مسبل الإزار»

سنن أبي داود:
(٤٠٨١) – حدثنا مسدد، أخبرنا يحيى، عن أبي غفار، حدثنا أبو تميمة الهجيمي عن أبي جري جابر بن سليم، قال: رأيت رجلا يصدر الناس عن رأيه، لا يقول شيئا إلا صدروا عنه، قلت: من هذا؟ قالوا: رسول الله صلى الله عليه وسلم، قال: قلت: عليك السلام يا رسول الله، مرتين، قال: ” لا تقل: عليك السلام،  عليك السلام تحية الميت، قل: السلام عليك ” قال: قلت: أنت رسول الله؟ قال: «أنا رسول الله الذي إذا أصابك ضر فدعوته كشفه عنك، وإن أصابك عام سنة فدعوته، أنبتها لك، وإذا كنت بأرض قفر أو فلاة  فضلت راحلتك فدعوته، ردها عليك»، قال: قلت: اعهد إلي، قال: «لا تسبن أحدا» قال: فما سببت بعده حرا، ولا عبدا، ولا بعيرا، ولا شاة، قال: «ولا تحقرن شيئا من المعروف، وأن تكلم أخاك وأنت منبسط إليه بوجهك إن ذلك من المعروف، وارفع إزارك إلى أنصاف الساق، فإن أبيت فإلى الكعبين، وإياك وإسبال الإزار، فإنها من المخيلة، وإن الله عز وجل لا يحب المخيلة، وإن امرؤ شتمك وعيرك بما يعلم فيك، فلا تعيره بما تعلم فيه، فإنما وبال ذلك عليه»

سنن أبي داود
(٦٣٨) – حدثنا موسى بن إسماعيل، حدثنا أبان، حدثنا يحيى، عن أبي جعفر، عن عطاء بن يسار، عن أبي هريرة، قال: بينما رجل يصلي مسبلا إزاره إذ قال له رسول الله صلى الله عليه وسلم: «اذهب فتوضأ»، فذهب فتوضأ، ثم جاء، ثم قال: «اذهب فتوضأ»، فذهب فتوضأ، ثم جاء، فقال له رجل: يا رسول الله ما لك أمرته أن يتوضأ، ثم سكت عنه، فقال: «إنه كان يصلي وهو مسبل إزاره وإن الله جل ذكره لا يقبل صلاة رجل مسبل إزاره»

سنن أبي داود:
(٤٠٨٦) – حدثنا هارون بن عبد الله، حدثنا أبو عامر يعني عبد الملك بن عمرو، حدثنا هشام بن سعد، عن قيس بن بشر التغلبي، قال: أخبرني أبي، وكان جليسا لأبي الدرداء، قال: كان بدمشق رجل من أصحاب النبي صلى الله عليه وسلم يقال له: ابن الحنظلية، وكان رجلا متوحدا، قلما يجالس الناس، إنما هو صلاة، فإذا فرغ، فإنما هو تسبيح وتكبير حتى يأتي أهله، فمر بنا ونحن عند أبي الدرداء، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: بعث رسول الله صلى الله عليه وسلم سرية، فقدمت، فجاء رجل منهم فجلس في المجلس الذي يجلس فيه رسول الله صلى الله عليه وسلم، فقال لرجل إلى جنبه: لو رأيتنا حين التقينا نحن والعدو فحمل فلان فطعن، فقال: خذها مني وأنا الغلام الغفاري، كيف ترى في قوله؟ قال: ما أراه إلا قد بطل أجره، فسمع بذلك آخر، فقال: ما أرى بذلك بأسا، فتنازعا حتى سمع رسول الله صلى الله عليه وسلم فقال: «سبحان الله لا بأس أن يؤجر، ويحمد» فرأيت أبا الدرداء سر بذلك، وجعل يرفع رأسه إليه ويقول: أنت سمعت ذلك من رسول الله صلى الله عليه وسلم؟ فيقول: نعم، فما زال يعيد عليه حتى إني لأقول: ليبركن على ركبتيه، قال: فمر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: قال لنا رسول الله صلى الله عليه وسلم: «المنفق على الخيل كالباسط يده بالصدقة لا يقبضها» ثم مر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا ولا تضرك، قال: قال لنا رسول الله صلى الله عليه وسلم «نعم الرجل خريم الأسدي، لولا طول جمته، وإسبال إزاره»، فبلغ ذلك خريما فعجل، فأخذ شفرة فقطع بها جمته إلى أذنيه، ورفع إزاره إلى أنصاف ساقيه، ثم مر بنا يوما آخر، فقال له أبو الدرداء: كلمة تنفعنا، ولا تضرك، فقال: سمعت رسول الله صلى الله عليه وسلم يقول: «إنكم قادمون على إخوانكم، فأصلحوا رحالكم، وأصلحوا لباسكم، حتى تكونوا كأنكم شامة في الناس، فإن الله لا يحب الفحش، ولا التفحش»، قال أبو داود: وكذلك قال: أبو نعيم، عن هشام قال: «حتى تكونوا كالشامة في الناس».

صحيح البخاري:
(٣٧٠٠) – وجاء رجل شاب، فقال: أبشر يا أمير المؤمنين ببشرى الله لك، من صحبة رسول الله صلى الله عليه وسلم، وقدم في الإسلام ما قد علمت، ثم وليت فعدلت، ثم شهادة، قال: وددت أن ذلك كفاف لا علي ولا لي، فلما أدبر إذا إزاره يمس الأرض، قال: ردوا علي الغلام، قال: يا ابن أخي ارفع ثوبك، فإنه أبقى لثوبك، وأتقى لربك يا عبد الله بن عمر



Is the following narration authentic and is the contents about the origin of menstruation correct?

It is narrated from Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhu) that he said: “The men and women of the Banu Israil used to pray together. If a woman had a [male friend in the congregation], she would wear wooden shoes [that were elevated like stilts] in order to raise herself for her friend. Then, Allah ‘Azza Wa Jalla inflicted them with menstruation.” Ibn Mas’ud (radiyallahu ‘anhu) used to say: “Expel them [from the masjids] just as Allah has expelled them.”


Imams ‘Abdur Razzaq, Tabarani (rahimahumallah) and others have recorded this statement of Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhu).

(Musannaf ‘Abdur Razzaq: 5115, Al Mu’jamul Kabir: 9484-9485. Also see: Sahih Ibn Khuzaymah: 1700)

‘Allamah Haythami (rahimahullah) has declared the narrators of Tabarani reliable (rijalus sahih) and Hafiz Ibn Hajar (rahimahullah) has declared the chain of Musannaf ‘Abdur Razzaq authentic (sahih).

(Majma’uz Zawaid, vol. 2 pg. 35, Fathul Bari, before Hadith: 294, vol. 1 pg. 400)

A similar narration has also been reported as the statement of Sayyidah ‘Aaishah (radiyallahu ‘anha).

(Musannaf ‘Abdur Razzaq: 5114)


1) The last part of the Hadith should be translated as “Keep them back just as Allah has kept them back” instead of “Expel them just as Allah has expelled them.” See here for clarity regarding this.

The correct translation will therefore be as follows:

Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhu) that he said: “The men and women of the Banu Israil used to pray together. If a woman had a [male friend in the congregation], she would wear wooden shoes [that were elevated like stilts] in order to raise herself for her friend. Then, Allah ‘Azza Wa Jalla inflicted them with menstruation.” Ibn Mas’ud (radiyallahu ‘anhu) used to say: “Keep them back just as Allah has kept them back.”

2) Other general narrations suggest that menstruation was for all women and from the time of Sayyidah Hawwa. (Sahih Bukhari, Hadith: 294, Mustadrak Hakim, vol. 2 pg. 381)

In light of this, Hafiz Ibn Hajar (rahimahullah) has stated that it could be that due to the actions of the women of Banu Israil, the period of menstruation was increased. The narrations of Sayyiduna Ibn Mas’ud (in question) and Sayyidah ‘Aaishah (radiyallahu ‘anha) should be understood in this light.

Hence the words: ‘Then, Allah ‘Azza Wa Jalla inflicted them with menstruation’ would mean: Allah Ta’ala inflicted the women with extended periods of menstruation.

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

A Preparation For Leadership

By Shaykh Ali Hammuda18/05/2022

There is a particular prophet to whom the Qur’an has given a noticeable amount of attention. His name is repeated more than any other prophet: around 183 times across 25 different contexts. Not only is his adulthood expounded upon, but so too is his birth, the events that led up to it, his years as a baby, his youth, and onto manhood. In fact, we are even told about his mother, sister, his marriage, and many of the details connected to it such as the dowry that he paid. He is none other than Prophet Mūsā (ʿalayhī al-Salām). 

Allah ﷻ said three things about Mūsā (ʿalayhī al-Salām) that were not said about any other prophet:

The first: 

وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي

“I cast the garment of love over you”[1] Thus everyone who saw Mūsā loved him. 

The second:  

وَلِتُصْنَعَ عَلَى عَيْنِي

“…in order that you may be brought up under My Eye.”

The third:

 وَاصْطَنَعْتُكَ لِنَفْسِي

“And I have prepared you for Myself.”

Indeed, there is a category of human beings, the allies of Allah, whom Allah selects, nurtures, guides, defends and prepares for Himself, and Mūsā was one of them. No aspect of Mūsā was for the dunyā (this world). His heart, soul, hopes and aspirations, his very essence were all entirely for Allah. 

Speaking about the verse “and I have prepared you for Myself”, Shaykh al-Saʿdī said:

وإذا كان الحبيب إذا أراد اصطناع حبيبه من المخلوقين، وأراد أن يبلغ من الكمال المطلوب له ما يبلغ، يبذل غاية جهده، ويسعى نهاية ما يمكنه في إيصاله لذلك، فما ظنك بصنائع الرب القادر الكريم، وما تحسبه يفعل بمن أراده لنفسه، واصطفاه من خلقه؟

“When a person wishes to nurture his beloved one from human mortals, wanting to raise him to the levels of perfection, he exerts every effort to help him attain it. So, what then of Allah’s doings – The Most Able, The Most Generous – for a person whom He wants for Himself and has selected from all of creation?”[2]

Prophet Mūsā; by Allah and for Allah

“And I have prepared you for myself” – These words fell onto the ears of Prophet Mūsā when he needed them the most. With hardly any provisions, he and his wife fled Egypt, when during the journey a glimmer of light in the distance caught their attention. He said to her: 

امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى

“Stay here; I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance.” [3]

Unbeknown to him, Mūsā was in fact making his way towards an appointment with Allah. No sooner did he arrive than he heard his name being announced; “O Mūsā, Indeed I am Allah”. The Prophet Mūsā was tasked with prophethood, hearing the words of his Lord directly. During that perfect night and magnificent hour, answers were finally revealed to Mūsā relating to his life-long suffering.

The Prophet Mūsā was born with a death warrant to his name, for in the law of Egypt, every new-born baby boy was to be executed. This left his mother with no option but to place him in a cot, with him in it, on to the river Nile. Nevertheless, it found its way to the doorstep of  Pharaoh’s palace, whose wife fell in love with the baby Mūsā, and so Mūsā grew up within the Pharaoh’s quarters and at his expense. Years later, Prophet Mūsā accidently claimed the life of an Egyptian, forcing him to flee Egypt to escape  yet another death warrant. During his travels, Mūsā faced starvation and was pushed to his physical limits. Eventually, he found refuge and even marriage, though at the price of 10 years’ worth of labour, to then set off to another unknown future. 

Up until this conversation with Allah, Mūsā had no idea why he had endured all this hardship. Now, however, it all made sense. None of it was accidental and none of it was in vain. There, in the sacred valley of Ṭuwa, as Mūsā stared into the heavens, absorbed by the majestic voice of Allah, the puzzle of his life was finally solved, as he was told: “And I have prepared you for myself”

During this glorious conversation, Prophet Mūsā’s ordeals were recounted to him, to make manifest how each and every phase of His life was divinely planned, even the ones which he was far too young to remember, to bring him to this predestined moment. He heard:

قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى (36) وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ (37) إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ (38) أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي (39) إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ (40) وَاصْطَنَعْتُكَ لِنَفْسِي

“Your request has been granted O Mūsā. And we have shown our favour upon you yet another time. When we inspired your mother with what we inspired, saying ‘Put him inside the casket and place it onto the river and the river will throw it on the bank, and there, an enemy to Me and an enemy to him will take him.’ And I cast the garment of love over you in order that you may be brought up under My eye. When your sister went and said, ‘Shall I direct you to someone who can nurse him?’ So, We restored you to your mother so that her eye may cool and not grieve. And you killed someone, but We saved you from retaliation and we tested you with a severe test. And you remained for some years among the people of Madyan. Then you came here at the decreed time, O Moses. And I have prepared you for Myself.”[4]

It turns out that Mūsā was being prepared all along by Allah to be for Allah. As a result, Allah was aided him, navigating him through every hardship, guided his every decision, supported him against his enemies, and will – on the Day of Reckoning – give him security, before granting him entry into the uppermost stations in paradise. 

What about us? 

Naturally, a Muslim who reads this will ask: Can I, too, receive a portion of this? Can I, too, become amongst those who are prepared by Allah to be exclusively for Him, and thus guided in the confusing times of today, and given security and Jannah tomorrow? This is a perfectly valid question to ask, as those who suffer in Allah’s cause want assurances that their suffering is not in vain. Such signs do exist, and what better way to discover them than to peruse  some of the features of Prophet Mūsā that qualified Him for this station of “I have prepared you for Myself.”

1: An unquenchable thirst for knowledge

So intense was Mūsā’s yearning for knowledge that when he came to learn of a righteous man who was based at “the junction of the two seas” who has new knowledge, he wasted no time, packed his bags and set out on a quest to find him, saying: 

لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

“I will not give up travelling until I reach the junction of the two seas, even if it takes me years.”[5]

After tracking him down following an arduous journey, Mūsā asked the wise man:

هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

“May I follow you so that you can teach me some of the right guidance you have been taught?’[6]

So, a person who is being prepared by Allah to be for Allah searches for this sign within himself; the levels of eagerness to learn, as Prophet Muhammad ﷺ said: 

مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ في الدِّينِ

“When Allah wants good for a person, He gives him understanding of the religion.”[7]

2: A commitment to worship (ʿibādah) in all circumstances and it all of its forms 

The very first instruction given by Allah to Prophet Mūsā was: 

فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي 

“…so worship me and establish the prayer for my remembrance.”[8]

That he did, never forgetting this instruction even during the darkest moments in his life. In fact, on the eve of their escape from the Pharaoh, Mūsā and Hārūn were instructed by Allah to:

 تَبَوَّأَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ وَبَشِّرِ الْمُؤْمِنِينَ

“Provide homes for your people in Egypt, and make your homes into places of worship, and establish the prayer, and give good news to the believers.”[9]

So, one who is being prepared by Allah to be for Allah is an exemplary worshipper, remembering Allah when others forget, fasting when people feast, and praying when others are asleep. 

3: A fearless acknowledgement of personal error 

Never did Mūsā shy away from confessing his faults nor did he ever delay making amends. Having underestimated his own strength, Mūsā accidently killed an Egyptian in his attempt to break up a fight. At once he said: 

هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ (15) قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

“This is from the work of shayṭān; surely he is an enemy, openly leading astray. He said, ‘My Lord, indeed I have wronged myself, so forgive me’ and He forgave him. Indeed, He is the Forgiving, the Merciful.” [10]

Similarly, when Mūsā returned to his community from a short journey and saw that they had fallen to idolatry in his absence, he erupted in rage, threw down the scrolls of revelation, and gripped his older brother, Hārūn, by his hair and beard for not preventing this. Hārūn, however, explained that they had oppressed him and were on the verge of killing him. At once, Mūsā settled, picked up the scrolls, acknowledged his fault and made amends by saying: 

رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

“My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most merciful of those who show mercy.”[11]

So, a sign to look out for within yourself is your reaction upon learning of an Islamic ruling that clashes with your comforts, or upon receiving advice. Those who are being prepared by Allah to be for Allah willingly submit to Islam’s guidelines, accept advice gratefully, and amend their conduct whatever the cost.   

4: An unbreakable ethic of patience 

Both before and after his exit from Egypt, Mūsā faced harm at every level but was only every seen behaving patiently. In fact, so exemplary was it that Prophet Muhammad ﷺ, in the face of harm, often remembered Mūsā’s patience, saying:

رحِمَ الله موسى، قد أوذي بأكثر من هذا فصبر

“May Allah have mercy on Mūsā. He was harmed more than this but was patient.”[12]

5: A longing to be of service to others

Mūsā saw a fight and immediately endeavoured to settle it. He saw two women amongst a crowd who wanted to water their flock, and so he fought the crowds and watered their flock on their behalf. In fact, even during his quest for knowledge, he witnessed behaviour from his mentor which he perceived to be unjust, and so he vocalised his objection. 

If you are in the process of being prepared by Allah to be exclusively for Allah, you will find yourself committed to an ethic of excellence and of service to others, just as Allah said about Mūsā:

وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ

“And when he reached full strength and maturity, We gave him wisdom and knowledge. This is how We reward those who do good.”[13]

A paradigm shift in perspective 

The Prophet ﷺ said:

أَنْتُمْ مُوفُونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللَّهِ عَزَّ وَجَلَّ

“You are the last of 70 nations. You are however, in Allah’s sight, the greatest and most honourable of them all.”[14]

Nevertheless, this favoured nation finds itself bleeding profusely from every one of its limbs; the ethnic cleansing of Uyghur Muslims in China; the on-going plight of the Rohingyas in Myanmar; a seemingly impending genocide of Muslims in India; abandoned scholars within the dungeons of Saudi Arabia; Yemen’s existential famine crisis; the decade long war on Syria’s people; the occupation of Palestine with the siege on Gaza; and al-Masjid al-Aqsa that is being desecrated before the eyes of the world. Above this all, however, is a Wise and Able Lord who controls the affairs of life and allows events to unfold the way they do. As for those who ask why, the response is the same as that which was given to Mūsā: “And I have prepared you for Myself”.

The God who said to Mūsā “I cast the garment of love over you” is the same God who said to him “and we tested you with a severe test”. So, Allah’s love and tests are twins; one calls for the other, for “if Allah loves a people, he tests them.”[15]

Just as Mūsā’s suffering was not due to hatred or abandonment, but preparation to lead the children of Israel, this Ummah is to see its trials in the exact same light; preparatory events for our leadership of humanity. That process of preparation will be no different to that of Mūsā who was separated from his mother and loved ones for a period of time, and likewise we, too, will be separated from people we love, whether scholars or their likes, and places we love, whether al-Aqsa or its likes. Mūsā, however, was reunited with his loved ones, and we, too, will be reunited with our loved ones and loved places. The peril of the Nile that baby Mūsā floated away on is no less than the perils we face from the Islamophobia today. However, the shores of the Nile were nearby for Mūsā, and our shores, as promised by Allah, are also nearby.

إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَـٰٓئِكَ فِى ٱلْأَذَلِّينَ 

“Those who oppose Allah and His Messenger will be among the most humiliated.”[16]

كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ

“Allah has decreed, ‘I and My messengers will certainly prevail.’ Surely Allah is All-Powerful, Almighty.”[17]

[1] Al-Qur’an, 20:39

[2] Tafsīr al-Saʿdī

[3] Al-Qur’an, 20:10

[4] Al-Qur’an, 20:41

[5] Al-Qur’an, 18:60

[6] Al-Qur’an, 18:66

[7] Al-Bukhārī and Muslim, on the authority of Muʿāwiyah

[8] Al-Qur’an, 20:14

[9] Al-Qur’an, 10:87

[10] Al-Qur’an, 28:15-16

[11] Al-Qur’an, 7:151

[12] Al-Bukhārī and Muslim, on the authority of Ibn Masʿūd

[13] Al-Qur’an, 28:14

[14] Ibn Mājah, on the authority of Muʿāwiyah 

[15] Al-Tirmidhī, on the authority of Anas

[16] Al-Qur’an, 58:20

[17] Al-Qur’an, 58:21

Shaykh Ali Hammuda

Shaykh Ali Ihsan Hammuda is Islam21c’s Tarbiya Editor. A UK national of Palestinian origin, he gained bachelors and masters’ degrees in Architecture & Planning from the University of the West of England, before achieving a BA in Shari’ah from al-Azhar University in Egypt. He is currently based in Wales and is a visiting Imām at Al-Manar Centre in Cardiff, and also a senior researcher and lecturer for the Muslim Research & Development Foundation in London. Shaykh Ali is the author of several books including ‘The Daily Revivals’, ‘The Ten Lanterns’ and ‘The Friday Reminder’. He delivers sermons, lectures and regular classes across the country.

What We Need to Know about the Six Fasts of Shawwal

As Ramadan departs, we all are encouraged to extend the momentum by observing the six fasts of Shawwal.
The famous Hadith in Sahih Muslim states:
“Whoever observes the fast of Ramadan and follows it up with six fasts in Shawwal will be rewarded as if he has fasted the entire year”
The Commentators have explained that since every deed is multiplied ten times, by fasting in Ramadan we are actually rewarded for 300 days and not just the 30 in Ramadan. Therefore if we follow that up with six more we will be rewarded for sixty thereby attaining the reward of fasting for 360 days.
An Interesting query
The question arises: The promise of Allah Ta’ala (in Surah: Al-An’am, Ayah: 160) to multiply the rewards of all deeds by at least ten applies throughout the year. Hence if someone observes six more fasts in any other month besides Shawwal, he should be attaining the reward of those additional sixty days too. So why does the Hadith specify the month of Shawwal for these additional fasts?
The general Hadith commentators have said that the reason for this is:
(1) So that a Muslim does not delay in accruing this grand reward.
(2) Another reason is that it is indeed easier for people to fast these six days immediately after Ramadan.
(3) Some have said that these fasts are to make up for the deficiencies in our Ramadan fasts.
(Al-Mufhim, vol. 3 pg. 238; Fathul Mulhim, vol. 5 pg. 328-Dar al-Qalam and Mirqat, vol. 4 pg. 477)
A Different Perspective
Some Scholars have actually given a different perspective to this.
(4) Hafiz Ibn Rajab Al-Hambali (rahimahullah) has answered the above objection with the following:
“…the answer to that is: that the reward of fasting in Shawwal will be linked to the reward of Ramadan, and one who observes the Shawwal fast will receive the reward of observing the Fard fast for the whole year. This is how Imam ‘Abdullah Ibnul Mubarak (rahimahullah) explained the issue.” (Lataiful Ma’arif, pg.314-315)
So those who fast the additional six fasts in Shawwal specifically, will actually receive the reward of observing the Fard fast for the entire year! Through this Allah Ta’ala has blessed the Ummah by ordaining the fast of 30 day only, but they can achieve the reward of 365 days of obligatory fast!
The difference in reward for Fard and Nafl deeds
‘Allamah Nawawi (rahimahullah) has cited the grand scholar of the Shafi’i madhab; Imamul Haramain Al-Juwaini (rahimahullah) to have quoted from certain ‘Ulama that the reward of a fard act is actually equal to 70 nafl (voluntary) deeds!!
(Sharh Sahih Muslim, vol.1 pg.324)
Consolation for those who miss the fast in Shawwal.
If one missed the six fasts of Shawwal, the reward of fasting the entire year can still be achieved if one fasts the six additional fasts in any other month after Shawwal. Since every act is rewarded tenfold. However, in this case, the six extra fasts will yield the reward of sixty nafl (voluntary) fasts and not the reward of the mandatory fast.
This explanation has been cited by the commentator of Sahih Muslim, ‘Allamah Al-Qurtubi (rahimahullah). (Al-Mufhim, vol.3 pg.238)
Mulla ‘Ali Qari (rahimahullah) and others, also concur with this explanation.
(Mirqat, vol.4 pg.477, and Fathul Mulhim, vol.5 pg.328-Dar al-Qalam)
And Allah Knows best.
P.S. For a detailed discussion on the authenticity of the six fasts of Shawwal, click here.

La ilaha il lallaah 70,000 times

Hadhrat Shaikh Abu Yazeed Qurtubi (rahmatullah alayh) narrates:

“I saw in a Hadith that whoever recites La ilaha il lallaah 70,000 times will be saved from Jahannum. With the intention of gaining the barkat, I recited this amal a few times.

During that time a lad was living with us in the same place. Despite his youth everyone respected him. It was well-known that sometimes Jannat and Jahannum would be revealed to him. However, I entertained some doubts about the lad.

Some Brothers had invited us for meals. The young man also accompanied us.

Suddenly, the lad made a fearful sound and let out a piercing cry, and he exclaimed: “My mother is in the Fire!” I said to myself: “Today I shall test the truthfulness of this young man.” I made dua asking Allah Ta’ala to bestow the reward of one of my acts of 70,000 La ilaha il lallaah to the lad’s mother and to save her from Jahannum. I said to myself that this Hadith is Saheeh (Authentic), and the narrators are all truthful. Even before I had completed my supplication, the young man exclaimed with delight: “O Uncle! My mother has been saved from Jahannum.”



A person complained to Rasulullah (sallallahu ‘alayhi wa sallam) that he is suffering from poverty. Nabi (sallallahu ‘alayhi wa sallam) advised him to get married.

Is this authentic?


Hafiz Khatib Al Baghdadi (rahimahullah) has recorded this incident in his Tarikh with a very weak chain.

(Tarikh Baghdad, vol. 2 pg. 233/234. Mizanul I’tidal, vol. 2 pg. 148 – 3116-)

However, there are numerous verses of The Holy Quran and Hadiths which prove that nikah does increase sustenance, among them are the following:

1) Allah Ta’ala Mentions:

“Get the unmarried ones among you married, as well as the righteous slave men and slave women. If they are poor, Allah will make them independent by his grace”

(Surah Nur, verse: 32)

Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) under the commentary of this verse would say:

“Allah Ta’ala commanded and encouraged them to get married, and he promised them wealth”

Similar statements have also been reported from Sayyiduna Abu Bakr As Siddiq and Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhuma)

(Refer: Tafsir Ibn Abi Hatim, Tafsir Ibn Kathir and Ad Durrul Manthur, Surah Nur, verse 32)

2) Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said:

“There are three types of people whom it is a right upon Allah to help and assist, The Mujahid in the path of Allah, The Mukatab [a slave paying for his freedom] who intends to pay and the one who makes nikah intending chastity”

(Sunan Tirmidhi, Hadith: 1655, Sunan Ibn Majah, Hadith: 2518 – Declared sound (hasan) by Imam Tirmidhi and authentic (sahih) by Imam Ibn Hibban; Al Ihsan, Hadith: 4030)

3) Sayyiduna ‘Abdullah Ibn ‘Abbas (radiyallahu ‘anhuma) reports that (Nabi (sallallahu ‘alayhi wa sallam) said:

“Seek for sustenance in nikah”

(Daylami with a weak chain. Refer: Al Maqasidul Hasanah, pg. 82, Hadith: 162)

4) Sayyiduna ‘Umar (radiyallahu ‘anhu) said: “I have not seen anything more [strange] than a man who does not seek surplus through nikah when Allah has said, “If they are poor, Allah will make them independent by his grace.”

(Musannaf ‘Abdur Razzaq: 10393)

5) Nabi (sallallahu ‘alayhi wa sallam) said:

“Marry women, for verily they will bring wealth” [through the blessing of nikah]

(Musannaf Ibn Abi Shaybah, Hadith: 16161, mursalan- مرسلا- , with a reliable chain)

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

Checked by: Moulana Haroon Abasoomar



Is there any narration regarding Dajjal camping outside Madinah and pointing towards Masjid of the Prophet (sallallahu ‘alayhi wa sallam) to his followers and addressing it as the Palace of Ahmad?


Imams Hakim and Ahmad (rahimahumallah) have recorded the following narration:

Sayyiduna Mihjan ibnul Adra’ (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wa sallam) once delivered a sermon to the people and said: “The Day of liberation [Kalas], what is the Day of liberation? The Day of liberation, what is the Day of liberation?” [i.e. The day Madinah Munawwarah will become free from hypocrites and open sinners] He said this thrice. It was asked: “And what is the Day of liberation?” Nabi (sallallahu ‘alayhi wa sallam) replied: “Dajjal will come and ascend Uhud and look at Madinah. He will say to his companions: “Do you see this white palace? This is the Masjid of Ahmad.” Then he will come to Madinah and find an angel brandishing his sword at every entrance. So he will go to the salt marsh of Jurf and pitch his tent. Then Madinah will be shaken by three tremors and every hypocrite and open sinner, male and female, will escape and go out to him. That will be the Day of liberation.”

(Mustadrak Hakim, vol. 4 pg. 534, Musnad Ahmad, vol. 4 pg. 338, Hadith: 18975)

Imam Hakim (rahimahullah) has declared the Hadith authentic and ‘Allamah Dhahabi (rahimahullah) concurs. ‘Allamah Haythami (rahimahullah) has also declared the narrators of Musnad Ahmad credible (rijalus sahih).

(Majma’uz Zawaid, vol. 3 pg. 308, Hadith: 5890)

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar


Once Hadhrat Isaa (alayhis salaam) together with his Hawariyyeen (Companions) passed by a village. Everything was in ruins and desolate. Human skeletons were lying all over the show. Hadhrat Isaa (alayhis salaam) said to the Hawariyyeen that these people were destroyed by the Wrath of Allah Ta‟ala. The Companions wished to know more of the condition of the destroyed people. Hadhrat Isaa (alayhis salaam) made dua to Allah Ta‟ala. He was instructed to call the skeletons during the night time. During the night, Hadhrat Isaa (alayhis salaam) mounted a small hill and called out: “O people of the village!” Someone from the village responded: “What is your command, O Roohullaah!”
Nabi Isaa: What is the state of your people?
Skeleton: One night we were sleeping well. Suddenly in the morning we were dumped into Jahannum.
Nabi Isaa: What is the reason?
Skeleton: We were engrossed in the love of the world and followed the transgressors.
Nabi Isaa: To what extent did you love the world?
Skeleton: As much as a baby loves its mother. When the mother appears, the baby becomes happy and when the mother disappears the baby grieves and cries.
Nabi Isaa: Why do your companions not speak?
Skeleton: There are reins of fire on their mouths and the Angels are pulling at these reins. These Angels are of foul temper.
Nabi Isaa: How do you then speak?
Skeleton: I was not one of them. But, since I associated with them the punishment overtook me too. Now I have been hung up on the brink of Jahannum. I do not know if I will be saved or flung into the Fire.” (Nazhatul Basaateen)


A Brother from U.K. writes:

“Nearly all Covid protocols are to be eased on 27/01/22 including the mandatory nature of these rules. From this date onwards they will be classed as ‘advice and guidance.’ Their rationale behind this is the perceived success of the vaccination rollout across the country. They have however left the caveat that if the National Health Service is at risk of being overwhelmed or positive cases rise then the government retains the right to impose these restrictions again.
The state of us Muslims here in the United Kingdom is abject and deplorable when it comes to the blind belief in these protocols. The Muslims as a whole (besides the odd few) have given up independent thinking and have taken all of this in hook, line and sinker.
It is Allah’s fadl that with your booklets and articles it has assisted me and others tremendously in clarifying doubts, misconceptions and in correcting our aqeedah.
Forgive me for asking, but there is still one thought that I cannot get rid of from my mind. This is that if Allah Ta’ala had not put the ability for it to spread, why would Rasulullah (sallallahu alayhi wasallam) tell the people not to flee from the plague-ridden area and to bar people from coming in. Is this not a form of containment? In my defective thinking I am thinking that just as Allah Ta’ala has put the property of burning in fire he has placed the property of the disease spreading in disease. However, you will only become ill if Allah Ta’ala has decreed illness for you just as you will only burn if Allah Ta’ala willed the fire to burn you. (Regardless of any belief, the fire will burn you if you put your hand into it whereas there is no certitude of you contracting the disease if you are in contact with diseased persons or if a diseased person goes out of the area to another town or if he mingles with healthy persons – The Majlis)
I do not believe in contagion as a general rule at all as I have an example right in front of my eyes…. my father passed away but my mother who was the closest to him in proximity and looked after him in his sickness did not fall sick at all.  
Does the hadith not suggest a form containment but that within that area everything continues as Rasulullah sallallahu alayhi wasallam did not prescribe anything further despite plagues being a known factor in his time.”

The La adwaa statement of Rasulullah (Sallallahu alayhi wasallam) categorically negates contagion. The issue is not with or without the Will of Allah Ta’ala. There is consensus of all Fuqaha, in fact of the entire Ummah, that everything operates by the Will of Allah Ta’ala.
The fire burns with the Will of Allah and the disease spreads with the Will of Allah Ta’ala. Although the Will of Allah Ta’ala is common to both the fire and the disease, as well as to all other acts, Rasulullah (Sallallahu alayhi wasallam) negated contagion from disease, but did not negate the property of ihraaq (burning) from the fire. The reason for this negation and non-negation pertaining to disease and to fire respectively, is because Allah Ta’ala has created the property of ihraaq in fire, while He has not created the property of adwa (contagion) in disease, hence the need to correct a false belief.
All people during the time of our Nabi (Sallallahu alayhi wasallam) believed that fire burns, hence it is necessary to stay far from the fire. Similarly all people during his time believed that disease is contagious, hence it is necessary to flee from the diseased person. But, Rasulullah (Sallallahu alayhi wasallam) negated only the latter. He negated the belief in the idea that disease is contagious while he did not negate the belief in the fact that fire burns.

If disease did have the property of contagion, it would not have been rational to have negated it in entirety thereby exposing people to the danger of contracting the disease.
Emphasizing the negation, Rasulullah (Sallallahu alayhi wasallam) explicitly rejected the idea of contagion when the man pointed out that his healthy camels would contract the disease if a sick camel mingles with them. Rejecting his idea, Nabi (Sallallahu alayhi wasallam) said: “Who gave the disease to the first camel.” That is, without having mingled with other diseased camels, the one camel contracted the disease.
The Hadith not to flee and not to enter the epidemic ravaged zone is not for ‘containment’ as you have understood. If the disease did have the property of being contagious, then Rasulullah (Sallallahu alayhi wasallam) would have devised ‘protocols’ for those who are within the plague-stricken area. But he did not. In the Hadith we find numerous forms of medication prescribed by Rasulullah (Sallallahu alayhi wasallam) for many sicknesses. But he did not prescribe any medication for the plague. He only advised Sabr and said that the plague is either Athaab or Rahmat and Shahaadat.
Reinforcing the negation of contagion, the Qur’aan mentions Allah’s Wrath on the thousands who had fled from the plague area to the nearby mountain valley. They did not go to another populated area. They sought refuge in a valley in the nearby mountains. They did not constitute a danger to anyone by fleeing into the mountain. In fact, in terms of the kufr idea of contagion, they rendered a favour to the handful of persons who had remained behind without fleeing. However, Allah Ta’ala killed them all as a punishment for their belief of kufr.
The Fuqaha have clarified that if a person from the plague-stricken town leaves the town, not fleeing from the plague, but for legitimate work, business or need outside the town, then returns to the town after having fulfilled his objective, then this is permissible. Similarly, if anyone from outside enters for a legitimate reason, then later leaves, this too is permissible.
If a fire had raged in their town, Allah Ta’ala would not have punished them if they had fled from the fire. That is because the property of ihraaq is inherent in the fire.
The reason for prohibiting people from entering the stricken area is because of Imaani deficiency. Just view the Imaan of the vast majority of even the Ulama of our era. They all have fallen prostrate at the feet of the atheists because they have yaqeen that the disease is contagious. Their argument of the ‘Will of Allah’, is a hollow, insincere and a hypocritical contention for justifying their obsequious bootlicking of the kuffaar.
Deep in their hearts they believe that the disease is contagious without any exception. They dangle the statement of ‘Allah’s Will’ as a chimera to hoodwink the ignorant masses and to present cover for their baseless kufr interpretation presented to justify and support the atheists. There is a Hadith which mentions that the belief of disease being contagious will not be eliminated from the hearts of Muslims. Because of Imaani weakness, they will always entertain this belief, hence Nabi (Sallallahu alayhi wasallam) forbade entry into the plague zone.
Should they contract the disease outside the plague area, they will attribute it to Allah Ta’ala. But if they contract the disease inside the stricken zone, they will attribute it to what they believe is contagious. Hence, if a person who does not subscribe to any of the kufr protocols contracts the disease, they will say that covid has apprehended him because he had ignored the anti-covid protocols of the atheist masters.
The followers of the kuffaar have resorted to baseless interpretation in order to legitimize the protocols of the atheists. Even if we should momentarily assume that disease is contagious, we find that Rasulullah (Sallallahu alayhi wasallam) had not resorted to any medication or to any type of protocols. So this is the Sunnah we have to follow regardless of the peripheral argument of disease being contagious or not.
The sole objective of the bootlickers is to Islamically legitimize the haraam protocols, hence they went to extreme lengths to negate the La adwa declaration of Rasulullah (Sallallahu alayhi wasallam).
If they had any sincerity, then even if they believed that disease is contagious, they would not have discarded the Sunnah. They would have advised Muslims to adopt the Sunnah which Rasulullah (Sallallahu alayhi wasallam), the Sahaabah and the entire Ummah had always observed.
Since the commencement of this corona/covid satanism in 2020 March to this day, we did not observe a single one of the kufr protocols, and Salaat continued as usual in our Musjid. In the two years, not a single one of our musallis had died with covid.