Placing Hand on Chest in not an Authentic Practice

Ahadeeth of placing hands upon the chest.





Following is an analysis of the ahadeeth often quoted for placing the hands upon the chest.

Quote:

1. Sayyiduna Wail bin Hujr (ra) says, 'I prayed with the Prophet (sallallahu alaihi wa sallam) and he placed his right hand over his left on his chest.(Ibn Khuzaimah, 479)

Imam Nimawi says, 'It's isnad is questionable and the additional wording 'on his chest' is inauthentic and not established.'

This hadeeth has been reported by Muammal bin Ismaeel from Sufyan al Thawri from Aasim bin Kulaib from Wail bin Hujr (ra) -However it is only Muammal who reports these additional words from Sufyan al Thawri. Sufyan's other student, Abdullah bin al Waleed who also narrates this hadeeth from him does not include these words in his narration as recorded in Imam Ahmad's Musnad. (Ahmad 18392)

The other narrators who report the hadeeth together with Sufyan al Thawri from Aasim bin Kulaib have also not included these words in their narrations. Observe the following list of narrators who have al reported the same hadeeth from Aasim bin Kulaib but none of then have included the additional words reported by Muammal bin Ismaeel

• Sh'ubah, Abdul Wahid, and Zubair bin Muawiyah as in Imam Ahmad's Musnad. (Ahmad 18398, 18371 & 18397)

• Zaidah as in Imam Ahmad's Musnad, Darimi, Abu Dawood. Nasai and Baihaqi (Ahmad 18391, Darimi 1357, Abu Dawood 726, Nasai 889 and Baihaqi 2325)

• Bishr bin al Mufaddhal as in Ibn Majah, Abu Dawood and Nasai (Ibn Majah 810, Abu Dawood 726 & 957, and Nasai 1265)

• Abdullah bin Idrees as in Ibn Majah (Ibn Majah 810)

• Salam bin Saleem as in Abu Dawood Tayalisi's Musnad (Abu Dawood Tayalisi 1020)

There are many other chains for this hadeeth, however, none contain this extra wording. Thus, it is clear that this is Muammal bin Ismaeel's own erroneous addition to the hadeeth. Ibn al Qayyim al Jawziyyah also says in I'laam al Muwaqqieen, 'No one has said upon the chest apart from Muammal bin Ismaeel.’ (I'ilaam al Muwaqqieen 2/361) Therefore, as Imam Nimawi has concluded in his al Ta'leeq al Hasan, this hadeeth with the additional wording of' upon his chest' is extremely weak.

It is an accepted principle of hadeeth that if a certain authentic and reliable narrator contradicts other equally authentic or more reliable 'arrators in his wording of a hadeeth then his narration will be declared shaadh and will not be accepted. If this is the case with authentic narrators, then an irregular addition of the words 'upon the chest' cannot be accepted from a narrator who, although declared acceptable by some, errs excessively and is weak of memory like Muammal bin Ismaeel. Study the following observations of the scholars of Jarh and T'adeel about Muammal bin Ismaeel:

Abu Hatim says, 'He is sadooq, firm in sunnah, but one of many mistakes
Imam Bukhari says, 'Muammal is munkar al hadeeth (People who view Imam Bukhari as the ultimate authority in matters of Hadeeth should note his following statement: 'It is not permissible to narrate from anyone whom I have labelled munkar al hadeeth [Mizan al I'itidal. 1/119]

Dhahabi says in al Kashif, 'He is sadooq, firm in sunnah, but one of many mistakes. It was also said that he buried his books and narrated by heart and thus erred. '

Ibn Sa'd says, 'He is thiqah, though one of many mistakes.'

Yakub bin Sufyan says, 'Muammal Abu Abdul Rahman is a great sunni shaikh. I heard Sulaiman bin Harb praise him. Our shaikhs would advise us to take his hadeeth, only that his hadeeth are not like the hadeeth of his companions. At times it is obligatory upon the people of knowledge to distance themselves from his narrations as he narrates munkar ahadeeth from even his authentic teachers. This is worse for had he narrated these munkar ahadeeth from weak authorities we would have excused him.'
Saji says, 'He errs excessively. He is sadooq, but one of many mistakes. He has errors that would take too long to be mentioned.'

Muhammad bin Nasr al Marwazi says, 'If Muammal alone relates a certain narration then it becomes obligatory to pause and research the hadeeth as he had a bad memory and erred excessively (See Tahdheeb al Tahdheeb)
Hafidh Ibn Hajar has made it clear in his Fath al Bari that there is dh 'af (weakness) in Muammal bin Ismaeel's narrations from Sufyan (Fath al Bari, 9/297). The above hadeeth has this very chain of narration.

We must also bear in mind that Sayyiduna Wail Ibn Hujr(ra), the very companion who narrates this hadeeth, was a resident of Kufa, and the practice of the people of Kufa was to fasten their hands below the navel. There is nothing to suggest that he contravened this practice. Sufyan al Thawri, from whom Muammal narrates this hadeeth, is himself of the view that the hands should be placed below the navel (Ibn Qudamah in al Mughni 2/23, and others as quoted by the author of Bughyah al Almaee 1/316)

Furthermore, there is another hadeeth narrated by Sayyiduna Wail (ra) himself (quoted above) which says that he saw the Prophet (sallallahu alaihi wa sallam) fasten his hands below the navel.

Quote:

2. Sayyiduna Hulb (ra) relates, 'I saw the Prophet (sallallahu alaihi wa sallam) turn from both his right and left and I also saw him place this upon his chest.' Yahya (one of the narrators) described this as being the right hand upon the left above the wrist joint.292

The above hadeeth contains the words 'upon his chest'. This extra wording is not firmly established or confirmed, because of all the narrators who report this hadeeth from Simak, only one reports this extra wording.


Observe the following narrations of the same hadeeth without the extra wording of 'upon his chest'.

• Abu al Ahwas reports from Simak bin Harb from Qabeesah bin Hulb from his father that the Prophet (sallallahu alaihi wa sallam) would lead us in prayer and would clasp his left hand with his right.293

• Shareek reports from Simak from Qabeesah bin Hulb from his father who says (towards the end of a longer hadeeth), 'I saw him place one of his hands on the other and I also saw him turn once towards his right and once towards his left.'294
Wakee reports from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer and I also saw him turn away from both his right and left.'295

• Daruqutni narrates from Abdul Rahman bin Mahdi and Wakee', from Sufyan from Simak bin Harb from Qabeesah bin Hulb from his father who says, 'I saw the Prophet (sallallahu alaihi wa sallam) place his right hand upon his left in prayer.' (Daruqutni 1087)

The above narrations all clearly show that the wording 'upon his chest' is an unreliable addition on the part of one of the reporters and therefore this particular narration is shaadh.

Imam Nimawi adds in his al T'aleeq al Hasan (1/145):

'I have a suspicion that the wording of this hadeeth has mistakenly been changed by a writer. The correct words would appear to be "Yadhau hadhihi ala hadhihi", i.e., "he would place this hand upon this hand", and not "hadhihi ala sadrihi", i.e., "this hand upon his chest". Only this wording would be in agreement with the narrators own interpretation of the hadeeth as is stated in the narration "Yahya described this as being the right hand upon the left above the wrist joint". This would also tally with all the other narrations of this hadeeth that do not contain the wording "upon the chest", and would also explain why the following authors have not included this narration in their comprehensive books: Haithami in his Majm'a al Zawaid, Suyuti in his Jam' al Jawami, and Ali al Muttaqi in his Kanz alUmmal. And Allah knows best.'

The author of Awn al M'abud also admits that Yahya's commentary does not fit the wording of the hadeeth.

NOTES:

footnote (fn) no. 292 says: Ahmad 21460. Allamah Hashim Sindhi says in Dirham al Surrah p. 113 that both Simak bin Harb and Qabeesah (two of the narrators of this hadeeth) have been disparaged by some of the ulama of jarh and t'adeel.

fn. 293 Ibn Abi Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds that it is a hasan hadeeth.

fn. 294: Ahmad 21464.

fn. 295: Ahmad2146I & 21475. Daruqutni 1087. al T'aleeq al Hasan 1/145

Quote:

3. Taawoos narrates that The Messenger of Allah [salallahu alayhi wa sallam] used to place his right hand over his left, and then clasp them firmly on his chest during prayer. [Abu Dawood 759]

Imam Nimawi has declared this hadeeth to be weak. 299



This hadith is mursal and its isnad contains Sulaiman bin Musa who has been classified as weak by some scholars. Bukhari claims that he has munkar narrations. Nasai says that he is not strong in Hadeeth. Hafidh says in al Taqreeb, “He is a sadooq and faqeeh. There is some (leen) “weakness” in his hadeeth.” Furthermore, Abu Dawood has recorded the same narration in his Maraseel but with a different wording. Instead of “he clasped them firmly on his chest” that narration reads “he entwined the fingers of his hands on his chest. [Maraseel Abi Dawood, p85]



This hadeeth is also mursal and although mursal narrations are not readily accepted by others, the Hanafi Ulama consider them acceptable as evidence. Therefore, as some have pointed out, this narration is binding on us. However, we say that the saheeh hadith of Sayyiduna Wail bin Hujr [radiyallahu anhu] narrated by Ibn Abi Shaibah takes precedence and the ahadeeth of Sayyidina Ali (ra) and Siyyiduna Abu Hurairah (ra) are more acceptable to us because they explicitly mention the sunnah being below the navel. Tawoos’s words “he would” cannot match the words of the companions “it is sunnah”. Also as mentioned earlier the very wording of Tawoos’s hadeeth is in dispute. Moreover, Tawoos’s mursal narration is opposed to the mursal narrations of Ibrahim al Nakhai and Abu Mijlaz.



Imam Nimawi writes in Aathaar al Sunan that there are other ahadeeth about placing the hands on the chest but they are all weak. Of these he mentions the following:

Quote:

4. Sayyiduna Wail ibn Hujr (ra) narrates, “I was present with the Prophet [salallahu alahyi wasalam]. He rose, went towards the masjid and entered the mihraab. He raised his hands with takbeer and then placed his right hand over his left upon his chest.”[Bayhaqi 2335]

Imam Nimawi says,



“Its isnad is extremely weak. Dhahabi has said about Muhammad bin Hujr in Mizaan that he has munkar narrations. Bukhari has said that there is a question about him. [Bukhari often uses this expression to desribe the weakness of a narrator]. Ibn al Turkmani says, “The mother of Abdul Jabbar is the mother of Yahya. I do no know her name or her details (grade of reliability).” Saeed bin Abdul Jabbar is also weak. Dhahabi quotes Nasai in his Mizaan as saying that Saeed bin Abdul Jabbar is not strong. Hafidh ibn Hajar says in Taqreeb, “Saeed bin Abdul Jabbar al Hadhrami al Kufi is weak.” [al T’aleeq al Hasan 1/145]

Quote:

5. Aqabah bin Sahban reports that Sayyiduna Ali (ra) commenting on the verse [So pray unto thy Lord, and sacrifice] explained, that this means to place the right hand upon the middle of the left upon the chest. [Bayhaqi 2337]

Ibn al Turkmani says that both the sanad and the text of this narration are mudhtarib. [al Jawhar al Naqiyy 2/46]

Quote:

6. Abu al Jawz reports from Sayyiduna ibn Abbas (ra) that he said of the verse [So pray unto thy Lord, and sacrifice]: This means placing the right hand upon the left in prayer, on the chest. [See fn. 305]

Imam Nimawi has declared the isnad of this narration to be weak.



He says, “Rawh bin al Musayyab is matrook [abandoned]. Ibn Hibban says that Rawh Ibn al Musayyab narrates and ascribes fabricated traditions even to reliable authorities. It is not permissible to narrate from him. Ibn Adiyy says that his narrations are not preserved.” [al T’aleeq al Hasan 1/146]



The sanad also contains a third narrator, Amr bin Malik al Nakri. Ibn al Turkmani writes of him in al Jawhar al Naqiyy saying,



“Ibn Adiyy has said that Amr al Nakri is munkar al Hadeeth even when narrating from reliable authorities. He plagiarised narration and Abu Ya’la al Mawsili declared him dhaeef.” [al Jawhar al Naqiyy 2/47]



The correct Tafseer of this verse:



Ibn Jareer al Tabari, quoting the tafseer of the ulama which he states is the most correct, writes:



“The meaning of this verse is that “Oh Porophet of Allah! Make all your prayers sincere for the sake of your Lord, whithout any share for other false gods and deities, and also make all your sacrifices solely for the sake of your Lord without any share for other idols.” [Ibn Jareer al Tabari in his Tafseer 12/724]

Quote:

7. Ibn Jarir al Dhabbiyy reports from his father who said, “I saw Ali (ra) clasping his left hand with his right on the wrist, above the navel.” [Abu Dawood 757]

Imam Nimawi writes in Aathar al Sunan that the additional wording “above the navel” is not authentic and established. The same hadeeth has been narrated in al Safinah al Jaraidiyyah on the authority of Muslim bin Ibrahim, one of Bukhari’s shaykhs, in al Musannaf of Abu Bakr bin Abi Shaibah, [Ibn Abi Shaibah 3940 & 8722] and in Bukhari [in the chapters relating to actions in salah] in muallaq, abridged form. However, none of these narrations contain the extra wording “above the navel”. The only narrator to include this additional wording in the hadeeth is Abu Badr Shuja bin al Walid narrating from Abu Talut Abdus Salam bin Abi Hazim. Shuja’ has been considered reliable by some, but Abu Hatim says of him as quoted by Hafidh Ibn Hajar in his introduction [to Fath al Bari], and by Dhahabi in his Mizan that “He is weak in hadeeth; a shaykh who is not strong and therefore, his word cannot be acceptable in evidence, although he has saheeh ahadeeth from Muhammad bin Amr bin Alqamah.” Hafidh Ibn Hajar also says in his Taqreeb, “He is pious, sudooq and he has mistakes.” [al T’aleeq al Hasan 1/146]



Furthermore, above the navel does not mean “upon the chest”.








NOTES:

footnote (fn) no. 292: Ahmad 21460. Allamah Hashim Sindhi says in Dirham al Surrah p. 113 that both Simak bin Harb and Qabeesah (two of the narrators of this hadeeth) have been disparaged by some of the ulama of jarh and t'adeel.

fn. 293: Ibn Abi Shaibah 3934, Ahmad 21467, Ibn Majah 809 and Tirmidhi 252. Imam Tirmidhi adds that it is a hasan hadeeth.

fn. 299: al T’aleeq al Hasan 1/145. Allamah Hashim Sindhi says in Dirham al Surrah p27 that the authenticity of two of its narrators has been disputed: Sulaiman bin Musa and Haitham bin Humaid.

fn. 305: Bayhaqi 2339. Allamah Hashim says in Dirham al Surrah p28, “The hadeeth is weak on two accounts: because it is muqati’ and also because three of its narrators, Amr, Yahya and Rawh are weak. So this should be considered. Furthermore, the authors of Muheet al Burhani and Majm’a al Bahrain have narrated a marf’u hadetteh from Ibn Abbas [radiyallahu anhu] with the words “It is part of sunnah to place the right hand upon the left below the navel in salah.”

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Collection of Ahadith 34

A Mumins Headache

1.    Abu Sa’id Al-Khudri Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: For a Mu'min's headache or a thorn Prick or any other thing which causes him distress, Allah, will elevate him one degree and wipe out his sins on the Day of Resurrection. (lbne-Abi Dunya', Targhib 298/3)

Cleaned of All sins

2.    Abu Umamah Al-Bahili Radiyallahu 'anhu narrates that Nabi Sallallahu 'alaihi wasallam said: Any slaves of Allah who implores humbly and earnestly in an illness, Allah grants him recovery in such a way that he is cleansed of all his sins. (Tabaram, Majma-'uz-Zawaid 31/3)

A night’s fever

3.    Hasan Rahimahullah narrates a saying of Rasulullah Sallallahu 'alaihi wasallam: Indeed, Allah forgives all the sins of a Mu'min by a night's fever. (Ibne-Abi Dunya, Ithaf 526/7)

Collection of Ahadith 33

Azkaars after obligatory prayer.

Zikr After Obligatory Namaz.

1.  Zaid Ibne-Thabit Radiyallahu 'anhu narrates that we were commanded by Rasulullah Sallallahu 'alaihi wasallam to say after every obligatory Salat, Subhanallah (Glory be to Allah who is above all faults) 33 times, Alhamdulillah (Praise be to Allah) 33 times, and Allahu Akbar (Allah is the Greatest) 34 times. One Ansari dreamt that someone asked him: Has Rasulullah Sallallahu 'alaihi wasallam commanded you to say Subhanallah 33 times, Alhamdulillah 33 times, and Alldhuakbar 34 times after every obligatory Salat? He (the Ansari) said: Yes. The voice in the dream said: Make it 25 times each, and add with it, La ilaha illalldh (None is worthy of worship but Allah) 25 times. In the morning, when he went and narrated his dream to Nabi Sallallahu 'alaihi wasallam, the Prophet said: Do so. (Tirmidhi 3413)

Join those who surpassed you

2.  Abu Hurairah Radiyallahu 'anhu narrates that once some poor emigrants came to Rasulullah Sallallahu 'alaihi wasallam and said: The rich have attained the highest ranks and eternal bounties of Allah. Rasulullah Sallallahu 'alaihi wasallam said: How is that? They replied: They offer Salat like we offer Salat, and they fast like we fast, and they give charity and we cannot give charity, and they set slaves free and we cannot set slaves free. Rasulullah Sallallahu 'alaihi wasallam said: Should I not teach you something through which you would join those who surpassed you; and keep ahead of those who are after you, and nobody can be better than you unless he also does the same? The Sahabah said: Do tell us. So, Rasulullah Sallallahu 'alaihi wasallam said: Recite Subhanallah, Alhamdulillah, and Alldhuakbar thirty three times each, after every obligatory Salat. Abu Salih said: The poor emigrants returned to Rasulullah Sallallahu 'alaihi wasallam and said: Our rich brothers have heard what we did, and have done the same. Rasulullah Sallallahu 'alaihi wasallam then said: This is Allah's blessing which He bestows on whosoever He wills. (Muslim 1347)

Get the Foam of Sins be forgiven

3.  Abu Hurairah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: He who recites Subhanallah (Glory be to Allah who is above all faults) 33 times, Alhamdulillah (Praise be to Allah) 33 times and Alldhuakbar (Allah is Greatest) 33 times, which makes a total of 99 times, and then recites once (the following) to complete 100, his sins will be forgiven, even if they are as much as the foam of the sea. None is worthy of worship but Allah, He is One, He has no partner, His is the Kingdom, and for Him is all the Praise, and He has power over all things. (Muslim 1352)

Collection of Ahadeeth 32

Best Imaan

1.  'Amr Ibne-'Abasah Radiyallahu 'anhu asked: Which Imaan is the best? Nabi Sallallahu 'alaihi wasallam replied: Hijra (generally it means migration). And then asked: What is Hijra Nabi Sallallahu 'alaihi wasallam replied: To forsake evil. (Musnad Ahmad 114/4)

Important about Islam

2.  Sufyan Ibne-' Abdullah Aththaqafi Radiyallahu 'anhu narrated that I asked: O Rasulullah! Tell me something most important about Islam, so that I will have no further need to ask about this from anyone after you. He said: Say, I believe in Allah, and be steadfast therein. (Muslim 159)

Note: First, to believe in Allah and in all of His attributes, and then comply with His Commandments and those of His Messenger. This Imaan and compliance thereof ought not to be transitional but should be held steadfastly to. (Mazahir Haque)

Renew Your Imaan

3.  'Abdullah Ibne-'Amr ibnil-'As Radiyallahu 'anhuma narrates that Rasulullah Sallallahu 'alaihi wasallam said: Verily, the Imaan in your hearts becomes worn just as clothes become worn out and tattered. So, keep on asking Allah to renew the Imaan in your hearts. (Mustadrak Hakim 4/1)

Collection of Ahadeeth 31

Dignity of Muslim

One Rank is elevated:

1.  'A'ishah Radiyallahu 'anha narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: No Muslim is pierced by a thorn, or is inflicted with something even less, except that he is elevated by one rank (in Paradise) and a sin is erased for him. (Muslim 6561)

Not a single sin remains:

2.  Abu Hurairah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: A believing man or a believing woman continues to remain under trials and afflictions on his own self, on his children, and his wealth, until he meets Allah in such a  condition that not a single sin remains on him. (Tirmidhi 2399)

Deeds keep on Recorded without performing it:

3.   Anas Ibne-Malik Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: When Allah 'Azza wa Jall afflicts any of His Muslim slaves with a physical ailment, Allah 'Azza WA Jall commands an angel: Keep recording all those good deeds which he used to do (in health). Then if He gives him health, He cleans and purifies him (by washing his sins). And if He recalls his soul, He forgives and blesses him. (Abu Ya'la, Musnad Ahmad, Majma-'uz-Zawaid 33/3)

4.  Shaddad Ibne-Aus Radiyallahu 'anhu in a Hadith Qudsi narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: Indeed, Allah has said: When I put to test one of My believing slaves (with adversities), and he praises Me (remains thankful to Me), despite these afflictions on him, I command (the angels) to keep on recording the reward for him as you used to record the reward in health. (Musnad Ahmad, Tabarani, Majma-'uz-Zawaid 33/3)

Even a Single sin will not be left:

5.  Abu Hurairah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: A persistent fever or a headache suffered by a Muslim slave, man or woman, will not leave a single sin, even the size of a mustard seed, though being burdened by sins like Mount Uhud. (Abu Ya'la, Majma-'uz-Zawaid 29/3)

Collection of Ahadeeth 30

Keep an Angel as your companion

1.    'Uqbah Ibne-'Amir Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: Any rider who keeps his heart free for Allah and his remembrance during a journey, then an angel becomes his companion. And one who engages in nothing but absurd poetry and similar useless things is accompanied by the Shaitan. (Tabarani, Majma-'uz-Zawaid 185/10)

Living and Dead

2.    Abu Musa Radiyallahu-anhu narrates that Nabi Sallallahu 'alaihi wasallam said: The example of one who remembers his Rabb and the one who does not remember his Rabb is like the example of the living and the dead. It is also mentioned in another narration: The example of a house in which Allah is remembered and of a house in which Allah is not remembered is like the example of the living and the dead. (Bukhari, Muslim 1823)

Aamal having highest reward

3.    Mu'adh Radiyallahu 'anhu narrates that a man asked Rasulullah Sallallahu 'alaihi wasallam: Which Jihad has the highest reward? He replied: (Jihad) in which the remembrance of Allah Tabaraka wa Ta'ala is done excessively. The man asked: Among those fasting, who has the highest reward? He replied: The one who remembers Allah Tabaraka wa Ta'ala excessively. Then similarly, Satat, Zakat, Hajj and Sadaqah all were mentioned, and for each of them, Rasulullah Sallallahu 'alaihi wasallam kept on saying that the highest reward will be for the one who remembers Allah Tabaraka wa Ta'ala excessively (in all these deeds). Abu Bakr Radiyallahu 'anhu said to 'Umar Radiyallahu 'anhu: O Abu Hafsah! Those who remember Allah have taken away all the virtues. Rasulullah Sallallahu 'alaihi wasallam said: You are absolutely right! (Musnad Ahmad 483/2)

4.    Note: Abu Hafsah means father of Hafsah. Hafsah Radiyallahu 'anha is the daughter of 'Umar Radiyallahu 'anhu and the wife of Rasulullah Sallallahu 'alaihi wasallam.

Reduces the burden

5.    Abu Hurairah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: The Mufarridun have gone ahead! Sahabah asked: Who are the Mufarridun, O Rasulallah? He replied: Those who are devoted intensively to the remembrance of Allah. Allah's remembrance reduces their burdens. Hence, they will come with a little burden on the Day of Resurrection. (Tirmidhi 3096)

Collection of Ahadeeth 29

Virtues of Remembering Allah

Four Charecters

1.  Ibne-'Abbas Radiyallahu 'anhuma narrates that Nabi Sallallahu 'alaihi wasallam said: There are four characteristics of such a nature that one who has been blessed with them has been blessed with what is the best in this world and the Hereafter: (1) A thankful heart, (2) A tongue which remembers Allah, (3) A body which endures hardships and (4) A wife who does not desire to breach the trust of her husband or squander his wealth. (Tabarani 502/4)

Better Kindness

2.  Abu Darda Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: Every day and night Allah showers kindness and charity on his slaves. And no kindness is better than the inspiration of His remembrance that Allah grants to any of His slaves. (Tabarani, Majma-'uz-Zawaid 494/2)

Angels would shake hands

3.  Hanzalah Al-Usaidi Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: I swear by the One in Whose Hand is my life that if you were to maintain the state in which you are with me, and continue the remembrance of Allah, the angels would shake hands with you on your beds and in your walkways; but O Hanzalah! There is a time for everything. He said this three times.

Note: This hadith means that one cannot maintain the same state and level of feelings continually, rather the state of one's heart keeps changing with the happenings of daily life. (Muslim 6966)

Don’t miss even a moment

4.  Mu'adh Ibne-Jabal Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: The dwellers of Paradise will not regret anything except the moment spent by them (in the worldly life) without the remembrance of Allah 'Azza wa Jall. (Tabarani, Baihaqi, Jami'us-Saghir 467/2)

Fulfill the rights

5.  Sahl Ibne-Hunaif Radiyallahu 'anhu narrates that Nabi Sallallahu 'alaihi wasallam said: Fulfill the rights of gatherings by remembering Allah profusely. (Tabarani, Jami-'us-Saghir 53/1)

Collection of Ahadeeth 28

Double reward / Single Reward

1.    Wathilah ibnil-Asqa' Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: He who seeks knowledge and attains it, Allah writes for him a double reward, and he who seeks knowledge but does not attain it, Allah writes for him a single reward.(Tabarani, Majma-'uz-Zawaid 230/1)

Angels cover the seeker of knowledge

2.    Safwan Ibne-'Assal Al-Muradi Radiyallahu 'anhu narrates: I went to Nabi Sallallahu 'alaihi wasallam, he was in the masjid, reclining on his red striped sheet. I said: O Rasulallah! I have come to seek knowledge. He said: Welcome to the seeker of knowledge. Indeed, the angels cover the seeker of knowledge by their wings and they start gathering one upon another till they reach the sky, for the love of the knowledge which is being sought. (Tabarani, Majma-'uz- Zawaid 343/1)

Forgiving you (ULAMA) is of no consequence to Me

3.    Tha'labah ibnil-Hakam As-Sahabi Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: Allah 'Azza wa Jail, when seated on His Chair to judge His slaves on the Day of Resurrection,will say to the 'Ulama (Islamic Scholars): I blessed you with My knowledge and My kind forbearance in order to pardon you despite your faults, and I care not, as to the magnitude of your sins, as forgiving you is of no consequence to Me. (Tabarani, Targhib 101/1)

Travel on one of the paths to Paradise

4.   Abu Darda' Radiyallahu 'anhu narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: Whoever travels on a path in search of knowledge, Allah will enable him to travel on one of the paths to Paradise. And verily, the angels spread their wings with pleasure for one who seeks knowledge. Indeed the inhabitants of the skies and the earth and the fish in the depths of the water, all supplicate forgiveness for the 'Alim (Islamic Scholar). Verily, the eminence of an 'Alim over a devout worshipper is that of the full moon over the stars. And indeed, the 'Ulama are heirs of the prophets. And verily, the prophets did not leave behind as inheritance any Dinar or Dirham; rather they leave 'Ilm as inheritance. So, whoever acquired this, received an abundant portion. (AbuDawud 3641)

Calamity that can neither be made up

5.   Abu Darda' Radiyallahu 'anhu narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: The death of an 'Alim, is such a calamity that it can neither be made up nor compensated for; and he was a star (of guidance and due to his death) his light is lost. The death of a whole tribe is less significant than the death of an 'Alim. (Baihaqi 264/2)

Ulama is like that of stars

6.    Anas Ibne-Malik Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: Indeed, the example of the 'Ulama is like that of stars in the sky by which guidance is obtained in the darkness of the land and water; when stars lose their radiance, it is likely that travelers will go astray. (Musnad Ahmad 157/3)

               Note: This refers to the absence of 'Ulama, which invariably leads to the straying of mankind from the straight path.

Greatness of Faqih  (Ex Imam Abu Hanifa)

7.    Ibne- 'Abbas Radiyallahu 'anhuma narrates that Rasulullah Sallallahu 'alaihi wasallam said: One Faqih (learned man) has more power over Shaitan than a thousand devout worshippers. (Tirmidhi 2681)

Note: This means that it is easier for a Shaitan to deceive a thousand Aa’bid (devout worshippers) than to deceive  an 'Alim who has a thorough knowledge of Deen.

Collection of Ahadeeth 24

Most of the Sins:

1.    'Abdullah Radiyallahu 'anhu narrates that he heard Rasulullah Sallallahu 'alaihi wasallam saying: Most of the faults that the son of Adam commits are by his tongue. (TabranT, Majma-'uz-Zawaid 538/10)

A word Removes you from Paradise:

2.    A maid-slave of the daughter of Abul Hakam Radiyallahu 'anha narrates that she heard Rasulullah Sallallahu 'alaihi wasallam saying: Indeed a person comes so close to Paradise that between him and Paradise there remains a distance of an arm's length; then he speaks such a word because of which he is removed from Paradise more than the distance from Madinah to Sana'a. (Musnad Ahmad, Majma-'uz- Zawaid 533/10)

Allah pleases with Small word:

3.    Bilal Ibne-Harith Al-Muzanf Radiyallahu 'anhu, a companion of Rasulullah Sallallahu 'alaihi wasallam narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: Any of you says something that pleases to Allah, which he does not deem important, but by this saying, Allah destines His pleasure for him till the Day of Resurrection. And someone of you says something that displeases to Allah, which he does not deem important, but by this saying, Allah destines His displeasure for him till the Day of Resurrection. (Tirmidhi 2319)

4.    Abu Sa’id Al-Khudri Radiyallahu 'anhu narrates that Nabi Sallallahu 'alaihi wasallam said: A man says such a word not considering it to be significant and only to make people laugh, by which he plunges himself into the depth of Hell to a distance more than that between the earth and the sky. (Musnad Ahmad 38/3)

5.    Abu Hurairah Radiyallahu 'anhu narrates that Nabi 'alaihi wasallam wasallam said: A man speaks a word pleasing to Allah, without considering it of any importance, yet Allah exalts him in ranks for it. And a man speaks a word displeasing to Allah, without considering it of any importance, due to which he falls into Hell. (Bukhari 6478)

Don’t speak Thoughtlessly :

6.    Abu Hurairah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: A man speaks something thoughtlessly because of which he falls deep into Hell to a distance more than that between the East and the West. (Muslim 7472)

7.    Abu Hurairah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: Indeed a man says something not thinking it to be harmful, and for it, he falls into Hell equal to a journey of seventy years. (Tirmidhi 2314)

Talk Briefly:

8.   Arm- ibnil 'As Radiyallahu 'anhuma narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: I have been commanded to talk briefly, for brevity is better. (Aba Dawud 5008)

Collection of Ahadeeth 23

Assalamu Alaikkum,

Prevent yourselves from setting with Sinners:

1.    Abdullah Ibne-Mas'ud Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: The decline of Ban! Isra'il started when a (pious) man among them met any other man (involved in sin), the former said to latter: O you! Fear Allah, and refrain from what you are committing, since it is not allowed for you. Then when he met him the next day this would not stop him (pious man) from eating, drinking and sitting with the sinner. When this happened frequently, (and also enjoining good and forbidding from evil was given up), Allah made the hearts of the obedient similar to the hearts of the disobedient. Rasulullah Sallallahu 'alaihi wasallam then recited the verse:

Those among the children of Israel who disbelieved were cursed by the tongue of Dawud and 'Isa son of Maryam. That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Bad indeed was what they used to do. You see many of them taking the disbelievers as their Auliya' (protectors and helpers). Evil indeed is that which their own selves have sent forward before them; for that (reason) Allah's Wrath fell upon them, and in torment they will abide. And had they believed in Allah and in the prophet (Muhammad Sallallahu 'alaihi wasallam ) and in what has been revealed to him, never would they taken them (the disbelievers) as Auliya' (protectors and helpers); but many of them are the FUsiqun (rebellious, disobedient) to Allah. (Al-Maida 5:78-81)

Thereafter, he commanded: Certainly I swear by Allah, you must indeed enjoin unto good and you must indeed forbid from evil, and you must indeed catch hold of the hand of the oppressor and you must indeed persuade him to act justly, and you must indeed withhold him to the truth. (Abu Dawud 4336)

Stop the Oppressor:

2.    Abu Bakr Radiyallahu 'anhu said: O people! Verily you recite this verse:

O you who believe! You guard your own souls. He who has gone astray cannot harm you, if you are rightly guided.

And I heard Rasulullah Sallallahu 'alaihi wasallam saying: Indeed when people see an oppressor but do not stop him, then it is likely that Allah will overtake them with an all encompassing Punishment. (Tirmidhi 2168)

Note: Abu Bakr Radiyallahu 'anhu meant that if anyone assumes from the above verse that "when a man is on the right path, then it is not necessary for him to enjoin unto good and forbid from evil; because he will not be questioned about others", then this is a wrong interpretation of this verse. .As far as possible, one should forbid evil and this is the responsibility of every individual of the Ummah. The right meaning of the verse is: "O you who believe! Care for your own reformation; you follow your Deen in such a way that you are reforming yourself and also endeavoring to reform others. If someone, despite your efforts to reform him, goes astray, then there is no harm for you". (Bayan-ul-Qur'an)

Hearts Get Blackened:

3.    Hudhaifah Radiyallahu 'anhu narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: Hearts will be exposed to temptations as a mat is woven stick-by-stick. Any heart that accepts these temptations gets a black spot; and any heart that rejects these, gets a white spot. As a result, hearts will become of two kinds; one white like marble. So no temptation could harm it as long as the heavens and the earth stand. And the other heart is black and dusty like an overturned bowl (the heart gets blackened by excessive sins and, as an overturned bowl cannot retain anything in it, similarly there will be no hatred for sins, and the light of lman will not remain in this heart). Neither will it recognize good as good nor evil as evil, but will pursue its desires. (Muslim 369)

Enjoin one another to do good and forbid from evil:

4.    Abu Umayyah Sha'bani Rahimahullahu says that he asked Abu Tha'labah Al Khushani Radiyallahu 'anhu: O Abu Tha'labah! What do you say about this verse (guard yourselves)? He replied: I swear by Allah! You have indeed asked a man who knows about it very well. I asked Rasulullah Sallallahu 'alaihi wasallam about this verse. So he said: But enjoin one another to do good and forbid from evil, until you see miserliness being obeyed; passions being followed; worldly matters being preferred; every person assuming his own opinion to be the only right one; then care for yourself, and leave what people in general are doing. For, surely, thereafter shall come days which will require endurance when holding to Deen will be like grasping a burning coal. The one amongst them, who acts rightly (during that period), will get the reward equal to that of fifty persons. Abu Tha'labah asked: O Rasulallah! The reward of fifty of them! He replied: The reward of fifty of you. (Abu Dawud 4341)

Note: This certainly does not mean that those in the later part of the Ummah can excel the Sahabah, because the Sahabah are undoubtedly superior to the whole Ummah. From this hadith, it is evident that enjoining good and forbidding from evil is essential. However, if such a time comes when the ability to accept the truth is totally lost, then it is ordained to remain in seclusion. However, by the grace of Allah Subhanahu wa Ta'ala that time has not come as yet, and the Ummah has ample ability to accept the truth.

Avoid sitting on the ways:

5.    Abu Sa'Id Al Khudri Radiyallahu 'anhu narrates that Nabi Sallallahu 'alaihi wasallam said: Avoid sitting on the ways. The Sahabah said: O Rasulallah! It is difficult for us to avoid this, as we sit there and discuss matters. He said: If you have no other alternative but to sit, then fulfill the rights of the way. Sahabah asked: What are the rights of the way, O Rasulallah! He replied: Lowering the eyes, removing harmful things, replying to Salam, and enjoining good and forbidding from evil. (Bukhari 6229)

Note: Sahabah Radiyallahu 'anhum meant that it was very difficult for them to avoid sitting on the ways, as they did not have any other place where they could sit together. Therefore, when some of them used to get together, they would sit on the ways to consult each other about their worldly and religious matters and enquired about one another's welfare. If someone was ill, they would advise treatment; should there be some unpleasantness between them, they would make a reconciliation. (Mazahir-e-Haq)

He is not one of Us:

6.    Ibne-' Abbas Radiyallahu 'anhuma narrates that Rasulullah Sallallahu 'alaihi wasallam said: He is not one of us who does not show kindness to our youngsters, does not show respect to our elders, and does not enjoin unto good and does not forbid from evil. (Tirmidhi 1921)

Atonement for Wrongdoing:

7.    Hudhaifah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: A man's wrongdoing regarding his family, his property, his children, and his neighbours may be atoned by offering Salat, Sadaqah and enjoining good and forbidding from evil. (Bukhari 7096)

Collection of Ahadeeth 22

Assalamu Alaikkum           

Cool Down the Anger of Allah

1.    Abu Umamah Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: Giving Sadaqah secretly cools the anger of the Rabb. (Tabarani 293/3)

Immediate Glad Tiding

2.    Abu Dhar Radiyallahu 'anhu narrates that it was asked of Rasulullah Sallallahu 'alaihi wasallam: What do you say about that person who does a good deed and the people praise him for that? He replied: That is immediate glad tidings to the believer. (Muslim 6721)

Note:  Indeed, for the Hereafter, there are numerous glad tidings for him; however here he receives an immediate glad tiding provided his action was done solely for the Allah's pleasure and not for the praise of people.

Fear Even Doing Good Things

3.    'A'ishah Radiyallahu 'anha wife of Nabi Sallallahu 'alaihi wasallam narrates: I asked Rasulullah Sallallahu 'alaihi wasallam the meaning of the verse: And those who give what they have given while their hearts are fearful. (Mu'minun: 60) 'A'ishah Radiyallahu 'anha asked: If these are the people who drink wine and steal. Rasulullah Sallallahu 'alaihi wasallam replied: No, O daughter of Siddiq! But they are those who fast, offer Salat, give Sadaqah, and they fear that their good deeds may not to be accepted by Allah. These are the people who race towards good deeds and are foremost in them. (Tirmidhi 3175)

Contented with what has been Given

4.    Sa'd Radiyallahu 'anhu narrates: I heard Rasulullah Sallallahu 'alaihi wasallam saying: Indeed Allah loves that slave of His who is pious, self sufficient and contented with what has been given to him and is inconspicuous. (Muslim 7432)

Every deed would become known to people

5.    Abu Sa’id Al-Khudri Radiyallahu 'anhu narrates that Rasulullah Sallallahu 'alaihi wasallam said: If a man was to do a deed within a rock which has no door or window, his deed would become known to people, whatever it is good or bad. (Baihaqi 259/5)

Note: When a deed of whatever nature will eventually become known, then why should those who engage in good deeds spoil them by insincerity? And what benefit is there for an evil-doer in concealing his bad deed? For this will ultimately be exposed. (Tarjuman-us-Sunnah)