Some benefit drawn from the Hadeeth of Prophet telling Muadh he loves him

Sayyiduna Mu’adh ibn Jabal (radiyallahu ‘anhu) says that Rasulullah (sallallahu ‘alayhi wa sallam) once took hold of his hand and said, ‘O Mu’adh! I Love you’. He then said ‘I advise you O Mu’adh, Never leave out saying the following after every Salah,

Allahumma ‘ainni ‘ala dhikrika wa shukrika wa husni ‘ibadatika

Translation: O Allah, assist me in remembering you, is showing you gratitude and in worshiping you well)

Some Benefits from the sunnah
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1. Holding the hand of the person you love and like while conveying something

2. Holding while advising someone 

3. informing your brother that you love him 

4. after expressing your good feelings towards him, then proceed to advise 

5. begin the recommendation with words of etiquette such as "advise" 

6. Not only advising the words but also explaining how to achieve it as the prophet did not merely ask mu`adh to read but showed him how and when. 

7. the importance of advising others with beneficial things even if they didn't ask for it 

8.  the importance to doing it with the utmost manners

THE CONFLICTING REPORT OF NO ONE vs ADAM AND MUHAMMAD SEEING JANNAH

Questioner :  the following hadeeth claims no man knows what is in the Jannah 

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah said: I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17)

[Ref: Saheeh Muslim and elsewhere] 

the following statement shows as if the Prophet sallalahu `alayhi wa sallam saw jannah

The Prophet (ﷺ) said, "I was shown Paradise and wanted to have a bunch of fruit from it. Had I taken it, you would have eaten from it as long as the world remains."

[Ref: Bukhari] 

Apart from this it even mentions in the Qur'an that Adam `alayhis salaam was made to dwell in the paradise so he saw paradise then how can the first hadeeth and verse say no man has seen it? 

Answer : 

5 Benefits from the hadeeth of suckling Salim the freed slave of abu hudhaifa

وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَمُحَمَّدُ بْنُ رَافِعٍ، - وَاللَّفْظُ لاِبْنِ رَافِعٍ - قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنَا ابْنُ أَبِي مُلَيْكَةَ، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، أَخْبَرَهُ أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ سَهْلَةَ بِنْتَ سُهَيْلِ بْنِ عَمْرٍو جَاءَتِ النَّبِيَّ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ سَالِمًا - لِسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ - مَعَنَا فِي بَيْتِنَا وَقَدْ بَلَغَ مَا يَبْلُغُ الرِّجَالُ وَعَلِمَ مَا يَعْلَمُ الرِّجَالُ ‏.‏ قَالَ ‏ "‏ أَرْضِعِيهِ تَحْرُمِي عَلَيْهِ ‏"‏ ‏.‏ قَالَ فَمَكَثْتُ سَنَةً أَوْ قَرِيبًا مِنْهَا لاَ أُحَدِّثُ بِهِ وَهِبْتُهُ ثُمَّ لَقِيتُ الْقَاسِمَ فَقُلْتُ لَهُ لَقَدْ حَدَّثْتَنِي حَدِيثًا مَا حَدَّثْتُهُ بَعْدُ ‏.‏ قَالَ فَمَا هُوَ فَأَخْبَرْتُهُ ‏.‏ قَالَ فَحَدِّثْهُ عَنِّي أَنَّ عَائِشَةَ أَخْبَرَتْنِيهِ ‏.‏

Ibn Abu Mulaika reported that al-Qasim b. Muhammad b. Abu Bakr had narrated to him that 'A'isha (Allah be pleased with her) reported that Sahla bint Suhail b. 'Amr came to Allah's Apostle (ﷺ) and said:

Messenger of Allah, Salim (the freed slave of Abu Hudhaifa) is living with us in our house, and he has attained (puberty) as men attain it and has acquired knowledge (of the sex issues ) as men acquire, whereupon he said: Suckle him so that he may become unlawful (in regard to marriage) for you He (Ibn Abu Mulaika) said: I refrained from (narrating this hadith) for a year or so on account of fear. I then met al-Qasim and said to him: You narrated to me a hadith which I did not narrate (to anyone) afterwards. He said: What is that? I informed him, whereupon he said: Narrate it on my authority that 'A'isha (Allah be pleased with her) had narrated that to me.

[Ref: Saheeh Muslim 1453 c] 

Some Benefits from the hadeeth

ANSWERING THE DENIERS OF MAGIC UPON THE PROPHET

TABLE OF CONTENTS

A) Was the prophet bewitched ?

1) ARGUMENT # 1 : QUOTING ABU BAKR AL-JASSAS al-Hanafi al-mu`tazili (D. 370 A.H) IN DEFENCE

2) ARGUMENT # 2 : THIS REPORT HAS ONLY COME FROM AISHA

3) ARGUMENT # 3: Objections revolving around Hisham

4) ARGUMENT # 4: THE HADEETH IS CONFLICTING AND MUDTARIB

5) Argument #5 : Magic affected the status of prophethood of the Messenger of Allah

6) Argument #6 : Magic upon the Prophet is an `Itiqadi issue (i.e. an issue of creed)

7) Argument # 7 : This is an Ahad narration so we reject it

8) Argument # 8: The two surahs Falaq and Naas are makki whereas the incident of magic is Madani

9) Argument # 9 : The magician Labid ibn `Asam is unknown

10) Argument # 10 -His tribe banu zuraiq’s existence is unknown

11) Conclusion

Download 32 pages : https://www.mediafire.com/?knd296covxv5w5o

The Athar that says Marriage is enslavement

LOOK WHOM YOU GIVE YOUR DAUGHTER TO
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حدثنا محمد، ثنا محمد بن معاوية، قال: نا ابن لهيعة، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بن نوفل، عن عروة بن الزبير قال: قالت لنا أسماء بنت أبي بكر: يا بَنِيَّ وبَني بَنِيَّ، إن هذا النكاح رِقّ،فلينظر أحدكم عند من يُرِقّ كريمته .

Asma bint Abi Bakr (a woman btw) said “ Oh my children and grand children (or son and son of son); Marriage is slavery, so be careful with regard to whom you give your daughter for enslavement.”

[Ref: Sunan sa`eed ibn Mansoor ( Printed version 1/149 ; H: 591 ) with the tahkeeq of shaykh al-`Adhami. Imam ibn Taymiyyah attributed this to `umar ibn al-Khattab as well in Fatawa al-Kubra (3/148); Al-Bayhaqi narrated this as well in his Sunan al-Kubra 7/82 and said that this is also narrated marfoo`an but mawqoof is the one that is correct] 

The prophet (sallalahu `alayhi wa sallam) said : 

اسْتَوْصُوا بِالنِّسَاءِ خَيْرًا ، فَإِنَّمَا هُنَّ عَوَانٍ عِنْدَكُمْ – أي : أسيرات- )

 “I urge you to treat women well, for they are prisoners with you.”  

[Ref: Tirmidhi and elsewhere] 

Some Lessons we learn from such narrations

The Story of finding Yusuf a.s body and the old woman with Musa by Shaykh Sifat Alam Kuwaiti

والمتتبع لنصوص الوحي الشريف ، يرى كيف أن هذا الدين القويم يربى في قلوبأتباعة تلك الهمم لتصل بهم لعالي القمم ومعالي القيم ، فإذا سألتم الله الجنة ،فاسألوه الفردوس الأعلى ! فهل تأملت هذا الدرس ؟ وربيت به النفس ؟فعن أبي موسىـ رضي الله عنه ـ قال : أتى النبي ـ صلى الله عليه وسلم ـ أعرابياً فأكرمه ، فقالله : " ائتنا " ، فأتاه ، فقال له رسول الله ـ صلى الله عليه وسلم :" سل حاجتك " . قال : ناقة نركبها ، وأعنز يحلبها أهلي ، فقال رسول الله ـ صلى الله عليه وسلم:" أعجزتم أن تكونوا مثل عجوز بني إسرائيل ؟! " 

قالوا : يا رسول الله ! وما عجوزبني إسرائيل ؟ قال :" إنَّ موسى ـ عليه السلام ـ لما سارَ ببني إسرائيل من مصر ؛ضَلّوا الطريق ، فقال : ما هذا ؟ فقال علماؤهم : إنَّ يوسفَ ـ عليه السلام ـ لمّاحضره الموتُ ؛ أخذ علينا موثقاً من الله ، أن لا نخرجَ من مصر حتّى ننقلَ عظامَهمعنا ـ أي بدنه ، وهو من باب إطلاق الجزء ويراد به الكل ، فالأنبياء لا تأكل الأرضأجسادهم كما صح بذلك الخبر عن خير البشر ـ قال : فمن يعلمُ موضع قبره ؟ قال : عجوزمن بني إسرائيل ، فبعث إليها ، فقال : دلَّيني على قبر يوسفَ ، قالت : حتى تعطينيحُكمي . قال : وما حكمكِ ؟ قالت : أكونُ معك في الجنة ، فكره أن يعطيها ذلك ، فأوحىاللهُ إليه أن أعطها حكمَها ، فانطلقت بهم إلى بحيرة موضع مستنقعِ ما ، فقالت : انضبوا هذا الماء ، فأنضبوه ، فقالت : احفروا ، فحفروا ، فاستخرجوا عظامَ يوسف ،فلما أقلّوه إلى الأرض ؛ فإذا الطريقُ مثل ضوء النهار " 

السلسة الصحيحة ـللألباني (313) وصحيح موارد الظمآن (2/452) (2064) .

From Abu Burdah: from Abu Musa who said: ‘The Prophet (sallalhu `alayhi wa sallam) came to a bedouin who treated him (or whose hospitality was) generously, so he said to him: ‘Come visit us (sometime so we will also treat you generously) .’ So (later) he came to him, Allaah’s Messenger (sallalhu `alayhi wa sallam) said [and in one narration: Allaah's Messenger (sallalhu `alayhi wa sallam) stopped off  as a guest with a bedouin, and he treated him generously. So Allaah's Messenger (sallalhu `alayhi wa sallam) said to him: 'We will remember this, so come to us.' ]  So later the bedouin came to him, and Allaah's Messenger (sallalhu `alayhi wa sallam) said:

'Ask for whatever you need.' so he said: 'A she-camel with its saddle, and some goats which my wife/family can milk.'  So Allaah's Messenger said: 'Are you unable to be like the old woman of the Banu Israel?'  So his Companions said: 'O Messenger of Allaah! And what does 'the old woman of the Banu Israel' refer to?'

He said: 'When Musa left Egypt at night with the Banu Israel they lost their way. So he said: 'What is wrong?' So their learned men (scholars of Banu Israel) said:['We shall tell you.] When death came to Yusuf  (`alayhis salaam) he took a solemn agreement from us in Allaah’s Name that we would not depart from Egypt until we carried his body along with us.’ He said: ‘Then who knows the place of his grave?’ They said: None of us knows where the grave of Yusuf is, except for an old woman of the Banu Israel. So he sent for her, and she came to him.

He said: ‘Guide me to the grave of Yusuf.’ She said: ['No, by Allaah! I will not do so] until you grant me my reward.’ He said: ‘And what reward do you want?’ She said: ‘That I should be with you in Paradise.’ So he disliked to grant her that, but Allaah revealed to him: ‘Grant her, her due reward. So she went with them to a pond: a place where water gathered, and she said: ‘Drain this water away.’ So they drained it (and in another narration it says so they drained it and then the ground became visible to which). She said: ‘Dig here and extract the body of Yusuf.’ So when they lifted it out and placed it upon the ground the path suddenly became bright like the light of day.

[Ref: Silsilah as-saheeha 3/477 Hadeeth 313 has graded this saheeh Ligayrihi. He has said that this is also in Musnad Abu Ya'la (3/441) and al-Hakim (2/404-405 and 571-572) through three chains from Yunus ibn Abi Ishaaq. Note that some scholars disagree with this grading and on the text as well considering the hadeeth that a prophet is burried the place he dies . Nevertheless i have relied upon what shaykh Sifat Alam from Kuwait has explained] 

Some Lessons from this hadeeth [Translated from Shaykh Sifat Alam Madani in Kuwait ] 

Mutazila Attacking Muhadditheen for narrating contradictory ahadeeth

The childish brain level of people of kalaam 
-----------------

The childish brain level of people of kalaam  make them put forward such baseless accusations. Against the Ahl al-hadeeth (Muhadditheen) of his time, the Mu`tazili scholars an-Nazzam (D. 231 A.H) in his frustration said : 

How can it be said that they are free from errors, tell no lies, display no ignorance and do not contradict one another, when those of them who relate from the Prophet sallalahu `alayhi  wa sallam that he said :

" No contagion and no omens in Islam" and that he (sallalahu `alayhi wa sallam) also said in a hadeeth:  "... so who infected the first (camel then?)"  [1] 

and these Ahl al-hadeeth are the same ones who contradicted the above by also narrating that the prophet said :

"Flee from the leper as you would flee from the lion" [2] and that when a leper came to pledge his loyalty to him as a Muslim he (sallalahu `alayhi wa sallam) sent someone else on his behalf and did not allow the leper to come close out of fear of being infected" [3] 

Footnotes : 

One Sahabi warning against taqleed of another sahabi

One Sahaabi prohibiting everyone to blindly follow [Taqleed]  another sahaabi based on evidence 
---------------------

14887 - أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ نا الْفَضْلُ بْنُ عَبْدِ الْجَبَّارِ، نا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ، نا الْحُسَيْنُ بْنُ وَاقِدٍ، وَأَبُو حَمْزَةَ جَمِيعًا عَنْ يَزِيدَ النَّحْوِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: " مَا قَالَهَا ابْنُ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ وَإِنْ يَكُنْ قَالَهَا فَزَلَّةٌ مِنْ عَالِمٍ فِي الرَّجُلِ يَقُولُ: إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ , قَالَ اللهُ تَبَارَكَ وَتَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ} [الأحزاب: 49] وَلَمْ يَقُلْ إِذَا طَلَّقْتُمُ الْمُؤْمِنَاتِ ثُمَّ نَكَحْتُمُوهُنَّ "

Ibn `Abbas was informed that Ibn Mas`ood permitted that divorce before the commencement or fulfilment of nikah is valid. Upon hearing this  Ibn `Abbas (radhiallahu `anhu) said : " Ibn Mas`ood radhiallahu `anhu must not have said this. Even if he did then this is a slip from the scholar. ....

Verily Allah said : 

O You who have believed, when you marry believing women AND THEN divorce them [Qur`an Ahzab 49] 

And he did not say " When you divorce them and then marry them" 

[Ref: Sunan al-Kubra lil-Bayhaqi 7/525; Hadeeth : 14887 Shamela ; Hasan] 

Another report says that Ibn `Abbas said he errd or made a mistake 

قال ابنُ جريج: بلغ ابن عباس أن ابن مسعود يقول: إن طلَّق ما لم ينكِحْ فهو جائز، فقال ابن عباس: أخطأ فى هذا، إن الله تعالى يقول:{إذَا نَكَحْتُمُ المُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ} [الأحزاب: 49]، ولم يقل: إذا طلقتم المؤمنات ثم نكحتموهن

[Ref: Zad al-Ma`ad - Juzz al-Khaamis safh 216;  This is placed under the chapter titled  فصل حكم رسول الله صلى الله عليه وسلم فى الطلاق قبل النكاح]

Note: it is  not authentically proven as per scholars that ibn Mas`ood held this position.


Some Benefits : 

Lessons from the incident of abu dhar praying tahajjud 3 years before he met the Prophet

Note: Explanation/Lessons will be highlighted in the green font, whereas the hadeeth wordings are in brown . I have noted this from my personal notes while studying this hadeeth i made a note of these things and now i am putting in on my blog.  And i am mentioning the benifit right under the associated hadeeth statement to avoid confusion as the hadeeth is very lengthy and thus footnotes might not give the impact as i intend. Also note more lessons can be deduced from this lengthy hadeeth but i have not jotted down all points for convenience. 

'Abdullah b. Samit reported that Abu Dharr said:

We set out from our tribe Ghafir who look upon the prohibited months (of fighting) as permissible months. 

{ Note:  this was the thing that allah spoke against in the qur`an i.e the people who used to make halaal what allah made haraam and vice versa. Allah called them disbelievers in the qur`an and from this ayah, the `ulema take proof that whoever makes tahleel or tahreem of something which allah did made haraam and halaal respectively has disbelieved.  this custom of the sacred months forbidding fighting was approved by allah and this is one of the examples where a custom of the pre-islamic era had been accepted for the muslims (with some modifications)}

 I and my brother Unais and our mother stayed with our maternal uncle who treated us well. The men of his tribe fell jealous and they said: When you are away from your house, Unais commits adultery with your wife. Our maternal uncle came and he accused us of the sin which was conveyed to him.

{ Note:  here the importance of verifying information is to be paid attention to. allah and his messenger forbid suspicion and believing unverified information. same is the case today. Muslims believe their sweet honey preachers for whatever they say without even verifying or making an effort to do so. See : http://the-finalrevelation.blogspot.com/2013/12/yes-sahaaba-and-salaf-used-to-verify.html] }

 I said: You have undone the good you did to us. We cannot stay with you after this. We came to our camels and loaded (our) luggage. Our maternal uncle began to weep covering himself with (a piece of) cloth. We proceeded on until we encamped by the side of Mecca. Unais cast lot on the camels (we had) and an equal number (above that). They both went to a Kahin and he made Unais win and Unais came with our camels and an equal number along with them. He (Abu Dharr) said: My nephew, I used to observe prayer three years before my meeting with Allah's Messenger (ﷺ). I said: For whom did you say prayer? He said: For Allah. I said: To which direction did you turn your face (for observing prayer)? He said: I used to turn my face as Allah has directed me to turn my face. I used to observe the night prayer at the time of the end of night and I fell down in prostration like the mantle until the sun rose over me.

Lessons from the hadeeth of the worst sinner being the one whose question leads to prohibiting something which wasnt previously

On the authority of 'Amir b. Sa'd and the words are. Allah's Messenger (ﷺ) said: The greatest sinner of the Muslims amongst Muslims is one who asked about a certain thing which had not been prohibited and it was prohibited because of his asking about it.

[Ref: Saheeh Muslim] 

Benefits 

1. Whatever is not proven to be haraam from the Qur`an, sunnah or Ijmaa, then the asl in such wordily matters is that it is permissible as long as it does not oppose the shar`iah [Ref: Fath ul-Bari 13/269] 

2. One should abstain from unnecessary questions 

3. This hadeeth is in context to the moment when the Prophet was receiving a wahi  

4. While asking questions, the general benifit of the people should be taken into consideration such as asking a question which you know you may be capable of fulfiling the conditions of its answers but others in general cannot. 

5. This is especially in regards to some wordily or political petitions filed by some Muslims in a land due to which other Muslims have to suffer. Such as imposing a stringent salary condition for enjoying some basic rights and etc. 

The Issues of Muawiyah vs Ibn Umar during the arbitration of Sifeen

TABLE OF CONTENTS


The Main Hadeeth around which these attacks against Sahaaba revolve 

1) Accusations 

2) Our Answers

3) DID IBN `UMAR DESIRE KHILAFAH?

4) WHEN WAS THE MEETING HELD ?

5) Did Mu`awiyah (r.a) consider himself more worthy of the caliphate than `Umar (r.a) ?

5.1) Who did Ameer Mu`awiyah (r.a) imply towards when he spoke this statement? 

5.2) How/What did Mu`awiyah (r.a) intend by mentioning the father of the person he was addressing 

5.3) What issue or period did Mu`awiyah (r.a) utter this statement on/about? 

6) Conclusion

Lessons from the hadeeth of the believer never being impure

It was narrated that Abu Hurairah, may Allaah be pleased with him, said: “The Prophet, peace and blessing be upon him, came across me in one of the streets of Medina and at that time I was Junub . So I slipped away from him and went to take a bath. On my return the Prophet, peace and blessing be upon him, said, "O Abu Hurairah! Where have you been?" I replied, "I was Junub, so I disliked to sit in your company." The Prophet, peace and blessing be upon him, said, "Subhaan Allaah (Glorified be Allaah)! A believer never becomes impure."  [Reported by Al-Bukhaari and Muslim].


Some  lessons we learn from this hadeeth 

1) Since Abu Huraira (r.a) was in the streets in the condition of Junub, scholars have said that It is not compulsory to immediately take ghusl after being in a state of sexual defilement however as per other ahadeeth, the scholars have deemed it mustahhab. 

2) The asking of the prophet "Where have you been?" shows that it is against the proper adab to leave someone who is in your company without seeking his permission or notifying him. 

3) The understanding of Abu Huraira (r.a) teaches us that it is preferable to give respect to esteemed personalities such as scholars and to be clean and tidy in their presence 

4) the expression "Subhanallah" was said by the Prophet sallalahu `alayhi wa sallam out of amazement and some scholars have also said it was an expression questioning something 

5) As for the issue of the believer never becoming impure then this is a general statement and is taken in terms of essence (dhaat). This does not mean that a believer does not need to take ghusl after janaabah or that he doesn't become impure after having fallen in a urine pool. 

Also some ulema have taken this statement to apply that in essence, a believer whether dead or alive remains pure. 

Wallahu `alam 

Benefits from the hadeeth of adam (a.s) going and greeting the angels

Allah – may He be Glorified and Exalted – created Adam in his own image, sixty cubits tall. When He created him, He said to him: “Go and greet that company of angels who are sitting there and then listen to what they are going to say in reply to your greetings, for indeed that will be your greeting and the greeting of your off-springs.”  So he said to them: “Assalamu ‘alaykum.” They replied to him: “Assalamu ‘alaykum wa rahmatullah.” So they increased upon his greeting, “wa rahmatullah.”  Everyone who enters Paradise will be in the image of Adam. People kept getting shorter and shorter after the time of Adam till now.

Benefits scholars ( such as Sharh Sahih Muslim, al-Nawawi, 17/179 and afhaat min Sabr al-‘Ulamaah, Abd al-Fattaah Aboo ‘Guddah, 24 ) extracted from this hadeeth along with some additions and references that i'll make

1) The virtue of the islamic greeting " assalamu `alaykum" is emphasized in this hadeeth. the very first speech of Adam a.s was this blessed greeting. Our prophet (s.a.w) and his sahaaba (r.a.a) taught us various benefits and virtues of spreading this islamic greeting, unfortunately today which we fail to implement.

The number of ahadeeth on the virtue of greetings are too many to enlist now, but some references are Saheeh Kalima at-Tayyib 22, Sunan Abi Dawood (5200); Mu`jam al-Awsat fit tabraani (7987); Sunan at-Tirmidhi (2694) ;; Shu`ab al-Emaan (8238) and many others.

2) This hadeeth also teaches us that the one greeting the group (here adam a.s was greeting angels) should be the first one to initiate the greeting. See other ahadeeth via Abu Hurayra affirming this command in Sahih Bukhari 5880, Sahih Muslim 2160, Musnad Ahmad 10247

3) This hadeeth shows us the importance of travelling for knowledge because from the wordings it is evident that the angels were not near or beside Adam a.s but at some distant (unknown). So scholars have deduced the importance of travelling to learn knowledge. How many ahadeeth and athaar do we have affirming this?

4) This hadeeth also teaches the importance of asking or learning from those who are knowledgeable (i.e scholars) [ See: http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-of.html]

5) This hadeeth shows that seeking knowledge began right from Adam a.s. Imagine it's importance !

6) The command allah gave adam a.s to learn, is something we should all ponder upon. Knowledge is obligatory to learn. There is a hadeeth too with this wording, however it's authenticity is debated. Nevertheless, this and many other narrations and verses show how it is mandatory to learn knowledge. Imam ahmad and others among our sullaf explained that the knowledge which falls under obligation is the one a Muslim needs in his day to day life and not knowledge such as Uloom at-tafseer and it's likes

7) Also shows how scholars think so meticulously , pondering on every wording and statement with such dedication so as to deduce so many rulings just out of one hadeeth. A similar experience was when we debate with barelvis and we can see how they deduce so many, yet all the wrong understanding from one hadeeth or verse. So deduction with wisdom and in accordance to Qur`an and sunnah is also important.

REFUTING THE NON MUSLIMS WHO MOCK THE NARRATION OF MONKEYS STONING TO PUNISH AN ADULTEROUS MONKEY

REFUTE TO NON MUSLIMS MOCKING THE HADITH OF MONKEYS STONING TO PUNISH AN ADULTEROUS MONKEY

Original Hadith : Narrated 'Amr bin Maimun: During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.

{Sahih Bukahri, Book #58, Hadith #188}

TOUCHING OR RECITING THE QURAN DURING JUNUB IS HARAAM

Please note that this is an Old compilation ( http://the-finalrevelation.blogspot.in/2012/09/touching-or-reciting-quran-during-junub.html) , so bear with us regarding some minor mistakes in statement framing and their likes.
Unfortunately we see many Muslims today, despite the availability of ample water, touch the Qur'an (for recital/learning) without Wudu or in conditions of Junub (sexual defilement), saying that " there isn't any report from the prophet (s.a.w) forbidding us to do so" . This article would explain this matter

(1) CERTAIN PROOFS SHOWING IT IS NOT RECOMMENDED TOUCHING THE QUR'AN (FOR LEARNING/RECITAL) WITHOUT WUDU :

There aren't any marfoo' reports from the prophet (s.a.w) regarding the touching of the Qur'an without wudu' maybe because Qur'an wasn't compiled in the form of a book during his lifetime or due to some other reason. However, it is a known usool that when we don't find anything from the Prophet (s.a.w), then the actions/commands of the sahabas become an evidence and thus an Hujjah for the Ummah of Muhammad (s.a.w) 

Now, the scholars have mentioned the names of many sahabas and tabai'n who are opposed to touching the Qur'an without wudu but to make things more evident or say clear, i will mention the narration of 2 great sahabas (and the opinion of some great Imams + many scholars later under section 4 below) , the action of which is a strong proof in itself. However there are opposing views from the salaaf as well, details of which will be added at the end of this sub-topic. 

PROOF # 1.1


Abdur-Rahmaan ibn Yazeed and others narrated: “We were with Salmaan Al-Faarisee (radiyallaahu `anhu) on a journey and he relieved himself. We said to him: “Please perform wudoo’ because we would like to ask you about a Verse from the Qur’aan.” He said: “Ask me. I am not going touch it. Verily, “None touch it except the purified." " So he recited to us what we wished.”


This Hadith is documented in Musanaf Ibn Abi shaibah (1/98), Sunan Al-Darqatni (1/121) Sunan Al-Bayhaqi Al-Kubra (1/87), Al-Mustadrak (1/292); Authenticated by Al-Haakim (2/477) wherein he said this is saheeh upon the condition of Bukhari and Muslim, Al Dhahabi agreed with Hakim on this.  Ad-Daaraqutnee (1/124) said all the narrators are thiqah, Ibn Taymeeyah (Majmoo`-ul-Fataawaa, 26/200), Al-`Azeem’aabaadee (At-Ta`leeq-ul-Mughnee, 1/222/442), `Amr Saleem (Ar-Rauh war-Raihaan, p.106) and Muhammad Baazmool (At-Tarjeeh fit-Tahaarah, p.87).]

PROOF # 1.2