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(Part 2)

Erecting the Catapults for Destroying the Story of the High-Flyers

Nasb al-Majānīq li-Nasf Qissat al-Gharānīq

نصب المجانيق لنسف قصة الغرانيق

by Sh. Muhammad Nasir-ud-Dīn al–Albani

Before getting into the narrations:

Now before I bring forth all the narrations regarding this story, I see that it is important to highlight a matter so that the benefit from this Treatise would be thorough.

I say:

This story was mentioned by the scholars of Tafseer, [when commenting on what] Allah [Glorified is He] said: {And We did not send before you any messenger or prophet except that when he Tamanaa (i.e. recited), Satan threw fee Umneyatuh (i.e. in his recitation). But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise [52]. [That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension [53]. And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path [54]} [Al-Hajj 22:52-54].

[Now, the scholars of Tafseer] differed in regards to the meaning of the words: (Tamanaa) and (Umneyatuh), and the best thing that was said about them was that (Tamanaa) comes from (Al-Umniyah) and refers to Al-Tilawa i.e. Recitation.

This can be seen in the words of the poet, who said regarding the death of ‘Uthman [May Allah be pleased with him]:

تمنى كتاب الله أول ليلة * وآخرها لاقى حمام المقادر

Tamana Kitab Allah Awala Laylatin * wa Akhiraha Laqa Himam Al-Maqadir

He recited the Book of Allah in the beginning of the Night *

And by its end he had faced his predestined death.

And upon this view are the Majority of the scholars of Tafseer, and the scholars of proper examination. Additionally, Ibn Katheer attributed it to the majority of the scholars of Tafseer, while Ibn Al-Qayim in [his book] “Ighathat Al-Lahfaan” (1/93) attributed it to the [scholars of the Salaf] altogether.

He said:

“And the Salaf altogether are in agreement that the meaning is: Except that when he recites, the devil throws fee (during/amongst) his Tilawa (recitation).”

Al-Qurtubi clarified this in his Tafseer (12/83) when he said:

“Sulaiman b. Harb said: That (fee) means: at/during/amongst, thus the devil threw [these words] in the hearts of the disbelievers during the Prophet’s recitation, as Allah the Exalted said: {wa Labithta feena i.e. and you remained amongst us for years of your life} [Al-Shu’ara 26:18], and that is the meaning that Ibn ‘Atiyah narrates from his father, from the scholars of the East, and it was highlighted by Al-Qadi Abu Bakr ibn Al-‘Arabi.”

I say: And the words of Ibn Al-‘Arabi will come later on, by the Will of Allah.

Now, what we have mentioned regarding the meaning of the verse is also what was chosen by Al-Imam Ibn Jarir [Al-Tabari] where he said after [transmitting] what was narrated from a group of the Salaf (17/121):

“And this view is more resembling to the [true] interpretation of the verse, as it is what is evident in His Words: {But Allah abolishes that which Satan throws in; then Allah makes precise His verses} [Al-Hajj: 52], where the verses which Allah says that He makes precise are undoubtedly the verses of His revelations, thus it would be known through this that what Satan threw in is what Allah (Exalted is He) said that he abolishes from it and made it void, then made His verses precise through the abolishment of these from it”.

So contemplate upon the verses [and what Allah is saying]:

(And We did not send before you any messenger or prophet except that when he recites the Book of Allah and reads, or narrates and speaks, Satan throws during/amongst the Book of Allah that [the Prophet] recited and read, or in his narration which he narrated and spoke, so Allah abolishes that which Satan threw in, with His Words (Exalted is He): So Allah would remove that which Satan threw in and would abolish it.)

That is the meaning intended from that noble verse and it is, as you can see, containing nothing except that the devil would throw in [words] during the recitation of the Prophet [Blessings of Allah and Peace upon him], which would be a trial for those within whose hearts is a disease.

Yet, the enemies of this religion who sit on every path, threatening and averting from the way of Allah, would not be pleased except by inserting into [this Religion] that which is not from it, or that which was not said by the Prophet. So they would bring forth what you will see from narrations, which are not suited for the status of Prophethood or the Message [he carries].

That is their pattern from long ago, just as they did with other verses that were mentioned about other than [the Messenger of Allah (Blessings of Allah and Peace upon him)] from among the other Prophets, such as Dawud, Sulaiman, and Yusuf [Blessings and Peace be upon them] where they narrate in the interpretation [of these other verses] from the Israelites narrations that which attributing to a normal Muslim would not be acceptable, how then [can it be accepted about] a noble Prophet.

[These narrations can be found and are clarified] in their appropriate location in the books of Tafseer and [books about the] Prophet’s stories.

So beware, O Muslim, of being deceived by any of that, lest you be from among those who perish, and “Leave that which you are in doubt of, for that which does not make you doubt” as was said by your Prophet (Blessings of Allah and Peace upon him), {And indeed Allah is the Guide of those who have believed to a straight path} [Al-Hajj 22:54].



In the times of difficulties and Fitan, it is always important to have Husn Dhan in Allah, His Mercy, Wisdom, and the fulfillment of what He promised. The benefits of this will be seen in this Life and the Next.

Sh. Muhammad Husein Ya’koub (may Allah preserve him) discusses a touching tradition about the Mercy of Allah and having Husn al-Dhan (positive thoughts and Hopes) of Allah.

Commentary and Additional Notes:

[1] ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said, the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Allaah will separate a man belonging to my ummah in the presence of all creatures and will spread ninety-nine scrolls for him, each scroll extending as far as the eye can see. Then He will say, ‘Do you object to anything in this? Have my scribes who keep note wronged you?’ He will say, ‘No, my Lord.’ He will ask him, ‘Do you have any excuse?’ He will say, ‘No my Lord.’

Allaah will say, ‘On the contrary, you have with Us a good deed, and you will not be wronged this Day.’ A slip of paper will then be brought out, on which are the words ‘Ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger).’ Allaah will say, ‘Bring your weight (i.e., the scrolls).’ The man will say, ‘O Lord, what is this slip of paper in comparison to these scrolls?’ And He will reply, ‘You will not be wronged.’ The scrolls will then be put in one side of the Balance and the slip of paper in the other, and the scrolls will become light and the slip of paper heavy, for nothing could compare in weight to the name of Allaah.”

Translation from:

Arabic Text:

عن عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ قَالَ: رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِنَّ اللَّهَ سَيُخَلِّصُ رَجُلًا مِنْ أُمَّتِي عَلَى رُءُوسِ الْخَلَائِقِ يَوْمَ الْقِيَامَةِ فَيَنْشُرُ عَلَيْهِ تِسْعَةً وَتِسْعِينَ سِجِلًّا كُلُّ سِجِلٍّ مِثْلُ مَدِّ الْبَصَرِ ثُمَّ يَقُولُ أَتُنْكِرُ مِنْ هَذَا شَيْئًا أَظَلَمَكَ كَتَبَتِي الْحَافِظُونَ فَيَقُولُ لَا يَا رَبِّ فَيَقُولُ أَفَلَكَ عُذْرٌ فَيَقُولُ لا يَا رَبِّ فَيَقُولُ بَلَى إِنَّ لَكَ عِنْدَنَا حَسَنَةً فَإِنَّهُ لا ظُلْمَ عَلَيْكَ الْيَوْمَ فَتَخْرُجُ بِطَاقَةٌ فِيهَا أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ فَيَقُولُ احْضُرْ وَزْنَكَ فَيَقُولُ يَا رَبِّ مَا هَذِهِ الْبِطَاقَةُ مَعَ هَذِهِ السِّجِلاتِ فَقَالَ إِنَّكَ لا تُظْلَمُ قَالَ فَتُوضَعُ السِّجِلاتُ فِي كِفَّةٍ وَالْبِطَاقَةُ فِي كِفَّةٍ فَطَاشَتِ السِّجِلاتُ وَثَقُلَتِ الْبِطَاقَةُ فَلا يَثْقُلُ مَعَ اسْمِ اللَّهِ شَيْءٌ )

Source & Grading:

The narration is reported by: Ibn Majah 2/1437, Al-Hakim who said: Saheeh al-Isnaad 1/710, al-Tirmidhi who said: Hasan Gharib 5/24, Ibn Hibban who reported it in his Saheeh, al-Baghawi in Sharh al-Sunnah, al-Munziri in al-Targeeb wa al-Tarheeb 2/344, Musnad Imam Ahmad 11/176 and Sh. Ahmad Shakir said: It’s chain is Authentic, Al-Albani in Saheeh al-Jami’ 8095 and he graded it as authentic.

[2] Relevant links on:

[3] If a question is asked as to why Allah is asking His servants about a matter when He (Glorified and Exalted is He) has knowledge of all?

It can be said that indeed, Allah is as He described himself in His Book: {Whether you reveal a thing or conceal it indeed Allah is ever of all things Knowing} [Al-Ahzaab 40:54] and {(Allah) knows of (the tricks) that deceive with the eyes, and all that the hearts (of men) conceal} [Ghafer 40:19].

This sort of questioning is present in many Prophetic narrations as well, where Allah asks the Angels about the condition at which they left His slaves, or He asking His Angels about the purpose the people gathered on the day of Arafah, and other such narrations.

Scholars have spoken about the wisdom behind such questioning.

Ibn Hajar (may Allah have mercy on him) highlighted after one of these narrations saying: “[In it is] that a question may be initiated by a questioner about a person, while the questioner is more aware of condition of the one whom he inquired about than the one who was questioned. [This is done] as a way to make apparent the care and concern [of the questioner] for the one he is asking about, and as a demonstration to the status [of that person], and as a declaration to the nobility of his rank.

It was also said in regards to Allah asking His Angels about the condition they left the people [gathering for the] Remembrance [of Allah] in, is an indication/response to what they said [earlier]: {"Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?"} As if He is saying to them: Look at what they have performed of praising and glorification, with all they are facing of temptations and whispers from the devils, and how they overcome all these and equalled you in praise and glorification

" فِيهِ أَنَّ السُّؤَال قَدْ يَصْدُر مِنْ السَّائِل ، وَهُوَ أَعْلَم بِالْمَسْئُولِ عَنْهُ مِنْ الْمَسْئُول ؛ لِإِظْهَارِ الْعِنَايَة بِالْمَسْئُولِ عَنْهُ ، وَالتَّنْوِيَة بِقَدْرِهِ ، وَالْإِعْلَان بِشَرَفِ مَنْزِلَته ، وَقِيلَ إِنَّ فِي خُصُوص سُؤَال اللَّه الْمَلَائِكَة عَنْ أَهْل الذِّكْر : الْإِشَارَة إِلَى قَوْلهمْ ( أَتَجْعَلُ فِيهَا مَنْ يُفْسِد فِيهَا وَيَسْفِك الدِّمَاء وَنَحْنُ نُسَبِّح بِحَمْدِك وَنُقَدِّس لَك ) ؛ فَكَأَنَّهُ قِيلَ لَهُمْ : اُنْظُرُوا إِلَى مَا حَصَلَ مِنْهُمْ مِنْ التَّسْبِيح وَالتَّقْدِيس ، مَعَ مَا سُلِّطَ عَلَيْهِمْ مِنْ الشَّهَوَات ، وَوَسَاوِس الشَّيْطَان , وَكَيْف عَالَجُوا ذَلِكَ ، وَضَاهَوْكُمْ فِي التَّسْبِيح وَالتَّقْدِيس .

وَقِيلَ إِنَّهُ يُؤْخَذ مِنْ هَذَا الْحَدِيث أَنَّ الذِّكْر الْحَاصِل مِنْ بَنِي آدَم أَعْلَى وَأَشْرَف مِنْ الذِّكْر الْحَاصِل مِنْ الْمَلَائِكَة لِحُصُولِ ذِكْر الْآدَمِيِّينَ مَعَ كَثْرَة الشَّوَاغِل وَوُجُود الصَّوَارِف وَصُدُوره فِي عَالَم الْغَيْب , بِخِلَافِ الْمَلَائِكَة فِي ذَلِكَ كُلّه ".

And from the wisdoms behind such questioning is:

  • That He wishes to demonstrate His bounties upon them through bestowing upon them His Mercy and Forgiveness, so that His servants may come to know Him more through the manifestation of His Names and Attributes, and what he bestows upon His righteous servants.
  • As a demonstration to the virtue of the one He is asking about
  • It may also occur about a sinner or a disbeliever as a mean of establishing the evidence against him.

Related fatwa:

[4] Source and Grading of that Narration:

We did not find that specific narration with these wording reported with an authentic chain, even though there are other narrations that speaks about the benefits and the good consequences of having good thoughts and thinking positive of Allah (Glorified is He) and His Mercy.

The narration highlighted by the Shaykh appear to be from the narration of Abdul Razzaq and Ibn Jareer (may Allah have mercy on them) in their Tafseer from the way of Ma’mar

عبد الرزاق قال : أرنا معمر ، قال : قال لي رجل : إنه يؤمر برجل إلى النار فيلتفت فيقول : يا رب ما كان هذا ظني بك ، فيقول : وما كان ظنك بي قال : « كان ظني بك أن تغفر لي ولا تعذبني ، قال : فإني عند ظنك بي »

A similar narration was reported by Abu Nu’aym (may Allah have mercy on him) in Hilyat al-Awliyaa (5/226) from the way of Bilal ibn Sa’d that:

يأمر الله تعالى بإخراج رجلين من النار ، قال : فيخرجان بسلاسلهما وأغلالهما ، فيوقفان بين يديه ، فيقول : كيف وجدتما مقيلكما ومصيركما ؟ فيقولان : شر مقيل ، وأسوأ مصير . فيقول بما قدمت أيديكما وما أنا بظلام للعبيد . فيأمر بهما إلى النار ، فأما أحدهما فيمضي بسلاسله وأغلاله حتى يقتحمها ، وأما الآخر فيمضي وهو يتلفت ، فيأمر بردهما ، فيقول للذي غدا بسلاسله وأغلاله حتى اقتحمها : ما حملك على ما فعلت وقد اختبرتها ؟ فيقول : يا رب قد ذقت من وبال معصيتك ما لم أكن أتعرض لسخطك ثانيا . ويقول : للذي مضى وهو يتلفت ما حملك على ما صنعت ؟ قال : لم يكن هذا ظني بك يا رب . قال : فما كان ظنك ؟ قال : كان ظني حيث أخرجتني منها أنك لا تعيدني إليها .

قال : إني عند ظنك بي ، وأمر بصرفهما إلى الجنة

And that narration is weak because of Mansour Ibn ‘Amaar, whom Abu Hatem said of him: “He is not strong”, and Ibn ‘Ady said: “His narrations are Munkar”, among other weaknesses in the chain.

A narration with different wordings is reported by Imam Ahmad in his Musnad 21/99, and Ibn Abi Hatem in his Tafseer 9/2935, Ibn Khuzaymah in his “Tawheed”, and Ibn Abi al-Dunia in his “Husn al-Dhan Billah”, and others from the way of Anas ibn Malik (may Allah be pleased with him).

And that narration they reported has also been classed as weak due to the presence of Hilal ibn Abi Hilal in the chain, who the majority of the scholars of hadeeth have classed him as weak

Another narration is also reported with a similar meaning from the way of Ibn Abbas (may Allah be well pleased with him and his father), but its authenticity is also questioned.

Another similar narration is reported by al-Bayhaqi in Shu’ab al-Eman (2/9 # 1015 and 1016) from the way of Abu Huraira (may Allah be pleased with him). Al-Mundhiri 4/136 said: Al-Bayhaqi narrated it from the way of a man from the sons of ‘Ubada ibn al-Saamit whom he did not name from the way of Abu Huraira [Jami’ al-Ahaadeeth 6/377].

أمر الله بعبد إلى النار فلما وقف على شفاها التفت فقال أما والله يا رب إن كان ظنى بك لحسن فقال الله ردوه فأنا عند حسن ظن عبدى بى فغفر له

More information can be seen in the links below:

[5] This narration is reported from a multiple of authentic routes with similar wordings. From those routes is what was reported by al-Bukhari (6/2694 # 6970), Muslim (4/2061 # 2675), Ahmad (2/413 # 9340), al-Tirmithi (5/581 # 3603) who said: Hasan Saheeh, Ibn Majah (2/1255 # 3822), and Ibn Hibban in his Saheeh (3/93 # 811) from the way of Abu Huraira (may Allah be well pleased with him) [Jami’ al-Ahaadeeth 24/197-198].

يقول الله أنا عند ظن عبدى بى وأنا معه إذا ذكرنى فإن ذكرنى فى نفسه ذكرته فى نفسى وإن ذكرنى فى ملإ ذكرته فى ملإ خير منهم وإن تقرب إلى شبرا تقربت إليه ذراعا وإن تقرب إلى ذراعا تقربت إليه باعا وإن أتانى يمشى أتيته هرولة

In addition to that narration, one of the narrations that demonstrate the utmost Mercy of Allah for those who maintain positive thoughts of him is the narration is what was reported by Abu Huraira that the Messenger of Allah (ﷺ) said:

A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was!

And He said to him: What induced you to do what you did?

He said: Being afraid of You, O my Lord and because of that He forgave him.

It was related by Muslim, al-Bukhari, an-Nasa’i and Ibn Majah.

أسرف رجلٌ على نفسِهِ فلما حضره الموتُ أوصى بَنِيه فقال إذا أنا مِتُّ فأحرقونى ثم اسحقونى ثم ذرونى فى البحر فوالله لَئِنْ قدر علىَّ ربى ليعذبنى عذابًا ما عذَّب به أحدًا ففعلوا ذلك به فقال اللهُ للأرضِ أدِّى ما أخذتِ فإذا هو قائمٌ فقال ما حملكَ على ما صنعتَ قال خشيتُك يا ربِّ فغَفَرَ له بذلكَ

The following links provide further comments and articles about having Husn Dhann, trust, and positive thoughts of Allah and provide for a good read:

[6] This narration is graded as authentic and was reported by al-Bukhari (6/2489 # 6398), al-Bazaar (1/393 # 269), Abu Ya’la (1/161 # 176), and al-Bayhaqi (8/312 # 17,273), with the following wording:

Narrated `Umar bin Al-Khattab that during the lifetime of the Prophet (ﷺ) there was a man called `Abdullah, and he used to make Allah’s Messenger (ﷺ) laugh. The Prophet (ﷺ) lashed him because of drinking (alcohol). And one-day he was brought to the Prophet (ﷺ) on the same charge and was lashed. On that, a man among the people said, "O Allah, curse him! How frequently he has been brought (to the Prophet (ﷺ) on such a charge)!" The Prophet (ﷺ) said, "Do not curse him, for by Allah, I know for he loves Allah and His Apostle."

عن عمر : أَنَّ رَجُلاً عَلَى عَهْدِ النَّبِىِّ – صلى الله عليه وسلم – كَانَ اسْمُهُ عَبْدَ اللَّهِ ، وَكَانَ يُلَقَّبُ حِمَاراً ، وَكَانَ يُضْحِكُ رَسُولَ اللَّهِ – صلى الله عليه وسلم – ، وَكَانَ النَّبِىُّ – صلى الله عليه وسلم – قَدْ جَلَدَهُ فِى الشَّرَابِ ، فَأُتِىَ بِهِ يَوْماً فَأَمَرَ بِهِ فَجُلِدَ ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ اللَّهُمَّ الْعَنْهُ مَا أَكْثَرَ مَا يُؤْتَى بِهِ . فَقَالَ النَّبِىُّ – صلى الله عليه وسلم – لاَ تَلْعَنُوهُ ، فَوَاللَّهِ مَا عَلِمْتُ أَنَّهُ يُحِبُّ اللَّهَ وَرَسُولَهُ

Yet with that several narrations were reported with authentic chains about Husn Al-Dhann and having positive thoughts and hopes in Allah and His Mercy.

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Erecting the Catapults for Destroying the Story of the High-Flyers

Nasb al-Majānīq li-Nasf Qissat al-Gharānīq

نصب المجانيق لنسف قصة الغرانيق

by Sh. Muhammad Nasir-ud-Dīn al–Albani


In the Name of Allâh, the Most Beneficent, the Most Merciful.

All praise is [due] to Allah, who has chosen our Prophet above all people. He safeguarded him from the Devil, [in such a way that prevented the devil] from inspiring to him any evil. He – the all Mighty – said, while addressing the cursed Satan: {Indeed, My servants – no authority will you have over them, except those who follow you of the deviators} [Al-Hijr 15:42].

Rather, Allah the Exalted has given his messenger authority over his Qareen [1] from amongst the jinn, so how then would a more distant [jinn or evil spirits] affect him [in any way]?

This was made clear by the words of our noble Messenger: “There is none amongst you with whom is not an attache from amongst the jinn (devil)”. They (the Companions) said: Allah’s Messenger, with you too? Thereupon he said: “Yes, but Allah helps me against him and so I am safe from his hand and he does not command me but for good[2] [3].

And May the Peace and Blessings of Allah be upon Muhammad who Allah -the Exalted- enabled him to overpower Ibless (Satan), until he was about to strangle him and was about to fasten him to one of the pillars of the mosque of Medina[4], and [may the peace and blessings of Allah be] upon his household, companions, and those who follow in his guidance until the Day of Judgment.

After which,

Some of the teachers from among my dear brothers from Pakistan wrote to me on 14/7/1952 CE, asking me of my view on the narration of the Gharaniq, which [the grading of] was differed on by two great scholars of hadith, and they are: Ibn Katheer Al-Dimashqi and Ibn Hajar Al-Misri. The tradition was rejected by the first, and strengthened by the second.

The [brother] requested me not to hold back the answer. I stayed for a few months waiting for an opportunity where I can fulfill his request.

After that, I met one of my beloved brothers after Eid Al-Adha prayers of that year (1371 H), and he also asked me about the narration of the Gharaniq, so I answered him that it is not authentic, rather it is false and fabricated. So he told me that a young man, whose heart has been diseased, used it to claim that the Prophet [Peace be Upon him] – and truly he is free from all such falsehood – used to speak with that which pleases the polytheists [of Mecca] so that he may attract them to himself, since he wasn’t, as [that man] falsely claims, a truthful Prophet and was just pretending to be [a Prophet] so that he may take up [positions of] leadership over his people, as some of the atheists of the past and present ramble about.

So this motivated me to take the opportunity of the aforementioned Eid, and I started [relying on Allah] to gather all the different chains of this story from the books of Tafseer and Hadith, and then showed the defects [they have] in both the chains and the Text.

After that I mentioned the words of Al-Hafiz Ibn Hajar in strengthening it, and followed it with points that would show the weakness of what he mentioned.

After which I mentioned some of the words of some great scholars who have a strong critical skills in both the fundamentals and the branches that supports what we concluded from the falseness of this story, its voidness, and the obligation of rejecting it and not accepting it, thereby fulfilling what Allah ordered us to do when he said: {In order that you may believe in Allah and His Messenger (SAW), and that you assist and honor him (i.e. the Prophet), and (that you) glorify (Allah’s) praises morning and afternoon} [Al-Fath 48:9].

So it came as a Treatise, unique in its subject, powerful in its content. It removes the confusion of the believing brother, and destroys the doubts of the stubborn heretics, and I named it:

The Erection of the Catapults for the Destruction of the Story of the Gharaniq (High Flyers)

I ask Allah the Exalted to make it sincere and solely for His sake, and to accept it from me as my way of defending His Messenger. I ask Allah to keep its reward for me, for the day when we will be most needy of [our Messenger’s] intercession, {The Day whereon neither wealth nor sons will avail, Except him who brings to Allâh a clean heart} [Ash-Shuara 26:88-89].

Verily, Allah is the All-Hearer All-Knower, the Most Subtle, Kind, Courteous, Generous, and the Most Merciful.

Damascus: 2/1/1372 H[5],

Muhammad Nasir Al-din Al-Albani

[1] Qareen is the jinn allotted to the son of Adam to be his constant companion in attempt to misguide him.

[2] Narrated by Ahmad (# 3647, 3778, 3801, 4393) and Muslim (8/138) from the way of Ibn Mas’ud.

[3] Al-Nawawi (may Allah have mercy on him) said: “Fa aslamu (and I am safe from him) or fa aslama (and he became Muslim). These are two well-known versions. One means ‘and I am safe from his evil and his temptation.’ The other means that ‘the qareen became Muslim and became a believer, so he does not tell me to do anything but good’. There was some scholarly dispute as to the form of the word. Al-Khattaabi said that the word was Fa aslamu (and I am safe from him); al-Qaadi ‘Iyaad said that it was fa aslama (and he became Muslim), which is more correct, because the hadeeth says, ‘so he only enjoins me to do that which is good’. They also disputed as to the meaning of the word fa aslama. Some said that it meant that he (the qareen) submitted and surrendered, as it was narrated elsewhere than in Saheeh Muslim, fa astaslama [he gave up and surrendered]. It was also suggested that it means that he became a Muslim and a believer. The latter is the apparent meaning. Al-Qaadi said: Note that the ummah is unanimously agreed that the Prophet (peace and blessings of Allaah be upon him) was protected from the Shaytaan physically, mentally and with regard what he said (Read more: islamqa).

[4] This was narrated in Sahih Al-Bukhari (3/62) with the explanation of Ibn Hajar, and in Muslim (2/72), and others.

[5] Around 22nd of September 1952


Firing catapults

* images obtained from online sources *

Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said [1]:

“Soon there will come a time when the best wealth of a Muslim will be sheep which he will take to the mountaintops and places where rain falls, fleeing for the sake of his religion from tribulation.”


[1] Narrated by Imam al-Bukhaari in a number of places in his Saheeh, such as (7088) Kitaab al-Fitan

In another variation narrated by Imam Muslim, a man came to the Prophet (peace and blessings of Allaah be upon him) and said, “Which of the people is best?” He said:

“A man who strives in jihad for the sake of Allah with his wealth and his self.”

The man asked, “Then who?”

So the Messenger of Allah,

“A believer in a mountain pass who worships Allah and leaves the people alone.”

[2] For explanations and commentary refer to following link:



Abu Sa’eed Al-Khudri (may Allah be pleased with him) narrated that:

When Allah’s Apostle (Peace and Blessings of Allah be upon him) distributed some grants to [the people of] Quraish and [among some] other Arab tribes, the Ansar did not receive anything from it, so they [were disappointed] and felt saddened [because of this].

Some words started to go around about that, till one of them said: By Allah, the Messenger of Allah (Peace and Blessings of Allah be upon him) has met his people (i.e. he has reconciled with them and forgotten about us).

Saad ibn ‘Ubada (may Allah be pleased with him) came to the Messenger of Allah and said: O Allah’s Apostle, this group from among the Ansar are [feeling] sad within themselves about what you have done with the spoils which you have acquired, where you divided for your people (i.e. the tribe of Quraish) and gave great grants to numerous Arab tribes, but did not give anything for this group of the Ansar.

The Prophet said: And how do you feel about this, O Saad?

He said: O Allah’s Apostle, I am just one of them.

The Prophet (Peace and Blessings of Allah be upon him) said: So gather for me your people in this place.

So Saad left, and gathered the Ansar in that place. Some of the Muhajirun came and he allowed them to enter, and others came after them but he didn’t allow them. When they were assembled, Saad went to the Messenger of Allah and said: Those people of Al-Ansar have assembled for you.

So Allah’s Apostle came to them.

He praised Allah and glorified Him duly, then he said:

O people of the Ansar, what have I heard about you, and about the sadness you felt among yourselves [for not receiving a share of the spoils]?

Didn’t I come to you and you were astray then Allah guided you, and you were poor and Allah enriched you, and you were enemies to one another but Allah joined your hearts together?

They said: Yes, and Allah and His Messenger are more in their favours and better.

Then he said:

Do you not reply back to me, O people of the Ansar?

They said: And by what can we answer you O Allah’s Apostle, and truly the Allah and His Messenger and more in their bounties and better?

He (Peace and Blessings of Allah be upon him) said:

By Allah, if you wished you could have said, and you would have been truthful in it and would have been believed, that: You came to us accused of being a liar but we believed you, and you came to us forsaken and we supported you, and you came to us as a refugee and we sheltered you, and you came to us poor and we aided you.

Did you feel saddened, O Ansar, for a trifle of this worldly life that I used to reconcile the hearts of some people [to Islam] and entrusted you to your faith? Would it not please you, O Ansar, that the people return back to their homes with sheep and camel, and you go back to your homes with the Messenger of Allah? By He whom Muhammad’s soul is in His Hand, had it not been for the Hijra I would have been one of the Ansar, and if the people [altogether] take a way and the Ansar take another, I would take the way of the Ansar.

O Allah have mercy on the Ansar, and sons of the Ansar, and the sons of the sons of the Ansar!

[Upon hearing this] the people wept bitterly till they wet their beards, and they said: “We are pleased with the Messenger of Allah as our share and fortune”, then Allah’s Apostle went back and we left [1-3].


[1] Narrated by Imam Ahmad and Sh. Shu’ayb said: It’s chain is Hasan, Al-Haythami narrated it in Majama’ al-Zawaed, and Sh. Muqbil rated it as Hasan in as-Saheeh al-Musnad

[2] Translation edited from:

[3] Benefited from Sh. Abu Laila Al-Baqellany:

عن أبي سعيد الخدري . قال : لما أعطى رسول الله صلى الله عليه وسلم ما أعطى من تلك العطايا ، في قريش وفي قبائل العرب ولم يكن في الأنصار منها شيء وجد هذا الحي من الأنصار في أنفسهم ؟ حتى كثرت منهم القالة حتى قال قائلهم : لقد لقي والله رسول الله قومه ، فدخل عليه سعد بن عبادة ، فقال : يا رسول الله ، إن هذا الحي من الأنصار قد وجدوا عليك في أنفسهم ، لما صنعت في هذا الفيء الذي أصبت ، قسمت في قومك ، وأعطيت عطايا عظاما في قبائل العرب ، ولم يك في هذا الحي من الأنصار منها شيء . 
قال : فأين أنت من ذلك يا سعد ؟ قال : يا رسول الله ، ما أنا إلا من قومي . قال : فاجمع لي قومك في هذه الحظيرة . قال : فخرج سعد ، فجمع الأنصار في تلك الحظيرة . قال : فجاء رجال من المهاجرين فتركهم ، فدخلوا ، وجاء آخرون فردهم . فلما اجتمعوا له أتاه سعد ، فقال : قد اجتمع لك هذا الحي من الأنصار ، فأتاهم رسول الله صلى الله عليه وسلم ، فحمد الله وأثنى عليه بما هو أهله ، ثم قال : يا معشر الأنصار : ما قالة ، بلغتني عنكم ، وجدة وجدتموها علي في أنفسكم ؟ ألم آتكم ضلالا فهداكم الله ، وعالة فأغناكم الله ، وأعداء فألف الله بين قلوبكم قالوا : بلى ، الله ورسوله أمن وأفضل . ثم قال : ألا تجيبونني يا معشر الأنصار ؟ قالوا : بماذا نجيبك يا رسول الله ؟ لله ولرسوله المن والفضل . قال صلى الله عليه وسلم : أما والله لو شئتم لقلتم ، فلصدقتم ولصدقتم : أتيتنا مكذبا فصدقناك ، ومخذولا فنصرناك ، وطريدا فآويناك ، وعائلا فآسيناك . أوجدتم يا معشر الأنصار في أنفسكم في لعاعة من الدنيا تألفت بها قوما ليسلموا . ووكلتكم إلى إسلامكم ، ألا ترضون يا معشر الأنصار أن يذهب الناس بالشاة والبعير ، وترجعوا برسول الله إلى رحالكم ؟ فوالذي نفس محمد بيده ، لولا الهجرة لكنت امرأ من الأنصار ، ولو سلك الناس شعبا وسلكت الأنصار شعبا ، لسلكت شعب الأنصار . اللهم ارحم الأنصار ، وأبناء الأنصار . وأبناء أبناء الأنصار . 
قال : فبكى القوم حتى أخضلوا لحاهم ، وقالوا : رضينا برسول الله قسما ، وحظا . ثم انصرف رسول الله صلى الله عليه وسلم ، وتفرقوا!

Love of the Ansar

Narrated in the Muwata of Imam Malik, from the way of Yahya ibn Saeed, that Isa ibn Maryam (Jesus, peace be upon him) encountered a pig on the road, so he said to it: Pass with Peace.

So he was told: You say this to a pig?!

So Isa (peace be upon him) said: I hate and fear for my tongue to get accustomed to evil speech.


[1] Muwata of Imam Malik Book 56, Hadith 181. Translation of

[2] Benefitted from:

في الموطأ عن يحيى بن سعيد قال: إن عيسى ابن مريم – عليه السلام – لقي خنزيرا على الطريق فقال له: انفذ بسلام، فقيل له: أتقول هذا للخنزير؟ فقال عيسى: إني أكره وأخاف أن أعود لساني النطق بالسوء!ـ

Imam al-Bukhari narrated in his Sahih that Khabbab bin Al-Arat (رضي الله عنه) said:

We complained to Allah’s Messenger (صلى الله عليه وسلم) while he was leaning against his sheet cloak in the shade of the Ka`ba [of the persecution inflicted upon us].

We said to him:

"Will you ask Allah to help us? Will you invoke Allah for us?"

So He said:

"Among those who were before you a [believer] used to be seized and, a pit used to be dug for him and then he used to be placed in it. Then a saw used to be brought and put on his head which would be split into two halves. His flesh might be combed with iron combs and removed from his bones, yet, all that did not cause him to revert from his religion.

By Allah! This Religion [of Islam] will be completed [and triumph] till a rider (i.e. traveler) goes from San`a’ (the capital of Yemen) to Hadramout fearing nobody except Allah and the wolf lest it should trouble his sheep, but you are [people who are] impatient [and hasty]."


[1] Narrated by al-Bukhari. Translation edited from:

عَنْ خَبَّابِ بْنِ الأَرَتِّ، قَالَ شَكَوْنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَهْوَ مُتَوَسِّدٌ بُرْدَةً لَهُ فِي ظِلِّ الْكَعْبَةِ، قُلْنَا لَهُ أَلاَ تَسْتَنْصِرُ لَنَا أَلاَ تَدْعُو اللَّهَ لَنَا قَالَ ‏ "‏ كَانَ الرَّجُلُ فِيمَنْ قَبْلَكُمْ يُحْفَرُ لَهُ فِي الأَرْضِ فَيُجْعَلُ فِيهِ، فَيُجَاءُ بِالْمِنْشَارِ، فَيُوضَعُ عَلَى رَأْسِهِ فَيُشَقُّ بِاثْنَتَيْنِ، وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ، مَا دُونَ لَحْمِهِ مِنْ عَظْمٍ أَوْ عَصَبٍ، وَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ، وَاللَّهِ لَيُتِمَّنَّ هَذَا الأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ، لاَ يَخَافُ إِلاَّ اللَّهَ أَوِ الذِّئْبَ عَلَى غَنَمِهِ، وَلَكِنَّكُمْ تَسْتَعْجِلُونَ

The Prophet (صلى الله عليه وسلم) said:

A time will come when you will be [divided into] armed troops, one in Syria, one in Yemen, and one in Iraq. Ibn Hawalah (رضي الله عنه) said: Choose for me, Oh Messenger of Allah, if I reach that time [which one to join].

He (صلى الله عليه وسلم) replied: Go to Syria, for it is Allah’s chosen land, to which his best servants will be gathered, but if you are unwilling, then go to your Yemen, and drink water from your tanks, for Allah has taken special charge for me of Syria and its people. [1]


[1] Sunan Abi Dawud 2483; In-book reference: Book 15, Hadith 7 (English translation: Book 14, Hadith 2477). Translation from:

حَدَّثَنَا حَيْوَةُ بْنُ شُرَيْحٍ الْحَضْرَمِيُّ، حَدَّثَنَا بَقِيَّةُ، حَدَّثَنِي بَحِيرٌ، عَنْ خَالِدٍ، – يَعْنِي ابْنَ مَعْدَانَ – عَنْ أَبِي قُتَيْلَةَ، عَنِ ابْنِ حَوَالَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ سَيَصِيرُ الأَمْرُ إِلَى أَنْ تَكُونُوا جُنُودًا مُجَنَّدَةً جُنْدٌ بِالشَّامِ وَجُنْدٌ بِالْيَمَنِ وَجُنْدٌ بِالْعِرَاقِ ‏"‏ ‏.‏ قَالَ ابْنُ حَوَالَةَ خِرْ لِي يَا رَسُولَ اللَّهِ إِنْ أَدْرَكْتُ ذَلِكَ ‏.‏ فَقَالَ ‏"‏ عَلَيْكَ بِالشَّامِ فَإِنَّهَا خِيَرَةُ اللَّهِ مِنْ أَرْضِهِ يَجْتَبِي إِلَيْهَا خِيَرَتَهُ مِنْ عِبَادِهِ فَأَمَّا إِنْ أَبَيْتُمْ فَعَلَيْكُمْ بِيَمَنِكُمْ وَاسْقُوا مِنْ غُدُرِكُمْ فَإِنَّ اللَّهَ تَوَكَّلَ لِي بِالشَّامِ وَأَهْلِهِ ‏"‏ ‏.‏


Abu Dawud narrated in his Sunan that:

Amr ibn Uqaysh al-Ansaari (may Allah be pleased with him) had given interest-based loans in the pre-Islamic period; so he disliked to embrace Islam until he had collected them.

On the day of Uhud, he came and asked: Where are my cousins?

The people replied: At Uhud [to fight the disbelievers].

He asked: Where is so-and-so? They said: At Uhud. He asked: Where is so-and-so? They said: At Uhud.

He then put on his armour, rode his horse, and proceeded towards them.

When the Muslims saw him, they said to him: Keep away, O Amr.

He said to them: I have become a believer.

He then fought with them until he was wounded.

He was then taken to his family wounded.

Sa’d ibn Mu’adh (may Allah be pleased with him) came to his sister: Ask him whether he fought out of anger for his people, or out of anger for Allah?

He said: Rather it was out of anger for Allah and His Messenger.

He then died and entered Paradise, without having performed any prayers.


[1] Sunan Abi Dawud 2537: Book 15, Hadith 61, English translation: Book 14, Hadith 2531. Graded as Hasan by al-Albani. Translation editted from:

[2] Benefitted from:


كان لعمرو بن أقيش ربا في الجاهلية، فكره أن يسلم حتى يأخذه. فجاء يوم أحد فقال: أين بنو عمي؟ قالوا: بأحد.
فلبس لأمته وركب فرسه ثم توجه قبلهم، فلما رآه المسلمون قالوا: إليك عنا. قال: إني قد آمنت.ـ
فقاتل حتى جرح، فحمل جريحا, فجاءه سعد بن معاذ, فقال لأخته: سليه، حمية لقومك أو غضبا لله؟ قال: بل غضبا لله ورسوله. فمات فدخل الجنة وما صلى صلاة!

In a narration reported by Imam Muslim, from the way of Jabir (may Allah be pleased with him) that:

“… When the Apostle (peace and blessings upon him) migrated to Medina, Tufail son of Amr also migrated there, along with a man from his tribe.

The climate of Medina [was quite harsh and] did not suit that man. That man fell very sick and felt quite uneasy, so he took hold of an iron head of an arrow and cut his finger-joints. The blood streamed forth from his hands, till he died.

Tufail son of Amr (may Allah be pleased with him) saw him in a dream in a good state, but with his hands wrapped.

He (Tufail) said to him: What treatment did your Allah accord to you?

The man replied: Allah forgave me and granted me pardon because of my migration to His messenger (peace and blessings upon him).

So [Tufail] asked: What is this that I see you wrapping up your hands with?

The man replied: I was told: We would not set right that which you damaged yourself.

Al-Tufail narrated this (dream) to the Messenger of Allah (peace and blessings upon him) upon which he supplicated to Allah, and said:

“O Allah, And even to his hands grant pardon and forgiveness”


[1] Narrated by Imam Muslim in his Sahih under the Chapter of: “Chapter: The evidence that the one who kills himself is not considered a disbeliever”. Translation of narration edited from:

[2] Imam Nawawi (may Allah have mercy on him) commented on the tradition and said:

“In [this narration] is an evidence to a great principle of Ahl Al-Sunnah that whoever commits suicide or commits any other sin, and dies without a repentance then he is not considered a disbeliever, and hell fire is not affirmed for him, rather he is under the Will [of Allah]. This principle has been clarified and established earlier, and this narration is clarification to the previous narrations that may indicate in its apparent form that one who commits suicide or commits a major sin is destined to everlasting hell.

In this narration is also an affirmation of punishment to some of those who commit sins, since that man was punished in his hands and thus in it is a reply to the Murjiah who claim that sins do not have any effect, and Allah knows best”.

ففيه حجة لقاعدة عظيمة  لأهل السنة أن من قتل نفسه أو ارتكب معصية غيرها ومات من غير توبة فليس بكافر ولا يقطع له بالنار بل هو فى حكم المشيئة وقد تقدم بيان القاعدة وتقريرها وهذا الحديث شرح للاحاديث التى قبله الموهم ظاهرها تخليد قاتل النفس وغيره من أصحاب الكبائر فى النار وفيه اثبات عقوبة بعض أصحاب المعاصى فان هذا عوقب فى يديه ففيه رد على المرجئة القائلين بأن المعاصى لا تضر والله أعلم

[3] Note: Compare my brothers and sisters how the Messenger of Allah reacted when he heard of this man and his situation, and how his first words were to ask Allah to forgive him and his hands, and how we may react when hearing news of some of our brothers and sisters who have died without repenting from some sins or even how we would deal with them during their lives. May Allah guide us to following in the footsteps of His Messenger, in our words and actions.

[4] Benefitted from:

فَلَمَّا هَاجَرَ النَّبِيُّ صلى الله عليه وسلم إِلَى الْمَدِينَةِ هَاجَرَ إِلَيْهِ الطُّفَيْلُ بْنُ عَمْرٍو وَهَاجَرَ مَعَهُ رَجُلٌ مِنْ قَوْمِهِ فَاجْتَوَوُا الْمَدِينَةَ فَمَرِضَ فَجَزِعَ فَأَخَذَ مَشَاقِصَ لَهُ فَقَطَعَ بِهَا بَرَاجِمَهُ فَشَخَبَتْ يَدَاهُ حَتَّى مَاتَ

فَرَآهُ الطُّفَيْلُ بْنُ عَمْرٍو فِي مَنَامِهِ فَرَآهُ وَهَيْئَتُهُ حَسَنَةٌ وَرَآهُ مُغَطِّيًا يَدَيْهِ فَقَالَ لَهُ مَا صَنَعَ بِكَ رَبُّكَ فَقَالَ غَفَرَ لِي بِهِجْرَتِي إِلَى نَبِيِّهِ صلى الله عليه وسلم فَقَالَ مَا لِي أَرَاكَ مُغَطِّيًا يَدَيْكَ قَالَ قِيلَ لِي لَنْ نُصْلِحَ مِنْكَ مَا أَفْسَدْتَ ‏.‏ فَقَصَّهَا الطُّفَيْلُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ اللَّهُمَّ وَلِيَدَيْهِ فَاغْفِرْ ‏"‏

Bleeding hand

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