Sunday, September 17, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 13

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 13: Before commissioning of the Prophethood and some of the early signs (Part 1)

Muhammad Ibn Is-haaq رحمه الله said: The Jewish rabbis and the Christians monks and the Arab soothsayers used to speak about the advent of Prophet Muhammad , even before he was sent (as a Prophet), and when the time drew near.

Thursday, September 14, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 12

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 12: The Bid`ah invented by Quraish by calling themselves as al-Hums [1]

“Hums” means: “stubborn and strictly religious”. The Quraish were so called because they exaggerated in the sanctity of al-Haram (The Sanctuary) and exceeded the limits. And because of this, they made it binding upon themselves not to go to `Arafah (which was outside of the boundaries of al-Haram). They used to say: “We are the people of al-Haram and the inhabitants of the House of Allaah.” So they would not go to `Arafah, in adherence to this corrupt innovation of theirs, even though they knew well that it was part of the pilgrimage which was enjoined by Ibraaheem عليه السلام. And they used to prevent the pilgrims – those who came for Hajj or `Umrah – from eating except the food that was prepared by Quraish, and they used to prevent them from doing the Tawaaf around the Ka`bah except in the clothes provided by them. So if one of them did not find clothes provided by the Hums, he would do the Tawaaf naked, even if it happened to be a woman. So the woman who did the Tawaaf naked used to place her hand over her private parts and say: “Today some or all of it will appear, and whatever appears I don't make is permissible.”

Tuesday, September 12, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 11

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 11: The Quraish rebuilding the Ka`bah five years before the Prophethood

﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ * فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾

{Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and guidance for Al-`Aalameen (the mankind and jinn). In it are manifest signs (for example), the Maqaam (place) of Ibraaheem; whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka`bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision, and residence)…} [Surah aal-`Imraan (3): 96-97]

It has been reported in the Saheehain from the Hadeeth of Abu Dharr رضي الله عنه: I said: “O Allaah’s Messenger ! Which Masjid was first built on the surface of the earth?” He said: Al-Masjid al-Haraam (in Makkah). I said: “Which was built next?” He replied: Al-Masjid al-Aqsaa (in Jerusalem). I said: “What was the period of construction between the two?” He said: Forty years. He added: Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers in time). [1]

Sunday, September 10, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 10

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 10: The marriage of the Prophet with Khadeejah Bint Khuwaylid Ibn Asad Ibn `Abdul-`Uzza Ibn Qusay

Al-Baihaqee said: “Chapter: What the Prophet used to do before he got married to Khadeejah رضي الله عنها

Then he narrated from his chain that Abu Hurairah رضي الله عنه said: The Messenger of Allaah said: Allaah did not send any prophet but he was a shepherd. His companions asked him: “Did you do the same?” The Prophet replied: Yes, I used to shepherd the sheep of the people of Makkah for a few Qiraats.

Friday, September 8, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 9

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 9: Hilf al-Fudhool (the treaty to support the oppressed) [1]

Al-Haafidh al-Baihaqee reported that Jubair Ibn Mut`im reported from his father that `Abdul-Rahmaan Ibn `Awf رضي الله عنه said: The Messenger of Allaah said: I was present at Hilf al-Mutayyabeen (the alliance of the perfumed ones) with my paternal uncles [when I was a boy]. [2] I would not wish to break it, even for red camels.[3]

Then al-Baihaqee reported that Abu Hurairah رضي الله عنه said: The Messenger of Allaah said: I was not present at any treaty of Quraish except for the treaty of al-Mutayyabeen, and I would never like to violate this treaty in exchange for the red camels. It was said: The “Mutayyaboon” were: Haashim, Umayyah, Zahrah and Makhzoom. [4]

Tuesday, September 5, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 8

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 8: The rebuilding of the Ka`bah, the Prophet’s upbringing, Allaah’s protection over him (even before the Revelation) and how he was provided refuge when he was an orphan and made sufficient when he was poor

Narrated Jabir bin `Abdullaah: When the Ka`bah was built, the Prophet and `Abbaas went to bring stones (for its construction). Al-`Abbaas said to the Prophet: “Take off your waist sheet and put it on your neck so that the stones may not hurt you.” (But as soon as the Prophet took it off) he fell unconscious on the ground with his eyes open towards the sky. When he came to his senses, he said: My waist sheet! My waist sheet! Then he covered himself with it. [1]

Monday, September 4, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 7

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 7: The Prophet’s journey with his uncle Abu Taalib to al-Shaam and the encounter with Baheerah the monk

Al-Haafidh Abu Bakr al-Kharaa’itee reported from the route of Younus Ibn Abee Is-haaq, from Abu Bakr Ibn Abee Moosaa that his father said:

“Abu Taalib departed to al-Shaam, and the Prophet left with him, along with some of the elders of Quraish. When they came across the monk – i.e. Baheerah[1] – they stopped there and began setting up their camp, and the monk came out to them. Before that they used to pass by him and he wouldn’t come out nor pay attention to them.” He (Abu Moosaa) said: “They were setting up their camp when the monk was walking amidst them, until he came and took the hand of the Messenger of Allaah . Then he said: ‘This is the master of all mankind and Jinn; this is the Messenger of the Lord of the worlds. Allaah will raise him as a mercy to the men and Jinn.’ So, some of the elders of Quraish said: ‘What makes you know?’ He said: ‘When you people came along from the road, not a rock or a tree was left, except that it prostrated, and they do not prostrate except for a Prophet. And I can recognize him by the seal of the Prophethood which is below his shoulder blade, like an apple.’ Then he went back, and made them some food, and when he brought it to them, he [the Prophet ()] was tending to the camels. So he said: ‘Send for him.’ So he came, and there was a cloud over him that was shading him. He (the monk) said: ‘Look how the cloud is shading him.’ So, when he came close to the people, he found that they had beaten him to the tree’s shade. So when he sat down, the shade of the tree leaned towards him. He (the monk) said: ‘Look at the shade of the tree leaning towards him.’” He (Abu Moosaa) said: “So while he was standing over them, telling them not to take him to Rome with him - because if the Romans were to see him, they would recognize him by his description, and they would kill him - he turned, and there were seven people who had come from Rome. So he faced them and said: ‘Why have you come?’ They said: ‘We came because this Prophet is going to appear during this month, and there isn’t a road left except that people have been sent to it, and we have been informed of him, and we have been send to this road of yours.’ So he said: ‘Is there anyone better than you behind you?’ They said: ‘We only have news of him from this road of yours.’ He said: ‘Do you think that if there is a matter which Allaah wishes to bring about, there is anyone among the people who can turn it away?’ They said: ‘No.’” He (Abu Moosaa) said: “So they gave him their pledge, and they stayed with him. And he said: ‘I ask you by Allaah, which of you is his guardian?’ They said: ‘Abu Taalib.’ So he kept adjuring him until Abu Taalib returned him (back to Makkah) and he sent Abu Bakr and Bilal with him. And the monk gave him provisions of Ka`k (a type of bread) and olive oil.”

Tuesday, August 29, 2017

Saheeh al-Seerah al-Nabawiyyah: Chapter 6

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Chapter 6: The death of the Prophet’s Mother

Imaam Ahmad reported on the authority of Buriadah رضي الله عنه: “We went out with the Messenger of Allaah till we reached the place known as Waddaan. He said: (Remain) in your places till I return. He then went away (for a while). He then returned with a heavy (heart) and said: I visited the grave of the mother of Muhammad and sought permission from my Lord to intercede (for her), but He (تعالى) did not give me permission.[1] And I used to prohibit you from visiting the graves, but now you may visit them.[2]

Al-Baihaqee reported with another chain from Buraidah رضي الله عنه with the wordings: [The Prophet walked between the graves] till he reached a grave and sat next to it, and the people sat around him. He began shaking his head like he is addressing someone, and then he began to weep. `Umar رضي الله عنه approached him and said: What makes you weep, O Messenger of Allaah?! He said: This is the grave of Aaminah Bint Wahab. I sought permission from my Lord to visit her grave, so He (تعالى) granted it to me. I sought permission to seek forgiveness for her, but He (تعالى) did not grant it to me. I was overtaken by affection for her and it made me cry. Buraidah said: I had not seen a time in which he cried more than that hour.[3]

It was also narrated by al-Baihaqee (in Dalaail al-Nubuwwah) with a different chain something similar to it.

Al-Baihaqee and al-Haakim also reported it from the Hadeeth of Ibn Mas`ood رضي الله عنه.

And in Saheeh Muslim from the Hadeeth of Abu Hurairah رضي الله عنه: The Messenger of Allaah visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me; so visit the graves, for that makes you mindful of death.[4] [5]

Also in Saheeh Muslim from the Hadeeth of Anas رضي الله عنه: A person said: O Messenger of Allaah! Where is my father? He said: (He) is in the Fire. When he turned away, he called him and said: Verily my father and your father are in the Fire.[6]

Al-Baihaqee also reported on the authority of `Aamer Ibn Sa`d, that his father said: A Bedouin came to the Messenger of Allaah and said: “My father used to uphold ties of kinship, and he did such-and-such (mentioning his acts of kindness), so where is he?” The Prophet said: He is in the Fire. The Bedouin found it difficult to bear. Then he said: “Where is your father of Messenger of Allaah?” He said: Whenever you pass by the grave of an idolater, give him the tidings of Hell-fire.

The Bedouin later became Muslim, and he said: “The Messenger of Allaah gave me a difficult task. I never passed the grave of an idolater but I gave him the tidings of Hell-fire.”[7]

Regarding `Abdul-Muttalib and Abu Taalib:

[TN: After mentioning the weak Hadeeth, al-Haafidh Ibn Katheer says]: The purpose (here is to inform) that `Abdul-Muttalib died upon what he claimed to have followed from the religion of the days of ignorance, in opposition to what Shi`a sect claim about him and his son Abu Taalib. This will be mentioned when the incident about the death of Abu Taalib will be discussed.

After mentioning some of the above Ahaadeet in “Dalaail al-Nubuwwah”, al-Baihaqee said:

“How can it not be, seeing that both his parents and his grandfather used to worship idols till they died, and they did not follow the religion of `Eesaa Ibn Maryam عليه السلام. And their Kufr does not harm his lineage, as their marriage was correct. Do you not see that when they (i.e. the husbands) accept Islaam together with their wives, they are not obliged to renew the marriage contract nor are they separated? And Allaah is the One who grants success.”

I (Ibn Katheer) say: “The news from the Prophet about his parents and his grandfather `Abdul-Muttalib, that they are from the denizens of the Fire does not oppose the Hadeeth that has been reported from various routes that the people of al-Fatrah (who did not receive the message), the children, the insane, and the mute will be tested on the Day of Judgment. Like the narrations which we have already discussed in details - about its Chain and its Text - in our Tafseer of the Aayah:

﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا﴾

{And We never punish until We have sent a Messenger (to give warning)} [Surah al-Israa’ (17): 15]

(On that Day) there would be those who would answer the call and those who would not answer the call. So these people could be among those who would not answer the call. So there is no contradiction. And all praise is for Allaah alone.

📑 Notes:

[1] I (al-Albaanee) say: In another narration from (Musnad) Ahmad (23003) and (Musannaf of) Ibn Abee Shaibah (11808) it is with the addition: So me eyes started to shed tears out of mercy for her because (of the punishment) of the Fire. See “Ahkaam al-Janaaiz” (pg. 188)

[2] Musnad Ahmad (23017). See the next Hadeeth as well.

[TN: In another narration, it is: “We went out with the Messenger of Allaah during the conquest (of Makkah). He came down (his riding animal) and we were around a thousand riders along with him. He then prayed two Rak`ah, then he turned facing towards us and his eyes were overflowing with tears. `Umar Ibn al-Khattaab went to him and said: “May my father and mother be sacrificed for you O Messenger of Allaah! What is the matter?” He said: I sought permission from my Lord to seek forgiveness for my mother, but He (تعالى) did not grant it to me; so my eyes started to shed tears out of mercy for her because (of the punishment) of the Fire… [Musnad Ahmad (23003 and 23038). See “al-Irwaa” (3/225) and “Ahkaam al-Janaaiz” (pg. 188)]]

[3] Dalaail al-Nubuwwah (1/189-190)

I (al-Albaane) say: The Hadeeth, with all its different routes, is “Saheeh”. There are other chains and one of them is “Saheeh” (by itself). Ibn Hibbaan, al-Haakim, al-Dhahabee all graded it as “Saheeh”, see “Ahkaam al-Janaiz” (pg. 188)

[4] Saheeh Muslim (976), also reported by Imaam Ahmad (in his Musnad) and others.

[5] [TN: As a precaution against shirk, the Prophet took the following steps:

i) He had prohibited us from making pictures and statues as in the Hadeeth of `Aaishah and Ibn `Umar رضي الله عنهما, and said that those who make pictures will be punished severely in Hell-Fire and it will be said to them: make alive what you have created. [Saheehain] Even in this day we see the Christians, the Hindus, and the Buddhist making statues and paintings and worshiping them.

ii) The second step he had taken was to destroy all the pictures and statues and to level all the permanent graves, as has been reported from the Hadeeth of `Alee رضي الله عنه. [Saheeh Muslim]

iii) The third step was to prohibit from making the grave as permanent, or whitewashing it, or writing on it, or building any structure over it (like Masaajid and domes). [Saheeh Muslim]

iv) The Prophet was well aware that this Ummah (nation) will follow the footsteps of the people of the Book – who built places of worship over the graves of their Prophets [Saheehain] and made them into places of festivities [Sunan Abu Dawood]. So the fourth step was to prohibit the people from visiting the graves. Then he gave them permission only to increase their remembrance of the Hereafter. But this permission was given during the conquest of Makkah, i.e. near the end of the Prophet’s mission.

In the beginning stages of Islaam, it was prohibited by the Prophet to visit the graves because the people in Jaahiliyyah (days of ignorance) were deeply rooted in Shirk, and the Jews and the Christians had the graves of the righteous converted into places of worship and worshiped them, and sought their help and called them in difficulties. When the People of the Book (the Jews and the Christians) were in such a bad state, then the state of the Mushriks could well be imagined.

The Prophet prohibited the new Muslims from visiting the graves because of all the things that were going on. The permission to visit the graves was only granted after the conquest of Makkah, which is near the end of the Prophet’s mission. The permission was given when Islaam became widespread and people became firm in their Imaan (Belief) and the fear of them falling into Shirk was subdued.

Moreover, in the very same Hadeeth we are informed of the reason for the permission to visit the graves - that it reminds one of the Hereafter. It is possible to remember the Hereafter only if the grave is simple, which reminds us that we were created of this earth to it we will be returned. But if one were to go to the graves of the so called “Awliyaa”, which are covered in very costly Ghilaaf (cloth); well-built and decorated in marbles and stones; and well-structured inside a dome, then it is impossible that it would remind one of the Hereafter. The example of this is the world famous structure – The Taj Mahal, which is actually a Maqbara (grave site) of the wife of the Moghul king. People all over the world come to it to visit it, not because it reminds them of death or the Hereafter, but only to admire the beauty of its structure and as sightseeing. But from this Ummah there are those who have opposed the teachings of the Prophet and took the graves as places of worship. So we have the Ajmerees, Tijaanees, Disookees, Jilaanees among the many grave worshipers. May Allaah save us and our children from ever falling into Shirk.]

[6] Saheeh Muslim (203) and there is another narration from the Hadeeth of Sa`d Ibn Abee Waqqaas رضي الله عنه, which will be mentioned later.

(Shaikh al-Albaanee said): Know that this Hadeeth, even though it is Saheeh by itself, further has a lot of supporting chains, and the scholars known for their Hadeeth criticism (i.e. those who scrutinize a chain of narration to check its authenticity) have met it with acceptance. But Shaikh Abu Zahrah had boldly refuted it upon ignorance and went into extremes. He said [in his book “خاتم النبيين”] (1/132):

It is a strange narration in its meaning like it is strange in its chain; because Allaah تعالى said:

﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا﴾

{And We never punish until We have sent a Messenger (to give warning)} [Surah al-Israa’ (17): 15]

The father of (Prophet) Muhammad and his mother (died) in al-Fatrah (the period prior to Islaam - those who received no message or messenger); so how can they be punished?...and in reality, I found it hard to imagine that Abdullaah and Aaminah will be entering the Fire!

I (al-Albaanee) say: Sub-haan Allaah! Is this the stance of the one who believes in the Messenger of Allaah firstly; and secondly in the sincere and truthful scholars (of this Ummah), those who narrated these Ahaadeeth for us, and safeguarded them for us, and segregated the authentic from the weak for us, and unanimously agreed that this Hadeeth is authentically confirmed from the Prophet ?! Is not this stance of Abu Zahrah from the ways of the people of desires – like the Mu`tazilah and other than them – those who would praise and criticize according to their intellects; the ones who were heavily refuted by Ahl al-Sunnah (wal-Jamaa`ah)?

The Shaikh (Abu Zahrah) claims that he is from them (Ahl al-Sunnah), then what is the matter that he had opposed them and chose the path of the Mu`tazilah of using the intellect as a means of judging (the Text); and their method of rejecting authentic Ahaadeeth because it goes against their desires – either rejecting the Hadeeth completely, or misinterpreting (or distorting the meaning) if they are not able to reject it outright?! This is what the Shaikh (Abu Zahrah) has done, he rejected this Hadeeth assuming that it is a strange narration. And he misinterpreted the Ahaadeeth of (the Prophet’s) visit (to his mother’s grave) by saying:

“Perhaps the Prophet was denied permission to seek forgiveness (for his mother) because there was no need for him to do so, as no Prophet was sent to address her.”

We say: You may have known the statement from some of the Salaf: “Leave your “perhaps” (and your “ifs and buts”) near that star!” (meaning: there is no room for your personal opinions). Verily, the Ahaadeeth of (the Prophet ) visiting (the grave of his mother) are clear decisive evidence that the weeping of the Prophet was because of his affection for her (because of the punishment) of the Fire. And this is precisely and clearly mentioned in some of the routes of the Hadeeth of Buraidah, which was already mentioned in the earlier narrations. This is why, in his Sharh of Saheeh Muslim, Imaam al-Nawawee commented on the Hadeeth of Abu Hurairah saying:

“In this Hadeeth, there is evidence for the permission to visit the Mushrikeen (polytheists) while they are alive, and to visit their graves after their death. This is because, if permission is given for visiting their graves after their death, then visiting them while they are alive takes precedence (and is more deserving). Also, there is evidence in it that it is not permissible to seek forgiveness for the Kuffaar.”

And in his explanation of the Hadeeth of Anas, he (al-Nawawee) said: “In this there is evidence that whoever dies upon Kufr will be in the Fire, the relationship of the near ones will not benefit him. Also, in this Hadeeth there is evidence that whoever dies in the period of al-Fatrah (the period prior to Islaam), and he was upon what the Arabs were upon – i.e. worshiping the idols, then he will be from the denizens of the Fire. Such a person will not be treated like the one to whom the Da`wah (the message of Islaam) had not reached. The Da`wah of Ibraaheem and other Prophets عليهم السلام had reached these (Arabs).”

[TN: Shaikh Ibn Baaz رحمه الله said: “The saying of Prophet : Verily my father and your father are in the Fire, is an indication that the Da`wah (the message of Islaam) had reached him as it had reached `Amr bin Luhai. (الفوائد الجلية من دروس الشيخ ابن باز العلمية ص 14)]

I (al-Albaanee) say: In the statement of Imaam al-Nawawee there is a clear refutation of the claim made by Abu Zahrah that the people of al-Fatrah who lived before the advent of the Prophet will not be punished! Moreover, this statement of his is just a mere claim (as he could not disprove the authenticity of these Ahaadeeth); nor does he abide by the principle – i.e. “The one to whom the Da`wah has not reached will not be punished” – either he be an individual or a nation (or tribe) to whom the Da`wah had not reached. Rather, upon him was to present the proof for his claim (as a Saheeh Hadeeth does not contradict the Qur’aan), but Abu Zahrah did not rise to the task. By now it will be clear to the dear readers how much he had to divert from the (true) knowledge in order to reject the Hadeeth of Anas, and in his misinterpreting of the Hadeeth of the Prophet visiting (his mother’s grave) while trying to negate the evidence, and all based on pure false claims!

Furthermore, there are much more Ahaadeeth which disprove his baseless claims, and which all prove that the truth is in the opposite of what he is claiming. And I feel it is necessary to mention a few of them here:

A) His saying: I saw `Amr bin `Aamir Al-Khuzaa`ah dragging his intestines in the Fire, and he was the first person to establish the tradition of setting free the animals (for the sake of their deities). [Saheeh al-Bukhaaree (3521) and Saheeh Muslim (6839)] In another narration it is: He was the first one to change the Deen of Ismaa`eel. [Al-Saheehah (2/243)]

B) The Prophet was asked about `Abdullaah Ibn Jad`aan. They said: He used to uphold ties of kinship and feed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection. [Saheeh al-Muslim (214)] In Musnad Ahmad it is: “He used to honor the guests, was good towards the neighbors, manumit the slaves and uphold ties of kinship.”

C) The Prophet passed by a date-palm tree and he heard a sound (meaning: from the grave). He said: When was he buried? They replied: He was buried in the days of ignorance. He said: If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly supplicated Allaah that He should make you listen to the torment of the grave. [Musnad Ahmad (12007, 12096, 12123, ) and Saheeh Muslim (2867, 2868). See al-Saheehah (158, 159)]

D) And in the Hadeeth of the eclipse, in which the Prophet was shown the fire and he saw that the owner of the stick with crooked end was being punished because he used to steal from the Hajj pilgrims. [Saheeh Muslim (904) and also see al-Irwaa’ (656)]

And there are more Ahaadeeth related to this which al-Haithamee had reported in his “Majma` al-Zawaaid” (1/116-119), so whoever wishes to refer to them can do so. All these Ahaadeeth, without a doubt, are decisive evidence that the Mushriks (who died) in the days of ignorance will be from the denizens of the Fire. They are not from the people of al-Fatrah. So the argument of Abu Zahrah has tumbled and been refuted in detail. As for his saying regarding the Hadeeth of Anas رضي الله عنه: “…like the way it is strange in its chain.”

I (al-Albaanee) say: This is another false claim of his. The Hadeeth is Saheeh and there is no weakness in it, and it is sufficient proof that it is reported in the “Saheeh” (of Imaam Muslim). And if he were to intend that it is strange in its meaning, then this still does not harm it; because all its narrators are highly reliable. Moreover, it has supporting chains which add to its strength, like the ones which we have already mentioned. Here I would also like to add that even al-Suyootee got entangled in this and his desires got the best of him. He tried to fault the Hadeeth by saying that al-Hammaad Ibn Salamah was alone in reporting it. He went to the limit of not even mentioning this Hadeeth in his book “al-Jaami` al-Sagheer”, or in the annex that he wrote later to it. This is all the while he is considered among the scholars of Islaam and a Haafidh. I wanted to write more on this to refute him (al-Suyootee). But we already spoke much on this, and what has preceded is sufficient for us. And Allaah is the One who grants success.

[7] Al-Baihaqee in “al-Dalaail” (1/191-192), and also reported by al-Tabaraanee in al-Kabeer (326), as well as by al-Dhiyaa’ al-Maqdasee in “al-Mukhtaarah” (1005) and its chain is “Saheeh” See al-Saheehah (18).

[TN: It is also reported in Sunan Ibn Maajah (1573) and graded as “Saheeh” by Shaikh al-Albaanee.]

[TN: Shaikh al-Albaanee said: In this Hadeeth there is an important benefit which many books of Fiqh had missed out on (or neglected), i.e. the prescription of giving a Kaafir the tidings of Hell-fire when passing by his grave. And it is not hidden – from this legislation – that it is to awaken a Believer and to remind him of the gravity of this crime which this Kaafir had committed. The sin which is the gravest of them all; and which makes the other worldly sins – even if they were all gathered together – insignificant in comparison to it. It is the sin of Kufr (disbelief in Allaah) and Shirk (associating partners with Allaah in acts of worships), about which Allaah تعالى clearly warned us that He تعالى severely abhors it when He تعالى excluded it from forgiveness (for the one who dies upon it), as He تعالى said:

﴿إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ﴾

{Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases} [Surah al-Nisaa’ (4): 48 & 116]

This is why the Prophet said: The biggest sin is that you set up rival unto Allaah while He alone has created you. [Saheehain]

The ignorance about this benefit has led some of the Muslims to oppose what the Wise Legislator (Allaah) had legislated. We know for sure that many Muslims visit the lands of the Kuffaar to fulfil some of their specific needs (like for education or medical treatment) or general (like tourism etc.), and it does not suffice them till they visit the graves of some of the “great men” (in history) among the Kuffaar, and place flowers and wreaths on their graves, and humbly and sorrowfully stand in front of them – which indicates their approval of them and their lack of abhorrence for them. Whereas, the excellent examples which the Prophets عليهم السلام left behind teaches the opposite, as has been mentioned in this authentic Hadeeth, and listen to what Allaah عز وجل had said:

﴿قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّـهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّـهِ وَحْدَهُ...

{Indeed there has been an excellent example for you in Ibraaheem and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allaah Alone…”} till the end of the Aayah [Surah al-Mumtahanah (60):4]

This was their (the Prophets’) stance with them (the Kuffaar) while they were still alive. So then how should it be after they are dead?!

Regarding the people of al-Hijr (Thamood), `Abdullaah bin `Umar رضي الله عنهما narrated that Allaah's Messenger said: Do not enter (the places) of these people where Allaah's punishment had fallen unless you do so weeping. If you do not weep, do not enter (the places of these people) because Allaah's curse and punishment which fell upon them may fall upon you. [Saheeh al-Bukhaaree (433, 3380, 3381) and Saheeh Muslim (5296, 5297)]

[end of quote from Al-Saheehah (1/57-58)