The Albaani Site

Translation from the Works of the Reviver of this Century

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October 11, 2026

On Manhaj, Dyeing One’s Hair and Nasheeds

Does Manhaj Fall Under the Category of ʿAqīdah or Aḥkām?

Questioner: There are two questions here. The first is does methodology [manhaj] fall under the category of creed [ʿaqīdah] or rulings [aḥkām]?

Al-Albaani: The terminology used which has emerged and continues to emerge especially during this era, does not concern us when answering this question. Rather, I say as he ﷺ said in the ḥadīth of the Khutbatul-Ḥājjah, which I mentioned earlier, where he ﷺ said, “And the best guidance is the guidance of Muhammad ﷺ,” and in another narration, “The best way is the way of Muhammad ﷺ.”

So the guidance of the Prophet ﷺ must be taken in its entirety. We do not differentiate between the end and the means, because the means lead to the end prescribed by Allaah, the Mighty and Majestic. If there are means that the Messenger ﷺ clarified to the Ummah and ordered or encouraged them to adopt, it is not [then] permissible for us to invent new means in their place and this remains true even if these means are generally permissible in principle [mubāḥ] but [then] we [go and] adopt them as a method to invite the Ummah to Islaam in general, or to the specific details of Islaam brought by the Prophet ﷺ.

We know that new concepts have emerged in this era which people have adopted to bring others closer to Islam. And they have taken these means as if they are the ends, adhering to them with the claim that they bring them closer to Allaah.

For example, they adopt modern games with which the lands of disbelief have been afflicted—for those disbelievers are the primary intended subjects of the words of Allaah, the Blessed and Most High, “they have taken this faith ˹of Islam˺ as mere play and amusement and are deluded by ˹their˺ worldly life.” [6:70] Some Muslims have followed their path, finding appeal in these new games imported from the lands of disbelief, whose people have no religion but amusement and play. And so certain individuals belonging to Islamic parties have adopted these as a means to bring the youth closer to an Islaam from which they have, unfortunately, become entirely distanced.

This was not from the guidance of the Prophet ﷺ. His guidance was to invite the youth, the elders, and all people to worship Allaah, the Blessed and Most High, alone without any partners, and to remind them that there is another life: either an everlasting bliss or a blazing Hellfire, depending on whether their deeds were righteous or wicked. As the Most High says, “As for the one who is charitable, mindful ˹of Allaah˺, and ˹firmly˺ believes in the finest reward, We will facilitate for them the Way of Ease [92:5-7], meaning Paradise. “And as for the one who is stingy, indifferent ˹to Allaah˺, and ˹staunchly˺ denies the finest reward, We will facilitate for them the path of hardship,” [92:8-10] meaning Hell. This is how the Prophet ﷺ used to remind his companions of Paradise and Hell, using it as a means to draw them closer to the worship of Allaah, the Blessed and Most High.

Today, certain methods have been adopted by some people in imitation of those disbelievers who the Prophet ﷺ warned us against imitating in many authentic ḥadīths that are well-known to all those present, inshā Allaah. Among them is his saying ﷺ, as recorded in Ṣaḥīḥ Al-Bukhārī, “You will follow the same path as was trodden by those before you, inch by inch and step by step, so much so that if they were to enter into the hole of a lizard, you would follow them in that too.” We said, “Allaah’s Messenger, do you mean the Jews and Christians?” He said, “Who else?” And he ﷺ said in an authentic ḥadīth found in Musnad Aḥmad and elsewhere, “I have been sent just before the Hour with the sword so that Allaah Alone may be worshipped without any partners. My provision was placed under the shadow of my spear, and humiliation and lowliness were decreed for those who oppose my command. And whoever imitates a people is one of them.”

At the same time as he forbade imitating the disbelievers, the Prophet ﷺ urged the Muslims toward something even higher and more noble, which is his saying, “The Jews and Christians do not dye [their hair], so differ from them,” meaning their grey hair, they do not dye their hair, so differ from them. 

This is how the Prophet ﷺ paid attention to the Muslims not imitating the disbelievers, but, in fact, to also avoid sharing traits with them even in things they both have no choice but to share in [i.e., old age etc.]—the Prophet ﷺ ordered them to differentiate themselves by dyeing their hair—something which they cannot help but share with them in. Greying hair is the Way of Allaah [that He has decreed] in His creation, there is no difference in it between a Muslim and a disbeliever. Everyone who reaches a certain age will experience greying. Therefore, the Prophet ﷺ ordered the Muslim, when greying begins to appear, to dye it because the disbelieving Jews and Christians do not dye their hair. He said, “So differ from them.”

The ḥadīths ordering us to differ from the polytheists are very, very numerous and I have collected a good number of them in my book The Ḥijāb of the Muslim Woman, so whoever wishes to explore this topic further can refer to it. The point is that at the same time as forbidding imitating them, the Prophet ﷺ added to that the encouragement to actively differ from the disbeliever. Differing is broader than merely avoiding imitation. A Muslim does not intentionally imitate a disbeliever when, for example, he turns grey, because this is the creation of Allaah. However, they can actively differ from the disbeliever by dyeing their hair. This is why he ﷺ said “The Jews and Christians do not dye [their hair], so differ from them.”

If the Prophet’s ﷺ eagerness to encourage Muslims to differ from the polytheists reached this level, how can it be permissible for some Muslims today to adopt the very methods used by disbelievers to attract people to mosques? It has even reached the point where some have brought pictures into the mosques, and even musical instruments in some countries, under the guise of ‘softening the hearts’ of Muslims.

Even more catastrophic and bitter than this in terms of deceiving the masses are the methods they have spread and made popular and recorded on many tapes: what they call ‘Islamic Nashīds.’ Satan, the accursed, initially led them to this means by embellishing their vocal delivery and setting some of what they call “Islamic nashīds” to melodies using the meters/rhythms used by immoral singers.

This is how they began spreading these so-called ‘Islamic’ nashīds. Then, Satan dragged them further, moving them from this first act of disobedience to another that is even more hideous: they began beating tambourines and drums during what they call Islamic nashīds.

Then he took them further until they introduced other musical instruments that [even] the immoral people before them did not know—instruments invented by European disbelievers. They brought these nashīds and these instruments into the houses of Allaah, the Blessed and Most High,  along with pictures, videos, and similar means, claiming that they are meant to attract people to the obedience and worship of Allaah in His houses.

They have fallen into exactly what the disbelievers of old fell into before, where some of the Prophet’s ﷺ wives upon returning from Abyssinia mentioned a church they had seen there to the Messenger ﷺ, noting the pictures and images inside it. He ﷺ said, “When a righteous man among them died, they would build a place of worship over his grave and make  those pictures on it. They are the most evil of creation in the sight of Allaah, the Blessed and Most High.”

The mosques of today have become very similar to Christian churches in terms of their ornamentation, their decoration, and the singing of what they call religious nashīds within them. My greatest fear is that a day will come when immodestly dressed women are permitted to enter mosques, exactly as Christians do in churches.

We ask Allaah, the Mighty and Majestic, to protect us from the evil of newly invented matters.

This is what I am able to offer in answer to this question. We ask Allaah to guide the Muslims back to their religion in the light of the Book and the Sunnah, and upon the way of the righteous predecessors.

Al-Huda wan-Noor, 805.

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July 27, 2014

The Future of Palestine ǀ The Believer Doesn’t Despair

 

The Imaam said, “It has reached me from someone who became a Sufi, after he used to be on guidance, that he stated that the Mahdi عليه السلام is on the verge of appearing during these days, and he [specifically] named Ramadaan of this year! This is one of his fabrications or a whispering from his devil—because this issue is a matter of the Unseen which no one but Allaah knows.

In fact, it contradicts what the authentic hadiths say, and what Allaah’s Universal Way [Sunnatullaah al-Kowniyyah] necessitates, from which is His Saying, ‘Allaah will not change the condition of a people until they change what is in themselves,’ [Ra’d 13:11], which is that it is known that Jesus عليه السلام will descend at the white minaret to the east of Damascus and that he will pray behind the Mahdi, may Allaah be pleased with him, and this means that Jesus عليه السلام will be with the believers in Jerusalem when Dajjaal, with whom will be seventy thousand Isfahani Jews wearing Persian shawls, lays siege to it—and this means that there will be no Jew in Palestine at that time, or at the very least, in Jerusalem, and that means that the Muslims will have put an end to the country of the Jews.

The situation of the Muslims today, unfortunately, does not suggest that they can do that, because of their distance from employing the means which will prepare them for it, due to the fact that they have not aided Allaah such that He will aid them, for this reason they must return to their religion so that the disgrace [they are currently under] can be lifted from them, as their Prophet Muhammad ﷺ promised them, such that when the Mahdi and Jesus do come, they will find the Muslims ready to be led to that in which their glory and honour lies [both] in this life and the hereafter, so they must work for that as Allaah the Most High ordered, ‘And say, ‘Do [as you will], for Allaah will see your deeds, and [so will] His Messenger …’’” [Tawbah 9:105]

Ad-Da’eefah, 13:382-383.

Also read: Al-Albaani on Boycotting The Goods of Those who Slaughter Your Brothers Like Sheep.

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April 2, 2011

Taking Graves as Mosques … 3

Here is the first chapter of Shaikh al-Albaani’s book Tahdheer as-Saajid. There are a number of footnotes and some of them are quite lengthy, many of them are the references showing where the narrations are recorded and some are direct explanations of the text.  So I decided to put the notes which explain the text immediately after the word or phrase being explained, as part of the main text, although you can still tell it’s a footnote since it’s in purple, and those notes which may not immediately be needed, I’ve left at the bottom.  This way you guys can read the whole chapter without having to scroll up and down to understand any explanations of the main body of text. All footnotes are Shaikh al-Albaani’s, may Allaah have mercy on him.

 

Chapter One
Being a Mention of those Sayings of the Prophet
that Prohibit taking the Graves as Mosques

1)  From Aaishah, may Allaah be pleased with her, who said, “Allaah’s Messenger, صلى الله عليه وسلم, said, ‘May Allaah curse the Jews and the Christians! They took the graves of their Prophets as mosques.’ She said, ‘Were it not for that, his grave would have been in an open place[1], but he feared that it would be taken as a place of worship.’”[2]

[1] i.e., his grave would have been uncovered, صلى الله عليه وسلم, and a barrier would not have been put around it; and what is meant is being buried outside his home, this is mentioned in Fathul-Baari.

A point of benefit: This saying of Aaishah clearly proves the reason that led the Companions to bury the Prophet, صلى الله عليه وسلم, in his home–which was to cut off the means for anyone who may have [otherwise] built a mosque on it. This being the case it is not then permissible to take the above as a proof to bury anyone other than him, صلى الله عليه وسلم, in his home. This is also strengthened by the fact that doing so would be against the established principle regarding burial, since the Sunnah is that burial takes place in the graveyards. For this reason Ibn Urwah said in Al-Kawaakib ad-Daraari (manuscript page 77/tafsir 538), “And burial in the graveyards of the Muslims was more liked by Abu Abdullaah (i.e., Imaam Ahmad) than burial in the houses, for in doing so there is less harm to those still living from the deceased’s family, and it resembles the home of the Hereafter more, and will result in a greater amount of supplication and a greater amount of people asking for Allaah’s Mercy for him. And the Companions, those who followed them and those who came after them, never ceased burying people in the deserts. So if it is said, ‘The Prophet, صلى الله عليه وسلم, was buried in his home and the graves of his two Companions are there with him?’ We say, ‘Aaishah said, ‘That was only done so that his grave would not be taken as a place of worship,’ and likewise because the Prophet, صلى الله عليه وسلم, used to bury his Companions at­­­ Baqee–and the action of the Prophet, صلى الله عليه وسلم, takes precedence over the actions of those other than him [along with the fact that] his Companions held that this was unique to him, صلى الله عليه وسلم, and because it has been reported that, “The Prophets are buried at the place they die,” and to protect them from great multitudes of people, and to distinguish them from those who were not Prophets.”

A saying similar to this one of Aaishah has also been reported from her father, may Allaah be pleased with them both. Ibn Zanjawaih reported in his book that Umar, the freed-slave of Ghafrah, said, “When they were discussing the burial of the Prophet of Allaah, صلى الله عليه وسلم, someone said, ‘We will bury him in the spot he used to pray in!’ So Abu Bakr said, “I seek refuge in Allaah (or Allaah forbid!) that we make him an idol that is worshipped.” Others from them said, “We will bury him in Baqee where his brothers from the Muhaajirs are buried.” Abu Bakr said, “Indeed we dislike that the grave of the Prophet of Allaah, صلى الله عليه وسلم, should be taken out to Baqee such that the people [start to] seek refuge with it in that which [only] Allaah has a right in, and the right of Allaah is above the right of the Messenger of Allaah. And if we break the covenant of Allaah (in the original there occurs: if we delay it) we would have caused the right of Allaah to be lost. So if we do break the covenant of Allaah we would have also have broken the covenant concerning the grave of the Prophet of Allaah, صلى الله عليه وسلم.” They said, “So what do you yourself think, O Abu Bakr?” He said, “I heard the Prophet of Allaah, صلى الله عليه وسلم, say, ‘Allaah never once took the soul of a Messenger except that he was buried where his soul was taken.’” They said, “So you, by Allaah, have pleased and convinced us.” Then they drew a line around the bed and Ali, Abbaas, al-Fadl and his family picked it up and the companions started to dig, digging where the bed had been.”[3]

2) From Abu Hurairah, may Allaah be pleased with him, who said, “The Prophet of Allaah, صلى الله عليه وسلم, said, ‘May Allaah’s curse be on the Jews! They took the graves of their Prophets as places of worship.’”[4]

3-4) From Aaishah and Ibn Abbaas, that when the Prophet of Allaah, صلى الله عليه وسلم, was on his deathbed, he put the edge of a woolen blanket[5] on his face and when he felt hot and short of breath he took it off and said, “May the Curse of Allaah be upon the Jews and the Christians! They took the graves of their Prophets as places of worship.” Aishah said, “He, صلى الله عليه وسلم, was warning [the Muslims] from doing the same as what they had done.”[6]

[5] [The word used in the narration, i.e.,] ‘khameesah’ [خَمِيْصَةٌ] has been explained to be a silk [khazz/خَزّ] or woollen, marked blanket, as is mentioned in the book An-Nihaayah. I [al-Albaani] say: and the second one is intended here since ‘khazz’ [خَزّ] is silk as is well-known now and it is forbidden for men as is established in the Sunnah in contrast to what those who make it permissible from those people who give no weight to the Sunnah say.

Al-Haafidh Ibn Hajr said, “And it is as though he, صلى الله عليه وسلم, knew that he was going to leave [this world] due to that illness. So he feared that his grave would be glorified as those who had gone before had done [to the graves of their Prophets], thus he cursed the Jews and the Christians, indicating [his] censure of whoever does the same as what they did.” I say: i.e., from this ummah and in hadith number six which will follow there is an open declaration forbidding them from that, so take heed.

5) From Aishah, may Allaah be pleased with her, who said, “During the Prophet’s, صلى الله عليه وسلم, [final] illness some of his wives mentioned a church in Ethiopia called Maariyah–and Umm Salamah and Umm Habeebah had been to Ethiopia–so they mentioned its beauty and the images therein.” She said, “[So the Prophet, صلى الله عليه وسلم, raised his head] and said, ‘Those people–if there was a righteous man among them and he died–would build a place of worship [Masjid] over his grave and paint those images in it. They will be the most evil of mankind before Allaah [on the Day of Resurrection].’”[7]

Al-Haafidh Ibn Hajr said in Fath al-Baari, “This hadith proves the forbiddance of building mosques [ masaajid/the word masaajid is the plural of masjid, i.e., mosque [Trans. note] ] on top of the graves of the righteous, and drawing images of them inside them as the Christians did. And there is no doubt that each of these things taken individually is forbidden–so drawing images of humans is forbidden, and building graves in mosques is forbidden as other texts have proven and a mention of some of which will follow. He said, “And the images in the church which Umm Habeebah and Umm Salamah mentioned were on the walls [of the church] and their like, they had no shadow, so drawing images in the likeness of the Prophets and the righteous people to take blessing and cure from them is something forbidden in the religion of Islaam and is pure idol worship. And the Prophet, صلى الله عليه وسلم, informed us that the people who make such images are those who will be the worst of the creation before Allaah on the Day of Resurrection.

Drawing images [of living things] to seek solace from looking at them or for enjoyment or pleasure from them is forbidden and from the major sins and the one who does that will be from those who have the severest torment on the Day of Resurrection. For he is an oppressor, trying to imitate the actions of Allaah which none other than He can do, and there is none like unto Him, the Most High, not in His Essence or His Characteristics, nor His Actions–how free and far removed from all defects He is, the Most High.” He mentioned this in al-Kawaakib ad-Daraari (vol., 2/28/65).

I say: And there is no difference between images drawn by hand and devices used to make pictures or photographic images. Rather, differentiating between them is present day stubbornness and literalism, as I have clarified in my book Aadaabuz-Zafaaf (pp. 106-116 of the second edition).

6) From Jundub ibn Abdullaah al-Bajalee that he heard the Messenger, صلى الله عليه وسلم, saying five days before he passed away, “Indeed I had brothers and friends among you. [But] verily I free myself before Allaah that I should have a close friend [khaleel] from among you. Allaah, the Mighty and Majestic, has taken me as a close friend just as He took Ibrahim as a close friend. And if I were to take a close friend from my nation, I would have taken Abu Bakr as a close friend. Indeed those before you [used to] take the graves of their Messengers and righteous peoples as places of worship. Verily, do not take the graves as places of worships [masaajid]. I forbid you from doing that.”[8]

7) From al-Haarith an-Najraani who said, “I heard the Messenger, صلى الله عليه وسلم, five days before his death saying, “And indeed those before you would take the graves of their Messengers and righteous people as places of worship [masaajid]. So indeed do not take the graves as places of worship. I forbid you from that.”[9]

8) From Usaamah ibn Zaid that the Prophet of Allaah, صلى الله عليه وسلم, said during the illness from which he died, “Tell my Companions to come to me.” So they entered [the room] where he was and he was covered in a Yemeni Mu’aafari garment.[10] [So he uncovered his face] and said, “May Allaah’s curse be upon the Jews [and the Christians]! They took the graves of their Prophets as places of worship [masaajid].”[11]

[10] The garment was from Yemen and it was called mu’aafari after the Mu’aafar tribe it was associated with. Nihaayah.

9) From Abu Ubaidah ibn al-Jarraah who said, “The last thing that the Prophet, صلى الله عليه وسلم, said was, ‘Expel the Jews of the land of the Hijaaz and of the people of Najraan from the Arabian peninsula. And know that the worst of the people are those who took [and in a narration there occurs: ‘… who take …’][12] the graves of their Prophets as places of worship [masaajid].”[13]

[12] And the difference in meaning between the two wordings is very clear. Since the first narration is referring to people who have passed on, and they are the Jews and the Christians, as occurs in the hadiths that have preceded. And the second wording is referring to those from this nation who follow their path, and hadiths numbers six, seven and twelve support this.

10) From Zaid ibn Thaabit that Allaah’s Prophet, صلى الله عليه وسلم, said, “May Allaah curse (and in a narration there occurs: ‘… may Allaah ruin/destroy …’) the Jews–they took the graves of their Prophets as places of worship [masaajid].”[14]

11) From Abu Hurairah who said, “The Prophet of Allaah, صلى الله عليه وسلم, said, ‘O Allaah! Do not make my grave an idol[15] that is worshipped! May Allaah curse [those] people who took the graves of their Prophets as places of worship.”[16]

[15] Ibn Abdul-Barr said, “[The Arabic term used in the hadith] wathan [وَثَنٌ] means an idol. He said, “Do not make my grave an idol/statue towards which people pray and prostrate and worship, for the anger of Allaah is most severe against the one who does that. And the Prophet of Allaah, صلى الله عليه وسلم, used to warn his Companions and his entire nation from the evil that nations before them had done who would pray to the graves of their Prophets, taking them as a direction to pray to [qiblah] and [taking them as] places of worship [masaajid], as the idol worshippers did with the idols which they would prostrate to and glorify–and this is major shirk. The Prophet of Allaah, صلى الله عليه وسلم, would inform them of the Wrath and Anger of Allaah at those actions and that it was something which He is not pleased with, fearing that they would follow their way, and he, صلى الله عليه وسلم, would love to differ from the People of the Book and all of the disbelievers, and he used to fear that his nation would follow them. Have you not seen how he, صلى الله عليه وسلم, [said the following] in a reproachful, scolding manner, “Indeed, you will surely follow the ways of those who came before you, step by step such that if one of them were to enter a lizard’s hole, you too would enter it.” Fathul-Baari of Ibn Rajab (25/90/2), from al-Kawaakib.

12) From Abdullaah ibn Mas’ood who said, “I heard the Prophet of Allaah, صلى الله عليه وسلم, saying, ‘Indeed from the most evil of people are those who will be alive when the Hour is established, and those who take the graves as places of worship [masaajid].’”[17]

13) From Ali ibn Abi Taalib who said, “Al-Abbaas met me and said, ‘O Ali! Let us go to the Messenger, صلى الله عليه وسلم, [and] then [see] if there is something for us in this affair [i.e., the khilaafah] and if not then he may advise the people concerning us.’ So we entered upon him and he was unconscious. Then he raised his head and said, ‘May Allaah curse the Jews! They took the graves of their Messengers as places of worship [masaajid].’” In another narration there occurs, “He said it three times.” “Then when we saw the condition he was in, we left and did not ask him anything.”[18]

14) From the mothers of the Believers that the Companions of the Prophet of Allaah, صلى الله عليه وسلم, said, “How shall we build the grave of the Prophet of Allaah, صلى الله عليه وسلم? Shall we make it a masjid?” So Abu Bakr as-Siddeeq said, “I heard the Prophet of Allaah, صلى الله عليه وسلم, saying, “May Allaah curse the Jews and the Christians! They took the graves of their Messengers as places of worship [masaajid].”[19]

[2] Reported by Bukhaari (3/156, 198 and 8/114), Muslim, (2/28), Abu Awaanah (1/399), Ahmad (6/80, 121, 255) and as-Sarraaj in his Musnad (3/48/2), from Urwah from Aishah. Also reported by Ahmad (6/146, 252) and al-Baghawi in Sharhus-Sunnah (part 1, page 415) from Sa’eed ibn al-Musayyib from Aishah and its chain of narration is authentic according to the standard of the two Shaikhs [i.e., Bukhaari and Muslim].

[3] Ibn Kathir said, “And this narration is disconnected in this form, since Umar the freed-slave of Ghafrah, along with his weakness as a narrator, did not reach the time of Abu Bakr as-Siddeeq.” This has been reported in al-Jaami as-Sagheer of as-Suyooti, (3/137/1-2).

[4] Reported by Bukhari (Eng. Transl. vol. 1, p. 280, no. 437), Muslim, Abu Awaanah, Abu Dawud (2/71), Ahmad (2/284, 366, 396, 453 and 518), Abu Ya’laa in his Musnad (1/278), as-Sarraaj, As-Sahmi in Taarikh Jurjaan (349), Ibn Asaakir (2/367/14) from Sa’eed ibn al-Musayyib from him, and in Sahih Muslim also from Yazeed ibn al-Asamm from him. Abdur-Razzaaq reported it in his Musannaf (1/406/1589) in the first form but he declared it to be a mowqoof narration.

[6] Reported by Bukhari (1/422, 6/386 and 8/116), Muslim (2/27), Abu Awaanah (1/399), an-Nisaa’ee (1/115), ad-Daarimi (1/326), Ahmed (1/218, 6/34, 229 and 275) and Ibn Sa’d in at-Tabaqaat (2/258). And Abdur-Razzaaq reported it in his Musannaf (1/406/1588) from Ibn Abbaas alone.

[7] Reported by Bukhari (1/416, 422), Muslim, (2/66), an-Nisaa’ee (1/115), Ibn Abi Shaibah in al-Musannaf (4/140 the Indian edition), Ahmad (6/51), Abu Awaanah in his Saheeh (1/400-401) and the wording is his, Ibn Sa’d in at-Tabaqaat (2/240-241), as-Sarraaj in his Musnad (2/48), Abu Ya’laa in his Musnad (manuscript page 2, 220), al-Baihaqi (4/80) and al-Baghawi (2/415, 416).

[8] Reported by Muslim (2/27-28), Abu Uwaanah (1/401) and the wording is his, at-Tabaraani in al-Kabir (1/48/2) and Ibn Sa’d (2/240) reported it in summarised form without a mention of the brotherhood and the references to taking a khaleel. And he has another narration (2/241) from the hadith of Abu Umaamah, and a second supporting narration that at-Tabaraani mentioned from Ka’b ibn Maalik with a chain of narration that has no problem with it as Ibn Hajr al-Haitami said in Majma’uz-Zawaa’id (9/45).

[9] Reported by Ibn Abee Shaibah (Q2/2/83, and T2/376) with an authentic chain of narration which is upon the standard of Muslim.

[11] Reported by at-Tayaalisee in his Musnad (2/113), Ahmad (5/204), at-Tabaraanee in Al-Kabir (part 1, manuscript page 1, 22), and its chain of narration is hasan when all the supporting narrations are taken into consideration. Ash-Shawkaani said in Nailul-Awtaar (2/114), “And its chain of narration is good.”! And al-Haithami said in Majma’uz-Zawaa’id (2/27), “Its narrators are trustworthy.”

[13] Reported by Ahmad (nos., 1691 and 1694), at-Tahaawi in Mushkilul-Aathaar (4/13), Abu Ya’laa (1/57), Ibn Asaakir (8/327/2) with an authentic chain of narration. And al-Haithami said in al-Majma’ (5/325), “[Imaam] Ahmad reported it with [different] chains of narration (in the original it says, ‘ … two chains of narration …’), the narrators of two of these chains of narration are trustworthy, having connected chains of narration, and it is reported by Abu Ya’laa.” I say: and this saying of his is clearly debatable. Since all three chains of narration which he pointed to centre on Ibrahim ibn Maimoon from Sa’d ibn Samurah except that in the third chain of narration some of the narrators added Ishaaq ibn Sa’d ibn Samurah between Ibrahim and Sa’d which is a mistake on the part of those narrators as al-Haafidh has clarified in at-Ta’jeel, also the wording, “… And know that the worst of the people …” is not in it. Al-Haithami mentioned the hadith in another place (2/28) and said, “Bazzaar narrated it and its narrators are trustworthy.” There is a mursal hadith reported from Umar ibn Abdul-Aziz in marfoo form which supports this narration and it is reported by Ibn Sa’d (2/254).

[14] Reported by Ahmad (5/184 and 186) and its narrators are trustworthy except for Uqbah ibn Abdur-Rahmaan who is Ibn Abu Ma’mar and is unknown as a narrator as is mentioned in at-Taqreeb and do not be deceived by the saying of al-Haithami (2/27), “It is reported by at-Tabaraani in al-Kabir and its narrators are muwatthaqoon,” as Shawkaani was [into thinking that all of the narrators are trustworthy] for he said (2/114), “And its chain of narration is good,” and this was because [al-Haithami’s] saying, “…muwatthaqoon …” [in terms of rating the ranks of narrators] is less [in level] than [those about whom it is said, “ thiqaat, trustworthy.” For when they say muwatthaqoon it is an indication from them to show that some of the narrators do not have a strong declaration of trustworthiness, so it is as though al-Haithami is trying to indicate that some of the narrators do not have a strong declaration of trustworthiness, as though al-Haithami is trying to show that Ibn Hibbaan was the only one who declared Uqbah to be trustworthy and that Ibn Hibbaan’s declaration of trustworthiness is not relied upon, and Allaah knows best.

The fact that Ibn Hibbaan’s declaration of a narrator to be trustworthy is not relied upon is something which no one who has delved into this noble branch of knowledge will have any doubt about. I have explained this in detail in my refutation of the book called at-Ta’qeeb al-Hatheeth of Shaikh Abdullaah al-Habashee which was printed in At-Tamadan al-Islaami in consecutive articles and was then printed in an independent treatise entitled, Ar-Radd alaa at-Ta’qeeb al-Hatheeth, so refer back to it, pp. 18-21.

Along with the fact that it should be noted that the saying, “… the narrators of a certain hadith are trustworthy …” does not mean that its chain of narration is authentic as I have clarified in other places, refer to, for example, Sahih at-Targheeb wat-Tarheeb, (manuscript part 1, p. 70, Maktabah al-Ma’aarif’s print). But the hadith in question is authentic due to its supporting narrations.

[16] Reported by Ahmad (no. 7352), Ibn Sa’d (2/241-242), al-Mufaddal al-Jundee in Fadaa’ilul-Madeenah (1/66), Abu Ya’laa in his Musnad (1/312), al-Humaidee (1025) and Aboo Nu’aym in Al-Hilyah (6/283 and 7/317) with an authentic chain of narration. And it has a supporting mursal chain of narration which Abdur-Razzaaq reported in al-Musannaf (1/406/1587) and also Ibn Abee Shaibah (4/141) from Zaid ibn Aslam and the chain of narration of this supporting narration is strong. There is also another [supporting narration] which Maalik reported in al-Muwatta (1/185) and Ibn Sa’d from Maalik (2/240-241) from Ataa ibn Yaasir in marfoo form and its chain of narration is authentic. And al-Bazzaar has reported it in a connected form from Ataa ibn Yaasir from Abu Sa’eed al-Khudree, and Ibn Abdul-Barr declared both the mursal and mawsool forms to be authentic, saying, “So this hadith is authentic in the eyes of those who hold that the mursal narrations of trustworthy narrators [are to be accepted] and likewise with those who say the same about musnad narrations due to the chain of Umar ibn Muhammad for this hadith, and he is from those whose additions have been accepted.” Refer to, Tanweerul-Hawaalik of as-Suyootee.” And there is some debate concerning that which Ibn Abdul-Barr said about Umar, since al-Haafidh Ibn Rajab said in Al-Fath, “Al-Bazzaar reported by way of him, and the Umar he is referring to is Ibn Sahbaan, and the tribe he is from has been mentioned in some of the copies of al-Bazzaar; and Ibn Abdul-Barr thought he was Umar ibn Muhammad al-Umaree, and it seems that this was a mistake on his part, since [a narration] similar to it has been reported from the hadith of Abu Salamah from Abu Hurairah with a chain of narration in which there is some fault.”

[17] Reported by Ibn Khuzaimah in his Saheeh (1/92/2), Ibn Hibbaan (340, 341), Ibn Abee Shaibah in his Musannaf (4/140, the Indian edition), Ahmad (no. 3844 and 4143), at-Tabaraani in al-Mu’jam al-Kabir (1/77/3), Abu Ya’laa in his Musnad (1/257), Abu Nuaym in Akhbaar Asbahaan (1/142) with a hasan chain of narration and Ahmad also (no. 4342) with a different chain of narration which is hasan along with the one before it. After taking into consideration all of the different paths of narration the hadith is authentic. And the Shaikh of Islaam Ibn Taymiyyah said in Minhaaj as-Sunnah (1311) and in al-Iqtidaa (p. 158), “And its chain of narration is good.” And al-Haithmee said (2/27), “Reported by at-Tabaraani in al-Kabir and its chain of narration is hasan.” And he made a clear mistake in attributing the narration to at-Tabaraani alone, since it occurs in the Musnad in three places as we have just pointed out! And the first part of the hadith has been reported by Bukhaari in his Saheeh (13/15) in mu’allaq form.

[18] Reported by Ibn Sa’d (4/28), Ibn Asaakir (12/172/2) from two paths of narration from Uthmaan ibn al-Yamaan who said that Abu Bakr ibn Abi Awn narrated to him that he heard Abdullaah ibn Eesaa ibn Abdur-Rahmaan ibn Abi Laylaa from his father from his grandfather or he said from his father or from his grandfather that he said, “I heard Ali ibn Abi Taalib saying …” I say: This chain of narration is hasan if it were not for the fact that I do not know this Abu Bakr, and nobody but ad-Dawlaabi and Abu Ahmad al-Haakim in al-Kunaa brought it.

[19] Reported by Ibn Zanjawaih in Fadaa’il as-Siddeeq as occurs in al-Jaami’ul Kabir (3/147/1).

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