Hadeeth

Question:

Can please clarify in detail what is difference between hadeeth and sunnah?

Are both same?

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Hadeeth is the knowledge of the sayings of Rasulullah (Salallahu Alaihi Wa Sallam), his actions, conditions, acknowledgments of actions and that of his Sahaba (Radhiyallahu `anhum).

Sunnah according to majority ulama is a synonym for  hadeeth[1].

 

Abu Ali ad-Dagistani

Moscow, Russia

Checked and Approved by,
Mufti Ebrahim Desai



[1] قال ملا على القاري في شرح شرح نخبة الفكر: (للْحَدِيث) وَهُوَ [فِي اللُّغَة] ضد الْقَدِيم ويُستعمل فِي قَلِيل الْكَلَام [وَكَثِيره] ، قَالَ تَعَالَى: {فليأتوا بِحَدِيث مثله إِن كَانُوا صَادِقين} وَفِي اصطلاحهم: قَول رَسُول الله [صلى الله عَلَيْهِ وَسلم] ، وَفعله، وَتَقْرِيره، وَصفته حَتَّى فِي الحركات، والسَّكَنَات، فِي الْيَقَظَة، والمنام ذكره السخاوي، وَفِي " الْخُلَاصَة ": أَو الصَّحَابِيّ، أَو التَّابِعِيّ ... . إِلَخ. ويرادفه السُّنة عِنْد الْأَكْثَر

Question:

What is the hadith narration where the Rasul said the best of places and best of His servants will be gathered in sham. And the narration where the Rasul told his companion to migrate to sham because it is best of places that only Allah Almighty will bring His special servants to that land.

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

At the outset, we must note that Shām refers to The Levant, which today consists of Cyprus, Lebanon, Syria, (pre-1947) Palestine, Jordan, part of southern Turkey, and the Aleppo Vilayet.[1]

 

Consider the following narrations in reference to your Hadith query on Shām:

It is reported in Sunan Abī Dawūd [2482] that:

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: سَتَكُونُ هِجْرَةٌ بَعْدَ هِجْرَةٍ، فَخِيَارُ أَهْلِ الْأَرْضِ أَلْزَمُهُمْ مُهَاجَرَ إِبْرَاهِيمَ، وَيَبْقَى فِي الْأَرْضِ شِرَارُ أَهْلِهَا تَلْفِظُهُمْ أَرْضُوهُمْ، تَقْذَرُهُمْ نَفْسُ اللَّهِ، وَتَحْشُرُهُمُ النَّارُ مَعَ الْقِرَدَةِ وَالْخَنَازِيرِ»

 

Translation: ‘Abdullāh Ibn ‘Umar (may Allah be pleased with him) narrates that I heard Allah`s Messenger (peace and salutations be upon him) saying, “There shall be constant emigrations (in the near future). The best of the people will be those who hold fast to the place of emigration of Ibrahim (peace be upon him) (i.e. Shām). The worst of the earth’s people will remain, cast out by their lands, abhorred by Allāh and the fire will gather them with the apes and swines.”

 

2. It is reported in Sunan al-Tirmidhi [2217] and Musnad al-Imam Ahmad [4567 and others] that:

عَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: سَتَخْرُجُ نَارٌ مِنْ حَضْرَمَوْتَ أَوْ مِنْ نَحْوِ بَحْرِ حَضْرَمَوْتَ قَبْلَ يَوْمِ القِيَامَةِ تَحْشُرُ النَّاسَ قَالُوا: يَا رَسُولَ اللهِ، فَمَا تَأْمُرُنَا؟ قَالَ: عَلَيْكُمْ بِالشَّامِ.

 

Translation: ‘Abdullāh Ibn ‘Umar (may Allah be pleased with him) narrates that Allah`s Messenger (peace and salutations be upon him) said, “Such a fire will emerge from Hadhramaut (a place in Yemen) before Qiyāmah which will gather the people.’

The people asked, ‘O Allah`s Messenger (peace and salutations be upon him), What do you advise us to do (if we are faced with it)?’ He replied, ‘Take refuge in Shām.’”[2]

 

3. It is reported also in Sunan al-Tirmidhi [3954] and Musnad al-Imam Ahmad [22668] that:

عَنْ زَيْدِ بْنِ ثَابِتٍ، قَالَ: كُنَّا عِنْدَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نُؤَلِّفُ القُرْآنَ مِنَ الرِّقَاعِ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: طُوبَى لِلشَّامِ، فَقُلْنَا: لأَيٍّ ذَلِكَ يَا رَسُولَ اللهِ؟ قَالَ: لأَنَّ مَلاَئِكَةَ الرَّحْمَنِ بَاسِطَةٌ أَجْنِحَتَهَا عَلَيْهَا.

Translation: Zaid Ibn Thābit (may Allah be pleased with him) narrates, “We were with Allah`s Messenger (peace and salutations be upon him) compiling the Qur’ān from pieces of cloth, when Allah`s Messenger (peace and salutations be upon him) said:

‘Glad tidings be for Shām.’ We asked, ‘Why is that so O Allah`s Messenger (peace and salutations be upon him)?’

He replied, ‘This is because the angels of Allāh have spread their (protective) wings over it (Shām).’”

 

4. It is reported in Sunan Abi Dawūd [2483] and in Musnad al-Imam Ahmad [23618/ 21276 with slight variance in wording but a sound chain] that:

عن ابن حوالة قال قال رسول الله صلى الله عليه وسلم: سيصير الأمر إلى أن تكونوا جنودا ًمجندة جند بالشام وجند باليمن وجند بالعراق. قال ابن حوالة خر لي يا رسول الله، إن أدركت ذلك، فقال: عليك بالشام فإنها خيرة الله من أرضه يجتبي إليها خيرته من عباده فأما إن أبيتم فعليكم بيمنكم واسقوا من غدركم فإن الله توكل لي بالشام وأهله.

Translation: Ibn Hawālah al-Azdī (may Allah be pleased with him) narrates that Allah`s Messenger (peace and salutations be upon him) said,

"The matter will run their course until you become three armies: an army in Sham, an army in Yemen, and an army in Iraq". Ibn Hawālah (may Allah be pleased with him) said, "Choose for me, O Allah`s Messenger, in case I live to see that ".

He (peace and salutations be upon him) responded, "Go to Shām, for it is the best of lands of Allah, and the best of His slaves will be drawn there. And if you refuse, then go to Yemen and drink from its wells. For Allah has guaranteed me that He will look after Sham and its people."

 

And Allah Ta’āla Knows Best

 

Hanif Yusuf Patel

Student Darul Iftaa
UK

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net

Question:

A hadith is mentioned in Tirmidhi (refer to details in this link http://islamqa.info/en/117609 regarding not saying anything bad for the Arabs (even though it is Haq and truth). I have checked with some Ulema and they say that the Hadith cannot be taken and it is a Dha`eef hadith. However, some Ulema from the Tablighi Jamaa`at still insist that the Hadith must be followed. What is the truth about this Hadith?

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

Hereunder is the Hadith in reference:

عن سلمان قال قال لي رسول الله صلى الله عليه وسلم:  يا سلمان؛ لا تبغضني فتفارق دينك. قلت: يا رسول الله كيف أبغضك وبك هدانا الله! قال: تبغض العرب فتبغضني

It is narrated that Salman (may Allah be pleased with him) said: The Messenger of Allah (peace and salutations of Allah be upon him) said, “O Salman, do not hate me and give up your religion.” I said, “O Messenger of Allah, how can I hate you when Allah has guided us through you? He replied: “By hating the Arabs you would hate me.”[1]

 

At the outset, it should be understood that the classification of some Ahadith as Sahih (authentic) and Daeef (weak) is often subject to differences among the experts of the science of Hadith. While one Muhaddith declares one Hadith as Sahih, it could be declared Daeef by another. The differences could also be due to different angles and dimensions which are known to people specialising in the field of Hadith.

 

Nevertheless, the subject matter of the Hadith in reference is about virtue (Fadha`il) and is declared reliable (Hasan) by Imam Tirmidhi who is an authority on Hadith. According to some Muhadditheen, the Hadith in reference is Daeef[2]. In that case, the following explanation will be useful.  

 

The word `Daeef` in the context of Hadith is a terminology with specific conditions and implications known to Ulema who specialise in the field of Hadith. While we understand that the specifications of a Daeef Hadith and its implications may be beyond the comprehension of all people in general, in an attempt to explain ourselves, we will present a simplified version of Daeef in Hadith and how such a Hadith could be accepted by way of example.

 

If there is a big parcel that needs to be tied, one thin piece of string will not suffice. However, if more thin strings are attached to that one string, the joint strings will become a strong rope and it will suffice to tie the parcel.

 

Likewise, a Hadith may be declared as weak due to various reasons. However, there may be similar Ahadith that support each other in their general meaning[3]. As such, the focus will not be on the one weak Hadith; rather the focus will be on all the weak Ahadith presenting the common message and consolidating each other[4].

The following Ahadith all collaborate to establish the virtue of Arabs:

من غشّ العربَ لم يدخل في شفاعتي ولم تنله مودّتي

 

Whoever cheats the Arabs, he will not be included in my intercession, and my love will not reach him[5].

أحبّوا العرب لثلاث: لأنّي عربي، والقرآن عربي وكلام أهل الجنة عربي

Love the Arabs for three things: because I am an Arab; the Qur’ān is in Arabic and the language of the people of Paradise is Arabic[6].

 

من أحب العرب فقد أحبني، ومن أبغض العرب فقد أبغضني

Whoever has loved the Arabs has done so because of my love and whoever has hated the Arabs has done so because of having enmity for me[7].

 

The categorisation of Ahadith can only be understood with proper comprehension of the sciences of Hadith. It is not appropriate for anyone to comment on issues pertaining to the Hadith or its categorisation without having proper and thorough understanding of the sciences of Hadith.

 

And Allah Ta’āla Knows Best

 

Hanif Yusuf Patel

Student Darul Iftaa
UK

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net



[1] [Sunan at-Tirmidhi, 3927]

[2] إسناده ضعيف لضعف قابوس بن أبي ظبيان، ولانقطاعه بين أبي ظبيان ـ واسمه حصين بن جندب ـ وبين سلمان الفارسي

[Al-Jami` al-Kabir (Sunan at-Tirmidhi) with Tahqiq, Takhrij & Ta`liq by Shuaib al-Arna`ut & Saeed al-Lahham, 6: 421-2, Ar-Risalah al-Alamiyah, Beirut; Tuhfat al-Ahwathi bi Sharh Jami` at-Tirmidhi, 11: 4038, Maktabah Nazar Mustafa al-Baz, Riyadh; Tuhfat al-Alma`I Sharh Sunan at-Tirmidhi, 8: 488, Zamzam Publishers, Karachi]

As also classified as weak in [al-Yawaqit al-Ghaliyah fi Tahqiq wa Takhrij al-Ahadith al-Aliyah, 1: 387-94, , Kutub Khana Aziziyah, Dehli]

[3] A great scholar in Hadith, Ismail as-Shafi` al-Ajluni, expounds that although all the narrations on the different virtues of Arabs are categorised as weak , the vast amount of such narrations and chains at least allow the virtue to reach the degree of acceptability.

[Kashf al-Kafa wa Mazil al-Ilbas amma ishtahar min al-Ahadith ala alsinah an-Nas, p. 40-1]

[4] ويجوز عند أهل الحديث وغيرهم التساهل في الأسانيد ورواية ما سوى من الضعيف والعمل به من غير بيان ضعفه في غير صفات الله تعالى والأحكام كالحلال والحرام وغيرهما، وذلك كالقصص وفضائل الأعمال والمواعظ وغيرهما مما لا تعلق له بالعقائد والأحكام اہ

[Tadrib ar-Rawi, p. 252, Qadimi Kutub Khana]

قالوا: إذا روينا في الحلال والحرام شدّدنا، وإذا روينا في الفضائل ونحوها تساهلنا اہ ...

 وذكر شيخ الإسلام له ثلاثة شروط: أحدها: أن يكون الضعيف غير شديد فيخرج من انفرد من الكاذبين والمتهمين بالكذب، ومن فحش غلطه، نقل العلائ الإتفاق عليه. الثاني: أن يندرج تحت أصل معمول به. الثالثأن لا يعتقد عند العمل به ثبوته، بل يعتقد الإخبار

[Tadrib ar-Rawi, 1: 251-2, Qadimi Kutub Khana]

قال العلماء من المحدثين والفقهاء وغيرهم : يجوز ويستحب العمل في الفضائل والترغيب والترهيب بالحديث الضعيف ما لم يكن موضوعا

[Al-Qawl al-Badi` fi a-Salah ala al-Habib as-Shafi`, 1: 258, Mu`assisat ar-Rayyan]

[In Fatawa Mahmudiyyah, 4: 35-37, Dar al-Iftaa Jamiah Farooqiyyah, Karachi]

The 3 conditions stipulated by Ibn Hajar are:

1. The Hadith should not be excessively weak, including liars or fabricators.

2. It must be acknowledged as reliable evidence.

3. It should not be assumed that by its application its strength is established.

[The Science of Authenticating The Prophet’s Traditions, p. 69]

[5] [Sunan at-Tirmidhi, 3928]

[6] [Al-Jami` as-Saghir, 225; al-Asrar al-Marfu`ah, 273; Majma` az-Zawa`id, 10: 55]

[7] [Al-Jami` as-Saghir, 3666]

Question:

We were assigned to do takhreej of a Hadith, however, I cannot find the ahwaal of a certain individual in the sanad of my hadith, his name is Haroon Bin Mua’wiyah. I was wondering if you could find facts for me regarding this individual as I searched many books (Tahtheeb, Tadreeb, Mizaan etc.) but could not find him.

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

The following books have quoted Harūn Ibn Mu’āwiyah Rahimahullāh to be authentic:

الكاشف في معرفة من له رواية في الكتب الستة (للذهبي)

[ 5918 ] هارون بن معاوية بن عبيد الله الأشعري عن أبيه أبي عبيد الله وأبي إسماعيل المؤدب وعنه الدارمي وعبد الكريم الديرعاقولي صدوق ت [1]

الجرح والتعديل (لابن أبي حاتم الرازي)

[400] هارون بن أبي عبيد الله الأشعري المصيصي، واسم أبي عبيد الله معاوية، روى عن عطاف بن خالد وأبي إسماعيل المؤدب وخالد بن عبد الله الواسطي وحجاج بن محمد، كتب عنه أبي بالمصيصة وروى (1112ك) عنه. نا عبد الرحمن قال سألت أبي عنه فقال: صدوق.[2]

تهذيب الكمال (ليوسف المزي)

[5652] - ت : هارون بن معاوية بن عُبَيد الله بن يسار الأشعري المصيصي عم معاوية بن صالح ، وهو هارون بن أَبي عُبَيد الله وزير المهدي.

رَوَى عَن: حجاج بن محمد المصيصي، وحفص بن غياث (ت)، وخالد بن عَبد الله الواسطي، والعطاف بن خالد المخزومي، والفرج بن فضالة، وأبي إسماعيل المؤدب، وأبي سفيان المعمري، وأبيه أبي عُبَيد الله الأشعري، وأبي معاوية الضرير.

رَوَى عَنه: عَبد الله بن عبد الرحمن الدارمي (ت) وعبد الكريم ابن الهيثم الديرعاقولي، وأبو حاتم الرازي.

قال عبد الرحمن بن أَبي حاتم: كتب عنه أبي بالمصيصة، وسألته عنه، فقال: صدوق.[3]

 

Hafiz Ibn Hajar ‘Asqalānī Rahimahullāh has also quoted this in his summary of Tahdhīb-ul-Kamāl, Tahdhīb-ut- Tahdhīb, and further, in his summary of Tahdhīb-ut- Tahdhīb, Taqrīb-ut- Tahdhīb:

تهذيب التهذيب (لابن حجر)

من اسمه هارون ...........

[ 24 ] ت - هارون بن معاوية بن عبيد الله بن يسار الأشعري وأبوه كان وزير المهدي. روى عن أبيه والفرج بن فضالة وحفص بن غياث وخالد بن عبد الله الواسطي وعطاف بن خالد المدني وأبي سفيان المعمري وأبي إسماعيل المؤدب وأبي معاوية الضرير وغيرهم. وعنه عبد الله بن عبد الرحمن الدارمي وعبد الكريم بن أبي الهيثم الديرعاقولي وأبو حاتم وقال صدوق.[4]

 

تقريب التهذيب (لابن حجر)

[7241] هارون بن معاوية بن عبد الله بن يسار الأشعري، صدوق، من كبار العاشرة. ت.[5]

 

And Allah Ta’āla Knows Best

Nabeel Valli

Student Darul Iftaa
Lusaka, Zambia

 

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net



[1]   الكاشف في معرفة من له رواية في الكتب الستة للذهبي (2/ 166)

[2]   الجرح والتعديل (لابن أبي حاتم الرازي) 9/97 [الفاروق الحديثة للطباعة والنشر]

 

[3]   تهذيب الكمال ليوسف المزي (30/105) [مؤسسة الرسالة – بيروت]

 

[4]   تهذيب التهذيب لابن حجر (11/ 11) [الفاروق الحديثة للطباعة والنشر]

 

[5]   تقريب التهذيب لابن حجر، ص599 [دار اليسر/دار المنهاج]

Question:

My question regards the following hadiths (the second is very similar). I wanted to know if they are reliable, the meaning of the hadith, and if it regards events that have occurred in the past, present, or have yet to occur. 

Abu Nadra reported:

"We were in the company of Jabir b. 'Abdullah that he said it may happen that the people of Iraq may not send their qafiz and dirhams (their measures of food stuff and their money). We said: Who would be responsible for it? He said: The non-Arabs would prevent them. He again said: There is the possibility that the people of Syria may not send their dinars and mudds. We said: Who would be responsible for it? He said this prevention would be made by the Romans. He (Jabir b. Abdullah) kept quiet for a while and then reported Allah's Messenger (PBU) having said there would be a caliph in the last (period) of my Ummah who would freely give handfuls of wealth to the people without counting it. I said to Abu Nadra and Abu al-'Ala: Do you mean 'Umar b. 'Abd al-Aziz? They said: No (he would be Imam Mahdi). (The source was listed as 

Sahih Muslim 2913 a

In-book reference

 : Book 54, Hadith 81)

 

Here is the second hadith:

Abu Huraira reported Allah's Messenger (PBU) as saying:

Iraq would withhold its dirhams and qafiz; Syria would withhold its mudd and dinar and Egypt would withhold its irdab and dinar and you would recoil to that position from where you started and you would recoil to that position from where you started and you would recoil to that position from where you started, the bones and the flesh of Abu Huraira would bear testimony to it. (Source listed as 

Sahih Muslim 2896

In-book reference

 : Book 54, Hadith 43)

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

For the sake of sequence, we shall explain hadith 2896 before explaining hadith 2913.

Hadith 2896

Original Text:

عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم: «منعت العراق درهمها وقفيزها، ومنعت الشأم مديها ودينارها، ومنعت مصر إردبها ودينارها، وعدتم من حيث بدأتم، وعدتم من حيث بدأتم، وعدتم من حيث بدأتم» شهد على ذلك لحم أبي هريرة ودمه (صحيح مسلم، ٢٨٩٦، كتاب الفتن و أشراط الساعة، باب لا تقوم الساعة حتي يحسر الفرات عن جبل من ذهب)[1]

It is first important to understand that these "food measures and money" refer to a tax called jizyah imposed on adult men in non-Muslim areas based on their financial capacity who live in a Muslim state. This tax is not levied on women, children, or the old.[2]

 

The first portion of this hadith, "the people of 'Iraq and others will not send their measures of food stuff and money" has three interpretations:

 

(1) The people of these lands will become Muslims; therefore, they will be absolved of having to pay jizyah (and will not send anymore of their food measures or money). This explanation does not fit well as the people of this city never used to pay jizyah before the Muslims conquered their lands. Furthermore, after they conquered these lands, the Muslims themselves became the rulers of these lands and had no need to pay jizyah.[3]

 

(2) The non-Muslims of these lands will gain power towards the end of times and because of this, they will stop paying this tax.

 

(3) The more well-known view: Towards the end of times, the non-Arabs and Romans will take over majority of the lands and will stop the Muslims in these areas from receiving money and other necessities.[4] This meaning is supported by the next hadith.[5]

 

The second portion of this hadith, "You would recoil to that position from where you started" means that Islam originally started low in numbers and supplies and towards the end of times it will return to such a state.[6]

 

 

Hadith 2913

Original Text:

عن أبي نضرة، قال: كنا عند جابر بن عبد الله فقال: يوشك أهل العراق أن لا يجبى إليهم قفيز ولا درهم، قلنا: من أين ذاك؟ قال: من قبل العجم، يمنعون ذاك، ثم قال: يوشك أهل الشأم أن لا يجبى إليهم دينار ولا مدي، قلنا: من أين ذاك؟ قال: من قبل الروم، ثم سكت هنية، ثم قال: قال رسول الله صلى الله عليه وسلم: «يكون في آخر أمتي خليفة يحثي المال حثيا، لا يعده عددا» قال قلت لأبي نضرة وأبي العلاء: أتريان أنه عمر بن عبد العزيز فقالا: لا.[7]

 

The interpretation of the first portion of this hadith is in correspondence to the third interpretation of the first hadith.[8]

 

In regards to the second portion of this hadith, "there would be a caliph in the last (period) of my Ummah who would freely give handfuls of wealth to the people without counting it", the caliph refers to Imam al-Mahdi who will come towards the end of times.[9]

The giving of handfuls of wealth means that this caliph will conquer many lands and gain much wealth, but he will remain very generous and will not hoard this wealth.[10]

 

In conclusion, both these ahadith are authentic and refer to events that have not taken place as of yet.

 

And Allah Ta’āla Knows Best

Bilal Mohammad

Student Darul Iftaa
New Jersey, USA

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net

 



[1] Sahih Muslim, 2896, Book of Fitan and the Signs of the Last Day - Chapter: The Hour Will Not Begin Until The Euphrates Uncovers A Mountain Of Gold

[2] (وَجِزْيَةٌ يَبْتَدِئُ الْإِمَامُ وَضْعَهَا إذَا غَلَبَ الْإِمَامُ عَلَى الْكُفَّارِ، وَأَقَرَّهُمْ عَلَى أَمْلَاكِهِمْ، فَيَضَعُ عَلَى الْغَنِيِّ الظَّاهِرِ الْغِنَى فِي كُلِّ سَنَةٍ ثَمَانِيَةً وَأَرْبَعِينَ دِرْهَمًا يَأْخُذُ مِنْهُمْ فِي كُلِّ شَهْرٍ أَرْبَعَةَ دَرَاهِمَ. وَعَلَى وَسَطِ الْحَالِ أَرْبَعَةً وَعِشْرِينَ دِرْهَمًا فِي كُلِّ شَهْرٍ دِرْهَمَيْنِ، وَعَلَى الْفَقِيرِ الْمُعْتَمِلِ اثْنَيْ عَشَرَ دِرْهَمًا فِي كُلِّ شَهْرٍ دِرْهَمًا)... وَالْغَنِيُّ وَالْفَقِيرُ فِي ذَلِكَ سَوَاءٌ «لِقَوْلِهِ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - لِمُعَاذٍ خُذْ مِنْ كُلِّ حَالِمٍ وَحَالِمَةٍ دِينَارًا... أَوْ عِدْلَهُ مَعَافِرَ» مِنْ غَيْرِ فَصْلٍ. وَلِأَنَّ الْجِزْيَةَ إنَّمَا وَجَبَتْ بَدَلًا عَنْ الْقَتْلِ حَتَّى لَا تَجِبَ عَلَى مَنْ لَا يَجُوزُ قَتْلُهُ بِسَبَبِ الْكُفْرِ كَالذَّرَارِيِّ وَالنِّسْوَانِ، وَهَذَا الْمَعْنَى يَنْتَظِمُ الْفَقِيرَ وَالْغَنِيَّ (الهداية، كتاب السير، باب الجزية)

 

[3] و هذا التفسير فيه نظر؛ لأن اهل هذه البلاد لم يكونوا يؤدون الجزية إلى المسلمين قبل أن يفتتحها المسلمون. و أما بعد ما افتتحت هذه البلاد، صار المسلمون هم ولاة هذه البلاد، فلا معني لأداء هذه البلاد الجزية.

(تكملة فتح الملهم، ج ٦، ص ١٥٠، دار القلم)

 

[4] وَفِي مَعْنَى مَنَعَتِ الْعِرَاقُ وَغَيْرِهَا قَوْلَانِ مَشْهُورَانِ أَحَدُهُمَا لِإِسْلَامِهِمْ فَتَسْقُطُ عَنْهُمُ الْجِزْيَةُ وَهَذَا قَدْ وُجِدَ وَالثَّانِي وَهُوَ الْأَشْهَرُ أَنَّ مَعْنَاهُ أَنَّ الْعَجَمَ وَالرُّومَ يَسْتَوْلُونَ عَلَى الْبِلَادِ فِي آخِرِ الزَّمَانِ فَيَمْنَعُونَ حُصُولَ ذَلِكَ لِلْمُسْلِمِينَ... وَقِيلَ لانهم يرتدون فى آخر الزمان فيمنعون مالزمهم مِنَ الزَّكَاةِ وَغَيْرِهَا وَقِيلَ مَعْنَاهُ أَنَّ الْكُفَّارَ الَّذِينَ عَلَيْهِمُ الْجِزْيَةُ تَقْوَى شَوْكَتُهُمْ فِي آخِرِ الزَّمَانِ فَيَمْتَنِعُونَ مِمَّا كَانُوا يُؤَدُّونَهُ مِنَ الْجِزْيَةِ وَالْخَرَاجِ وَغَيْرِ ذَلِكَ

(المنهاج للنووي، ٢٨٩٦، كتاب الفتن؛ تكملة فتح الملهم، ج ٦، ص ١٥٠، دار القلم)

 

[5]  والثالث: أنه إخبار بأن الكفار يسيطرون في آخر الزمان على معظم البلاد، فيمنعون مسلمي هدة البلاد من الحصول علي ما يحتاجون أليه من الأموال. و يؤيده ما سيأتي في باب لا تقوم الساعة حتي يمر الرجل بقبر الرجل...ألخ من حديث جابر رضي الله عنه، قال:يوشك أهل العراق أن لا....

(تكملة فتح الملهم، ج ٦، ص ١٥٠، دار القلم)

[6] تكملة فتح الملهم، ج ٦، ص ١٥١، دار القلم

[7] Sahih Muslim, 2913a, Book of Fitan and the Signs of the Last Day - Chapter: The Hour Will Not Begin Until A Man Passes By Another Man's Grave And Wishes That He Was In The Place Of The Deceased, Because Of Calamity

[8] قَوْلُهُ (يُوشِكُ أَهْلُ الْعِرَاقِ أَنْ لَا يَجِيءَ إِلَيْهِمْ قَفِيزٌ إِلَى آخِرِهِ) قَدْ سَبَقَ شَرْحُهُ قَبْلَ هَذَا

(المنهاج للنووي، ٢٨٩٦، كتاب الفتن)؛

 

قد تقدم شرحه في باب لا تقوم الساعة حتي يحسر الفرات عن جبل من ذهنب. و حاصل المراد أن معظم البلاد سوف يسيطر عليها الكفار، فيمنعون أشياء الحاجة من وصولها إلى المسلمين في العراق والشام.

(تكملة فتح الملهم، ج ٦، ص ١٦٩، دار القلم)

 

[9]  و قد ذكر القرطبي رحمه الله أن بعض العلماء جعل عمر بن عبد العزيز مصداق هذا الخبر، و لكنه غير صحيح، و قد صرح أبو نضرة و أبو العلاء في آخر هذا الحديثٍ بأنه ليس عمر بن عبد العزيز. و ذهب جمع من العلماء إلى أن المراد منه خليفة الله المهدي الذي سيخرج في آخر الزمان، والله سبحانه أعلم.

(تكملة فتح الملهم، ج ٦، ص ١٦٩، دار القلم)

 

[10] وَهَذَا الْحَثْوُ الَّذِي يَفْعَلُهُ هَذَا الْخَلِيفَةُ يَكُونُ لِكَثْرَةِ الْأَمْوَالِ وَالْغَنَائِمِ وَالْفُتُوحَاتِ مَعَ سَخَاءِ نَفْسِهِ

(المنهاج للنووي، ٢٩١٣، كتاب الفتن)

Question:

Is it true and is it stated in hadith that sahabah used to prepare for ramadhan month 6 month before?

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

The statement in reference is not a Hadith.

However, it is mentioned in Lata`if al-Ma`arif (p. 280, Dar Ibn Kathir, Damascus/ Beirut) by Imam Ibn Rajab al-Hanbali (736-795 A.H):

قال مُعلّى بن الفضل: كانوا يدعون الله تعالى ستة أشهر أن يبلّغهم رمضان، ثم يدعونه ستة أشهر أن يتقبله منهم. وقال يحيى بن أبي كثير: كان من دعائهم: اللهم سلِّمني إلى رمضان، اللهم سلم لي رمضان، وتَسلَّمه منّي متقبَّلا.

Translation: Mu`alla bin al-Fadhl states: They (the sahabah) would supplicate to Allah Ta`ala for six months to allow them to reach Ramadhan. Then, they would supplicate to Him another six months to accept it from them. Yahya bin Abi Kathir states: it was from their supplication:

 

اللهم سلِّمني إلى رمضان، اللهم سلم لي رمضان، وتَسلَّمه منّي متقبَّلا

Transliteration: Allahumma sallimnee ilaa Ramadhan, Allahumma sallim lee Ramadhan, wa tasallamhu minnee mutaqabbalaa

 

Translation: O Allah, commit me to Ramadan. Oh Allah commit Ramadan for me. And receive it from me with acceptance.

 

And Allah Ta’āla Knows Best

Hanif Yusuf Patel

Student Darul Iftaa
UK

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net

KHARWASTAN

Join Our Mailing List (B.E.E.P) - Business Educational Empowerment Programme