بسم الله الرحمن الرحيم
الفصل الأول: كتب المسانيد
Part one: The books of Masaneed
Definition of Al-musnad
In the Arabic language: Raising something off the ground and placing it on top.
To the scholars of hadeeth it has two meanings:
- It is the hadeeth that is complete. Meaning all the narrators have heard from each other all the way to Prophet Mohammad (peace be upon him).
- The books of Al-masaneed: The books that gather all the ahadeeth according to the names of the Companions. Each Companion would have all the ahadeeth that he narrated from the Prophet (Peace be upon him).
The three famous methods the scholars used to organize the names:
1) Alphabetical order starting with the first letter “ أ “
For example:
أبي بن كعب
أسامة بن زيد
أنس بن مالك
…
2) According to the tribes. They would start from Bany Hashim [The prophets tribe] then the closer and closer to the prophet (peace be upon him) and so on.
3) According to the first to enter Islam and their ranks in Islam.
For Example:
They would start with the ten that were promised Paradise [Abu Baker, Omar, Uthaman, Ali …). then the companions of the Battle of Bader then the Companions of the treaty and so on.
This last method was beloved to the scholars as Al-Khateeb Albagdady said:
This method is beloved to us when publishing Al-masaneed.”
An example of a book the was published using this method:
- Musnaad Al-Imam Ahmad Bin Hanbal
Mus’ad ibn Sa’eed reported: His father said,
“O Messenger of Allah, which people are tested most severely?” The Messenger of Allah, peace and blessings be upon him, said, “They are the prophets, then the next best, then the next best; a man is tried according to his religion; if he is firm in his religion, then his trials will be more severe; and if he is weak in religion, then he is tried according to his strength in religion; the servant will continue to be tried until he is left walking upon the earth without any sin.”
[Sunan At-Tirmidhi, Book of Asceticism, Number 2398, Sahih]
بسم الله الرحمن الرحيم
تاريخ نشأة الرحلة في طلب العلم:
History of the emergence journey to seek knowledge:
1- The origin of it is the journey of Prophet Musa (peace be upon him) looking for Alkhadir and the story has been mentioned in Surat Al-kahf.
2- During the Prophets time, it was the Arabian tribes that would travel to the Prophet (peace be upon him) from all over the Arabian peninsula to enter Islam and to learn from the Prophet and what he had from the revelation from Quran and Sunnah.
3- Then it was after Prophet Mohammad’s death, a lot of the Companions left Madinah and separated. Jabir Bin Abdullah travelled for a month to Abdullah Bin Unays in Sham [Jordan, Palestine, Syria, Lebanon] to listen to a hadeeth he had heard from the Prophet (peace be upon him) and that he was the only one left to have it memorized.
Also, Abu Ayoob Alansary travelled to Uqba Bin Amer in Egypt. When he got to his house he said:
“Tell me of what you heard from the Prophet (peace be upon him) that me and you are the only ones left to hear.”
After he told him, he got on his ride and left and did not stay to visit.
4- The journey continued in the time of the followers after the separation of the Companions that left Madinah after the conquer of many places to teach and spread Islam. The followers would travel to the Companions to learn and record the ahadeeth [narrations] of the Messenger of Allah (peace be upon him).
·Some of the sayings of the followers about their journeys:
Sa’eed Bin al-Musayib [ from the followers] said:
“I use to travel days and night for only one hadeeth.”
Busur Bin Abdullah [from the followers] said:
“I used to travel to Egypt to listen to one hadeeth.”
Abi al-Alyah al-rahali [from the followers] said:
“We used to hear a hadeeth about the companions (may Allah be pleased with them) from Basra, Iraq and would not accept until we travel to Madinah and hear it from their mouths.”
بسم الله الرحمن الرحيم
ثالثا: الرحلة في طلب الحديث
Third: Traveling for the hadeeth:
As we mentioned before about the position of the Sunnah in Islam and that the Sunnah is a revelation from Allah. Also, that the Sunnah is an explanation of the Quran. The Salaf knew the importance of this Sunnah that they started to travel to far places to listen and record the narrations and their chains and all that compliance with the order of Allah Subhanau Wata’ala:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون
“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.”
[Altawba 9:122]
Also, to the hadeeth of our Prophet (Peace be upon him):
قال الرسول صلى الله عليه وسلم:”من سلك طريقا يلتمس فيه علما سهل الله له به طريقا إلى الجنة”
“Whoever seeks a path in search of knowledge, Allah would make easy for him a path leading to Jannah (paradise).”
So travelling for seeking the hadeeth and its chain was from the way of Al-muhaditheen. First they would seek all the narrations of his city then he would travel to listen from the scholars of Kufa, Iraq, Madinah, Mecca, and the scholars of Sham [Syria, Jordan, Palestine, Lebanon]
When people are sleeping and busy with worldly pleasures Allah (Subhanahu wa Ta’ala) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (Subhanahu wa Ta’ala) for whatever they need.The Prophet (salAllahu alayhi wasalam) said:
‘There is at night an hour, no Muslim happens to be asking Allah any matter of this world or the Hereafter, except that he will be given it, and this (occurs) every night.’ [Muslim #757]
Prophet Muhammad (sallallaahu ‘alayhe wa sallam):
“…And if something (bad) befalls you, do not say, ‘Had I only done such-and-such, then such-and-such would have happened, rather say: Qadrullaahi, wa maa shaa’ fa’ala (This is from the Qadr of Allaah, and He does whatever He wills).”
"The Prophet (sallaAllahu ‘alayhi wa salaam) said:
“When any of you marries a woman … he should hold her forelock, mention Allah Most High, and pray for His blessings saying: “O Allaah, I ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her.” {Allaahumma innee as’aluka min khairiha wa khairi maa jabaltaha ‘alaihi wa a’oodhubika min sharriha wa sharri maa jabaltaha ‘alaihi}
[Al-Bukhari in “Af’aalul-‘Ibaad”, Aboo Dawood, Ibn Majah, al-Haakim, al-Baihaqee and Aboo Ya’laa with hasan isnaad]
Waalikum assalam wa rahamtu Allaahi wa baraktuh
Fabricated ahadith cannot be used in Islaam. The Prophet (sallaAllaahu ‘alayhi wa sallam) said:
Narrated ‘Abdullah bin ‘Amr:
The Prophet said, “Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.”
“Maudu’ - fabricated or forged: is a hadith whose text goes against the established norms of the Prophet’s sayings, or its reporters include a liar. Fabricated hadith are also recognized by external evidence related to a discrepancy found in the dates or times of a particular incident.” [abdurrahman.org]
We need to be very careful, especially here on Tumblr. So many people post and reblog fabricated ahadith, knowingly and unknowingly. But not knowing isn’t an excuse. Some things sound like they’re fabricated and if they don’t have a source, question it. Always make sure the source is authentic before posting/reblogging because this is a very big sin. If something doesn’t have a source, don’t reblog. Or if you can, look it up and make sure it’s authentic first.
May Allaah keep us upon the haqq.
(via ahlulhadeethwalathar)
Abdullah bin Abbas (Radiallau Anhu) reports that Rasulullah said (صلى الله عليه وسلم) “There are two bounties of Allah wherein most people are deceived, health and free time”. [Bukhari]
Reported by Usamah bin Zaid (RA): Messenger of Allah (peace be upon him) said,
“A man will be brought on the Day of Resurrection and will be cast into Hell, and his intestines will pour forth and he will go round them as a donkey goes round a millstone. The inmates of Hell will gather round him and say: `What has happened to you, O so-and-so? Were you not enjoining us to do good and forbidding us to do evil?’ He will reply: `I was enjoining you to do good, but was not doing it myself; and I was forbidding you to do evil, but was doing it myself”.
[Al-Bukhari and Muslim]
“The dunya is cursed. Cursed is all that is in it except for the remembrance of Allah, and that which resembles it, a scholar, and a student (of knowledge).”
[Related by Tirmidhee, Ibn Maajah, and Bayhaqi. The wording is taken from Shaykh al-Albaanee’s Sahīh at-Targhīb wat-Tarhīb (1/34)]
Ali ibn Abi Talib. radi’Allahu ‘anhu:
“Verily, the dunyais coming to an end and the Akhirah is coming to a beginning and they both have children. So be children of the Akhirah and don’t be children of the Dunya. For verily today there is action with no account and tomorrow there is account with no action”
[Related by Ibn al-Qayyim]
Hassan al-Basree, radi’Allahu ‘anhu:
“So beware of this land (the dunya) that is falling down and is misleading and deceiving, being decorated by its deceit and having eluded (others) by its delusion, and having killed its people with its hopes. It looks forward with anticipation towards the one who proposes to it for marriage. Hence it becomes like the unveiled bride – all the eyes are looking towards it, and the souls are in love with it, and the hearts are captivated by it.”
[Related by Abu Nu’aym in al-Hilyah (2/135-136)]
Abu Hurayrah was asked, “﴿When﴾ we stand behind the Imam” He said, “Read it to yourself, for I heard the Messenger of Allah say,
« قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ:
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ﴾، قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ):
الرَّحْمَـنِ الرَّحِيمِ﴾، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ):
مَـلِكِ يَوْمِ الدِّينِ﴾، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ):
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ):
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ﴾، قَالَ اللهُ: هذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ)»
(Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.’ If he says,
(بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ)
(1. In the Name of Allah, the Most Gracious, the Most Merciful.)
﴾الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ﴿
(2. All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.’ When the servant says,
(الرَّحْمَـنِ الرَّحِيمِ)
(3. The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.’ When he says,
(مَـلِكِ يَوْمِ الدِّينِ)
(4. The Owner of the Day of Recompense.) Allah says, `My servant has glorified Me,’ or `My servant has related all matters to Me.’ When he says,
(إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ)
(5. You (alone) we worship, and You (alone) we ask for help.) Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.’ When he says,
(اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ)
(6. Guide us to the straight path.) (7. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall acquire what he asked for.’).”
[These are the words of An-Nasa’i, while both Muslim and An-Nasa’i collected the following wording, “A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.”]
Muslim recorded in his Sahih, and An-Nasa’i in his Sunan that Ibn `Abbas said, “While Jibril (Gabriel) was with the Messenger of Allah , he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door in heaven being open, and it has never been opened before now.’ An angel descended from that door and came to the Prophet and said, `Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit.’”
[This is the wording collected by An-Nasa’i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).]
