Sunday, 13 April 2025

Re: Narration about prophet Muhammad and his grandsons: Hakim 4791

Question:  

What is the truth about this hadith?

  Hakim:4791  – Narrated Abu Hurayrah (رضي الله عنه):
    "I still love this man after seeing the Messenger of Allah ﷺ do what he was doing. I saw Al-Hasan come to the Prophet’s room ﷺ while he was putting his fingers in the Prophet’s beard ﷺ, and the Prophet ﷺ was putting his tongue in his mouth. Then he said, 'O Allah, I love him, so You should love him.'"

لَا أَزَالُ أَحَبُّ هَذَا الرَّجُلَ بَعْدَمَا رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَصْنَعُ مَا يَصْنَعُ رَأَيْتُ الْحَسَنَ فِي حِجْرِ النَّبِيِّ ﷺ وَهُوَ يُدْخِلُ أَصَابِعَهُ فِي لِحْيَةِ النَّبِيِّ ﷺ وَالنَّبِيُّ ﷺ يُدْخِلُ لِسَانَهُ فِي فَمَهِ ثُمَّ قَالَ «اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ» 
 

Answer:

Praise be to Allah,

Unfortunately, some Islamophobic trolls have twisted this beautiful tradition to fit their own malicious narratives. Let us delve into the truth behind this hadith and its context, shedding light on the profound love and care of the Prophet ﷺ. The Hadith in Question is often cited by those seeking to malign Islam especially in today’s world, where misinformation spreads faster than ever.

At first glance, this narration might seem unusual or even perplexing to someone unfamiliar with Islamic traditions. However, when we examine the full context and additional narrations that elaborate on the story, the beauty and meaning behind these actions become clear.  

In Al-Mu’jam al-Kabir  by Imam Tabarani, a more detailed account of the event is recorded: 

- حدثنا الحسين بن إسحاق التستري ، ثنا يوسف بن سلمان المازني ، حدثنا حاتم بن إسماعيل ، ثنا سعد بن إسحاق بن كعب بن عجرة ، عن إسحاق بن أبي حبيبة مولى رسول الله صلى الله عليه وسلم ، عن أبي هريرة أن مروان بن الحكم أتى أبا هريرة في مرضه الذي مات فيه ، فقال مروان لأبي هريرة : ما وجدت عليك في شيء منذ اصطحبنا إلا في حبك الحسن والحسين . قال : فتحفز أبو هريرة فجلس ، فقال : أشهد لخرجنا مع رسول الله ﷺ ، حتى إذا كنا ببعض الطريق سمع رسول اللهﷺ صوت الحسن والحسين وهما يبكيان وهما مع أمهما ، فأسرع السير حتى أتاهما ، فسمعته يقول لها : " ما شأن ابني ؟ " فقالت : العطش . قال : فأخلف رسول الله صلى الله عليه وسلم إلى شنة يبتغي فيها ماء ، وكان الماء يومئذ أغدارا ، والناس يريدون الماء ، فنادى : " هل أحد منكم معه ماء ؟ " فلم يبق أحد إلا أخلف بيده إلى كلابه يبتغي الماء في شنة ، فلم يجد أحد منهم قطرة ، فقال رسول الله ﷺ : " ناوليني أحدهما " فناولته إياه من تحت الخدر ، فرأيت بياض ذراعيها حين ناولته ، فأخذه فضمه إلى صدره وهو يطغو ما يسكت ، فأدلع له لسانه فجعل يمصه حتى هدأ أو سكن ، فلم أسمع له بكاء ، والآخر يبكي كما هو ما يسكت ، فقال : " ناوليني الآخر " ، فناولته إياه ففعل به كذلك ، فسكتا فما أسمع لهما صوتا ، ثم قال : " سيروا " ، فصدعنا يمينا وشمالا عن الظعائن حتى لقيناه على قارعة الطريق ، فأنا لا أحب هذين وقد رأيت هذا من رسول الله صلى الله عليه وسلم ؟ .

Summary of the Hadith (from Abu Huraira):

  • Marwan ibn al-Hakam visited Abu Huraira during his illness.
  • Marwan expressed that he had only one objection to Abu Huraira: his deep love for Hasan and Husayn.
  • Abu Huraira responded by narrating an event he personally witnessed:
    • The Prophet was on a journey in the Arabian desert and heard Hasan and Husayn crying.
    • Their mother (Fatimah رضي الله عنها) explained that the children were thirsty.
    • The Prophet  searched for water, but he didn’t find it, and then took one child in his arms.
    • The child was crying intensely, and the Prophet put out his tongue, and the child began to suck it, until he calmed down and stopped crying.
    • He then did the same for the other child, and both stopped crying.

Context of the action:

  • The children were infants or toddlers, crying from thirst.
  • There was no water available.
  • The Prophet was expressing deep compassion and trying to soothe them, possibly giving them some moisture or comfort through this gesture.

    So, in the absence of water, the Prophet ﷺ used his salivaa natural source of hydration—to comfort and soothe his grandsons. Such acts demonstrate his resourcefulness and unconditional love.  

    By sharing the full narration, we can refute baseless claims made by those attempting to distort Islamic teachings. The context reveals an act of pure compassion, far removed from any inappropriate connotations. 

    May we all strive to emulate the compassion and mercy exemplified by the Prophet ﷺ in our relationships with family, friends, and humanity at large.   

Thursday, 10 April 2025

Proof of Causality for the Existence of God and His Attributes: A Logical Approach

This paper develops a rigorous causal argument for the existence of God and His Attributes by exploring the logical framework underpinning self-sufficiency and causality. It combines symbolic logic, probabilistic models, and causal networks to demonstrate that only a self-sufficient, omnipotent, omniscient, and volitional entity can be the ultimate cause of all non-self-sufficient beings. This analysis ultimately establishes the necessity of the Creator, whose attributes ensure the stability and order of the universe.


 

https://philpapers.org/rec/IBRPOC

Wednesday, 9 April 2025

Re: Al-Zubayr under the blanket ?! [ Al-Mustadrak narration 5618 ]

 Question: Is this an authentic hadith?

"The Messenger of Allah ﷺ sent me on a cold morning. I came to him while he was with one of his wives under the blanket.He pulled me under it… and we became THREE."— Narrated by Al-Zubayr ibn al-‘Awwam 
Source:Al-Mustadrak ‘ala al-Sahihayn by Al-Hakim al-Nishapuri, Part: 4, Page: 442, Hadith No.: 5618
 

Answer:

Praise be to Allah, in Al-Mustadrak ‘ala al-Sahihayn , we read:
 
The Book of Knowledge about the Companions (May Allah Be Pleased with Them) – Mentioning the Virtues of the Disciple (Hawari) of the Messenger of Allah ﷺ – Talhah and al-Zubayr Are Neighbors of the Prophet ﷺ in Paradise

كتاب معرفة الصحابة رضي الله تعالى عنهم - ذكر مناقب حواري رسول الله صلى الله عليه وآله وسلم - طلحة والزبير جارا النبي صلى الله عليه وآله وسلم في الجنة


5610 - حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ، ثَنَا مُحَمَّدُ بْنُ سِنَانٍ الْقَزَّازُ ، ثَنَا إِسْحَاقُ بْنُ إِدْرِيسَ ، ثَنَا مُحَمَّدُ بْنُ خَازِمٍ ، ثَنَا هِشَامُ بْنُ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ ، عَنْ أَبِيهِ ، قَالَ : " . " أَرْسَلَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي غَدَاةٍ بَارِدَةٍ ، فَأَتَيْتُهُ وَهُوَ مَعَ بَعْضِ نِسَائِهِ فِي لِحَافِهِ ، فَأَدْخَلَنِي فِي اللِّحَافِ فَصِرْنَا ثَلَاثَةً . " هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ ، وَلَمْ يُخَرِّجَاهُ " .

"Narrated to us by Abu al-‘Abbas Muhammad ibn Ya‘qub,
who narrated from Muhammad ibn Sinan al-Qazzaz,
who narrated from Ishaq ibn Idris,
who narrated from Muhammad ibn Khazim,
who narrated from Hisham ibn ‘Urwah,
from his father,
from ‘Abdullah ibn al-Zubayr,
from his father (al-Zubayr ibn al-‘Awwam), who said:

"The Messenger of Allah ﷺ sent me on a cold morning. I came to him while he was with one of his wives under his blanket, and he pulled me into the blanket—so we became three."

Al-Hakim said: This hadith has a sound chain of narration (sahih al-isnad), and it was not recorded by al-Bukhari or Muslim."

 
 Here is the chain of transmission of this narration:

The narration is weak and not authentic in its chain, as all its transmission paths revolve around Ishaq ibn Idris al-Aswari, and he is a liar, accused of fabricating hadiths.

We read in Lisan al-Mizan by Ibn Hajar, may Allah have mercy on him, Volume 1, under the letter Alif:

[1088] Ishaq ibn Idris al-Aswari al-Basri, Abu Ya‘qub, narrated from Hammam and Aban, and from him ‘Umar ibn Shabbah and Ibn al-Muthanna.

  • Ibn al-Madini abandoned him.

  • Abu Zur‘ah said: He is weak (wahī).

  • Al-Bukhari said: People abandoned him.

  • Al-Daraqutni said: His hadith is munkar (rejected).

  • Yahya ibn Ma‘in said: He is a liar who fabricates hadith. End of quote.

  • Abu Hatim said: He is weak in hadith.

  • Ibn Hibban said: He used to steal hadiths.

  • Al-Bazzar reported from Yahya ibn Ma‘in: His hadith should not be written, but did not clarify Yahya’s exact words.

  • Muhammad ibn al-Muthanna said: He is very weak in hadith.

  • Al-Nasa’i said: A Basran narrator, abandoned (matruk).

  • Ibn ‘Adi said: He has narrations, but he leans toward weakness.


Also, Al-Haythami, may Allah have mercy on him, declared the hadith weak in Majma‘ al-Zawa’id, Volume 9, Book of Virtues, Chapter: The Virtues of al-Zubayr ibn al-‘Awwam (may Allah be pleased with him):

"In its chain is Ishaq ibn Idris, and he is matruk (abandoned)."


As for al-Hakim’s grading of the narration as authentic, it is not to be relied upon, as he is known for being lenient in authenticating narrations.

We read in al-Majmu‘ Sharh al-Muhadhdhab by al-Nawawi, Volume 1, Book of Purification, (after citing one of al-Hakim’s hadiths):

وأنكروا ذلك على الحاكم وهو معروف عندهم بالتساهل في التصحيح

"Al-Hakim mentioned it in al-Mustadrak and said: 'It is authentic according to the conditions of Muslim', but this was objected to by the scholars, for al-Hakim is known for being lenient in authentication... as is well-established among the experts in this field."

----------

وُسِئِلَ أَبُو زُرْعَةَ عَنْ حديثٍ رَوَاهُ إسحاقُ بنُ إِدْرِيسَ الأَسْواري ، عَنْ أَبِي مُعَاوِيَةَ الضَّرِير ، عَنْ هِشَامِ بْنِ عُروَة، عَنْ أَبِيهِ، عن عبد الله بْنِ الزُّبير، عَنِ الزُّبير؛ قَالَ: بعثَني رسولُ الله (ص) فِي حاجَةٍ فِي يومٍ باردٍ، فجئتُ ، فأدخلَني فِي لِحافِه؟

Abu Zur'ah was asked about a hadith narrated by Isḥāq ibn Idrīs al-Aswari, through Abū Muʿāwiya al-Dharīr, from Ḥishām ibn ʿUrwa, from his father, from ʿAbd Allāh ibn al-Zubayr, from al-Zubayr; he said: "The Messenger of Allah (peace be upon him) sent me on an errand on a cold day, so I came, and he wrapped me in his blanket."


The Response:

قَالَ أَبُو زُرْعَةَ: لا أعلمُ هَذَا الحديثَ رَوَاهُ غَيرُ إِسْحَاقَ بْنُ إدريس، وإسحاقُ وَاهٍ في هذا الحديث.

Abu Zur'ah said: "I do not know this hadith narrated by anyone other than Isḥāq ibn Idrīs, and Isḥāq is weak (واهي, wāhī ) in this hadith."

[book of Al-Ilal by Ibn Abī Hātim]

Shaykh al-Albani, may Allah have mercy on him, declared this hadith weak and judged it to be fabricated (mawdu‘) in Silsilat al-Ahadith al-Da‘ifah, Volume 6.

Conclusion: 

The narration is not authentic due to the presence of a severely weak and discredited narrator (Ishaq ibn Idris al-Aswari). Hence, it cannot be used as reliable evidence for any religious or historical conclusion.

 

Saturday, 19 October 2024

Healing of a broken leg: Prophet Muhammad's miracle!

 Abu Rafi‘ was a terrible criminal, who had mustered the troops of the Confederates that attacked Medina and provided them with a lot of wealth and supplies, on the one hand, and used to malign the Prophet ﷺ, on the other. When the Muslims had settled their affair with Banu Quraiza; Al-Khazraj tribe, a rival of Al-Aws, asked for the Prophet’s permission to kill that criminal. The Prophet ﷺ gave them his permission.

A group of commandos with ‘Abdullah bin ‘Ateeq at their head, headed for Khaibar, a village that was inhabited by Jews, where ‘Abu Rafi‘’s fort was situated when they managed to put him to the sword.
On his way back, the leg of Abdullah bin ‘Ateeq broke so he wrapped it up in a band, and hid in a secret place until morning when someone stood on the wall and announced the death of Abu Rafi‘ bin Abi Al-Huqaiq officially. 
 

 
 
On hearing the glad news he left and went to see the Prophet ﷺ, who listened to the whole story, and then asked ‘Abdullah to stretch his leg, which he wiped and the fracture healed on the spot.
Abdullah said:
"I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever."
-----
فَجَعَلْتُ أَفْتَحُ الأَبْوَابَ بَابًا بَابًا حَتَّى انْتَهَيْتُ إِلَى دَرَجَةٍ لَهُ، فَوَضَعْتُ رِجْلِي وَأَنَا أُرَى أَنِّي قَدِ انْتَهَيْتُ إِلَى الأَرْضِ فَوَقَعْتُ فِي لَيْلَةٍ مُقْمِرَةٍ، فَانْكَسَرَتْ سَاقِي، فَعَصَبْتُهَا بِعِمَامَةٍ، ثُمَّ انْطَلَقْتُ حَتَّى جَلَسْتُ عَلَى الْبَابِ فَقُلْتُ لاَ أَخْرُجُ اللَّيْلَةَ حَتَّى أَعْلَمَ أَقَتَلْتُهُ فَلَمَّا صَاحَ الدِّيكُ قَامَ النَّاعِي عَلَى السُّورِ فَقَالَ أَنْعَى أَبَا رَافِعٍ تَاجِرَ أَهْلِ الْحِجَازِ‏.‏ فَانْطَلَقْتُ إِلَى أَصْحَابِي فَقُلْتُ النَّجَاءَ، فَقَدْ قَتَلَ اللَّهُ أَبَا رَافِعٍ‏.‏ فَانْتَهَيْتُ إِلَى النَّبِيِّ صلى الله عليه وسلم فَحَدَّثْتُهُ فَقَالَ
 ‏ "‏ ابْسُطْ رِجْلَكَ ‏"‏‏.‏ فَبَسَطْتُ رِجْلِي، فَمَسَحَهَا، فَكَأَنَّهَا لَمْ أَشْتَكِهَا قَطُّ‏.‏

Saturday, 14 September 2024

Re: Did Prophet Muhammad eat pork [Ibnu Taimiyah: Minhaajus-sunna 5:91] ?!

 Question:

Is this is a hadith? Is it authentic?

MESSANGER of ALLAH ate PORK
Ibnu Taimiyah: Minhaajus-sunna 5:91; and Hayaatul-quluub by Majlisiy page 359.

"It was narrated by Aisha, and was received from Abu Swaileh from Ibn Abbas and Jabir bin Abdullah: They said that the Messenger of God and his companions were tired of the long journey. They arrived at the home of Fatma, a friend of her friend. Allah's Apostle asked, "Do you have any meal?" Fatma answered yes. Allah's Apostle once again asked if she had any prey. Fatma answered, I have wild pork. So the Messenger of God and his companions "ate pork" in the wild until they were satisfied."

Answer:

Praise be to Allah,

The claim that the Messenger of Allah (Muhammad ﷺ ) ate pork is not supported by authentic Islamic teachings or credible hadith. In Islam, the consumption of pork is explicitly prohibited, as stated in multiple verses of the Quran, such as:

  • Surah Al-Baqarah (2:173): "He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah..."
  • Surah Al-Ma'idah (5:3): "Forbidden to you (for food) are dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah..."

The reference you provided from Ibn Taimiyah's works is fabricated and does not appear anywhere in the book [Page 91 from vol. 5 can be found here ] and the context of such claim lacks authenticity. Generally, Islamic scholarship emphasizes that the Prophet Muhammad ﷺ did not consume pork and that any claims suggesting otherwise should be critically examined being against established Islamic texts.

Allah knows best.

Wednesday, 14 August 2024

Jesus title in quran 4:157 as "the Messenger of Allah".

 Question:

Did the Jews admit that Jesus is the Messenger of Allah based on Quran 4:157 ?

Answer:

Praise be to God. Let's revise the context:

The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority. (153) And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant. (154) And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few. (155) And [We cursed them] for their disbelief and their saying against Mary a great slander, (156) And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. (157) Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise. (158)


Muslim Scholars understood the mention of 'the Messenger of Allah' as:

  1. Mockery from the Jews, as they deny it and do not acknowledge him as a prophet. They said it in mockery, similar to Pharaoh's statement: 'Indeed, your messenger who has been sent to you is indeed a madman' (Surah Ash-Shu'ara: 27).
  2. or this is part of God's words to praise and exalt Him above the accusations and exaggerations falsely attributed to him. God may replace their ugly mention with a good mention in recounting their words; this elevates Jesus above what they used to say about him and honors what they intended to convey.

  And Allah knows best.

Tuesday, 13 August 2024

"Pride is My cloak.." Explaining Hadith Abu Dawud 4090 , Muslim 2620, Ibn Majah 4174

 Question: 

Can you explain this hadith:

عَنِ الأَغَرِّ أَبِي مُسْلِمٍ، - عَنْ أَبِي هُرَيْرَةَ، - قَالَ هَنَّادٌ - قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏: قَالَ اللَّهُ عَزَّ وَجَلَّ 

" الْكِبْرِيَاءُ رِدَائِي وَالْعَظَمَةُ إِزَارِي فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا قَذَفْتُهُ فِي النَّارِ ‏"‏ ‏.‏ 

The Prophet (ﷺ) said: Allah Most High says: "Pride is my cloak and majesty is my lower garment, and I shall throw him, who vies with me regarding one of them, into Hell. "

Answer:

Praise be to God,

This hadith is also reported by Imam Muslim:

عَنْ أَبِي مُسْلِمٍ الأَغَرِّ، أَنَّهُ حَدَّثَهُ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَأَبِي، هُرَيْرَةَ قَالاَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الْعِزُّ إِزَارُهُ وَالْكِبْرِيَاءُ رِدَاؤُهُ فَمَنْ يُنَازِعُنِي عَذَّبْتُهُ ‏"‏ ‏.‏

Abu Sa'id Khudri and Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Allah, the Exalted and Glorious, said: Glory is His lower garment and Majesty is His cloak and (Allah says, ) He who contends with Me in regard to them I shall torment him.

The hadith is understood in the following manner:

God Almighty said: 'Pride is My cloak and greatness is My garment,' meaning that these are attributes specific to Me and thus are not suitable for anyone else. Anyone who disputes these attributes is disputing a characteristic of Mine. If pride is only appropriate for Me, then anyone who is arrogant towards My servants has wronged himself; Al-Ghazali explained.
It is as if He is saying: 'Pride is only suitable for Me because those beneath Me possess attributes of creation that are inherent to them, and signs of incapacity are evident upon them.'
Therefore, anyone who disputes either of these attributes, I will throw them into the Fire for their desire to claim what is only fitting for the All-Powerful, the Compeller, the Strong, the Mighty, the Self-Sufficient, the Exalted, Glory be to Him. 'There is nothing like Him' (Quran 42:11).

Be attached to the attributes of His Lordship, and realize the attributes of your servitude. He prevented you from claiming what is not yours from what is for the created. So does He permit you to claim His description, while He is the Lord of the worlds?

This warning indicates that arrogance and pride are among the major sins. 

Allah knows best.