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When Difficulty Strikes

كِتَابُ الْأَرْبَعِيْنَ

مِنْ كَلَامِ سَيِّدِ الْمُرْسَلِيْنَ

(صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ)

 

Kitaabul Arba`een Min Kalaami Sayyidil Mursaleen (Sallallaahu `Alayhi Wa Sallam)

 

The Book of 40 Ahaadeeth from the Speech of the Leader of the Messengers (Sallallaahu `Alayhi Wa Sallam)

 

By: Ubaidullah Ibn Adam Aal-Ebrahim

Darul Ilm Publications

 

Introduction:

 

Bismillaahir Rahmaanir Raheem

This is a collection of 40 selected Ahaadeeth which have been chosen for the purpose of easy memorisation……….

 

Kitaabul Arba`een

 

Download as PDF: https://darulilm.files.wordpress.com/2017/03/kitaabul-arbaeen.pdf

Al-`Aqeedatul Murshidah & The Beliefs of the Ash`aris

A class conducted on Ummah Radio. Recitation and Explanation of the Matn of Al-`Aqeedatul Murshidah, along with an explanation of the Ash`ari `Aqeedah in light of aspersions cast by Salafis.

As well as a brief history behind why the Ash`ari and Maatureedee Madhaahib were formulated.

Bid`ah – Between Misguidance and Extremism

A class conducted on Ummah Radio, dealing with the commonly misused and abused topic of Bid`ah, to clarify and clear the air regarding much of the false preconceived notions that people have regarding it.

From the basis of the classical `Ulamaa of the Madhaahib, and not that of modern day people’s personal opinions.

Explains the issue of “Good Bid`ah” amongst other things.

 

The Ruling on Using Makeup/Nail Polish etc in Islaam.

 

The question on the permissibility/impermissibility of conventional makeup, nail polish, lipstick etc is one which is often discussed, but which causes a lot of problems for the masses who are left confused on its ruling.

 

The main problem with all these things is not the ingredients, or whether it is waterproof or not, but rather it is the fact that primarily it is Tashabbuh (imitation) of immoral Kuffaar.

 

Hadhrat `Abdullaah Ibn `Umar Radhiallaahu `Anhumaa said that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Whoever imitates a people then he is of them.” Sunan Abu Daawood.

 

The second problem is that the women who wear these things only apply it for the purpose of going out in public, where they inevitably will be seen by Ghayr Mahaarim males regardless of whether they intended to make a display of themselves or not.

 

Allaah Ta`aalaa says in Surah Al-Ahzaab, Aayah 33: “And remain in your homes, and do not display yourselves like the display of the days of ignorance…”

 

Thus by them doing so, they incur sin both upon themselves as well as the men who are tempted by them.

 

Putting aside all the other problems that comes along with the usage of makeup etc, if just these two issues are taken into consideration then it becomes clear to see that it is not permissible for a Muslim woman to use makeup and nail polish etc.

 

So in conclusion the issue is not whether there are Haraam ingredients in the nail polish, makeup etc, because even though all the ingredients may be Halaal, and it may even be washable under normal water thus washing away during Wudhoo and Ghusl, but these two factors of Tashabbuh and Tabarruj (displaying one’s self) will still be found, thereby causing it to be Haraam.

 

 

And Allaah Knows Best.

 

The one who guides to good will be rewarded equally

 

Question:

 

Is this Hadith Authentic??
“The one who guides to good will be rewarded equally”…..

 

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

The Hadeeth is authentic. It is reported in Saheeh Muslim, Sunan Abu Daawood, Sunan At-Timirdhi and many others with slight changes in its wording.

 

The narration of Saheeh Muslim is as follows:

 

Hadhrat Abu Mas`ood Al-Ansaari Radhiallaahu `Anhu narrates that a man came to Nabi Sallallaahu `Alayhi Wa Sallam and said: “My animal (which was my transport) has died, so give me some transport.” So he (Sallallaahu `Alayhi Wa Sallam) replied: “I don’t have any.” A man said: “O Messenger of Allaah (Sallallaahu `Alayhi Wa Sallam), I will guide him to someone who will give him transport.” So Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “The one who guides someone to goodness, he will have the same reward as the one who does it (the actual good act).” [i]

 

 

Meaning that the Sahaabi who guided this man to someone who gave him an animal to ride, he got the same reward as the one who actually gave this man the animal.

 

Because the treasures and Magnanimity of Allaah are both limitless, so Allaah can reward both in full without detracting from the reward of the other in the least.

 

 

 

And Allaah knows best.

 

 

Answered by:

 

Ubaidullah Ibn Adam Aal-Ebrahim.

 

 

Saturday 25th Sha`baan 1436 – 13th June 2015.

 

 

[i]عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: إِنِّي أُبْدِعَ بِي فَاحْمِلْنِي، فَقَالَ: «مَا عِنْدِي»، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَنَا أَدُلُّهُ عَلَى مَنْ يَحْمِلُهُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ» – رواه الإمام مسلم رحمه الله في صحيحه.

Filling the stomach with poetry?

 

Question:

 

“It is better for one of you to fill their stomach with pus than poetry.”

How authentic is this hadith?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

 

The Hadeeth is authentic. The narration in question is from Sunan At-Tirmidhi:

 

Hadhrat Sa`d Ibn Abi Waqqaas Radhiallaahu `Anhu narrates that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “It is better for one of you to have his stomach filled with pus rather than filling it with poetry.” [i]

 

It is also reported in Saheeh Al-Bukhaari, Saheeh Muslim, Sunan Abu Daawood and many others, with a slight difference in wording.

 

This Hadeeth is not a blanket condemnation of all poetry; rather it’s a specific condemnation.

 

The condemnation applies firstly to pointless poetry (and when we say poetry then naturally Anaasheed are included as well) it then extends from there even to good poetry when a person immerses himself in it to the extent that he ends up spending more time on poetry than remembering Allaah, studying the Deen or reciting the Qur’aan.

 

There are many Islaamic books written in poetic form, be it on the science of Hadeeth like Al-Manzhoomatul Bayqooniyyah, or Tajweed like Al-Muqaddimatul Jazariyyah etc, such poems are fine because the purpose of it is to learn the Deen, the poem is just there as a support to make the memorisation easier.

 

Imaam As-Suyooti Rahimahullaah says in Ad-Deebaaj `Alaa Saheeh Muslim Ibn Hajjaaj commenting on this Hadeeth: “What is meant here is that a person spends most of his time on poetry, it seizes him to such a degree that it preoccupies him from the Qur’aan, the Islaamic sciences and the remembrance of Allaah.” [ii]

 

Putting this in a modern light we can say; It is permissible to listen to Anaasheed, however if a person only spends his time listening to Anaasheed and doesn’t take out the time for Dhikrullaah and recitation of the Qur’aan and other Deeni work, then such a person would fall under the purview of this Hadeeth

 

 

 

And Allaah knows best.

 

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

 

Sunday 6th Rajab 1436 – 26th April 2015.

 

 

[i] عَنْ مُحَمَّدِ بْنِ سَعْدِ بْنِ أَبِي وَقَاصٍ، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا. – رواه الإمام الترمذي رحمه الله في سننه.

 

 

[ii]المُرَاد أَن يكون الشعْر غَالِبا عَلَيْهِ مستوليا بِحَيْثُ يشْغلهُ عَن الْقُرْآن والعلوم الشَّرْعِيَّة وَذكر الله. – قاله الإمام السيوطي رحمه الله في كتابه الديباج على صحيح مسلم بن الحجاج.