Archive for prophet

The Eloquent Speech Of The Prophet (saw) Are Known To The Scholars

Posted in Hadith Studies with tags , , , , , , on October 20, 2015 by TheAuthenticBase

From the signs in the text of a narration that point to its fabrication is when the matn (text) is of a stilted or awkward speech, lacking the Arabic eloquence.

The scholar who is familiar with the intricate details of the Arabic language knows when a given word or phrase is stiff or stilted (artificial, unnatural) and concludes that it is impossible to have emanated from one who is eloquent and well spoken – how then could such words have emanated from the most eloquent person to have ever spoken Arabic, Muhammad (saw)?

Al-Haafidh Ibn Hajr pointed out that this is sign is valid when exact words of the Prophet (saw) are being quoted.

Ibn Daqeed Al-‘Eed said:

“Scholars often rule a narration to be fabricated based on this principle – based on the wording of the narration. Because of their extensive research in hadeeth literature, they have developed string mental and spiritual faculties, through which they are able to differentiate between what the prophet (saw) might have uttered and what the Prophet (saw) could not have uttered.”

Al-Bilqeenee said:

“If one serves under a master for a number of years, he knows what he loves and what he hates, so if a third party were to claim that the master hated something, while the servant knew for a fact that he loved that things, he would, immediately upon hearing the claim, reject it as a lie.”

For example scholars of this field are known to have statements like “There is darkness upon this hadeeth,” or “Its text is dark,” or “The heart denies it,” or “The soul does not find peace in it.”

Ar-Rabee’ Ibn Khuthaym said:

“Among hadeeths, there is the hadeeth that has the illumination of the day, by which you know it (to be true). And among hadeeths there is the hadeeth that has the darkness of the night, by which you know it (to be false).”

Ibn Al-Jawzee said:

“The skin of the student of knowledge quivers upon hearing the munkar hadeeth (that which is unauthentic as well as contradicting the authentic). And most of the time his heart has an aversion to it.”

[The Sunnah And Its Role In Islamic Legislation” p. 139]

The Stages Of The Prophet’s Da’wah, By Ibn Al-Qayyim

Posted in Miscellaneous with tags , , , , , , , , , , on October 1, 2015 by TheAuthenticBase

Ibn Al-Qayyim said:

“The first revelation given to the Prophet (saw) by his Lord (swt) was his order to him: “Read in the name of your Lord who created, created man out of an alaq.” [96:1-2] This was the start of his Prophethood. The instruction to him was to read within himself. At the point, He did not order him to convey anything to anyone. He subsequently revealed to him: “O you who are enfolded, arise and warn.” [74: 1-2] This means that God made him a prophet by telling him to read, and He gave him his mission by saying: “O you who are enfolded,arise and warn.” [74: 1-2] God then ordered him to warn his immediate clan. Subsequently, he gave the same warning to his own people, then to the surrounding Arabian tribes, then all Arabs, then mankind generally.

For more than a decade after the start of his Prophethood, Muhammad (saw) continued to advocate the faith without resorting to fighting or the imposition of any loyalty tax (i.e. jizyah). Throughout this period he was ordered to stay his hand, forbear patiently and overlook all oppositions. Later, God gave him permission to migrate (from Makkah to Madeenah) and permitted him to fight. He (swt) then instructed him to fight those who wage war against him and to maintain peace with those who refrain from fighting him. At a later stage, God ordered him to fight the idolaters until all submission is made to God alone.

After the order was given to the Prophet to strive and fight for God’s cause, unbelievers were in three categories with regard to their relations with him: [1] those with whom he was in peace and truce, [2] combatants fighting him, [3] and those under his protection (Ahlul-Dhimmah). God ordered him to honour his treaties with those whom he had a pace treaty, as long as they honoured their commitments. If he feared treachery on their part, he was to revoke the treaty but would not fight them until he had informed them of the termination of their peace treaty. On the other hand, he was to fight those who violated their treaties with him.

When Soorah 9, At-Tawbah, was revealed, it outlined the policy towards all these three categories. The Prophet (saw) is ordered there to fight his enemies from among the people of earlier faiths until they either submit to his authority, paying the loyalty tax, jizyah, or embrace Islaam. He is also ordered in the same Soorah to strive hard against the kuffaar with arm, and against the hypocrites with arguments and proof.

A further order to the prophet (saw) in Soorah 9 was to terminate all treaties with unbelievers, classifying such people into three groups:

– The first group he was ordered to fight, because these were the ones who violated their treaties with him and who were untrue to their commitments. He fought them and was victorious.

– The second group consisted of those with whom he had a pace treaty which they had honoured fully, and the treaty was to run for a specific term. They had given no support to any person or group who opposed the Prophet. With these he was to honour the peace treaty until it had run its course.

– The third group included those with whom he Prophet had no treaty and no previous fighting engagements, as well as those who had an open-ended agreement. The Prophet (saw) was instructed to give these groups four months’ notice, after which he was to fight them. The Prophet acted on these instructions, fought those who violated their treaties, and gave four months’ notice to those who had no treaty or had one without a specific term. Those who honoured their treaties were to have it honoured by the Prophet until the end of its term. All these embraced Islaam before thee end of their term. As for those who pledged loyalty to him, they were to pay the loyalty tax, jizyah.

Thus, after the revelation of Soorah 9, the unbelievers were in three different categories with regard to the Prophet’s relations with them: (1) combatants, or (2) bound by a specified-term treaty, or (3) loyal. The second category embraced Islaam shortly thereafter, leaving the other two groups: combatants who feared him, and those who were loyal. Thus all mankind were divided into three classes: (1) Muslims who believed in the Prophet’s message; (2) those at peace with him who enjoyed security; and (3) those who were hostile and feared him.

As for the hypocrites, he was instructed to accept from them what they professed, leaving the final verdict on them to God. He was to strive against them with informed argument. he was further instructed to turn away from them and to be hard so that he would deliver his message to them in a way that they could not refute. He was forbidden to pray for them when they died, or to visit their graves. He was informed that if he were to pray for them to be forgiven, God would not forgive them.

Such was the prophet’s policy towards his opponents, both unbelievers and hypocrites.

[Zaad Al-Ma’aad, 3/158-161]

The Unauthenticity Of The Narration About Bilal Visiting The Grave Of The Prophet (saw)

Posted in Inspirational Stories, Miscellaneous with tags , , , , , , , , on January 5, 2015 by TheAuthenticBase

Regarding this story (click here) of bilal returning from shaam and doing the adhaan in madenah, then it has been declared unauthentic. Below is the verification of the hadeeth, declaring it unauthentic:

Haafiz Ibn AbdulHaadee (one of ibn taymiyyah foremost students) mentiones in “Saarim Al-Munki Fee Radd ‘alaa As-Subkee”:

This narration is not authentic. This narration has been narrated by Al-Haakim Aboo Ahmad Ibn Ahmad Ibn Ishaaq An-Nisaabooree Al-Haafiz in his “Juzz Khaamis” from his “Fawaa’id”, and from his way it has been narrated by ‘Asaakir in the mention of Bilaal, and it is a narration that is ghareeb (unknown) munkar (unauthentic and contradicting authentic reports) with an isnaad having inqitaa (disconnection) and majhool (unknown) narrators.

Muhammad Ibn Al-Fayd Al-Ghasaanee was alone in reporting it from Ibraheem ibn Muhammad Ibn Sulaymaan Ibn Bilaal from his father, from his grandfather.

Ibraheem ibn Muhammad is unknown, not knowing to be thiqah (upright) or having amaanah (trust), neither dabt (accuracy), nor adaalah (integrity), rather he is majhool (unknown). (1)

As for Muhammad Ibn Sulaymaan (his father who he narrates this narration from), then he is qaleel al-hadeeth (narrating few hadeeth). (2)

As for Sulaymaan Ibn Bilaal, then he is a man not famous, rather majhool al-haal and qalil ar-rawayah (unknown and narrating few narrations), and he did not become famous in holding knowledge and transmitting it. And none from the Imaams declared him to be thiqah (upright) as far as we know.

And we request the one taking this as a proof and basing on this narration; who declared him to be thiqah (trustworthy) among the Imaams? And (who) relied on his hadeeth among the Hufaaz (memorisers of hadeeth)? Or who praised him among the scholars until his narration can be based upon and one can rely on his report?


(1) Adh-Dhahabee said about him: “There is jahaalah (ignorance) in what is narrated from him by Muhammad Ibn Al-Fayd Al-Ghassaanee.” And Ibn Hajr mentions this incident in his lisaan and says: “This is a story clearly fabricated.”

(2) Aboo Haatim said of him, “Munkar al-hadeeth (abandoned in hadeeth).” See Taareekh Al-Kabeer 1/98

‘Umar’s Respect To The Wives Of The Prophet (saw)

Posted in Inspirational Stories, Sisters Base with tags , , , , , , , , on October 15, 2014 by TheAuthenticBase

‘Umar Ibn Al-Khattaab was very protective of the Prophet’s wives. They were all very innocent and pious and yet, as ‘Umar certainly remembered, that did not stop the hypocrite ‘Abdullaah Ibn Ubay from slandering ‘Aa’ishah. Thus, ‘Umar would do everything in his power to safeguard the honour of the Prophet’s wives.

So when the Prophet’s wives asked ‘Umar to perform Hajj, he denied their request. Then, when they continued to implore him for permission, he met them halfway, saying to them: “I will grant you permission to go the following year, and yet even that is something I do not truly agree with.

The following year,’Umar sent ‘Uthmaan Ibn ‘Affaan and ‘Abdur-Rahmaan Ibn ‘Awf to accompany the Mothers of the believers during their pilgrimage. And ‘Umar gave both of them strict orders; one of them was to walk ahead of the Prophet’s wives, and the other was to walk behind them. They were not to allow anyone to walk alongside the Prophet’s wives. When they had to stop to set up camp, they were to set up camp in a mountain pass (an enclosed area); as long as the Prophet’s wives rested inside the mountain pass, they were to stand guard at the entrance of the mountain pass; they were to allow no one to enter upon the Prophet’s wives.

And when the Prophet’s wives performed Tawaaf around the Ka’bah, they were to forbid all men from performing Tawaaf at the same time.

[Tabaqaat, by Ibn Sa’d, 8/109]

The Grave Of Daanyaal

Posted in Inspirational Stories, Tawheed/Shirk with tags , , , , , , , , , , , on April 25, 2014 by TheAuthenticBase

Some people say its virtuous to visit the graves of dead people. To them we relate the following narration:

During Umar’s caliphate, the grave of Daanyaal (Daniel) was discovered and dug up in the land of Tustar. The governor of that region, Aboo Moosa (ra), wrote to ‘Umar (ra) informing him about the situation. ‘Umar knew that people would now most likely go to the grave of Daanyaal and become tempted to worship him, or at least perform acts of religious innovation.

Therefore, in order to protect the people from falling into acts of innovation and polytheism, ‘Umar wrote the following letter to Aboo Moosaa:

“During the day, dig thirteen graves. Then during the night, bury him in one of those graves, and cover his grave with dust, so that people do not become tempted by him.”

[Al-Fataawa, 15/90]

What The Shee’ah Say About Their Imaams

Posted in Shiasm Exposed with tags , , , , , , , on February 15, 2014 by TheAuthenticBase

Al-Khomenie said:

Indeed our Imaams have an exalted status, a lofty position and a natural caliphate to which all creation submits.” [Tahreer Al-Waseelah, by Al-Khomenie, p. 52]

He also said:

“The 12 Imaams have lofty positions with Allaah. No close Angel or beloved Prophet has reached that position.” [Tahreer Al-Waseelah, by Al-Khomenie, p. 94]

Al-Majlisi said:

“The 12 Imaams are greater and better than all prophets except for our Prophet Muhammad.” [Miraat Al-Uqool]

Showing Loyalty Or Enmity For Other Than The Prophet (saw), By Ibn Taymiyyah

Posted in Miscellaneous, Various Other Misguided Sects/Groups Exposed with tags , , , , , , , , on September 16, 2013 by TheAuthenticBase

Shaykh-ul-Islaam Ibn Taymiyyah said:

“It is not for anyone to place for the ummah a person calling to his path showing loyalty or enmity because of that path other than the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam).

And it is not permissible to place for them speech, show loyalty or enmity because of it other than the speech of Allaah and His messenger (sal-Allaahu ‘alayhe wa sallam) and that which The Ummah has united upon.

Rather, this is what the people of innovation do who place for themselves a person or some speech and they divide with it the ummah, showing loyalty or enmity upon that person or that kalaam or that attribute.”

[Majmoo’ al-Fataawa vol. 20, pp. 124]

The Inheritance Of The Prophets, By Ibn Al-Qayyim

Posted in Knowledge with tags , , , , , , , , on February 3, 2013 by TheAuthenticBase

The Prophet (saw) said:

“… Indeed the scholars are the inheritors of the prophets, for the prophets do not leave behind a deenaar or a dirham for inheritance, but rather they leave behind knowledge. So whoever takes hold of it has acquired a large share (of inheritance).” [Ahmad, Aboo Daawood and others]

Ibn Al-Qayyim said concerning this hadeeth:

“This is from the greatest virtues of the scholars, since the Prophets are the best of Allaah’s creation. So this means that their inheritors are the best of creation after them. (This is proven by the fact that) everyone that leaves behind inheritance has his property transfered over to his heirs, since they are the ones who will take his place after him. There is no one that will take the place of the messengers, in spreading what they were sent with after them, except the scholars. Therefore they are the ones who have the most right to receive their inheritance.

This indicates that the scholars are the closest people to the prophets, since inheritance is only passed down to those closest to the one leaving behind inheritance. So just as this is established when talking about monetary inheritance, likewise it applies to the prophetic inheritance…

[Additional benefit From The Hadeeth]

This hadeeth also contains guidance for the Ummah to obey them, respect them, have esteem for them, and honor them, since they are inheritors and successors of those who possess these rights over the Ummah (i.e. the prophets).

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What Was The Inheritance Of Daawood To Sulaymaan? By Ibn Al-Qayyim

Posted in Knowledge with tags , , , , , on April 25, 2012 by TheAuthenticBase

As for His statement:

And Sulaymaan inherited from Daawood.” [27:16]

It is none else than the inheritance of knowledge and prophethood by total consensus of the people of knowledge amongst the scholars of tafseer and others. This is because Daawood had many children besides Sulaymaan. Had the inheritance been wealth then it would not be restricted to Sulaymaan.

Also, the speech of Allaah is safeguarded from the likes of this information since it is of the same level as saying, ‘So and so dies and his child inherited from him.’ It is well known that everyone leaves an inheritance for his child, so there is no benefit in informing (us) of this. Additionally what precedes the verse and what succeeds it clarifies that the intent of this inheritance os the inheritance of knowledge and prophethood and not the inheritance of wealth.

Allaah The Exalted said:

And indeed We gave knowledge to Daawood and Sulaymaan, and they both said, ‘All praise and thanks are due to Allaah Who has preferred us above many of His believing servants!’ And Sulaymaan inherited from Daawood.” [27:15-16]

The context clarifies the virtue of Sulaymaan and what Allaah specified him with of honor and inheritance that his father possessed, and the paramount of gifts is knowledge and prophethood.

[Miftaah Daar As-Sa’aadah, By Ibn Al-Qayyim, 1/66]

The Bible And Polygamy

Posted in Dawah Toolkit with tags , , , , , , , , , , , on April 24, 2012 by TheAuthenticBase

There are a number of examples of polygamous marriages among the Prophets recorded in the Torah.

According to Father Eugene Hillman:

“Nowhere in the New Testament is there any explicit commandment that marriage should be monogamous or any explicit commandment forbidding polygamy.” [Polygamy Reconsidered, p.140]

Below are examples of polygamous marriages in the Bible:

Prophet Abraham had two wives:

“So after Abram had dwelt ten years in the land of Canaan, Sarai, Abram’s wife, took Hagar the Egyptian, her maid, and gave her to Abram her husband as a wife.” [Genesis 16:13]

Prophet David is likewise said to have been polygamous:

“And David dwelt with Achish at Gat, he and his men, every man with his household, and David with his two wives, Ahin’o-am of Jezreel, and Abigail of Carmel, Nabal’s widow.” [1st Samuel 27:3 ]

Solomon is said to have had:

“… seven hundred wives, princesses, and three hundred concubines.” [1st Kings 11:3]

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The Prophet’s Noble Manners, By Ibn Al-Qayyim

Posted in Adab (Manners) with tags , , , , , , , , , , on March 20, 2012 by TheAuthenticBase

Ibn Al-Qayyim summarized the extent of the Prophet’s noble manners by saying:

“The Prophet (saw) used to greet the children when he passed by them. Sometimes, a little girl would take him by the hand and he would allow her to lead him wherever she wanted. He (saw) used to lick his fingers after eating. He (saw) would be in the service of his family when at home.

Never would he become angry because of something personal. He (saw) used to repair his own sandals and mend his own torn clothes. He would milk his goat himself for his own family. He would feed his own camel. He used to eat with his servants, sit in the company of the poor people, and personally take care of the needs of widows and orphans.

He would be the one to initiate the greeting when meeting people. He would respond to the humblest of invitations.

He (saw) lived a very modest lifestyle, a man of soft manners, naturally kind, easy to get along with, having a pleasant smile on his face, gracefully humble, extremely generous but not wasteful. Soft-hearted and gentle in his dealings with each and every Muslim, lowering the wings of humility to the believers, bearing their companionship in such a gentle way.”

[Madaarij As-Saalikeen, 3/111-112]