CONCERNING THE HADEETH ''WHOEVER TURNS AWAY FROM MY SUNNAH''

Prophetic Traditions

CONCERNING THE HADEETH ''WHOEVER TURNS AWAY FROM MY SUNNAH''

Question:

What is the meaning of the Hadeeth; "Whoever turns away from my Sunnah, then he is not of me." Does one fall under this category when he doesn't pray the Sunnah prayers that come before and after the obligatory one?

Answer:

The Prophet (sallAllaahu `alayhi wa sallam) said:

"Whoever turns away from my Sunnah, then he is not of me." (Al-Bukhari no. 5063 and Muslim no. 1401)

This means whoever turns away from my way that I follow, then he is not of me. This is because they have chosen another way than the path of the Prophet (sallAllaahu `alayhi wa sallam). The optional and voluntary prayers are not related to this Hadeeth, not performing them is not done with the objective of turning away from the Sunnah of the Messenger (sallAllaahu `alayhi wa sallam).

Rather, since these acts are optional, and not compulsory, people are permitted by Allaah Almighty not to perform them. So there is a difference between someone who abandons the guidance of the Prophet (sallAllaahu `alayhi wa sallam), turning away from it, and one who does not follow it out of laziness or because Allaah Almighty has permitted him not to do so.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 7, Page 168, DARUSSALAM

CONCERNING THE HADEETH ''WHOEVER VISITS ME I WILL BE HIS INTERCESSOR''

Question:

I would like to know whether this Hadeeth is authentic: "Whoever visits me in Al-Madinah, seeking his reward (from Allaah), I will be his intercessor and witness on the Day of Judgement."

Answer:

Ibn Abi Dunya recorded this Hadeeth, with this wording through a chain to Anas bin Malik, may Allaah be pleased with him, from the Prophet (sallAllaahu `alayhi wa sallam).

In the chain is Sulaiman bin Zaid Al-Ka'bi, who is weak in narrating. It was also recorded by Abu Dawud At-Tayalisi with a chain to 'Umar, may Allaah be pleased with him, but in its chain is someone who is unknown.

With this, there are authentic Hadeeths that stress the importance of visiting the graves in general, for reflecting upon death and the Hereafter. As for the Hadeeths mentioned about visiting the Prophet's grave in specific, then all of them are weak. They even say that they are fabricated.

If one wants to visit a grave, or to visit the Messenger (sallAllaahu `alayhi wa sallam), doing so according to the Shari'ah, reflecting upon death and the Hereafter, and supplicating for the dead, sending Salah upon the Prophet (sallAllaahu `alayhi wa sallam), and asking Allaah Almighty to be pleased with his two Companions, without taking up his mount or setting out to travel to do so - then his visit will be lawful and it is hoped that he will be rewarded.

Whoever takes up his mount to get to it, or sets out to travel to it, or visit it, hoping to gain blessings and benefit by it, or because he makes some type of routine visit to the grave specifically, then this visit is an innovation, there is no authentic text for it, and it is not known from any of the Salaf of this Nation.

Rather, there is proof to indicate the contrary. The Prophet (sallAllaahu `alayhi wa sallam) said, "Do not mount up except to three Masjids: Al-Masjid Al-Haram (in Makkah), this Masjid of mine (in Al-Madinah), and Al-Masjid Al-Aqsa (in Jerusalem)." (Al-Bukhari no. 1189 and Muslim no. 1397)

Yet another Hadeeth the Prophet (sallAllaahu `alayhi wa sallam) said, "Do not make my grave an 'Id (a place that you habitually visit), and do not make your homes into graves (by not praying and remembering Allaah in them). And send Salah upon me, for verily your greetings reach me, no matter where you are." (Abu Dawud no. 2042 and Ahmad 2/367)

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 7, Pages 166-168, DARUSSALAM

THE HADEETHS ABOUT VISITING THE GRAVE OF THE PROPHET (SALLALLAAHU `ALAYHI WA SALLAM)

ARE WEAK OR FABRICATED

Question:

Please clarify whether these Hadeeths are authentic: 1) "Whoever performs Hajj to the House (Ka'bah) and does not visit me has been rude to me." 2) "When someone visits me after my death, it is as if he has visited me during my lifetime." 3) "Whoever visits me in Al-Madinah, seeking his reward with Allaah, I will be his intercessor and witness on the Day of Judgement." These Hadeeths have been mentioned in many books; however, some accept them while others argue that they are weak.

Answer:

The first Hadeeth is recorded by Ibn 'Adi and Ad-Daraqutni with a chain to 'Abdullah bin 'Umar, may Allaah be pleased with them, and in these words: "Whoever performs Hajj but does not visit me has been rude to me." It is a weak narration, and some say that it is fabricated — a lie, because Muhammad bin An-Nu'man bin Shibl Al-Bahili related it from his father, and both of them are considered extremely weak. Ad-Daraqutni said, "The flaw in this chain is in the son of Nu'man and not in Nu'man himself." Al-Bazzar also recorded this Hadeeth, but in his chain is Ibrahim Al-Ghaffari, and he is weak. And finally, Al-Bayhaqi recorded this Hadeeth on the authority of 'Umar, and said, "His chain is unknown."
Ad-Daraqutni related the second Hadeeth as well, "From a man from the family of Hatib, from the Prophet (sallAllaahu `alayhi wa sallam)." With the wording mentioned above, and there is an unknown narrator in its chain. Abu Ya'la recorded it in his Musnad and Ibn 'Adi in his Kamil, but Hafs bin [Abu] Dawud is in their narration, and he is weak.

The third Hadeeth is attributed to Anas bin Malik, may Allaah be pleased with him, from the Prophet (sallAllaahu `alayhi wa sallam). However, Sulaiman bin Zaid Al-Ka'bi is one of its narrators, and he is weak. It is also reported with a chain to 'Umar, and in it is an unknown narrator.

With this, there are authentic Hadeeths that mention reflecting on death and the Hereafter, and supplicating for the dead. But every Hadeeth about visiting the Prophet's grave is weak, and some of them may even be fabricated.[1] And whoever wants to visit graves in general or the grave of the Prophet (sallAllaahu `alayhi wa sallam) specifically following the guidelines of the Shari'ah — visiting to reflect on death and the Hereafter, and to supplicate for the dead; sending prayers to the Prophet (sallAllaahu `alayhi wa sallam), asking that Allaah Almighty be pleased with his two Companions; doing all of this without making a journey specifically to visit the grave — then his visit is legislated and it is hoped that he will be rewarded.

If one begins a journey specifically to visit any grave, even the Prophet's grave, then that is not allowed, for the Prophet (sallAllaahu `alayhi wa sallam) said,

áÇ ÊÔÏ ÇáÑÍÇá ÅáÇ Åáì ËáÇËÉ ãÓÇÌÏ ãÓÌÏí åÐÇ æãÓÌÏ ÇáÍÑÇã æãÓÌÏ ÇáÃÞÕì

"Do not mount up except to three Masjids: Al-Masjid Al-Haram (in Makkah), this Masjid of mine (in Al-Madinah), and Al-Masjid Al-Aqsa (in Jerusalem)." (Al-Bukhari no. 1189 and Muslim no. 1397)

In yet another Hadeeth, the Prophet (sallAllaahu `alayhi wa sallam) said,

áÇ ÊÊÎÐæÇ ÞÈÑí ÚíÏÇ æáÇ ÊÌÚáæÇ ÈíæÊßã ÞÈæÑÇ æÍíËãÇ ßäÊã ÝÕáæÇ Úáí ÝÅä ÕáÇÊßã ÊÈáÛäí

"Do not make my grave an 'Id (a place that you habitually visit), and do not make your homes into graves (by not praying and remembering Allaah in them). And send Salah[2] upon me, for verily your greetings reach me, no matter where you are." (Abu Dawud no. 2042 and Ahmad 2/367)

And Allaah Almighty knows best.

____________________________

[1] The Shaykh, may Allaah have mercy upon him, is referring to narrations from the Prophet (sallAllaahu `alayhi wa sallam), not the narrations about the Companions, may Allaah be pleased with them, visiting the grave of the Prophet (sallAllaahu `alayhi wa sallam).

[2] To say, "Allaahumma salli 'ala Muhammadin wa 'ala ali Muhammad"

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 7, Pages 163-165, DARUSSALAM

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IF THE MEAL IS READY, EAT AND THEN PRAY

Question:

Is it true what some people say, that if dinner is ready and it is time for 'Isha' prayer, one should eat before praying? Many people rush to apply this principle, but I do not know whether it is true or not?

Answer:

This principle is correct and is founded on an authentic Hadeeth: "If dinner is served, then begin with it before you pray the Maghrib prayer." (Al-Bukhari no. 672 and Muslim no. 557)

When dinner is served, one obviously desires to eat, and were he to pray before eating that meal, his mind would be occupied in his abandoned meal, a state of mind that takes away from humility and concentration during prayer. For this reason the Prophet (sallAllaahu `alayhi wa sallam), said, "There is no prayer when food is served, and there is no prayer when one is fighting off the two impurities (i.e., when one has to urinate or defecate)."

But it is necessary to mention here that one should avoid the habit of always having dinner at the time for prayer, because this will result in not praying in congregation.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 7, Page 165, DARUSSALAM

CONCERNING THE HADEETH ''A WOMAN WHO GIVES BIRTH TO HER FEMALE MASTER''

Question:

Narrated by 'Umar bin Al-Khattab, may Allaah be pleased with him, is a Hadeeth wherein the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said that from the signs of the Day of Judgement is that "the slave woman will give birth to her female master." Please explain the meaning of this Hadeeth?

Answer:

This means that female slaves will be numerous, so much, so, that one of them will give birth to her female master. This means that she becomes pregnant from her master, and daughter that results is the daughter of her master, making that daughter her master as well.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 7, Page 162, DARUSSALAM

ALTHOUGH THE HADEETH OF THE FLY IS AUTHENTIC,

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Prophetic Traditions