Category Archives: Hadith

An Introduction to Fayd aI-Bari ‘ala Sahih al-Bukhari

By Mawlana Dr. Yunus Usman

Fayd aI-Bari ‘ala Sahih al-Bukhari is a commentary on al-Jami’ al-Sahih of Imam al-Bukhari in the Arabic language and was compiled from the dictations and lecture notes of ‘Allamah Anwar Shah Kashmiri (hereinafter referred to as Shah Sahib) by one of his students, namely, Mawlana Badr ‘Alam Mirathi.
Mawlana Badr ‘Alam Mirathi was born in Bidayu in 1898 in South India. In 1947 he migrated to Pakistan and a few years later he migrated to Madinah, Saudi Arabia, where he passed away in 1965.

At the age of 14, Mawlana Badr ‘Alam Mirathi was admitted as a student at Mazahir al-‘Ulum in Saharanpur, U.P., India. He qualified as an ‘alim in 1918 and taught in Saharanpur for two years. In 1920, he enrolled at Dar al-‘Ulum Deoband in order to specialize in hadith. He spent four years at that institution as a student of Shah Sahib. In 1927 when Shah Sahib moved from Deoband to Dhabel, Mawlana Badr ‘Alam Mirathi also moved to Dhabel where he spent five years teaching. While he was engaged in teaching, he enrolled as a student of Shah Sahib. It was during that period that he undertook to write down the dictations of Shah Sahib’s commentary on al-Jami’ al-Sahih of Imam al-Bukhari. Mawlana Badr ‘Alam Mirathi requested Shah Sahib to revise the dictations which were in manuscript form. The manuscript was titled Fayd aI-Bari ‘ala Sahih al-Bukhari and was later published by Matba’ah al-Hijazi in Cairo under the auspices of Majlis ‘Ilmi in Arabic.

Special Features of Fayd aI-Bari ‘ala Sahih al-Bukhari

Fayd aI-Bari consists of four lengthy volume. Its special features are discussed hereunder:

Its first volume consists of a lengthy introduction, which deals with the biography of Shah Sahib and notes on al-isnad (chain of narrators) by Mawlana Muhammad Yusuf Binnuri. It also includes a biography of Imam al-Bukhari and the special characteristics of Imam al-Bukhari’s hadith compilation and other related issues. For example, the total number of hadith recorded in it, and under what conditions it was compiled, etc are discussed.

This work gives extensive coverage to Tarjumat al-Abwab (explanation of the chapter headings) in order to acquaint the reader with the relationship that exists between the headings of the chapters and the hadith contained in them.

The subject of ‘aqa’id (beliefs) is also discussed in great detail so as to impress upon the reader the need for one to have the correct belief as a Muslim.

The ruwat (narrators) are identified so that the reader may have an idea as to who they actually were. For example, the chain of narrators that appear in the very beginning of al-Jami’ al-Sahih of Imam al-Bukhari are recorded thus:
“AI-Humaydi ‘Abd Allah Ibn al-Zubayr reported on the authority of Sufyan who reported on the authority of Yahya Ibn Sa’id al-Ansari who reported on the authority of Muhammad ibn Ihrahim al-Taymi who said that he heard ‘Alqamah bin Waqqas al-Laythi say that he heard ‘Umar Ibn al-Khattab (Allah be pleased with him) say from the pulpit…” In Fayd aI-Bari, al-Humaydi is identified as the teacher of Imam al-Bukhari whose name was in fact ‘Abd Allah Ibn al-Zubayr who died in 219 Hijri. Sufyan is said to be the famous muhaddith (hadith scholar) Sufyan Ibn Uyaynah who was the student of Imam Ahmad Ibn Hanbal. Yahya Ibn Sa’id al-Ansari is identified as the son al-Qays who died in 198 Hijri and was the teacher of both Imams Abu Hanifah and Awza’i.

Certain omissions of Imam al-Bukhari are also highlighted. For example, it is pointed out that Imam al-Bukhari should have included under the chapter titled as ﺑﺎﺏ ﺍﻟﺴِّﻮَﺍﻙِ all the ahadith that pertain to siwak (brushing of the teeth with a tooth-brush in the form of a pencil from the root of a special type of tree known as the Arak tree). Imam al-Bukhari, on the other hand, chose to include the ahadith on siwak at two different places, namely in ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ (The Book of Ablution) and ﻛﺘﺎﺏ ﺍﻟﺠﻤﻌﺔ (The Book of Friday).

An effort has also been made to extrapolate a fiqhi (legal) ruling, wherever possible, from some of the subjects that have been tackled in al-Jami’ al-Sahih of Imam al-Bukhari. For example, under ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ (The Book on Ablution), there is a chapter which is entitled: ﺑﺎﺏ ﺍﻟﺘَّﺴْﻤِﻴَﺔِ ﻋَﻠَﻰ ﻛُﻞِّ ﺣَﺎﻝٍ (Chapter: To Recite “In the Name of Allah” During Every Action…) Commenting on whether it is compulsory to mention the tasmiyyah (the Name of Allah) at the time of performing the ablution, it is mentioned that Shah Sahib was of the view that it is not wajib (compulsory) to do so and that his view was in conformity with all the Imams of the Schools of Islamic Jurisprudence except Imam Ahmad ibn Hanbal. Likewise, Shah Sahib went further to explain that amongst the Hanafi scholars, only Ibn Humman, the author of Fath al-Qadir, was of the view that the tasmiyyah is a compulsory component for the ablution to become valid. Shah Sahib was inclined to believe that Imam al-Bukhari also held that view.

Shortcomings in Fayd aI-Bari ‘ala Sahih al-Bukhari

The writer of this dissertation [Mawlana Dr. Yunus Usman] is of the view that while Fayd aI-Bari is an excellent commentary on the hadith compilation of Imam al-Bukhari, some of its shortcomings may be enumerated as follows:

It is in the Arabic language and this makes it inaccessible to the vast majority of lay Muslims. In other words, only Muslim scholars and others who have mastered the Arabic language may derive any benefit from it.

The original text of al-Jami’ al-Sahih of Imam al-Bukhari has not been included in Fayd aI-Bari and hence for the reader to be in a position to make sense of the commentary, he/she would have to have a copy of the hadith compilation of Imam al-Bukhari at hand. This makes it cumbersome for the reader to refer to both works simultaneously.

The author of Fayd aI-Bari has not included, in some instances, the full title of the chapters and this may result in the reader not being able to grasp the full import of the commentary. For example, on page 79 the title of the chapter is mentioned as: ﺑﺎﺏ ﺍﻟْﻤُﺴْﻠِﻢُ instead of: ﺑﺎﺏ ﺍﻟْﻤُﺴْﻠِﻢُ ﻣَﻦْ ﺳَﻠِﻢَ ﺍﻟْﻤُﺴْﻠِﻤُﻮﻥَ ﻣِﻦْ ﻟِﺴَﺎﻧِﻪِ ﻭَﻳَﺪِﻩِ.

Scientific Explanation of the Hadith of Hellfire Breath

By brother ‘Abdullah Muslim

Hellfire Breath and the Fluctuation of Universe Temperature

I was searching on internet about universe temperature and I found a very interesting study on kind of supernovas called “la supernova”. I will quote some of recent studies findings on this subject and others related to universe and Earth temperature and I will try to link between 4 main studies.

The scientific researches on this subject are still new and didn’t solve the mystery behind supernovas behavior yet, and I am sure that the Islamic explanation will be so astonished to the working scientists.

Dear Reader, if you find that science part is new for you, please read the summary section at its end before reading the Islamic explanation.

1st Research – La Supernovas

Quoted from Wikipedia – Supernova

[A supernova (plural supernovae) is a stellar explosion that is more energetic than a nova. Supernovae are extremely luminous and cause a burst of radiation that often briefly outshines an entire galaxy, before fading from view over several weeks or months. During this short interval a supernova can radiate as much energy as the Sun is expected to emit over its entire life span. The explosion expels much or all of a star’s material at a velocity of up to 30,000 km/s (10% of the speed of light), driving a shock wave into the surrounding interstellar medium. This shock wave sweeps up an expanding shell of gas and dust called a supernova remnant.] [1]

Quoted from Wikipedia – Type la Supernova

[Regardless of the exact details of nuclear burning, it is generally accepted that a substantial fraction of the carbon and oxygen in the white dwarf is burned into heavier elements within a period of only a few seconds, raising the internal temperature to billions of degrees. This energy release from thermonuclear burning (1–2×10^44J) is more than enough to unbind the star; that is, the individual particles making up the white dwarf gain enough kinetic energy that they are all able to fly apart from each other.

The star explodes violently and releases a shock wave in which matter is typically ejected at speeds on the order of 5–20,000 km/s, or roughly 3% of the speed of light. The energy released in the explosion also causes an extreme increase in luminosity. The typical visual absolute magnitude of Type Ia supernovae is Mv = −19.3 (about 5 billion times brighter than the Sun), with little variation. Whether or not the supernova remnant remains bound to its companion depends on the amount of mass ejected.][2]

From Wikipedia – Supernova Cosmology Project (SCP)

[The Supernova Cosmology Project is one of two research teams that determined the likelihood of an accelerating universe and therefore a positive Cosmological constant. This discovery was named “Breakthrough of the Year for 1998” by Science Magazine and, along with the High-z Supernova Search Team, the project team won the Gruber Prize in Cosmology in 2007.

The project uses data from the redshift of Type Ia supernovae. The project is mainly based at Lawrence Berkeley National Laboratory. The international team with 31 members from Australia, Chile, France, Spain, Sweden, UK and USA is headed by Saul Perlmutter.] [3]

[SCP Report]
Below are some important quotations from the SCP study: “Supernovae, Dark Energy, and the Accelerating Universe, by Saul Perlmutter”. [4]

  • “Measuring the history of cosmic expansion is no easy task, but in recent years, a specific variety of supernovae, type Ia, has given us a first glimpse at that history and surprised us with an unexpected plot twist.”
  • Their peak brightness seemed to be quite uniform, and theywere bright enough to be seen at extremely large distances. In fact, a supernova can, for a few weeks, be as bright as an entire galaxy.
  • The uniformity of the type “Ia supernovae” became even more striking when their spectra were studied in detail as they brightened and then faded.
  • The detailed uniformity of the type Ia supernovae implies that they must have some common triggering mechanism.
  • We could examine the rich stream of observational data from each individual explosion and match spectral and light-curve fingerprints to recognize those that had the same peak brightness.
  • the few type Ia outliers—those with peak brightness significantly different from the norm—could generally be identified and screened out.
  • The anomalously fainter supernovae were typically redder or found in highly inclined spiral galaxies (or both).
  • veteran Swiss researcher Gustav Tammann and his student Bruno Leibengut first reported the amazing uniformity of type Ia supernovae,
  • then the measurement of the changing expansion rate would also determine the curvature of space and tell us about whether the cosmos is finite or infinite.

This approach also made it possible to use the Hubble Space Telescope for follow-up light-curve observations, because we could specify in advance the one-square-degree patch of sky in which our wide-field imager would find its catch of supernovae.

What’s wrong with faint supernovae?

  • The faintness—or distance—of the high-redshift supernovae in figure 3 was a dramatic surprise.
  • All that mass surely puts a lower limit on how far—that is, to what level of faintness— we must look to find a given red-shift. The high red-shift supernovae in figure 3 are, however, fainter than would be expected even for an empty cosmos.
  • The standard model of particle physics has no natural place for a vacuum energy densityof the modest magnitude required by the astrophysical data. The simplest estimates would predict a vacuumenergy 10120 times greater. (In super-symmetric models, it’s “only” 1055 times greater.)

Supernovae from that decelerating epoch should not get as faint with increasing distance as they would if dust or intrinsic evolutionary changes caused the dimming.

Pursuing the elusive dark energy

  • The dark energy evinced by the accelerating cosmic expansion grants us almost no clues to its identity.
  • The wide-ranging theories of dark energy are often characterized by their equation-of-state parameter w = p/r, the ratio of the dark energy’s pressure to its energy density.
  • Given that the dark-energy density is now about twice the mass density, the only constraint on dark-energy models is that w must, at present, be more negative than –1/2 to make the cosmic expansion accelerate. However, most dark-energy alternatives to a cosmological constant have a w that changes over time.

but also the cosmic microwave background, gravitational lensing of galaxies, and other cosmological observations, we have the prospect of taking the next step toward that “Aha!” moment when a new theory makes sense of the current puzzles.

2nd Research – Universe Temperature Fluctuation

[WMAP Project]

Quoted from: WMAP 7-year Results Released – January 26, 2010

  • WMAP has detected, with very high significance, temperature shifts induced by hot gas in galaxy clusters.
  • The CMB temperature in the direction of known galaxy clusters is expected to be slightly cooler than the average CMB temperature, due to interactions between CMB photons and the gas in the clusters. This effect has been observed in aggregate by WMAP and is consistent with analogous observations by the South Pole Telescope. Both observations are in conflict with extrapolated X-ray observations of clusters (X-rays probe a smaller volume of cluster gas than the CMB observations) and with numerical simulations, which must be missing some of the complex gas physics in the outer regions of the clusters.
  • MAP has produced a visual demonstration that the polarization pattern around hot and cold spots follows the pattern expected in the standard model.

The standard model predicts a specific linked pattern of temperature and polarization around hot and cold spots in the map. WMAP now sees the predicted pattern in the map, as shown in the figure. [5]

3rd Research – Sunspot Cycle

Quoted from – Sunspot Cycle and Climate

[More recently it was discovered that the sunspot number during 1861-1989 shows a remarkable parallelism with the simultaneous variation in northern hemisphere mean temperatures. There is an even better correlation with the length of the solar cycle, between years of the highest numbers of sunspots. For example, the temperature anomaly was – 0.4 K in 1890 when the cycle was 11.7 years, but + 0.25 K in 1989 when the cycle was 9.8 years. …

All this evokes the important question of how sunspots affect the Earth’s climate. To answer this question, we need to know how total solar irradiance received by the Earth is affected by sunspot activity.

Intuitively one may assume the that total solar irradiance would decrease as the number of (optically dark) sunspots increased. However direct satellite measurements of irradiance have shown just the opposite to be the case. This means that more sunspots deliver more energy to the atmosphere, so that global temperatures should rise.

According to current theory, sunspots occur in pairs as magnetic disturbances in the convective plasma near the Sun’s surface. Magnetic field lines emerge from one sunspot and re-enter at the other spot. Also, there are more sunspots during periods of increased magnetic activity. At that time more highly charged particles are emitted from the solar surface, and the Sun emits more UV and visible radiation. Direct measurements are uncertain, but estimates are that the Sun’s radiant energy varies by up to 0.2% between the extremes of a sunspot cycle.] [6]. Sun spot image [7].

4th Research: Cosmic Rays and its Effects on Climate

Quoted from Wikipedia – Cosmic Ray

[Cosmic rays are energetic charged subatomic particles, originating from outer space, that impinge on Earth’s atmosphere. They may produce secondary particles that may penetrate to the Earth’s surface, and deeper.

The variety of particle energies reflects the wide variety of sources. The origins of these particles range from energetic processes on the Sun (and presumably other stars as well), to as yet unknown events in the farthest reaches of the visible universe. Cosmic rays can have energies of over 10^20 eV, far higher than the 10^12 to 10^13 eV that man-made particle accelerators can produce.

The cosmic rays that arise in extrasolar astrophysical sources are primary cosmic rays; these primary cosmic rays can interact with interstellar matter to create secondary cosmic rays. The Sun also emits low energy cosmic rays associated with solar flares. The remaining fraction is made up of the other heavier nuclei which are abundant end products of stars’ nuclear synthesis.] [8]


To summarize all these 4 researches in the following short list:

  • The type of “La supernova” has very distinguished and predicable behavior of 2 main types, one hotter than other which can be plotted on 2 light curves.
  • “La supernova” has the brightest luminosity ever recorded (-19.4, +/-0.5) and the farthest range.
  • “La supernova” emits huge amount of Dark materials, and ionize shocking waves that can bend stars.
  • The theories behind such explosion are still theoretical models especially that power required for such explosion is not available in one star alone.
  • Sunspots have a cycle of 11 years with ups and downs peaks.
  • There is an evidence of effecting number of sunspots and Earth temperature with universe ionized shock waves.

[Islamic Explanation]

Someone may ask how it’s possible that such recent scientific researches that didn’t reach a solid conclusion yet could be explained by religious expressions 15 centuries ago, but let see the explanation, and you as a reader can judge it by yourself:

[The Hell Fire]

Before talking about the main subject, I would like to mention 2 Hadiths (sayings) describing Hell Fire:

3025 – حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ حَدَّثَنِي مَالِكٌ عَنْ أَبِي الزِّنَادِ عَنْ الْأَعْرَجِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ نَارُكُمْ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ قِيلَ يَا رَسُولَ اللَّهِ إِنْ كَانَتْ لَكَافِيَةً قَالَ فُضِّلَتْ عَلَيْهِنَّ بِتِسْعَةٍ وَسِتِّينَ جُزْءًا كُلُّهُنَّ مِثْلُ حَرِّهَا. (صحيح البخاري)

Prophet Muhammad (Sallallahu Alayhi Wasallam) said to his companions describing hell: “your fire (in this life) is a part of 70 parts of Hell fire.”

So, if we took wood fire temperature which is between = 1000 – 1200 Kelvin and we multiply 70 x 1000, this means that Hell’s temperature is = 70,000 Kelvin.

But, what is the proof?

In 2nd Hadith,

2516 – حَدَّثَنَا عَبَّاسٌ الدُّورِيُّ الْبَغْدَادِيُّ حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ حَدَّثَنَا شَرِيكٌ عَنْ عَاصِمٍ هُوَ ابْنُ بَهْدَلَةَ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَأُوقِدَ عَلَى النَّارِ أَلْفَ سَنَةٍ حَتَّى احْمَرَّتْ ثُمَّ أُوقِدَ عَلَيْهَا أَلْفَ سَنَةٍ حَتَّى ابْيَضَّتْ ثُمَّ أُوقِدَ عَلَيْهَا أَلْفَ سَنَةٍ حَتَّى اسْوَدَّتْ فَهِيَ سَوْدَاءُ مُظْلِمَةٌ .(سنن الترمذي)

Prophet (Sallallahu Alayhi Wasallam) said: “The Hell fire was fueled 1000 years till it becomes red, then fueled 1000 years till it becomes white, then fueled 1000 years till it becomes Black, so it’s darkly black.”

Knowing that temperature of 70,000 Kelvin doesn’t exist on Earth, even the lava is around 700-1200 K, so let’s see in outer Space, where:

Sun surface is between 5,500 ~ 6,000 K
The red stars have temperature from: 2,600 – 5,250 K
The white stars have temperature from: 5,500 – 10,000 K
The blue stars have temperature are starting from: 10,500 – 33,000
Higher Darker stars temperature, will be > 33,000 K.

And as shown in the below figure of stars temperature, it shows exactly the same order of Hell warming steps as described by the Prophet Muhammad (Sallallahu Alayhi Wasallam): being Red first, then White, then Dark, so the temperature of Hell can really be around 70,000 Kelvin (Kelvin = °C + 273).

But what all this has to do with “La Supernovas” and its effect on Universe or Earth temperature?

It is explained in the following Hadith:

3020 – حَدَّثَنَا أَبُو الْيَمَانِ أَخْبَرَنَا شُعَيْبٌ عَنْ الزُّهْرِيِّ قَالَ حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اشْتَكَتْ النَّارُ إِلَى رَبِّهَا فَقَالَتْ رَبِّ أَكَلَ بَعْضِي بَعْضًا فَأَذِنَ لَهَا بِنَفَسَيْنِ نَفَسٍ فِي الشِّتَاءِ وَنَفَسٍ فِي الصَّيْفِ فَأَشَدُّ مَا تَجِدُونَ مِنْ الْحَرِّ وَأَشَدُّ مَا تَجِدُونَ مِنْ الزَّمْهَرِيرِ. (صحيح البخاري)

(1) Narrated Abu Huraira: The Prophet said, “In very hot weather delay the Zuhr prayer till it becomes (a bit) cooler because the severity of heat is from the raging of Hell-fire. The Hell-fire of Hell complained to its lord saying: O lord! My parts are eating (destroying) one another. So Allah allowed it to take two breaths, one in the winter and the other in the summer. The breath in the summer is at the time when you feel the severest heat and the breath in the winter is at the time when you feel the severest cold.”  (Book #10, Hadith #512)

(2) Narrated Abu Huraira: Allah’s Apostle said, “The (Hell) Fire complained to its lord saying, ‘O my lord! My different parts eat up each other.’ So, He allowed it to take two breaths, one in the winter and the other in summer, and this is the reason for the severe heat and the bitter cold you find (in weather).”  (Book #54, Hadith #482)

In this Hadith, it shows a relation between Hell’s breath which one is hot and one is cold will be released and it has effect on our climate whether on summer to make it hotter or the winter to make it colder, which could be interrupted as the 2 types of what is called as “La Supernovas”.

More indications in Quran about Hell Fire:

  • Being the People of Hell Fire are the “Left People” and covered by black smoke (Dark matter), knowing that “La supernova” as shown in the above figure has being allocated on the left of the universe: “And those on the Left Hand how (unfortunate) will be those on the Left Hand? (41) In fierce hot wind and boiling water. (42) And shadow of black smoke. (43) (That shadow) neither cool, nor (even) pleasant, (44)” [Suraj Al-Waqia]
  • Hell Fire has 7 doors and it was mentioned 77 times in Quran as “Hell Fire”, giving 77 / 7 = 11, which equals to 11 years of Sunspot cycle, ups and downs figure. “It hath seven gates, and each gate hath an appointed portion.” [Surah Hijr 15:44]
  • Hell Fire has 19 of Angel Keepers, and the brightness of “La supernova” which is the maximum measured is -19.4 (+/-0.5) !!
  • And what will make you know (exactly) what Hell-fire is? (27) It spares not (any sinner), nor does it leave (anything unburnt)! (28) Burning and blackening the skins! (29) Over it are nineteen (angels as guardians and keepers of Hell). (30) And We have set none but angels as guardians of the Fire, and We have fixed number (19) only as a trial for the disbelievers, [Surah Mudaththir]

This means that what we are seeing in “La supernova” is a breath released from Hell fire, and such information has the following benefits to all scientists who are working on “La Supernova” and Space Temperature projects:

  • That really “La supernovas” are triggered by the same mechanism (which is Hell) and not related to white dwarfs explosions.
  • That their light measurements that show they are from outside our universe (Hell) were correct and not to waste more time in calculating “W” to fit them in our universe dimensions.
  • Since Hell Fire is being created on 7th day, means within 2 billion years period, so its light is newer but farther from our universe (this may help to understand more of its horrible attributes).
  • The effect of ionizing shock waves on Earth temperature and Sunspots numbers. It’s not necessary that such rays are affecting the Sun that may affect the Earth later on, they could be affecting them both on the same time, and this must be verified by researchers later on.
  • Also, this will help to determine exactly the effect of human warming on Earth temperature whether it’s really affecting or not.
  • The injected dark matter inside universe whether it’s cold or hot matter, they are smokes from Hell, and studying such materials will explain us more about how it looks like.
  • There is no relation between “La supernovas” and universe fate whether it will keep expanding or will shrink back, the answer on this is mentioned in Quran too and will be detailed later on later post of “The End of Story”.


I was reading a book that I recently bought about Hell fire, and on its first page there were the below verses:

Verily, You shall see the blazing Fire (Hell)! (6)

And again, you shall see it with certainty of sight! (7)

Then, on that Day, you shall be asked about the delights (8) [112]

The writer was trying to explain these verse, as all people will see the hell fire on the Day of Judgment from far away, then they will see it when passing over it.

But according to this post, it may explain the correct meaning of these verses, that God is saying to us that we will see the hell or any of its effect like it’s breath in future, and then on the Day of Judgment, we will see it with certainty of sight, and ALLAH knows better.

Message to the Believers

This is a clear proof that Hell does exist and we can feel it all as humans, so let’s ask ourselves what we have prepared for the day when we stand up all waiting to be judged for our life deeds, and the hell is surrounding all humans and starving to punish all who disobeyed Allah’s commands:

Nay! When the earth is ground to powder, (21) And your Lord comes with the angels in rows, (22)

And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him? (23)

He will say: “Alas! Would that I had sent forth (good deeds) for (this) my life!” (24)

So on that Day, none will punish as He will punish (25)

And none will bind (the wicked, disbelivers and polytheists) as He will bind. (26)


And for those who disbelieve in their Lord (Allâh) is the torment of Hell, and worst indeed is that destination (6)

When they are cast therein, they will hear the (terrible) drawing in of its breath as it blazes forth (7)

It almost bursts up with fury. Every time a group is cast therein, its keeper will ask: “Did no warner come to you?” (8)

They will say: “Yes indeed a warner did come to us, but we belied him and said: ‘Allâh never sent down anything (of revelation), you are only in great error.'” (9)

And they will say: “Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!” (10)

Then they will confess their sin. So, away with the dwellers of the blazing Fire (11) [Al-Mulk]

Finally, some of “La supernovas” explosions or “Hell’s breath” figures from google:


[1] Wikipedia, Supernova,

[2] Wikipedia, Type La Supernova,

[3] Wikipedia, Supernova Cosmology Project,

[4] The high-Z SN Project,

[5] NASA, Wilkinson Microwave Anisotropy Probe, Ref:

[6] Sunspots and Climate,

[7] The Discovery of Global warming, Changing Sun, changing Climate?

[8] Wikipedia, Cosmic Ray,














Differences Between Hadiths and Gospels

Some Christian apologists when trying to describe the Gospels to the Muslims, claim that the Gospels are much like the Hadiths, in that the Gospels were written-collected by men, and are based on the sayings-teachings of Jesus just as the Hadiths are with the Prophet Muhammad (peace be upon them both).
But in reality there are vast differences between Hadiths & the Gospels.
The main difference between the Hadiths and the Gospels is that in regards to the Hadiths, we know who actually collected the Hadiths, and we know who passed them on, and we know who actually made the original statement that was passed on. So for example person A said something, then person B heard it and he decided to pass it on and tell other persons C-D-E, and then they passed it on to others and so forth. Basically throughout the chain of transmission of the hadith, we know who is who, we know who is passing the story, and we know from where the original story came from, there is a complete line of transmission.
This is very crucial, because it means the reports are not anonymous, the reports are coming from people we know, names and persons we can identity, we know where they lived, when they were born, when they died and so forth. Again this is very important because if you know the person, you also know if they’re reliable or unreliable, for example someone who is reporting the Hadith, a person in the chain, could have been known as a liar, as someone unreliable, someone who would make things up, and therefore we know if he is passing or narrating a Hadith that we can question the authenticity. Vice versa the person narrating the Hadith can also be known as a truthful person, someone reliable etc, and therefore we know the Hadith he passing is reliant, or it’s highly likely that it is reliant.
In the case of the Gospels, we have none of this, we literally don’t know who was passing the stories, they’re all anonymous. Even the supposed collectors Mark, Matthew, Luke, and John, were not Mark, Matthew, Luke, and John! The Gospel accounts are all anonymous accounts written-collected by persons-authors we don’t actually know, and they are narrating stories-incidents from people we don’t know either, the entire chain of transmission in the Gospels is unknown and anonymous.
Basically in the Gospel account we have the source Jesus, and then we have person A-B-C-D-E passing on the stories-teachings of Jesus, but we have no idea who these sources A-B-C-D-E are, whether they’re reliable people and so forth, we literally know nothing about them. The only person who we can say with some confidence who we know about was Paul, and yet he barely wrote anything about the life-sayings-teachings of Jesus, and oddly enough in his own writings we can see that he was at odds with the actual disciples of Jesus.
So when it comes to the Gospel of Mark, and we read all these stories and sayings of Jesus (pbuh), we are reading accounts that have been passed by people we don’t know, and they were collected in a book called Mark by an author we don’t know either, though there is much speculation about who the exact author is. On the other hand when it comes to the Hadiths, when we read a story about the Prophet Muhammad (sallallahu alayhi wasallam), we know exactly who passed on the story and who narrated it, we have a complete line of transmission of the people who heard the saying, and who passed the saying, and who it got passed to, and we know whether these people are sound people or not.
All of this is obviously crucial, let us give an example, let’s say you heard a news story, and it’s a very big news story but there is no source, you’re not likely going to believe it are you? Especially in this day and age when there are all kind of sources-websites on the internet that sometimes report some very crazy stories, which you then find out are false, but most times you yourself know to doubt and not believe certain news stories coming from certain organizations-websites because you know they’re not reliable. And you’re also aware of organizations-websites-persons that are reliable, and so you can trust what they’re saying because you know who they are etc. So it’s very important to know your source, if you don’t know your source then as you can see you have some big issues.
Now take the same simple logic and apply it to the Gospels and Hadiths (for some strange reason people often don’t like to use this simple logic, acting like we’re dealing with some other realm), it’s important to know our sources, who we’re dealing with, who’s passing on the story, whether the person passing is it is a reliable person, or an unreliable person.
In conclusion, the Hadiths are a far more reliable and trustworthy collection of sayings-teachings than the Gospels, to put simple, in news terms, nobody would ever accept the Gospel as a source of information because it has no sources, all of its sources comes from anonymous sources, basically people we don’t know, and that my friends is not a proper source of information you can get anything from, let alone the actual teachings of God.

Muharram: Spending Freely on One’s Family

By Shaykhul Hadith Maulana Fazlur Rahman Azami (rahimahullah)

Is it commendable to spend freely on one’s family during the day of Âshura or not? There is a group of Ulama who are of the opinion that this practice is unfounded. They maintain that the hadith substantiating this practice is unreliable. However, this standpoint of theirs is neither sound nor rational. It is a case of swaying to extremities. Judicious Muhadditheen are of the opinion that the hadith in this regard is reliable. This practice is therefore commendable. Allâma Sakhâwi Rahmatullâhi Alayhi has approved of this hadith in his book “Al Maqâsidul Hasana”.

The hadith is narrated by Hadhrat Abdullâh bin Mas’ood Radhi-Allâhu ‘anhu, who mentions that Rasulullâh Sallallâhu ‘alayhi wasallam said:

من وسع  علي عياله في يوم عاشوراء وسع الله عليه السنة كلها

{“Allâh Ta’âla will grant prosperity throughout the year to the person who spends freely on his family on the day of Âshura.”}

Tabrâni, Bayhaqi and Abu Sheikh have all narrated this hadith from Hadhrat Abdullâh bin Mas’ood Radhi-Allâhu ‘anhu. Tabrâni and Bayhaqi have also narrated it from Hadhrat Abu Sa’eed Khudri (Radhi-Allahu ‘anhu), while Bayhaqi reports narrations of this hadith from Hadhrat Jâbir Radhi-Allâhu ‘anhu and Hadhrat Abu Hurayra Radhi-Allâhu ‘anhu as well. Although the chains of narrators of these Ahadeeth are not reliable, their sheer numbers lend strength to them[1].

The actual text of Imâm Sakhâwi  Rahmatullâhi Alayhi’s “Al Maqâsidul Hasana” is as follows:

حديث } 1193 {: من وسع  علي عياله في يوم عاشوراء وسع الله عليه السنة كلها.

رواه الطبراني ، والبيهقي في الشعب وفضائل الأوقات ، وأبو الشيخ ،عن ابن مسعود   والأولان فقط عن أبي سعيد ، والثاني فقط في الشعب عن جابر و أبي هريرة ، وقال انّ أسانيده كلها ضعيفة ،ولكن اذا ضمّ بعضها الي بعض أفاد قوة.

بل قال العراقي في أماليه : لحديث أبي هريرة طرق صحح بعضها ابن ناصر الحافظ ، وأورده ابن الجوزي في الموضوعات من طريق سليمان بن أبي عبد الله ، وقال : سليمان مجهول ، وسليمان ذكره ابن حبان في الثقاتفالحديث حسن علي رأيه. قال : وله طريق عن جابر علي شرط مسلم ، أخرجها ابن عبد البر في الاستذكار من رواية أبي الزبير عنه ، وهي أصح طرقه .

ورواه هو والدارقطنى في الأفراد بسند جيد عن عمر موقوفا عليه ، والبيهقي في الشعب من جهة محمد بن المنتثر ، قال : كان يقال فذكره ، قال : وقد جمعت طرقه في جزء.

قلت واستدرك عليه شيخنا رحمه الله كثيراً لم يذكره وتعقب اعتماد ابن الجوزي في الموضوعات قول العقيلي في هيصم بن شداخ راوي ابن مسعود انّه مجهول بقوله بل ذكره ابن حبان في الثقات والضعفاء  (المقاصد الحسنة للسخاوي  ص674)

In his book “Mâ Thabata Bis Sunnah”, Hadhrat Shah Abdul Haqq Muhaddith Dehlawi  Rahmatullâhi Alayhi has quoted the above dissertation of Imâm Sakhâwi Rahmatullâhi Alayhi. He has also quoted the following discussion of Hâfidh Zaynud Deen Iraqi Rahmatullâhi Alayhi who says, “This hadith has some weakness although Ibn Hibbân  Rahmatullâhi Alayhi regards it to be an authentic hadith. There is also another version of this hadith, which Hâfidh Abul Fadhl Muhammad bin Nâsir  Rahmatullâhi Alayhi has passed as authentic. From what Imâm Bayhaqi Rahmatullâhi Alayhi says, it appears as if the hadith about spending freely on one’s family is authentic according to other Muhadditheen besides Ibn Hibbân. This is evident from the fact that he has narrated this hadith from many Sahabah Radhi-Allâhu ‘anhum who all narrate from Rasulullâh Sallallâhu ‘alayhi wasallam. He has also mentioned that although the chains of narrators of these Ahadeeth are not reliable, their sheer numbers lend strength to them. As for Allâma Ibn Taymiyyah Rahmatullâhi Alayhi who rejects this hadith and says that nothing of the sort was reported from Rasulullâh Sallallâhu ‘alayhi wasallam, this is his misunderstanding. When Imâm Ahmad Rahmatullâhi Alayhi stated that this hadith is not authentic, he most probably meant that the hadith is itself not perfectly reliable. However, he did not refute the fact that the hadith may receive credibility because of other factors. After all, a hadith that becomes reliable because of other factors can also be regarded as a legitimate proof.”[2]

In his commentary of “Durrul Mukhtâr”, Allâma Shâmi Rahmatullâhi Alayhi writes, “The hadith concerning spending freely on one’s family is authentic, as Hâfidh Suyuti Rahmatullâhi Alayhi has mentioned in his book ‘Ad Durar’. However, the narration about applying kohl on the day of Âshura is a fabrication, as Allâma Sakhâwi Rahmatullâhi Alayhi has mentioned with conviction in ‘Al Maqâsidul Hasana’. Mulla Ali Qâri Rahmatullâhi Alayhi supports this view in his book ‘Kitâbul Mowdu’ât’. In his book ‘Durar Muntashira’ Allâma Suyuti Rahmatullâhi Alayhi has quoted Hâkim as saying that this narration is Munkar. In his book ‘Kashful Khifâ’, Imâm Jarrâhi has quoted Hâkim as stating that no narration has been reported from Rasulullâh Sallallâhu ‘alayhi wasallam about applying kohl on the day of Âshura. Doing so is regarded as a Bid’ah (innovation).” [3]


[1]  Al Maqaasidul Hasanah Pg. 674.    
[2]  Maa Thabata bis Sunnah Pg. 17.
[3]  Shaami Vol. 2 Pg. 124.

Virtues of Makkah and Residence Therein

By Shaykh al-Hadith Muhammad Zakariyya al-Kandhalawi (Rahimahullah)

Hazrat Ibn Abbaas (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said to Makkah: “What a wonderful city you are and how I love you. Had my people not forced me out of you, I would never have settled in any other city save you.”   [Tirmidhi]

As a result of the contents of this hadith as well as those expounding the increased reward for righteous deeds in Makkah, the majority of ulama believe that Makkah is the most virtuous (afdhal) of all towns, and to stay there permanently or in a temporary as capacity, is most virtuous. Who would not like to be able to settle there when one salaat is rewarded one hundred thousand times? Yet in spite of all this many of our saintly elders did not advocate residence in Makkah (for longer than necessary).

Hadhrat Mullah Ali Qari (Rahimahullah) wrote that according to Hadhrat Imaam Muhammad (Rahimahullah) and Hazrat Imaam Abu Yousuf (Rahimahullah) it is Mustahab to accept permanent residence in Makkah. This is also the Hanafi fatwa, and coincides with the religious decree of some Shafi’ee and Hambali Imaams. However Hazrat Imaam Abu Hanifa (Rahimahullah) and Hazrat Imaam Maalik (Rahimahullah) considered permanent residence Makrooh. This view is upheld by many who have a careful attitude, fearing that one may become used to the place that he becomes bored, losing the conception of the dignity and honor of Makkah. This would lead to indifference, which would also lead to sin. And as already said; in the same way as good deeds are magnified, so also sins are magnified.

As for those sincere ones, avoiding sins, there can be no better place on the surface of the globe than Makkah. Unfortunately those ones are few in number today. They are few in number as the kings among men. Many are the ones who claim to be able to uphold the dignity and honor of Makkah. It is very easy to claim but very difficult to fulfil.

Mullah Ali Qari says that: ‘Hadhrat Imaam Abu Hanifa (Rahimahullah) disliked permanent residence in Makkah, having considered the religious condition of the people of his time. If he should be alive today he would say it is haraam.” This Mulla Ali Qari is one of the greatest Ulama of Islam and he passed away in the year 1014 Hijri. He wrote in the above quotation about his time. We are now in the 14th century after the Hijrat. So much more has condition deteriorated that the condition in which we find ourselves today needs no comment. What would he say today?

Hadhrat Imaam Ghazali (Rahimahullah) explains the three reasons why some Ulama calls it makrooh to reside permanently in Makkah.

1. They fear that through excess contact and familiarity, this great desire, enthusiasm and zeal for the Ka’ba will decrease (and familiarity may breed contempt).

2. They fear that the sad occasion of parting with the Ka’ba and the zeal for returning to it will be lost. Hence some elders have said that it is so much better that you should stay in another place while the heart desires to be in Makkah, then that you should stay in Makkah, with a heart longing for another place. It has been related from pious persons, that there are many people of Kharasaan who have stronger attachment with Makkah than those who are performing tawaaf in Makkah itself.

3. They fear that sin will be committed, which is a great crime calling for Allah’s anger. It is a fact that Makkah is a blessed city. Every inch and every rock or bit of sand is blessed.

We have already mentioned those places of special blessing. Now there are a few more to which attention should be drawn.

1. Firstly there is a place where the house of Hadhrat Khadija (Radhiyallahu anha) used to be; and where Hadhrat Fatima Zahra (Radhiyallahu anha) was born; and where all the children of Rasulullah (Sallallahu Alaihi Wasallam) were born except Hazrat Ibrahim (alayhissalaam) up to the Hijrat Rasulullah (Sallallahu Alaihi Wasallam) live here. The Ulama are of the opinion that second to the Holy Masjid, this place is the most virtuous in Makkah.

2. Then there is the spot known as Mowlidun Nabi. Where our Rasulullah (Sallallahu Alaihi Wasallam) was born.

3. The houses of Hadhrat Abu Bakr (Radhiyallahu anhu) known as the Darul Hijrat from where the flight to Madinah took place.
Before the Hijrat Rasulullah (Sallallahu Alaihi Wasallam) used to come here everyday. There were two stones there; one called ‘Mutakallim’, which made salaam to the Holy Prophet (Sallallahu Alaihi Wasallam) and the other called ‘Muttaka’, against which Rasulullah (Sallallahu Alaihi Wasallam) used to lean while sitting down.

3. The Mowlid Ali. Where Hadhrat Ali (Radhiyallahu anhu) was born.

4. Dar-e-Arqam, also known as Dar-e-Kharasaan, the house where Hadhrat Umar (Radhiyallahu Anhu) accepted Islam, near the hill of Safa. Here the first forty men had joined the fold of Islam. And here the following verse was revealed: “O Prophet, Allah is sufficient for you; and for those who follow you among the believers”. This is the house where Rasulullah (Sallallahu Alaihi Wasallam) used to conceal himself in the early days of Islam.

6. The cave of Thowr where Rasulullah (Sallallahu Alaihi Wassallam) and Hadhrat Abu Bakr (Radhiyallahu Anhu) did themselves for some time during the flight to Madinah. This was the cave where the verse was revealed calling Hadhrat Abu Bakr (Radhiyallahu Anhu) “the second of the two” companions while they were in the cave.

7. Cave of Hiraa on the Mount of Light (Jabal an Noor) where before Prophethood descended upon him, Rasulullah (Sallallahu Alaihi Wasallam) used to spend days and days in complete solitude until the very first verse of the Qur’an (Iqra) was revealed to him there. Here he became a Prophet.

8. Masjidur Raya near Ma’laa in Makkah where Rasulullah (Sallallahu Alaihi Wasallam) used to pray.

9. Masjidul Jinn, the place where the Jinns used to gather to listen to a lecture by Rasulullah (Sallallahu Alaihi Wasallam). Once Rasulullah (Sallallahu Alaihi Wasallam) took Hadhrat Abdullah bin Mas’ood (Radhiyallahu Anhu) with him towards them, left Hadhrat Abdullah (Radhiyallahu Anhu) at some distance away and alone proceeded to give instructions to the Jinns at this spot. There he read the Qur’an to them.

10. Masjidul Shajarah, which is opposite Masjidul Jinn, the mosque in which there grew a tree. Rasulullah (Sallallahu Alaihi Wasallam) once called the tree which splitting the ground came to him. He then sent it back and it went back.

11. Masjidul Ghanam, also known as Masjidul Ijaabah; where after the conquest of Makkah, Rasulullah (Sallallahu Alaihi Wasallam) took the oath of allegiance.

12. Masfid-e-Ajyaad.

13. Masjid of Mount Abu Qubays. This masjid can be seen from the Haram. The story about eating goat’s broth at this place is incorrect.

14. Masjid-e-Tuwaa, which lies on the route to Tan’eem, where Rasulullah (Sallallahu Alaihi Wasallam) came to Haj or umrah, he used to stay and rest.

15. Masjid-e-Aa’isha at Tan’eem, from where one puts on ihraam to proceed to Makkah for umrah.

16. Masjidul Aqba, where before the Hijrat the Ansaar for the first time pledged themselves to the service of Rasulullah (Sallallahu Alaihi Wasallam) and Islam. Going from Makkah to Mina, this mosque lies on the right hand side of the road a little distance away from the road.

17. Masjidul Ju’raana, the place where Rasulullah (Sallallahu Alaihi Wasallam) put on his ihraam for umrah after having come from Ta’if after the conquest of Makkah.

18. Masjidul Kabsh. This is sometimes also called the slaughtering place of Hazrat Ibrahim (Alayhissalaam), where the faithful prophet came to sacrifice his only son Hazrat Ismail (Alayhissalaam).

19. Masjidul Khaif, the famous mosque at Mina, where it is said seventy prophets lie buried.

20. The Mursalaat Cave where Surat Al Mursalaat was revealed to Rasulullah (Sallallahu Alaihi Wasallam). It is not far from Masjidul Khaif.

21. Jannatul Mu’allaa, the ancient graveyard of Makkah, where Hadhrat Khadija (Radhiyallahu Anha) lies buried. The virtues of this graveyard have been explained in various Hadith.

Apart from these there are many other places of blessings and great historical and spiritual significance. And what place in Makkah cannot be blessed when the Holy feet of Rasulullah (Sallaho Alaihe Wassallam) and the Sahaaba-e-Kiraam had trod there? Hazrat Mullah Ali Qari Rah has specially mentioned the foregoing.

[commentary by Hadhrat Shaikhul Hadith Zakariyya from ‘Fazail-e-Hajj’]


Rasulullah Sallallahu Alayhi Wasallam said, “Whoever resembles a people is one of them.” [Recorded by Abu Dawud]. 

This is a very important principle in the Shariah. Ulama have written that it is part of the goal of the Shariah to distinguish those people who follow the straight path from all other people.

A look at the Qur’aan and the hadith of Rasulullah Sallallahu Alayhi Wasallam will show us that we Muslims are not supposed to imitate or be blind followers of any other peoples. We have our own unique guidance and this is what we must turn to.

There are different hadith that clearly state that we are supposed to be different from the Jews, Christians, Romans, Persians, Magians, polytheists, people of jaahiliyyah, bedouins who had not embraced Islaam completely and so forth.

After hearing this long list of groups one will realize the following: We Muslims are a unique people. We take our way of life, our values and our customs only from Allaah’s guidance – the Qur’aan and the Sunnah – and the way of the believers. We don’t care what other people may follow. In fact, in our hearts, we have no desire whatsoever to follow them or to be like them. We want to be like the true believers and only the true believers.

In fact, we pray for this in every rakah in Surah al-Faatiha of every prayer we perform. In every prayer, we state,

“Guide us to the straight path – the path of those whom You have blessed.”

Unfortunately, many people make that du’a and they do not realize who are those people whose path we are asking Allaah to guide us to. By our actions, sometimes, we make it very clear that we are not sincere to that du’aa that we make at least seventeen times a day! When we make that du’a we must realise that we are asking Allaah to guide us to the path of certain people – those who have earned Allaah’s pleasure and grace. They are the ones whom Allaah has described elsewhere in the Qur’aan,

“And whoso obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed Grace of the Ambiyaa’, the sincere, the martyrs and the righteous. And how excellent these companions are.” [Surah an-Nisaa, 69]

These are the people whose path we face Allaah seventeen times a day and beseech Him to guide us to. It is very sad that today many Muslims are striving and working hard to follow the footsteps of the opposite people – the people that they ask Allaah against following. We also say in al-Faatiha,

“Not the path of those who have earned Your wrath nor of those who have gone astray.”  [Surah al-Faatiha, 7]

These people whose path we are seeking to avoid are none other than the Jews and Christians, in particular, as Rasulullah Sallallahu Alayhi Wasallam explained.

Today in many western countries many people are calling for us to follow in the footsteps of the Jews. They think that we are a minority like them and they have done very well for themselves. It is amazing that we are calling upon each other to follow in the footsteps of those who have earned Allaah’s wrath. Don’t you realize that they gained their place in this society by means that are completely unacceptable in Islam? Do you want us to behave like them and you think that Allaah will be pleased with us if we behave like them? Don’t you see that by their means they have actually given up a great deal of their faith and done many things that go against their own teachings?

There is an expression that states, “imitation is the sincerest form of flattery”. The fact is that an individual would not imitate and follow another unless he has some respect or love for what that other person is and what he is doing. Or, perhaps, he has the desire to be one of them and he does not want to be an outsider as he may not have enough iman and courage to show himself for what he should be: a Muslim, believing in and submitting to God.

When this desire to imitate and follow the ways of the disbelievers happens to a Muslim, it is a very sad thing. It is a sign that there is some weakness or defect in his iman and in his heart – otherwise he would never desire or aspire to be like those who displease Allaah and are destined to the Hellfire.

Following the ways of the disbelievers – as opposed to the ways of the believers – and trying to come close to them is actually one of the characteristics of the hypocrites. Allaah says,

“Give to the hypocrites the tidings that there is for them a painful torment. Those who take disbelievers for protectors and helpers instead of believers. Do they seek honour with them? Verily, all honour is with Allaah (alone)”  [Surah an-Nisaa, 138-139]

This is exactly what many of those who imitate them are doing. One of the main reasons why one imitates and appears like the disbelievers is that he wants to be accepted, liked or respected by them. He does not want to be looked down upon by them as an outside or as one from a different religion and way of life. But Allaah says,

“Verily all honour is with Allaah (alone)”  [Surah an-Nisaa, 139]

The only one that a believer should try to please is Allaah – and this is achieved not by trying to be like the disbelievers but it comes about by following the Qur’aan and Sunnah of Rasulullah (sallallahu ‘alaihi wasallam). In reality, the acceptance and approval of the disbelievers should really, in essence, mean nothing in the eyes of a true believer. In the sight of Allaah, they have no value or honour. Allaah states in the Qur’aan:

“Honour belongs only to Allaah, His Messenger and the believers” [Surah al-Munaafiqoon, 8]

A hadith of Rasulullah (sallallahu ‘alaihi wasallam) demonstrates that they are worth nothing in the sight of Allaah. That is why Allaah gives them of this world and in the Hereafter they will be nothing but fuel for the Hellfire.

This fuel of the Hellfire are the ones that many Muslims are imitating today, chasing after their customs and fads, trying to please them and win their approval. A Muslim must realize clearly in his mind that all of these disbelievers are either worshipping false gods, other humans or their egos and desires. These are the people who some Muslims are following, imitating and bending over backwards to please. Allaah has said in the Qur’aan:

“Thus We have made you a just and balanced nation, that you may be witnesses over mankind and the Messenger be witness against you.” [Surah al-Baqarah, 143]

We are supposed to be witnesses against mankind. We are supposed to be witnesses to the truth of Islaam and its superiority over every other way of life. We should be showing people that we are the true followers of Allaah’s guidance and that what we have is the best guidance for mankind. If this is truly in our hearts, we would not turn to the ways of the disbelievers and imitate them.

How can we be witnesses of Islaam against humanity when, instead of showing that we believe in Islaam and love it and demonstrate its greatness, we give up our ways and customs of Islaam to follow the ways of the disbelievers? I cannot tell you how many times I have been asked by non-Muslims, “If your religion is the truth and so wonderful, why are so many Muslims abandoning your teachings and following the ways of the West in their own countries?” What answer can be given to that question??

We see this phenomena of Muslims imitating the ways of non-Muslims in many ways. The following are all examples of this phenomena: Muslim men shaving their beards to be like their clean-shaven Western colleagues that they respect so dearly. Muslim men giving up the modest attire that was found in every Muslim country for the tightest pants and latest fashions of the West. Muslim women giving up the Islaamic hijaab and come out in public dressing in the latest Western fashions.

In some parts of the Muslim world, even the definition of beauty and cleanliness is defined according to the disbelievers and not according to the Qur’aan and Sunnah. Some Muslims today believe that having a beard is unclean. They think that to be clean shaven implies being clean, civilized, and proper. Is this what Rasulullah Sallallahu Alayhi Wasallam has taught us about the beard? Is this how Rasulullah Sallallahu Alayhi Wasallam and his Companions viewed the beard?

All of these can be seen throughout the Muslim world. What does all of this show? It shows that we have lost the true dignity and honour of being believers. We no longer feel honour, dignity and joy in following the ways of the Ambiyaa’, martyrs, sincere and righteous. Instead, we feel better when we succumb to or follow the ways of those who have earned Allaah’s wrath or have gone astray. Allaah say in the Qur’aan:

“Our Lord! Make us not a trial for the disbelievers, and forgive us. Our Lord, verily, You, only You, are the All-Mighty, the All-Wise.” [Surah al-Mumtahanah, 5]

One of the explanations given to this verse is that when the believers do not set an example for the non-believers, when the believers themselves are not following or adhering to the teachings of Islaam, then this is a great trial for the disbelievers. How could they possibly be attracted to Islaam if they not only do not see Islaam as being practised in front of them but they actually see the Muslims abandoning their revelation from Allaah to follow the ways and customs of the disbelievers. This will definitely lead the disbeliever to conclude that Islaam has nothing to offer and it could not possibly contain the truth that will lead to his salvation.

Let us all return to the ways and guidance of the Qur’aan and Sunnah. Let us all feel the honour and dignity that true iman should give us – we should feel that this is a special bounty that Allaah has given to us. We should turn to the Qur’aan and the Sunnah of Rasulullah (sallallahu ‘alaihi wasallam) to take our values, our customs, our beliefs, our aspirations, and our guidance from those two sources. That is the only way of life that is worth living and that is the only way of life that is pleasing to Allaah. If we abandon it and instead follow the ways of the disbelievers, we would be abandoning a great thing in return for something that will actually bring us nothing.

Alleged Origin of Tashahhud (at-Taḥiyyāt)


Did Tashahhud  really originate on the night of Mi’rāj during a conversation between Allāh ﷻ, the Prophet ﷺ and Jibrīl?


The alleged incident in the question has been written in many books. The shortest version is that of ‘Abd al-Laṭīf b. al-Malak (rahimahullah), also known as Ibn Firishtah, in his Mabāriq al-Azhār. This is the same text quoted by Mullā ‘Alī al-Qāri (rahimahullah) in his Mirqāt al-Mafātīḥ.

روي: أنه  لما عرج به أثنى على الله تعالى بهذه الكلمات، فقال الله تعالى: «السلام عليك أيها النبي ورحمة الله وبركاته»، فقال : «السلام علينا وعلى عباد الله الصالحين»، فقال جبريل: أشهد أن لا إله إلا الله، وأشهد أن محمدا عبده ورسوله

“It has been narrated that when he ﷺ was raised above [for the Mi’rāj], he praised Allāh Most High with these words [i.e. al-Taḥiyyāt], whereupon Allāh Most High remarked: ‘Peace be upon you, O Prophet, and Allāh’s Mercy and His Blessings.’ He [i.e. the Prophet] responded: ‘Peace be upon us and Allāh’s righteous servants.’ Thereafter, Jibrīl said: ‘I testify that there is no deity but Allāh, and I testify that Muḥammad is His slave and messenger.’”[1]

This has also been quoted by Imām al-Qurṭubī (rahimahullah) in his Tafsīr from Ibn ‘Abbās (radhiyallahu anhu) with only a partial chain. Preceding the incident is a short academic discussion regarding whether the incident is related to the relevant verses or not. He states:

روي عن الحسن ومجاهد والضحاك: أن هذه الآية كانت في قصة المعراج، وهكذا روي في بعض الروايات عن ابن عباس، وقال بعضهم: جميع القرآن نزل به جبريل على محمد  إلا هذه الآية فإن النبي : هو الذي سمع ليلة المعراج، وقال بعضهم: لم يكن ذلك في قصة المعراج، لأن ليلة المعراج كانت بمكة وهذه السورة كلها مدنية، فأما من قال: إنها كانت ليلة المعراج قال: لما صعد النبي  وبلغ في السموات في مكان مرتفع ومعه جبريل حتى جاوز سدرة المنتهى فقال له جبريل: «إني لم أجاوز هذا الموضع ولم يؤمر بالمجاوزة أحد هذا الموضع غيرك»، فجاوز النبي  حتى بلغ الموضع الذي شاء الله، فأشار إليه جبريل بأن «سلم على ربك»، فقال النبي : «التحيات لله والصلوات والطيبات». قال الله تعالى: «السلام عليك أيها النبي ورحمة الله وبركاته»، فأراد النبي  أن يكون لأمته حظ في السلام فقال: «السلام علينا وعلى عباد الله الصالحين»، فقال جبريل وأهل السموات كلهم: أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله

“It is narrated from al-Ḥasan, Mujāhid and al-Ḍaḥḥāk that this āyah was in the story of Mi’rāj. Likewise has been said in some narrations from Ibn ‘Abbās. Some maintain that Jibrīl descended with the whole Qur’ān upon Muḥammad ﷺ except for this āyah, because the Prophet ﷺ was the one who heard on the night of Mi’rāj. Others maintain it did not occur in the incident of Mi’rāj because the night of Mi’rāj had occurred in [the era of] Makkah; and this Sūrah, in its totality, was revealed in Madīnah.

Consequently, those who say it was in the night of Mi’rāj also say when the Prophet ﷺ ascended and reached the heavens in a lofty place, Jibrīl was with him until he [i.e. the Prophet ﷺ] had gone beyond the Sidrat al-Muntahā. Jibrīl said to him: ‘I cannot go beyond this juncture; none have been permitted to pass this point other than you.’ The Prophet ﷺ  passed through until he reached the place which Allāh had willed. Jibrīl indicated to him [i.e. the Prophet ﷺ] to convey Salām to his Lord, so the Prophet ﷺ said: ‘All verbal, physical and monetary deeds are for Allāh […]’” The rest is as mentioned above.[2]

Imām al-Qurṭubī (rahimahullah) seems to have taken it almost verbatim from Abū’l-Layth al-Samarqandī (rahimahullah) who mentioned it in his Baḥr al-‘Ulūm.[3] It has also been mentioned in a later work known as Rūḥ al-Bayān of Abū ’l-Fidā al-Khalwatī (rahimahullah)[4] The text is as follows:

وروى- أنه  عرج من السماء السابعة إلى السدرة على جناح جبريل، ثم منها على الرفرف، وهو بساط عظيم. قال الشيخ عبد الوهاب الشعراني: هو نظير المحفة عندنا. ونادى جبريل من خلفه: يا محمد، إن الله يثنى عليك فاسمع وأطع ولا يهولنك كلامه، فبدأ  بالثناء، وهو قوله: «التحيات لله والصلوات والطيبات»، أي: العبادات القولية والبدنية والمالية، فقال تعالى: «السلام عليك أيها النبي ورحمة الله وبركاته». فعمم  سلام الحق، فقال: «السلام علينا وعلى عباد الله الصالحين»، فقال جبريل: أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله

Aside from a few details, the incident is the same as translated above.

Although this story has been written by a few scholars and is still told by many in public lectures, it holds no academic basis in Sharī’ah. This is for three reasons:

There is no chain of transmission recorded for the incident – neither authentic nor weak. The ḥadīth of Mi’rāj  has been authentically narrated with overwhelming details, and in no narration is the above incident related. The origin of Tashahhud has explicitly been mentioned in authentic narrations.

One ought to not be deceived by names of great scholars when the story is circulated on social media or related in a lecture. Although the likes of al-Qurṭubī (rahimahullah), Ibn al-Malak (Ibn Firishtah), Alī al-Qārī (rahimahumullah) and others have written it, and later scholars like Mawlānā Yūsuf al-Ludhyānwī al-Shahīd (rahimahullah) went to the extent of using it as his argument (ḥujjah) in a certain controversial discussion,[5] none have provided a chain of transmission in their works.

Imām Anwar Shāh al-Kashmīrī (rahimahullah), in his al-‘Arf al-Shadhī, made an interesting observation. He mentions:

وذكر بعض الأحناف قال رسول الله  في ليلة الإسراء: «التحيات لله» إلخ، قال الله تعالى: السلام عليك أيها النبي» إلخ، قال رسول الله: «السلام علينا وعلى عباد الله» إلخ، ولكني لم أجد سند هذه الرواية، وذكره في الروض الأنف

“And some Ḥanafīs mentioned…” then quoted the report; he continues: “However, I did not find a chain to this narration, and [Imām al-Suhaylī ؒ] mentioned it in al-Rawḍ al-Unuf.” [6]

Al-Suhaylī’s (rahimahullah) text[7] is as follows:

وينضاف إليها في هذا الحديث ذكر الأذان الذي تضمنه حديث البزار مع ما روي أيضا أنه مر وهو على البراق بملائكة قيام وملائكة ركوع وملائكة سجود وملائكة جلوس، والكل يصلون لله، فجمعت له هذه الأحوال في صلاته وحين مثل بالمقام الأعلى ودنا فتدلى، ألهم أن يقول: «التحيات لله» إلى قوله: «الصلوات لله»، فقالت الملائكة: «السلام عليك أيها النبي ورحمة الله وبركاته»، فقال: «السلام علينا وعلى عباد الله الصالحين»، فقالت الملائكة: «أشهد أن لا إله إلا الله، وأشهد أن محمدا رسول الله»، فجمع ذلك له في تشهده

Secondly, the details of Mi’rāj are recorded in numerous authentic narrations of a very lengthy ḥadīth, which would take up several pages should it be typed in a contemporary style. These narrations entail nuanced intricacies with regard to exactly what happened in the Night Journey and illustrate quite a picture. However, two things are not mentioned therein: the date of its occurrence and the incident in question. The narrations can be read in the Ṣaḥīḥayn and other works of Ḥadīth.[8]

Also, the Tashahhud itself has been authentically narrated in the books of Ḥadīth. The great companion, ‘Abdullāh b. Mas’ūd (radhiyallahu anhu) is on record as saying:

كنا إذا صلينا خلف النبي ، قلنا: السلام على جبريل وميكائيل؛ السلام على فلان وفلان،  فالتفت إلينا رسول الله ، فقال: إن الله هو السلام، فإذا صلى أحدكم، فليقل: التحيات لله والصلوات والطيبات، السلام عليك أيها النبي ورحمة الله وبركاته؛ السلام علينا وعلى عباد الله الصالحين، فإنكم إذا قلتموها أصابت كل عبد لله صالح في السماء والأرض، أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله

“When we used to pray behind the Prophet ﷺ, we used to say: ‘Peace be upon Jibrīl and Mīkā’īl; peace be upon so-and-so.’ Allāh’s Messenger ﷺ looked towards us and said:

“Indeed, Allāh is the Peace. Whenever one of you prays, let him say: ‘All verbal, physical and monetary deeds are for Allāh. Peace be upon you, O Prophet, and Allāh’s Mercy and His Blessings. Peace be upon us and Allāh’s righteous servants.’ When you say this, it will reach every righteous servant of Allāh. [Then, continue:] ‘I testify that there is no deity but Allāh, and that Muḥammad is His slave and messenger.’”[9]

To conclude, the dialogue in question must not be quoted in lectures, nor written in books or articles, nor circulated on social media. If one quotes it in order to critique and/or expose the matter, this is an exception to the rule. Since there is no basis to this story, one must exercise full precaution. The Prophet ﷺ is on record as saying:

«من حدّث عنّي بحديث يُرى أنه كذِبٌ فهو أحد الكاذبين»

“Whosoever relays a ḥadīth from me, thinking it to be false, then he is one of the liars.” [10]

The Prophet ﷺ has also cursed those who fabricate lies upon him:

«من كذب عليّ متعمّدًّا فليتبوأ مقعده من النار»

“Whosoever deliberately lies upon me, let him reserve his seat in the Fire.”[11]

Instead, one ought to strictly adhere to the guidelines to which Allāh ﷻ draws the readers’ attention in the Qur’ān:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن جَآءَكُمۡ فَاسِقُۢ بِنَبَإٖ فَتَبَيَّنُوٓاْ أَن تُصِيبُواْ قَوۡمَۢا بِجَهَٰلَةٖ فَتُصۡبِحُواْ عَلَىٰ مَا فَعَلۡتُمۡ نَٰدِمِينَ ٦

“O you who believe, if a sinner brings some news to you, then verify it; lest you unknowingly convey (it) to some people, thereby regretting what you have done.”[12]

Answered by Shahin-ur Rahman, Northampton, UK.

Tuesday 6th Ramadan 1436 AH / 23rd June 2015 CE

Checked and approved by Shaykh Dr. Abul Hasan Hussain Ahmed, London, UK.


[1] Mabāriq al-Anwār 1/244 and Mirqāt al-Mafātīḥ under ḥadīth (909).

[2] Tafsīr al-Qurṭubī under [al-Baqarah: 2/285-286].

[3] 1/189 (d. 373 AH).

[4] 5/21 (d. 1127 AH).

[5] Ikhtilāf-e-Ummat Awr Sirāṭ-e-Mustaqīm (Urdu) [Maktabah Ludhyanwiyyah edition, 2009], p. 61. Also in English: Differences in the Ummat [Zam Zam Publishers, 2003], p. 57.

[6] Al-‘Arf al-Shadhī under ḥadīth (289). Note: Some of the scholars named in the previous passages were not of a Ḥanafī background.

[7] 4/186.

[8] Al-Bukhārī (3207) and Muslim (162).

[9] Al-Bukhārī (3207) and Muslim (162).

[10] Muslim in the Preface to his Ṣaḥīḥ [1], al-Tirmidhī: (2662) and Ibn Mājah: (41).
Note: This ḥadīth has not been numbered by Shaykh Muḥammad Fu’ād ‘Abd al-Bāqī in Ṣaḥīḥ Muslim.

[11] Al-Bukhārī (110), Muslim in Preface [4] (3) and al-Tirmidhī (2659).

[12] Al-Ḥujurāt: 49/6.