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Moulana Muhammad A

The state of relationships on the Day of Qiyamah


Allah says in the Quran:

فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءلُونَ

‘So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another.’ (Surah Al Muminun, Verse:101).

Does the following narration hold any weight and does it not vigorously clash with the verse of the Quran above? How can the verse of the Quran and this narration be reconciled?

At the time of his marriage to Sayyiduna Ali’s (radiyallahu ‘anhu) daughter Sayyidatuna Umm Kulthoom (radiyallahu ‘anha), Sayyiduna Umar (radiyallahu ‘anhu) said:

إلا تهنئوني سمعت رسول الله صلى الله علي وسلم يقول: ينقطع يوم القيامة كل سبب ونسب إلا سببي ونسبي

‘Do you not congratulate me! I heard Rasulullah (sallallahu ‘alayhi wasallam) say ‘On the Day of Qiyamah all sabab (relations through marriage) and nasab (relations by blood) will break except my sabab and nasab.’ Read More »

The first to enter Jannah


Is the following an authentic Hadith

ان الجنة حرمت على الانبياء كلهم حتى ادخلها وحرمت على الامم حتى تدخلها امتي

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A question on Hadiths that are ‘Aziz


I have read that in terms of classing a Hadith according to the number of narrators, Aziz, Gharib, Mashur and Mutawatir, many scholars do not include the Tabaqah of Sahabah (radiyallahu ‘anhum), rather they start counting the number of narrators from the level of Tabi’un.

Also, I have read that the example of an Aziz narration is : لا يؤمن أحدكم حتى أكون أحب الخ

I can understand that those that include Sahabah have termed is as Aziz because it has been narrated by Sayyiduna Anas and Abu Hurayrah (radiyallahu ‘anhuma). What I would like to know is how it will be classed as Aziz according to the individuals that start from Tabi’in, because this narration will have at least three people at the level of Tabi’un, due to the fact that Qatadah and Abdul Aziz ibn Suhayb have narrated from Sayyiduna Anas (radiyallahu ‘anhu) and there must be at least one person narrating from Sayyiduna Abu Hurayrah (radiyallahu ‘anhu). Read More »

Take Barakah from the Quran


Is the following narration authentic? (It has been attributed to Nabi -sallallahu ‘alayhi wasallam-)

تبرك بالقران فانه كلام الله

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Virtue of the two rak’ahs of Duha


Please source and authenticate the following Hadith?

Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reported that Nabi (sallallahu ‘alayhi wasallam) said:

“Whoever regularly prays the two rak’ahs of Duha, his sins are forgiven even if they are like [the vastness of] the foam of the sea.”
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Disobedience on the day of Eid


Is this Hadith authentic?

Rasulullah (sallallahu ‘alayhi wasallam) said: “He who disobeys Allah on the day of Eid is like a person who disobeys Allah on the day of Qiyamah.” Read More »

Exemption from Fasting while on journey


Is this Hadith reliable?

عن حمزة بن عمرو الأسلمي رضي الله عنه أنّه سأل رسول الله صلّى الله عليه و سلّم عن الصيام في السفر فقال رسول الله صلّى الله عليه و سلّم : أيُّ ذلك عليك أيسرُ فافعل. يعني إفطارَ رمضانَ أو صيامَه في السفرِ

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The ruling of a text that is found with a broken chain in one book, and a full chain elsewhere


1. There are narrations in books like Muwatta of Imam Malik which have discontinuity in the chain, however, in other books the same Hadith is mentioned with a continuous chain. An example is the Hadith: إن وليتموها أبا بكر

Will the narration in Muwatta still be classed as Mu’dal or will it be classed as Sahih because it has another full chain outside of Muwatta? Will the same principle apply to all disconnected narrations that have another Muttasil chain?

2. What is the ruling of Mu’allaq narrations in Sahihayn, more specifically, Sahih Bukhari? I have read that Hafiz Ibn Hajar has mentioned Muttasil chains for all of them. Read More »

Rasulullah (sallallahu ‘alayhi wasallam) choosing poverty


It has been reported from the Messenger of Allah (sallallahu ‘alayhi wasallam) that he said:

“My Rabb presented to me the opportunity that He make the valley of Makkah gold for me. I replied, ‘O my Rabb! But I [wish] to be satiated one day and hungry the next… When I am hungry, I humble myself before you and thank you. When I become satiated, I give thanks to you and praise you.’

Is this authentic?

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