Moulana Muhammad A

Treating people according to their status


Sayyiduna Maymun ibn Abi Shabib (radiyallahu ‘anhu) reported:

A beggar asked ‘Aaishah (radiyallahu ‘anha) for charity and she gave him a piece of bread. Thereafter, one well-dressed person asked her for charity and she invited him to sit down and served him food. When she was asked about the reason for the difference in treatment, she said: “The Messenger of Allah (sallallahu ‘alayhi wasallam) instructed us: ‘Treat people according to their status.”

Some people are claiming that this teaches us to treat people differently and not as equal. Can you please provide an explanation to expel the misconceptions?

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Greeting the deceased


Does the following or similar come in the Hadith?

When the family of a deceased make salam at his qabar (grave) he hears the salam. Read More »

The creation of ‘Aql (intelligence)


1. What is status of following Hadith?

لما خلق الله العقل قال له: قم، فقام، ثم قال له: أدبر، فأدبر، ثم قال له: أقبل، فأقبل، ثم قال له: اقعد، فقعد، فقال: ما خلقت خلقاً هو خير منك، ولا أفضل منك، ولا أحسن منك، ولا أكرم منك، بك آخذ، وبك أعطي، وبك أعرف، لك الثواب، وعليك العقاب


2. Hafiz Ibn Hajar (rahimahullah) has not indicated any kalam on it in Mishkat’s takhrij. Does it mean it is hasan according to him? While it is stated in Fathul Bari:

 وَأَمَّا حَدِيثُ أَوَّلُ مَا خَلَقَ اللَّهُ الْعَقْلُ فَلَيْسَ لَهُ طَرِيقٌ ثَبْتٌ وَعَلَى تَقْدِيرِ ثُبُوتِهِ فَهَذَا التَّقْدِيرُ الْأَخِيرُ هُوَ تَأْوِيلُهُ وَاللَّهُ أَعْلَمُ

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Explanation of the word Mata’


وما الحياة الدنيا الا متاع الغرور

Is there a narration which gives the meaning of متاع as sanitary pads? What is the authenticity and reference?

Does it mean this dunya is so impure?

If a narration is not found, what is the explanation given by the ‘Ulama of the word متاع? Read More »

Is the practice of reciting Surah Al Qadr upon the soil of the grave authentic?


There is a practice mentioned by the scholars which says recite Surah Al Qadr seven times on the grave soil. The soil is then buried with the janazah and the janazah will be released from the punishment of the grave . There are three narrations of this practice, is this suitable to practice? What is the authenticity of these narration?

First Hadith:

مَنْ أَخَذَ مِنْ تُرَابِ الْقَبْرِ حَالَ الدَّفْنِ بِيَدِهِ أَيْ حَالَ إرَادَتِهِ وَقَرَأَ {إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ} [القدر: 1] سَبْعَ مَرَّاتٍ وَجَعَلَهُ مَعَ الْمَيِّتِ فِي كَفَنِهِ أَوْ قَبْرِهِ لَمْ يُعَذَّبْ ذَلِكَ الْمَيِّتُ فِي الْقَبْرِ


Second Hadith:

أَنَّ مَنْ أَخَذَ مِنْ تُرَابِ الْقَبْرِ حَالَ الدَّفْنِ فِي كَفِّهِ شَيْئًا مِنْهُ وَقَرَأَ: {إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ} [القدر: 1] سَبْعَ مَرَّاتٍ ثُمَّ وَضَعَهُ فِي كَفَنِهِ لَمْ يُعَذَّبْ ذَلِكَ الْمَيِّتُ وَهِيَ فَائِدَةٌ جَلِيلَةٌ

Third Hadith:

وَفِي كِتَابِ النُّورَينِ مَن أخَذَ مِن تُرَابِ القَبْرِ بِيَدِهِ وَقَرَأ عَلَيهِ سُورَةَ القَدْرِ سَبْعًا وَتَرَكهُ فِي القَبْرِ لَمْ يُعَذَّبْ صَاحِب القَبْر

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