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Moulana Muhammad A

Protection from interest (riba)


Please tell me if there is any du’a or supplication from Hadith for protection from riba (usury). Please give the Arabic, transliteration and English translation.

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Imam Muslim (rahimahullah) pointing out an error


What is the explanation of فَسَكَتْنا عن ذِكْرِ الخَمِيسِ لَمّا نُراهُ وَهْمًا in the following Hadith:

عن أبي قتادة الأنصاري: أنَّ رَسولَ اللهِ ﷺ سُئِلَ عن صَوْمِهِ؟ قالَ: فَغَضِبَ رَسولُ اللهِ ﷺ، فَقالَ عُمَرُ رَضِيَ اللَّهُ عنْه: رَضِينا باللَّهِ رَبًّا، وَبالإسْلامِ دِينًا، وَبِمُحَمَّدٍ رَسولًا، وَبِبَيْعَتِنا بَيْعَةً. قالَ: فَسُئِلَ عن صِيامِ الدَّهْرِ؟ فَقالَ: لا صامَ وَلا أَفْطَرَ، أَوْ ما صامَ وَما أَفْطَرَ، قالَ: فَسُئِلَ عن صَوْمِ يَومَيْنِ وإفْطارِ يَومٍ؟ قالَ: وَمَن يُطِيقُ ذلكَ؟ قالَ: وَسُئِلَ عن صَوْمِ يَومٍ، وإفْطارِ يَومَيْنِ؟ قالَ: لَيْتَ أنَّ اللَّهَ قَوّانا لِذلكَ قالَ: وَسُئِلَ عن صَوْمِ يَومٍ، وإفْطارِ يَومٍ؟ قالَ: ذاكَ صَوْمُ أَخِي داوُدَ، عليه السَّلام، قالَ: وَسُئِلَ عن صَوْمِ يَومِ الاثْنَيْنِ؟ قالَ: ذاكَ يَوْمٌ وُلِدْتُ فِيهِ، وَيَوْمٌ بُعِثْتُ، أَوْ أُنْزِلَ عَلَيَّ فِيهِ، قالَ: فَقالَ: صَوْمُ ثَلاثَةٍ مِن كُلِّ شَهْرٍ، وَرَمَضانَ إلى رَمَضانَ، صَوْمُ الدَّهْرِ قالَ: وَسُئِلَ عن صَوْمِ يَومِ عَرَفَةَ؟ فَقالَ: يُكَفِّرُ السَّنَةَ الماضِيَةَ والْباقِيَةَ قالَ: وَسُئِلَ عن صَوْمِ يَومِ عاشُوراءَ؟ فَقالَ: يُكَفِّرُ السَّنَةَ الماضِيَةَ. وفي هذا الحَديثِ مِن رِوايَةِ شُعْبَةَ قالَ: وَسُئِلَ عن صَوْمِ يَومِ الاثْنَيْنِ والْخَمِيسِ؟ فَسَكَتْنا عن ذِكْرِ الخَمِيسِ لَمّا نُراهُ وَهْمًا. [وفي رواية]: بمِثْلِ حَديثِ شُعْبَةَ غيرَ أنَّهُ ذَكَرَ فيه الاثْنَيْنِ، وَلَمْ يَذْكُرِ الخَمِيسَ.

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The duties of the bearers of knowledge


Can you give the Arabic version and the transliteration and the complete isnad to Nabi (sallallahu ‘alayhi wasallam) for the following:

“This sacred knowledge will be borne by the reliable authorities of each successive generation, who will [preserve it and] remove from it the alterations of the excessive, the interpolations of the corrupt, and the false interpretations of the ignorant.”

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Reality of the statement about when a person completes the Quran…


Wanted to know regarding this saying of Sufyan Thawri (rahimahullah)

إذا ختم الرجل القرآن قبل الملك بين عينيه

‘When a man completes the Quran, an angel kisses him between his eyes.’

The kissing of the angel is a thing which cannot be perceived through understanding, but it has not been attributed to Nabi (sallallahu ‘alayhi wa sallam).

  1. Can this be regarded as a mursal of a Tabi’?
  2. If so, can it be regarded Hukman marfu’?
  3. If not, can it be regarded as a kashf of Sufyan Thawri? As it has been termed as ‘min mukhabbati Sufyan’ by Imam Ahmad (rahimahullah).
  4. Is it suitable to quote?

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The virtue of Fajr Salah in congregation


Which of these two is the version mentioned in Hadith? And what is the status of its chain?

1) Whoever prays the dawn prayer (Fajr) in congregation is under the protection of Allah for that day.

2) Whoever prays the dawn prayer (Fajr) is under the protection of Allah for that day.

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A lengthy virtue for Sayyiduna Hasan and Sayyiduna Husayn (radiyallahu’anhuma)


What is the status of this Hadith?

‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) related that the Messenger of Allah (sallallahu ‘alayhi wasallam) said:

“O people! Shall I not tell you of people who have the best grandfather and grandmother? Shall I not tell you of people who have the best (paternal) uncle and (paternal) aunt? Shall I not tell you of people who have the best (maternal) uncle and (maternal) aunt? Shall I not tell you of people who have the best father and mother? They are none other than Hasan and Husayn. Their grandfather is the Messenger of Allah, their grandmother is Khadijah bint Khuwaylid, their mother is Fatimah, the daughter of the Messenger of Allah and their father is ‘Ali ibn Abi Talib. Their (paternal) uncle is Ja’far ibn Abi Talib and their (paternal) aunt is Umm Hani bint Abi Talib, their (maternal) uncle is Qasim, the son of the Messenger of Allah, and their (maternal) aunts are Zaynab, Ruqayyah, Umm Kulthum, the daughters of the Messenger of Allah. Their grandfather is in Paradise, their father is in Paradise their mother is in Paradise their (paternal) uncle is in Paradise and their (paternal) aunt is in Paradise and their (maternal) uncle is in Paradise and their (maternal) aunts are in Paradise they (Hasan and Husayn) are also in Paradise, and whoever loves them will also be in paradise.

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Sayyidah Ummu Habibah’s (radiyallahu’anha) first husband


I would like to ask the name of the first husband of Sayyidah Ummu Habibah (radiyallahu ‘anha) because in some places he is mentioned as ‘Ubaydullah ibn Jahsh while in other places (in Mishkat) it is mentioned as ‘Abdullah ibn Jahsh



The correct one is ‘Ubaydullah ibn Jahsh. What appears in Mishkat has been declared a mistake by the commentators. Especially since the source that Mishkat cites for the narration in question mentions him as ‘Ubaydullah, and not ‘Abdullah.

Refer: Mirqat, Hadith: 3208, At-Ta’liqus sabih, vol.4 pg.61 and Sunan Abi Dawud, Hadith: 2100)


Further, the biographers of the Sahabah (radiyallahu’anhum) have also mentioned ‘Ubaydullah ibn Jahsh to be her husband prior to her marrying Nabi (sallallahu’alayhi wasallam).

(Al-Isti’ab, vol.4 pg.304-305 & Al-Isabah, vol.4 pg.305 no.431)



  1. Misspelling like this [from ‘Ubaydullah to ‘Abdullah and vice-versa] is a common occurrence.
  2. Her first husband, ‘Ubaydullah left Islam and died a Christian while they were in Abyssinia. Nabi (sallallahu’alayhi wasallam) married her thereafter.



And Allah Ta’ala Knows best,


Answered by: Moulana Muhammad Abasoomar

A mursal unreliable narration of Imam Zuhri (rahimahullah)


حَتَّى حَزِنَ النَّبِيُّ صلى الله عليه وسلم فِيمَا بَلَغَنَا حُزْنًا غَدَا مِنْهُ مِرَارًا كَىْ يَتَرَدَّى مِنْ رُءُوسِ شَوَاهِقِ الْجِبَالِ، فَكُلَّمَا أَوْفَى بِذِرْوَةِ جَبَلٍ لِكَىْ يُلْقِيَ مِنْهُ نَفْسَهُ، تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّكَ رَسُولُ اللَّهِ حَقًّا‏.‏ فَيَسْكُنُ لِذَلِكَ جَأْشُهُ وَتَقِرُّ نَفْسُهُ فَيَرْجِعُ، فَإِذَا طَالَتْ عَلَيْهِ فَتْرَةُ الْوَحْىِ غَدَا لِمِثْلِ ذَلِكَ، فَإِذَا أَوْفَى بِذِرْوَةِ جَبَلٍ تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ لَهُ مِثْلَ ذَلِكَ‏.

Generally it’s said by ‘Ulama like Ibn Hajr etc. that this is from the balagh of Zuhri. What’s the status of this addition?

Can it be quoted?

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