All posts filed under: Usul

Explanation of the hadith prophesying Jerusalem as the future capital of the Khilafah

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There are two similar hadith narrated in the book Tarikh Dimashiq (History of Damascus) by Ibn `Asakir al-Dimashqi al-Shafi`i al-Ash`ari (1106–1175) related to the future capitals of the Khilafah. These are: قَرَأْتُ بِخَطِّ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ ، أنا أَبُو الْحَسَنِ أَحْمَدُ بْنُ عُمَيْرِ بْنِ جَوْصَا ، أَنْبَأَنَا أَبُو عَامِرٍ مُوسَى بْنُ عَامِرٍ ، أَنْبَأَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، أَنْبَأَنَا مَرْوَانُ بْنُ جَنَاحٍ ، عَنْ يُونُسَ بْنَ مَيْسَرَةَ بْنِ حَلْبَسٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” هَذَا الأَمْرُ كَائِنٌ بَعْدِي بِالْمَدِينَةِ ، ثُمَّ بِالشَّامِ ، ثُمَّ بِالْجَزِيرَةِ ، ثُمَّ بِالْعِرَاقِ ، ثُمَّ بِالْمَدِينَةِ ، ثُمَّ بِبَيْتِ الْمَقْدِسِ ، فَإِذَا كَانَ بِبَيْتِ الْمَقْدِسِ فَثَمَّ عُقْرُ دَارِهَا ، وَلَنْ يُخْرِجَهَا قَوْمٌ فَتَعُودَ إِلَيْهِمْ أَبَدًا “  . يَعْنِي بِقَوْلِهِ بِالْجَزِيرَةِ : أَمْرٌ مَرْوَانَ بْنَ مُحَمَّدٍ الْحَمَّارَ ، وَبِقَوْلِهِ بِالْمَدِينَةِ : بَعْدَ الْعِرَاقِ ، يَعْنِي بِهِ الْمَهْدِيَّ يَخْرُجُ فِي آخِرِ الزَّمَانِ ، ثُمَّ يَنْتَقِلُ إِلَى بَيْتِ الْمَقْدِسِ وَبِهَا يُحَاصِرُهُ الدَّجَّالُ ، وَاللَّهُ أَعْلَمُ The Messenger of Allah ﷺ said: “This matter (the Caliphate) will be after me in Madinah, then …

Hadith Classifications

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This is an extract from the book Al-Waadih Fee Usool ul-Fiqh by Muhammad Hussein Abdullah available to purchase from Amazon. There are three categories of hadith in respect to their As-Sihhah (soundness) and Ad-Da’f (weakness). These are Saheeh, Hasan and Da’eef. In respect to the Sanad (chain) there are also three categories. These are Al-Mutawaatir, Al-Mash’hoor and Khabar Al-Aahaad.

Fabricated Hadith: “He who hurts a dhimmi hurts me”

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The source of this mawdu (fabricated) narration is the book, ‘The Lawful and the Prohibited in Islam’ by Sheikh Yusuf Qaradawi, p.336 which states: The Prophet ﷺ said, “He who hurts a dhimmi hurts me, and he who hurts me annoys Allah.” Narrated by At-Tabarani in Al-Awsat on good authority. However, if we refer to Tabarani’s Al-Mu’jam Al-Awsat we find a similar narration numbered 3607, but instead of ‘dhimmi’ it says ‘Muslim’.

Rebuttal of Al-Albaani’s Opinion on the Beard

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In his book: ‘Aadaab Az-Zafaaf’ Sheikh Muhammad Naasir-ud-Deen Al-Albaani writes: “Shaving of the beard: The Fifth: And what is similar to it in terms of ugliness – where there is nothing uglier than it in relation to the one possessing the sound Fitrahs – What has overtaken most of the men in terms of beautifying themselves by shaving their beards in Taqleed (imitation) to the disbelieving Europeans to the point where it has become a shame on the groom to enter into his marriage ceremony if he is not cleanly shaven. In relation to this there are the following violations: a) The changing of the creation of Allah: Allah Ta’Aalaa said in regards to Shaitaan: لعَنَهُ الله وقال لأتَّخِذَنَّ مِنْ عبادِك نصيباً مفروضاً ولأُضِلَّنَّهم ولأُمنِّينَّهم ولآمُرنَّهم فَلَيبتِّكُنَّ آذانَ الأنعام ولآمُرنَّهم فلَيُغيِّرُنَّ خلقَ الله ومَنْ يتَّخِذ الشيطانَ وليَّاً من دونِ الله فقد خَسِرَ خُسراناً مُبيناً “Allah cursed him. And he [Shaitan (Satan)] said: “I will take an appointed portion of your slaves. Verily, I will mislead them, and surely, I will arouse in them false desires; and …

Is the Amr (command) indicative of Al-Wujoob (the obligation)?

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This is an extract from the book Al-Waadih Fee Usool ul-Fiqh by Muhammad Hussein Abdullah available to purchase from Amazon. In respect to the Adillah (evidences) used as proof by those who say that the Seeghat ul-Amr indicates Al-Wujoob (the obligation), then they have erred in their manner or process of deduction. That is because these evidences are related to the obedience to the command (Al-Amr) and disobedience to it whilst they are not related to the Seeghat ul-Amr (form of the command). The Amr (command) of Allah is Waajib (obligatory) to obey and disobedience to it is Haraam. Obedience to the command is by not rebelling against it and obedience to the command is fulfilled in accordance to what Allah Ta’Aalaa has commanded. Consequently, if His command was Jaazim (decisive) then its obedience is Waajib in accordance to what has been commanded; undertaking the action is Waajib (obligatory) and the person would be disobedient if he did not undertake the action. This is represented in the Fard and Waajib. It is like His command …