“From Abu Hurairah, from the Prophet ﷺ [who said], ‘My eyes sleep but my heart doesn’t.’”
As-Saheehah, no. 696.
“From Abu Hurairah, from the Prophet ﷺ [who said], ‘My eyes sleep but my heart doesn’t.’”
As-Saheehah, no. 696.
From Abu Hurairah, may Allaah be pleased with him, from the Prophet ﷺ, [who said], “When you leave your house, pray two rak’ahs—they will prevent you from an evil exit. And when you enter your home, pray two rak’ahs—they will prevent you from an evil entrance.”
As-Saheehah, no. 1323.
Al-Albaani gave the following title for the hadith below, “Is this the time the hadith is referring to?”
The Prophet ﷺ said, “Indeed, today you are in a time whose scholars are many, whose preachers are few, whoever leaves a tenth of what he knows has followed his desires. Later a time will come whose preachers are many, whose scholars are few—whoever holds firmly to a tenth of what he knows is saved.”
Silsilah, no. 2510.
The Prophet ﷺ said, “There is no supplication that a person can say that is better than:
‘O Allaah! I ask You for al-Mu’aafaah* in this world and the Hereafter.’” *(‘Mu’aafaah is for Allaah to suffice you against needing the people, and sufficing the people of having need of you. See Tuhfatul-Ahwadhi, 3512.)
Allaahumma inni as’alukal-Mu’aafaah fid-Dunyaa wal-Aakhirah
اَللَّهُمَّ إِنِّيْ أَسْأَلُكَ الْمُعَافَاةَ فِيْ الْدُّنْيَا وَالْآخِرَةِ
As-Saheehah, no. 1138.
[Translation taken from the Darus-Salaam print of Sunan Ibn Maajah, vol. 5, p. 110.]
The Prophet ﷺ said, “Aaishah is my wife in Paradise.”
As-Saheehah, no. 1142.
[‘Toobaa’ refers to all kinds of happiness and the name of a tree in Paradise whose width is a hundred years, and the clothes of the people of Paradise are taken from its bark, see Surah Ra’d 13:29 and As-Saheehah 1985.]
The Prophet ﷺ said:
“Toobaa—once—for whoever saw me and believed in me, and Toobaa—seven times over—for whoever didn’t see me but believed in me.”
And he ﷺ said:
“Toobaa for whoever saw me and believed in me. And Toobaa, and Toobaa [once again], and Toobaa [once again] for whoever believed in me without seeing me.”
And he ﷺ said:
“Toobaa for whoever saw me and believed in me. And Toobaa for whoever saw those who saw me. And [Toobaa for] whoever saw those who saw those who saw me and believed in me—Toobaa for them and a most excellent [place to] return [to].”
As-Saheehah, nos. 1241 and 1254.
“Be gentle/forgiving, and gentleness/forgiveness shall be rendered to you.”
Saheeh | As-Saheehah | 1456
Reported from Ibn ’Abbaas, may Allaah be pleased with him, in marfoo’ form.
Explaining it, al-Manawi said in al-Faid, “Deal with Allaah’s creation who are [all] dependent on Him and are His slaves with gentleness and ease, and their Lord will render the same to you in this world and the Hereafter.”
Faid al-Qadir, vol. 1, p. 512.
From Abu Hurairah who said, “The Prophet صلى الله عليه وسلم said, ‘No servant seeks refuge from the Fire seven times in a day except that the Fire says, ‘O Lord! Indeed your servant, [called] so and so, has sought refuge with You from me, so grant him refuge. And no servant asks Allaah for Paradise seven times in a day except that Paradise says, ‘O Lord! Indeed your servant, [called] so and so, has asked for me, so make him enter Paradise.’’”
Shaikh al-Albaani, may Allaah have mercy on him, said, “This hadith is authentic without doubt.
A point of benefit: Some people in Damascus and other places have made it a habit to seek refuge seven times as mentioned in the hadith loudly and in one voice after the morning prayer, and that is something which I know of no basis for in the pure Sunnah, and nor is this hadith suitable for them to draw upon [for saying it loudly and in unison] because it is unrestricted and is not limited to the morning prayer or the jamaa’ah, and it is not allowed to limit what the Wise Legislator has left unrestricted just as it is not allowed to make unlimited what He has restricted, for all of that is legislation which is specific to the All-Knowing, the All-Wise.
So let whoever wants to act upon this hadith do so at any time of the night or day, before the prayer or after it—and that is a pure/unadulterated following [of the Sunnah] and pure sincerity, may Allaah the Blessed and Most High grant us it.”
As-Saheehah, vol. 6, pp. 22-23.
The Prophet of Allaah صلى الله عليه وآله وسلم said:
‘O Mu’aadh! Verily, maybe you will not meet me after this year of mine. And maybe you will pass by this mosque of mine and my grave.’
Allaah’s Messenger صلى الله عليه وسلم said, “No one who is disobedient to his parents, no one who reminds others of his favours, no drunkard, and no fornicator [lit: ‘son of fornication’] will enter Paradise.” Reported by Nisaa’i and others.
The Imaam said, “His saying, ‘… and no son of fornication will enter Paradise …’ is not to be taken upon its apparent meaning, rather what is meant is the person who fornicates such that it becomes his overwhelming characteristic, and so as a result of that he deserves to be attributed to it, and thus it is said of him, ‘He is the son of fornication,’ just as those who are addicted/love the dunyaa are attributed to it, it being said of them, ‘Sons of the world,’ due to their knowledge and their addiction/love of it, and just as the traveller is called, ‘Son of the road,’ [cf: Surah Baqarah 2:177, ‘ابن السبيل’].
So, ‘the son of fornication,’ is like these expressions, it is said of the one who is given to fornication such that its habituality has become attributed to him, and fornication has become his overwhelming characteristic, such a person is the one referred to in his saying, ‘… and no son of fornication will enter Paradise …’
The child who is born out of fornication and who himself is not a fornicator is not what is meant here … and I benefitted by acquiring this meaning from the speech of Ibn Ja’far at-Tahaawi, may Allaah have mercy on him, and his explanation of this hadith.
And Allaah knows best.
From ’Abdullah ibn Eesaa [who said]: Yahyaa al-Bukaa narrated to us from Ibn Umar that an Ethiopian was buried in Madeenah. So the Prophet of Allaah صلى الله عليه وسلم said:
دُفِنَ فِيْ الطِّيْنَةِ الَّتِي خُلِقَ مِنْهَا
“He was buried in the clay from which he was created.”
Reported by Abu Nu’aim in Akhbaar Asbahaan (2/304) and al-Khateeb in Al-Muwaddah (2/104).
I [Al-Albaani] say: and this chain of narration is weak. Yahyaa al-Bukaa, who is Ibn Muslim al-Basree is weak. Like him is ’Abdullah ibn Eesaa, who is al-Khazzaaz al-Basree. And due to him alone al-Haithamee declared it to be defective (3/42) after he attributed it to al-Tabaraani in Al-Kabir.
And it has a supporting narration in the hadith of ’Abdullah ibn Ja’far Najeeh [who said] my father narrated to me [saying that]: Unais ibn Abu Yahyaa narrated to me from his father from Abu Sa’eed [who said]:
‘That the Prophet صلى الله عليه وسلم passed by Al-Medinah and saw a group of people digging a grave. So he asked about it.
So they said, ‘An Ethiopian who came [here] and then died.’
So the Prophet صلى الله عليه وسلم said, ‘None has the right to be worshipped except Allaah. He was led from his land and his sky to the soil that he was created from.’
Reported by al-Bazzaar [no. 842, Kashful-Astaar], and [p. 91, Zawaa’id Ibn Hajar] and he said, ‘We do not know it from Abu Sa’eed except through this chain of narration. And Unais and his father were both righteous.’
I say: [one of the narrators] ’Abdullah ibn Ja’far is weak and I do not know his father. And it has another supporting narration from the hadith of Abud-Dardaa and his likes. Al-Haithami said, ‘At-Tabaraani reported it in Al-Awsat and Al-Ahwas ibn Hakeem is in it. Al-Ijlee declared him to be trustworthy and the majority declared it to be weak.’
So in my opinion, through all of its chains of narrations, the hadith is hasan. And Allaah knows best.’
From ’Abdullah ibn ‘Amr ibn al-‘Aas, who said, I heard the Prophet of Allaah ﷺ say, “In the last [part] of my nation there will be men who ride on means that resemble saddles. They will alight at the doors of the mosques. Their women are clothed but naked. On their heads are [what appears to be] like the humps of [lean] camels. Curse them for they are cursed. If there were a nation from the nations to come after you, your women would serve them, just as the women of the nations that were before you served you.” Hasan
Shaikh al-Albaani mentioned another narration from al-Haakim which says, “They will mount their mayaathir until they come to the doors of their mosques,” commenting on this he said, “… the word mayaathir is the plural of meetharah and Ibn al-Athir described it as, “… smooth and soft, made out of silk or a silk brocade [heavy silk] which the rider places beneath him on the saddle on top of the camel.”
So now that you have come to know this, [you will understand that] al-Haakim’s narration explains that first one, and by combining between the two the meaning will be that the saddles which they mount will be smooth and soft, and that they will resemble saddles, i.e., in terms of how wide they are.
… and this means that these saddles which those men will ride on at the end of time are not real saddles which are placed on the back of horses, they only resemble saddles.
And if one bears in mind that [the word] ‘saddles’ [rihaal] is the plural of saddle [rahl] and that its explanation is as has been mentioned in Misbaah al-Munir and others, i.e., ‘Everything that is used to prepare for a journey, from a container for goods, to a saddle for a camel.’
When you come to know this, it will become clear to you, with the Permission of Allaah, that the Prophet ﷺ is alluding to those vehicles which have been invented in this era, i.e., cars.
For they are comfortable, soft, and tender, like saddles. And what supports this is the fact that he ﷺ called them, ‘houses,’ as occurs in another hadith which has preceded under number 93, but which, it became apparent later, contained some disconnection.
So the hadith contains another miraculous prophecy [which has come into being] other than the one related to the women who are clothed yet naked, indeed it is the one connected to their men who get in those cars and stop at the doors of the mosques.
And by the everlasting existence of Allaah, it is a true prophecy which we witness every Friday when cars gather in front of the mosques such that the roads, despite their being wide, become congested, [and then] men alight from them to witness the Friday prayer, and most of them do not [even] pray the five daily prayers, or at the very least they do not pray them in the mosques.
It is as though they have become content with praying the Friday prayer in place of the [five daily] prayers and for this reason they can be found in large numbers on Fridays, stopping with their cars in front of the mosques. The fruits of prayer are not seen on them and nor in their dealing with their women and daughters, so they, in truth, are those whose, ‘… women are clothed, yet naked …’
In addition to this, there is yet another manifestation which the hadith applies to totally: indeed it is what we see with cars following funeral processions during recent times. People get in them who lack goodness from the rich and affluent who have abandoned the prayer.
Such that when the car carrying the corpse stops and the body is taken into the mosque to be prayed over, those affluent ones remain in front of the mosque in their cars, maybe some of them will get out of them, waiting for the funeral in order to follow the processions to the grave, out of social hypocrisy and [to pay mere] lip service, not as an act of worship or as a reminder of the Hereafter, and Allaah’s Aid is sought.
This is the meaning of the interpretation of the hadith with me, if I am correct then it is from Allaah, and if I am mistaken then it is from me, and Allaah the Most High is the One I ask to forgive [me] all my mistakes.
Silsilsah as-Sahihah, 6/1/411, 415-416, with editing.
From Jaabir, may Allaah be pleased with him, from the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, “I have been given permission to speak about an angel from Allaah’s Angels, from the Bearers of the Throne. Indeed between his earlobe and his shoulder is a distance of seven hundred years travel.”
Silislah | 152 | Sahih
From Abu Hurairah in marfoo form:
“Indeed Allaah has given me permission to inform you about a rooster whose legs have penetrated the earth and whose neck is bent under the Throne and he says, ‘Glory be to You! How great You are, Our Lord!’ So He answers him [saying], ‘The one who takes a false oath in My Name does not know that.’”
Shaikh Al-Albaani said in Silsilah:
“Reported by al-Tabaraani in Al-Awsat (1/156/1), and Abu Shaikh in Al-Udhmah (3/1003-1004) who both said, ‘Muhammad ibn al-Abbaas ibn al-Akhram reported to us [saying]: Al-Fadl ibn Sahl al-A’raj reported to us [saying]:Ishaaq ibn Mansoor reported to us [saying]: Israail reported to us from Mu’aawiyah ibn Ishaaq from Sa’eed ibn Abi Sa’eed from Abu Hurairah in marfoo form, and he said, ‘No one reported it from Mu’aawiyah except Israail, Ishaaq being alone in narrating it.’
I [Al-Albaani] say: And he is trustworthy [thiqah] from the men who the two Shaikhs [Bukhaari and Muslim] narrated from, and the same goes for all of the narrators, they are all trustworthy from the men of Bukhaari except for Ibn al-Akhram, who is from the precise preservers of hadith, and Fuqahaa, as is mentioned in Lisaanul-Meezaan.
So the chain of narration of the hadith is authentic.
And al-Haithami said in Al-Majma (4/180-181), “Reported by al-Tabaraani in Al-Awsat and its men are those of the Saheeh.” And in this declaration there is a mistake as will not be hidden, especially when in another place he said, (8/134), “Reported by al-Tabaraani in Al-Awsat, and its men are those of the Saheeh except that I do not know the Shaikh of al-Tabaraani, Muhammad ibn al-Abbaas from Fadl ibn Sahl al-A’raj.”
I [Al-Albaani] say: And we know him, and all praise is due to Allaah, and he is trustworthy, so the hadith is authentic, and Allaah is the One Who grants success.
And in Al-Majma’ there occurs, “Suhail,” and this is a printing error, ‘Sahl,’ is correct, as has preceded in the chain of narration, and as occurs in the books of narrators.
Bearing in mind that he was not the only one to narrate it, for Abu Ya’laa (1/309) reported it through another chain of narration from Mu’aawiyah from Ishaaq with a wording similar to it, “And the Throne is on his shoulders, and he is saying, ‘Glory be to You! Where were You? And where will You be?’
Thereafter, there is a point to be had in al-Tabaraani’s saying that, ‘Ishaaq is the only one who reported it.’ For Ubaidullaah ibn Moosaa narrated it [saying] that Israail informed us of it. Reported by al-Haakim (4/297) and he said, ‘It’s chain of narration is authentic,’ and adh-Dhahabi agreed with him.
And al-Mundhiri said (3/48), ‘Reported by al-Tabaraani with an authentic chain of narration, and al-Haakim said, ‘Its chain of narration is authentic.’’”End of Shaikh al-Albaani’s words.
Silsilah, vol. 1, pp. 281-282.