How the Prophet (ﷺ) and his Companions used to live, and how they gave up their interest in the world

How the Prophet (ﷺ) and his Companions used to live, and how they gave up their interest in the world

by AbdurRahman.org

Narrated Abu Huraira (رضي الله عنه) :

By Allah except Whom none has the right to- be worshipped, (sometimes) I used to lay (sleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I used to bind a stone over my belly because of hunger. One day I sat by the way from where they (the Prophet (ﷺ) and his companions) used to come out. When Abu Bakr (رضي الله عنه) passed by, I asked him about a Verse from Allah’s Book and I asked him only that he might satisfy my hunger, but he passed by and did not do so. Then `Umar (رضي الله عنه) passed by me and I asked him about a Verse from Allah’s Book, and I asked him only that he might satisfy my hunger, but he passed by without doing so.

Finally Abu-l-Qasim (the Prophet (ﷺ) ) passed by me and he smiled when he saw me, for he knew what was in my heart and on my face. He said, “O Aba Hirr (Abu Huraira)!” I replied, “Labbaik, O Allah’s Messenger (ﷺ)!” He said to me, “Follow me.” He left and I followed him. Then he entered the house and I asked permission to enter and was admitted. He found milk in a bowl and said, “From where is this milk?” They said, “It has been presented to you by such-and-such man (or by such and such woman).” He said, “O Aba Hirr!” I said, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “Go and call the people of Suffa to me.”

These people of Suffa were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Prophet, he would send it to them and would not take anything from it, and whenever any present was given to him, he used to send some for them and take some of it for himself. The order of the Prophet upset me, and I said to myself, “How will this little milk be enough for the people of As- Suffa? [1] though I was more entitled to drink from that milk in order to strengthen myself”, but behold! The Prophet (ﷺ) came to order me to give that milk to them. I wondered what will remain of that milk for me, but anyway, I could not but obey Allah and His Apostle so I went to the people of As-Suffa and called them, and they came and asked the Prophet’s permission to enter. They were admitted and took their seats in the house. The Prophet (ﷺ) said, “O Aba-Hirr!” I said, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “Take it and give it to them.” So I took the bowl (of milk) and started giving it to one man who would drink his fill and return it to me, whereupon I would give it to another man who, in his turn, would drink his fill and return it to me, and I would then offer it to another man who would drink his fill and return it to me.

Finally, after the whole group had drunk their fill, I reached the Prophet (ﷺ) who took the bowl and put it on his hand, looked at me and smiled and said. “O Aba Hirr!” I replied, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “There remain you and I.” I said, “You have said the truth, O Allah’s Messenger (ﷺ)!” He said, “Sit down and drink.” I sat down and drank. He said, “Drink,” and I drank. He kept on telling me repeatedly to drink, till I said, “No. by Allah Who sent you with the Truth, I have no space for it (in my stomach).” He said, “Hand it over to me.” When I gave him the bowl, he praised Allah and pronounced Allah’s Name on it and drank the remaining milk.

Bukhari 6452

Book reference: Book 81, Hadith 41

Footnotes:
[1] They were about eighty men or more and it is one miracle of the prophet(ﷺ) that a small bowl of milk (hardly one kilogram) could be sufficient for over eighty men to drink to their fill.

Source: Saheeh al-Bukhari, Translated by Dr. Muhammad Muhsin Khan

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Things have Changed.

Umm Al-Dardâ` [the Younger] رضي الله عنها reports:

One day, Abû Al-Dardâ` رضي الله عنه came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad صلى الله عليه و سلم except that they pray (salâh) in congregation.”

Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

• Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger صلى الله عليه و سلم .

• The noble Companion Abû Al-Dardâ` رضي الله عنه was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` رضي الله عنه intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) رضي الله عنهم it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s رضي الله عنه Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”

• This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

{Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî}

Wrong understandings Regarding some of the Rulings of Wudhu.

Wrong understandings Regarding some of the Rulings of Wudhu.

Translated by Abbas Abu YahyaMay 6, 2014

Translated by Abbas Abu Yahya

1 – Some people presume that it is not allowed to perform Wudhu whilst being uncovered!

The noble scholar AbdulAziz Ibn Baz said:

‘Covering ones private parts is not a condition in the correctness of Wudhu [1].’

[Fatawa Ibn Baz 10/101]

2 – Some people presume that if one precedes washing a limb from the left hand side before one from the right hand side then their Wudhu is not correct.

Imam Nawawi said:

‘The scholars are in consensus that preceding the right over that of the left from washing the hands and feet in Wudhu is a Sunnah, if it is opposed in washing [left before the right] then a virtue is missed out on but the Wudhu is correct.’

[Sharh Saheeh Muslim 3/160]

3 – Many people raise their finger whilst reciting the testification of Islaam after Wudhu.

‘Allaama Ibn Uthaymeen said:

‘I do not know of a foundation for this action.’

[Fatawa noor ala Darb 8/117]

4 – Some people think that if you touched some impurity that you have to repeat your Wudhu from the beginning!

‘Allaama Ibn Uthaymeen said:

‘Stepping upon impurities while it is moist does not invalidate the Wudhu, however, it is upon the person to purify that which it is obligatory to purify; meaning you only have to purify the place that was affected by the impurity.’

[Fatawa Ibn Uthaymeen 52/119]

6 – Many people find it difficult in themselves to wipe over socks which have holes in them.

‘Allaama Ibn Uthaymeen said:

‘It is permissible to wipe over socks which have holes in them and it is permissible to wipe over thin Khuff (leather socks), because many of the Companions were poor, and generally the poor have Khuff which have holes in them.

[Fatawa Ibn Uthaymeen 11/116]

7 – Some people wipe over socks which have pictures on them of those things which posses a soul.

‘Allaama Ibn Uthaymeen said:

 ‘It is not permissible to wipe over a sock which has a picture of an animal on it because wiping over the Khuff is an allowance and it is not allowed with sinning.’

[Fatawa Ibn Uthaymeen 11/116]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his path.

[1] T.N. e.g. making Wudhu while having a shower.

https://abdurrahman.org/2014/05/06/wrong-understandings-regarding-some-of-the-rulings-of-wudu/

Reconciling the Hearts.

Reconciling the Hearts

Al-Istiqaamah, Issue No.3

Allaah – the One free from all imperfections – said:

“So have taqwaa (fear and obedience) of Allaah and reconcile the differences between yourselves.” [Soorah al-Anfaal 8:1].

“Indeed the Believers are but brothers. Therefore reconcile the differences between your brothers, and fear Allaah so that you may receive mercy.” [Soorah al-Hujuraat 49:10].

“So this is a knot which Allaah has bound the Believers together with, such that whenever a person is found possessing eemaan (faith) in Allaah, His Angels, His Books, His Messengers and the Last Bay – whether in the eastern or western part of the world – then such a person becomes the brother of the Believers. This brotherhood obligates that the Believers should love for that person that which they love for themselves, and hate for that person that which they hate for themselves. Therefore, the Prophet (sallallaahu ‘alayhi wa sallam) said – whilst ordering the brotherhood of eemaan (faith):

“Do not envy one another. Do not inflate prices upon one another. Do not hate one another. Do not forsake one another. Do not under-cut one another. But be worshippers of Allaah and brothers. The Muslim is the brother of another Muslim; he neither oppresses him, nor humiliates him, nor lies to him, nor holds him in contempt. And piety is right here – and he pointed to his chest three times. It is enough evil for a person to hold his brother Muslim in contempt. The whole of a Muslim for another Muslim is sacred; his blood, his property and his honour.” 1

And he (sallallaahu ‘alayhi wa sallam) said:

“The Believer to the Believer is like a solid structure, one part supporting the other.” And he interlaced his fingers to demonstrate this.” 2

Thus Allaah and His Messenger (sallallaahu ‘alayhi wa sallam) ordered that the rights of the Believers be fulfilled by each other, and that those matters which will bring about harmony, love and togetherness be carried out. All of this is to be done in order to further the rights that they have over one another. So from such rights is that when fighting occurs between them – thereby causing their hearts to separate and to have hatred and to cut-off from each other – then the Believers should bring about reconciliation between their brothers and do that which will remove the enmity. Then Allaah ordered taqwaa in general and made the bestowal of His Mercy the consequence of their having taqwaa and their fulfilling the rights of the Believers. So He said: 

“And have taqwaa of Allaah in order that you may receive mercy.” Thus, if Allaah’s Mercy is attained, then the good of this world and the Hereafter will also be attained.” 3

‘Aaishah (radiallaahu ‘anhaa) used to say, that when people abandoned acting upon this Aayah (verse):

“When two parties of the Believers fight each other, then make reconciliation between them.” [Soorah al-Hujuraat 49:9]. So when the Muslims began fighting each other, it was obligatory to reconcile them, as Allaah – the Most High – ordered. However, when they did not do this, then fitnah (trials and tribulations) spread, as did ignorance, and this is what caused the differences to continue.” 4

Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Shall I not inform you of something that is greeter in degree than (optional) fasting, charity and Prayer?” They said: Indeed inform us. So he said: “It is reconciling the people. For indeed causing corruption between them is the shaver!” 5

And he (sallallaahu ‘alayhi wa sallam) explained this shaving in another saying:

“The disease of the people before you has overcome you, namely envy and hatred and it is the shaver. I do not say that it shaves-off the heir. Rather, it shaves-off the religion!” 6

1. Related by Muslim (no.2564), from Abu Hurayrah (radiallaahu ‘anhu).

2. Related by al-Bukhaaree (no.481) and Muslim (no.2585), from Abu Hurayrah (radiallaahu ‘anhu).

3. Tayseerul-Kareemur-Rahmaan (7/133-134) of Shaykh as-Sa’dee.

4. Related by Ibn Abil-‘lzz in Sharhul-‘Aqeedatit-Tahaawiyyah (2/777). Al-Bayhaqee related something similar to this in his Sunanul-Kubraa (8/172).

5. Saheeh: Related by at-Tirmidhee (no.2640) and Abu Daawood (no.4919), from Abud-Dardaa (radiallaahu ‘anhu). It was authentitated by al-Albaanee in Ghaayatul-Maraam (no.414).

6. Hasan: Related by at-Tirmidhee (no.2641), from az-Zubayr ibn al-‘Awwaam (radiallaahu ‘anhu). It was authenticated by al-Albaanee in Saheeh Sunan at-Tirmidhee (no.2038).

Is it permissible for a women to travel without her mahram by plane, train etc? – Shaykh Saleh bin Muhammad al-Luhaydaan (حفظه الله).

Is it permissible for a women to travel without her mahram by plane, train etc? – Shaykh Saleh bin Muhammad al-Luhaydaan (حفظه الله).

Q.​The individual is asking, is it permissible for a women to travel without a mahram by plane, train etc?

A.​The shaykh said the Prophet (Sallaahu alayhi wa sallam) said (as reported in Sahih al-Bukhari & other than that).

It is not permitted for a female who believes in Allaah and the Last day to travel except with a mahram (male guardian).

When that statement was said by the Prophet (Sallaahu alayhi wa sallam) a man who was present stood and said yaa Rasoolillaah (‘O Messenger of Allaah), my wife has set upon a journey to perform hajj and I have been registered/ listed to fight in a particular war (jihaad). The Prophet (Sallahu alayhi wa sallam) said go and travel with your wife, so the individual went and travelled with his wife. So this was the order of the Prophet (Sallaahu alayhi wa sallam).

Notice what the Prophet (sallahu layhi wa sallam) said: it’s not permissible for a woman. He did not specify a young woman or a old woman, he said it’s not permissible for a woman. So this shows you any woman. Any and every woman. Whether she is old, whether she is young, whether people are attracted to her or not etc. Regardless of this it is still mandatory that she has a male guardian to travel with her.

Because of that the scholars say if a male guardian is not present for a woman then the hajj is not obligatory upon her. The hajj is not obligatory upon her. Allaah ta’baarak ta wa ta’aala says in the Qur’aan: verily it is mandatory for the people to migrate to the house, to make pilgrimage to the house. The scholars said if the woman does not have a mahram (male guardian) then she falls under the category that cannot perform the hajj.

Shaykh Saalih ibn Muhammad al-Luhaydaan (May Allaah preserve him) (Kitaab-ut-Tawheed Class 01.12.12) Riyadh.

Source: https://salafipress.wordpress.com

Marriage, Casts and Compatibility: By Shaykh ’Abdul-’Azeez Ibn ’Abdullaah Ibn Baaz (رحمه الله)

Marriage, Casts and Compatibility: By Shaykh ’Abdul-’Azeez Ibn ’Abdullaah Ibn Baaz (رحمه الله)

[al-Istiqaamah] [1]

COMPATIBILITY IS ONLY BASED UPON RELIGION AND PIETY:

From the evil and reprehensible matters is that some who claim to be from the tribe of Haashim (i.e. claim to be a Sayyid; someone related to the Prophet’s (sallallaahu ’alayhi wa sallam) family) say that there is no kafaa‘ah (marriage compatibility) between them and someone from outside of their own clan. So they do not get married outside of their clan, nor allow anyone from outside of their clan to marry them. This is a great error, a monstrous ignorance, oppression against the woman, and it is a legislation which neither Allaah nor His Messenger (sallallaahu ’alayhi wa sallam) legislated or prescribed. Rather, Allaah – the Most High – said:

“O mankind! We have created you from a male and female, and have made you into nations and tribes; that you may know one another, Indeed the most noblest of you with Allaah is the one who has the most taqwaa (piety, fear, and obedience of Allaah).” [Sooratul-Hujuraat 49:13]

“Indeed the Believers are but brothers.” [Sooratul-Hujuraat 49:10]

“The Believers – men and women – are allies and protectors, one to another.” [Sooratut-Tawbah 9:71]

“So their Lord accepted from them their supplication, and responded: Never will I allow to be lost the actions of any of you, be they male or female. You are one to another.” [Soorah Aali-’Imraan 3:195]

Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “Indeed there is no excellence for an arab over a non-arab, nor for a non-arab over on arab, nor for a white person over a black one, nor for a black person over a white one, except through taqwaa (piety and obedience to Allaah). The people are from Aadam, and Aadam was from earth.” [2]

The Prophet (sallallaahu ’alayhi wa sallam) also said: “Indeed my awliyaa‘ (friends and allies) are not the tribe of so and so. Rather my friends and allies are the muttaqoon (those who possess taqwaa) – wherever they may be.” [3]

The Prophet (sallallaahu ’alayhi wa sallam) said: “If there comes to you a person whose Religion and character are pleasing to you, then marry him (i.e. give the girl in marriage to him). If you do not do this, there will be fitnah (trial and discord) and great fasaad (corruption) upon the earth.” This was related by at-Tirmidhee and others, with a hasan isnaad (good chain of narration). [4]

The Prophet (sallallaahu ’alayhi wa sallam) married Zaynab bint Jahsh of the Quraysh (i.e. the Prophet’s clan) to Zayd Ibn Haarithah, his freed slave. He married Faatimah bint Qays from the Quraysh clan, to Usaamah, the son of Zayd. Bilaal ibn Rabaah, the Ethiopian married the sister of ’Abdur-Rahmaan Ibn ’Awf of the Quraysh. So the purpose here is to explain the falsehood of those who claim that it is forbidden, or detested, for someone from the Prophet’s (sallallaahu ’alayhi wa sallam) clan to marry outside of that clan or tribe. Rather, what it is obligatory in this matter is to consider only Religion as the compatibility factor. So the Prophet (sallallaahu ’alayhi wa sallam) distanced Aboo Taalib and Aboo Lahab (his uncles) – because they were not Muslims and drew near Salmaan the Persian, Suhayb the Roman, and Bilaal the Ethiopian. This is because they possessed eemaan (faith) and piety, and they followed the Prescribed Laws and traversed the Straight Path. Thus, whosoever adopts this false and ignorant practice of barring Haashimee women from marrying from outside of their clan or tribe, will only achieve blameworthy results; such as corruption of the people, or adversely affecting the birth-rates, even though Allaah – the Most High – said:

“And marry those amongst you who are single, and the righteous from your slaves. If they be poor, Allaah will enrich them out of His Bounty. And Allaah is all-Sufficient for His creation, the all-Knowing about their state.” [Sooratun-Noor 24:32]

So He commanded to marry those that are single, and to marry all other categories of Muslims – irrespective of whether they be rich or poor. Thus, since the Islaamic Sharee’ah urges and encourages the institution of marriage. So the Muslims should hasten to fulfill this command of Allaah and of His Messenger (sallallaahu ’alayhi wa sallam) when he said: “O youths! Whosoever amongst you has the ability to marry, then let him do so; for it lowers the gaze and restrains the private parts. But whosoever does not have the ability then let him take to fasting; for indeed it is a shield for him.” Its authenticity has been agreed upon. [5] Thus, it is incumbent upon the guardians to fear Allaah concerning their guardianship, since it is an amaanah (trust and responsibility) around their necks, and Allaah will question them concerning this trust. So it is upon them to hasten in getting their daughters, sons, and sisters married, to the extent that this task has taken full effect in life, and the corruption and harms of not doing so have been minimized. And it is known that when women are prevented from getting married, or if their marriage is delayed and deferred, then this is a cause for calamities to occur, a cause for shameful moral crimes to take place, and a cause for a decline in standards of behaviour. So – O worshippers of Allaah – it is upon you to fear Allaah regarding your own selves, and with regards to the daughters, sisters, and other women whom Allaah has been placed under your charge and authority, and that the Muslims should come in order to realise the good and the happiness for the society, and to follow the path that will increase the good and lessen the crimes. And you should know that you will all be questioned and held to account about your actions, as Allaah – the Most High – said:

“By your Lord! We shall call them all to account for all that they used to do.” [Sooratul-Hijr 15:92]

And Allaah – the Mighty and Majestic – said:

“And to Allaah belongs all that is in the heavens and the earth, that He may punish those who do evil with that which they have done; and reward those who do good with Paradise which is best. ” [Sooratun-Najm 53:31]

So hasten in getting your sons and daughters married, following in the footsteps of your Prophet (sallallaahu ’alayhi wa sallam), and the footsteps of the noble Sahaabah (Companions) (radiyallaahu ’anhum), and all those who follow their path and guidance. I also advise you all not to seek excessive sums for the mahr (dowry), but rather be moderate in this, and that you strive to select pious and righteous people for marriage.

We ask Allaah to grant us the understanding of the Religion; grant us firmness upon it; and that He protects us and all the Muslims from the evil promptings of our own souls, and our evil resultant actions; and that He keeps away from us the deviating trials and discords, whether open or hidden. And we ask Allaah also to correct all those who have a position of authority over the affairs of the Muslims, and that He rectifies them. Indeed he is the One having the power to do so. And may Allaah extol and send blessings of peace upon Muhammad, and upon his Family, Companions and all those who follow them.

Footnotes:

[1] Majmoo’ul-Fataawaa wa Maqaalaat Mutanawwi‘ah (3/100- 103).

[2] Saheeh: Related by Ahmad (5/411). It was authenticated by Ibn Taymiyyah in Kitaabul-Iqtidaa‘ (p. 69).

[3] Related by al-Bukhaaree (10/351) and Muslim (no.215), from ’Amr Ibnul-’Aas (radiyallaahu ’anhu).

[4] Hasan: Related by at-Tirmidhee (no. 1085), from Aboo Haatim al-Muzanee and Aboo Hurayrah (radiyallaahu ’anhumaa). It was authenticated by al-Albaanee in Irwaa‘ul-Ghaleel (no. 1868).

[5] Related by al-Bukhaaree (4/106) and Muslim (no. 1400), from Ibn Mas‘ood (radiyallaahu ’anhu)

Aqeedah (Creed and Belief) is the Foundation of the Religion – Shaykh Saalih al-Fawzaan | Dawud Burbank

[Alternative Download Link]

This short clip was extracted by AbdurRahman.Org from # 01 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Transcription of the above audio clip:

Aqeedah (creed and belief) is the foundation of the religion and it (‘aqeedah) is what is contained in the testification (shahaadah) that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. And it is the first pillar from the pillars of Islaam.[2]

So therefore, it is an obligation to give importance to it (`aqeedah) and to give care and attention to it and to acquire knowledge of it and knowledge of whatever will damage it so that the person can be upon clear insight and can be upon a correct creed and belief.

Since if the person’s religion is established upon a sound, correct foundation then it will be a straight and true religion that he is upon – one that is acceptable to Allaah and if it (his religion) is based upon a shaky or disturbed `aqeedah (creed) or if his religion is based upon an ‘aqeedah (creed) which is corrupt then his religion will not be correct and it will be without a foundation.

So, this is why the scholars rahimahumullaah used to give importance to the affair of ‘aqeedah and they were not laxed about explaining it in their lessons and whenever they had an opportunity. The later person used to transmit it from the one who came before him.

And the Companions radiyAllaahu `anhum did not have any doubts about what came in the Qur’aan and what came in the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam. So their `aqeedah (creed and belief) was based upon the Book of Allaah and the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam and they were not afflicted by any doubt in that regard nor any hesitation. So, whatever Allaah said and whatever His Messenger sallAllaahu`alayhi wa sallam said, they took it as their creed and belief and they took it as their religion. And they did not need any further book to be written for them after that since this was something fully accepted by them and something that was certain with them; their creed (‘aqeedah) was the Book and the Sunnah. And then their students proceeded upon that from the Taabi`een (the next generation after the Companions) – those who took from them. So, there was no disputing in `aqeedah (creed and belief); it was an affair which was fully accepted (undisputed); and their source was the Book and the Sunnah.

But when the sects and the differences arose and appeared, and when people entered into the religion who were such that the creed and `aqeedah was not firmly grounded in his heart or those who entered into Islaam whilst still carrying some deviated ideas with them, and when there arose in Islaam people who did not refer back to the Book nor to the Sunnah in `aqeedah, rather, they referred back to principles and methodologies which had been established by people of misguidance by themselves. When all of this happened then the a’immah (the imaams) of Islaam at this time needed to clarify (make explanation and clarification of) the correct `aqeedah (belief and creed) and they needed to carefully record it and write it down and narrate it from the scholars of the Ummah. So therefore, they wrote down the books of creed and belief and they gave attention to that; and this became a reference for those who came after them from the Ummah and it will be so until the establishment of the last Hour.

And this is an example of the Protection of Allaah, the Most High for this religion and Allaah’s taking care of this religion – that He provided for it trustworthy carriers to convey it just as it came from Allaah and His Messenger and to repel the false interpretations of the negators and the false declarations of the Creator’s being like the creation. So these scholars came and passed on as inheritance this creed (`aqeedah), the later ones taking it from the earlier ones.

And from as-Salaf as-Saalih (the pious predecessors) who used to be upon the sound and firm belief and creed (i`tiqaad) taken from Allaah’s Messenger sallAllaahu`alayhi wa sallam and from his Companions and from the Taabi`een were the four imaams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi`ee and Imaam Ahmad and others from the imaams, those who stood and defended the correct `aqeedah (belief and creed) and who confirmed it, explained it and taught it to the students.

And the followers of the four imaams (their students who came after them) used to give attention to this creed and belief; they used to study it and caused their students to learn it. And many books were written about it upon the methodology of the Book and the Sunnah and upon what the chosen Messenger, al-Mustafaa sallAllaahu`alayhi wa sallam was upon and his companions radiyAllaahu `anhum and the Taabi`een. So, they refuted the false beliefs and the deviated beliefs, and they clearly explained how they were counterfeit and baseless. And the same was done by the imaams of hadeeth such as: Ishaaq ibn Raahawayh and al-Bukhaaree and Muslim and Imaam Ibn Khuzaymah and Imaam Ibn Qutaybah; and from the imaams of tafseer (explanation) of the Qur’aan such as Imaam at-Tabaree and Imaam Ibn Katheer and Imaam al-Baghwee and others from the imaams of tafseer.

They (all) wrote works in this regard (explaining the correct belief) and they called them Kutub As-Sunnah – books of the Sunnah; for example, Kitaab as-Sunnah of Ibn Abee `Aasim and the book as- Sunnah of `Abdullaah ibn Ahmad ibn Hanbal and the book as-Sunnah of Al-Khallaal and the book ash-Sharee`ah of Al-Aajurree and other than that.

Footnotes:

[2] As is shown by the hadeeth of Ibn `Umar radiyAllaahu anhumaa who said, “Allaah’s Messenger sallAllaahu`alayhi wa sallam said, ‘Islaam is built upon five: the shahaadah (testification) that none had the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and correct establishment of the prayer, and giving the zakaat, and the hajj, and fasting in Ramadaan’.” The hadeeth is reported by Bukhaaree as no.8 and reported by Muslim.

Visit the below Link to read more about Aqeedah

https://abdurrahman.org/belief/aqeedah

Do Not Compromise The Religion – EVER- and beware of the tricks of Ahlul-Bid’ah!

Do Not Compromise The Religion – EVER- and beware of the tricks of Ahlul-Bid’ah!

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah

Amma-ba’d

The following are notes [not verbatim] from a highly beneficial lesson given by student Abu Dihyah Dawood Adeeb (hafidhahullaah Ta’aala) two years ago:

Nuh’s wife calling Nuh (‘alayhi salaam) ‘crazy’ is a direct criticism of Nuh (‘alayhi salaam) and an indirect criticism of Allaah and an indirect criticism of the message of Nuh. …When Allaah inspired Nuh, his wife would spread namima, calling him ‘crazy.’

Allaah said:

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Imam Ibn Katheer (rahimahullaah Ta’aala) said about this ayah that it means: “They want you to be quiet about their gods and abandon the truth you are upon.”

[The disbelievers and Ahlul-Bid’ah wish that those relaying the truth and forbidding falsehood cease doing so.] And this is exactly what happens to the ‘ulemma of Ahlus-Sunnah, specifically, and on another level the students and the du’aat (callers).

In regards to the callers dealing with other Muslims, it means [Ahlul-Bid’ah desiring] abandoning talking about their [Ahlul-Bid’ah’s] deviation, abandoning talking about their extremism, abandoning talking about their heresies, abandoning talking about their misguidance, or not saying the truth.

Shaikh Saalih al-Fawzaan (hafidhahullaah Ta’aala) said in his tafseer of this ayah:

لَوْ تُدْهِنُ

They wish that you should compromise with them: This is al-Mudahana, and it is to renounce or compromise something from the Religion to please those people [kufaar or Ahlul-Bid’ah], renouncing or giving up something from the Religion to please those people.

– This means [that people of kufr desire that] Ahlul-Islaam making Mudahana with Ahlul-Kufaar

– (Or) coming down a notch, this means [that people of bid’ah desire that] Ahlus-Sunnah making Mudahana with Ahlul-Bid’ah

– (Or) it could also be the people of Islaam with both the kufaar and Ahlul-Bid’ah

Shaikh Fawzaan said: [Allaah said:]

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

The Kufaar would like you to compromise, for if you were to incline just a little bit, you would give them what [they] want. So you would compromise with them, and them with you.

In another ayah:

وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَه ُ وَإِذا ً لاَتَّخَذُوكَ خَلِيلا

Verily, they were about to tempt you away from that which We have revealed (the Qur`an) unto you (O Muhammad), to fabricate something other than it against Us, and then they would certainly have taken you a friend! (Al-Isra`, ayah 73)

وَلَوْلاَ أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَّ تَرْكَنُ إِلَيْهِمْ شَيْئا ً قَلِيلا

And had We not made you stand firm, you would nearly have inclined to them a little. (Al-Isra`, ayah 74)

When you compromise, it opens the door for more Mudahana, so you end up making Tamyee’ (watering down the Religion).

Shaikh Fawzaan said:

Allaah said:

إِذا ً لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرا

In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us. (Al-Isra`, ayah 75)

Allaah is warning the most pious, righteous, God-fearing man who ever walked on the face of the earth [Prophet Muhammad, salallaahu ‘alayhi wa sallam], so how much more us, the Salafiyoon of America. Meaning you cannot mix (compromise) or water down this Risala (message).

Allaah said:

وَلاَ تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لاَ تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allaah, nor you would then be helped. (Hud, ayah 113)

Shaikh Fawzaan said: The Muslim does not haggle or bargain with his Religion ever!

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ

Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur`an) and fair preaching… (An-Nahl, ayah 125)

Of course, you should call to Allaah with wisdom and beautiful exhortation, but he [the true Salafee caller] never relinquishes or renounces anything of his religion to please and satisfy the disbelievers (and deviant Muslims). We don’t compromise anything from Salafiyyah, Islaam.

And we as Muslims don’t compromise, lower, relinquish, foregoe anything of the Sunnah and Salafiyyah and its principles for the people of bid’ah. If we don’t (remain firm) with Ahlul-Bid’ah, then how in the world are we going to (remain firm) when dealing with disbelievers.

Of course, you give da’wah – ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ – but the methodology must be correct; he doesn’t compromise anything from the Deen to please the kufaar.

The one who doesn’t come to Islaam, except by relinquishing or foregoing anything of the Religion, he’s not going to come. We don’t desire him anyway. We are not to transgress the bounds regards our Deen because our Deen will never accept bargaining or haggling or compromise with something from the Deen.

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Shaikh Fawzaan said: Mudahana means: relinquishing something from the Deen for the pleasure or consent of the kufaar (or Ahlul-Bid’ah).

Abu Dihyah also relayed from Shaikh Saalih al-Fawzaan some of the Mudahana that Ahlul-Bid’ah boldly commit today, such as when they call other Muslims to not call the disbelievers “kufaar” (disbelievers) or “mushrikoon” (polytheists), but instead to call them “non-Muslim.” Or even when some of them they seek to change the address of Allaah in the Qur`an, such as Allaah’s address in Sooratul Kaafiroon. Some of them say, “Do not say (as Allaah says what means): ‘Oh you disbelievers,’ but say ‘Oh you non-Muslims.’” [Aoodhubillaah!] Some of them say, “Do not say (as Allaah says what means): ‘I do not worship what you worship,’ but say ‘I do not pray as you pray,‘ or ‘I do not give charity as you give charity.‘” [Aoodhubillaah!]

They call others to change the religious address.

Shaikh Fawzaan said: “Isn’t this the address of Allaah in the Qur`an? This is the address of Allaah, and you want us to change it? This kind of speech is not permissible ever! Never!! Not permissible.”

Mudahana is haram, because it is relinquishing something of the Religion to please the disbelievers (or Ahlul-Bid’ah).

As for the Mudarat, it is permissible with need to do so.

Mudahana is to relinquish or foregoe something from the Religion.

Mudarat is giving them something to repel their evil without relinquishing anything from the Religion.

Ibn Al-Batal (rahimahullaah Ta’aala) said: “Mudarat is from the good characteristics of the believers, to be responsive to people even with a word, without being coarse with them in speech. This is one of the strongest causes of harmony. Some people think that Mudarat is Mudahana, and this is an error! As Mudara is regrettable, whereas Mudahana is prohibited.

The difference is Mudahana is taken from the word Dahan. A Dahan is a painter, who glosses over something and covers what is actually there. The scholars have explained it [Mudahana] as: lying with a sinner and openly displaying happiness with what he is doing without forbidding him at all.

Mudara is being kind with the ignorant in order to teach him, being kind to the sinner in order to forbid him what he’s doing without being harsh, so that he does not expose what he does, and forbidding him with gentle speech and action, especially if his comradship is needed and the likes of it.” [FatHul-Baari by Ibn Hajar, who quoted Ibn Battal]

Imam al-Qurtubi (rahimahullaah Ta’aala) said: “The difference between Mudara and Mudahana is that Mudara is to surrender the dunya for the benefit of the Deen, and it is permissible and even recommended. And Mudahana is leaving the Deen (or something of the Deen) for the dunya.”

Imam Ibnul-Qayyim (rahimahullaah Ta’aala) said:

“Therefore Mudara is praiseworthy, and Mudahana is censured. So there is a difference between the two. The one who is Mudari uses kindness with a person in order for the truth to manifest from the person or make him retract from falsehood.

The Mudahana (the flaterrer and comprimiser) uses kindness in order for the person to remain established upon falsehood and leaves him upon his desires. Mudara is for the people of Eeman, while Mudahana is for the hypocrites.“

Post Courtesy of Maher Attiyeh

Colour highlighting and indentation modified by AbdurRahman.Org

Adhering to the Sunnah and Reviving it, warning against Bida’ and its People.

Adhering to the Sunnah and Reviving it, warning against Bida’ and its People.

Narrations of the Salaf Part 1 : Adhering to the Sunnah and Reviving it, warning against Bida’ and its People

Translated by Abbas Abu Yahya

1- From Ubay bin Ka’ab –RadhiAllaahu anhu- (d. around 30 A.H.) who said:

‘Upon you is to hold onto the correct path and the Sunnah, since indeed there is none from the slaves of Allaah who is upon the correct path and the Sunnah, and when he remembers Allaah Ta’ala whereby his eyes shed tears due to the fear of Allaah, then the Hell-fire will never touch him.’

[From ‘Zuhud’ by Abu Dawood/199]

2- Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) said:

‘Limiting oneself to the Sunnah is better than striving in Bida’ (innovations).’

[From ‘Zuhud’ by Ahmad/198]

3- Also by Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) that he said:

‘Follow and do not innovate because it is sufficient for you, and every Bida’ is misguidance.’

From Muhammad bin Muslim ibn Shihab Zuhri (d. 124 A.H.) that he said:

‘Adhering to the Sunnah is success.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/56]

4- From Hasan al-Basri (d.110 A.H.) who said:

‘Statements cannot be correct except with actions; Statements and actions cannot be correct except with an intention; and statements, actions and an intention cannot be correct except according to the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/57]

5- From AbdurRahmaan bin ‘Amr al-Aawza’i (d.156 A.H.) that he said:

‘We follow with the Sunnah, where ever it goes.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/64]

6- From Awn bin Abdullaah (d. around 110 A.H.) who said:

‘Whoever dies upon Islaam and the Sunnah, then he has the glad tidings of all that is good.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/67]

7- From Ibn Yahya who said:

‘There is no Path leading to Paradise except the path of those who follow the ‘Athaar (narrations).’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/88]

8- From Mujahid (d. around 110 A.H.) who said:

‘The best worship is having a good opinion which means following the Sunnah.’

[From ‘Hileeyat Al-Awaaliyah’ 3/293 ]

9- From Wahab bin Munabih (d. around 110 A.H.) that he would say:

‘Tooba (a tree in Paradise) is for the one who looks at his own shortcomings rather than the shortcomings of others. Tooba is for the one who humbles himself for Allaah without degrading himself. May Allaah have Mercy on the people of humility and servitude. He gives charity for the wealth gathered in a Halaal way and sits with the people of knowledge and gentleness and wisdom, and the Sunnah is sufficient for him and does not transgress to Bida’.’

[From ‘Hileyat Al-Awaaliyah’ 4/67 ]

10- From Fudayl bin ‘Ayaad (d. around 180 A.H.) who said:

‘Follow the paths of guidance and the few who follow it, and it will not harm you. Beware of the paths of misguidance and do not be deceived by the large number of those destroyed.’

[From ‘al-‘Itissam’ 62 ]

11- From Muhammad Ibn Sireen (d. 110 A.H.) who said:

‘As long as a person is with the ‘Athaar then he is on the Siraat (correct path).’

[From ‘ash-Sharh wal-Ibaanah’161 ]

12- From Muhammad bin Muslim ibn Shihab Zuhri (d. 124 A.H.) who said:

‘Our scholars in the past would say: ‘Indeed adhering to the Sunnah is success.’

[From ‘Hileyat Al-Awaaliyah’]

13- From al-Fudayl bin ‘Ayaad (d. around 180 A.H.) that he would say:

‘Follow a good life: Islaam and the Sunnah.’

[From ‘ash-Sharh wal-Ibaanah’ 174 ]

14- From Muhammad bin AbdurRahmaan Ibn Abi Dhib (d. 157 A.H.) that he read a Hadeeth and it was said to him: ‘Do you take this opinion?’ So he hit the man’s chest and screamed. And he said: ‘I narrate to you from the Messenger of Allaah, (sallAllaahu alayhi wa sallam) and you say that should I accept this? Yes I take this, and that is obligatory for me, and upon everyone who hears it. Indeed Allaah chose Muhammad (sallAllaahu alayhi wa sallam) from the people and guided them by him, and upon his hands, so it is upon the creation to follow him, the obedient ones or the disobedient ones, there is no exit for the Muslim from this.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 7/142 ]

15- From ar-Rabeeya’ bin Sulayman (d. 270 A.H.) who said:

‘A man asked ash- Shaafi’ee about a Hadeeth of the Prophet (sallAllaahu alayhi wa sallam), then the man said to him: ‘And what is your opinion?’

Imam ash- Shaafi’ee trembled, shuddered and said:

‘Which sky will shade me and which earth will carry me if I narrate a Hadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- and say an opinion other than that of the Hadeeth.’ And he said: ‘If you find a Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then follow it and do not turn to the saying of anyone.’

[From ‘Hileyat Al-Awaaliyah’ 9/107 ]

16- From Abu Uthmaan al-Hayree (d. 298 A.H.) that he said:

‘Whoever commands the Sunnah upon himself in statements and actions then he speaks with wisdom. And whoever commands al –Hawaa (following of desires) upon himself then he speaks with Bida’.

Allaah Ta’ala said:

<<If they obey you then they will be guided.>>’

[From: ‘Siyaar ‘Alaam an-Nubala’ 14/64 ]

17- From Ayoob as-Sahktiaani (d. 131 A.H.) who said:

‘Indeed from the happiest of the youth and non-Arabs is whom Allaah guides to a scholar from the people of the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/60 ]

18-From Ibraheem bin Ishaq bin Ibraheem al-Harbi (d. 285 A.H.) who said:

‘It is necessary for a man if he hears anything of the manners of the Prophet (sallAllaahu alayhi wa sallam) that he holds onto it.’

[From ‘al-Jamia akhlaaq ar-Rawee’ 1/142 ]

19- From al-Hasan (d.110 A.H.) who said:

‘Acting upon a little of the Sunnah is better than acting upon a lot of Bida’.’

[From ‘Shu’ab al-Eemaan’ 7/952 ]

20- From Sa’eed bin al-Musayib (d. 93 A.H.) who said that he saw a man doing a lot of Ruku and Sujood [praying a lot of optional prayers] after the Fajr prayer, so he prohibited him from it. So the man said: ‘O Abu Muhammad, will Allaah punish me for the prayer?’

He answered: ‘No, but for opposing the Sunnah.’

[From ‘at-Tamheed’ 20/104 ]

21- From AbdurRahman bin Mahdi (d. 198 A.H.) that a group of the Ahl-ul-Bida’ were mentioned in front of him and their striving in worship, so he said:

‘Allaah will not accept except that which is upon the Deen and the Sunnah, then he recited: << But the Monasticism which they invented for themselves, We did not prescribe for them>> [Hadeed: 27] So Allaah did not accept that from them and he reprimanded them about it.’

[From ‘Hileyat Al-Awaaliyah’ 9/8 ]

22- From Jafar bin Ahmed bin Sinan (d. 307 A.H.) who said: ‘I heard my father saying:

‘There is not a Mubtadi’ except that he hates the companions of Hadeeth. And if a man innovates a Bida’ then the sweetness of the Hadeeth is torn out from his heart.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 12/245]

23- From Sufyaan ibn Sa’eed ath-Thawri (d. 161 A.H.) who said:

‘Bida’ is more beloved to Iblees (Shaytaan) than sinning. One repents from sinning, and one does not repent from Bida’.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 132 ]

The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud – Shaykh al-Albaani (رحمه الله)

The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud – Shaykh al-Albaani (رحمه الله)

Taken from the ‘Original Sifat as-Salah‘

By Shaykh Muhadith Nasir as-Sunnah, Muhammad Nasir- Deen Al-Albaani (رحمه الله)

Translated by Abbas Abu Yahya

‘The Messenger (sallAllaahu alayhi wa sallam) used to say: ‘If one of you finishes from the [last] (1) Tashahud; then he should seek refuge (2) with Allaah from four things; [he says:

‘O Allaah I seek refuge with You] from the punishment of the Hell-Fire, and from the punishment of the grave, and from the Fitna of life and death, and from the evil of the Fitna (trials) of the Maseeh ad-Dajjal.’ [then he makes Dua’ for himself with that which appears apparent to him (3)] [He (sallAllaahu alayhi wa sallam) would make Dua’ with it in Tashahud] (4) [He (sallAllaahu alayhi wa sallam) used to teach it to his Companions (Radi Allaahu anhum) just as he would teach them a Soorah from the Qur’aan.](5)
_________________

Shaykh Albani’s footnotes:

(1) The benefit of this extra wording is the legislation of this ‘seeking refuge’ in the last Tashahud rather than the first Tashahud; this is in contrast to what Ibn Hazm said in ‘al-Muhalla’ (3/271) and Ibn Daqeeq al-Eid followed him in this, whereby he said: ‘The chosen way is to make Dua’ in the first Tashahud, like making Dua’ in the last Tashahud, due to the general authentic hadeeth:

‘If one of you makes Tashahud; then he should seek refuge with Allaah from …’

Al-Hafidh said in ‘al-Talkhees’ (3/507):

‘And he commented that it is in ‘as-Saheeh’ (al-Bukhari) from Abu Hurairah with the wording:

‘If one of you finishes from the last Tashahud; then he should seek refuge with Allaah from …’

Ibn al-Qayyim said in ‘Za’ad’:

‘The Messenger (sallAllaahu alayhi wa sallam) did not seek refuge in the first Tashahud – from the punishment of the grave and punishment of the Fire …. Etc.

Whoever recommended saying it, (in the last Tashahud) had understood this standing from the general texts, but the absolute texts indeed correctly clarified its position, and restricted it to the last Tashahud.’

Then al-Hafidh said in ‘al-Fath’ (2/253) after bringing the hadeeth:

‘So in this hadeeth this ‘seeking refuge’ is specified to after finishing the Tashahud; and this Dua’ precedes all other Duas. As for when the person praying is given the permission to choose which Dua’ he wants to supplicate with, then this is after the ‘seeking refuge’ and before giving the Salams.’

I say (Albani): ‘And the extra wording is at the end of the hadeeth – ‘then he makes Dua’ for him-self with what he wants.’ And this is a text to show that seeking refuge is in the second Tashahud.’

(2) This shows clearly that seeking refuge is obligatory and some of the Ahl-ul-Dhahir hold this opinion – and from them is Ibn Hazm (3/271)).

Al-Hafidh said (2/256):

‘Some of the people claimed that there is a consensus that it is not obligatory, however there is a problem with this; because AbdurRazaq narrated with an authentic Isnaad from Tawwoos, indicating that he holds the ‘seeking refuge’ to be obligatory. This was when he asked his son; if he had said it after the Tashahud?

And his son replied: No.

Tawwoos ordered him to repeat the prayer.’

I say (Albani): Indeed Muslim narrated this in his ‘Saheeh’ (2/94) as it came from Tawwoos.

Al-Hafidh said:

‘Ibn Hazm was over generalizing when he said that you should also say it in the first Tashahud.

Ibn al-Mundhir said: if it was not for the hadeeth of Ibn Mas’ood whereby he narrated that: ‘then the person has a choice of what to make Dua’ with, then I would have said it was obligatory.’

I say (Albani): This choice of making Dua’ excludes ‘seeking refuge from these four things’, so due to the evidence this choice of making Dua’ becomes restricted, to be said after finishing ‘seeking refuge from these four things’ – has as preceded; so the truth is that it is obligatory, and Allaah knows best.

(3) From the hadeeth of Abu Hurairah (Radi Allaahu anhu) collected by Muslim, Abu ‘Awaanah, Ibn Majah and Ahmad.

(4) From the hadeeth of Abdullaah bin Abbas (Radi Allaahu anhu) collected by Abu Dawood and this sanad is Hasan, its narrators are all narrators of Muslim.

(5) From the hadeeth of Abdullaah bin Abbas (Radi Allaahu anhu) collected by Malik and Muslim, and from him Abu Dawood, Nisae’ and Tirmidhi.

[‘Original Sifat as-Salah’ vol. 3/p.998 – 1001]