(65) p. 19 3rd paragraph "
or any combinations of
" i.e. with water and stones together. And it
is not authentic that the Prophet, sallallaahu alaihi wa sallaam,
combined the two, rather he, sallallaahu alaihi wa sallaam,
sufficed with one of the two and his is the best guidance and as Shaikh
al-Albaanee says, "So i fear that the saying that the two may be joined is
from Ghuluww (going to excesses) in the Deen."
And as for the hadeeth of the people of Qubaas joining between
the two and the sending down of the aayah in that regard, then its
isnaad is weak as an-Nawawee, Ibn Hajr and others say. Rather what is
correct from that is that they used water alone [Aboo Daawood and others from
(66) p. 20 "
the hadeeth by al-Haakim ibn Sufyaan or
..." The wording of this hadeeth is not authentic, as it
contains great contradiction, being reported in about ten different ways.
(66) p. 21 3rd line, "It is related through a number of
weak chains that the Prophet, sallallaahu alaihi wa
sallaam, used to say, "Praise be to Allaah ... harm." The
first of the two hadeeth [... who made the filth] is from Aboo Dharr and
Anas, and isnaad is weak. (Al-Irwaa,53). And the second
hadeeth [...who let me enjoy it] is from Ibn Umar and is again
weak (Ad-Daeefah, 4187). The hadeeth of Aboo Dharr contains
unknown narrators in its isnaad, and idtiraab (contradiction) and
contradictions in its text.
(69) p. 22 3rd paragraph, "Said Ataa ibn Yasaar
..." [Related by Maalik] Ataa is a Taabiee, so the
hadeeth is Mursal, Daeef.
The hadeeth is reported in connected form from Jaabir, from the
Prophet, sallallaahu alaihi wa sallaam, with more complete
wording, without the mention of the beard, (reported by Aboo Daawood and others,
(70) p. 22 3rd section, "Aboo Qataadah related ...
"... and honour it." It is not saheeh from Aboo Qataadah,
due to its isnaad being broken (munqati) and its text being
mudtarab. It is reported by an-Nasaaee in his Sunan and its
inqitaa is due to its being narrated by Umar ibn Alee ibn
Muqaddam who is known for committing a severe form of tadlees ... ... and
see Tamaamul-Minnah (pp. 70-73).
(74) p 23 Final paragraph, "There are some narrations that state that
dying is disliked." Shaikh al-Albaanee says, "I do not find anyone who
has preceded the author in this claim, and i do not know any basis for it. And
perhaps he means that, that is reported from the companions. And what
ash-Shawkaanee reports from them in An-Nayl (1/103) is their differing
regarding what is better, not that it is something disliked. And even if it were
reported from any of them, then it would not be a proof for two reasons,
- The Companions did not agree upon that, rather some of them dyed such as
Aboo Bakr and Umar, radiyallaahu anhumaa, reported in
Saheeh Muslim and others, and others left it, and its being left
does not show that it is disliked, only that it is permissible to leave it.
- It contradicts the authentic saying and practice of the Prophet,
sallallaahu alaihi wa sallaam.
(83) p. 23 last paragraph, "
and a group of them used a black
dye." Even if that is established, them it is not a proof, since it
contradicts the saying and action of the Prophet, sallallaahu alaihi
wa sallaam. And what is reported from the chief companions such as Aboo Bakr
and Umar, radiyallaahu anhumaa, that they dyed with henna
and kattaan, should be acted upon, since it is in agreement
with the sunnah, and not that which contradicts this, especially since there is
doubt about its being established from some of them, as Ibn al-Qayyim said. And
therefore an-Nawawee clearly states that it is forbidden in Al-Majmoo
(1/294), using the hadeeth of Jaabir as proof.
(84) p. 23 "Ibn Hajr mentinoed in Fathul Baaree that az-Zuhree said
Even if it is established from az-Zuhree, then it is not a proof since it
would be his saying only (Maqtoo) and he is a
(88) p. 23 End, "This dealt with a certain incident... Aboo
Quhaafah." Rather the rule is that "An order for one of the
ummah is an order for the rest of the ummah." And that this
order was not particular to Aboo Quhaafah is the conclusion of an-Nawawee, as
has preceded and of al-Haafiz ibn Hajr (6/499 and 10/354) .