Note: References to page nos are
to the English translation of Muhammad Saeed Dabas and Jamalud-Deen M.
(43) P. vi "This book deals with the fiqh questions and provides
supporting evidence to them from the clear [text of the] Book (of Allaah), and
the authentic Sunnah of the Prophet, sallallaahu alaihi wa sallaam."
This is a claim true for the most part, however the book does contain many
weak (Daeef) ahaadeeth some of which he remained
silent about, and the others he thought to be saheeh or hasan
following others in that and being mistaken therein. And it contains
more than a few questions for which he does not mention a proof rather
for some of them, the proof is against them. And this will be more fully
explained in its correct places inshaa-Allaah.
(43) P. viii line 10, "In Saheeh al-Bukhaaree it is recorded from Abu
Saeed al-Muqbiri that the Messenger of Allaah, sallallaahu alaihi
wa sallaam, said, "This religion is easy ..."" The narrator
of the hadeeth is Saeed ibn Abee Saeed al-Muqbiree from
Aboo Hurairah. The wording of al-Bukhaaree Book of Imaan is
"The religion is easy ..." the wording, "This religion is easy
..." is reported by an-Nasaaee and Ibn Hibbaan.
P. 44 p. viii line 13, "In Saheeh Muslim a hadeeth says, "The
most beloved religion..." The hadeeth is in fact reported by
al-Bukhaaree in his Saheeh without isnaad and in his
Aadaabul-Mufrad with connected isnaad, and is reported by Ahmad in
al-Musnad and others from Ibn Abbaas from the Prophet,
sallallaahu alaihi wa sallaam. It is not reported by Muslim. The
hadeeth is Hasan Lighairihi. [Tamaamul-Minnah p. 44,
as-Saheehah, no. 881]
(45) p. ix 5 lines from the end, "There is a hadeeth where the
Prophet, sallallaahu alaihi wa sallaam, prohibited the discussion of
events that have not yet occurred." This hadeeth is reported by Aboo
Daawood, Ahmad and others and is weak (Daeef) due to one of its
narrators, Abdullaah ibn Sad.
P. x line 1, "The Prophet, sallallaahu alaihi wa sallaam, also
stated, "Allaah has made certain things obligatory ...""
Declared Daeef by Shaikh al-Albaanee due to its chain being
disconnected between Makhool and Aboo Thalabah the companion.
Ghayatul-Maraam (no. 4), al-Mishkaat (no. 197) and al-Imaan
(p. 43) of Shaikh al-Albaanee. Jaamiul-Uloom wal-Hikam
of Ibn Rajab, no. 30.
(46) p. 2 no. (iii), "Alee narrated ... This hadeeth is
related by Ahmad." It is reported by Abdullaah ibn Ahmad. The
hadeeth is hasan, [Irwaaul-Ghaleel, no. 13].
(46) p. 4 25th line, "There is also a hadeeth from
Abdullaah ibn Umar ... however this hadeeth is mudtarab ..."
Rather it is Saheeh only some weak narrations of it are
mudtarab. (Irwaaul-Ghaleel, no. 23 and 172]
(47) p. 5 3rd paragraph, "The hadeeth of Jaabir ..."
The hadeeth is weak, as an-Nawawee says in al-Majmoo,
(48) p. 5 3rd paragraph, "It has also been related from
Ibn Umar ..." Also weak. Its isnaad contains Ayyoob ibn
Khaalil al-Harraanee who is Daeef and on top of that he
causes idtiraab in its isnaad.
(48) p. 5 3rd paragraph, "Yahya Ibn Saeed
..." It is reported from Umar by Yahyaa ibn Abdir-Rahmaan
ibn Haatib (who was not born until after the death of Umar) not by Yahyaa
ibn Saeed. It is therefore weak (munqati).
(49) p. 7 "The bones, horns, ... skin ... of dead animals ... all of
these are considered pure
" Rather the skin of dead animals is
established to be impure due to the many ahaadeeth from the Prophet, sallallaahu
alaihi wa sallaam, such as his, sallallaahu alaihi wa sallaam,
saying, "When the skin is tanned then it is purified" [Reported by
Muslim and others]. The fact that the skin has to be tanned to make it pure is
clearly shown by the following hadeeth reported by Ibn Abbaas
(50) p. 8 "Blood ..." "Al-Hasan said ... mentioned by
al-Bukhaaree" Rather al-Bukhaaree quotes it in muallaq
form. It is, however, connected with saheeh isnaad by Ibn Abee
(50) p. 9 "Aboo Hurairah did not see anything wrong in a drop or two
of blood ..." Reported by Ibn Abee Shaibah in his Musannaf and
its isnaad is weak due to Shareek ibn Abdillaah al-Qaadee
who is daeef due to his weak memory. (The position that blood is
taahir and does not break wudoo is the position of al-Bukhaaree
and Ibn Hazm).
(52) That normal blood, blood of animals and blood of menstruation are all
This is incorrect due to two reasons:
That there is no proof for this from the Book or Sunnah and
the principle is that things are pure unless declared impure in a text.
That it contradicts what is established in the Sunnah.
- As for the blood of humans then that is shown to be pure by the
hadeeth of the Ansaaree who prayed at night and was struck by arrows
and continued praying even though his blood flowed. [Reported in
muallaq form by al-Bukhaaree and connected by Ahmad and others
Saheeh Abee Daawood, 193]
- As for the blood of animals then that is also pure as shown by
the authentic narration that Ibn Masood some camels and ??? became
smeared with their blood and excrement then the
Iqaamah was given and he prayed without making
- Reported by Abdur-Razzaaq in his musannaf (1/125), Ibn
Abee Shaibah (1/392) and at-Tabaraanee in al-Mujamul-Kabeer
9/283) with Saheeh isnaad from him.
(52) His making distinction between a small and a large amount of
This has no proof from the sunnah rather it is negated by the
hadeeth of the Ansaaree. The Athar from Aboo Hurairah is
Daeef as has preceded. (This distinction is rebutted by Ibn Hazm
in al-Muhallaa and by Ibnul-Arabee and al-Qurtubee in their
(53) "Vomiting of a person ... there is agreement amongst the
scholars ..." He does not mention any proof.
Scholars are not agreed in that that the vomit of a muslim is pure is
the saying of Ibn Hazm (al-muhallaa, 1/183), ash-Shawkaanee in
ad-Dururul-Bahiyyah and Saddeeq Hasan Khaan in his Sharh (1/18-20).
but a small amount of vomit ... and .... are overlooked."
He doesnt bring any proof.
(54) p. 12 "Alcohol... some scholars say that it is pure."
In order that their saying should not be regarded as unimportant their names
should be mentioned, amongst them are,
- Rabeeah ibn Abee Abdir-Rahmaan, known
as Rabeeatur-Raee, al-Haafiz says of him in at-Tahdheeb,"He met some of the Sahaabah and greater
taabieen, and he gave Fatwaas in al-Madeenah, where the
people used to turn to him, and his circle was attended by forty men wearing
imaamah and Maalik learnt from him.
- al-Laith ibn Sad al-Misree, al-Faqeeh, the
famous imaam, the great scholars acknowledged his excellence amongst
them Imaam Maalik in the letter which he wrote to him. And
ash-Shaafiee said of him, "He was a greater scholar than Maalik,
but his companions did not carry his renown.
- Ismaaeel ibn Yahyaa al-Muzaanee, companion of Imaam
ash-Shaafiee. He was a mujtahid imaam.
And this is the position of many other scholars of later times from Baghdaad
and other towns they hold that alcohol is pure and only drinking
it is what is forbidden (see Tafseerul-Qurtubee, 6/88).
(55) p 16 3rd paragraph, "If a person finishes the Prayer
Its proof is the hadeeth of Aboo Saeed al-Khudree, "That
while Allaahs Messenger, sallallaahu alaihi wa sallaam, was
praying with his Companions he suddenly took off his shoes and placed
them on his left so when the people saw that they threw off their shoes,
so when the Prophet, sallallaahu alaihi wa sallaam, finished his
prayer he said, "Why did you throw off your shoes?" They said,
"We saw you throw off your shoes so we threw our shoes off." So
Allaahs Messenger, sallallaahu alaihi wa sallaam, said,
"Indeed Jibreel Alaihis-Salaam, came to me and informed me that
my shoes contained impurity. And he said, "When one of you comes to the
mosque then let him look, and if he finds any impurity or filth on his shoes,
then let him wipe it and pray in them." Reported by Ahmad, Aboo Daawood
and others with a saheeh isnaad, Al-Irwaa, 284.
(56) p. 17 2nd paragraph "This is related by the
group" the group meaning, al-Bukhaaree, Muslim,
Aboo Daawood, at-Tirmidhee, an-Nasaaee and Ibn Maajah.
This wording including In the name of Allaah is not
reported by any of the group, but rather by Saeed
ibn Mansoor in his Sunan and by Ibn Abee Shaibah in his Musannaf
(1/1) and Ibn Abee Haatim in al-Ilal (1/64) and its
isnaad contains (Aboo Mishar Najeeh) who is weak.
There are other narrations ordering this, from Anas but these are
Shaadhdh. The practice of saying Bismillaah when
entering the toilet may, however be supported by the hadeeth of
Alee, radiyallaahu anhu, from the Prophet, sallallaahu
alaihi wa sallaam, who said, "The screen that is between the
eyes of the Jinn and the private parts of the sons of Aadam, when one of them
enters the toilet, is that he says Bismillaah." Reported
by at-Tirmidhee and Ibn Maajah, and declared weak by at-Tirmidhee, but it has
two supporting isnaads from Anas, reported by at-Tabraanee, so the
hadeeth is at the very least hasan. And see
Irwaaul-Ghaleel, no. 50.
(58) p. 17 3rd paragraph, "Aboo Saeed reported...
not forbidden." The hadeeth is weak for two reasons:
- Ikrimah ibn Ammaar related it from Yahyaa ibn Abee
Katheer, and Ikrimahs narrations from him are mudtarab
- Its isnaad contains Hilaal ibn Iyaad who is unknown.
The ruling which the author bases upon this hadeeth is therefore not
(59) p. 18 1st question, "... The prohibition implies that
it is only disliked ..." "Some reconciliate [sic.] these
hadeeth by saying that in the desert it is forbidden to face or turn ones
back on the kabah while it is permitted in buildings ..."
What is correct is that it is forbidden in the desert or within buildings.
The Prophet, sallallaahu alaihi wa sallaam, relieving himself on
the roof of Hafsahs house cannot be used either to lessen the forbiddance
reported in Aboo Hurairahs hadeeth, or to make the forbiddance
particular to buildings, that is because it was an action he was doing in
private, hidden from the people and so cannot be said to have been a proof of
its allowance or particularisation of the forbiddance. i.e., it was clearly
something private not meant to be seen and followed, something particular to
him, sallallaahu alaihi wa sallaam, (and see
as-Sailul-Jarraar of ash-Shawkaanee (2/69)).
As for the saying of Ibn Umar [translator mistakenly puts Umar]
"Certainly not ... this has been prohibited only in open areas
..." The he does not state that this understanding is from the Prophet,
sallallaahu alaihi wa sallaam, but may have been his own personal
understanding due to his, sallallaahu alaihi wa sallaam, action on
the roof of Hafsahs house.
(61) p. 18 "Qataadah related from ... This hadeeth is related by
Ahmad ..." The hadeeth is weak. Qataadah reports it using
ananah [saying, from] and he is a
mudallis. Further in the view of Imaam Ahmad and al-Haakim
Qataadah never met Ibn Sarjas whom he narrates from here, and that would make
the hadeeth munqatia in their view.
(63) p. 19 "Abdullaah ibn Mughaffal narrated... reported by
the five." The hadeeth is weak since the reporter from the
Companions is al-Hasan al-Basree who despite his fame and position was a
mudallis, and he narrates here using ananah.
However Aboo Daawood and other report with a saheeh isnaad that
Allaahs Messenger, sallallaahu alaihi wa sallaam, forbade
that one of us should comb our hair every day or that he should urinate in his
(63) p. 19 "Urinating in running water" ... "Jaabir said...
and its narrators are trustworthy." It is weak since it contains in its
isnaad, (i) Someone unknown, (iii) someone accused of lying, and (iii)
ananah of the mudallis Abuz-Zubair and further it is
contradicted by the authentic narration of al-Laith reported by Muslim with the
standing water." The wording "
" is therefore Munkar. It is narrated by
at-Tabraanee in al-Awsat which should have been mentioned.
(64) p. 19 "
said Aaishah, "If someone
related to you ... sitting."" Its isnaad from
Aaishah is weak due to Shareek ibn Abdillaah al-Qaadee.
However there is a support for it which raises it to authenticity, narrated by
Sufyaan ath-Thawree. (Reported by Aboo Awaanah in his Saheeh
(1/198), al-Haakim (1/181), al-Baihaqee (1/101) and Ahmad).
(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) .
And this is supported by various ahaadeeth:
- From Ibn Abbaas, that Allaahs Messenger, sallallaahu
alaihi wa sallaam, said, "There will be at the end of
time a people who dye with this black like the crops of
doves they will not smell the fragrance of Paradise." [Reported by Aboo
Daawood, an-Nasaaee, Ahmad and at-Tabraanee.]
- From Abud-Dardaa in marfoo form, "He who dyes with
black, Allaah blackens his face on the Day of Resurrection."
Al-Haithumee said, "Reported by at-Tabraanee and it contains
al-Wadeen ibn Ataa, declared reliable by Ahmad and Ibn Maeen
and Ibn Hibbaan, and declared weak by others lesser in station than them.
And the rest of its narrators are reliable." Al-Haafiz said (10/292)
after attributing it to at-Tabraanee and Ibn Abee Aasim, "Its
isnaad is weak."
- Anas, radiyallaahu anhu, said, "We were with the
Prophet, sallallaahu alaihi wa sallaam, one day when Jews
entered upon them, and they saw them having white beards, so he said,
"Why do you not dye?" So it was said, They dislike it. So
he, sallallaahu alaihi wa sallaam, said, "But rather, you should dye! And beware of
black."Al-Haithamee said, "At-Tabraanee reports it in Al-Awsat, and
it contains Ibn Laheeah, and the rest of its narrators are reliable.
And it is a hasan hadeeth."
- Abdullaah ibn Umar, reports in marfoo form,
"Yellow is the dye of the Believer and red is the dye of the Muslim
and black is the dye of the disbeliever."
Al-Haithamee said, "At-Tabraanee reports it and it contains someone I do
Thus it is clear that using black dye is forbidden, and this is the position
of a group of scholars and about which Ibn al-Qayyim said, "It is what is
correct without a doubt."
As regards the hadeeth, "The best of that which you use as a
dye is this black, it makes you more desirable to your women and puts fear of
you into the hearts of your enemies." Reported by Ibn Maajah (2/382)],
then its isnaad is weak, it contains two weak narrators,