I would like to know what the language of the people of Paradise is. Is it Arabic?. Praise be to Allaah.There is no mention in the Qur’aan or in the saheeh Sunnah – as far as we know – of which language is spoken by the people of Paradise. What is narrated concerning that is a hadeeth which is not soundly narrated from our Prophet (peace and blessings of Allaah be upon him), and some other reports (athaar). It was narrated by al-Tabaraani in al-Awsat, al-Haakim, al-Bayhaqi in Shu’ab al-Eemaan and others that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons, because I am an Arab, the Qur’aan is Arabic and the speech of the people of Paradise is Arabic.”Ibn al-Jawzi ruled that this hadeeth is fabricated. Al-Dhahabi said: I think that the hadeeth is fabricated (mawdoo’). Al-Albaani said in al-Silsilah al-Da’eefah (no. 160): (it is) fabricated. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Similarly, Abu Ja’far Muhammad ibn ‘Abd-Allaah al-Haafiz al-Koofi, who is known as Mateen, told us: al-‘Ala’ ibn ‘Amr al-Hanafi told us: Yahya ibn Zayd al-Ash’ari told us: Ibn Jurayj told us, from Ibn 'Abbaas (may Allaah be pleased with him) that he said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons: because I am an Arab, the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.” Al-Haafiz al-Salafi said: this is a hasan hadeeth. I do not know whether he meant that its isnaad is hasan according to the way of the scholars of hadeeth, or that its text is hasan in general terms. Abu’l-Faraj ibn al-Jawzi mentioned this hadeeth among the mawdoo’ (fabricated) texts and said: al-Tha’labi said: it has no basis. Ibn Hibbaan said: Yahya ibn Zayd narrated unsound ahaadeeth from sound narrators, so it is invalid to quote his reports as evidence. And Allaah knows best. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/158). Al-Tabaraani narrated in al-Awsat that Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I am an Arab, and the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.” Al-Albaani said in al-Silsilah al-Da’eefah (no. 161): it is fabricated. The point is that there is no saheeh evidence to show which language is spoken by the people of Paradise. Hence we should refrain from speaking about this issue and not indulge in it, and we should refer knowledge of the matter to Allaah (may He be exalted), and focus instead on issues that will lead to good deeds in this world. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked: in what (language) will Allaah address the people on the Day of Resurrection? Will Allaah address them in the tongue of the Arabs? Is it true that the language of the people of Hell will be Farsi and that the language of the people of Paradise will be Arabic? He replied: Praise be to Allaah, the Lord of the Worlds. It is not known what language the people will speak on that Day, or in what language they will hear the words of the Lord, may He be exalted, because Allaah has not told us anything about that, nor has His Messenger (peace and blessings of Allaah be upon him). It is not true that Farsi will be the language of the people of Hell, or that Arabic will be the language of the people of Paradise. We do not know of any discussion of that among the Sahaabah (may Allaah be pleased with them), rather all of them refrained from speaking of that because speaking about such a thing is discussion of something unnecessary… but there was a dispute concerning that among later scholars. Some people said that they will be addressed in Arabic and others said that the people of Hell will respond in Farsi, which will be their language in Hell. Others said that they will be addressed in Syriac because that was the language of Adam and from it stemmed all other languages. Others said that the people of Paradise will speak Arabic. There is no basis for any of these ideas, whether on the grounds of common sense or in any report or text, rather they are mere claims that are devoid of any evidence. And Allaah knows best and is most Wise. End quote. Majmoo’ al-Fataawa (4/299) And Allaah knows best.Islam Q&A
From the sayings of Aboo ad-Dardaa' - may Allaah be pleased with him - :
Once when Aboo ad-Dardaa' passed by a man who had committed a sin and the people became aware of it and were insulting him because of it - and Aboo ad-Dardaa' was so keen and insightful in helping people recovering from their religious ills and reviving sickened hearts - so he said:
Had you found him at the bottom of a well, wouldn't you be helping him up and out of it?
They said, "Of course!"
So he replied:
Then praise Allaah who has excused you (from his trial), and do not insult your brother!
He said, "Praise Allaah who has excused you (from his trial) and do not insult your brother!" Look at this parable - that the believers would surely help someone in sin and they would not abandon him like how people would naturally help someone stuck in a well. Would believers insult someone who is in physical need and say to them, "Why have you gone into this well? or such-and-such situation?" No, they would only struggle and try their best to help such a person!
Thus, insulting someone is negativity, and it is not permissible in the Sharee'ah (Islaamic legislation). Instead, we ask Allaah to guide our brothers and we praise Allaah for excusing us (from what they are being tried with), and then we work to save them from the evil of their sins and disobedience. They have only sinned due to their giving in to the plots of Iblees, Allaah's enemy and our enemy.
So this admonition - dear believer - is a great one! When you see someone who has committed a sin, you must work to help him!
Dear brothers, if we were to think about our times, we would find that many people speak about others' sins. They say, "This guy did such-and-such, that one travels and does such-and-such, this family has gone through such-and-such..." You find them extremely critical and insulting, perhaps even mocking people, and Allaah's Refuge is sought. When you ask them what they have done to help your brother stop these sins, they say: Nothing.
As a result, he has actually become one of Shaytaan's devices (to keep people sinning) as well, since the Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever says that the people are destroyed, he is the one who destroyed them.
Meaning: He has become a reason for their destruction. And the Prophet (sallallaahu 'alayhi wa sallam) forbade use from speaking about everything we hear. He (sallallaahu 'alayhi wa sallam) said:
"Whoever speaks about everything he hears is one of the two liars (or one of the liars)."
So we must work hard to fix mistakes, advise sinners and conceal their (hidden) sins, and spread good reports. When we see someone who has done good, we say, "He has done such-and-such good thing," since, by behaving this way, we spread good behavior, and the people will follow each other's good leads. However, if we were to spread evil, then people would be lenient in their approach to those things and in doing them, saying, "Yea, So-and-So has done this sin, and this guy has done such-and-such, and that guy has done such-and-such!" People would then be led to assume that there is so much more evil than good, and thus weaken their stance against bad things and begin doing them.
May Allaah be pleased with Aboo Ad-Dardaa' and reward him well for his dealings with his companions and the Ummah after him!
Source: A recording entitled: Admonitions of Aboo ad-Dardaa' (a khutbah by Shaykh Saalih Aal ash-Shaykh)
In ‘Siyar A’lam an-Nubala” (13/547), adh-Dhahabi narrated that Abu Muhammad ‘Abdullah bin Muhammad – the father of the famous Spanish scholar Ibn al-’Arabi – said:
“Ibn Hazm related to me the reason he began studying Fiqh.
He was once at a funeral prayer. So, he entered the mosque, and sat down without praying. A man then said to him: “Get up and pray Tahiyyat al-Masjid,” and he was 26 at the time.
Ibn Hazm himself said: “So, I got up and prayed. When we returned from the janazah, I entered the mosque, and prayed before sitting down. It was then said to me: “Sit down, sit down. This is not a time to pray,” as it was after the time of ‘Asr. So, I walked away while I was very sad. I went to my teacher that had nurtured me, and said: “Direct me to the house of the scholar Abu ‘Abdillah bin Dahhun.” So, I went to him, told him of what had happened, and he directed me to ‘al-Muwatta” of Malik. So, I began studying it at his hands, and continued studying it with him and others for a period of three years. After this, I began debating with the people.”
After mentioning this story, adh-Dhahabi then goes on to list almost 80 books that Ibn Hazm had written during his lifetime, the largest being ‘al-Isal ila Fahm Kitab al-Khisal,’ which is a longer version of the more well-known ‘al-Muhalla,’ and is over 15,000 pages long!
Considering that Ibn Hazm began studying Islam at 26, and died at the age of 71, this meant that he wrote an average of two books per year – and this is just in terms of the books whose titles we know of, as he had written over 300 other books that were burned up by the ruler of the time, al-Mu’tadid.
It is quite interesting that such a tremendously influencial scholar, with so many awesome and brilliant works, was driven to study the Din because of this single incident.
We see many of them asking the Awliyas who died to help (like an intercessor) to Allah and spacing oneself from Allah due to some qualities we see in these people......Some of them deceive people saying that so and so is a great person and they have to Ask to them so that, that person will ask for them to Allah .....There is no system like that in Islam...Allah and His slave directly contact each other...Thats all
Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.(surah Al A'raf : verse 55)
Then why we see special things in pious people????? Why they do things which is rare things or experience certain things??????? Yes Allah helps His pious slaves which is only from Allah by His will.....not that these pious slaves can do it by themselves .......We hear about Al- Mujizah and Al- Karamah....so what are they?????
What is Al-Mu'jizah and Al-Karamah
The Muslim believes that Allah the Almighty has chosen some of His servants to be His devotees, making them act in obedience, and honoring them with His Love, and giving them of from His grace. He is their Supporter Who loves them and draws them nearer to Him. They are His devotees who love and revere Him. They do whatever He commands them and recommend others to do the same. They refrain from whatever He forbids and advise others to refrain from it. They love what He loves and hate what He hates. If they ask Him, He gives them. If they seek His aid, He aids them. If they seek refuge in Him, He grants them asylum. They are the men of piety and belief, dignity and good news in both this life and in the Hereafter. Each pious believer is one of the Awliya' of Allah. They differ in only grades proportional to their belief and piety. The more one's share of piety and belief, the higher his rank and dignity before Allah. Those with the most grace are the Prophets and the Messengers of Allah, then, the believers. The Muslim believes in all of the phenomenon and miracles that Allah causes to occur by their hands. Events such as the increase of otherwise little amounts of food, curing the diseased and the ill, crossing oceans (without navigational means), and fire that causes no harm etc. It is important to differentiate between Al-Karamah -the phenomenon (which is given to the devotee) and Al-Mu'jizah - the miracle (which is given to the Messenger). The miracle is accompanied by a challenge while the phenomenon is not. Among the greatest phenomenon is abiding in obedience by doing what is commanded in the Shari'ah and staying away from what is prohibited.
Textual Proofs
1. The statements of Allah the Almighty such as:
"No doubt! Verily, the Awliya' of Allah, no fear shall come upon them nor shall they grieve. Those who believed, and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world, and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success." (10:62-64)
And:
"Every time Zakariyya entered Al-Mihrab (a place to pray) to (visit) her, he found her supplied with sustenance. He said: '0 Maryam! From where have you gotten this?' She said, 'This is from Allah.'" (3:37)
And:
"Allah is the Wali (Protector) of those who believe. He brings them out from darkness into light." (2:257)
And:
"And they are not its (Al-Masjid Al-Haram's) guardians? None can be its guardians except the pious." (8:34)
And:
"Verily, Yunus was one of the Messengers. When he ran to the laden ship. Then he (agreed to) cast lots, and he was among the losers. Then a (big) fish swallowed him as he had done an act worthy of blame. Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) until the Day of Resurrection ." (37:139-144)
And:
"Verily, my Wali (Protector) is Allah Who has revealed the Book (the Qur'an), and He protects the righteous." (7:196)
And:
"Thus it was, that We might turn away from him evil and immorality. Surely, he was one of Our chosen (guided) servants." (12:24)
And:
"Certainly, you shall have no authority over My servants." (15:42)
And:
"Every time Zakariyya entered Al-Mihrab (a place to pray) to (visit) her, he found her supplied with sustenance. He said: '0 Maryam! From where have you gotten this?' She said, "This is from Allah."(3:37)
And:
"Verily, Yunus was one of the Messengers. When he ran to the laden ship. Then he (agreed to) cast lots, and he was among the losers. Then a (big) fish swallowed him as he had done an act worthy of blame. Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) until the Day of Resurrection ." (37:139-144)
And:
"Then cried unto her from below her, saying: 'Grieve not: your Lord has provided a water stream under you. And shake the trunk of date palm towards you, it will let fall fresh ripe dates upon you. So eat and drink and be glad."(19:24-26)
And:
"We (Allah) said: 'O fire! Be you coolness and safety for Ibrahim!' And they wanted to harm him, but We made them the worst losers." (21:69-70)
And:
"Do you think that people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs? (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave. They said: 'Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!' Therefore, We covered up their (sense of) hearing (causing them to go in deep sleep) in the Cave for a number of years. Then We raised them up (from their sleep) ." (18:9-12)
2. Allah's Messenger (SAW) informed about the Awliya' of Allah and their grace, according to what he narrated from Allah:
"Whoever shows hostility to My Wali, I proclaim war against him. My servant does not draw near to Me by anything more beloved to Me than what I have made obligatory upon him. My servant continues to draw near to Me by the voluntary deeds, until I love Him. When I love him, I will be his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his feet with which he walks. If he asks Me, I will surely give him. And if he seeks refuge in Me, I will surely give him refuge." (Agreed upon)
And: "Indeed I rage for My Awliya' as the lion rages in war.) Arid the Prophet (SAW) said:
(Indeed Allah has men, such that if one of them swears that a thing will be done, it will be done." (Agreed upon with the wording "servants" instead of "men.")
And:
"Among the nations before you there were Muhaddathun (people who were inspired, though they were not Prophets). And if there is any such a person among my followers, it would be 'Umar" (Agreed upon)
In his (SAW) saying:
"A woman was nursing her infant when she saw a man mounting a high horse, she said: 'O Allah! Make my infant like that man.' The infant looked at the man and said: 'O Allah! Do not make me the like of him.'" (Agreed upon)
The statement of the infant was a miracle dignifying the infant and his parent. In his saying regarding Juraij the worshipper and his mother who said: "O Allah! Do not take away his soul unless and until he sees the prostitutes' faces."
Her prayer being against her son was miracle dignifying her. When Juraij was accused of being the father of the prostitute's son, he said to the baby: "Who is your father?" The baby answered: "The shepherd." (Al-Bukhari)
The statement of the baby was a miracle dignifying Juraij the worshipper.
He mentioned the three people that were trapped in the cave, petitioning Allah by their good deeds, so Allah opened the way for them and they escaped safely after petitioning Him by their good deeds. (Agreed upon)
In the Hadith about monk and the boy, the boy threw a stone killing the beast that was preventing the people from passing. Thus the people were able to pass. This also was a miracle showing the dignity of the boy. When the king tried to kill the boy, he could not. He threw him from the top of a high mountain, he did not die. Then he threw him in the sea but he emerged walking out of it. This also was a miracle dignifying the righteous boy. (Al-Bukhari)
3. Thousands of scholars and witnesses narrate the phenomenons of countless number of individuals.[1] Like the report that says that the angels used to shake hands with 'Imran bin Husayn, may Allah be pleased with him. That Salman Al-Farisi and Abu Ad-Darda' were eating in a bowl. They hear the bowl or the food glorifying Allah. While Khubayb was a captive of the pagans in Makkah, he was seen eating grapes, while there were no grapes in Makkah.
Al-Bara' bin 'Azib, may Allah be pleased with him, is one of those who if he swore (by Allah) that anything would be done, it was done. When it was the day of Qadisiyyah, he petitioned Allah that the Muslims overpower the polytheists and that he be the first martyr of the battle. It was thus.
'Umar bin Khattab, may Allah be pleased with him, was delivering the Friday sermon on the pulpit of the Messenger of Allah (SAW) in Al-Madinah, and behold! He was heard saying: "O Sariyah! The mountain!" He repeated it twice directing the leader of the army to a better position.
Sariyah, who was far from Al-Madinah heard the call and retreated to the mountain. The army was victorious. When Sariyah returned to Al-Madinah, he told 'Umar and the Companions what he heard.
Al-'Ala' Al-Hadrami, may Allah be pleased with him, used to pray: "O All-Knower, All-Wise, the Most High, the Most Great!"His supplications were responded to. Once he crossed the sea with a troop yet the saddles of their horses did not get wet.
Al-Hassan Al-Basri prayed to Allah against a man who used to hurt him; instantly, the man died.
The donkey of a man from Nakh'a died while he was traveling. The man performed Wudu' (ablution), prayed two Rak'ahs and called upon Allah. And behold! Allah resurrected his donkey for him and the man carried his luggage on it. There are countless cases of phenomenons witnessed by thousands, even millions of people.
1 Most of these miracles are confirmed in the Two Sahihs, the authentic Sunan or the authentic reports .
Extracted from “Minhaj al Muslim” published by Dar as Salam
What does the Quran say about measurement of time?
They ask you, [O Muhammad], about the new moons. Say, "They are measurements of time for the people and for Hajj." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed.2:189
Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred.........96:36
Do you not see that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah , with whatever you do, is Acquainted?
31:29
[He is] the cleaver of daybreak and has made the night for rest and the sun and moon for calculation. That is the determination of the Exalted in Might, the Knowing.6:96
It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know10:5
And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk.36:39
Beginning of Hijri Calendar
The Islamic calendar was first standardized in the year 638 C.E. by the Second Caliph, `Umar ibn Al-Khattab (RA) (592-644 AD.) as there were conflicting, dating systems being used. Hazrat Umar consulted the senior companions of the Holy Prophet (sws) on the starting date of the Islamic chronology. It was agreed that the most appropriate starting point for the Islamic calendar was the Hijrah on Monday the 1st of Rabi Al-Awal, corresponding to 13 September 622 AD. The actual starting date for the Calendar was chosen (on the basis of purely lunar years, counting backwards) to be the first day of the first month (1 Muharram) of the year of the Hijrah.
The Islamic calendar (or Hijri calendar) is a lunar calendar. It contains 12 months that are based on the motion of the moon, and because 12 lunar months is 12 x 29.53=354.36 days, the Islamic calendar is consistently shorter (11 Days) than a solar year, and therefore it shifts with respect to the Gregorian calendar.
The Islamic calendar is the official calendar in countries around the Gulf, especially Saudi Arabia. But other Muslim countries use the Gregorian calendar for civil purposes and turn to the Islamic calendar for religious purposes.
What does an Islamic year look like?
1. Muharram ["Forbidden" - it is one of the four months
during which time it is forbidden to wage war or fight]
2. Safar ["Empty" or "Yellow"]
3. Rabi' al-awwal (Rabi' I) ["First spring"]
4. Rabi' al-thani (Rabi' II) ["Second spring"]
5. Jumada al-awwal (Jumada I) ["First freezing"]
6. Jumada al-thani (Jumada II) ["Second freezing"]
7. Rajab ["To respect" - this is another holy month when
fighting is prohibited]
8. Sha'ban ["To spread and distribute"]
9. Ramadan ["Parched thirst" - this is the month of
Islamic daytime fasting]
10. Shawwal ["To be light and vigorous"]
11. Dhu al-Qi'dah ["The month of rest" - another month
when no warfare or fighting is allowed]
12. Dhu al-Hijjah ["The month of Hajj" - this is the month of the annual pilgrimage to Mecca, again when no warfare or fighting is allowed]
How is an Islamic month determined:
Each month starts when the lunar crescent is first seen after a new moon. Islamic months begin at sunset, on the day when the lunar crescent is visually sighted. Because of centuries old practice of looking for the lunar crescent to determine if the new month has begun, different months begin and end on different weekdays in different countries/communities and usually a gap of one to three days occurs.
The number of days in each month is adjusted throughout the year in accordance with each lunar cycle. The beginning of the Muslim year retrogresses through the solar year, completing a full cycle every 32 1/2 years.
A month consists of 29 days or 30 days depending upon appearance of crescent. The old traditional way, which is also mentioned in hadiths, to determine, if a new month has begun was and still is in many communities, to look for crescent every 29 days. If the crescent is seen the month ends on 29th day and the new month is begun from the same evening. If the crescent is not seen the month is regarded to have 30 days and the month ends the after sunset in the evening of 30th day.
Although new moons may be calculated quite precisely, the actual visibility of the crescent is difficult to predict. It depends on factors such as weather, the optical properties of the atmosphere, and the location of the observer. Therefore in some cases it may be difficult to give accurate information in advance about when a new month will start.
Furthermore, in some areas Muslims depend on a local sighting of the moon, whereas in other areas a universal sighting is accepted. (i.e. if a new crescent is seen anywhere in the world it is accepted for communities the world over). Both are valid Islamic practices, but they may lead to different starting days for the months.
How does one count years?
Years are counted since the Hijra, that is, Prophet Mohammed's (Peace be upon him) migration to Medina, which is assumed to have taken place 622 (Julian calendar). Which will be Monday, 12th of Rabi'ul- Awwal, in the thireenth year following the start of his mission. On that date AH 1 started (AH = Anno Hegirae = year of the Hijra).
Note that although only 2002 - 622 = 1380 years have passed in the Christian calendar, 1423 years have passed in the Islamic calendar, because its year is consistently shorter (by about 11 days) than the tropical year used by the Christian calendar.
When will the Islamic calendar overtake the Gregorian calendar?
As the year in the Islamic calendar is about 11 days shorter than the year in the Christian calendar, the Islamic years are slowly gaining in on the Christian years. But it will be many years before the two coincide. The 1st day of the 5th month of C.E. 20,874 in the Gregorian calendar will also be (approximately) the 1st day of the 5th month of AH 20,874 of the Islamic calendar!
To be more clear........ The moon moves around the earth. One month of lunar phases is 29 days, 12 hours, 44 minutes, and 2.8 seconds. The measurement of a solar year is based on one revolution of the earth around the sun. A solar or seasonal year contains 365 days, 5 hr, 48 min, and 45.5 sec. a little over 11 days more than the lunar year.
Islamic calendar does not conform to seasons like the Gregorian calendar. Thus the month of Ramazan as also other months fall in every season as the Islamic year retrogresses through the solar year, completing a full cycle every 32 1/2 years.
As the year in the Islamic calendar is about 11 days shorter than the year in the Christian calendar, the Islamic years are slowly gaining in on the Christian years. But it will take thousands of years before the two coincide. The 1st May of the year 20874 AD under the Gregorian calendar is estimated to be the 1st day of Jumaada Awal of the year 20874 of the Islamic calendar. Let us hope the dooms day does not occur before that.
.
And in his final sermon before his death, the Prophet Muhammad said, among other things, "With Allah the months are twelve; four of them are holy; three of these are successive and one occurs singly between the months of Jumaada and Sha'ban."
Is it true that the Prophet (peace and blessings of Allaah be upon him) forbade travelling alone?.
Praise be to Allaah.
Yes, it is proven that the Prophet (peace and blessings of Allaah be upon him) forbade that in several ahaadeeth, including the following:
1-
It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself.” Narrated by al-Bukhaari (2998).
Imam Ahmad narrated this hadeeth in al-Musnad (2/91) with some additional material in which it says:
The Prophet (peace and blessings of Allaah be upon him) forbade being alone, for a man to spend the night alone or travel alone.
But this report is regarded as shadhdh (odd), and it is superseded by the report of al-Bukhaari for two reasons:
(a) The report of al-Bukhaari was narrated by nine of the companions of ‘Aasim ibn Muhammad ibn Zayd ibn ‘Abd-Allaah ibn ‘Umar from his father from Ibn ‘Umar, all of whom mention travelling only and not spending the night. Only one of the students of ‘Aasim ibn Muhammad, namely ‘Abd al-Waahid ibn Waasil, mentioned the prohibition on spending the night alone. Although he was thiqah (trustworthy), the report narrated by many thiqaat supersedes his report .
(b) This is indicated by a similar report from Ahmad, although the narrator does not mention the specific wording of the Prophet (peace and blessings of Allaah be upon him), unlike the report of the majority.
Hence the editors of Musnad Ahmad (9/467), and Shaykh Muqbil al-Waadi’i in Ahadeeth Mu’allah (249), ruled that the report of ‘Abd al-Waahid is shaadh (odd), unlike Shaykh al-Albaani who ruled that it is saheeh, as stated in al-Silsilah al-Saheehah (60).
The prohibition on spending the night alone was narrated in a mursal report from ‘Ata’, as was narrated by Abu Dawood in Kitaab al-Maraaseel (380) and Ibn Abi Shaybah in al-Musannaf (7/726).
Al-Tabaraani narrated in al-Awsat (2079) via Muhammad ibn al-Qaasim al-Asadi from Zuhayr ibn Mu’aawiyah from Abu’l-Zubayr from Jaabir that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself and no man would sleep in a house by himself.”
But this report is to be rejected because of Muhammad ibn al-Qaasim al-Asadi, because he was accused of lying.
The prohibition on spending the night alone was also narrated in some saheeh reports. It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: No man should travel alone or sleep in a house on his own.” End quote.
Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1/130).
Imam Ahmad was asked about a man spending the night alone. He said: I prefer him to avoid that. Quoted from al-Adaab al-Shar’iyyah (1/428).
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It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas that the Prophet (peace and blessings of Allaah be upon him) said: “The (lone) rider is a devil, two riders are two devils and three are a travelling party.” Narrated by al-Tirmidhi (1674), who said it is a hasan hadeeth. It was also classed as hasan by Ibn Hajar in Fath al-Baari (6/53) and by al-Albaani in al-Silsilah al-Saheehah (62).
These ahaadeeth indicate that it is makrooh to be alone in situations where a man fears for himself because of weakness, severe exhaustion or hardship, or when he fears that the shaytaan may tempt him and mislead him. The benefit of being with righteous companions is not limited to help and support, rather the most important thing is that it helps him to remain steadfast and pious, for the shaytaan is further away from two.
Al-Haafiz Ibn Hajar said in Fath al-Baari (6/53):
Ibn Khuzaymah reported it under the heading; “the prohibition on two travelling and that less than three are sinners,” because what is meant by “devil” is a sinner. Al-Tabari said: This is a rebuke aimed at disciplining and guiding because of the fear of loneliness for one, but it is not haraam. The one who travels alone in the wilderness and the one who stays alone in a house has no guarantee that he will not feel lonely, especially if he had bad thoughts and is weak in faith.
In fact people differ with regard to that and the prohibition concerning that is a measure of protection, but if there is need for that, it should be fine. It was said, commenting on the words “the (lone) rider is a devil” that his travelling alone is suggested to him by the shaytaan, or he is likened to the shaytaan in his actions. And it was said that it is disliked because if the person who is travelling alone dies on the journey, there will be no one who can take care of him; similarly, if two are travelling and both or one die, there will be no one to help, unlike three, because in most cases that fear will not be present. End quote.
The apparent meaning of the hadeeth is that the prohibition applies to the one who travels alone via empty and remote routes. As for well-travelled routes, and those in which there is no risk of being lost, and where there are likely to be helpers and companions, there is no report that it is makrooh or prohibited. The same applies to travelling nowadays on planes, ships and buses, because those who are in them are all regarded as traveling companions, so the one who travels by these means is not alone in the sense that is forbidden.
Shaykh Ibn ‘Uthaymeen said in Fataawa Noor ‘ala al-Darb (mutafarraqaat/al-adaab):
This points to the warning against travelling alone, but that applies to journeys where the route is not travelled by many. As for journeys where the route is travelled by many, and it is as if one is in the middle of a village, such as the route from al-Qaseem to Riyadh, or Riyadh to Dammam and other such routes where there are many travellers, and the road to the Hijaz during the Hajj season, this is not in fact regarded as being alone, because many people travel by these routes. So a person may be alone in his car but he is not alone on the journey, rather there are people around him, behind him and in front of him at every moment. End quote.
Shaykh al-Albaani said in his commentary on this hadeeth in al-Saheehah (62):
Perhaps the hadeeth refers to travelling in the deserts or wilderness where the traveller rarely sees anyone. It does not include travel nowadays on paved and well-travelled roads. And Allaah knows best. End quote.
And Allaah knows best.
Islam Q&A
It is reported in the
Musnad of Ahmadfrom:
Anas, radi Allahu anhu,that he said: "
We were sitting in the presence of Rasulullah sallallahu alayhi wa sallam one day and,He said:"
A person is about to arrive from this mountain path who is from the people of Paradise."
So a person from the Ansar arrived, his beard dripping with water from wudoo and holding his sandals in his left hand, and he gave us the salaam.
Then next day the Prophet sallallahu alayhi wa sallam said words of similar import and the same person appeared in the same condition.
On the third day Rasulullah sallallahu alayhi wa sallam again said words of similar import and again this person appeared in the same condition.So when Rasulullah sallallahu alayhi wa sallam left,
‘Abdullah bin ‘Amr bin al-Aasfollowed this person,
And said:"
Indeed I have abused my father and I swear that I would not go to him for three days so if you would let me stay with you until those three days expire, I would do so."
He replied:"
Yes."
Anas continued saying:"
So ‘Abdullah told us that he spent three nights with this person yet he did not see him stand for the night prayer at all. All he did was when he turned sides on his bed he would mention Allah and make takbeer and would do this until he stood for fajr prayer."
Abdullah said:"
Except that I never hear him speak except good."
So when the three days were over I was eager to make little of his actions.
I said:"
O servant of Allah there was no hatred or disassociation between my father and me but I heard Rasulullah sallallahu alayhi wa sallam saying on three occasions,"
A person is about to arrive who is from the people of Paradise,"
and you arrived on those three occasions, so I wished to stay with you so that I may look at your actions and emulate them. But I have not seen you perform a great deal of actions, so what is it that has reached you to make Rasulullah sallallahu alayhi wa sallam say what he said?’
He replied:"
It is nothing more than what you have seen, except that:1. I do not find in myself any disloyalty to any of the Muslims, and
2. neither do I find any jealousy for the wealth that Allah has bestowed upon them.’Abdullah said:"
This is that which has reached you and is something that we cannot endure."
This hadith is authentic and classified as hassan. It is narrated in Musnad Imam Ahmed, and Albazar as well as others in many different chains.
Source:
Story of a person of People of Paradisehttp://abdurrahmanorg.wordpress.com/2009/07/23/story-of-a-person-of-people-of-paradise/
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