Mallam Abba Abana Islamic Site: PROTECT YOUR RELIGION THROUGH AUTHENTIC TRADITIONS OR HADITH Part 6 of 6

PROTECT YOUR RELIGION THROUGH AUTHENTIC TRADITIONS OR HADITH Part 6 of 6

PART 6

6.1 WHAT IS "DA'EEF" HADITH? AND HOW IT BECOMES "HASAN"?

Arguments and enlightenments of the scholars assembled here for clarity. Da'eef (Weak) is a type of Hadith that has a narrator who either doesn't have a strong memory or isn't virtuous.

Weak (Daeef) Hadith is only reliable in excellence, not in rulings (permissibility or prohibition will not be proven for it. Yes, good deeds or the prominence of an individual can be). The result of this is that a weak Hadith is not a lie, false or fabricated (contrary to the propaganda of Ghair-Muqallids).

The Muhadditheen have kept its rank less than Sahih and Hasan merely for caution. If a weak Hadith becomes a Hasan Hadith for some reason, it also becomes completely credible, with both excellence and rulings able to be proven from it.

A weak narration sometimes becomes Hasan in the following situations:

1. If it is reported by two or more chains of narration, even if all are weak. In other words, if a Hadith is reported through a few weak narrations, it becomes Hasan. [Mirqaat, Mauzuaat-e-Kabeer, Shaami, Introduction to Mishkaat by Shaikh Abdul-Haqq Radi ALLAHu Ta'ala Anho Risaala Usool-e-Hadith by Imam Jurjaani Radi ALLAHu Ta'ala Anho]

2. The practice of true Ulama also causes a weak Hadith to become Hasan. Thus, if the Learned Ulama-e-Deen begin to bring practice on a weak Hadith, it doesn't remain so, but becomes Hasan. It was for is reason that Imam Tirrnidhi (Radi ALLAHu Ta'ala Anho) once said, As this Hadith is Ghareeb or weak (Daeef), but the learned practice It." This saying of Imam Tirmidhi (Radi ALLAHu Ta'ala Anho) doesn't mean that this Hadith is weak and unworthy of practice and that the Ulama of Islam have practiced on it out of stupidity or have become astray. No. It means that the Hadith is weak in regards to its narrators, but through the practice of Ulama, it has been strengthened.

3. Through the experience of the Ulama and inspiration (Kashf) of the Friends of Allah Subhanahu wa Ta'ala (Auliya), a weak Hadith can become strong. Shaikh Muhayuddin Ibn Arabi Radi ALLAHu Ta'ala Anho knew of a Hadith, 'The person who recites the Kalima Tayyiba 70,000 times attains forgiveness." Once, a young map said to him, "I see my deceased mother in Jahannam." At that point, Shaikh Ibn Arabi had already recited the Kaliina Tayyiba 70,000 times, so (in his heart) he passed on the recital of the Kalima Sharif to that young man's mother. The man smiled and said, "I now see my mother in Jannat." Shaikh Ibn Arabi (Radi ALLAHu Ta'ala Anho) later said, "I understood this Hadith's correctness (Sehat) through the inspiration (Kashf) of this Wali." (Sahih-ulBihaari)

4. Qaasim Nanautwi has recorded this incident regarding Hadrat Junaid Baghdadi (Radi ALLAHu Ta'ala Anho) in his book, Tahzeer-un-Naas.

5. The weakness of the chains of narration (Isnaad) doesn't necessitate the text of the Hadith to also be weak. Thus, it is possible for a single Hadith to be weak in one chain, Hasan in a second and Sahih in a third. This is why Imam Tirmidhi (Radi ALLAHu Ta'ala Anho) once said regarding a single Hadith, "This Hadith is Hasan, Sahih and Ghareeb as well" This saying of the Imam can only mean that this Hadith is reported through a few chains: Hasan in the first, Sahih in the second and Ghareeb in the third.

6. Also, the weakness doesn't negatively affect the Muhaddith or Mujtahid of former times. Therefore, if Imam Bukhari Radi ALLAHu Ta'ala Anho or Imam Tirmidhi (Radi ALLAHu Ta'ala Anho) attained a Hadith as weak (Daeef) due to a weak narrator being included in it, it is possible for Imam Abu Hanifa (Radi ALLAHu Ta'ala Anho) to have attained that same Hadith while it had a Sahih chain of narrators (i.e. in his time, that weak narrator was not a part of the chain of Hadith). Thus, it wouldn't be easy for a Wahabi to prove that a Hadith was attained by Imam Abu Hanifa Radi ALLAHu Ta'ala Anho as weak. As a result, our Sunni Ulama should bear this in mind. When any Wahabi calls a Hadith "weak", stop him, request its reason of weakness and then clarify whether this was before or after Imam Abu Hanifa's (Radi ALLAHu Ta'ala Anho) time. Insha-Allah, this will silence them. Imam Abu Hanifa's (Radi ALLAHu Ta'ala Anho) time is extremely close to the Holy Prophet (Sallallaho Alaihi wa Sallam's). At that time, very few Ahadith were weak. Imam Sahib was even a Taba'ee (one who has met at least one Companion of Rasoolullah (Sallallaho Alaihi wa Sallam).

7. Jarah-e-Mubham (ambiguous impingement) is not worthy of acceptance. In other words, the mere statement of one who contests a Hadith, especially Ibn Jauzi, etc. (saying "This Hadith is weak" or "That narrator is weak") is not credible unless they explain the reason of the Hadith's weakness or narrator's defect, because Imams differ in the reasons of weakness. Some deem something to be a defect while others do not. Tadlees, lrsaal, immaturity, being busy in Fiqh, etc. have been accepted as defects for a narrator. However, according to the Hanafi muzhab, none of these reasons qualify. [Noor al-Anwaar. Discussion on Ta'an ala al-Hadith]

8. When there is a clash between impingement (Jarh) and placing in order (Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhaddith (Commentator on Hadith) has called a certain narrator weak while another has called him strong (in a case where his transgression is seen in some events yet he is still labeled by some as pious and virtuous), he will be accepted as pious and his narration will not be considered weak, because piety is the original state ofa Mu'min.

9. It should be remembered that if a Hadith is not sound (Sahih), it doesn't mean it's weak. Thus, if a Muhaddith says about a certain Hadith, "It's not Sahih", it doesn't necessarily mean that the Hadith is considered weak (there is a possibility of it being classified as Hasan). There are several categories of Hadith between sound and weak (Sahih & Daeef).

10. The basis of Sahih Ahadith is not Muslim, Bukhari or the rest of the Sihah Sita (Six Famous Books of Hadith). The latter's namesake doesn't mean that all the Ahadith in these books are Sahih whilst every narration in other books aren't. Rather, it means that there are many Sahih Ahadith in them. Our Imaan is on the Prophet, not on Bukhari, Muslim, etc. Wherever the Hadith of the Holy Prophet Sallalahu Alaihi wa Sallam is found, it is a treasure for us irrespective of whether it is in Bukhari Sharif or not. It's really surprising that Ghair-Muqallids label the Taqleed of Imam Abu Hanifa (Radi ALLAHu Ta'ala Anho) and other Imams as polytheism (shirk) yet blindly bring Imaan on Bukhari and Muslim as if they were making Taqleed of these books.

11. The accepting of a Hadith without any query by a Faqih Aalim is proof of it being strong. Thus, if any Mujtahid, Faqih Aalim accepts a weak Hadith, it becomes strong. Imam Waliuddin Tabrezi (Radi ALLAHu Ta'ala Anho) the compiler of Mishkaat, states, "When I ascribe the Hadith to these Commentators of Hadith (Muhadditheen), it is as if I have attributed it to the Holy Prophet (Sallallaho Alaihi wa Sallam) himself." (Introduction to Mishkaat) From these principles, you have understood that none of the Ahadith which Imam Abu Hanifa (Radi ALLAHu Ta'ala Anho) has used as proof can be weak because the Ummah acts upon them and the Ulama and Fuqahaa have also accepted them. Every Hadith has been reported by several chains of narration.

12. If a conflict between the Hadith and Quran is seen the Hadith should be interpreted and given a meaning that causes conformity between the two and the clash to be lifted. Similarly, if the Ahadith are seemingly conflicting, it is necessary to give a meaning to them so that the conflict is erased and practice can be made on all. Examples of this follow, Allah (SubHanuhu wa Ta'ala) states, "Read the amount of the Quran which is easy in namaaz," However, a Hadith states, "The Salaah of he who doesn't read Surah Fatiha in it is not done." Visibly, the Hadith contradicts the ayat. For this reason, the Hadith's meaning is taken that without reciting Surah Fatiha, Salaah is not perfected. Qirat (recitation) is absolutely Fardh in namaaz and reciting Surah Fatiha is Waajib. The conflict is lifted and both the Quran and Hadith have now been acted upon. The above Hadith also seems to go against the following ayat, "When the Quran is recited, listen to it attentively and remain silent." [Holy Quran Surah Aaraal, Verse 204] Here, the Quran orders complete silence, while the muqtadi (person following the Imam in namaaz) is told to recite Surah Fatiha. Thus, we shall have to conclude that the Quran's command is absolute while the order of the Hadith concerns someone reading namaaz alone or is addressing the Imam who is leading the Salaah. The recitation of the Imam is sufficient for the muqtadi. This principle is very important. Also, if any Hadith clashes with a Quranic verse or a stronger Hadith than itself and there is no way of conformity occurring, the Quranic ayat or superior Hadith will be given preference and the Hadith will be regarded as unacceptable for practice (being termed as either inapplicable (mansookh) or only for the uniqueness of the Holy Prophet Sallalahu Alaihi wa Sallam). There are examples of this.

13. A Hadith being proven to have weak narration is Qiyaamat for Ghair Muqallids because the basis of their muzhab is these narrations alone. If a narration becomes weak, their ruling is revoked. However, this does not affect Hanafis, etc. because our proofs are not these narrations but only the verdict of the Imam (the Hadith corroborates his verdict). Yes, the proof of the Imam is Quran and Hadith, but when Imam Abu Hanifa (Radi ALLAHu Ta'ala Anho) attained the Ahadith he issued verdicts from. They were all sound (i.e. their chains of narration were not those which are found in Bukhari and Muslim today). Likewise, if the police throw a criminal in jail, their proof is the judgement of the judge, not the articles of the government's law. The articles are the proof of the judge or ruler. This is important to remember. Taqleed (i.e. following the Four Imams) is Allah’s SubHanuhu wa Ta'ala mercy and Ghair Muqallids (i.e. those who reject it) are His punishment.

Almighty Allah (SubHanuhu wa Ta'ala) and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!

6.2 IF YOU HAVE A HADITH THAT IS CONSIDERED "DA'EEF" (WEAK), WHAT IS THE PERCENT CHANCE THAT THE HADITH IS TRUE?

Also what about "Hasan" ahaadeeth? Are these 100%? Then what is the benefit of having the even stronger grading of "saheeh"?

Often times you’ll hear people say a hadith is not authentic, or weak (da’eef) but that’s still vague. Some ahadith are downright false. Like this silly fabrication:

“A person from Africa, if they get hungry they steal and when they get full they fornicate”.

This is absolutely made up, it was made by up by someone who wanted to promote their racist agenda. These things are baseless and there are entire books dedicated to exposing them Alhamdulillah.

Other ahadith are more tricky. They have nice teachings but it doesn’t necessarily mean the Prophet (Sallalahu Alaihi Wa Salaam) said them, like:

The love of this earthly world is the beginning of every sin.

This can be true in many cases. But we have no evidence the Prophet (Sallalahu Alaihi Wa Salaam) said it.

When you get into hadith that are found in many collections (ones with different versions), it's very difficult to simply call them da’eef. You have to go through each single version of the hadith (studying the content and the chain of narrators) before making such a determination.

Hadith were and are classified as either:

1. Accepted (Maqbul).

2. Rejected (Mardud).

After some time, they were also divided into 3 other categories:

1. Sahih: Accepted. A person is required to follow a sahih hadith if it reaches him/her. Sahih means authentic/genuine.

2. Hassan: Accepted.

3. Da’eef: Rejected.

Sahih Hadith has 4 conditions:

1. Its chain (of narrators) goes all the way to Prophet (Sallalahu Alaihi Wa Salaam), without gaps (in the chain of narrators).

2. Adala: Every narrator is known and vouched for good character. If a hadith has 4 (or even 40) narrators, each one must have the quality of adala. Each person in the chain has to be known as honest, and the public shouldn’t have justifiable reason to doubt his/her character.

3. Dhabt (Memory): The narrator must have excellent memory. He or she hears, understands, and is able to report it to others just as they heard it. This issue isn’t as drastic because it’s easy to verify if the narrators are accurate - you simply compare their reports to other narrators who heard the same hadith. After some research, people become known, & those w/ good memories are distinguished from w/ weaker memories.

4. If a reliable person narrates a hadith that contradicts what many other reliable people have reported, then this person’s version of the hadith is rejected and the other people’s hadith is accepted. Similarly, if a man is known to have adala & dhabt and he relates a hadith that contradicts other narrators w/ less adala & dhabt, his is accepted & theirs rejected….

Sahih Hadith cannot have hidden defect, whether in the chain or in the text. For example, if it turns out one of the narrators didn’t actually hear this hadith from his/her source, then it’s no longer Sahih.

We typed all this to finally answer our question:

Hassan Hadith - If a hadith has the qualities in Sahih but someone in the chain isn’t known to have excellent memory, then that hadith is downgraded to Hassan. It’s still accepted but not as authentic as Sahih.

*Adala: This is a loaded word, can’t be translated simply. It means someone who has good qualities of a Muslim, and not involved in things that can harm his/her dignity or honor. It’s a very wide concept. Includes how one treats other people and even animals.

Does that mean that hadith form the collection of Sahih Bukhari or Muslim is all Sahih?

The reason is that one of my friend said that some are not very strong such as the story about the prostitute and dog. He might be wrong if everything there is considered Sahih.

We did not realize that the difference between Hassan and Saheeh was the memory in one of the chains.

So this begs the question - if a hadeeth is Hassan, we know that ahlus Sunnah has taken this to mean that we accept it and act upon it, but in theory is there a chance that someone in the chain of the hadeeth misremembered it?

Just to add something important for context. Historically, it’s not like a group of scholars sat down together and decided what constitutes Sahih. It evolved which means that different scholars at different times had different criteria for sahih, hasan and other classifications. So this naturally means that the classifications are actually quite flexible. Since the process of hadith collection took centuries, you can imagine that there is actually no single definition of sahih for all sahih hadith. This is a huge problem. Early collectors didn’t take the people transmitting hadith in to account whereas latter ones did. Early ones didn’t have a body of existing hadith to draw on to aid in validation of new ones but latter ones did. Early ones didn’t think the content of the hadith mattered that much since it was the word of the prophet but latter ones thought it critical in the face of rampant forgeries.

You might think that what’s the big deal, why not reclassify earlier categories? The issue is that since the collection and grading was much less rigorous, the latter scholars thought that surely the earlier ones had access to more info than they wrote down and so we cannot change their classifications so they became fossilized.

So this leads to the inevitable conclusion that the hadith grading meant different things to different scholars historically, that the grading of hadith changes with different scholars (al-albani downgraded classifications of many hadith in bukhari) and that there is really no uniform measure of grading across the great many hadith collections. Their nature is very fluid and it would be unwise to base imaan on their content as opposed to say the content of the Quran which is the basis of our belief.

Why all the categories? Either it was said/done by Rasool Allah or not.

Why it is the sanad is the ONLY thing we look at but don't look at the actual content and compare it to Quranic principles? I think the sanad is important, but even more important is the message itself.

But the sanad is not the only thing looked at. The actual content (Matn) is analysed in two ways:

1. It is analyzed for subtle textual indicators that may reveal the presence of "hidden defects" (ilal).

2. In the sense you're alluding to. See How We Know Early Hadith Critics Did Matn Criticism and Why It's So Hard to Find

Early on there were only two categories. The categories got more with time. Tirmidhi as an example introduced Hasan Hadith because he had a different way in categorizing Hadith.

Muhaddith look at the text, too. It's not just the isnaad. The early muhaddith would read a Hadith and be able to tell if it is fabricated or not as an example.

Just asking why are you concerned about percentage? Also mutawattir (mass transmitted), Mashur (famous), sahih and Hassan hadith are used in fiqh and aqeedah wheereas daif hadith aren't.

Daif hadith can only be used in terms of virtue. Say for example they have actions which are virtuous for example giving charity or what not then you can follow but they aren't used in fiqh. Under daif is mursal (almost fabricated) and fabricated these hadith aren't used.

Just asking why are you concerned about percentage?

Because I'm trying to get a feel for how likely a hadeeth is to be true. If I read a da'eef hadeeth, am I reading something that's probably true but we aren't certain so we should not accept it to be safe, or am I reading something that's certainly false?

And I have the same question about Hassan hadeeth.

The thing is that these grades are not similar to, for example, biblical textual criticism where their scholars assign a letter grade which indicates a degree of certitude that a text is authentic or the correct has been chosen.

A Hadith can be Daif for multiple reasons, such as part of the chain is missing, or someone narrates hearsay or did not transmit directly, or the transmittal includes an unknown person, or a known fabricator, or someone known to not be upright.

Along with this is if the text of the Hadith either does not make sense, or openly contradicts stronger evidence. These weaknesses dictate whether something is accepted or rejected.

What's also important is to note that the attention paid to accepting or rejecting a Hadith is far stricter with fiqh than other disciplines.

Daef hadith have always been used in fiqh. They can't be used to determine Haram and halal but they can be used for good deeds etc. Hanafi, Maliki, Shafi, Zahiri and Hambali scholars have based their opinions on daef Hadith for a thousand years. Outright rejection of Daef Hadith is just something Wahabi/Salafi started doing recently.

Completely rejection of Daif Hadith was held by a good majority of early Muhaddithun, like Imam Muslim as he himself says Introduction to his Sahih.

He writes that it is impermissible to use and act upon Daif Hadith because it is assumption & the authentic sources are sufficient.

Also, Dahiris also held this view. Ibn Hazm rejects inauthentic Hadith completely, which is evident if you read his work al-Muhalla. He also rejects Qiyas as well, and refuses to acknowledge any form it it, except Quran & authentic Sunnah. Whether or not Dhahiris consider Ijma' as a evidence is up for debate.

The majority of the Fuqahā' take a middle stance, and take Daif Hadith in matters of virtues with certain conditions.

That being said, myself being a Hanbalī, Imām Ahmad is the most lenient when it comes to Daif Hadith and he uses them in matters of Halal & Haram as well, provided certain conditions are met.

7.0 SEVENTY (70) MAJOR SINS – (AL-KABA'R) IN ISLAM

70.1 MAJOR SINS (AL-KABA'R) - (keep off & repent if one or more committed before)

The major sins are those acts which have been forbidden by Allah in the Quran and by His Messenger (Sallalahu Alaihi Wa Salaam) in the Sunnah (practise of the Prophet), and which have been made clear by the actions of of the first righteous generation of Muslims, the Companions of the Prophet (Sallalahu Alaihi Wa Salaam).

Allah Most High says in His Glorious Book:

إِن تَجۡتَنِبُواْ ڪَبَآٮِٕرَ مَا تُنۡہَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَنُدۡخِلۡڪُم مُّدۡخَلاً۬ كَرِيمً۬ا (٣١)

If you avoid the major (part) of what you have been forbidden (to do), We will cancel out for you your (other) evil deeds and will admit you (to Paradise) with a noble entry. (Holy Quran Chapter al-Nisa 4:31)

Thus by this verse, Allah Most High has guaranteed the Garden of Paradise to those who avoid the major sins. And Allah Most High also says:

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ (٣٧)

Those who avoid the greatest of sins and indecencies, and forgive when they are angry (Holy Quran chapter al-Shra 42:37)

(٣١) ٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ إِلَّا ٱللَّمَمَ‌ۚ (٣٢)

Those who avoid the greatest sins and indecencies, except for oversights, (will find that) surely your Lord is ample in forgiveness. (Holy Quran chapter Al-Najm 53:32)

The Messenger of Allah (Sallalahu Alaihi Wa Salaam) said: "The five [daily] prayers, Friday to Friday, and Ramadan to Ramadan make atonement for what has happened since the previous one when major sins have been avoided." It is therefore very important to determine exactly what the greatest vices, technically called "the Major Sins" (Kaba'ir), are, in order that Muslims should avoid them.

There is some difference of opinion among scholars in this regard. Some say these major sins are seven, and in support of their position they quote the tradition: "Avoid the seven noxious things"- and after having said this, the Prophet (Sallalahu Aalaihi Wa salam) mentioned them: "associating anything with Allah; magic; killing one whom Allah has declared inviolate without a just case, consuming the property of an orphan, devouring usury, turning back when the army advances, and slandering chaste women who are believers but indiscreet." (Bukhari and Muslim).

'Abdullah ibn 'Abbas said: "Seventy is closer to their number than seven," and indeed that is correct. The above tradition does not limit the major sins to those mentioned in it. Rather, it points to the type of sins which fall into the category of "major." These include those crimes which call for a prescribed punishment (HADD; plural, HUDUD), such as theft, fornication or adultery (ZINA), and murder; those prohibited acts for which a warning of a severe punishment in the Next is given in the Qur'an or the tradition; and also those deeds which are cursed by our Prophet (Sallalahu Alaihi Wa Salaam). These are all major sins.

Of course, there is a gradation among them, since some are more serious than others. We see that the Prophet (Sallalahu Alaihi Wa Salaam) has included SHIRK (associating someone or something with Allah) among them, and from the text of the Qur'an we know that a person who commits SHIRK will not his sin be forgiven and will remain in Hell forever.

(٤٧) إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدِ ٱفۡتَرَىٰٓ إِثۡمًا عَظِيمًا (٤٨)

‘’Allah Most High says: Surely, Allah does not forgive associating anything with Him, and He forgives whatever is other than that to whomever He wills’’. (Holy Quran chapter al-Nisa 4:48)

(١١٥) إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ ضَلَّ ضَلَـٰلاَۢ بَعِيدًا (١١٦)

‘’Allah forgiveth not (the sin of) joining other gods with Him: but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, hath strayed far, far away (from the Right)’’. ((Holy Quran chapter al-Nisa 116)

2.0 LIST OF SEVENTY (70) MAJOR SINS IN ISLAM INCLUDE:

01. Associating anything with Allah

02. Murder

03. Practicing magic

04. Not Praying

05. Not paying Zakat

06. Not fasting on a Day of Ramadan without excuse

07. Not performing Hajj, while being able to do so

08. Disrespect to parents

09. Abandoning relatives

10. Fornication and Adultery

11. Homosexuality (sodomy)

12. Interest (Riba)

13. Wrongfully consuming the property of an orphan

14. Lying about Allah and His Messenger

15. Running away from the battlefield

16. A leader's deceiving his people and being unjust to them

17. Pride and arrogance

18. Bearing false witness

19. Drinking Khamr (wine)

20. Gambling

21. Slandering chaste women

22. Stealing from the spoils of war

23. Stealing

24. Highway Robbery

25. Taking false oath

26. Oppression

27. Illegal gain

28. Consuming wealth acquired unlawfully

29. Committing suicide

30. Frequent lying

31. Judging unjustly

32. Giving and Accepting bribes

33. Woman's imitating man and man's imitating woman

34. Being cuckold (Betray or deceive or cheat)

35. Marrying a divorced woman in order to make her lawful for the husband

36. Not protecting oneself from urine

37. Showing-off

38. Learning knowledge of the religion for the sake of this world and concealing that knowledge

39. Betrayal of trust

40. Recounting favours

41. Denying Allah's Decree

42. Listening (to) people's private conversations

43. Carrying tales

44. Cursing

45. Breaking contracts

46. Believing in fortune-tellers and astrologers

47. A woman's bad conduct towards her husband

48. Making statues and pictures

49. Lamenting, wailing, tearing the clothing, and doing other things of this sort when an affliction befalls

50. Treating others unjustly

51. Overbearing conduct toward the wife, the servant, the weak, and animals

52. Offending one's neighbour

53. Offending and abusing Muslims

54. Offending people and having an arrogant attitude toward them

55. Trailing one's garment in pride

56. Men's wearing silk and gold

57. A slave's running away from his master

58. Slaughtering an animal which has been dedicated to anyone other than Allah

59. To knowingly ascribe one's paternity to a father other than one's own

60. Arguing and disputing violently

61. Withholding excess water

62. Giving short weight or measure

63. Feeling secure from Allah's Plan

64. Offending Allah's righteous friends

65. Not praying in congregation but praying alone without an excuse

66. Persistently missing Friday Prayers without any excuse

67. Usurping the rights of the heir through bequests

68. Deceiving and plotting evil

69. Spying for the enemy of the Muslims

70. Cursing or insulting any of the Companions of Allah's Messenger

8.0 CONCLUSION

Preserving Islam is by learning it, teaching it, spreading it and defending it

Some people say that as Allah has guaranteed preserving this religion Himself, then all the work of the preachers for spreading and teaching Islam is useless and unneeded. How to answer those people?

The response to these people is simple:

Their attitude is the attitude of one who denies the principle of cause and effect, and there is no doubt that denying this principle is misguidance from Islam and foolish thinking.

Allaah has guaranteed to preserve this religion, but that is through means and causes, by means of what the Daa’iyahs do by spreading this religion and explaining it to people and calling people to it. This view is like that of those who say: Do not get married, and if it is decreed that you are to have a child, it will come to you; do not strive to seek provision for if provision is decreed for you it will come to you!

We know that when Allaah said (interpretation of the meaning):

“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [Holy Quran Chapter al-Hijr 15:9]

That was because He knew, as He is most wise, that things only happen due to causes. So Allaah decreed that this religion would be preserved through the means and causes that achieve this preservation. Hence we find that the scholars of the early generations of Islam, when Allaah protected His religion from ideological and practical innovations, began to speak and write and explain to people. So it is essential that we do that which Allaah has enjoined upon us of defending Islam, protecting it and spreading it among people. Thus the required protection will be achieved. End quote.

SOURCES

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2. islamqa.info/en/downloads/answers/119399

3. futureislam.wordpress.com/tag/defending

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5. www.powershow.com/view/2f5d5-ODZhY/The_Islamic...

6. www.islamweb.net/en/article/135920

7. https://www.reddit.com/r/islam/comments/auey2i/if_you_have_a_hadith_that_is_considered_daeef/

8. (https://www.amazon.com/s?k=Sheikh+Shibli+Nomani&i=stripbooks&ref=mw_dp_a_s)

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11. sunnahonline.com/library/beliefs-and-methodology/...