The Tree of Zaqqum and its Companions

I take refuge with Allaah from the accursed devil.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.
Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The Tree of Zaqqum and its Companions.
أَذَلِكَ خَيْرٌ نُّزُلاً أَمْ شَجَرَةُ الزَّقُّومِ
(62. Is that (Paradise) better entertainment or the tree of Zaqqum)
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
 (63. Truly, We have made it (as) a trial for the wrongdoers.)
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(64. Verily, it is a tree that springs out of the bottom of Hell-fire,)
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(65. The shoots of its fruit stalks are like the heads of Shayatin.)
 فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
 (66. Truly, they will eat thereof and fill their bellies therewith.)
 ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
 (67. Then on the top of that they will be given boiling Hamim.)
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(68. Then thereafter, verily, their return is to the flaming fire of Hell.)
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
 (69. Verily, they found their fathers on the wrong path;)
 فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
 (70. So they (too) hastened in their footsteps!)
Surah 37 As Saaffat Verse 62-70
Tafsir Ibn Kathir
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
(or the tree of Zaqqum) which is in Hell’ The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) — which is the olive tree. This is supported by the Ayah:
(Then moreover, verily, — you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, “The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.’ Then Allah revealed the words:
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire.” Mujahid said:
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, “Zaqqum means dates and butter which I eat ﴿Atazaqqamuhu﴾.” I say that the meaning of the Ayah is, “We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve.” This is like the Ayah:
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur’an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people’s minds that devils are ugly in appearance.
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, “This means they will be given boiling Hamim to drink after they have eaten from Zaqqum.” According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, “When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning “Their return in the afternoon.” `Abdullah, may Allah be pleased with him, used to say: “By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell.” Then he recited:
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah’s saying;
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.’ Allah says:
(So they (too) hastened in their footsteps!) Mujahid said, “This is like running.” Sa`id bin Jubayr said, “They followed ignorance and foolishness.”
وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الاٌّوَّلِينَ
(71. And indeed most of the earlier ones went astray before them;)
وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُّنذِرِينَ
(72. And indeed We sent among them warners;)
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ
(73. Then see what was the end of those who were warned.)
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
 (74. Except the chosen servants of Allah.)
Surah 37 As Saaffaat Verse 71-74
Tafsir Ibn Kathir
Allah tells us that most of the previous nations went astray, worshipping other gods alongside Allah. He states that He sent among them warners to alert them to the anger, wrath and vengeance of Allah towards those who disbelieve in Him and worship others besides Him. He tells us that they persisted in their opposition to their Messengers and their disbelief in them, so He destroyed those who disbelieved in Him and saved the believers and caused them to prevail. Allah says:
(Then see what was the end of those who were warned. Except the chosen servants of Allah).

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The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer  It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist)  He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to lean the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well

The followers of satan are condemned

I take refuge with Allaah from the accursed devil.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.
Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The followers of satan are condemned.
وَمِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَـنٍ مَّرِيدٍ
(3. And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.)
كُتِبَ عَلَيْهِ أَنَّهُ مَن تَوَلاَّهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَى عَذَابِ السَّعِيرِ
 (4. For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire.)
 Surah 22 Al Hajj Verse 3-4
Tafsir Ibn Kathir
Allah condemns those who deny the Resurrection and who deny that Allah is able to restore life to the dead, those who turn away from that which Allah has revealed to His Prophets and, in their views — denial and disbelief — follow every rebellious Shaytan among men and Jinn. This is the state of the followers of innovation and misguidance, who turn away from the truth and follow falsehood, following the words of the leaders of misguidance who call people to follow innovation and their own desires and opinions. Allah says concerning them and their like,
(And among mankind is he who disputes about Allah, without knowledge,) meaning, without sound knowledge.
(and follows every rebellious Shaytan. For him it is decreed.) Mujahid said, “This refers to that Shaytan.” meaning that is a matter written in the decree.
(that whosoever follows him,) and imitates him,
(he will mislead him, and will drive him to the torment of the Fire.) means, he will mislead him in this world, and in the Hereafter he will drive him to the torment of the Fire, which is unbearably hot, painful and agonizing. As-Suddi reported that Abu Malik said, “This Ayah was revealed about An-Nadr bin Al-Harith. This was also the view of Ibn Jurayj.
يَأَيُّهَا النَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَـكُمْ مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِى الاٌّرْحَامِ مَا نَشَآءُ إِلَى أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلاً ثُمَّ لِتَبْلُغُواْ أَشُدَّكُمْ وَمِنكُمْ مَّن يُتَوَفَّى وَمِنكُمْ مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلاَ يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئاً وَتَرَى الاٌّرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ
(5. O mankind! If you are in doubt about the Resurrection, then verily, We have created you from dust, then from a Nutfah, then from a clot then from a little lump of flesh — some formed and some unformed — that We may make (it) clear to you. And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth Hamidatan, but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).)
ذلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْىِ الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(6. That is because Allah: He is the Truth, and it is He Who gives life to the dead, and it is He Who is able to do all things.)
وَأَنَّ السَّاعَةَ ءَاتِيَةٌ لاَّ رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَن فِى الْقُبُورِ
(7. And surely, the Hour is coming, there is no doubt about it; and certainly, Allah will resurrect those who are in the graves.)
Surah 22 Al Hajj Verse 5-7
Tafsir Ibn Kathir
  Evidence of the Resurrection in the Creation of Man and Plants.
When Allah speaks of disbelief in the Resurrection, He also mentions the evidence of His power and ability to resurrect that is evident from the way He initiates creation. Allah says:
(O mankind! If you are in doubt about the Resurrection,) which means the time when souls and bodies will be raised up on the Day of Resurrection,
(then verily, We have created you from dust,) meaning, `you were originally created from dust’, which is what Adam, peace be upon him, was created from.
(then from a Nutfah,) [32:8] meaning, then He made his offspring from semen of despised water.
(then from a clot then from a little lump of flesh) if the Nutfah establishes itself in the woman’s womb, it stays like that for forty days, then more material is added to it and it changes into a red clot, by the leave of Allah, and it remains like that for forty days. Then it changes and becomes a lump of flesh, like a piece of meat with no form or shape. Then it starts to take on a form and shape, developing a head, arms, chest, stomach, thighs, legs, feet and all its members. Sometimes a woman miscarries before the fetus is formed and sometimes she miscarries after it has formed. As Allah says:
(then from a little lump of flesh — some formed and some unformed) meaning, as you see.
(that We may make (it) clear to you. And We cause whom We will to remain in the wombs for an appointed term,) meaning that sometimes the fetus remains in the womb and is not miscarried.
(some formed and some unformed, ) Mujahid said, “This means the miscarried fetus, formed or unformed. When forty days have passed of it being a lump of flesh, then Allah sends an angel to it who breathes the soul into it and forms it as Allah wills, handsome or ugly, male or female. He then writes its provision, its allotted length of life and whether it is to be one of the blessed or the wretched.” It was recorded in the Two Sahihs that Ibn Mas`ud said, “The Messenger of Allah , who is the true and truly inspired one, told us:
(Every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for another forty days, and then a lump of flesh for another forty days. Then Allah sends an angel to write four words: He writes his provision, his deeds, his life span, and whether he will be blessed or wretched. Then he blows the soul into him.)”
(then We bring you out as infants,) means, weak in his body, hearing, sight, senses, stamina and mind. Then Allah gives him strength, gradually and causes his parents to treat him with tender kindness night and day. Allah says:
(then (give you growth) that you may reach your age of full strength.) meaning, his strength increases until he reaches the vitality and handsomeness of youth.
(And among you there is he who dies,) means, when he is young and strong.
(and among you there is he who is brought back to the miserable old age,) meaning advanced old age with its weakness in mind and body, in steady decline in comprehension, and disability to grasp. As Allah says:
(so that he knows nothing after having known.)
(Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And it is He Who is the All-Knowing, the All-Powerful.) [30:54]
(And you see the earth Hamidatan,) This is another sign of the power of Allah to bring the dead back to life, just as He brings the dead, barren earth back to life, the lifeless earth in which nothing grows. Qatadah said, “(This means) the eroded, dusty earth.” As-Suddi said, “Dead.”
(but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) When Allah sends the rain upon it, it is stirred to life, that is, vegetation begins to grow and it comes alive after it was dead. Then it rises after the soil had settled, then it puts forth its different kinds of fruit and crops with all their varied colours, tastes, fragrances, shapes and benefits. Allah says:
(and puts forth every lovely kind (of growth).) meaning, beautiful in appearance and with delightful fragrances.
(That is because Allah: He is the Truth,) means, the Creator, the Controller, the One Who does as He wills.
(and it is He Who gives life to the dead,) means, just as He gives life to the dead earth and brings forth from it all these kinds of vegetation.
(Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is able to do all things.) [41:39]
(Verily, His command, when He intends a thing, is only that He says to it, “Be!” — and it is!) [36:82].
(And surely, the Hour is coming, there is no doubt about it;) meaning, it will inevitably come to pass.
(and certainly, Allah will resurrect those who are in the graves.) means, He will bring them back to life after they have become dust; He will create them anew after they have become nothing.
(And he puts forth for Us a parable, and forgets his own creation. He says: “Who will give life to these bones after they are rotten and have become dust” Say: “He will give life to them Who created them for the first time! And He is the All-Knower of every creation!” He Who produces for you fire out of the green tree, when behold you kindle there- with.) [36:78-80]. And there are many similar Ayat.

The Disbelievers

I take refuge with Allaah from the accursed devil.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.
Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The Disbelievers.
إِنَّ الَّذِينَ كَفَرُواْ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ
(6. Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.)
Surah 2 Al Baqarah Verse 6
Tafsir Ibn Kathir
Allah said,
(Verily, those who disbelieve) meaning, covered the truth and hid it. Since Allah has written that they would do so, it does not matter if you (O Muhammad ) warn them or not, they would still have disbelieved in what you were sent with. Similarly, Allah said,
(Truly, those against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment) (10:96-97).
About the rebellious People of the Book, Allah said,
(And even if you were to bring to the People of the Book (Jews and Christians) all the Ayat, they would not follow your Qiblah (prayer direction)) (2:5).
These Ayat indicate that whomever Allah has written to be miserable, they shall never find anyone to guide them to happiness, and whomever Allah directs to misguidance, he shall never find anyone to guide him. So do not pity them – O Muhammad – deliver the Message to them. Certainly, whoever among them accepts the Message, then he shall gain the best rewards. As for those who turn away in rejection, do not feel sad for them or concerned about them, for
(Your duty is only to convey (the Message) and on Us is the reckoning) (13: 40), and,
(But you are only a warner. And Allah is a Wakil (Disposer of affairs, Trustee, Guardian) over all things) (11:12).
`Ali bin Abi Talhah reported that Ibn `Abbas said about Allah’s statement,
(Verily, those who disbelieve, it is the same to them whether you (O Muhammad ) warn them or do not warn them, they will not believe) “That the Messenger of Allah was eager for all the people to believe and follow the guidance he was sent with. Allah informed him that none would believe except for those whom He decreed happiness for in the first place, and none would stray except those who Allah has decreed to do so in the first place.”
خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَـرِهِمْ غِشَـوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ
(7. Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment).
Surah 2 Al Baqarah Verse 7
Tafsir Ibn Kathir
Meaning of Khatama
As-Suddi said that,
(Khatama Allah) means, “Allah has sealed.” Qatadah said that this Ayah means, “Shaytan controlled them when they obeyed him. Therefore, Allah sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand.” Ibn Jurayj said that Mujahid said,
(Allah has set a seal on their hearts), “A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal.” Ibn Jurayj also said that the seal is placed on the heart and the hearing. In addition, Ibn Jurayj said, that `Abdullah bin Kathir narrated that Mujahid said, “The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type.” Al-A`mash said, “Mujahid demonstrated with his hand while saying, `They used to say that the heart is just like this – meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up – and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up’ – and he rolled up another finger, until he rolled up all of his fingers. Then he said, `Then, the heart will be sealed.’ Mujahid also said that this is the description of the Ran (refer to 83:14).”
Al-Qurtubi said, “The Ummah has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief. Similarly, Allah said,
(Nay, Allah has set a seal upon their hearts because of their disbelief) (4:155).”
He then mentioned the Hadith about changing the hearts, (in which the Prophet supplicated),
(O You Who changes the hearts, make our hearts firm on Your religion.)
He also mentioned the Hadith by Hudhayfah recorded in the Sahih, in which the Messenger of Allah said,
(The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil. )
Ibn Jarir said, “The truth regarding this subject is what the authentic Hadith from the Messenger of Allah stated. Abu Hurayrah narrated that the Messenger of Allah said,
(When the believer commits a sin, a black dot will be engraved on his heart. If he repents, refrains and regrets, his heart will be polished again. If he commits more errors, the dots will increase until they cover his heart. This is the Ran (stain) that Allah described,
(Nay! But on their hearts is the Ran (stain) which they used to earn)” (83:14).
At-Tirmidhi, An-Nasa’i and Ibn Majah recorded this Hadith, and At-Tirmidhi said that it is Hasan Sahih.
The Meaning of Ghishawah
Reciting the Ayah,
(Allah has set a seal on their hearts and on their hearing), then pausing, then continuing with,
(And on their eyes there is a Ghishawah (covering)) is accurate, for the stamp is placed on the heart and the hearing while the Ghishawah, the covering, is appropriately placed on the eyes. In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud said about Allah’s statement,
(Allah has set a seal on their hearts and on their hearing), “So that they neither understand nor hear. Allah also said that He placed a covering on their sight, meaning eyes, and so, they do not see.”
The Hypocrites.
We mentioned that four Ayat in the beginning of Surat Al-Baqarah described the believers. The two last Ayat (2:6-7) describe the disbelievers. Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realize their true reality, Allah mentioned their description in detail. Each of the characteristics that Allah used to described them with is a type of hypocrisy itself. Allah revealed Surat Bara’ah (chapter 9) and Surat Al-Munafiqun (chapter 63) about the hypocrites. He also mentioned the hypocrites in Surat An-Nur (24) and other Surahs, so that their description would be known and their ways and errors could be avoided.

The hypocrites deceive only themselves

I take refuge with Allaah from the accursed devil.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.
Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The hypocrites deceive only themselves.
وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ
(8. And of mankind, there are some who say: “We believe in Allah and the Last Day” while in fact they do not believe).
يُخَـدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُوا وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
 (9. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!)
Surah 2 Al Baqara Verse 8-9
Tafsir Ibn Kathir
Meaning of Nifaq.
Nifaq means to show conformity – or agreement – and to conceal evil. Nifaq has several types: Nifaq in the creed that causes its people to reside in Hell for eternity, and Nifaq in deed, which is one of the major sins, as we will explain soon, Allah willing. Ibn Jurayj said of the hypocrite that, “His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence.”
The Beginning of Hypocrisy .
The revelations about the characteristics of the hypocrites were revealed in Al-Madinah, this is because there were no hypocrites in Makkah. Rather the opposite was the situation in Makkah, since some people were forced to pretend that they were disbelievers, while their hearts concealed their faith. Afterwards, the Messenger of Allah migrated to Al-Madinah, where the Ansar from the tribes of Aws and Khazraj resided. They used to worship idols during the pre-Islamic period of ignorance, just as the rest of the Arab idolators. Three Jewish tribes resided in Al-Madinah, Banu Qaynuqa`-allies of Al-Khazraj, Banu An-Nadir and Banu Qurayzah-allies of the Aws. Many members of the Aws and Khazraj tribes embraced Islam. However, only a few Jews embraced Islam, such as `Abdullah bin Salam. During the early stage in Al-Madinah, there weren’t any hypocrites because the Muslims were not strong enough to be feared yet. On the contrary, the Messenger of Allah conducted peace treaties with the Jews and several other Arab tribes around Al-Madinah. Soon after, the battle of Badr occurred and Allah gave victory to Islam and its people. `Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-Khazraj’s chief, and during the period of Jahiliyyah he was the master of both tribes – Aws and Khazraj. They were about to appoint him their king when the Message reached Al-Madinah, and many in Al-Madinah embraced Islam. Ibn Salul’s heart was filled with hatred against Islam and its people. When the battle of Badr took place, he said, “Allah’s religion has become apparent.” So he pretended to be Muslim, along with many of those who were just like him, as well as many among the People of the Book. It was then that hypocrisy began in Al-Madinah and among the surrounding nomad tribes. As for the Emigrants, none of them were hypocrites, since they emigrated willingly (seeking the pleasure of Allah). Rather, when a Muslim would emigrate from Makkah, he would be forced to abandon all of his wealth, offspring and land; he would do so seeking Allah’s reward in the Hereafter.
The Tafsir of Ayah 2:8 .
Muhammad bin Ishaq narrated that Ibn `Abbas said that,
(And of mankind, there are some who say: “We believe in Allah and the Last Day” while in fact they do not believe) “This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.”
This is how Abu Al-`Aliyah, Al-Hasan, Qatadah and As-Suddi explained this Ayah. Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil. Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said,
(And of mankind, there are some who say: “We believe in Allah and the Last Day” while in fact they do not believe) “This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.”
(When the hypocrites come to you (O Muhammad ), they say: “We bear witness that you are indeed the Messenger of Allah.” Allah knows that you are indeed His Messenger) (63:1).
This Ayah means that the hypocrites utter these statements only when they meet you, not because they actually believe what they are saying. The hypocrites emphasize their belief in Allah and the Last Day with their words, when that is not the case in reality. Therefore, Allah stated that the hypocrites lie in their testimony of creed, when He said,
(And Allah bears witness that the hypocrites are indeed liars.) (63:1), and,
(while in fact they believe not)
Allah said,
(They try to deceive Allah and those who believe). The hypocrites show belief outwardly while concealing disbelief. They think that by doing this, they will mislead Allah, or that the statements they utter will help them with Allah, and this is an indication of their total ignorance. They think that such behavior will deceive Allah, just as it might deceive some of the believers. Similarly, Allah said,
(On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you. And they think that they have something (to stand upon). Verily, they are liars!) (58:18). Hence, Allah refuted their way by saying,
(While they only deceive themselves, and perceive (it) not!) Allah stated that the hypocrites only deceive themselves by this behavior, although they are unaware of this fact. Allah also said,
(Verily, the hypocrites try to deceive Allah, but it is He Who deceives them) (4:142).
Also, Ibn Abi Hatim narrated that Ibn Jurayj commented on Allah’s statement,
(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them), “The hypocrites pronounce, `There is no deity worthy of worship except Allah’ seeking to ensure the sanctity of their blood and money, all the while concealing disbelief.”Sa`id said that Qatadah said,
(And of mankind, there are some who say: “We believe in Allah and the Last Day” while in fact they believe not. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!) “This is the description of a hypocrite. He is devious, he says the truth with his tongue and defies it with his heart and deeds. He wakes up in a condition other than the one he goes to sleep in, and goes to sleep in a different condition than the one he wakes up in. He changes his mind just like a ship that moves about whenever a wind blows.”

The disease of the hypocrites

I take refuge with Allaah from the accursed devil.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.
Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The disease of the hypocrites.
فِى قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْذِبُونَ
(10. In their hearts is a disease and Allah has increased their disease. A painful torment is theirs because they used to tell lies.)
Surah 2 Al Baqara Verse 10
Tafsir Ibn Kathir
The Meaning of `Disease’ in this Ayah.
As-Suddi narrated from Abu Malik and (also) from Abu Salih, from Ibn `Abbas, and (also) Murrah Al-Hamdani from Ibn Mas`ud and other Companions that this Ayah,
(In their hearts is a disease) means, `doubt’, and,
(And Allah has increased their disease) also means `doubt’. Mujahid, `Ikrimah, Al-Hasan Al-Basri, Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah also said similarly. `Abdur-Rahman bin Zayd bin Aslam commented on,
(In their hearts is a disease), “A disease in the religion, not a physical disease. They are the hypocrites and the disease is the doubt that they brought to Islam.
(And Allah has increased their disease) meaning, increased them in shameful behavior.” He also recited,
(As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add disgrace to their disgrace.) (9:124-125) and commented, “Evil to their evil and deviation to their deviation.” This statement by `Abdur-Rahman is true, and it constitutes a punishment that is compatible to the sin, just as the earlier scholars stated. Similarly, Allah said,
(While as for those who accept guidance, He increases their guidance and grants them their piety) (47:17).
Allah said next,
(Because they used to tell lies). The hypocrites have two characteristics, they lie and they deny the Unseen.
The scholars who stated that the Prophet knew the hypocrites of his time have only the Hadith of Hudhayfah bin Al-Yaman as evidence. In it the Prophet gave him the names of fourteen hypocrites during the battle of Tabuk. These hypocrites plotted to assassinate the Prophet during the night on a hill in that area. They planned to excite the Prophet’s camel, so that she would throw him down the hill. Allah informed the Prophet about their plot, and the Prophet told Hudhayfah their names.
As for the other hypocrites, Allah said about them,
(And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you (O Muhammad ) know them not, We know them) (9:101), and,
(If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al-Madinah do not cease, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter) (33:60-61).
These Ayat prove that the Prophet was not informed about each and everyone among the hypocrites of his time. Rather, the Prophet was only informed about their characteristics, and he used to assume that some people possessed these characteristics. Similarly, Allah said,
(Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!) (47:30).
The most notorious hypocrite at that time was `Abdullah bin Ubayy bin Salul; Zayd bin Arqam – the Companion – gave truthful testimony to that effect. In addition, `Umar bin Al-Khattab once mentioned the matter of Ibn Salul to the Prophet , who said,
(I would not like the Arabs to say to each other that Muhammad is killing his Companions.)
Yet, when Ibn Salul died, the Prophet performed the funeral prayer for him and attended his funeral just as he used to do with other Muslims. It was recorded in the Sahih that the Prophet said,
(I was given the choice (to pray for him or not), so I chose.)
In another narration, the Prophet said,
(If I knew that by asking (Allah to forgive Ibn Salul) more than seventy times that He would forgive him, then I would do that.)

Introduction to the Muwatta’ of Imam Maalik

How many ahaadeeth are there in the Muwatta’ of Imam Maalik?.

Praise be to Allaah.

This is a brief introduction of the book entitled Muwatta’ al-Imam Maalik; we ask Allaah to benefit us thereby. 

Firstly: 

Al-Muwatta’ is one of the great books of Islam which includes a number of marfoo’ ahaadeeth and mawqoof reports from the Sahaabah, Taabi’een and those who came after them. It also includes many rulings and fatwas of the author. 

The Muwatta’ is so called because its author made it easy (watta’a) for the people in the sense that he made it easily accessible to them. 

It was narrated that Maalik said: I showed this book of mine to seventy of the fuqaha’ of Madeenah, and all of them agreed with me (waata’ani) on it, so I called it al-Muwatta’. 

Secondly: 

The reason why it was compiled: Ibn ‘Abd al-Barr (may Allaah have mercy on him) stated in al-Istidhkaar (1/168) that Abu Ja’far al-Mansoor said to Imam Maalik: “O Maalik, make a book for the people that I can make them follow, for there is no one today who is more knowledgeable than you.” Imam Maalik responded to his request, but he refused to force all the people to adhere to it. 

Thirdly: 

Imam Maalik read the Muwatta’ to people for forty years, adding to it, taking away from it and improving it. So his students heard it from him or read it to him during that time. So the reports in al-Muwatta’ are many and varied because of what the Imam did of editing his book. Some of his students narrated from him before it was edited, some during the process, and some at the end of his life. Some of them transmitted it in full whilst others narrated part of it. So a number of transmissions of the Muwatta’ became well known, the most important of which are: 

The transmission of Yahya ibn Yahya al-Masmoodi al-Laythi (234 AH). This is the most famous transmission from Imam Maalik, and most of the scholars based their commentaries on it. 

The transmission of Abu Mus’ab al-Zuhri, which is distinguished by the additions contained therein. It is the last version transmitted from Maalik and it is still in circulation among the scholars. 

The transmission of ‘Abd-Allaah ibn Maslamah al-Qa’nabi (221 AH). This is the largest version of the Muwatta’, and ‘Abd-Allaah is one of the soundest of people with regard to the Muwatta’, according to Ibn Ma’een, al-Nasaa’i and Ibn al-Madeeni. 

The transmission of Muhammad ibn al-Hasan al-Shaybaani. 

The transmission of ‘Abd-Allaah ibn Salamah al-Fahri al-Masri. 

And there are many others. Shaykh Muhammad Fu’aad ‘Abd al-Baaqi (may Allaah have mercy on him) spoke about the narrators of the Muwatta’ and discussed fourteen versions of it, in his introduction to the edition of the Muwatta’ that he edited (pp. 6-16). 

These versions differ in the order of the books and chapters, and in the number of marfoo’, mursal, and mawqoof ahaadeeth. The wording of the ahaadeeth also differs greatly. 

Fourthly: 

The number of ahaadeeth in the Muwatta’ differs from one version to another, and according to the system of numbering [?]. That is because some scholars counted every report from the Sahaabah or Taabi’een as a separate hadeeth, whilst others did not count them in their numbering. Hence it is sufficient for us to mention the numbers that are mentioned in some of the edited versions of the Muwatta’, which are: 

The version transmitted by Yahya al-Laythi (which is the most famous version, and this is what is usually meant by al-Muwatta’): It was numbered by Shaykh Khaleel Sheeha, and the number of ahaadeeth that he counted was 1942, including both marfoo’ and mawqoof reports. 

The version transmitted by Abu Mus’ab al-Zuhri was numbered in the edition published by the Mu’sasat al-Risaalah. The number of hadeeth in this edition is 3069, which includes everything, even the words of Imam Maalik, hence the number is greater. 

Fifthly: 

The conditions he followed in his book are among the most reliable and strongest of conditions. He followed a method of erring on the side of caution and choosing only sound reports. 

Al-Shaafa’i (may Allaah have mercy on him) said: There is nothing on earth after the Book of Allaah that is more correct that the Muwatta’ of Maalik ibn Anas. 

It was narrated that al-Rabee’ said: I heard al-Shaafa’i say: If Maalik was uncertain about a hadeeth he would reject it altogether.  

Sufyaan ibn ‘Uyaynah said: May Allaah have mercy on Maalik, how strict he was in his evaluation of men (narrators of hadeeth). 

Al-Istidhkaar (1/166); al-Tamheed (1/68) 

Hence you will find that many of the isnaads of Maalik are of the highest standard of saheeh. Because of this, the two Shaykhs al-Bukhaari and Muslim narrated most of his ahaadeeth in their books. 

Note: Imam al-Shaafa’i made the comment quoted above before al-Bukhaari and Muslim wrote their books, as was noted by al-Haafiz Ibn Katheer (may Allaah have mercy on him) in his summary of ‘Uloom al-Hadeeth (pp. 24-25). 

Sixthly: 

In compiling his book, Maalik followed the method of compilation that was current during his time, so he mixed the hadeeths with the words of the Sahaabah and Taabi’een and fiqhi opinions. The reports of the Sahaabah number 613 and the reports of the Taabi’een number 285. In one chapter the marfoo’ ahaadeeth appear first, and are followed by the reports of the Sahaabah and Taabi’een, and sometimes he mentions the actions of the people of Madeenah, so his book is a book of fiqh and hadeeth at the same time, it is not just a book of reports only. Hence you will find that some chapters have no reports, rather they contain the views of the fuqaha’ and the actions and ijtihaad of the people of Madeenah. An example of that is the chapter on produce on which no zakaah is due, and the chapter on the fast of one who kills another by mistake, and so on. 

We also find that it is limited to sections on fiqh, etiquette and the actions of day and night. There is nothing in his book about Tawheed, zuhd (asceticism), the Resurrection, stories and tafseer. 

See: al-Fikr al-Manhaji ‘inda al-Muhadditheen by Dr Humaam Sa’eed, p. 111-118; Manaahij al-Muhadditheen by Dr Yaasir al-Shimaali , p. 285ff; Muqaddimah Tahqeeq al-Muwatta’, ed. Fu’aad ‘Abd al-Baaqi. 

And Allaah knows best.

The view on one who says “If my Lord calls me to account for my stinginess I will call Him to account for His generosity.”

How sound or otherwise is the story that is repeated on many websites and in many books, about the Bedouin who met the Messenger (peace and blessings of Allaah be upon him) and said to him: “If my Lord calls me to account for my stinginess I will call Him to account for His generosity; if He calls me to account for my sins, I will call Him to account for His pardon; if He calls me to account for my errors, I will call Him to account for His mercy”? If it is not saheeh, is it permissible to repeat such phrases?.

Praise be to Allaah.

The general approach which the Muslim should follow with regard to what he hears or reads is to try and find out how sound it is before basing any knowledge or action on it. This is what Allaah has enjoined in His Book, as He says (interpretation of the meaning): 

“O you who believe! If a Faasiq (liar — evil person) comes to you with any news, verify it”

[al-Hujuraat 49:6] 

The Prophet (peace and blessings of Allaah be upon him) also warned against accepting everything that is published, announced or broadcast, because transmission and reporting is a trust which should be fulfilled properly, and that can only be done by checking and verifying.  

The Prophet (peace and blessings of Allaah be upon him) said: “It is sufficient lying for a man to speak of everything that he hears.” Narrated by Muslim (5). This story has not been narrated by any scholar in a hadeeth, and no da’eef (weak) isnaad is known for it, let alone any saheeh isnaad. The fault in its text is obvious, because even though it is not far-fetched to imagine that a Bedouin may utter such words about Allaah, may He be exalted – due to their ignorance and harshness – it is impossible to imagine that the Prophet (peace and blessings of Allaah be upon him) would hear such words that indicate poor etiquette towards Allaah, may He be exalted, and approve of them or remain silent about them, let alone weep in approval of them as they say in this story. 

Allaah, may He be glorified and exalted, loves people to be humble in asking of Him and in turning to Him, and He loves sincerity in humbling oneself before Him and worshipping Him, and acknowledging one’s weakness, incapability, sin and shortcomings. 

Thus Adam (peace be upon him) said in his du’aa’: 

“They said: ‘Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers’”

[al-A’raaf 7:23] 

And Nooh (peace be upon him) said: 

“O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have mercy on me, I would indeed be one of the losers”

[Hood 11:47] 

And our Prophet (peace and blessings of Allaah be upon him) taught us to express humility and submission, and to admit our sins in our du’aa’. 

It was narrated from Shaddaad ibn Aws (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: 

“Shall I not tell you of the best of prayers for forgiveness? ‘Allaahumma anta rabbi la ilaaha illa anta, Khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wa’dika ma astata’t. A’oodhu bika min sharri ma sana’tu, aboo’u laka bi ni’matika ‘alayya wa a’tarifu bi dhunoobi, faghfir li dhunoobi innahu laa yaghfiru’l-dhunooba illaa anta (O Allaah, You are my Lord. None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise (to You) as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You).’ Whoever says this when evening comes and the decree (i.e., death) comes to him before morning comes, will be among the people of Paradise, and whoever says it when morning comes, and the decree (i.e., death) comes to him before evening comes, will be among the people of Paradise.”

Al-Bukhaari (6306). 

This is the etiquette of du’aa’ that Allaah, may He be glorified and exalted, loves; this is the etiquette of the Prophets and Messengers; it is not right for a person to be harsh or insolent in addressing the Creator, may He be glorified, by saying, “If He calls me to account I shall call Him to account.” 

Standing before Allaah and addressing Him is a very serious matter and the slave is weak and in great need of Allaah. It is not befitting for the slave to address his Lord with harsh words. Even if his intention is sound, the slave should still speak in a humble manner. 

The point is that this hadeeth is false and fabricated, and it is not permissible to narrate it or attribute it to the Prophet (peace and blessings of Allaah be upon him). Similarly, it is not permissible for a person to address his Lord in this manner that is attributed to the Bedouin, rather the Muslim must use words of submission which reflect his true status and position. 

Shaykh Haatim al-Shareef said:  

The hadeeth mentioned is an example of the kind of ahaadeeth that show obvious signs of being fabricated and forged. It contains poor language, weak composition and silly ideas, and anyone who has any knowledge of the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and its noble essence and eloquence will have no doubt that this cannot be a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). I could not find this version of it, and I wish that the questioner had told us of the source from which he found this hadeeth, so that we could warn people against it. But Abu Haamid al-Ghazaali (may Allaah have mercy on him), as was his wont, narrated a false hadeeth in Ihya’ ‘Uloom al-Deen (4/130) which is similar in content to the hadeeth asked about here. In it, it says that a Bedouin said to the Messenger (peace and blessings of Allaah be upon him): O Messenger of Allaah, who is in charge of bringing people to account on the Day of Resurrection? He (peace and blessings of Allaah be upon him) said: “Allaah, may He be blessed and exalted.” He said: He Himself? He said: “Yes.” The Bedouin smiled and the Prophet (peace and blessings of Allaah be upon him) said: Why are you smiling, O Bedouin? He said: When the Most Generous has the power to punish He will forgive, and when He calls to account He will pardon … 

Al-‘Iraaqi said concerning this hadeeth: I could not find any basis for it. Al-Subki mentioned it among the ahaadeeth for which he could find no isnaad. Takhreej Ahaadeeth al-Ihya’, no. 3466; Tabaqaat al-Shaafa’iyyah al-Kubra, 6/364. 

Nevertheless many texts in the Qur’aan and saheeh Sunnah point to the vastness of Allaah’s mercy and forgiveness, and that He accepts the repentance of the penitent and responds to the prayers of those who seek forgiveness. Allaah says (interpretation of the meaning): 

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”

[Ta-Ha 20:82] 

“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do”

[al-Shoora 42:25] 

“My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqoon (the pious), and give Zakaah; and those who believe in Our Ayaat (proofs, evidences, verses, lessons, signs and revelations, etc.)”

[al-A’raaf 7:156] 

In Saheeh al-Bukhaari (7554) and Saheeh Muslim (2751) it is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah wrote a document before He created the universe: My mercy prevails over My wrath.” 

And Allaah knows best. End quote.

What was the number of rak’ahs in Taraweeh prayer at the time of ‘Umar ibn al-Khattab (may Allaah be pleased with him)?

What is narrated from ‘Umar (may Allaah be pleased with him) is that he ordered that Taraweeh prayer should be twenty rak’ahs. Is that saheeh or da’eef? Or is there no basis for it?.

Praise be to Allaah.

Firstly: 

The report that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak’ahs came from four of the Taabi’een. These are their reports: 

1 – It was narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke. 

A number of narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs or twenty-one or twenty-three. They were: 

Muhammad ibn Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/260) from the report of Dawood ibn Qays and others. 

Yazeed ibn Khusayfah. This was narrated by Ibn al-Majd in al-Musnad (1/413), and via him by al-Bayhaqi in al-Sunan (2/496). 

Al-Haarith ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/261). 

These reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned – twenty-one or twenty-three, refers to Taraweeh plus Witr. 

2 – It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan. 

This was narrated from him by Maalik in al-Muwatta’ (1/115). Al-Nawawi said in al-Majmoo’ (4/33: It is mursal, because Yazeed ibn Rumaan did not live at the same time as ‘Umar. End quote. 

3 – It was narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of prayer. This was narrated by Ibn Abi Shaybah in al-Musannaaf (2/163) from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time as ‘Umar. 

4 – It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs. 

This was narrated by Ibn Abi Shaybah in al-Musannaf (2/163). 

From all these reports it is clear that twenty rak’ahs was the way that Taraweeh was usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). A matter such as Taraweeh prayer is something that is well known among all people, and is transmitted from one generation to another. The report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account even if they did not live at the same time as ‘Umar, because undoubtedly they learned it from a number of people who had been alive at the time of ‘Umar, and this is something that does not need and isnaad, rather all the people of Madeenah are its isnaad. 

Imam al-Tirmidhi (may Allaah have mercy on him) said in his Sunan (3/169): 

Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i. 

Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs. 

Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69): 

Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr. 

See that in Musannaf Ibn Abi Shaybah (2/163). 

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/112): 

It is proven that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many scholars think that this is the Sunnah, because he established that among the Muhaajireen and Ansaar and no one objected to that. Others regarded it as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was the practice of the people of Madeenah in the past. End quote. 

With regard to what it says in the report of Imam Maalik, Yahya al-Qattaan and others from Muhammad ibn Yoosuf from al-Saa’ib ibn Yazeed in al-Muwatta’ (1/115) and in Musannaf Ibn Abi Shaybah (2/162) “eleven rak’ahs” – this is to be understood as referring to what was done at first, then it was reduced after that, then ‘Umar increased the number to twenty to make the recitation in qiyaam easier for the people. 

Ibn ‘Abd al-Barr said in al-Istidhkaar (2/68): 

It may be understood as meaning that at first qiyaam at the time of ‘Umar was eleven rak’ahs, then he reduced the length of qiyaam for them and made it twenty-one rak’ahs, to make the recitation lighter for them and so that they would bow and prostrate more. But it seems most likely to me that the report about eleven rak’ahs is a mistake. And Allaah knows best. End quote. 

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113): 

When Ubayy ibn Ka’b led them in praying qiyaam in a single congregation, he could not make them stand for too long, so he increased the number of rak’ahs to make up for the long standing. So they doubled the number of rak’ahs. He used to pray eleven or thirteen rak’ahs of qiyaam al-layl, then it seems that after that the people of Madeenah found it difficult to stand for so long during the recitation, so they increased the number of rak’ahs until it reached thirty-nine. End quote. 

Secondly: 

Night prayers are broad in scope, and there is no set number. Whoever wants to pray eleven rak’ahs may do so, and whoever wants to pray more or less than that may do so. The same applies to Taraweeh prayers in Ramadaan. 

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113): 

One group said that it is proven in al-Saheeh from ‘Aa’ishah that the Prophet did not pray more than thirteen rak’ahs in Ramadaan or at any other time, and some people were uncertain about this report, because they thought that it contradicted the saheeh hadeeth and because of the practice of the Rightly-Guided Caliphs and the actions of the Muslims. 

But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak’ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number. End quote. 

Shaykh Ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (11/322): 

It is proven that ‘Umar (may Allaah be pleased with him) told the one whom he appointed among the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed twenty-three rak’ahs based on his command. This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah. That is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “The night prayers are two by two.” End quote. 

See also the answer to question no. 9036 and 38021. 

And Allaah knows best.

The methodology of the muhadditheen is just and fair

Maulana Abu al Ala Moududi has written in his book Tafhumaat vol1, "Muhaddithin may have also human weakness or errors. They were also human and may also have enmities with narrator. So, it may be possible that a muhaddith may declare a rawi or narrator of a hadith as zaeef because he may dislike him."Maulana has also cited some examples of reputed muhaddithis and their enmities(sorry I have no other word in place of enmity). Pls, help me remove my fix. You can't imagine how much this statement has confused me? Even, I often have doubt acting on an authentic hadith. Pls, answer me as soon as possible.

Praise be to Allaah.

Firstly: 

The science of hadeeth and isnaads (chains of narrators) is one of the special characteristics of this ummah. No other nation paid attention as this ummah did to the chains of narration through which their books and their religion were transmitted. This is why the texts of other nations were subjected to distortions and fabrications, and it became impossible for them to know the pure religion and to find out about the stories of the Prophets in a sound and authenticated manner. 

The scholars of hadeeth have striven hard and reached a prominent position in that field, as Allaah has honoured them with efforts to preserve His religion and the Sunnah of His Prophet (peace and blessings of Allaah be upon him). 

Muhammad ibn Haatim ibn al-Muzaffar (may Allaah have mercy on him) said: Allaah has honoured this ummah and favoured it over others by blessing it with the isnaad. No other nation has this blessing, and they do not distinguish between that which was revealed in the Tawrah and Injeel and was brought by their Prophets, and that which was added to their books of narrations transmitted from inauthentic sources. This ummah narrates hadeeth from a trustworthy individual who was known at his own time for sincerity and honesty, from another of similar character, and so on until the end of the chain of narrators. Then they researched very carefully to find out who had the stronger memory and was more precise, and who spent more time with the one from whom the report was transmitted, and who spent less time, then they would write down the hadeeth from more than twenty chains of narration, so that they could be sure that they had eliminated any mistake or error from it, and they wrote it exactly as it was narrated. This is one of the greatest blessings that Allaah has bestowed upon this ummah. We ask Allaah to inspire us to thank Him for this blessing and we ask Him to make us steadfast and to guide us to that which will bring us closer to Him and make us adhere to obedience to Him. End quote. Sharaf Ashaab al-Hadeeth (40). 

Secondly: 

They are the best people who strove the most to ensure that their judgement and transmission of hadeeth was done on the basis of honesty and sincerity, and they were the ones who strove the most to avoid errors and mistakes, to the extent that they set the highest example of fairness and avoiding favouritism when it comes to preserving the religion of Allaah.  

So we see ‘Ali ibn al-Madeeni ruling that his father was da’eef (weak), and he knew that this ruling regarding his father would guarantee an end to his position as a scholar, but that did not prevent him from stating his opinion concerning him. 

Al-Khateeb al-Baghdaadi (may Allaah have mercy on him) said: 

None of the people of hadeeth should show any favouritism with regard to the science of hadeeth, whether it is to his father or his son. ‘Ali ibn ‘Abd-Allaah al-Madeeni, who was a prominent scholar of hadeeth in his time, never narrated even a letter to suggest that his father was strong in hadeeth, rather what was narrated from him was the opposite of that. End quote from Sharaf Ashaab al-Hadeeth (41). 

Ibn Hibbaan said in al-Majrooheen (2/15): 

‘Ali ibn al-Madeeni was asked about his father and he said: Ask someone else. They said: We asked you. He paused, then he raised his head and said: This has to do with religion; my father is da’eef (weak). End quote. 

And Yahya ibn Ma’een spoke about a friend of his whom he loved, and al-Husayn ibn Hibbaan narrated that he said of Muhammad ibn Saleem al-Qaadi: By Allaah, he is our friend, and he is dear to us, but there is no way to praise him and I do not recommend anyone to narrate from him or encourage others to do so. And he said: By Allaah, he heard a great deal and he is well known, but he does not limit himself to what he heard, rather he includes things that he did not hear. I said to him: Should he be narrated from? He said: No. See: Tareekh Baghdaad (5/325). 

Jareer ibn ‘Abd al-Hameed said concerning his brother Anas: He should not be narrated from; he tells lies when he talks to people. Al-Jarh wa’l-Ta’deel (2/289). 

Imam al-Bukhaari narrated a great deal in his Saheeh from his Shaykh, Muhammad ibn Yahya al-Dhuhali, in spite of the harm that he was subjected to as a result of a misunderstanding between him and the Shaykh, who forsook him. But that enmity did not prevent him from accepting and narrating his hadeeth. 

They would accept hadeeth from those who held different opinions and beliefs to their own – if it was proven that (the narrator) was honest and sincere. The fact that a narrator was a follower of bid’ah did not prevent them from judging him on the basis of fairness, because they paid heed to the words of Allaah (interpretation of the meaning): “O you who believe! Stand out firmly for Allaah as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety; and fear Allaah. Verily, Allaah is Well‑Acquainted with what you do” [al-Maa’idah 5:8]. 

Yahya ibn Ma’een was asked about Sa’eed ibn Khuthaym and he said: He is a Kufi and there is nothing wrong with him; he is trustworthy. It was said to Yahya: Is he Shi’i? He said: A trustworthy Shi’i, a trustworthy Qadari. Tahdheeb al-Kamaal (10/414). 

‘Abbaad ibn Ya’qoob al-Rawaajini al-Kufi was a fanatical Shi’i, but despite that, Ibn Khuzaymah said in his Saheeh (2/376): The one who is trustworthy in his narration but dubious in his religious commitment, ‘Abbaad ibn Ya’qoob, told us … 

Thirdly: 

Just as they understood the seriousness of tarnishing people’s honour unlawfully, they also understood the seriousness of speaking badly about any of the narrators, because it could affect the issue of accepting or rejecting the hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him) from them. Muhammad ibn Sireen said: This knowledge is the (foundation of) religion, so watch from whom you learn your religion. Narrated by Muslim in the Introduction to his Saheeh. 

Ibn Daqeeq al-Eid said: 

The honour of the Muslims is a pit of Hellfire. Two groups are standing at the edge of this pit: the muhadditheen and the judges. End quote. See: Tadreeb al-Raawi (2/369). 

Such great piety and awareness must inevitably have a great effect of fairness and seeking to be right when judging narrators. This is what was stipulated by the scholars for everyone who wants to examine narrators and pass judgement concerning them. 

Al-Dhahabi said in al-Mooqizah (82): 

Judging narrators requires a great deal of piety and freedom from whims and desires and bias, along with complete experience in the science of hadeeth and the faults and narrators thereof. End quote. 

Al-Mu’allimi (may Allaah have mercy on him) said in al-Tankeel (1/54): 

The imams of hadeeth are knowledgeable and careful, and they strive to avoid mistakes, but they differ with regard to that. End quote. 

Fourthly: 

Yes, none of them is infallible and it is possible that there may be mistakes in what some of them say. It is also possible that the cause of some of these mistakes may be love or hate for someone. Some things of that nature did indeed happen, for no human being can be entirely free of that. But that should not be a reason for doubting all of their judgements, and this is for the following reasons: 

1 – Because these are a few mistakes when compared with the great legacy that the leading scholars of hadeeth and al-jarh wa’l-ta’deel have left behind, the vast majority of which is based on honesty and fairness, so it is unfair to overlook that because of a few mistakes. 

2 – Because the scholars highlighted these mistakes and pointed them out in their comments. Whatever the motive was, whether it was enmity, envy or a difference of madhhab, they would reject unfair judgements and would issue fair judgements concerning a specific narrator. 

Hence none of the scholars accepted the view of Imam Maalik concerning Muhammad ibn Ishaaq, the author of al-Maghaazi, that he was one of the fabricators, when they realized that this statement was based on resentment and personal reasons; rather they judged him as “hasan al-hadeeth” (i.e., a good narrator) and the leading scholars of hadeeth used his reports as evidence. And they did not accept the view of al-Nasaa’i concerning Ahmad ibn Saalih al-Masri, or the view of Rabee’ah concerning Abu’l-Zinnaad ‘Abd-Allaah ibn Dhakwaan. See: al-Raf’ wa’l-Takmeel (409-432). 

Abu Haatim al-Raazi (may Allaah have mercy on him) said: There has never been in any nation since Allaah created Adam safekeepers who preserve the legacy of the Messengers, except in this ummah. A man said to him: O Abu Haatim, perhaps there were narrations which have no basis and are not sound? He said: Their scholars will recognize the sound from the unsound. So they preserved this science (of hadeeth) so that the people who came after them were able to distinguish between reports and preserve them. Then he said: May Allaah have mercy on Abu Zur’ah; by Allaah he strove very hard to preserve the legacy of the Messenger of Allaah (peace and blessings of Allaah be upon him). Sharaf Ashaab al-Hadeeth (43). 

You should understand that Allaah has preserved this religion by His grace and blessing, and that the Sunnah has been preserved as Allaah guaranteed to preserve His religion. [See the answer to question no. 77423.] So it is not possible for the scholars to unanimously agree to authenticate a weak narrator or to criticize or condemn a sound narrator. Rather you will inevitably find that truthfulness and fairness are very apparent in the views of the majority of scholars and in most issues of religion. 

Imam al-Dhahabi (may Allaah have mercy on him) said in al-Mooqizah (84): 

The same imam may be more generous or more kind with regard to a report that is in accordance with his madhhab or the madhhab of his Shaykh than with regard to other reports that say the opposite. But it is only the Prophets who are infallible.  

But this religion is supported and protected by Allaah, may He be exalted, and its scholars will never agree on misguidance, either deliberately or by mistake. So no two scholars will agree on classing a weak narrator as sound, or on classing a sound narrator as weak; rather their differences will be with regard to how strong or weak a narrator is. The one who passes such judgements speaks on the basis of his own effort, strength and knowledge. If it so happens that he makes a mistake in judging, then he will have a single reward. And Allaah is the source of strength. End quote. 

Ibn Katheer said in al-Baa’ith al-Hatheeth (1/11): 

As for the words of these imams who took on this task (of examining hadeeth), they should be accepted without questioning or mentioning the reason, because of their knowledge of it and their deep understanding of this field, and because of their being known to be fair, religiously committed, experienced and sincere, especially if they agree unanimously that a narrator is weak, or matrook (to be ignored) or a liar and so on. The skilled muhaddith will not hesitate to agree with them when they take a decision of that nature because of their honesty, trustworthiness and sincerity. Hence al-Shaafa’i said in many instances when commenting on ahaadeeth: “None of the scholars would regard this hadeeth as sound,” so he would reject it and not quote it as evidence on that basis. End quote. 

With regard to what you referred to about the words of Shaykh al-Mawdoodi – may Allaah forgive him – in the book of his that you mentioned: even though Shaykh al-Mawdoodi was one of the pioneers of da’wah in the Indian subcontinent, and he confronted many deviant ideas and made great efforts in da’wah and writing, nevertheless, like any other human being, he was not infallible and free from error, especially when he spoke about things that he was not qualified to discuss and that were not his specialty, as is the case with the matter referred to in the question. The Shaykh (may Allaah have mercy on him) made many mistakes with regard to his views on the Sunnah and the method of the scholars of hadeeth with regard to judging and distinguishing between ahaadeeth. We do not have enough space here to mention them and refer to them. Many specialized scholars have pointed this out, including the great Pakistani scholar Muhammad Ismaa’eel al-Salafi (may Allaah have mercy on him) who died in 1387 AH. He wrote an important study entitled Mawqif al-Jamaa’at al-Islamiyyah min al-Hadeeth al-Nabawi (attitude of the Jama’at-e-Islami towards the Prophet’s hadeeth). See also – in Arabic – Zawaabi’ fi Wajh al-Sunnah by Salaah al-Deen Maqbool Ahmad (p. 117 ff). 

Finally, you should be content with the blessing that Allaah has bestowed upon this ummah by means of this noble branch of knowledge, and do not get carried away with doubts about the saheeh ahaadeeth. Reason dictates that we should not reject the efforts of thousands of sincere scholars throughout the centuries on the basis of a few mistakes here and there. I think that what you have on your mind is no more than whispers from the shaytaan, so seek refuge with Allaah from them, and do not pay any attention to them.  Strive to read books about the science of hadeeth, and I am sure that you will be astonished by the huge efforts that were made to authenticate a single hadeeth. This is what is believed by everyone who studies the books of hadeeth and the sciences of hadeeth and biographies of narrators. Even the Orientalist Margoliouth said: The Muslims may boast about their science of hadeeth. 

And Allaah knows best.

Ruling on mu’allaq hadeeth

What is meant by a mu’allaq hadeeth? Are any of them saheeh apart from those that are in al-Bukhaari and Muslim?.

Praise be to Allaah.

Firstly: 

A mu’aallaq (lit. suspended) hadeeth is one in which one or more narrators are omitted from the beginning of its isnaad by the muhaddith who compiled the book. 

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said in Nuzhat al-Nazr (108-109): 

Among the forms of mu’allaq hadeeths are: 

·        Where the entire isnaad is omitted, so it says for example: The Messenger of Allaah (peace and blessings of Allaah be upon him) said… 

·        Where the entire isnaad is omitted and only the name of the Sahaabi or the names of the Sahaabi and Taabi’i are left. 

·        Where the name of the one who narrated it is omitted and it is attributed to someone who came above him (in the isnaad). End quote. 

Secondly: 

Every hadeeth which is mentioned in the books with the isnaad omitted and which is attributed to the Prophet (peace and blessings of Allaah be upon him), without being attributed to any of the books of Sunnah, is a mu’allaq hadeeth. If the hadeeth has an uninterrupted isnaad (mawsool, lit. connected) in the books of Sunnah, or the compiler who narrated it as a mu’allaq report has given the uninterrupted isnaad elsewhere in his books, then it seems that the one who quoted it as a mu’allaaq report did so only for the sake of brevity, and describing it as mu’allaq does not mean that it is regarded as da’eef (weak). There is no dispute on this point among the scholars.  

You will come across this a great deal in Saheeh al-Bukhaari. 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in al-Nukat (1/325): 

If the hadeeth has only one isnaad, or it includes a number of rulings and needs to be repeated, then in that case he may quote only the text of the hadeeth, or may shorten the isnaad. End quote. 

Al-Suyooti said in Tadreeb al-Raawi (1/117): 

Most of the reports of this type in al-Bukhaari appear with the full isnaad (mawsool) elsewhere in his book, but he narrated them in mu’allaq form for the sake of brevity and so as to avoid repetition. End quote. 

Thirdly: 

The ruling on a mu’allaq hadeeth is – as in the case of any other hadeeth – that it is essential to collect and examine all its isnaads. After that, the ruling must be one of the following: 

1 – If we cannot find an isnaad for it in any book, then in that case the ruling is that the hadeeth is da’eef (weak), because nothing is known about the narrators who have been omitted from the isnaad; some of them may be weak or liars. 

For example: al-Haafiz Ibn ‘Abd al-Barr narrated in a mu’allaq report that the Prophet (peace and blessings of Allaah be upon him) said: “There is no Muslim who passes by the grave of his brother whom he knew in this world, and greets him with salaam, but Allaah restores his soul to him so that he may return the greeting.” 

The scholars researched this mu'allaq report but they could not find an isnaad for it in any book. Everyone who mentioned it quoted it from the mu’allaq report of Ibn ‘Abd al-Barr, so basically it is a da’eef hadeeth, but some scholars regarded it as saheeh, following Ibn ‘Abd al-Barr who narrated it as a mu’allaq report but classed it as saheeh. 

2 – If we find the hadeeth with an uninterrupted (mawsool) isnaad in another book of hadeeth, then in that case we have to examine the isnaad, and we judge it on the basis of the principles that the scholars have set out for examination of hadeeth. In judging the status of a mu’allaq report we may also the methodology which is stated in the books of Sunnah, as follows: 

Fourthly: 

Some of the scholars have their own methodologies of quoting mu’allaq hadeeth, which were either stated by the scholar himself or defined after him by other scholars who studied his books and examined his methods. 

From what the scholars have said about the methodology of Imam al-Bukhaari in narrating mu’allaq reports, we can divide his mu’allaq reports (of which there are one hundred and sixty) into two categories: 

1-     Those which were narrated in a decisive form, such as saying “He narrated…” and so on. 

The ruling on these mu’allaq reports is that they are saheeh or hasan, because it is not possible for him to state that in a decisive form unless it was saheeh in his view. Rather there are some reports which meet his conditions but he reported them in mu’allaq form. 

The scholars made an exception from this principle in the case of just one hadeeth, which is reported in mu'allaq form in the Book of Zakaah (2/525): 

Tawoos said: Mu’aadh (may Allaah be pleased with him) said to the people of Yemen: Bring an item of clothing, a shirt or other garment as zakaah instead of barley and corn; it will be easier for you, and better for the companions of the Prophet (peace and blessings of Allaah be upon him) in Madeenah. 

They said: The isnaad as far as Tawoos is saheeh, but Tawoos did not hear it from Mu’aadh.  

2-     Those which are narrated as mu’allaq in a “defective” form, such as saying “It was narrated,” “it was said” etc. 

Some such reports may be saheeh or hasan, and they may be reported as mu’allaq because he did not narrated them word for word, rather he narrated the meaning. 

They may also be slightly weak (da’eef), and the narrator may point out the weakness by saying “it is not saheeh.” 

(Summarized from al-Nukat by al-Haafiz Ibn Hajar (1/343-345); Tadreeb al-Raawi by al-Suyooti (1/117-121) 

With regard to Saheeh Muslim: 

There are only five mu’allaq reports in this book, which Imam Muslim narrates with one full isnaad, then after that he narrates them as mu’allaq reports with an isnaad other than the one that he gave in full, for an academic purpose that Imam Muslim wanted to achieve. They have been compiled by Shaykh Rasheed al-Deen al-‘Attaar in an essay that has been published, in which he explains their sources and saheeh isnaads. 

After the Introduction, there is no mu’allaq report in Saheeh Muslim for which he does not give a different isnaad elsewhere, except for one hadeeth. Muslim said in hadeeth no. 369: 

Al-Layth ibn Sa’d narrated from Ja’far ibn Rabee’ah from ‘Abd al-Rahmaan ibn Hormuz from ‘Umayr the freed slave of Ibn ‘Abbaas that he heard him say: ‘Abd al-Rahmaan ibn Yasaar, the freed slave of Maymoonah, the wife of the Prophet (S), and I came to Abu’l-Jahm ibn al-Haarith ibn al-Simmah al-Ansaari. Abu’l-Jahm said: The Messenger of Allaah (S) came from the direction of Bi’r Jamal and was met by a man who greeted him with salaam. The Messenger of Allaah (S) did not return the greeting until he went to a wall and wiped his face and hands, then he returned the greeting. 

See: al-Nukat by al-Haafiz Ibn Hajar (1/346-353) 

This hadeeth is found with the uninterrupted isnaad via al-Layth ibn Sa’d in Saheeh al-Bukhaari (337) and Abu Dawood (329), and elsewhere. 

And Allaah knows best.