Sunday, September 18, 2011

Did You Know? - 1

J  The year 463 AH has a place in the history of hadith literature:
o   The Hafidh of the East (Hafidh as-Sharq) Abu Bakr al-Khateeb Baghdadi and the Hafidh of the west (Hafidh al-Gharb) Ibn Abdil Barr al-Andalusi died in that year

J  Although Yahya Ibn Yahya al-Andalusi is a known Faqeeh, he is considered weak in reporting hadeeth. Whereas Yahya Ibn Yahya an-Naysaburi is considered Thiqah (honest) in Hadeeth and is among the reporters of Imaam Muslim.

J  When Imaam Shafi died in the year 204 AH, Imaam Bukhari was just 10 years old and Imaam Muslim was just born.

J  Ibn Abdil Barr is the author of “at-Tamheed” and “al-Istidhkaar”: He arranged the chapters in “at-Tamheed” according to the chapters in “Muwatta” of Imaam Malik, whereas he arranged that of “al-Istidhkar” according to the Shaykhs of Imaam Malik (eg., Chapter of Nafi’, Chapter of Saeed Ibnul Masayyab, etc.,)

J  What is the difference between Mustakhraj and Mustadrak?
o   Mustakhraj are the hadeeths with the same matn but with different sanad (it also explains the condition of the reporters, sometimes), whereas mustadrak are the hadeeths with different matns through the same sanad

J  We are familiar with the phrase “Mutafaqqun Alayhi” and we know that it is the agreed upon hadeeth by Bukhari and Muslim. Right!
      But according to Majd Ibn Taymiyyah, this phrase means agreed upon hadeeth by Imaam Ahmad, Bukhari and Muslim.

Source: Notes of Explanation of Ba’ithul Hatheeth by Shaykh Abu Malik Abdul Hameed al Juhani (Hafidhahullah)

Saturday, January 29, 2011

Knowledge- From Mihbarah to Maqbarah

In the Name of Allah, the Most Merciful, the All-Merciful, may His salâh and salâm be upon His Final Messenger.
Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "
This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!
Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said:
"I will be with the mihbarah all the way to the maqbarah (graveyard)."
What did he mean? He meant, "I will be busy with knowledge until I die."
Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."
When the time of his death came near, he said to those around him: "Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.
This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."
So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.
Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?
No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.
In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it.
Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah." He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.
What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of  the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.
If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.
Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.
From the Life and Works of al-Imâm Ahmad
From a lecture by Shaykh Salih aalish-Shaykh

Tuesday, January 11, 2011

Criticizing the Sinner after Repentance

Ibn al-Qayyim (may Allaah have mercy on him) said:

It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin. But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allaah with his head bowed, his gaze lowered and his heart broken – it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allaah and mankind of that.

How close this sinner is to the mercy of Allaah, and how close this conceited one is to the wrath of Allaah! A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit. If you sleep all night then wake up feeling regret (for not having prayed qiyaam al-layl), that may be better for you than if you were to pray all night and wake up in the morning filled with self-admiration. For the deeds of the one who admires himself are not accepted. Perhaps your laughing whilst admitting to shortcomings is better than your weeping with piety but being filled with conceit. The groaning of the sinners is more beloved to Allaah than the tasbeeh of the conceited. It may be that by means of this sin, Allaah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it. Allaah has reason for what He does to both those who are obedient and those who sin, which are known to no-one except Him, and which no one recognizes except those who have insight, and then only within the limits of human understanding; beyond that there are reasons which are not even known to the honourable scribes (i.e., the recording angels). The Prophet said: “If the slave woman of any one of you commits adultery, let him carry out the punishment on her and not criticize.” And Yoosuf (peace be upon him) said: “No reproach on you this day” [Yoosuf 12:92 – interpretation of the meaning]. For the scale is in the hand of Allaah, and the ruling is His. The point is to carry out the punishment (prescribed by Allaah) and not to shame and criticize. No one feels safe from what has been decreed for them and from the power of His decree except those who are ignorant of Allaah. Allaah said to the one who had more knowledge of Him than anyone else and was closer to Him: “And had We not made you stand firm, you would nearly have inclined to them a little”[al-Israa’ 17:74 – interpretation of the meaning]. And Yoosuf said: “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant”[Yoosuf 12:33 – interpretation of the meaning]. One of the ways in which the Messenger of Allaah used to swear was “No, by the One who turns hearts.” And he said, “There is no heart which is not between two of the fingers of the Most Merciful. If He wills He guides it aright and if He wills He sends it astray.” Then he said, “O Allaah, the one Who turns hearts over, make our hearts steadfast in adhering to Your religion. O Allaah, musrif al-Quloob, sirf our hearts to obey You.”

Madaarij al-Saalikeen, 1/177, 178)

Monday, November 29, 2010

Ignorant leaders and blameworthy opinions

al-Haafidh Ibn Hajar al-Asqalaanee
Reference: Fathul-Baaree explanation of Saheeh Al-Bukhaaree of Al-Haafidh bin Hajar. (13 / 282-288).
Source: http://madeenah.com/article.cfm?id=1156

Chapter: What is mentioned with regards to the dispraise of opinion and the burden of analogy

"And follow not (say not) that of which you have no knowledge." [Al-Israa: 36]
Narrated to us by Sa'eed bin Taleed, that ibn Wahb narrated to me from ‘Abdur-Rahmaan bin Shuraih and other than him, from Abul-Aswad, that U'rwaa said: ‘Abdullah bin ‘Amr made Hajj with us, so I heard him say: " I heard the Prophet SAllaahu ‘Alaihee Wasallam say:

"Indeed Allaah will not remove the knowledge after He has given it to you, by seizing it from you. But He will remove it by the death of the scholars (by raising the knowledge with them). So there will remain ignorant people, who will be asked and who will answer with their opinion. So they will be misguided and will misguide others."

So I narrated this to A'ishah, the wife of the Prophet sAllaahu alaihee wasallam. Then Abdullah bin A'mr made Hajj again, so she said to me: " O son of my sister! Go to Abdullah and verify for me what you narrated from him." So I went to him and asked him. He narrated to me the like of what he narrated before. So I went to A'ishah and informed her. She was surprised and said:" By Allaah, indeed Abdullah bin A'mr has memorized."

Al-Haafidh bin Hajr Al-Asqalaani mentions in his explanation of this Hadeeth:
"In this Hadeeth: there is a prohibition with regards to making the ignorant one a leader. And that is due to what will result from Mafsadah (corruption and evil). This can be used by the one who does not permit the ignorant one to be appointed for rulings, even if he is intelligent and virtuous. However if the affair is to pass between a corrupt scholar and an ignorant pious person, the ignorant one will have more of a right. This is because his piety will prevent him from giving rulings without knowledge and will thus make research and will ask (about the issue).

Also in this Hadeeth: there is an encouragement for the people of knowledge and the students to take from one another and how they give witness to each other in having memorization and virtue. Also the Hadeeth shows how a scholar should encourage his student to take from other than him, so that he may benefit from the other, from what he (the scholar) doesn't have….

Ibn Battaal said: The harmonization between what is in the Verse and the Hadeeth with regards to the dispraise of actions that are based upon opinion and what was done by the Salaf in extrapolating rulings; is that the wording of the verse relates to blameworthy speech which is void of knowledge. So it is specific to the one who speaks with an opinion which is not based upon nor connected to any Asl (foundational source). As for the meaning of the Hadeeth, then it is a dispraise for the one who gives Fatwa (legal ruling) based upon ignorance. For this reason he described them as being misguided as well as misguiding others.

On the other hand, the one who extrapolates from the A'sl has been praised, in the statement of Allaah:
"those who extrapolate would have understood it from them." (An-Nisaa': 83).

So the opinion, if it is connected and founded upon an A'sl, from either the Book of Allaah or from the Sunnah or from Ijmaa'a (consensus), then it is praiseworthy. If however it is not based upon any of these sources, then it is blameworthy."

Wednesday, November 3, 2010

The Difference between a Student of Knowledge and a Student of the Internet

By Shaykh Abu Malik Abdul Hameed (hafidhahullah)

A Student of knowledge

He is the one who before doing anything fixes his soul. Then he maintains his soul to upright character. Therefore he becomes an example for others, in his character and manners. The student of knowledge strives for knowledge and benefit. The seeker of ilm does his utmost to sit with scholarly men, people of piety and in circles of knowledge. The person striving to learn his deen constantly equips himself with beneficial knowledge and information. He safeguards his time. Hence you don’t see him involved in things which are useless. The student of knowledge turns away from things that don’t concern him, and busies himself with things that affect him.

Whenever he speaks, he brings benefit to the people, and when he writes it’s beneficial. Furthermore whoever sits with him ,learns something. He gives precedence to knowledge, its people, consequently benefitting from them. As result of this he honors the people of knowledge; he supplicates for them, and asks Allah to have mercy and forgiveness for the deceased scholars.

The Talibul Ilm hates backbiting, abhors the backbiters and detests anyone’s name mentioned in a bad light. Another thing to notice about the student of knowledge is, he’s humble, he doesn’t raise himself above his level. He doesn’t act like he’s loaded with something he really can’t  offer. This student isn’t misled by people praises of him, people blowing him up to be a big shot, or their extolment of him.

The student of knowledge doesn’t want to be famous, so he doesn’t seek fame from the people. Reason being, he knows that it’s Allah who raises the people and gives them rank, not such and such. This seeker of knowledge is one who calls to Allah and advises the Muslims. He enjoins what’s right and forbids what’s wrong based on the Islamic principles and guidelines. You will notice that the student of knowledge is always trying to unite the Muslims and their hearts. He can’t stand division between the people of the Sunnah. He is well aware that division is connected to innovation, and unity is connected to the Sunnah. For that reason it is said, “ Ahulus Sunnah wal Jama’a and Ahul Bid’ah wal Farqa”.

Moreover, you will notice that the student of ilm is shy to speak. He doesn’t speak about everything or every affair that happens among the people. He remains silent, because he knows that he will be called to account for his words, the same way for his actions. Hence, he safeguards his  own well being in his speech and actions. He won’t open a door to evil for the general masses.

The Talibul Ilm doesn’t embark on issues of falsehood and deal with things he’s unaware of. That’s why; he enters into issues with clarity. He is aware of them inside and out. He is prepared for the meeting with Allah.

These are some of the traits of the student of Knowledge. May Allah give them to us-Ameen

The student of the Internet

First of all, he doesn’t have any of the traits we mentioned, as this is witnessed. The student of the net is shameless in his character. He displays arrogant behavior towards people. The student of the World Wide Web wastes his time in things that are fruitless. He attacks anyone, regardless if they are a minor or senior. He hurls his assault without maintaining the reverence of knowledge, age, or its people.

The student of the internet learns hatred, he follows the mistakes and slip ups of  others. These are the fruits of learning from the internet. The student on this path days and years remain empty. He is unable to relax and the people can’t feel at ease from his harm and evil.

In conclusion, if you want to be a student of knowledge, here you are! Take the path. The milestones have been laid out for you. On the other hand if you want to be a student of the internet, there you are! There is the way. That path is full with filth and rubbish. So disgrace yourself, if you want to be a student of the net, but beware of lying to the people claiming you’re a STUDENT OF KNOWLEDGE!

For Arabic Version, Click Here : http://abumalik.net/play.php?catsmktba=1583

Translated by Abu Aaliyah Abdullah ibn Dwight Battle - Adam
Doha, Qatar 1431 ©

Tuesday, November 2, 2010

Why Imaams Contradicted the Ahadeeth

Shaykhul Islam Ibn Taymiyyah(rahimahullah) mentioned 10 most common reasons as to why the ruling of an Imaam seems contrary to a hadith in his work “Raf'ul-Malaam 'an-il-A'immat-il-A'laam (Removing the Harms from the Noble Imaams)”
1. The Hadith did not reach him
2. The Hadith had reached him but in his opinion it is not established because (according to him) one of its narrators is majhool (unknown), muttaham (accused of fabricating) or of a bad memory.
3. Disagreement regarding the authenticity or weakness of a Hadith.
4.  A Mujtahid may stipulate that the al Khabr ul Waahid (a Hadith that was narrated in every era until the era of codification by only one narrator or a very few narrators) of an equitable (just, upright) narrator fulfil certain requirements that may not be necessary in the opinion of others.
5.  The Hadith reached the Mujtahid and in his opinion it is established, but he couldn’t remember it.
6.  He was unaware of the implication of the Hadith.
7.  The Mujtahid was aware of the deduction that others made from the Hadith but, in the light of certain usool (principles) that he used to observe during the course of istimbaat (deduction of ahkaam), he did not regard such a deduction as correct.
8.  The Mujtahid was aware of the deduction that others had made from the Hadith but, in the light of another daleel (proof), he considered such a deduction as incorrect.
9.  The presence of an adverse daleel (proof) that shows that this Hadith is weak or abrogated, and all the Ulamaa regard this adverse daleel as sufficient to oppose the Hadith.
10.  This reason is the is the same as the above except that here the opposite proof is not unanimously regarded as sufficient to oppose the Hadith under discussion.
After mentioning these then reasons Shaikh Ibn Taymiyya writes:
"These ten reasons are clear.  And it is possible that in many Ahaadith the Mujtahid may have such a daleel of which we are not cognizant because, most certainly, the capacities of ijtihaad are vast and we are not acquainted with all that is in the hearts of the Ulamaa…” 

Monday, November 1, 2010

Virtues of Chapters in the Qur-aan

Author: Al Imaam al Albaanee
Due to the wide spread use of inauthentic Ahaadeeth on the virtues of the Surahs of the Qur-aan, and the numerous inquiries on the subject, this article will be updated gradually listing the authentic as well as the inauthentic Ahaadeeth on the virtues of various chapters of the Qur-aan. The rulings on the Ahaadeeth are according to al ‘Allaamah al Muhaddith Muhammad Naasir ad Deen al Albaanee, may Allaah have mercy upon him and make his home in al Firdaus.
Al Faatihah
Al Baqarah
Aal 'Imraan

Surat al Faatihah

The Authentic Ahaadeeth:
On the authority of ibn ‘Abbaas, may Allaah be pleased with them, who said:
“While Jibreel was sitting with the Messenger of Allaah – صلى الله عليه وسلم – he heard a creaking from above, so he raised his head and said:
‘That is a gate in the heavens that opened today, it had never been opened before until today.’ An angel descended from it, he [Jibreel] said: ‘This is an angel that descended to Earth, he never descended before until today.’ He [the angel] extended the Salaam and said: ‘Rejoice for two lights that have been given to you, no Messenger was given them before you; the Faatihah (opening) of the Book, and the concluding verses of Surat al Baqarah, you will not read a word from them, except that you will be given it.’”
[Collected by Muslim, Saheeh at Targheeb wat Tarheeb: 1456 – al Albaanee.]
The Messenger of Allaah – صلى الله عليه وسلم – said:
“The likes of it was not revealed in the Tawraat, or the Injeel, or the Zaboor or in the Furqaan. It is ‘the seven oft repeated’ and the Great Qur-aan that I was given.”
[Collected by both al Bukhaaree and Muslim.]
The Messenger of Allaah – صلى الله عليه وسلم – stated:
“Allaah the Elevated said: ‘I have split the Salaat between Me and my servant into two parts, and My servant will receive what he asked for.’
When the servant says {All praise is due to the Lord of the worlds} Allaah would say: ‘My servant has exalted me.’ When he says: {The Most Merciful, the Bestower of Mercy} Allaah would say: ‘My servant has praised Me.’ When he says: {the Only Owner of the day of Deen} Allaah would say: ‘My servant has glorified Me.’ When he says: {You alone do we worship, and from You alone do we seek aid} Allaah would say: ‘This is between Me and My slave, and for My slave is what he asks.’ When he says {Guide us to the straight path, The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger , nor of those who went astray.} Allaah would say: ‘That is for My servant and My servant shall get what he asks for.’”
[Collected by Muslim ‘Saheeh at Targheeb wat Tarheeb’ :1455 – al Albaanee.]
On the authority of Abu Sa’eed al Khudree who said:
“We were on a journey and dismounted during travel. A girl approached us and said: ‘The leader of this area was stung by a scorpion, is there a Raaqee amongst you [one who reads Qur-aan over others as treatment].
A man from amongst us left with her, we did not know that he knew Ruqyaa, he treated the leader with Ruqyaa and he became well. The leader gave him thirty sheep and gave us all milk to drink. When he [the Raaqee] returned, we said to him: ‘Did you treat him with a specific Ruqyaa or is it that you used to practice it before?’ He responded: ‘I did not practice Ruqyaa except with ‘The Mother of the Book [i.e. al Faatihah].’ We said: ‘No one should do anything until we consult the Messenger of Allaah – صلى الله عليه وسلم.
When we reached Madeenah, we mentioned this to the Prophet – صلى الله عليه وسلم –, he said: ‘How did he know that it [al Faatihah] was [used as] Ruqyah? Divide the sheep amongst you and assign for me a share.’”
[Collected by al Bukhaaree]

The Inauthentic Ahaadeeth

The Faatihah of the Book rewards like nothing else from the Qur-aan rewards. If the Faatihah was placed on one side of the scale, and the Qur-aan was put on the other side, the Faatihah would be better than the Qur-aan by seven folds.
[Extremely weak – Silsilat al Ahaadeeth ad Da’eefah: #3996]
The Faatihah of the Book is a cure from poison.
[Extremely weak – Silsilat al Ahaadeeth ad Da’eefah: #3997]
If you lay your side on your bed and read the Faatihah and Surat al Ikhlaas, you would be secure from everything except death.
[Weak – Da’eef at Targheeb wat Tarheeb #374]
No servant of Allaah would read the Faatihah or Ayatul Kursee in a residence and be afflicted with ‘Ayn from the Jinn or mankind on that day.
[Weak – Da’eef al Jaami’ as Sagheer #3952]
The Faatihah is a cure from every ailment.
[Weak – Da’eef al Jaami’ as Sagheer #3951]
The Faatihah is equal to two thirds of the Qur-aan.
[Weak – Da’eef al Jaami’ as Sagheer #3949]

Surat al Baqarah

The Authentic Ahaadeeth:
 
On the Authority of Abu Hurayrah, may Allaah be pleased with him, the Messenger of Allaah –‏صلى الله عليه وسلم – said:
“Do not turn your homes into graves, Indeed the Shaytaan flees from a house that Suratul Baqarah is read in.”
[Collected by Muslim]
On the Authority of bu Mas’ood - may Allaah be pleased with him - the Prophet of Allaah –‏صلى الله عليه وسلم – said:
“The last two Ayaat of Suratul Baqarah will suffice whoever reads them in a night.”
[Collected by al Bukhaaree. T.N. Starting from Aman ar Rasool…it doesn’t mean the last two Ayaat literally as explained by ibn Hajar and others.]
On the authority of Abu Umaamah – may Allaah be pleased with him, the Messenger of Allaah - صلى الله عليه وسلم – said:
“Whoever reads Ayatul Kursee after every obligatory prayer, nothing will prevent this person from entering Jannah except death.”
[Collected by an Nasaa-ee and declared authentic by ibn Hibbaan and al Albaanee in Saheeh al Jaami’ as Sagheer #6464]
On the authority of an Nu’maan ibn Basheer, the Prophet –‏صلى الله عليه وسلم – said:
“Indeed Allaah had written a book before He created the heavens and earth by two thousand years. He revealed two verses from it that with which He concluded Suratul Baqarah. Shaytaan will not draw close to a house in which they are read for three nights.” [Collected by at Tirmidhee and authenticated by al Albaanee in Saheeh al Jaami’ as Sagheer # 1799]
On the Authority of ‘Uqbah ibn ‘Aamir:
“Read these last two Ayaat of Suratul Baqarah, for indeed my Lord has given them to me from underneath the Throne.
[Collected by al Imaam Ahmad and at Tabaraanee. Declared authentic by al Albaanee in Saheeh al Jaami’ #1172]
On the authority of Abu Umaamah al Baahilee:
“Allaah’s greatest name - with which if He were called by, He would respond - is in three Ayaat in al Baqarah, Aal ‘Imraan and Taha.”
[Declared authentic by al Albaanee: Refer to Saheeh al Jaami’ #979, al Jaami’ as Sahgeer: 1/99]
On the authority of Hudhayfah and Abu Dhar:
“I was given these final Ayaat from Suratul Baqarah from a treasure underneath the Throne, no prophet was given them before me.”
[Collected by al Imaam Ahmad, at Tabaraanee and ibn Hibbaan, declared authentic by al Albaanee: refer to Saheeh al Jaami’ as Sagheer # 1060]
On the authority of an Nawwaas ibn Sam’aan:
“The Qur-aan and its people, those who used to act upon it in the life of this world will come forth on the Day of Resurrection. At the head would be Suratul Baqarah and Aal ‘Imraan, they would come like two shades, and two black clouds [to shade those who acted upon them], and two groups of birds in rows. They would argue on behalf of those who acted upon them.”
[Collected by al Imaam Muslim, Ahmad and at Tirmidhee]
On the authority of Hudhayfah – may Allaah be pleased with him:
“We were favored over other people by three things; our rows [in prayer] are like the rows of the angels, all of earth was made as a place of worship for us, and its soil a purification if we cannot find water, and I was given these last Ayaat from Suratul Baqarah from a treasure underneath the Throne, no prophet was given them before me.”
[Collected by Muslim, Ahmad and an Nasaa-ee, declared authentic by al Albaanee: Saheeh al Jaam’ as Sagheer #4223]
 
The Inauthentic Ahaadeeth

Two Ayaat – they are the Qur-aan, they will intercede, they are from what Allaah loves, the two Ayaat at the end of Suratul Baqarah.
[Weak - refer to Silsilat al Ahaadeeth ad Da’eefah #154]
Whoever reads Suratul Baqarah will be given a crown to wear on his head in Jannah.
[Fabricated - Silsilat al Ahaadeeth ad Da’eefah # 4633]
Indeed everything has a high point, and indeed the high point of the Qur-aan is Suratul Baqarah. Whoever reads it in his home at night, the Shaytaan will not enter his home for three nights. And whoever reads it in his home during the day, the Shaytaan will not enter it for three days.
[Silsilat al Ahaadeeth ad Da’eefah: #1349]
Four were sent down from a treasure underneath the Throne: The mother of the Book [i.e al Faatihah], Ayatul Kursee, the last Ayaat of Suratul Baqarah and al Kawthar.
[Inauthentic: Da’eef al Jaami’: #747]
I was given Suratul Baqarah from the first revelation. I was given Taha, at Tawaseen and al Hawameem from the tablets of Musa. I was given al Faatihah and the last Ayaat of Suratul Baqarah from underneath the Throne…
[Inauthentic: Da’eef al Jaami: # 950]
The best of the Qur-aan is Suratul Baqarah, and the greatest Ayah in it is Ayatul Kursee, and indeed the Shaytaan exits a house where he hears Suratul Baqarah being recited.
[Inauthentic: Al Jaami’ as Sagheer: # 1034]
The best Surah in the Qur-aan is Suratul Baqarah, and the best Ayah in the Qur-aan is Ayatul Kursee.
[Inauthentic: Da’eef al Jaami’: # 1045]
Indeed Allaah conluded Suratul Baqarah with two Ayaat that I was given from a treasure beneath the Throne. So learn these Ayaat and teach them to your women and children, for indeed they are a prayer, Qur-aan and Du’aa.
[Inauthentic: Da’eef al Jaami’ #1601]
The best of mankind is Adam, and the best of the Arabs is Muhammad, and the best of the Romans is Suhayb, and the best of the Persians is Salmaan, and the best of the Habashees is Bilaal….and the best of speech is the Qur-aan, and the best of the Qur-aan is Suratul Baqarah, and the best of Suratul Baqarah is Ayatul Kursee, indeed it has five words in it, with every word is fifty blessings.
[Fabricated: Da’eef al Jaami’ #3326, as Silsilah ad Da’eefah #3728]
When one of you dies, do not presume that he is dead. Rush him to his grave and read the opening of the Book [al Faatihah] on his head and the last verses of Suratul Baqarah on his feet.
[Very weak: As Silsilah ad Da’eefah: #4140]

Surat Aal ‘Imraan

The Authentic Ahaadeeth:
 
Abu Umaamah al Baahilee stated: I heard the Messenger of Allaah –‏صلى الله عليه وسلم – saying:
“Read the Qur-aan, for indeed it will come as an intercessor for those who read it in the Day of Resurrection. Read the two Surahs; Al Baqarah and Aal ‘Imraan, for indeed they will both come on the Day of Resurrection as if they were two clouds or two shades or an evidence, arguing for those who memorize them. Read Surat al Baqarah, for indeed reading it is a blessing and leaving it is a loss, and magicians cannot harm those who read them.
[Collected by al Imaam Muslim]
 
The Inauthentic Ahaadeeth
 
Whoever reads the Surah in which the family of ‘Imraan is mentioned, Allaah and his angels would mention that person until the sun sets.
[Fabricated - Silsilat al Ahaadeeth ad Da’eefah # 415]
Allaah’s greatest name - the one which if He were called by He would respond – is in this Ayah from Aal ‘Imraan: {Say (O Muhammad): "O Allaah! Possessor of the kingdom, You give the kingdom to whom You will}
[Inauthentic - Silsilat al Ahaadeeth ad Da’eefah # 415]
Whoever reads the end of Aal ‘Imraan at night would have it written for him that he stood the whole night in prayer.
[Inauthentic: Mishkaat al Masaabeeh: #2112]
[Saheeh wa Da’eef al Jaami’ as Sagheer: 1/1245]
Whoever reads Aal ‘Imraan on Jum’ah, the angels will pray for him until nightfall.
[Inauthentic: Mishkaat al Masaabeeh: #2113]
No one riding on a difficult beast and says this in the animals ear : { Do they seek other than the religion of Allaah, while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned. } except that it will stop with the permission of Allaah.
[Inauthentic: Da’eef al Kalim at Tayyib: #177]
Allaah will not make unsuccessful, a servant who gets up in the middle of the night and begins his prayer with al Baqarah and Aal ‘Imraan. What a great treasure for a person; al Baqarah and Aal ‘Imraan.
[Da’eef al Jaami’ as Sagheer: #5063]