Fataawaa of Shaikh Al-Albaanee
Fataawaa of
Shaikh Al-Albaanee
( rahimahullaah )
From Al-Asaalah Magazine
Issues 1-21
Translated and Arranged by: Isma'eel Alarcon
Proofread and Verified by: Muhammad Zorkane
Cover Design by: 'Adil Ibn 'Arif
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TABLE OF CONTENTS
Introduction …………….…………………………………………………………. 6
A brief biography of Imaam Al-Albaanee ……...……………………………..… 7
Part of his Last Will and Testament …………………………………………….. 11
The scholars' praise for Imaam Al-Albaanee …………….…………………..…. 12
Fataawaa of Shaikh Muhammad Naasir-ud-Deen Al-Albaanee ……………..... 14
Questions on ‘Aqeedah (Creed)
1. Are the verses on Allaah’s Attributes from the clear or unclear verses?…..….. 14
2. Concerning the Hands of Allaah……………………………………………..... 14
3. Allaah’s Attributes of Mocking and Ridiculing……………………………..… 15
4. Proper Belief in Al-Qadar……………………………………………………... 16
5. The contentment of Allaah and the contentment of the parents……………….. 16
Questions on Manhaj (Methodology)
6. Recommended books for the beginning student of knowledge……….………. 18
7. The foundations needed to set the Islaamic world of today anew………….….
18
8. The ruling on military coups………………………………………………..…. 21
9. Was Al-Hajaaj Ibn Yusuf a disbeliever?.………….…………………..……… 21
10. The extent of a Muslim’s concern with politics…….…………………..……... 22
11. Why use the word Salafee?…………………….………………………..…….. 23
12. Ahl-us-Sunnah debating one another vs. them debating innovators……..……. 26
13. Concerning the book Tafseer Al-Manaar of Sayyid Rasheed Ridaa…….……. 27
14. Working collectively………………………………………….………..……… 28
15. Do the means of Da’wah change from time and place?………………..……… 29
16. Concerning the book Mi’raaj Ibn ‘Abbaas………………………………..…… 31
17. Concerning the Tafseers Fath-ul-Bayaan and Al-Manaar…………………..…. 31
Questions on Hadeeth
18. The condition of the reporter Shahr Ibn Haushab……………………………... 32
19. On the hadeeth: "Beware of the (women who is like) green fertilizer."…….… 32
20. Concerning the hadeeth “May Allaah bless the smooth skinned woman”….…
32
21. The relation between the science of Hadeeth and the science of Fiqh……….... 33
Questions on Prayer
22. Reciting the Adhaan and the Iqaamah when praying alone………………..….. 34
23. Pulling someone from the first row back to pray in the second row…………... 34
24. Between the Maghrib and 'Ishaa prayers….………………………...…………
35
25. The ruling on holding a second congregational prayer……………...………… 35
26. "The one who knows the most Qur'aan should lead the people in prayer"...….. 40
27. In what Adhaan should the saying “Prayer is better than sleep” be stated?..….. 40
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Questions on Ramadaan and Fasting
28. Drinking, eating and sexual intercourse out of forgetfulness while fasting….... 42
29. Distributing Zakaat-ul-Fitr before its appointed time………………………….
42
30. Pregnant for first half of Ramadaan and breast-feeding for other half….…….. 43
31. Making up missed days of fasting when new Ramadaan is approaching..……. 43
Questions on ‘Ibaadah (Acts of worship)
32. Every innovation is a misguidance……………………………………….…....
44
33. Does wiping over the khimaar and the turban replace wiping over the ears?...
51
34. Gathering together for the purpose of reciting the Qur’aan…………………..
51
35. Designating a place outside of the local area for performing sacrifices………
52
Questions on Women’s Issues
36. Can a woman be a judge?…………………………………………………..….. 53
37. Women praying on upper or lower floors while not seeing the Imaam……..… 53
38. A woman driving alone in a taxi with a male-driver…………………………... 54
39. A woman dancing in front of her husband or in front of other women….……. 54
40. Women giving Da’wah……………………………………………….….……. 57
41. The ruling on a Muslim woman having her child delivered by a male…..……. 58
42. On a woman cutting her hair……………………………………………...…… 59
43. Can a woman dispose of her wealth without her husband’s permission?…..…. 59
44. On a husband forcing a Fiqh opinion on his wife….……………………….….
60
45. The ruling on a woman’s guardian forcing her into marriage………………..... 60
46. Bleeding after having determined the end of postpartum bleeding…………....
61
47. Marrying one's step-daughter………………………………………..………… 61
Questions related to the family
48. Limiting ones offspring to a fixed number of children………………..………. 65
49. The ruling on birth control….………………………………………….…..….. 65
50. Accepting money from a father that deals with interest………………..……… 66
51. Living under a father that deals with interest……………………………..…… 66
Miscellaneous questions and their rulings
52. The ruling on television today………………………………………………..... 67
53. The ruling on Nasheeds (hymns and songs)………………………………..….. 67
54. The ruling on standing up for others upon their entering…………………..….. 67
55. The ruling on Islaamic videos…………..…………………………………..…. 73
56. The ruling on masturbation……………………………………………….…… 73
57. On a male cutting his hair short or leaving it to grow…………………..……... 74
58. The ruling on buying in installments………………………………………..…. 78
59. The ruling on excavating the graves of Muslims or disbelievers…………..….. 80
60. Selling publications with immoral pictures and falsehoods in them……..….… 80
61. “There is no shyness in the Religion”…..…………………………………...… 81
62. On spreading tapes with nasheeds (songs/hymns) on them…………….…..…. 81
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INTRODUCTION
All praise is for Allaah, Lord of all that is created and may the peace and blessings of Allaah be on His
Prophet, Muhammad, sallAllaahu 'alayhi wa sallam .
This book is a compilation of all the fataawaa (religious verdicts) given by the late Imaam,
Muhammad Naasir-ud-Deen Al-Albaanee, rahimahullaah , in Al-Asaalah Magazine (Issues 1-21), with
the exception of two short fataawaa that were excluded.
Al-Asaalah Magazine is an Arabic
publication that was started in Jordan by several of Imaam Al-Albaanee's students in the early 1990's
in order to promote the Salafi Da'wah and connect the Muslim world to the major scholars and their
students. The magazine is highly acclaimed by the people of knowledge in all parts of the world and
is distributed worldwide. The current editorial staff as of this year include Mash-hoor Hasan Salmaan,
Muhammad Musa Nasr, 'Alee Ibn Hasan Al-Halabee and Saleem Al-Hilaalee who is the present
Editor-in-Chief.
One of the most important sections of the magazine that appeared in every publication was the Fatwa
section in which the Shaikh and Muhaddith of our era, Muhammad Naasir-ud-Deen Al-Albaanee
answered questions that were presented to him. These questions range on various subjects and are
beneficial for the Muslims in all parts of the world. This is why we felt a strong need to translate these
fataawaa, collect them and put them into one book. We also organized the fataawaa into different
sections, so as to make the material easily accessible to the readers. So you will find that the fataawaa
that appeared in one issue will be dispersed throughout the book into its respective section, according
to its topic.
We have also included a biography of Imaam Al-Albaanee as well as chapters on the statements of the
scholars about him and a translation of the most important parts that occurred in his Last Will and
Testament.
Lastly, we decided to make this book available to the Muslims over the Internet. So we kindly ask
those of you with Internet access to extend this knowledge out to those who cannot access the internet,
such as by printing a copy for them or saving it on diskette for them. We also ask that no price be
charged for the distribution of such copies unless it is for the production costs, as this is a non-for-
profit project. We hope that this work will serve as a benefit and a guide to the Muslims and we ask
Allaah that He include it in our balance of good deeds on the Day of Judgement.
Written by:
Isma'eel Alarcon
For the Salafi Society of North America
New York, USA
June 28, 2001
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A BRIEF BIOGRAPHY OF IMAAM AL-ALBAANEE 1
Dimashqee by residence and Al-Urdunee due to his migration and place of death. He was born in
Ashkodera, the capital of Albania, in the year 1332H (1914 CE) and it is to this country that he
ascribes himself.
Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors). And he was a
proficient writer and an expert scholar.
secularist, Ahmad Zogu’s 2 reign of Albania there was severe oppression for the Muslims of that
land. Because of this, Al-Hajj Nooh migrated with all of his children, which included Muhammad
Naasir-ud-Deen, fleeing for the sake of his religion to the land of Shaam. He traveled to Shaam
due to what was reported on it in the prophetic ahaadeeth about its virtues and merits. And it is
there that he and his family took residence. Fifty years later, the Shaikh (Al-Albaanee) migrated
from here to ‘Amaan, the capital of Jordan. And it is in this city that he remained for the rest of
his life as a scholar and teacher and a Faqeeh and educator.
of Syria. This school served as a place of refuge for seekers of knowledge for many previous
generations. He benefited and learned from a number of Shuyookh and people of knowledge – the
likes of his father Al-Hajj Nooh, Sa’eed Al-Burhaanee 3 and others.
the early part of his youth. This was during the time when he used to review articles written by
Shaikh Muhammad Rasheed Ridaa in the magazine Al-Manaar in which he would criticize weak
narrations that Abu Haamid Al-Ghazaalee mentioned in his book Ihyaa 'Uloom-ud-Deen .
Ijaazah (written authorization) to teach his collection of narrations on trustworthy reporters, called
“ Al-Anwaar Al-Jaliyyah fee Mukhtasar Al-Athbaat Al-Halabiyyah .” This happened when he saw
the Shaikh's intelligence and extraordinary abilities and his brightness in comprehending and
1
Written by one of Imaam Al-Albaanee's prominent students, Shaikh ‘Alee Ibn Hasan Al-Halabee, from his
book about Al-Albaanee: “With our Shaikh, the Upholder of the Sunnah and the Religion, Muhammad
Naasir-ud-Deen Al-Albaanee” (pages 5-11). Please note that all of the footnotes in this biography section are
from Shaikh ‘Alee Hasan Al-Halabee’s words, which he attached as footnotes in his booklet. We have added his
initials (AH) at the end of each of his footnotes.
2
I heard our Shaikh say many times, when mentioning this man’s name: “The one whom Allaah has caused his
heart to go astray.” You can find a biography of Ahmad Zogu in the book Al-Mawsoo’at-ul-‘Arabiyyah Al-
Muyassarah (1/733). (AH)
3
This is a refutation against those who claim that: “Al-Albaanee had no teachers (i.e. Shuyookh)” or that “He
studied the knowledge on his own!” (AH)
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understanding, 4 as well as his strong desire to learn the Islaamic sciences and the knowledge of
Hadeeth.
after reaching middle age). One of the first books he wrote on Fiqh, which was based on knowing
the evidences and using comparative Fiqh, was his book: " Tahdheer-us-Saajid min Ittikhaadh al-
Quboor Masaajid " (Warning the Worshipper against taking Graves as a Place of Worship). This
book was printed many times. And from his first books in which he referenced and checked
hadeeth, was his book “ Ar-Rawd-un-Nadeer fee Tarteeb wa Takhreej Mu'jam At-Tabaraanee As-
Sagheer” (Blossoming Gardens: Arrangement and Referencing of the book Mu'jam As-Sagheer of
At-Tabaraanee). This book is still in manuscript form and not printed.
the world to take high positions with them, but he turned down most of them by making excuses
due to his many preoccupations with regard to (acquiring and teaching) knowledge.
Madeenah at the time of its inception for the length of three years, beginning from the year 1381H.
Because of him, this move had a great influence in bringing about a scientific and comprehensive
revival of the subject of Hadeeth throughout the entire world – on all fronts. As for the official
front, then this was by all the universities having a strong concern for that subject, such that they
produced a hundred university treatises, which dealt specifically with the Science of Hadeeth. As
for the general national front, then this was such that a large number of students of knowledge
applied for studies in the Science of Hadeeth and specialization in that field. And this goes as well
for all the other things that came as a result afterwards. So it became one of the Shaikh’s many
effects. One of the greatest proofs for this is the large amount of Hadeeth books, with checked and
authenticated chains of narration, and written indexes for Hadeeth that exist today, a majority of
which were not known in previous years. No one can deny this effect due to its clear and obvious
nature – not even those who opposed the Shaikh and fought against his methodology.
visit him, seek religious verdicts from him and exchange letters with him. And if they, may
Allaah preserve those of them who are living and have mercy on those who have died, were to be
counted, all of them would not be able to be accounted for. At the head of them was the noble
Shaikh and great scholar, ‘Abd-ul-‘Azeez Ibn ‘Abdillaah Ibn Baaz, 5 for he had great esteem and
profound respect for him. May Allaah have mercy on them both.
4
In spite of this, there are some evil mischievous people today, who are guided by their desires, that say about
our Shaikh: “He was dumb and not able to understand.” So what transgression do we find from these small
ignoramuses and foolish people! (AH)
5
The brother, Dr. Muhammad Lutfee As-Sabaagh, may Allaah grant him success, related to us that he heard
Shaikh Ibn Baaz, rahimahullaah , say about our Shaikh: “I don’t know of anyone under the surface of the sky
with more knowledge of the Hadeeth of Allaah’s Messenger than Shaikh Naasir.” [See Ad-Dustoor Newspaper
of Jordan (10/8/1999)] (AH)
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The students of the Shaikh – those who learned from him through the university or through his
private gatherings of knowledge or through his written works – are many and widespread
throughout all parts of the world, all praise be to Allaah. They are spreading the authentic
knowledge and calling the people to the pure methodology with strength and firmness.
on the methodology of Tasfiyah and Tarbiyah , which is based on knowledge and self-purification.
So he was a noble instructor and a truthful educator (enforcing Tarbiyah ). 6 By Allaah, we were
brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his
good manners, his high morals, his elevated character and his soft heart.
most clear, manifest and highest of them was his profound precision with regard to knowledge, his
diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to
return to correctness, 7 his patience with the hardships of knowledge and Da’wah, and his taking of
insults and harms for the sake of the Da’wah, bearing that with patience and consideration.
amongst the people of knowledge was his strong support for the Sunnah and its adherents, 8 his
firmness upon the methodology of the Salaf As-Saalih , his love for those who called to it, and his
refutation against the deviants from all levels and various positions, with an extreme clearness and
a rare clarity.
over the world. He received wide and vast fame and notoriety in all of the different regions of the
world, even though he did not seek after it nor strive for it. On the contrary, he would run away
6
As for what some people relate from him that he, may Allaah have mercy on him, said: “I taught and I did not
educate (using Tarbiyah )”, then he only said this out of humbleness and to suppress his soul. And even if this is
not so, then I ask, is there anything besides knowledge that will purify and cultivate (Tarbiyah)? Is it only words
and expressions?! Or is it purely passions and emotions?! (AH)
7
There is no contradiction between these last two characteristics, as is made quite clear with the least bit of
reflection. By Allaah, how many times have we seen the humility of our Shaikh while he listened to those lower
than him in his gatherings In fact, he even asked some of his youngest students and sought explanations from
them for aspects of knowledge that he had trouble with. And he would accept peoples’ arguments with open-
mindedness. So he had no pride or haughtiness. We ask you, O Allaah, to rectify our hearts and to grant us
refuge from the evils of our souls. (AH)
8
The Shaikh handed me his introduction – written with his own hand – to the book Madaarik An-Nadhr fee As-
Siyaasah of the brother, the Shaikh ‘Abdul-Malik Ramadaanee – so that I can give it to him. In this introduction
is found the Shaikh’s support for the book, according to the correct manner, and his aid for what clear truth is
found in it. But in spite of this, we hear from some people that they have doubts about the Shaikh’s introduction
(!) or they say that he wrote it before the book was put in order! So then what was it?! That book was the book
itself, without any doubt about it! As for what was supplemented to it, then that was only to aid and support its
original status, they were not additions that changed the book's main ideas. So based on this, warning against
this book and belittling its status is contrary to what is correct and it is in opposition to what our senior scholars
and Shaikhs are upon. (AH)
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and flee from it. And he would always repeat these words: “Love for fame will break one’s back”
( hubb adh-dhuhoor yaqsim adh-dhuhoor ). May Allaah have mercy on him.
No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His
knowledge was his mediator and his patience was his guide. 9 He was persistent (in his efforts),
perseverant, patient, always struggling, earnest and hard working.
works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop
authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his
heart's attachment to that - until the last two months of his life, when he grew very weak. This was
until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days
remained for the end of the month Jumaadaa Al-Aakhira of the year 1420H (10/2/1999).
died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in
a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and
then buried, his burial was completed at the earliest time possible, in compliance with his final
Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon.
news of his death was conveyed, he was remembered and praised by the high and respected people
of knowledge, such as Shaikh ‘Abdul-‘Azeez Ibn ‘Abdillaah Aali Shaikh, Chief Muftee of the
Kingdom of Saudi Arabia, Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen, Shaikh ‘Abdullaah Ibn
Jibreen, Shaikh Saalih Ibn ‘Abdil-‘Azeez Ibn Muhammad Aali Shaikh and others.
9
So what some people say to themselves or that which some of them whisper to others - that they share credit in
the Shaikh's fame or that they are responsible for people knowing about him (!), then these are words, which the
present situation and current conditions contradict and oppose. (AH)
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PART OF THE SHAIKH'S LAST WILL & TESTAMENT 10
In the Name of Allaah, Most Merciful, Bestower of Mercy. I counsel my wife, my children, my
friends, and all my loved ones, when news of my death reaches them, that they – first – supplicate to
Allaah to forgive me and have mercy on me, and that they do not wail over me nor cry with a raised
voice.
Secondly, I advise them to hasten my burial, and that they do not inform my close relatives or brothers
(of my death) except for the amount that is necessary to carry out the preparation of my burial. I ask
that they put my neighbor and sincere friend, 'Izzat Khidr Abu 'Abdillah in charge of washing my
body, as well as whoever he chooses to assist him in that.
Thirdly, I choose to be buried in the closet area (i.e. graveyard), so that those who carry my body will
not be forced to place me in a car, and which will consequently lead the followers of the Janaazah
(funeral) procession to drive in their cars. I also ask that my grave be put in an old graveyard, which
will most likely not be dug up (anytime in the near future)…(Some parts omitted here)…
And it is upon those who live in the land in which I die, to not inform anyone outside of these lands,
such as my children – not to mention other than them – until after I am buried. This is so that the
emotions will not overwhelm and cause people to act on them, which will in turn result in the delay of
my Janaazah (funeral).
I ask the Guardian (Allaah) that I meet Him, while having my past and future sins forgiven by
Him…(Some parts omitted here)…
I bequest my entire library – whether the book is printed, photocopied, in manuscript form, in my
handwriting or someone else's – to the library of the Islaamic University of Madeenah. This is
because of the good memories I have of it with regard to Da'wah (Calling) to the Qur’aan and the
Sunnah upon the methodology of the Salaf As-Saalih when I was a teacher there.
I hope that Allaah will cause it to be of benefit to the leaders of that university, just as the university
students benefited from its owner in those days. And I ask Allaah that He benefit me by them (the
students), through their sincerity and in their Da'wah.
[Allaah says:] “O my Lord! Make me thankful for Your Favor that You bestowed upon me, and
upon both my parents, and make me one that does righteous deeds that You love. And correct
my offspring for me. Surely I repent to You, and surely I am from amongst the Muslims. “
[Surah Al-Ahqaaf: 15]
Muhammad Naasir-ud-Deen Al-Albaanee
On the 27th day of Jumaadaa Al-Oolaa, 1410 AH
10
Taken from Shaikh ‘Alee Hasan Al-Halabee’s book “With our Shaikh, the Upholder of the Sunnah and
the Religion, Muhammad Naasir-ud-Deen Al-Albaanee” (pages 27-28).
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THE SCHOLARS' PRAISE FOR IMAAM AL-ALBAANEE 11
Shaikh ‘Abdul-‘Azeez Al-Hudda said:
“The Shaikh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee
( rahimahullaah ) – the one whom no knowledge of the Science of Tafseer and the Arabic Language
was comparable to during his lifetime – used to respect Shaikh Al-Albaanee so remarkably to the point
that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he
would stop his class to stand and give Salaam to him out of respect for him.”
The great scholar, the teacher, Muhibb-ud-Deen Al-Khateeb said:
“And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad
Naasir-ud-Deen Nooh Najaatee Al-Albaanee “
The great scholar Muhammad Haamid Al-Fiqee ( rahimahullaah ) said:
“…the brother, the Salafee, the Scholar, Shaikh Naasir-ud-Deen.”
The former Muftee of the kingdom of Saudi Arabia, Shaikh Muhammad Ibn Ibraheem Aali Shaikh
( rahimahullaah ) said: “And he is the upholder of the Sunnah, a supporter of the truth and an
opposition to the people of falsehood.”
During his lifetime, the father, the Shaikh, 'Abd-ul-'Azeez Ibn Baaz ( rahimahullaah ) said:
"I have not seen anyone under the surface of the sky with more knowledge of the Hadeeth in our
current time than the likes of the great scholar, Muhammad Naasir-ud-Deen Al-Albaanee."
And he ( rahimahullaah ) was asked about the hadeeth of the Prophet, sallAllaahu 'alayhi wa sallam :
"Indeed Allaah raises up from this ummah at the beginning of every century someone who will
revive it for them (i.e. a mujaddid )." So he was asked who is the mujaddid of this century? He
replied: "Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. He is the mujaddid in my opinion and
Allaah knows best."
Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen ( rahimahullaah ) said:
"From what I came to know of the Shaikh through my gatherings with him – and they were few – was
that he was very serious about acting upon the Sunnah and fighting against the innovations, whether in
matters of Belief or in matters of actions. As for through my readings of his written works, then I have
come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in
terms of reporting them and investigating them. And Allaah has benefited many people through what
he has written such as about knowledge, aspects of the Manhaj, and concern for the science of
Hadeeth. And this is an enormous result for the Muslims, all praise be to Allaah.”
The great scholar, Shaikh Zaid Ibn Fayaad ( rahimahullaah ) said about him:
“Indeed, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee is from the most prominent and
distinguished personalities of this era.
He had great concern for the Hadeeth – its paths of
transmission, its reporters and its level of authenticity or weakness. This is an honorable task from the
11
From Al-Asaalah Magazine (Issue #23, pg. 76-77)
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best things on which hours can be spent and efforts can be made. And he was like any other of the
scholars – those who are correct in some matters and err in other matters. However, his devotion to
this great science (i.e. of Hadeeth) is from that which requires that his prestige be acknowledged and
his endeavors in it be appreciated.”
Shaikh Muqbil Ibn Haadee Al-Waadi'ee ( rahimahullaah ) said:
“Indeed, there cannot be found an equal in terms of the knowledge of hadeeth like that of Shaikh
Muhammad Naasir-ud-Deen Al-Albaanee. Allaah has given benefit through his knowledge and his
books several times more than what has been accomplished by those zealots for Islaam upon the
ignorance of those who organize reformation and revolutionary movements. And that which I
sincerely believe in and which I owe my thanks to Allaah for is that the Shaikh Muhammad Naasir-ud-
Deen Al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet, sallAllaahu 'alayhi
wa sallam , spoke the truth of when he said: ’Indeed Allaah raises up from this ummah at the
beginning of every century someone who will revive it for them (i.e. a mujaddid ).’ Reported by
Abu Dawood and authenticated by Al-‘Iraaqee and others.”
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QUESTIONS ON ‘AQEEDAH (CREED)
[1] Question: Are the verses that mention Allaah's Attributes from the verses that are unclear
( Mutashaabihaat ) or clear ( Muhkamaat )?
Answer: They fall under the unclear verses from one perspective, and that is with regard to the
manner (of the Attributes), which are related to Allaah. And they do not fall under the unclear verses
from any other perspective. This is such that they have clear meanings , i.e. they have meanings that
are well known in the Arabic language.
So therefore, with regard to the manner of how the Attributes of Allaah are, they are unclear
( Mutashaabihaat ), since we are not able to know the manner of Allaah's Dhaat (Essence). Hence,
because of that, we are not able to know the manner of Allaah's Attributes, since speaking about the
Attributes falls under speaking about the Essence ( Dhaat ). This is why some of the scholars of
hadeeth, such as Abu Bakr Al-Khateeb, said: "What is said concerning the Attributes is the same thing
as what is said concerning the Essence: negating and affirming."
So just as we affirm Allaah's Essence and we do not negate it – for this negation would be an absolute
denial (of Allaah's existence) – then the same applies for Allaah's Attributes. We affirm them and we
don’t negate (deny) them. But just as we do not describe how Allaah's Essence is, then likewise, we
do not describe how His Attributes are. [ Al-Asaalah , Issue #3]
[2] Question: How can we make a combination between the report "with His left Hand" , mentioned
in the hadeeth of Ibn 'Umar, radyAllaahu 'anhumaa, in Saheeh Muslim and his, sallAllaahu 'alayhi wa
sallam, saying: "And both His hands are right-handed?"
Answer: There is no contradiction between the two hadeeths that is apparent on the outset. Thus his,
sallAllaahu 'alayhi wa sallam, saying: "And both His hands are right-handed" is an affirmation of
Allaah's statement:
"There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-
Seer." [Surah Ash-Shooraa: 11] So this description, which the Messenger of Allaah, sallAllaahu
'alayhi wa sallam, has informed us of is an affirmation of Allaah's removal from any anthropomorphic
qualities. Thus, the hand of Allaah is not like the hand of a human being – left-handed and right-
handed. On the contrary, both His hands are right-handed, may He be far removed from any defects.
As for the other point, then it is that the report: "with His left hand" is shaadh , 12 as I have clarified in
the checking of " Al-Mustalahaat-ul-Arba'ah Al-Waaridah feel-Qur'aan " (no. 1) of Al-Mawdoodee.
What further supports this is that Abu Dawood also reported this hadeeth and (in it, he, sallAllaahu
12
Translator's Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report
of) a narrator that is more trustworthy than him.
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'alayhi wa sallam ) said, "with His other hand" in the place of "with His left hand." This report is in
conformity with his, sallAllaahu 'alayhi wa sallam, other saying: "And both His hands are right-
handed." And Allaah knows best. [ Al-Asaalah , Issue #4]
[3] Question: What should be said concerning Allaah's saying:
"Allaah mocks at
them…" 13 and
"Allaah ridicules them…" , [ Surah At-Tawbah: 79 ] as well as what is
similar to that from the Mutashaabihaat (unclear) verses?
Answer: The Salaf (Predecessors) used to say concerning these ayaat as well as those similar to them:
"Leave them as they are stated." But they did not mean by this to leave them the way they are
without attaching any understanding to them. Rather, they meant by it, to leave them the way they are
stated according to their correct understanding, without making comparisons for (the Attributes of
Allaah stated in) them ( tashbeeh ), describing their manner ( takyeef ), misinterpreting them ( ta'weel )
and denying them ( ta'teel ). Allaah says:
"There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-
Seer." [Surah Ash-Shooraa: 11] In this ayah , there is tanzeeh (negation of all anthropomorphic
qualities from Allaah) as well as ithbaat (affirmation) for two attributes for Himself, which are hearing
and seeing. The understanding of this elimination of all similarities to Allaah ( tanzeeh ) is that we
must (also) affirm the attributes that Allaah has described Himself with or the Messenger, sallAllaahu
'alayhi wa sallam, has described Him with, as it befits His grandness, may He be Glorified and Exalted.
And we do not say "how" that is, such as by saying: "His hearing is like our hearing and His seeing is
like our seeing."
Likewise, we do not misinterpret that (i.e. make ta'weel ) as has been done by some of the extremists
from the Mu'tazilah , such that they have misinterpreted Allaah's hearing and seeing to be His
knowledge. And this is in spite of Allaah's describing Himself with knowledge in many other ayaat of
the Noble Qur'aan! Thus, the misinterpretation ( ta'weel ) of these individuals of hearing and seeing for
knowledge constitutes ta'teel (denial of Allaah's Attributes). The scholars say about this: "The one
who commits ta'teel worships nothing, while the one who commits tajseem worships a statue." 14
Based on this, we say, concerning the two ayahs mentioned previously in the question, which contain
Allaah's mocking and ridiculing, that it is a mocking and a ridiculing that is befitting for Allaah. And
it is not like that which limited intellects may perceive it to be, from that which has comparisons to the
creation. [ Al-Asaalah , Issue #3]
13
Surah Al-Baqarah: 15
14
Translator's Note: This is because the one who commits ta'teel (mu'attil) denies all of Allaah's Attributes, so it
is as if he is worshipping nothing. On the other hand, the one who commits tajseem (mujassim) ascribes
anthropomorphic qualities to Allaah, for example saying His eyes are like our eyes and His hand is like our
hands. So it is like He is worshipping a statue.
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[4] Question: The poet Abul-Qaasim Ash-Shaabee wrote: " If the people one day want revival, then
Al-Qadar (Divine Predestination) has no choice but to answer ."
Answer: This is a direct form of disbelief. And it indicates that the people have gone far away from
the knowledge. So they are not aware of what is permissible and what is not permissible for Allaah
alone, as well as what is not permitted for those other than Him. This is due to neglectfulness – and it
is from the factors that have made this poet say such a thing. And some Arab radio broadcasts have
even adopted this saying as a hymn of Arab nationalism!
This poetry states: " If the people one day want revival, then Al-Qadar (Divine Predestination) has no
choice but to answer ." So this means that Al-Qadar is under the Will of the people! And this is in
opposition to Allaah's saying:
"And you will not will until Allaah, Lord of the worlds, has willed. ” [ Surah At-Takweer: 29] O
Allaah, guide us with those You have guided. And do not cause our hearts to deviate after having
guided us. And grant us mercy from Yourself, indeed, You are the Grantor. [ Al-Asaalah , Issue #17]
[5] Question: Is the saying " Yaa Ridaallaah wa Ridaal-Waalidain " (O contentment of Allaah and
contentment of the parents) applicable to the saying " Maa Shaa Allaah wa Shi'ta " (Whatever Allaah
wills and you will) from the aspect of it being forbidden in the Religion?
Answer: Yes, the contentment of the parents necessitates that limitations be set to it. If the one who
utters this statement intends by it the contentment which is Islamicly legislated, then this would also
be from the aspect of Allaah's contentment, as Allaah, the Most Perfect, says:
"And your Lord has decreed that you should not worship anyone but Him and that you be
dutiful to your parents. If old age should reach one of them or both of them, during your life,
then say not to them a word of disrespect, nor shout at them, but address them in terms of
kindness. And lower unto them the wing of submission and humility through mercy, and say:
'My Lord! Bestow on them Your Mercy, as they did bring me up when I was young.'" [Surah
Al-Israa: 24]
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So whoever carries out this advice, then he has pleased Allaah first, and then his parents second. This
pleasing in reality is an act of worship. So in the case that one pleases his father or mother with
something that is disobedience to Allaah, then it is not an act of worship, and it would not be
permissible to utter such a statement at all.
This is the distinction that must be considered when such a saying is made. In spite of this, we do not
approve that it be said, based on the principle: "Leave off that which puts you in doubt for that
which doesn't put you in doubt." For when the people say: "Contentment of the parents", they do
not take into consideration this detailed aspect, which we have just explained. This is since many
people know not, as has been stated by Allah, Lord of the Universe in the Noble Qur'aan. And we
know from the condition of the Muslims’ lives, that many parents with their children and children with
their parents do not regard this legislated contentment. Rather, they only see the pleasing without this
limitation. For example, let us say that there is a poor father or he is middle-class and his son is rich
and treats his father nicely, always being generous with him and giving him from his wealth.
However, this son does not pray, yet his father is pleased with him because he benefits him. But in
spite of this, Allaah is not pleased with this son. So therefore, in this situation, it cannot be said: "O
contentment of Allaah and contentment of the parents."
It is true that the parents are pleased here, however the Lord of the Universe is not pleased. Likewise
there are some people who kiss their fathers' hands day and night, however they do not pray or fast!
So what is the benefit in pleasing the parents so long as Allaah, the Mighty and Sublime, is not
pleased?!
From here, we become aware of the difference between the legislated contentment of the parents and
the contentment of the parents that is not legislated. But I must repeat again that it is not proper for us
to promote such a statement, even though we might intend by it, the contentment that is legislated.
This is since it (the contentment of parents) is related to the creation, thus it is an attribute of the
creation and not an attribute of the Creator, except for the other part of it, which is: "O Contentment of
Allaah." [ Al-Asaalah , Issue #7]
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QUESTIONS ON MANHAJ (METHODOLOGY)
[6] Question: What are the books you recommend a young person that is starting out in his Islaamic
studies to read?
Answer: If he is a novice, then from the books of Fiqh , we advise him to read " Fiqh As-Sunnah " of
Sayyid Saabiq, while seeking assistance from some of its references, such as " Subul-us-Salaam " (of
Imaam As-Sana'aanee, rahimahullaah ). And if he looks into " Tamaam-ul-Mannah " (of Al-Albaanee)
then that will be stronger for him. And I advise him to read " Ar-Rawdat-un-Nadiyyah " (of Sideeq
Hasan Khaan).
As for the subject of Tafseer, then he should habitually read from the book " Tafseer Al-Qur'aan-ul-
'Adheem " of Ibn Katheer – even though it is somewhat long – for it is the most authentic from the
books of Tafseer today.
Then, on the subject of religious exhortation and heart-softening narrations, he should read the book
" Riyaad-us-Saaliheen " of Imaam An-Nawawee.
Then, with regard to the books related to Creed, I advise him to read the book " Sharh Al-'Aqeedat-ut-
Tahaawiyyah " of Ibn Abee Al-'Izz Al-Hanafee. And he should seek assistance, also, from my
comments and explanations to it.
Then, he should make it his customary practice to study from the books of Shaikh-ul-Islaam Ibn
Taimiyyah and his student Ibn Qayyim Al-Jawziyyah, may Allaah have mercy on them. For I hold
them to be from the rare and unique Muslim scholars that have treaded upon the methodology of the
Salaf As-Saalih (righteous predecessors) in their understanding, while having Taqwaa and
righteousness. And we do not purify anyone over Allaah. [ Al-Asaalah , Issue #5]
[7] Question: What are the foundations by which the Islaamic world of today can be set anew?
Answer: I believe that what has been reported in the authentic hadeeth provides an explicit answer for
this sort of question and its likes, which have become manifest in this present era. And it is his,
sallAllaahu 'alayhi wa sallam, saying: ”When you involve yourselves in interest bearing (business)
transactions, and you hold on to the tails of cows, and you are pleased with agriculture (i.e. the
land) and you abandon making Jihaad in the Way of Allaah, Allaah will send humiliation down
upon you. And He will not remove it from you until you return back to your Religion.” 15 Thus,
the principal foundation is returning back to Islaam.
This matter has also been indicated by Imaam Maalik ( rahimahullaah ) in a reported saying of his that
ought to be recorded in golden ink. And it is his saying: "Whosoever introduces into Islaam an
innovation, which he deems is good, then he has claimed that Muhammad, sallAllaahu 'alayhi wa
sallam, has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and
Majestic:
15
See Silsilat-ul-Ahaadeeth As-Saheehah (no. 11)
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'This day I have completed your Religion for you, and I have perfected My favor upon you, and
I am pleased with Islaam as a Religion for you.' [Surat-ul-Maa’idah: 3] So whatever was not (part
of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah
(nation) will not be rectified, except by that which rectified its first part."
This last sentence (from Imaam Maalik) is the main point with regard to presenting an answer to this
question. This is such that he said: "The last part of this ummah (nation) will not be rectified,
except by that which rectified its first part. "
So just as the condition of the Arabs during the Days of Ignorance ( Jaahiliyyah ) was not rectified
except by the coming of their Prophet Muhammad, sallAllaahu 'alayhi wa sallam, with revelation from
the heavens – which aided them in this world and which will save them in the next – then the
foundation that the good Islaamic well-being must be set upon in this time, is nothing else but the
return to the Qur'aan and the Sunnah. In spite of this, this matter needs some elaboration, due to the
vast number of Islaamic groups and parties that exist in the field (of Da'wah) and which claim for
themselves to be upon the way by which Islaamic society and Muslim rule can be actualized.
We know from the Book of Allaah and the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, that
the way towards actualizing this (goal) is only one – and it is that which Allaah has mentioned in His
saying:
"And this is My straight Path, so follow it. And do not follow the (other) paths for they will
separate you from His Path." [Surah Al-An’aam: 153] The Messenger of Allaah, sallAllaahu 'alayhi
wa sallam , explained this to his Companions. Thus, one day he, sallAllaahu ' alayhi wa sallam, drew a
straight line for them on the ground and then drew short lines on the sides of it. Then, while his,
sallAllaahu 'alayhi wa sallam , , noble finger moved up and down the straight line, he recited the afore-
mentioned ayah . Then he pointed to the lines that were drawn on the sides of the straight line.
Afterward, he said: "This is the Path of Allaah and these are the (other) paths. At the top of each
of these (other) ways, there is a devil calling towards it." 16
In another ayah, Allaah further supports what He stated in the previous ayah along with the Messenger
of Allaah's, sallAllaahu 'alayhi wa sallam, explanation for it in the afore-mentioned hadeeth. Thus He
says:
16
A saheeh hadeeth as was graded in Dhilaal-ul-Jannah fee Takhreej-is-Sunnah (16-17)
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"And whosoever opposes the Messenger after the guidance has been clearly explained to him,
and follows a way other than the Way of the Believers, We will turn him to what he has chosen
and land him in Hell – what an evil destination!" [Surah An-Nisaa: 115] In this ayah there is
profound and extensive wisdom, for Allaah, the Most Perfect, has connected the “Way of the
Believers” to what the Messenger, sallAllaahu ' alayhi wa sallam , came with.
The Messenger,
sallAllaahu 'alayhi wa sallam, also indicated this point in the hadeeth about the splitting up of the
ummah into sects. So when he was asked concerning the saved sect, he, sallAllaahu 'alayhi wa sallam,
said: "That which (adheres to what) I and my companions are upon today." 17
So what then is the wisdom behind Allaah's mentioning of "the Way of Believers" in this ayah ? And
what is the significance in the Messenger of Allaah's linking of his Companions to himself in the
previous hadeeth? The answer is: These noble companions were the ones who received the two
revelations (i.e. the Qur'aan and Sunnah) from the Messenger of Allaah, sallAllaahu 'alayhi wa sallam ,
having that explained to them by him, sallAllaahu 'alayhi wa sallam , directly, without there being any
intermediary. But what is the condition of those that came after them? There is no doubt that the
matter is as the Messenger, sallAllaahu 'alayhi wa sallam , said: "Verily, the one who is present sees
what the one who is absent does not see." 18
This is why the Eemaan of the first Companions was much stronger then the Eemaan of those who
came after them. And this is what Allaah's Messenger, sallAllaahu 'alayhi wa sallam , alluded to in the
mutawaatir hadeeth: "The best of mankind is my generation, then those after them, then those
after them." 19 So based on this, a Muslim cannot depend solely on himself for obtaining the
understanding of the Qur'aan and the Sunnah. Rather he must seek help to understand the two of them
by returning back to the noble Companions, for they are the ones who received that from the Prophet,
sallAllaahu 'alayhiwasallam , having it explained at times by his sayings, at other times by his actions,
and at other times by his silent approval.
Therefore, from the great necessities is that we must link 1) the call to the Qur'aan and Sunnah with 2)
Following the Way that the righteous predecessors ( As-Salaf-us-Saalih ) were upon, acting upon what
has been stated previously in some ayaat and ahaadeeth . Such as when Allaah mentioned the "Way of
the Believers" and when the noble Prophet, sallAllaahu 'alayhi wa sallam , and his Companions
indicated that the understanding of the Qur'aan and the Sunnah is based upon what our first
predecessors ( Salaf ), from the Sahaabah and those who followed them in righteousness, were upon.
And here there occurs a very important question, which many of the Islaamic groups and parties have
17
See Silsilat-ul-Ahaadeeth As-Saheehah (no. 203)
18
See Saheeh Al-Jaami’ (no. 1641)
19 Saheeh Al-Bukhaaree
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neglected. Indeed it is: “What is the way towards gaining knowledge of what his, sallAllaahu 'alayhi
wa sallam , Companions were upon from the understanding and practical application of this Sunnah?”
The answer is: There is no way towards finding that out, except by returning to the science of Hadeeth,
the Science of Hadeeth Terminology, the Science of Al-Jarh wat-Ta'deel , and the application of it's
principles and its terms. This is such that the scholars are able to know what is authentically reported
on the Prophet, sallAllaahu 'alayhi wa sallam , from that which is not authentically reported on him,
sallAllaahu 'alayhiwasallam. In order to conclude this answer, we say – in words that are more clear
– to the Muslims who strongly desire to return the glory, honor and rule back to Islaam, that you must
realize two things:
As for the first, then it is that you must incorporate and return into the minds of the Muslims, the
Religion of Islaam that is purified from all that has entered into it, which was not part of it on the day
when Allaah, the Mighty and Majestic, revealed His saying: "This day I have completed your
religion for you, and I have perfected My favor upon you and I am pleased with Islaam as a
Religion for you." [Surah Al-Maa’idah: 3] And returning to this matter, in this day – as it was during
the first times – requires intense and extreme efforts on the part of the Muslim scholars in the different
regions of the world.
The second thing is that: This persistent and serious work (to rectify the ummah ) must be joined with
this purified knowledge. So the day that the Muslims return to the understanding of their Religion, as
the Companions of the Messenger of Allaah, sallAllaahu 'alayhi wa sallam , understood it, and they
then work hard to implement this pure Islaam, based on a knowledgeable and correct manner in every
aspect of life, then it is on that day that the Muslims will celebrate the victory of Allaah.
This is what I was able to say in this short time and I ask Allaah for us as well as for all the Muslims,
that He gives us the correct understanding of Islaam based in light of His Book, the authentic Sunnah
of His Messenger, sallAllaahu 'alayhi wa sallam , and that which our righteous predecessors ( As-Salaf-
us-Saalih ) were upon. And we ask that He grants us the ability to act upon that. Verily He is the One
who hears and responds. [ Al-Asaalah , Issue #11]
[8] Question: Is that which in present days is known as a "military coup" against the ruler, mentioned
in the Religion or is it an innovation?
Answer: There is no basis for these actions in Islaam. And it is in opposition to the Islaamic
methodology with regard to establishing the da'wah (Call to Islaam) and creating the right atmosphere
for it. Rather, it is only an innovation introduced by the disbelievers, which has influenced some
Muslims. This is what I stated in my notes and explanation to Al-'Aqeedah At-Tahaawiyyah . [ Al-
Asaalah , Issue #10]
[9] Question: What is the correct opinion concerning Al-Hajaaj Ibn Yoosuf Ath-Thaqafee? Is he a
disbeliever?
Answer: We bear witness that Al-Hajaaj was an evildoer, an oppressor. However, we do not know
from him that he rejected any of those aspects from the Religion, which one is required to know by
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necessity. Therefore, it is not permissible to declare him a disbeliever just on the basis that he used to
commit evil, oppress others and kill innocent Muslims. [ Al-Asaalah , Issue #1]
[10] Question: To what degree is a Muslim to be concerned with politics today, within it's Islaamic
guidelines?
Answer: If what is intended by "politics" is the administering of the ummah , then the reality is that
politics is not from the acts of one individual from the people of the ummah , but rather, it is from the
duties of the Muslim State. This is if the objective behind politics, as we stated before, is the
administering of the ummah and the managing of its concerns in order to rectify what is in it from its
religious and worldly affairs. So if this is what is intended by "politics", then this is fard kifaayah (a
collective obligation). However, it is not for those people who are not in control of the state or of the
rule, nor for those who can neither produce benefit nor cause harm.
As for obtaining the news to be aware of the state of affairs and the weakness the Muslims are in, and
in order to avoid this outcome, then as we say, this is from the tasfiyah (purification) and the tarbiyah
(educating) – purifying Islaam from what has entered into it and focusing on educating the Muslims
and bringing them up on this purified Islam. So knowing these general circumstances, which
encompass the Muslims, is a must for the matter is as the old Arab poet has stated, taking his meaning
from an authentic hadeeth:
" I learned evil not for the sake of evil, but to avoid it
And whoever doesn't know good from evil, he will fall into it ."
This is derived from a hadeeth – and I mean by it, the hadeeth of Hudhaifah Ibn Al-Yamaan,
radyAllaahu 'anhumaa , which is reported in the Saheehs of Al-Bukhaaree and Muslim.
He,
radyAllaahu 'anhumaa, said: "The people used to ask Allaah's Messenger, sallAllaahu 'alayhi wa
sallam, about the good, but I used to ask him about the evil for fear of it reaching me." So being
aware of what the Muslims are upon from humiliation and weakness in order to turn them away from
that towards using the means of knowledge, strength and power, this is an obligation from the many
obligations.
As for engaging at length in obtaining news, knowledge of battles and western politics, then this is
from the aspect of: "Knowledge of something is better than being ignorant of it." This is something
that we do not forsake. However, at the same time, we must not be very enthusiastic and fanatical
about it. This is since the Prophet, sallAllaahu 'alayhi wa sallam , did not establish the affair of his
Companions on knowing and following precisely, the news of his enemies to the same extent as he,
sallAllaahu 'alayhi wa sallam , used to focus on teaching his Companions from one perspective and
cultivating them on Allaah's command from another perspective. This is our belief concerning politics
based on their two categories, which we have mentioned previously. [ Al-Asaalah , Issue #18]
[11] Question: Why use the name Salafee? Is it a call towards a party or a group or a madh-hab
(school of thought)? Or is it a new sect in Islaam?
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Answer: Indeed, the word Salaf is well known in the Arabic language as well as in the religious
terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has
authentically been reported on the Prophet, sallAllaahu 'alayhiwa sallam , that during the sickness from
which he died from, he said to Faatimah, radyAllaahu 'anhaa : "…So fear Allaah and have patience.
And I am the best Salaf (predecessor) for you." 20
Furthermore, the scholars have used this word “Salaf” many times, such that it would be too abundant
to number and take into account. Sufficient for us, is one example, and it was that which they have
used in their battle against innovations:
"And every good lies in following he who has preceded (man salaf)
while every evil lies in the innovating of he who came after (man khalaf)."
However, there are from those who claim to have knowledge, some people who reject this ascription,
claiming that there is no basis for it! And so they say: "It is not permissible for a Muslim to say: 'I am
Salafee.'” So it is as if he is saying that it is not permissible for a Muslim to say: "I am following the
Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and
methodology"! There is no doubt that such a rejection – if that is what he intended – necessitates that
one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of
whom was the Prophet, sallAllaahu'alayhi wa sallam . This is as is indicated in the mutawaatir hadeeth
found in the two Saheehs and other than them, that he, sallAllaahu 'alayhi wa sallam , said:
"The best of mankind is my generation, then those that come after them, then those that come
after them." So it is not permissible for a Muslim to absolve himself from this ascription to the
righteous predecessors, whereas, if he were to absolve himself from any other ascription, the scholars
would not be able to ascribe him with disbelief or sinfulness.
As for the one who rejects this name from himself, will you not see him ascribing himself to one of the
madh-habs ?!
Regardless of whether this madh-hab is related to 'Aqeedah (Creed) or Fiqh
(Jurisprudence)? So he is either Ash'aree or Matureedee. Or perhaps he is from the people of Hadeeth
or Hanafee, or Shaafi'ee or Maalikee or Hanbalee or whatever else enters into the title of "Ahl-us-
Sunnah wal-Jamaa'ah." But in spite of this, the one who ascribes himself to the Ash'aree madh-hab or
to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a
doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew –
why doesn't he reject the likes of these ascriptions to individuals who are not free from error?
But as for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed
ascribes himself to infallibility ( 'ismah ), in the general sense. The Prophet, sallAllaahu 'alayhi wa
sallam, has mentioned that one of the signs of the Saved Sect is that they will cling tightly onto what
the Messenger of Allaah, sallAllaahu 'alayhi wa sallam , was upon and what his Companions were
upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.
20
Saheeh Muslim : no. 2450
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And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that
facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes
himself to any other ascription, since they are not free from one of two things. Either it is an
ascription to a specific individual that is not infallible or it is an ascription to a group of people who
follow the methodology of this individual who is not infallible. So there is no infallibility (in their
ascriptions) either way. On the opposite of this, there is the infallibility of the Companions of the
Prophet, sallAllaahu 'alayhiwa sallam, (as a whole). And it is that which we have been commanded to
hold tightly onto, from his Sunnah and the Sunnah of his Companions after him.
And we must persist and strongly emphasize that our understanding of Allaah's Book and the Sunnah
of His Messenger, sallAllaahu 'alayhi wa sallam, must be in accordance with the methodology of his,
sallAllaahu 'alayhiwasallam , Companions. This is so that we can be upon infallibility, as opposed to
inclining away towards the right or the left, or deviating with an understanding that comes solely from
ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger,
sallAllaahu 'alayhiwasallam, that which provides evidence for it.
Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur'aan and the Sunnah?
The reason goes back to two matters, the first of which is related to the religious texts , and the second
of which is due to the existence of numerous Islaamic groups .
With regard to the first reason, then we find in the religious texts, a command to obey something else
in connection with the Qur'aan and the Sunnah, as is found in Allaah's saying:
"O you who believe! Obey Allaah and obey the Messenger and those in authority amongst you."
So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would
be obligatory to obey him just as it would be obligatory to obey the Qur'aan and the Sunnah. So even
if he or those around him commit errors, it would be obligatory to obey him in order to repel the harm
of differences of opinions. But this is with the well-known condition: "There is no obedience to a
creation (if it involves) disobeying the Creator." 21 And Allaah, may He be Exalted, says:
"And whosoever opposes the Messenger after the guidance has been clearly explained to him,
and follows a way other than the Way of the Believers, We will turn him to what he has chosen
and burn him in Hell – what an evil destination." [Surah An-Nisaa: 115]
21
See Silsilat-ul-Ahaadeeth As-Saheehah : no. 179
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Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And
there is no doubt or uncertainty that His mentioning of "the Way of the Believers" here, is only due
to an immense and comprehensive wisdom and benefit. So it indicates that there is an important
obligation – and it is that our following of the Book of Allaah and the Sunnah of His Messenger,
sallAllaahu 'alayhiwa sallam, must be in accordance with what the first Muslims were upon. And they
are the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam , then those who came after
them, then those who came after them. And this is what the da'wat-us-salafiyyah (The Salafee Call)
invites and calls to. And it is that which is its main priority in the foundation of its call and the
methodology of its educating process.
Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the
ummah. Allaah, Mighty and Sublime, says:
"O you who believe, fear Allaah, and be with the truthful." [Surah At-Tawbah: 119]
So anyone that distinguishes between the Book and the Sunnah on one side and the Salaf As-Saalih
(Righteous Predecessors) on the other side, then he can never be truthful.
As for with regard to the second reason, then the groups and parties of today do not direct at all
towards the following of “the Way of the Believers ”, which has been mentioned in the ayah. And
there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the
seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah,
sallAllaahu 'alayhiwa sallam, described them as: "The one which is upon the same thing that I and
my companions are upon today." 22
This hadeeth resembles that ayah which mentions the “Way of the Believers” . Also, there is the
hadeeth of Al-'Irbaad Ibn Saariyah, radyAllaahu 'anhu , in which he, sallAllaahu 'alayhi wa sallam , said:
"So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me." 23 So
therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu 'alayhi wa sallam, and the
Sunnah of the righteous Khaleefahs.
So there is no doubt that we – who come in a later time – must return back to the Qur'aan, the Sunnah
and "the Way of the Believers." And it is not permissible for us to say: "We can understand the
Qur'aan and the Sunnah by themselves, without turning towards what the righteous predecessors were
upon." And there must be an ascription in this time that distinguishes and is detailed. So it is not
sufficient for us to say, "I am a Muslim" only! Or "My madh-hab is Islaam"! For every sect says that!
– the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!!
So what is it that
distinguishes you from them?
22 See Silsilat-ul-Ahaadeeth As-Saheehah (no. 203 & 1492)
23 See Irwaa-ul-Ghaleel (no. 2455)
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And if you were to say, "I am a Muslim who is upon the Qur'aan and the Sunnah", this would also not
be sufficient. This is because, the members of these sects – of the Ash'arees and the Matureedees and
the Hizbees – they all claim to follow these two sources also. So there is no doubt that the clear, plain,
distinctive and decisive classification is to say, "I am a Muslim who is upon the Qur'aan and the
Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said
in short by saying, "I am a Salafee." So based on this, indeed the truth which is unavoidable, is that it
is not enough to rely on the Qur'aan and the Sunnah without the methodology of the Salaf , for it
explains these two with regard to understanding and concept, knowledge and action, and da'wah
(calling) and Jihaad.
And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically
cling onto one specific madh-hab or to one specific individual. So there was not found amongst them
he who was Bakree (a follower of Abu Bakr), or ' Umaree (a follower of 'Umar), or 'Uthmaanee (a
follower of 'Uthmaan) or 'Alawee (a follower of 'Alee). Rather, if it were more easy for one of them to
ask Abu Bakr or 'Umar or Abu Hurairah, he would ask any of them. This is because they believed that
it was not permissible to have total and unrestricted devotion in following, except to one individual.
Indeed, he was the Messenger of Allaah sallAllaahu 'alayhi wa sallam , the one who did not speak from
his own desire, rather it was only revelation revealed to him.
And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves
"Muslims" only, without ascribing ourselves to the Salaf – in spite of it being an honorable and correct
ascription. Would they abandon classifying themselves with the names of their parties or their madh-
habs or their ways – based on the fact that they are not prescribed in the Religion nor are they correct?
"So this contrast between us is enough for you
And every container becomes wet due to what is in it."
And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom
we seek assistance. [ Al-Asaalah , Issue #9]
[12] Question: Are there any differences between (1) the disputes that take place between Ahl-us-
Sunnah themselves and (2) the talk that is directed from a person of Ahl-us-Sunnah to an innovator?
And what are they?
Answer: There is no doubt that there are differences between the two at times and at other times there
aren't any. The area of distinction between what occurs amongst the Ahl-us-Sunnah themselves from
disputes and debates and between what occurs amongst Ahl-us-Sunnah on one side and the innovators
on the other side, is clear and evident. This is because the obligation is that when there occurs a
debate and refutation between the Ahl-us-Sunnah themselves, then it must be from the aspect of
Allaah’s saying:
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"By the time. Verily, mankind is truly at loss. Except those who believe and do righteous deeds
and enjoin one another towards the truth and enjoin one another towards patience." [Surah Al-
'Asr: 1-3] So any debate or dispute that occurs between the Ahl-us-Sunnah, then it must be based on
the likes of this part of the verse:
"And they enjoin one another towards the truth and they enjoin one another towards patience."
This is also how it must be when the Ahl-us-Sunnah debate from one side and those who oppose them
with regard to the Sunnah – and they are the innovators – debate from the other side. However, the
manners of conduct may differ between the Ahl-us-Sunnah versus themselves and between the Ahl-
us-Sunnah versus the innovators. So what is obligatory when there occurs a dispute between the Ahl-
us-Sunnah themselves, is that they take into account the saying of Allaah: "Merciful to one another"
[Surah Al-Fat'h: 29] when doing that. As for when there occurs a dispute between these Muslims from
Ahl-us-Sunnah and the people of innovation, then there may be some harshness and severity in the
manners of conduct, which is suitable for this innovation and goes well against their innovation. This
is one difference between Ahl-us-Sunnah versus themselves from one perspective and Ahl-us-Sunnah
when they are debating or refuting the innovators from another perspective.
However, we must consider something with regard to each side, by which we do not exalt one group
over another nor criticize one group over another, and it is that we do not violate the principle found in
Allaah's saying: "Call unto the Way of your Lord with wisdom."
So many times when a person of the Sunnah refutes another person of the Sunnah, the refutation does
not just require wisdom, but rather it requires what is more important than that, from what has been
stated in the likes of Allaah's saying:
"And do not let your hatred of a people cause you to be unjust. Be just! That is closer to
Taqwaa." [Surah Al-Maa'idah: 8]
But many times, there occurs vile manners when they are refuting one other. And unfortunately, this
has now become manifest recently in current times in such a way as we would love for it not to be
present within the Sunni community, which we call the Salafee community. This is what I was able to
say in response to this question. [ Al-Asaalah , Issue #18}
[13] Question: What is your view on the book Tafseer Al-Manaar of Sayyid Rasheed Ridaa?
Answer: The book Tafseer-ul-Manaar is a good tafseer (Qur'aanic Commentary), in the general sense,
and it deals with many of the problems the Muslims are facing today. It has sections of research on
sociological, political and historical issues that are not found in the books of Tafseer that are well
known from the past. Rather, these sections of research cannot even be found in the books of
contemporary authors. This is since Sayyid Rasheed Ridaa was a big scholar as well as a Muslim
politician. However, at the same time, the book contains some deviations from the Sunnah in many
places, such as the ahaadeeth of 'Eesaa, the Dajjaal and the Mahdee. Likewise, it has some fataawaa
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(legal rulings) of his that he issued in early years, which are in contradiction to the truth. However, he
excused himself from some of them afterwards. [ Al-Asaalah , Issue #2]
[14] Question: Do you hold that the basis of the concept of “collective work” today is an innovation
and haraam (forbidden), or does your criticism (of it) include (only) the errors made in its
implementation?
Answer: No, there are no grounds for condemning collective work, so long as it is not accompanied
by tahazzub (partisanship, i.e. to that group). Working collectively is comprised in numerous verses
of the Qur’aan:
“O you who believe, fear Allaah and be with the truthful.” [Surah Tawbah: 119]
“Nor do they urge one another in feeding the needy." [Surah Al-Fajr: 18] and:
“Help one another in goodness ( birr ) and fear of Allaah ( taqwaa ).” [Surah Al-Maa'idah: 2]
So this type of collective cooperation (mentioned in the above verse) cannot be forsaken in the general
sense, for Islaam is based on this type of cooperation. However, the phenomenon that has appeared in
present days, in which there is a deviation away from this goal of helping one another in goodness and
fearing of Allaah, is that much tahazzub (partisanship) and ta’assub ( fanaticism ) has mixed into it.
And this is to the point that it has become something tolerated and readily accepted by many of the
callers, such as piling up and amassing all in the name of partisanship. We know that Allaah, in many
Qur’aanic verses, has forbidden holding partisanship and fanaticism to a (specific) group or a party
that has its own specific agenda and methodology. And if this agenda and this methodology are not in
conformity with the Sunnah, from every aspect, the partisanship, in these days, becomes a sect, which
represents what the Prophet, sallAllaahu 'alayhi wa sallam , warned of in some ahaadeeth regarded as
his explanation and an elaboration of Allaah's saying:
"And be not from among the polytheists – from those who divided their Religion and became
sects – every group being pleased with what it has with it." [Surah Room: 31-32]
It is well known to every Muslims the vast amount of groups that are spread all over the Islaamic
world today. And that each group has its own agenda and methodology. And these groups are in
conflict with one another and hold hatred and enmity for one another. This is contrary to the objective
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of working and coming together in Islaam. Each group has its own methodology and its own leader.
And every group has its own followers. All of these groups do not come together with one another.
Without a doubt, this (understanding) is what is contained in the generality of the previous verse:
"And be not from among the polytheists – from those who divided their Religion and became
sects – every group being pleased with what it has with it." [Surah Aali 'Imraan: 31-32]
To summarize: Joining together and working together, in working for the Islaam that the Messenger,
sallAllaahu 'alayhi wa sallam , was upon, is an obligatory matter. No two people will disagree in this
regard, nor will two goats ram into one another over it, as it is commonly said. Rather, the foundation
of the Muslims will never be established nor will the (true) Islaamic society ever become a reality, nor
will the Islaamic state ever be founded, except with the likes of this collective effort and working
together. However, its condition is that it must not be done with fanaticism to one particular
individual or group apart from another. Rather, the fanaticism and enthusiasm should be for Allaah
with regard to what has been reported on Allaah and His Messenger, sallAllaahu 'alayhi wa sallam , and
it should be done upon the methodology of the Salaf As-Saalih (righteous predecessors). [ Al-Asaalah ,
Issue #18}
[15] Question: Do you hold that the means ( wasaa'il ) for da’wah (call to Islaam) are tawqeefiyyah
(dependent upon revelation) just like the prayer, fasting and all the other acts of worship? Or do you
hold that da’wah is mainly an act of Ijtihaadiyyah worship (dependent upon ones own investigation
and deduction) based on the understanding of the textual evidences and religious benefits, which are
considered and called for by the means, such as having knowledge and commanding the good?
Answer: Yes. I believe that the means (for giving da'wah) vary from time and place. And this is
something that no Faqeeh or scholar of the Book and the Sunnah will dispute.
The means differ from time and place, however proceeding towards applying these means requires
knowledge of what the Prophet, sallAllaahu 'alayhi wa sallam , was upon from his guidance and
Sunnah. The general rule for this is that: It is not permissible to turn away from the means that the
Messenger, sallAllaahu 'alayhi wa sallam , has handed down to us with the excuse that "The times have
changed." So if there exists some type of means, by which that which the Prophet, sallAllaahu 'alayhi
wa sallam, was upon can be supported, such as the means we use today – such as tape-recording and
book printing and the easy means of distribution – in order to bring the knowledge to distant places,
then no one can forsake this.
However, we know that many callers to Islaam today have accepted some types of means that the
Divine Legislation has not prescribed. Rather, they are the means that the Divine Legislation has
ordered us to oppose! I think that the cause for the acceptance of these means on their part is due to
(their) ignorance of Islaam. And we don't need to give examples, but instead we say that most of the
times there cannot be found any scholars, knowledgeable of the Qur'aan and Sunnah, in these Islaamic
groups and parties that exist today. The majority of the people who run these groups are from the
enthusiastic youth who are zealous for Islaam, then from those who do not exert themselves to study
Islaam, by way of the Qur'aan and the Sunnah upon the methodology of the Salaf As-Saalih .
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Talk concerning this topic will only lengthen and prolong. So we will now give an example of a
dispute that broke out during the close of one Ramadaan between one state and another, such that
some states fasted 29 days, and the other land completed 30 days! So in some of the western lands,
such as America, there were some Islaamic Callers (i.e. people of Da'wah) who announced that their
method for confirming the crescent at the beginning and end of the month was based on astronomy.
Either they were ignorant of the truth or they disregarded it and pretended to be ignorant about it. And
as it is said: "The sweeter of the two is (still) bitter."
The Prophet, sallAllaahu 'alayhi wa sallam, said: "We are an illiterate nation. We do not record
nor do we estimate. A month is like this, like this and like this – [or he sallAllaahu 'alayhi wa
sallam gestured with his hands three time like this, and this and this, meaning thirty days]."
Then he, sallAllaahu 'alayhi wa sallam , said: "A month is like this, this and this [meaning twenty
nine days]."
And in some of the authentic narrations, he, sallAllaahu 'alayhi wa sallam, said: "And if it becomes
too cloudy, then complete the month as thirty days." In many of the lands in which the people give
rulings according to their own way, some astronomers confirm the crescent for Ramadaan by
astronomical estimations and calculations. And the Messenger, sallAllaahu 'alayhi wa sallam, has
nullified this type of means. Even if it is a means based on knowledge, then only a few people in
some lands are aware of this knowledge. Whereas the prescribed means that the Messenger,
sallAllaahu 'alayhi wa sallam, has made as a proof for the beginning of the new month or the
termination of the current month is the innate natural and human means of physical sighting. And it is
not the scientific sighting, which we are not able to share knowledge of to all people.
Based on this, it is not permissible to cast off this type of means, which Islaam has brought, by
claiming that times have advanced and changed. So it has become clear from by previous explanation
that it is not proper today to take a means that the Messenger, sallAllaahu 'alayhi wa sallam, was able
to take (during his time, but which he didn't). The discussion on this topic will prolong severely. Ibn
Taimiyyah has a very beneficial section in his book Iqtidaa As-Siraat-il-Mustaqeem Mukhaalafatu
Ashaab-il-Jaheem dealing with this matter. I will abridge what I can from the words of Ibn
Taimiyyah:
The means that are introduced in a time and a place are divided into two categories:
1. A means of which a need for using it existed during the time of Allaah's Messenger, sallAllaahu
'alayhi wa sallam , but he did not use it. So introducing it is an innovation.
2. A means of which there did not exist a need to use it during the time of Allaah's Messenger,
sallAllaahu 'alayhi wa sallam . He ( rahimahullaah ) said: "So it should be examined. If the need
for introducing this means and using it is to make the Muslims refrain and lessen in their
application of the rulings of the Religion, then it is not permissible to use them. And if this is not
the case, then it is permissible." And Allaah is the One who grants success. [ Al-Asaalah , Issue
#18}
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[16] Question: There is a book called Mi'raaj Ibn 'Abbaas . Is it correct to attribute it to Ibn 'Abbaas,
radyAllaahu 'anhumaa ?
Answer: It is not correct to attribute this book to Ibn 'Abbaas, radyAllaahu 'anhumaa . I have spoken
about Mi'raaj Ibn 'Abbaas in my refutation of Doctor Al-Bootee, which is circulated under the title:
"Defending the Prophetic Hadeeth and Biography." [Issue No. 17]
[17] Question: What do you say with regard to the two tafseer books Fath-ul-Bayaan and Tafseer Al-
Manaar ?
Answer: The tafseer book " Al-Manaar " is more beneficial than Fath-ul-Bayaan . And it deals with
many of the problems the Muslims are facing today. It has sections of research on sociological,
political and historical issues that are not found in the books of Tafseer that are well known from the
past. Rather, they cannot even be found in the books of contemporary authors. This is because Sayyid
Rasheed Ridaa was a big scholar as well as an enlightened Muslim politician. However, at the same
time, the book contains some aversions from the Sunnah in many places, such as the reports of 'Eesaa,
the Dajjaal and the Mahdee. Likewise, it has some fataawaa (legal rulings) of his concerning wearing
European hats and clothes, which he issued in his early years, but from which he excused himself
(some time afterward). [ Al-Asaalah , Issue #10]
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QUESTIONS ON HADEETH
[18] Question: Some people have been quoting you that you finally settled with declaring the hadeeth
of Shahr Ibn Haushab as being hasan (sound)! Is there any basis to this report?
Answer: There is no source to this report that can be traced back to me. Thus it is like the many
sayings that have been attributed to me, yet have no basis to it!! However, it is possible that the
person who quoted this report became confused with the fact that I deem the hadeeth of Shahr as being
hasan when it occurs as a supporting witness (to another hadeeth) or in succession to other reports.
And so he probably thought that I deem them to be hasan by themselves . And there is no doubt that
there is a difference between these two things. [ Al-Asaalah , Issue #1]
[19] Question: What is meant by the hadeeth: "Beware of the (women who is like) green fertilizer?"
Answer: I would first like to point out, before answering the question, that this hadeeth is very weak,
in fact, it is fabricated. So because of this, we will respond to the question from a linguistic point of
view. And if not, then the matter is as is said in colloquial terms: "Why all this ceremony for a dead
person (?)" because the hadeeth is very weak and fabricated.
The word dimn (fertilizer) refers to the animal feces and droppings that is accumulated and piled layer
over layer, and which is affected by some moisture and humidity. So this product causes plants to
sprout out from it and for them to grow at a rapid rate. So what is intended by this – as is stated in the
hadeeth itself, which we said was weak – is the beautiful (good-mannered) woman, but she comes
from a bad upbringing (i.e. origin). This is why it is stated in the hadeeth: "Beware of the (women
who is like) green fertilizer." [ Al-Asaalah , Issue #10]
[20] Question: There is a hadeeth that states: "May Allaah bless the smooth-skinned woman" and
another one that states: "Verily, you are in a time in which whoever abandons a tenth for the sake of
his Religion, he will be saved." What are there sources and what is the extent of their authenticity?
Answer: The first hadeeth: "May Allaah bless the smooth-skinned woman" has no source to it. Nor is
it possible that you will find such an alteration as this one in the religious texts. And that is because a
woman's being smooth-skinned or her being hairy is something that no one has any ability or power
over. This is the creation of Allaah. And this (hadeeth) is comparable to some fabricated ahaadeeth ,
which have condemnation in them for one group of the human race, describing them with attributes
through which black cannot be distinguished from white. So it is possible that a white person can be
from these bad attributes just as it is possible that a black person can be from it.
But a person's being smooth-skinned or hairy and his having a white complexion or a black
complexion, all of this is just like his being either tall or short – he is neither praised nor condemned
for any of these things. This is especially the case if this issue is based upon race. Some of us look
towards the black person with a look of contempt because of the blackness of their skin. And perhaps
some black people look towards white people with that same kind of look. And in a well-known
expression, they call them " zanbras " meaning leper.
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These are matters based on race. With regard to all of the human being, it is impossible to put praise
or dispraise upon anything that he has no control over. Indeed, the praise and dispraise is only for that
which is produced by this adult human being, regardless of whether he is white, black, smooth-skinned
or hairy.
As for the hadeeth: "Verily, you are in a time…", it has been reported by At-Tirmidhee with a weak
chain or narration. However, some of the others (scholars of hadeeth) have reported it with a different
wording. It is transmitted in Silsilat Al-Ahaadeeth As-Saheehah . [ Al-Asaalah , Issue #19]
[21] Question. What is the relationship between the Science of Fiqh and the Science of Hadeeth?
And is the Muhaddith required to be a Faqeeh or just a Muhaddith only?
Answer: The Faqeeh is required to be a Muhaddith while the Muhaddith is not required to be a
Faqeeh . This is because the Muhaddith is a Faqeeh automatically due to the nature of his condition.
Did the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, used to study Fiqh or not?
And what was the Fiqh that they used to study? It is that which they used to take from the Messenger
of Allaah, sallAllaahu 'alayhi wa sallam (i.e. the hadeeth). So they were in fact studying the hadeeth.
As for those Fuqahaa who study the opinions of the scholars and their Fiqh , while not studying the
hadeeth of their Prophet, sallAllaahu 'alayhi wa sallam , who is the source of Fiqh , it must be said to
them: "You must study the Science of Hadeeth." This is since we cannot imagine there being a correct
Fiqh without knowledge of the hadeeth, memorizing them, authenticating them and declaring them
weak. And at the same time, we cannot imagine there being a Muhaddith that is not a Faqeeh .
Thus, the Qur'aan and the Sunnah are the source for all of the Fiqh . As for the Fiqh that is commonly
known today then it is the Fiqh of the scholars and not the Fiqh of the Book and the Sunnah. Yes,
some of it exists in the Book and the Sunnah, but some of it consists purely of opinions and scholarly
deductions. However, in much of these (opinions and deductions), there is a contradiction on their
part with the hadeeth, for they were not able to encompass all the knowledge of it. [ Al-Asaalah , Issue
#7]
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QUESTIONS ON THE PRAYER
[22] Question: Is the Adhaan obligatory upon everyone that prays, even the person that prays alone in
a masjid that has a (regular) employed Imaam in it?
Answer: Yes, for it is established in some paths of narration of the hadeeth of the man who prayed
badly that the Prophet, sallAllaahu 'alayhi wa sallam, said to him: "Make the Adhaan , then the
Iqaamah ." So this is a command from him, sallAllaahu 'alayhi wa sallam . And from the principles of
'Ilm-ul-Usool (The Science of Principles) is that the rule with regard to a command is that it indicates
an obligation, so long as there is nothing reported that would annul this (obligation). And there does
not occur the likes of this annulling report here. [ Al-Asaalah , Issue #5]
[23] Question: If you enter the masjid and the first row of prayer is complete, can you pull someone
from it behind so that he can pray with you (in the second row) or should you just pray by yourself?
Answer: If the hadeeth about pulling someone back from the first row so that one would not pray
alone in the second row were authentic, it would be obligatory to base the opinion on it. However, its
chain of narration is not authentic, as I have explained in Irwaa-ul-Ghaleel and As-Silsilah Ad-
Da'eefah (second volume). Therefore so long as this hadeeth is not authentic, then the person who
enters the masjid and the row of prayer in front of him is complete, he must try to squeeze into the row
that is before him. This is possible in most cases, during this era in which a majority of Muslims have
abandoned the act of joining tightly (by squeezing together) in the lines of prayer, for many of them do
not stand close together in the lines of prayer. So if he finds that the row is complete, he should try his
best to find an empty space in it, even if he has to gesture to the one he wants to pray next to, to make
some space for him to enter.
But if he is not able to do this, either because the people in the row are closely packed together or
because some of the people praying do not make room for him, then he could stand in the second row
by himself, and his prayer will be valid. This is because the Prophet's saying, "There is no prayer
for the one who prays in the row by himself" is only in reference to the extent of one’s ability and
adequacy to perform all the rest of the acts of worship. We know, for example, that standing for the
obligatory prayer is a pillar (of the prayer). Therefore, if one prays sitting while he has the ability to
stand, his prayer is not valid. However, if he is not able to stand, then he could pray sitting, as the
Prophet, sallAllaahu 'alayhiwa sallam, said: "Pray standing. But if you are not able to, then sitting.
But if you are not able to, then on your bed." This goes the same for the case of the individual who
prays behind the row by himself, in that his condition is that he is not able to join into the row that is
before him. So the hadeeth, "There is no prayer for the one who prays alone behind the row" , is
most likely applicable to the person that takes this issue lightly or to the one who turns away from this
legal ruling. As has been done by many people, especially those mu'addhins who do not join into the
rows, but rather pray by themselves in places near to the door (of the masjid). So these individuals are
the ones whom the hadeeth is directed to. As for the man who enters the masjid and tries to join into
the row but is not able to, nor does anyone come that will join him (in the second row), then he can
pray by himself. And Allaah does not burden a soul with a responsibility, except that He has given it
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the ability to fulfill the responsibility. And this is the view of Shaikh-ul-Islaam Ibn Taimiyyah. [ Al-
Asaalah , Issue #10]
[24] Question: A man enters the masjid when the 'Ishaa prayer has been called to commence.
However, he has not prayed the Maghrib prayer, due to a legitimate reason. What should he do in this
case?
Answer: This man should follow the Imaam that is leading the 'Ishaa prayer, while having the
intention for praying the Maghrib prayer. But when the Imaam rises for the fourth raka'ah, he should
intend to separate himself from the Imaam and then (continue) sitting, make the Tashahhud and finish
his prayer alone. [ Al-Asaalah , Issue #1]
[25] Question: What is the legal ruling concerning holding a second congregational prayer in the
(same) masjid?
Answer: The scholars of Fiqh have differed with regard to the ruling on holding the second
congregational prayer. However, before we mention the difference of opinion and clarify which is the
most correct of them, we must first identify the type of congregation that they differ on.
The subject of disagreement is with regard to the congregation that is established in a masjid that has a
regular employed Imaam and mu’adhin . As for the congregations that are established in any other
place, be it in one's home, a masjid built on the road (i.e. musalla ) or a store, then there is nothing that
prevents one from having repeated congregations in those places.
The scholars who hold the opinion that it is disliked to have numerous congregations in the above type
of masjid, the one that has a regular Imaam and a regular mu’adhin, derive their ruling from two
evidences. The first is textual and comes from the Divine Legislator, while the other is theoretical and
it is a contemplation of the narrations and the wisdom behind the prescription of the prayer in
congregation.
As for the textual evidence, then they have investigated and found that the Prophet, sallAllaahu 'alayhi
wa sallam, went throughout his life leading the people in congregational prayer in his masjid. And
along with this, whenever any individual from his Companions entered the masjid and found that the
congregational prayer had finished, he would pray alone and would not wait (for others to come). Nor
would he turn towards his left or right, as the people do today, looking for one or more people so that
one of them can pray with them as an Imaam.
The Salaf never used to do any of this. So when one of them would enter the masjid and find that the
people had prayed, he would pray by himself. This is what Imaam Ash-Shaafi'ee concluded in his
book Al-Umm , and his discussion on this topic is from the most comprehensive of talks that I have
seen from the discussions of the Imaams on this issue, such that he said:
"If a group of people enter a masjid and find that the Imaam has already prayed, then they should pray
individually. But if they pray in a congregation, then their prayer is acceptable and valid, however, I
hate that they do this for it was not from the customs of the Salaf ."
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Then he said: "As for the masjid that is on the highway, which doesn't have a regular employed Imaam
and mu'adhin, then there is no harm in holding numerous congregational prayers in it."
Then he said: "And we have memorized that a group from the Prophet's Companions missed the
congregational prayer, so they prayed individually. Even though they had the ability to congregate
and pray together a second time, they did not do this because they hated to hold the (same)
congregational prayer in the masjid twice."
This is the saying of Imaam Ash-Shaafi'ee. And what he mentioned that the Companions used to pray
individually when they would miss the congregational prayer, has been mentioned as a ta'leeq
narration in shortened form. And Al-Haafidh Abu Bakr Ibn Abee Shaibah transferred that to his
famous book Al-Musannaf . He reported it with a strong chain of narration on the authority of Al-
Hasan Al-Basree that when the Companions would miss prayer in congregation, they would pray
individually.
Ibn Al-Qaasim related this understanding in his Mudawwanat-ul-Imaam Maalik on a group of the
Salaf , such as Naafi' the servant of Ibn 'Umar, Saalim Ibn 'Abdillaah and others, that when they would
miss the prayer, they would pray individually and they would not establish the congregation a second
time.
Also, Imaam At-Tabaraanee reported in his Mu'jam Al-Kabeer with a good chain of narration from Ibn
Mas'ood that he went out one day with two of his companions from his house to the masjid in order to
pray in the congregation. But when they got there, they found the people leaving the masjid for they
had finished the prayer. So he returned to his home and led them in prayer. So this returning of Ibn
Mas'ood – being who he was due to his accompaniment of the Messenger, sallAllaahu 'alayhi wa
sallam, and his knowledge and understanding of Islaam – if he knew the prescription of praying
numerous congregations in one masjid, he would have entered with his two companions and prayed in
congregation with them. This is since he knew the saying of the Prophet, sallAllaahu 'alayhi wa
sallam : "The best prayer of a man is the one he performs in his house, except for the obligatory
prayer." So what was it that prevented Ibn Mas'ood, radyAllaahu 'anhu , from praying this obligatory
prayer in the masjid? – his knowledge that if he prayed it in the masjid, he would have to pray it alone.
So he held that if he congregated in his home that would be better than if he and those with him prayed
individually by themselves in the masjid.
So this is a collection of the quotes that support the point of view of the majority of the scholars that
have disliked numerous congregations held in the described masjid in the manner mentioned
previously.
Thereafter, people will not miss finding other evidences, while doing some deduction and precise
investigation. Thus, the two Imaams, Al-Bukhaaree and Muslim, have reported from the hadeeth of
Abu Hurairah, radyAllaahu 'anhu , that the Prophet, sallAllaahu 'alayhi wa sallam, said, "I felt a strong
desire to command a man to lead the people in prayer. Then command some men to fetch
firewood, then go to the people who have left off praying in congregation and set their houses on
fire. By the One in whose hand the soul of Muhammad is, if one of them knew that he would
find two good hunted game in the masjid, he would surely come to witness the two (prayers)."
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In this hadeeth, the Prophet, sallAllaahu ' alayhi wa sallam, threatened those who refrained from
attending the congregational prayer in the masjid with burning them with fire. I believe that this
hadeeth alone informs us of the previously mentioned ruling or it informs us of what Imaam Ash-
Shaafi'ee has stated and what Ibn Abee Shaibah has related. And it was that the Companions would
pray repeated congregational prayers in the masjid. This is since, if we were to assume that the second
and third congregations were legislated in the masjid, then there came this severe threat from Allaah's
Messenger, sallAllaahu 'alayhi wa sallam, to those who refrained from the congregational prayer,
which congregation is it that they are refraining from attending? And for which congregation that they
refrained from attending was this severe threat intended?
If it is said: "For the first congregation", then it must be said: These other congregations are not
legislated. And if it is said: "This severe threat only applies to the one who refrains from every
congregation, no matter what number in a sequence it is. So then in this case, the argument of Allaah's
Messenger, sallAllaahu 'alayhi wa sallam, against anyone of those people who refrained from any of
the congregations would not be established at all. This is since if he were to surprise one of them,
after having put someone in charge to lead the prayer, by going to his house and finding him spending
leisure time with his wife and children. And so he, sallAllaahu 'alayhi wa sallam, would reprimand
him for this, saying: "Why don't you go pray in congregation?" He would simply reply to him: "I will
pray with the second or third congregation." So will the Messenger's argument be established against
him? Due to this, the Messenger's strong desire to authorize someone to take his place and for him,
sallAllaahu 'alayhiwasallam, to surprise those who refrained from attending the congregational prayer
and burn their houses down, is the greatest proof that there is no second congregation at all. This is
with respect to the textual reports that the scholars have relied on for support.
As for the investigation, then it is from the following angle: There are many ahaadeeth reported that
state the virtue of the prayer in congregation. From them is the Prophet's, sallAllaahu 'alayhi wa
sallam, saying: "Prayer in congregation is better than praying alone by twenty-five – and in one
report – by twenty-seven degrees." So this great virtue was only stated for the prayer in
congregation.
And there is stated in other ahaadeeth that: "The prayer of a man along with another man is more
purer in the sight of Allaah, than his praying alone. And the prayer of a man along with two
other men is purer in the sight of Allaah than his praying with one man." This is because every
time the congregation increases in the number of individuals it has, it's reward multiplies with Allaah.
So if we keep this understanding in mind and then look at the consequences of the opinion that allows
the holding of numerous congregations in the masjid that has a regular Imaam, then we will see that it
produces the worst of consequences. This is because the opinion for holding repetitive congregations
will lead to the minimizing of the amount of people who attend the first congregation. And this
contradicts the incitement that we find in the hadeeth: "The prayer of one man along with another
man is purer that his praying alone" since this hadeeth encourages that there be many people in the
congregation. And holding the opinion that the congregations can be repeated in the masjid, by
necessity, leads towards a minimization of the amount of people in the prescribed first congregation
and a division of the Muslims' unity.
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And there is something else that requires careful examination. And it is that we must remember that
the hadeeth of Ibn Mas'ood, radyAllaahu 'anhu, in Saheeh Muslim , similar to the hadeeth of Abu
Hurairah, radyAllaahu 'anhu : "I felt a strong desire to command a man to lead the people in
prayer." It was reported (by Ibn Mas'ood) with respect to those who refrained from performing the
Jumu'ah prayer. So when we know that Ibn Mas’ood, radyAllaahu 'anhu , placed a threat, of a specific
type, on every person that refrains from attending the Jumu’ah and the congregational prayer, then we
realize that these two prayers are with regard to their link to the congregation. For indeed, this threat
means that there is to be no second congregation after any of these two prayers. Thus, the Jumu’ah
prayer – until now – is preserved in its singularity and there is no opinion held stating that it is
prescribed to have numerous (Jumu’ah) prayers in one masjid. All of the scholars, in spite of their
differences agree on this. Due to this, we can see the masjids crowded with people on the day of
Jumu’ah. And if it doesn’t escape our minds, we must remember that from the causes of the masjids
being filled on the day of Jumu’ah is that there are those who attend Jumu’ah yet do not attend any of
the other (regular) prayers. However, there is no doubt that the cause for the masjids being filled with
people on the day of Jumu’ah is that the Muslims do not practice – and all praise is for Allaah – the act
of repeating the Jumu’ah prayer (continuously) in the same masjid. So if the Muslims were to treat the
congregational prayer like they treat the Jumu’ah prayer and like the way the matter was during the
time of Allaah’s Messenger, sallAllaahu 'alayhi wa sallam , the masjids would be filled with people.
This is since every person that constantly prays in congregation will always have in his mind that if he
misses the first congregation, he will not be able to attain it after that. So this belief will serve as an
incentive for him to closely guard his attending of the congregational prayer. And the opposite is true
also. If a Muslim feels that if he misses this first congregation, then he can always find a second one
or a third one or sometimes even a tenth one, then this is from the things that weaken his enthusiasm
and aspiration in attending the first congregation.
There are two things that remain before us: First we must clarify that those who held the view that the second
congregation, according to the particularization mentioned previously, was not legislated, and who said that
doing it was disliked, they are the majority of the Imaams of the Salaf. Amongst them are the three Imaams –
Abu Haneefah, Maalik and Ash-Shaafi’ee. Imaam Ahmad is also amongst them according to one report.
However, this report is not well known amongst his followers today, even though one of his most specialized
students, Abu Dawood As-Sijistaanee mentioned it. Thus, he reported from him in his book Masaa’il Al-Imaam
Ahmad that he (Ahmad) said: “Repeating the congregational prayer in the two sacred masjids (i.e. of Makkah
and Madinah) bears the highest level of disapproval ( kiraaha ).” So this, from the aspect of preference, indicates
to us that there also exists the disapproval of repeating the congregations in other masjids as well. However, it
(the level of disapproval) is more severe in the two (sacred) masjids. So in this report, Imaam Ahmad is in
conformity with the other three Imaams.
Secondly, the other report on Imaam Ahmad – the one which is more known to his students – he
( rahimahullaah ) and those interpreters who followed him, base their support for it on a hadeeth
reported by At-Tirmidhee, Imaam Ahmad and others. It is the hadeeth of Abu Sa’eed Al-Khudree, in
which he said: “A man entered the masjid when the Messenger, sallAllaahu 'alayhi wa sallam, had
already prayed and his Companions were gathered around him, sallAllaahu 'alayhi wa sallam .
This man wanted to pray, so the Prophet, sallAllaahu 'alayhi wa sallam , said: ‘Is there not a man
who can give charity to this person by praying with him?’ So a man stood up and prayed with
him.” And in the report of Abu Bakr Al-Baihaqee, which is found in his Sunan Al-Kubraa , it is stated
that this man was Abu Bakr As-Siddeeq. However, this report has weakness in its chain. The report
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that is authentic doesn’t name the man in it. So these (scholars) have used this hadeeth as evidence
and say: “The Messenger, sallAllaahu 'alayhi wa sallam , has approved of the second congregation!”
The response to the use of this evidence is that we consider the congregation, which this hadeeth talks
about, to not be the same congregation that is being indicated in the question. This is since the
congregation that the hadeeth refers to is the congregation of a man who enters the masjid after the
first congregation has finished and wants to pray alone. But the Messenger, sallAllaahu 'alayhi wa
sallam , incited those of his Companions who had prayed with him already to let one of them get up and
volunteer and pray a voluntary prayer. So someone did it and that is the way it occurred. So this
congregation consists of two people: The one leading the prayer (imaam) and the one being led
( ma’moom ). The Imaam is praying his obligatory prayer, while the ma’moom is praying a voluntary
prayer. So who is the one who put this congregation together? If it were not for the one praying
voluntarily, there would be no congregation. So therefore, this is a supererogatory and voluntary
congregation, and not an obligatory congregation. And the differing (mentioned in the question) is
only with regard to the second obligatory congregation. So due to this, using the hadeeth of Abu
Sa’eed Al-Khudree as evidence for this area of dispute is not correct. And what further confirms this
is the fact that the hadeeth states: “Is there not a man who can give charity to this person by
praying with him?” In this incident that occurred, there was someone who gave charity and there
was someone who received charity. So if we were to ask a person with the least amount of knowledge
and understanding: “Who is the one giving the charity and who is the one receiving the charity in this
situation, which the Messenger, sallAllaahu 'alayhi wa sallam , has approved of?” The answer would
be: “The one giving the charity is the person praying the voluntary prayer, who had already prayed the
obligatory prayer behind Allaah’s Messenger, sallAllaahu 'alayhi wa sallam , while the one who is
receiving the charity is the person who arrived late."
Now if we were to throw this same question on the congregation that is in dispute right now: for
example six or seven people enter the masjid, and find that the Imaam has already prayed. So one of
them leads the prayer and the rest follow him in a second congregation. So who is the one giving the
charity amongst these people? And who is the one receiving the charity? No one can give the same
answer as in the first example. So this congregation (of people) that has entered after the Imaam
finished praying, all of them are praying their obligatory prayer. There is no one giving charity, nor is
there anyone receiving charity. On the contrary, the obscurity found here is quite obvious and clear in
the first example. The one giving charity is the person who is praying the voluntary prayer, who
already prayed behind Allaah’s Messenger, sallAllaahu 'alayhi wa sallam . His prayer was recorded as
twenty-seven levels (of reward). So because of that, he is rich and therefore able to give away in
charity to others. And the one who leads the prayer – and if it were not for that person giving charity,
he would have prayed alone – he is poor and in need for someone to give him charity. This is since he
did not earn what the person who is giving him charity earned (from reward).
So the reason for this person being the one giving the charity and that person being the one receiving
the charity is clear. As for the scenario that is in dispute now, then the scenario is not clear, for all of
the people (praying) are poor, since they have all missed out on the virtue of the first congregation. So
the saying of Allaah’s Messenger, sallAllaahu 'alayhi wa sallam : “Is there not a man who can give
charity to this person by praying with him.” doesn’t apply here. Therefore, in a situation like this,
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it is not valid to use this incident (mentioned in the hadeeth) as evidence. Nor can it be used in
reference to this issue, which is the area of our discussion.
We will link this to another evidence they use as proof, which is the Prophet’s, sallAllaahu 'alayhi wa
sallam, saying: “Praying in the congregation is more virtuous than praying alone by twenty-seven
degrees.” So they use the generality (in the hadeeth) as evidence, meaning they understand that the
word “the” before the word congregation is for a general inclusion (of all congregations). This means
that (according to them) every congregational prayer is more virtuous than praying alone. We respond
by saying, basing it on the previously mentioned evidences that “the” is not for a general inclusion, but
rather it is for a specific designation. This means that the congregational prayer – which the
Messenger sallAllaahu 'alayhi wa sallam prescribed, incited towards, ordered the people to attend,
threatened those who abandoned it with burning their houses and which those who abandoned it were
described as being hypocrites – is the prayer in congregation that is more virtuous than praying alone.
And it is the first congregational prayer. And Allaah, the Most High, knows best. [ Al-Asaalah , Issue
#13-14]
[26] Question: What is the correct explanation for the Prophet's saying: "The one who knows the
most Qur'aan should lead the people in prayer…" ?
Answer: First of all, the hadeeth is found in Saheeh Muslim . The correct stance with regard to its
meaning is to take it in its literal sense. And it is the memorization of the Book of Allaah and
proficiency in reciting it, contrary to what some people believe it to mean, such as understanding it,
even though there is no recitation and memorization.
What directs us to this understanding is the hadeeth [in Saheeh Al-Bukhaaree ] of the young
companion 'Amr Ibn Salimah, who was the Imaam for his people in spite of him being the youngest
amongst them. This was because he was the one who had memorized the most from the Book of
Allaah amongst them. And there is not mentioned in this hadeeth what indicates something else by
which this companion became distinguished, other than the recitation and the memorization, without
the mention of understanding it.
This is especially the case since, commonly, it is very rare for the one who has memorized the most to
not be from among those who possess understanding of it, let alone be from those ignorant of Fiqh .
And this is quite clear, all praise be to Allaah. [ Al-Asaalah , Issue #4]
[27] Question: Is the tathweeb (i.e. saying "Prayer is better than sleep" twice) for the Fajr prayer to be
done in the first Adhaan or the second one?
Answer: The tathweeb is to be done in the first Adhaan as is clearly indicated in the authentic hadeeth
reported by An-Nasaa'ee and Ibn Khuzaimah. And it has a supporting evidence in the hadeeth of Ibn
'Umar, radyAllaahu 'anhumaa, that the tathweeb used to be done in the first Adhaan during the lifetime
of Allaah's Messenger, sallAllaahu 'alayhi wa sallam. This is the understanding we get from the
reports.
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And this aspect of the Sunnah is further supported by investigating and looking towards the wisdom
behind saying this sentence (of "Prayer is better than sleep"). This is since the purpose of the first
Adhaan is to wake up the person that is sleeping and to indicate to the person that is fasting that he
must finish his pre-dawn meal ( suhoor ), as is established on the Messenger of Allaah, sallAllaahu
'alayhi wa sallam, that he said: "So eat and drink until Ibn Umm Maktoom makes the Adhaan."
And he was a blind man that would not call the Adhaan until some people said to him: "The morning
is here, the morning is here…"
So here it is proper for the mu'adhin to say, "Prayer is better than sleep" in the first Adhaan since some
people will still be sleeping. So it would be said to them: "Prayer is better than sleep." But as for after
the people have woken up and set out for the masjid, then what is the need for saying to them "Prayer
is better than sleep?!" For those who were at one point sleeping, have already awoken. For this
reason, placing the tathweeb in the second Adhaan is in contradiction to the wisdom behind the
prescription of this phrase. And you will find both the narrations and the interpretations in accordance
to this, clarifying that this phrase of "Prayer is better than sleep" is only to be said in the first Adhaan
and not the second one.
In spite of this, it is from the unfortunate circumstances, that we see people in our time doing the
opposite of this aspect of the Sunnah. So it is upon the callers of the Sunnah to direct and guide the
people concerning this matter, in a way that is best. This is so that the atmosphere could be made ripe
for the acceptance of this aspect of the Sunnah, as it was during the time of Allaah's Messenger,
sallAllaahu 'alayhiwa sallam . [ Al-Asaalah , Issue #17]
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QUESTIONS ON RAMADAAN AND FASTING
[28] Question: If a man eats or drinks while he is observing a supererogatory fast, what does he have
to do? And what is the ruling with regard to someone who has sexual intercourse out of forgetfulness
while peforming an obligatory fast?
Answer: With regard to drinking and eating out of forgetfulness, there is no difference between the
obligatory and the supererogatory fasts. And it is as the Prophet, sallAllaahu 'alayhi wa sallam, said:
"…Indeed it is only Allaah who has fed him and given him to drink."
As for having sexual intercourse out of forgetfulness, then I cannot imagine it occurring between two
spouses. I can imagine it occurring with respect to one of the two spouses, who is immersed in
heedlessness, but what is the condition of the other spouse, regardless of whether it is a male or a
female?
Therefore, I must assume that this question is with regard to it occurring to one of the two spouses. So
based on this, if we were to say that one of them is forgetful while the other is taking advantage of this
forgetfulness (from his/her mate), then the one who is forgetful, there is no difference between his
eating, his drinking and his having sexual intercourse (in that it is out of forgetfulness). As for the one
who remembers and is aware, then he must perform the great expiation ( Kafaara ). [ Al-Asaalah , Issue
#7]
[29] Question: Is it permissible to distribute the Zakaat-ul-Fitr a few days or a week before its
appointed time?
Answer: This is not permissible because it goes against the wisdom that the Divine Legislator has
intended from the distributing of the Zakaat-ul-Fitr . Thus, He wants the poor to be given sufficient
means to prevent them from begging on the Day of ‘Eed. So if it is distributed before the day of ‘Eed
by a week’s length or more than that, there is no doubt that it's objective will vanish as a result of this
action. This is because the poor person will benefit from the charity that he receives on these days.
But when the Day of ‘Eed comes, it is likely that he will again be needy and poor.
And this is especially since the reason behind the ruling on this matter has been mentioned in the texts
as “a purification for the one who fasted.” And this can not be except at the end of the month of
fasting. So the goal of the Divine Legislator is not to suffice the poor person from begging during the
month of Ramadaan, but rather to suffice him from begging and asking on the Day of ‘Eed.
Furthermore, it is possible, with some tolerance, to allow the person giving charity to give his Zakaat a
day or two before ('Eed) due to present-day circumstances and the remoteness of the areas (he wishes
to send his Zakaat to). Concerning this, there are authentic narrations on some of the Companions
stating that they used to be lenient (with the Zakaat by accepting it) a day or two in advance. [ Al-
Asaalah , Issue #16]
[30] Question: A pregnant woman did not fast for the first half of Ramadaan acting on the allowance
for that found in the hadeeth: "Verily, Allaah has discarded the fast from the pregnant and breast-
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feeding woman." And she did this with the intention that there is no recompense (i.e. making up the
missed days) due upon her but rather just Fidyah (feeding poor or hungry people) according to the
fatwaa of Ibn 'Abbaas, radyAllaahu 'anhumaa, . But then she (gave birth and) began her (postpartum)
bleeding in the second half of the month of Ramadaan, and she was forbidden from fasting during the
length of her bleeding. So is she obligated to make up for the days she missed fasting due to the
bleeding? And what if she considers herself as a breast-feeding woman during the period of her
bleeding. Does her having to make up for missed days ( Qadaa ) become removed from her, based on
the previous hadeeth?
Answer: If it is agreed that she became a breast-feeding woman with her (postpartum) bleeding, then
the answer is the same as when she discarded the fast when she was pregnant. There is no Qadaa
(recompense - making up missed days) due upon her, but rather just Fidyah (feeding people). [ Al-
Asaalah , Issue #16]
[31] Question: A woman has to make up some missed days of fasting for the past Ramadaan because
she was in menstruation (at that time). But now she is pregnant and the next Ramadaan is coming
soon and she is not able to make up for her missed days until after the coming month of Ramadaan has
passed. So what should she do?
Answer: If a woman is able to make up for missed days of Ramadaan that are binding upon her, after
Ramadaan, then (the rule is that) she can skip the fast (in Ramadaan) and make it up afterward. But
this means that she is obligated to make it up right away. What is important is that she frees herself
from her responsibility of this obligation. But suppose, for example, she dies before fulfilling this
responsibility. In this case, she is to request in her Will that which will expiate her from this burden.
And the expiation is considered as proceeds in cases such as these.
In the event that she is neither pregnant nor breast-feeding and she misses some days of Ramadaan
because of her menstruation, then she is obligated to make up for these lost days ( Qadaa ). And if
(after this), she is followed by pregnancy and then breast-feeding, it is permitted for her to delay the
Qadaa (making up of the missed days). But she should then make up the missed days (later) without
doing the Fidyah (feeding of poor people) or the Kafaarah (expiation). [ Al-Asaalah , Issue #16]
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QUESTIONS ON ‘IBAADAH (ACTS OF WORDHIP)
[32] Every Innovation is a misguidance
One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two
magnificent and great fundamental principles. Indeed they are 1) worshipping only Allaah apart from
others and 2) following and taking our example from only the Prophet, sallAllaahu 'alayhi wa sallam,
apart from others.
However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan
does not become complete until he believes that Muhammad, sallAllaahu 'alayhi wa sallam, is the
Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s
Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to
that his belief that Muhammad, sallAllaahu 'alayhi wa sallam, is His slave and messenger. So if it is
this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of
Tawheed):
“So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)”
[Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to
believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah.
Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that
Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad,
sallAllaahu 'alayhi wa sallam , is Allaah’s slave and messenger) completes the first testimony (of
bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to
this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second)
testimony - understanding, believing and accepting it firstly, and then applying it in the affairs of his
life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger”
requires, among other things, that we believe that Muhammad, sallAllaahu 'alayhi wa sallam, conveyed
the message and that he carried out his task in its complete and perfect form, such that no one that
comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord,
may He be Glorified and Exalted, indicated this fact in his saying:
”This day I have completed your Religion for you, and I have perfected My favor upon you, and
I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]
This is why it is authentically reported on the Prophet, sallAllaahu 'alayhi wa sallam, from numerous
paths of narration that he said: “I have not left anything that will bring you closer to Allaah and
distance you from the Hellfire, except that I have commanded you with it. And I have not left
anything that will bring you closer to the Hellfire and distance you from Allaah except that I
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have forbade you from it.” So there has not been left any room for amending anything from it,
whether it be a simple or a trivial thing being amended.
This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may
Allaah have mercy on him, that he said: "Whosoever introduces into Islaam an innovation, which he
deems is good, then he has claimed that Muhammad, sallAllaahu 'alayhi wa sallam , has betrayed (the
trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: 'This day I
have completed your Religion for you, and I have perfected My favor upon you, and I am
pleased with Islaam as a Religion for you.' [Surat-ul-Maa’idah: 3] So whatever was not (part of) the
Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation)
will not be rectified, except by that which rectified its first part."
This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly
stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then
claims that it is something good, he has in fact claimed that Muhammad, sallAllaahu 'alayhi wa sallam,
betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad
is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is
“not (part of) the Religion on this day.”
So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be
truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And
that he, sallAllaahu 'alayhi wa sallam, brought the complete and pure message, without adding to it or
subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the
points where his Prophet, sallAllaahu 'alayhi wa sallam, has placed limits for him, such as the acts of
worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed
previously (i.e. no more revelation after Muhammad, sallAllaahu 'alayhi wa sallam ). And there was no
room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the
Prophet).
Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all
acknowledging the extent of the Prophet sallAllaahu 'alayhi wa sallam in that he first fulfilled his
mission and conveyed the Message, as you know. And (second) that he was the best worshipper
amongst Allaah’s worshippers and the most fearfing of Allaah. So there is no room to correct him:
1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah
and Imaam Maailk’s comments about it.
2. Such that it can be claimed that there is someone who is a better worshipper and more
worshipping (of Allaah) than Allaah’s Messenger, sallAllaahu 'alayhi wa sallam .
This is
impossible.
So whoever understands these two facts, which are related to one’s belief that Muhammad,
sallAllaahu 'alayhi wa sallam, is Allaah’s slave and messenger, he will limit the worship he performs
for Allaah to only that which has been reported on the Prophet sallAllaahu 'alayhi wa sallam (in the
ahaadeeth). And he will not put any example or role model before him other than the Prophet
sallAllaahu 'alayhiwa sallam . Nor will he ever claim this second point, meaning it is impossible that it
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can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or
more worshipping of Allaah than him, sallAllaahu 'alayhi wa sallam . This is something impossible.
We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn
Maalik, radyAllaahu 'anhu, that a group of people went to see the Prophet sallAllaahu 'alayhi wa
sallam , but asked his wives because they were not able to find him. So they asked his wives about the
Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his
relations with his wives. So they mentioned to them what they knew about his guidance regarding that
- and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah:
“And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to
these men that he, sallAllaahu 'alayhi wa sallam , would fast and break his fast, and that he would pray
at night and also sleep and that he would marry women.
Anas, radyAllaahu 'anhu, said: “When they heard that from the wives of the Prophet, they found his
sallAllaahu 'alayhi wa sallam worship to be little." They thought it to be little because of what had
settled in their minds that the Prophet must pray the whole night and that he must fast all the time and
that he was a monk and did not go near his wives. So they were shocked to find something that was
not in compliance with their notions. So they assumed that the reason for this was because Allaah had
forgiven all of the Prophet's past and future sins. So it is as if they said: “The Prophet, sallAllaahu
'alayhi wa sallam , only minimized in his worship - which they thought to be little - because Allaah had
forgiven his sins.
So there wasn't left any obstacle preventing him from increasing in the worship of his Lord.” This was
a mistake on their part without a doubt. This is since they didn’t know that this worship which they
thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst
mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that
the Prophet, sallAllaahu 'alayhi wa sallam, said: “Dawood was the best worshipper amongst
mankind.” This group of people did not know that the Prophet was the best worshipper amongst
mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to
perform his worship, as I have mentioned.
And that was from the things that he, sallAllaahu 'alayhi wa sallam, was asked about when some
people – who were well aware of his habits not like that group of people that was ignorant of his habits
– found him, and they felt compassion for him, sallAllaahu 'alayhi wa sallam, because they saw him
standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah!
Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O
Messenger of Allaah! Be easy in the worship, for your feet have become swollen." And his response
was: "Should I not then be a grateful servant?"
This is a refutation of the false reasoning employed by that small band of people, who said the reason
for the Prophet's little worship was because Allaah had forgiven his past and future sins. They were
not aware that the Prophet, sallAllaahu 'alayhi wa sallam , would stand in night prayer until his feet
would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven
your past and future sins” , he responded: "Should I not then be a grateful servant?"
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Basing on what they imagined was little worship on the part of the Prophet and what they knew of
Allaah having forgiven his past and future sins, each person in this small group assumed that they
were obligated to exceed in worship and that they must surpass what they heard about the Prophet's
worship with regard to his fasting, praying at night and relations with women. So they made the
following pledges to themselves: The first person said "I will pray all night and won't sleep." The
second one said: "As for me, I will fast all the time and never go a day without fasting." And the third
person said: "I will not marry women."
Why? Because they assumed that marriage was a distraction and turned one away from perfecting
one's worship to Allaah. But they did not know - and Allaah knows best but it seesm to me that they
were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam - that
marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to
the Prophet, sallAllaahu 'alayhi wa sallam , and said:
"The people with much wealth and income have surpassed us - they pray like we pray, they fast like
we fast, and they make Hajj like we make Hajj. And they give money in charity but we don't give
away anything in charity!" So the Prophet, sallAllaahu 'alayhi wa sallam , said to them: "Shall I not
direct you to something, which if you do, you will surpass those in front of you and those behind
you will never be able catch up to you (in reward), except for those who do the same as you?"
So the representative of the poor people went back to his companions among the poor folk and related
to them the good news that came from the Prophet. So they became very happy at hearing it.
However, it was not long before their representative went to Allaah's Messenger again to tell him: "O
Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do
what we are doing." So Allaah's Messenger, sallAllaahu 'alayhi wa sallam , said: "That is the bounty
of Allaah, which He gives to whom He pleases."
This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is
reported that the Prophet, sallAllaahu 'alayhi wa sallam , said to them: "Verily in every tasbeehah
(saying SubhanAllaah) there is charity for you.
And in every tahmeedah (saying Al-
Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity.
And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and
forbidding evil is charity. And removing a harmful obstacle from the road is charity." Then the
Prophet, sallAllaahu 'alayhiwa sallam , continued to mention many noble characteristics. Then he said
at the end of the hadeeth: "And in your having relations with your wife, there is charity." They
said in amazement: "O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get
rewarded for that?" So the Prophet, sallAllaahu 'alayhi wa sallam , said: "Don’t you see that if one
fulfills it in a forbidden way, that he will have a burden (of sin) for it?" They said: "Of course, O
Messenger of Allaah." So he said: "Then likewise, if he fulfills it in a lawful way he will be
rewarded for it."
So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an
incitement to get married and especially in producing children and progeny, as is reported in the
authentic hadeeth: "Marry the fertile and loving woman, for indeed I will compete with other
nations by you, as regards to who has the most followers, on the Day of Judgement." So the one
who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This
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group was ignorant about this, so there was one among them who made a pledge binding on himself
that he would not marry, saying: "As for me, I will not marry women." Then that group left and when
the Prophet, sallAllaahu 'alayhi wa sallam , returned home, his wives informed him of what they heard
from that group of people and the pledges they made to themselves. So the Prophet, sallAllaahu
'alayhi wa sallam , gave a khutbah about this in his masjid, saying: "What's wrong with these people
who say such and such" (?) - repeating to the audience what these individuals who came to his house
had said. "This last person will not marry women. The second said he would fast everyday and
not go a day without fasting. And the other one said that he will pray all night and not sleep."
However it was from the Prophet's etiquettes when admonishing, reprimanding and teaching the
people that he would hide the faults of those who committed errors or sinned (by not mentioning their
names). So he would not expose them but rather make such statements like the one you just read
above: "What's wrong with these people who say such and such?" This is because there is no
benefit in mentioning the (name of the) person who erred, unless his error involves a large group of
people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for
reminding them goes away. So in this situation, one must mention that to the people publicly. And it
is not like that which is thought by some people who know about wisdom and gentleness when
commanding good and forbidding evil, for they do not realize that gentleness does not nullify
manifesting the criticism of one who errs if his error involves a group of people. The stories of our
Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is
sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their
Saheehs from the hadeeth of 'Abdullaah Ibn 'Umar who said:
"'Umar Ibn Al-Khattaab, rady Allaahu 'anhu, was giving the Friday khutbah - naturally in the Prophet's
masjid - when a man from the Companions of Allaah's Messenger entered - and in one narration it
states that it was 'Uthmaan Ibn 'Affaan. So 'Umar stopped his khutbah and turned towards this person
that had come late and had missed coming early to hear the dhikr and to hear the Jumu'ah khutah. So
the man responded, saying: 'O Commander of the Believers, I did not do anything except hear the
Adhaan, make wudoo and then come to the masjid.' So he said to him reprimanding him in a
disapproving interrogating manner: 'The wudoo also, for I heard Allaah's Messenger, sallAllaahu
'alayhi wa sallam , say: Whoever goes to (pray) Jumu'ah, then he should take ghusl (bath).'"
The point we derive from this report is that he, sallAllaahu 'alayhi wa sallam , reprimanded 'Uthmaan
Ibn 'Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu'ah
khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the
foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in
public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah
regarding that group of people that had come to his house. So he said: "What is wrong with these
people who say such and such" making an indication of them but not naming anyone of them.
The point is that the Prophet, sallAllaahu 'alayhiwa sallam , said: "As for me…" , which is a refutation
of the essence of what was stated by those people who claimed the reason that the Prophet, had little
worship was due to Allaah having forgiven his past and future sins. So he said: "As for me, then I
am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah.
As for me, then indeed I fast and I don't fast" - meaning I don't fast all the time. "And I pray at
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night and I also sleep" - meaning I do not stay up the whole night, as is done by those extremists
amongst worshippers who increase and try to surpass the worship of Allaah's Messenger, sallAllaahu
'alayhi wa sallam . This is why ' Aa'ishah said, as is recorded in Saheeh Muslim : "The Prophet,
sallAllaahu ' alayhi wa sallam , never stayed up a whole night in worship."
So the Prophet, sallAllaahu 'alayhi wa sallam , said, reminding us that the Religion is moderation and
that worhsip is moderation - neither exaggeration nor negligence: "As for me, then I am the most
fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me,
then indeed I fast and I don't fast. And I pray at night and I also sleep. And I marry women.
So whoever turns away from my Sunnah then he is not from me."
So the Prophet's Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to
adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according
to the testimony of Allaah's Messenger, came after the Prophet's being sent with this complete and
perfect Islaam, he would not be able to encompass doing all of the Prophet's acts of worship. This
means all of the acts of worship that Allaah's Messenger brought whether through speech, actions or
silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after
Allaah completed His Religion by sending His Prophet with this perfect Islaam.
So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and
fearing of Allaah amongst them, there should not be anything but following of Allaah's Messenger,
sallAllaahu 'alayhi wa sallam . We are upon certainty that we will never be able to encompass the
worship of Allaah's Messenger, except for occasionally or at brief periods of time. So we are
completely incapable of following and tracing the footsteps of Allaah's Messenger in his worship.
This is impossible - with respect to every individual amongst mankind after the Prophet.
Therefore, there remains nothing before us except that we all strive for two things:
1. To learn the Sunnah of Allaah's Messenger in all matters that came to us from Islaam - whether in
Creed or in Worship or in characteristics and manners. And as I said before, we will never be able
to do more than just imitate him, as it is said:
"So imitate (them) if you are not like them,
Verily, imitating the righteous ones is success."
It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of
humans according to unanimous agreement. And everyone that imitates him after he has gone will
be overwhelmed by his ocean of worship.
2. This is the first thing - that we must know the Sunnah of Allaah's Messenger according to the wide
and extensive meaning. This is since the Prophet's saying concerning that group of people: "So
whoever turns away from my Sunnah, then he is not from me" , this sentence in this general
hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this
person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of
the hadeeth is: "Whoever turns away from my Sunnah" meaning from my Way and from my
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Methodology in all affairs of my religious life. This is the kind of person that is not from him.
And this kind of person varies with regard to his remoteness from following the Prophet.
So the Sunnah has two meanings:
1. A religious Arabic language-based one, and it is that which the Messenger of Allaah, sallAllaahu
'alayhi wa sallam , and those who followed his way were upon.
2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types - Fard
(Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is:
"That which the one who does it will be rewarded for and which the one who abandons it will
not be punished for."
As for the person that abandons the Messenger's Sunnah, with its first meaning - i.e. his way and
methodology - then this person is in misguidance. And his deviance can either be large or little
depending on his closeness or remoteness to following Allaah's Messenger, sallAllaahu 'alayhi wa
sallam . So based on this, we should find ourselves as having no need for amending and introducing a
"good innovation" ( bid'ah hasanah ) into Islaam, claiming that there is nothing wrong with this
innovation. This is because we should find ourselves as falling short and being incapable of following
the noble Prophet, sallAllaahu 'alayhi wa sallam , in everything that has been reported to us concerning
his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us
to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-
Bukhaaree in his Saheeh so that you can realize the worth of Allaah's saying: ”This day I have
completed your Religion for you, and I have perfected My favor upon you, and I am pleased
with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]
Al-Bukhaaree reported that one of the Jewish Rabbis went to 'Umar Ibn Al-Khattaab during the time
of his Khilaafah and said to him: "O Commander of the Believers! There is an ayah in the Book of
Allaah that if it had been revealed unto us - a gathering of Jews - we would have taken the day it was
revealed as a day of 'Eid (holiday)." So he asked: "Which ayah is it?" So the Rabbi mentioned the
ayah: "This day I have completed your Religion for you…" So 'Umar said: "This ayah was indeed
revealed on a day of 'Eid, on the day of Jumu'ah while the Allaah's Messenger was in 'Arafaat
(meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which
there is a combination of two virtues and two 'Eids - the 'Eid of Jumu'ah and the 'Eid of 'Arafaat."
Why did this Jew say: "Had it been revealed unto us, we would have taken the day it was revealed as a
day of 'Eid?" It is because he was aware of the greatness of this blessing, which Allaah bestowed
upon His servants. But what about us Muslims today? Unfortunately, we do not give this great
blessing its due weight in worth. This is why you find many people in the past - in previous
generations - who have filled the Muslims with prayers, words of remembrance and supplications that
the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate,
in fact it is more than our human capabilities can grasp. However, each one of us takes from this
worship what he is able to and what conforms to his capability and capacity. [ Al-Asaalah , Issue #21]
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[33] Question: Does wiping over ones khimaar and turban replace wiping over the ears, due to their
both being part of the head? 24
Answer: My opinion, and Allaah knows best, is that at times it does replace it and at other times it
doesn't. As for the condition in which it does replace wiping (the ears) then it is the state when the
turban or the khimaar covers the entire head, including the ears. Thus, in this condition, the hadeeth
would apply in that they (ears) are both part of the head literally.
As for the other condition in which it is not sufficient to just wipe over the turban or the khimaar, then
it is when the turban or the khimaar does not cover the ears. This means that the turban is wide or
aloof from the ears. Under these circumstances I hold that the authentic hadeeth about wiping the
head itself. This is such that three ways of wiping the head have been established on the Prophet,
sallAllaahu 'alayhiwa sallam :
The first way: This is the most common and normal of his ways and it was that he would wipe all of
his head directly.
The second way: If the turban or the khimaar covered the head, then it was sufficient to just wipe over
the turban or the khimaar, exactly like the head.
The third and final way: And this is the area that requires evidence and needs speculation. And it is
when the turban would cover the last part of the head, yet expose the front of it (forehead). In this
condition, the Prophet sallAllaahu 'alayhi wa sallam would wipe over his head directly and then grasp
his turban. [ Al-Asaalah , Issue #8]
[34] Question: Is it permissible to gather together for the purpose of reciting the Qur'aan, whether it is
done occasionally or everyday?
Answer: If there is no intent for this gathering other than to make it easy for Muslims, who desire to
study the Qur'aan, to meet together, then there is nothing wrong with this. But if this type of gathering
is scheduled with the intention of performing worship to Allaah and to try to please Him, in itself , then
it is not permissible. [ Al-Asaalah , Issue #1]
[35] Question: Is it permissible to authorize certain places in a community to be responsible for
conducting (animal) sacrifices outside a specific land by taking the sacrifices of those people in that
land to an outside place?
Answer: Yes, it is permissible for the (regular) sacrifices only. As for the sacrificial offering for Hajj,
then no. This is because it can only be sacrificed in Makkah. And it is not permissible to sacrifice it
24
Translator's Note: The Prophet said: "The ears are part of the head." [Reported by At-Tirmidhee (37), Abu
Dawood (134) and Ibn Maajah (444) and declared saheeh by Shaikh Al-Albaanee in As-Saheehah (1/36)] So we
are obligated to wash them when taking wudoo and ghusl even though the ayah concerning wudoo doesn't
mention the ears but only the head. This question is based on this principle in that if we are permitted to wipe
over certain garments in replacement of the head, are the ears included in the same manner?
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outside of the vicinity of the Haram. And likewise for Minaa, because the Prophet, sallAllaahu 'alayhi
wa sallam , informed us that "All of Minaa is a place of sacrifice." [ Al-Asaalah , Issue #5]
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QUESTIONS ON WOMEN’S ISSUES
[36] Question: Is it permissible for a woman to be a judge?
Answer: It is not permissible for a woman to be a judge. And whoever claims that passing judgement
is merely informing a religious ruling, then he has limited its meaning, because judgement is more
than (just) Iftaa (passing fataawaa or religious verdicts). This is since not everyone who issues
fataawaa is a judge and likewise, not everyone who judges passes religious verdicts. But sometimes
they are both combined in a person.
Indeed, the judge is like the ruler ( haakim ), he is commanded to execute the religious verdicts (given
by the muftee ). As for the muftee , then he has no executive power to enforce the religious verdicts.
And the Prophet, sallAllaahu 'alayhi wa sallam, has informed us that any people who entrust their
affairs to a woman will never prosper. This is established in Saheeh Al-Bukhaaree from the hadeeth of
Abu Bakrah, radyAllaahu'anhu . [ Al-Asaalah , Issue #17]
[37] Question: There are some masjids in which the women pray below the actual masjid, such as in
the basement or in an upper level (above the masjid). We are women who pray in these masjids, at
times following the Imaam from a point where we are not able to see him nor the male followers. And
sometimes there is a large empty space left over in the area of prayer for the men. Is our prayer valid
if we cannot see the Imaam or any of the (male) followers, and while knowing that sometimes we
enter the masjid and don't know what rak'ah he is in. Is it allowed in this situation to follow (the
Imaam) by (hearing) the raised voice only? And is it correct for us to follow the Imaam while we are
on an upper or lower level knowing that at times there is ample room in the masjid (floor)?
Answer: The answer is in two parts. The first is that the prayer and the mentioned scenario is valid so
long as the women pray in the masjid, regardless of whether it is in the upper or lower level. And it is
so long as they are able to hear the takbeers from the Imaam indicating the change in position, such as
from standing to bowing to prostrating.
The second part is that it is not proper for the women to pray like this unless the area for the men is
filled with people and they (the women) cannot find a place behind the rows for them to pray in. In
these circumstances, it is permissible for the women to pray in the upper or lower level of the masjid.
But if this masjid, where the Imaam and the men behind him pray, has ample room left over, then it is
not allowed for the women to go up to the upper level or down to the lower level where they won't be
able to see the movements of the Imaam or the movements of the men praying behind him. The
reason for this goes back to two matters:
1. When the Prophet, sallAllaahu 'alayhi wa sallam, said: "The best rows for the men are their first
ones and their worst (rows) are their last ones. And the best rows for women are their last
ones and the worst (rows) are their first ones" , he meant by it the same ground that the Prophet,
sallAllaahu 'alayhiwa sallam, and his Companions behind him used to pray on. The women were
not in upper or lower levels.
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2. The underlying reason for this is that the speakers at times can be low and at other times they are
not working. So the prayer of the women who are following him from an upper or lower level,
from which they cannot see the prayer of the Imaam or those behind him, is subject to becoming
invalid.
To summarize this answer: The prayer that is performed while on an upper or lower level is valid.
However, it is not permissible to designate those places for prayer when there is enough room in the
prayer place ( musalla ), such that the women are able to pray in the back of it. [ Al-Asaalah , Issue #19]
[38] Question: If a woman rides in a taxi with a driver who is a male stranger to her (i.e. he is not her
mahram ), is this considered the privacy ( khulwah ) that is forbidden in the Religion? And what if two
women ride together (with this taxi driver)?
Answer: A woman riding alone with a taxi driver that is not a mahram to her may encounter herself in
privacy ( khulwah ) in the sense that some of the forbidden matters that occur normally in khulwah
(privacy), are likely to occur in such a situation. Furthermore, there is no third person that is with
them. But from here, I do not hold that it is khulwah (privacy), but instead it is a motive and an
incentive for fitnah (temptation). And this fitnah is not found in the other example in which there is
another woman present or another man. Indeed the occurrence of fitnah in this situation is less likely
than in the first situation. [ Al-Asaalah , Issue #10]
[39] Question: We know that a woman's dancing in front of her husband, and likewise her dancing
with women, which is swaying, and the dabkah 25 of men are forbidden, but what is the proof for that?
Please provide us with some insight on this, may Allaah reward you.
Answer: This question consists of three parts:
First: A woman dancing in front of her husband
Second: Her dancing in front of other women
Third: The dabkah performed by men
As for the first part, which is a woman's dancing in front of her husband. If her dancing is natural and
not professional – i.e. she did not learn how to dance, as is the fashion of this time – even if she stirs
the desires of the man, then there is no text that can be found that forbids this. But this is on the
condition that it occurs between her and her husband only. As for the case where she has learned to
dance and she applies the rules of modern-day dancing, then this is not permissible. This is because I
believe that if she will do that in front of her husband, then she will surely also do it in front of other
men besides her husband.
As for her dancing in front of other women, then I also say that if her objective in dancing is to dance
this modern style of dancing, then it is clear that it is not permissible. And if it is said: "What is the
proof for what you have stated?" I say:
25
Translator’s note: A dabkah in Arabic is a dance in which people form a line by holding each other’s arms.
The question is with regard to this dance being performed by a group of men.
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Moderation in matters is very rare; there is either excessiveness or there is negligence. This is
especially the case with people who have lived a long period of time in deviation of a specific nature.
Then when it becomes clarified to them that this matter was a deviation and that the Religion rejects it,
they turn away from it and introduce in place of that, a severe reaction.
This is what has befallen us in this present time with regard to the issue of demanding the proof in
place of the liberation from blind following. The Muslims, both special and common people, have
lived long generations not knowing anything but the madh-hab of so and so and the madh-hab of so
and so – four madh-habs, the madh-habs of Ahl-us-Sunnah wal-Jamaa'ah. And this is not to mention
the other madh-habs, those that have deviated from the Sunnah and the Jamaa'ah. As for relying on
what Allaah and his Messenger, sallAllaahu 'alayhi wa sallam, said for support, then this was only
found in the generations that have received testimony of their excellence. Then that affair came to an
end for a point in time until there came the time of Ibn Taimiyyah and those of his students who were
devoted to him. So they informed the Muslims of the obligation of returning back to what the first
Salaf (predecessors) were upon, such as relying on the Qur'aan and the Sunnah for support.
There is no doubt that the Call of Ibn Taimiyyah and his students had a positive effect. However, its
scope was very weak during his time and intellectual impassiveness (i.e. not reflecting on proofs) took
over and became dominant amongst the special classes of people, not to mention the common ones.
Then there followed succeeding generations in which this re-awakening that Shaikh-ul-Islaam Ibn
Taimiyyah ignited died out. And the Muslims turned back to their indifference of comprehending and
understanding (i.e. the evidences), until this present time and a brief period before it, for many
scholars rose to take charge of the Da'wah's revival, due to the need of returning to the Qur'aan and the
Sunnah. They were preceded in some of that by Shaikh Muhammad Ibn 'Abd-il-Wahhaab, for in
reality, he called to the following of the Qur'aan and the Sunnah. But looking at the areas in which the
Arabs of Najd during Shaikh Muhammad's land used to live in, and considering the paganism that
took place in their lands, his greatest effort was in showing strong concern for Tawheed.
And as is very natural, in my opinion, such that mankind's ability is limited, he was not able to wage
his war on every front, as they say. So because of this, all of his efforts were geared towards
spreading the call of Tawheed and waging war against paganism and idolatry. And he received all the
success in that and his splendid Call was spread all over the Islaamic world afterwards. And this was
even though, unfortunately, there occurred battles between him and his opponents. But this is the
Sunnah (Way) of Allaah with regard to His creation. And you will not find any change in the Sunnah
(Way) of Allaah.
However, in current times, the scholars have renewed their call to the Book and the Sunnah and thus
many of the common and special people in the Arab lands have re-awakened. As for the non-Arab
lands, then unfortunately they are still in a state of sleep.
However, these Arab lands have been tested by a reversal, which is what I have indicated previously,
such that some of them do not stop at the middle point of moderation. Instead they know of one thing
and are ignorant of another thing. So you will see the common man who doesn't understand anything,
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when he asks the scholar on any subject "What is its ruling?", regardless of whether the answer is a
denial and a negation, he begins with his demand: "What is the proof?"
And sometimes that scholar is not able to establish the proof, especially if the proof is deduced and
adopted through thorough research, and it is not stated in a specific text in the Qur'aan and the Sunnah.
So in issues of this nature, it is not proper for the questioner to go deep and say: "What is the proof?"
And it is required that the questioner know himself. Is he from the people that understand evidences
or not? Does he have any share in knowledge of the general ( 'aam ) and the specific ( khaas ), the
unrestricted ( mutlaq ) and the restricted ( muqayyad ), the abrogating ( naasikh ) and the abrogated
( mansookh ). So if the person does not understand any of these things, then does he get any benefit
from saying: "What is the proof"?! For what?! – For the ruling on a woman dancing in front of her
husband or her dancing in front of her Muslim sister, whether it is either permissible or forbidden!
And the dabkah of men! He wants the proof for that! But in reality, there is no textual proof from the
Messenger, sallAllaahu 'alayhi wa sallam, on that matter that exists for us. There is only investigation,
deduction and the acquisition of understanding for it.
Due to this, we say at certain times: Not every issue has an explicit proof that can be presented in
detail, which every Muslim can understand, whether he is a common unlettered person or a student of
knowledge. But this is not for all the issues. This is why Allaah, the Most High, says: "Ask the
people of knowledge if you don't know."
From the extremism that we indicated previously – and due to it, the most ignorant of people has
begun to decline the proof – is that many of those who attribute themselves to the Book and the
Sunnah: They believe that the scholar, when he is asked on an issue, it is obligatory upon him to link
"Allaah said and His Messenger said" with his answer.
I say that this is not an obligation, and that it is from the benefits of belonging to the methodology of
the Salaf As-Saalih (righteous predecessors). And furthermore, their biographies and their fataawaa
(religious verdicts) is a proof in action for what I have stated. So based on this, mentioning the proof
is obligatory when the situation necessitates it, however it is not an obligation on him every time he is
asked a question to say: "Allaah says such and such" or "The Messenger of Allaah, sallAllaahu 'alayhi
wa sallam, said such and such." And this is especially if the issues are from the detailed and intricate
issues of Fiqh in which there are differences of opinion.
Furthermore, the saying of Allaah:
"Ask the people of knowledge if you don't know" is first of all in the unrestricted sense, so all you
have to do is ask someone whom you feel is from the people of knowledge. And when you hear the
answer from him, then it is upon you to follow it, unless you have a doubt about it due to what you
heard from another scholar. There is no harm in you mentioning that to him. So at that point, the
scholar must make an effort, with the knowledge he has, to remove this doubt which has been
presented to the questioner.
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In summary: A woman dancing in front of her husband, along with the restrictive condition mentioned
previously, is permissible. As for her dancing in front of other women, then it has two forms also, as
we have stated before. With regard to a woman dancing in front of her husband, then if her dancing is
not joined with professionalism (i.e. learned way of dancing), but rather it is just a moving and waving
of hands, and there is no shaking of the hips or those sorts of things that stir the desires and causes
doubts, then there is also no problem with this dancing. If it is correct to call it dancing!
But if any of those (evil) things mentioned above are found in it, then refraining from it is the original
principle. As for the dabkah of men, then if it is in imitation of the dances, which we see are normally
joined with singing, not to mention that there are words mentioned in them that are not from the
Religion, then this is lahw (a vain pastime) and it is not encouraged. Rather, it is encouraged to stay
away from it, as the Prophet, sallAllaahu 'alayhi wa sallam, said: "Every lahw (vain pastime) the Son
of Adam engages in is falsehood, except his playing with his wife, his playing with his horse,
archery and learning to swim." So due to this hadeeth, we hold the opinion that it is falsehood.
So if this is the condition of the pure vain pastime in that we are encouraged to refrain from it and that
is not from the truthful matters, then we say that it allowable, so long as is not accompanied with
something that opposes the Religion in any aspect of it. However, it is an allowance that must be
weighed by the hadeeth that I have mentioned previously.
But in my opinion, and Allaah knows best for I have not witnessed any of these dabkahs , it is not
possible for it to be free from any opposition to the Religion. And this is because, for example, we
have heard the dabkah at times, and it is not just it alone. Rather, we hear along with it, music, the
mu'adhdhin calling the Adhaan and the Imaam reciting the Qur'aan out loud. And they do not care
about anything else but instead they are busy with their vain pastime. Therefore, the dabkah is from
the vain pastimes that must be weighed and determined. And we do not say that it is Haraam
(forbidden) unless it is combined with something that goes against the Religion from one of the
aspects, for then it would turn without a doubt into something Haraam (forbidden). [ Al-Asaalah , Issue
#8]
[40] Question: What is the best way for women to give da'wah ?
Answer: I say to the women:
“ Remain in your homes.” [Surah Ahzaab: 33]
And you should not concern yourselves with da'wah . I reject the use of the word " da'wah " amongst
the male youth by them making it seem like they are from the people of da'wah – as if the word
da'wah has become the fashion of modern times. So every individual that knows something about the
Religion becomes a Da'ee (caller to Islaam)! And this matter did not stop with the male youth until it
was carried over to the female youth and housewives. And in many instances, they have begun to turn
away from fulfilling the obligations of their households and their husbands and their children, turning
away from these obligations towards something that is not obligatory upon them, such as establishing
the da'wah .
The general rule concerning the woman is that she is to stay in her home. And it has not been
legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet,
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sallAllaahu 'alayhi wa sallam : "And (praying in) their homes is better for them" , i.e. than the
(congregational) prayer in the masjid."
Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in
order to pray the congregational prayer, not to mention the Jumu'ah prayer. In spite of this, their
homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those
attending some aspects from the sciences of the Religion. So in this case, the woman could go out to
pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As
for the woman preoccupying herself with the da'wah (!), then let her sit in her home and read from the
books that her husband or brother or other male relatives provide for her.
Furthermore, there is nothing preventing her from setting a day in which she calls the women to come
to her house or she goes out to attend the house of one of them. That is better than a group of women
going out (to her). One woman going out to a group of women is better for them than all of them
going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she
justifies that by claiming that she went out for the purpose of da'wah , then these are from the present-
day innovations. And I do not specify the women only with that, rather, even some of the male youth
speak excessively about the da'wah and yet they have very little knowledge. [ Al-Asaalah , Issue #19]
[41] Question: What is the ruling on a man delivering a child for a woman?
Answer: The aspect of bringing a woman into a hospital in order for her to deliver her child should
not bring about an opinion for its absolute allowance. Rather there must be some limitations and
restrictions set to it.
So if a female doctor sees, with her knowledge and experience, that this pregnant woman will not be
able to undergo a natural birth, and that she will require an operation or surgery. Then in this
situation, she should be transported to the hospital. But in the case where the birth is natural, it is not
permissible for her to leave her house to be admitted into a hospital just to deliver a baby that can be
delivered naturally. But if this woman is forced to enter the hospital, a male doctor must not be put in
the supervision of delivering her baby. But in the case that a female doctor is not found, there is no
harm in a male doctor (seeing her), for that is from the aspects of extreme necessity. Rather, if a
female doctor is not present, it is obligatory for a male doctor to deliver her child, if the pregnant
woman is in a situation in which there is danger.
This answer is derived from two principles from the principles of Usool-ul-Fiqh , which are:
1. Cases of necessity make the forbidden allowable, and
2. A necessity is determined according to its extent
So the general rule is that a woman is not permitted to leave her home except in the case of a
necessity. This is stated in Saheeh Al-Bukhaaree . When Allaah’s saying was revealed:
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"And remain in your homes and do not display yourselves like the evil displaying of the first
Days of Ignorance" , the Prophet, sallAllaahu 'alayhi wa sallam, said: "Allaah has permitted you
(women) to go out (from your homes) for your necessities." [ Al-Asaalah , Issue #3]
[42] Question: What is the ruling concerning a woman cutting some of her hair?
Answer: With regard to a woman cutting her hair, then one must look into the motive behind her
doing it. So if a woman cuts her hair in imitation of the disbelieving or sinful women, then it is not
permissible for her to cut it while having this intention. As for cutting only a small portion from her
hair or cutting it in accordance to the desires of her husband, then I do not see anything preventing this
from being done.
It is reported in Saheeh Muslim (no. 320) that: "The Prophet's wives used to cut their hair to the
point that it would reach the earlobes." [ Al-Asaalah , Issue #1]
[43] Question: Is it permissible for a woman to freely dispose of her own money without the
permission of her husband? And what if she knows prior to that, that her husband does not agree with
her disposing of her money, even if it is for charity? And also, what about giving away her jewelry
which she bought with her own money, without his permission. What is the ruling concerning this?
Answer: The ruling on this matter is clear from the hadeeth of the Prophet, sallAllaahu 'alayhi wa
sallam : "It is not permissible for a woman to freely dispose of her wealth except with the
permission of her husband."
This is a hasan saheeh hadeeth, hasan by itself and saheeh based on its various routes of narration.
And as for all the reports that it is thought present a contradiction to this hadeeth, then it is not correct
to rely on that or claim that they contradict the hadeeth. As for the hadeeth in which the women gave
their rings and earrings away in charity, as is reported in the Saheeh, then this has been responded to
from many different angles:
One of them is that it was probable that these charitable donations were given with the permission
form the husbands of these women. And it is also possible that this event occurred before this ruling
that occurs in the hadeeth became firmly established. So due to this, we advise every Muslim woman
that adheres to acting on the Qur'aan and the Sunnah to not give away from her wealth without the
permission of her husband. This is because it will be a cause and a reason for the occurrence of
disputes between the couple, and the end result of that will be very bad.
But in the case where a husband is mean and oppressive to his wife (by not granting her permission),
she can take her case to the legal jurisdiction. And this is especially the case since today, the legal
jurisdictions are in favor of the women. And in a more particular example, in cases like these, all of
the judges are in agreement that the woman may freely dispose of her money without the permission
of her husband. So if the matter is taken up to the court and the judge rules that this action was a
violation on the part of the husband to his wife and he rules that she can give away her money, (she
may do so). But if her husband objects and holds that by her doing so, she will be squandering money,
at that point the judge can prevent her because, even though he bases it on the rule that it is allowed for
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her to spend from her wealth, he can not permit her to give away in charity that which is considered
excessiveness and a squandering of money. And Allaah knows best. [ Al-Asaalah , Issue #19]
[44] Question: If a woman disagrees with her husband over a Fiqh issue, such as travelling without a
mahram , then in general, can he force his Fiqh opinion on her?
Answer:
"Men are guardians over women due to what Allaah has favored some of them over others
with." [Surah An-Nisaa: 34] So with regard to the likes of this question, the opinion of one of the
spouses – either the wife or the husband – must be carried out. And there is no doubt that so long as
Allaah, the Mighty and Sublime, has made it obligatory upon the woman to obey the husband, her
opinion is not a decisive factor. So in this situation, she must obey him. However, before that, they
must first yield to one another and communicate to try to come to an understanding with one another.
But if (after doing this) the situation has reached the point at which the question was asked, then the
answer is that (at this point) it is obligatory upon her to obey him and to not oppose him. [ Al-Asaalah ,
Issue # 19]
[45] Question: If a girl has reached the proper age for getting married, can her guardian force her to
get married?
Answer: It is not permissible for the guardian of a girl’s affairs to force her into getting married. So if
the girl has not reached the proper age and has been forced into marriage, she can look for a way to
dissolve this marriage after having reached the age of comprehension and maturity. This is because
there was a girl that was forced into marriage during the time of the Messenger of Allaah, sallAllaahu
'alayhi wa sallam . After the marriage, she went to the Messenger, sallAllaahu 'alayhi wa sallam, and
said to him: "O Messenger of Allaah! My father has married me to a man that I dislike, in order
to raise his own status." So the Messenger, sallAllaahu 'alayhi wa sallam, nullified her marriage.
Due to this, it is not permissible for a girl’s guardian to force her into marriage, regardless if she is a
girl who has reached the legitimate age (of marriage) or she is divorced or she was married and then
lost her husband. Rather it is only required of him to direct her towards what is most beneficial for her
in her affairs of this world and the hereafter.
The Prophet, sallAllaahu'alayhi wa sallam, said: "There is no marriage except with (the permission
of) a guardian and (the presence of) two trustworthy witnesses." And he, sallAllaahu 'alayhi wa
sallam, also said: "Do not force your women (to get married), but rather get their consent." And
he, sallAllaahu 'alayhi wa sallam, said: "Her silence is her consent."
These are etiquettes and conditions that must be adhered to. However, at times there occurs something
that opposes the Divine Legislation, such as when the father prevents his daughter and delays her
marriage because of a materialistic ambition. Or because the man proposing marriage to her is poor,
and due to this, his status will not be elevated. And so the girl remains without a husband. In this
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situation, the Divine Legislation has permitted her to marry herself because the Messenger,
sallAllaahu 'alayhiwa sallam, has said:
"Any woman that marries herself without the permission of her guardian, then her marriage is
invalid, her marriage is invalid, her marriage is invalid. But if they differ, then the authoritative
figure ( sultaan ) is the guardian of one who has no guardian."
Therefore, this girl – whose father has prevented her marriage due to an obvious materialistic reason –
she can take her case to a legitimate judge. So he will investigate the guardian of the girl's affairs and
interrogate him as to the reason why he is preventing her (from getting married). So if he hears a
legitimate reason from him, such as that the man intending marriage is an innovator or he doesn't pray
or that he drinks alcohol, then the judge cannot oppose him in this. But if he hears illegitimate reasons
from him, then at that point, the judge can assume guardianship of her marriage. [ Al-Asaalah , Issue
#6]
[46] Question: A postpartum bleeding woman regains a state of purity (i.e. stops bleeding), but finds
some blood has come down from her after a few days. Is this blood considered her Istihaadah
(irregular bleeding) or something else?
Answer: If she has exceeded the maximum period of postpartum bleeding, which is forty days, then
this blood without a doubt is the blood of Istihaadah and not postpartum blood. And if she felt
according to her notion that she had reached a state of purity before having completed these forty days,
then it is probable that her estimation of becoming purified before the forty-day period was an error on
her part. So then she should look at the blood that is presently coming out. If it is a darker blood, as
menstrual and postpartum blood is commonly, then she should consider herself as if she never reached
the state of purity. In that case, she must refrain from the prayer and fasting as well as the other
religious acts she is forbidden from doing (while in this state). [ Al-Asaalah No. 15-16]
[47] Question: Concerning the (part of the) verse: "[Forbidden for you (in marriage) are your
mothers…] And your step-daughters who live in your homes, [born] of your wives whom you
have gone into (had sexual intercourse with)." [ Surah An-Nisaa: 23] The majority of the scholars say
about this part of the ayah (i.e. “who live in your homes” ): There is no mafhoom 26 (i.e. opposite
understanding) to it and that it was only revealed (so) because of the most likely situation ( makhraj al-
ghaalib ). 27 However, there is an athar (narration) reported on 'Alee, radyAllaahu 'anhu, that indicates
26
Translator's Note: This refers to the mafhoom mukhaalafah, which is the opposite understanding that is
derived from the generality of an ayah. This part of the ayah in Surah An-Nisaa states that a man is forbidden to
marry his stepdaughter (after having married her mother), if that stepdaughter resides in his house. So the
mafhoom, or what is understood from this ayah, in it's opposite meaning, is that he is permitted to marry his
stepdaughter if she did not live in his house. The questioner states that this second understanding, derived from
the mafhoom al-mukhaalafah , has no basis in this ayah and that it does not exist.
27
This means that this condition found in this ayah of those “who live in your houses” has no significance to it.
So the ayah is general and refers to all stepdaughters, those that live in the house of the stepfather and those that
live outside it. As for it taking the principle of makhraj al-ghaalib, which means the most likely situation, then it
means that the words “who live in your houses” was only stated as such because for the most part, step-
daughters lived with their step-fathers in those times and it was not stated as a restricting factor. However, the
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a specification to this (ruling) for only those who reside in the (stepfather's) house. So what is the
most correct opinion?
Answer: Before answering, I see something in the question that must be corrected, which is the
questioner's statement that there is a specification to this ayah found in the narration of 'Alee! This
assertion is not correct because the ayah is itself specific, according to the correct view, and it is made
restricted by the part "who live in your homes. " So the ayah itself is specified and restricted. If it
were unrestricted, and then there came another understanding with a restriction like the one that is
mentioned in the same ayah, at that point it could be said that this text puts a restriction on the ayah.
However, the ayah here, in itself is restricted.
After making this correction, I say: The fact of the matter is that this issue has been under dispute
since long before. And I am amazed, personally, at how the majority of the scholars have agreed, on
two things regarding this matter:
First: On cancellation this restricting text of "who live in your homes" and claiming that this
restricting text has no mafhoom (opposite understanding) to it.
Second: On their conformity with rejecting two authentic narrations from two of the rightly guided
Khaleefahs, 'Umar and 'Alee, radyAllaahu 'anhumaa, which confirm that they both applied this ayah
with its restriction. Thus, they used to pass rulings that it was permissible for a man to marry his
stepdaughter, on the condition that she did not live in his house. So I am astonished by this
conformity for it makes two claims:
1. There is no mafhoom to this restriction
2. A contradiction of the two rightly-guided Khaleefahs
From my understanding from many of the people of knowledge – and I will mention specifically the
Hanbalees – they find it sufficient, in issues such as these, to bring a report, which is not authentic –
from one of the Sahaabah. So they accept this narration and then follow it saying: "We know of
nothing that opposes it." So here, it would be more correct for them to say: "We know of nothing that
opposes these two Khaleefahs." This is firstly, and secondly, what is apparent from the Qur'aan would
be on their side (also).
There is another hadeeth on this subject, which is found in the two Saheeh collections. The Prophet,
sallAllaahu 'alayhiwa sallam, was presented with the suggestion of marrying a certain woman, but he
used the excuse that she was his stepdaughter from his household (to not marry her). Shaikh-ul-Islaam
Ibn Taimiyyah said in one section of his valuable book " Iqtidaa As-Siraat Al-Mustaqeem " when
dealing with the subject of generally censuring innovations in the Religion, which is supported by
authentic and well-known ahaadeeth, that:
Shaikh disproves this and clarifies that the ayah is in fact restricted and forbidden in marriage are only those
stepdaughters who live in the house of the stepfather. As for the stepdaughter who lives in another house, then
she is permissible for him to marry.
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The Prophet, sallAllaahu 'alayhi wa sallam, would constantly repeat in his sermon, which was his
Khutbat-ul-Haajah (the necessary sermon), his saying: "And every innovation is a misguidance.
And every misguidance is in the Hellfire." He ( rahimahullaah ) said:
"The Prophet's approval of this general text, without making a note that it was a text restricted by any
restriction from the Book and the Sunnah is a confirmation of action on his part that the text will not
cease to be in its general and universal sense."
So here we can use this principle that Shaikh Shaikh-ul-Islaam Ibn Taimiyyah ( rahimahullaah ) has
benefited us with in many of the disputed issues as well as the topic we are discussing now, such that
Allaah says: “who live in your houses.” The hadeeth (mentioned previously) supports this same
restriction for the Prophet, sallAllaahu 'alayhi wa sallam , did not inform us of a cancellation of this
restricting factor of the “house.” All of this indicates the incorrectness of their saying: “This
restricting factor has no significance.”
I wanted to bring this discussion to an end with this principle that I have applied here in this issue, but
there came to my mind another doubtful argument that might be used as a proof by some of them,
when opposing such an issue by saying: “This restricting factor has no mafhoom .” This is such that
they will bring some texts, which are similar and in which there is a restricting factor that has no direct
significance to it. And it will be said about such a text (the same as before) that it has no mafhoom
(opposite understanding). An example of that which came to my mind was Allaah’s saying: “Do not
take interest (whether) double or multiplied.” And they will say: “’Doubled or multiplied’ does
not have any mafhoom to it.” 28
This is true, there is no doubt or confusion about it. However, this example does not resemble the
thing that it is being compared to at all. This is because the restricting factor, which the scholars have
unanimously agreed has no mafhoom , “doubled or multiplied” is opposed by strong and explicit
texts, which force the researching faqeeh to say that this restricting factor has no mafhoom .
As for the issue of the stepdaughter, then the matter is completely different. For the restricting factor
is in conformity without there having to be a text that contradicts this restricting factor like the
successive texts that come to cancel out the restricting factor of “doubled or multiplied” such that it
can become evidently clear that this restricting factor has no mafhoom . So how can they seek to bring
that distant example close to this example, for which the proofs have been established that there is no
mafhoom to it?!
Therefore, it is not permissible for us to say: "This restricting factor (of the house) has no mafhoom to
it", unless there is proof and evidence for that. And there exists no proof for that with regard to the
issue of the stepdaughter.
28
Translator's Note: This is since interest is forbidden in all forms, whether large or small amounts. So the
restricting factor here of “doubled or multiplied” has no mafhoom , or opposite understanding, because if this
were so, the opposite understanding of the ayah would be that we are permitted to take interest so long as it is not
doubled or multiplied, and this is false, because there are other texts that restrict this ayah and prove that there is
no mafhoom in this case, as shall be explained.
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Furthermore, the Prophet's application of this restricting factor to himself in the hadeeth I mentioned
before is from that which nullifies the example used in the claim that the ayah "who live in your
homes" has no mafhoom to it!
What is most correct in my opinion is that the stepdaughter whom the man (stepfather) is forbidden to
marry here is the one who lives in the house of her mother’s husband. As for the stepdaughter that
lives far away, then it is as is found in the narration of ‘Alee, radyAllaahu 'anhu , and likewise in the
narration of ‘Umar, radyAllaahu 'anhu :
“Once a man divorced his wife, and she had a daughter. So ‘Alee asked him about this and he
responded: ‘I divorced her.’ He asked: ‘Does she have any daughter?’ He said: ‘Yes, but she is
my stepdaughter.’ So ‘Alee said to him: ‘Does she live in your house?’ He said: ‘No, she lives in
Ta’if, far away.’ So ‘Alee said: ‘Marry her.’”
A similar story to this is authentically reported on ‘Umar Ibn Al-Khattaab, radyAllaahu 'Anhu , also.
[ Al-Asaalah , Issue #8]
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QUESTIONS RELATED TO THE FAMILY
[48] Question: What is the ruling concerning putting limitations to the amount of offspring one has?
Answer: The person that limits his offspring without having a legitimate reason for doing so, I hold
him to be foolish if not a disbeliever in the Qadaa and the Qadar (Divine Execution and
Preordainment) of Allaah. This is since the individual that limits his progeny to only three children,
for example, and he has reached the age of fifty (!), the thought of death does not even cross his mind,
or that some violent storm should come and take the lives of his three children, thus leaving him till
the end of his life as if he were barren and without offspring. Therefore, those that put limits to the
amount of children they have, they do not reflect upon the things that every Muslim reflects on. And
it is Al-Qadar (Preordainment), which befalls the people in the way that He wants, not in the way that
they want. So this practice that is done in current times, is a severe negligence and a clear deprivation.
[ Al-Asaalah , Issue #2]
[49] Question: Does the ruling on birth control differ from that of family limitation (of offspring)?
Answer: Birth control has some detail to it. Therefore, I say that this thing, which has come to be
known as "birth control" is from that which the Muslims of today are being tested by in the lands of
Islaam. However, there are cases from it, which must be referred back to the motive behind it. An
example of this is when the motive for this birth control is based on a prescription from Muslim
doctors who are advising the couple towards this so-called "birth control" to safeguard the health of
the woman who has departed from her natural state due to her having delivered many children! So if a
skilled Muslim doctor issues these instructions as a form of advice, then that becomes a
legitimate excuse for (the allowance of) this birth control.
This is an example in which birth control is permissible. As for an example that is contrary to this
one, then it is such as when the motive behind it is due to poverty (!) or because of bills, which is
always on the minds of the disbelievers!! So you can see one of them say: "My wife and I are two.
And I have two children!! And the fifth member of them is their dog!! So this monthly pay that we
receive is just enough for us (to pay our bills), and that's all [five]!"
This is not permissible in Islaam because this motive emanates from the logic of the Days of
Ignorance, which we were warned to avoid and stay away from. Such is found in Allaah's saying:
"And do not kill your children for fear of poverty. We will provide you with sustenance as well
as them." [Surah Al-Ana’aam: 151]
This is especially the case since the Muslims believe that the child comes with his sustenance (already)
with him. This is because, before it comes out into this world, its sustenance is ordained for it while it
is in the womb of its mother, as has been clarified to us in the Noble Sunnah. So this example of birth
control, with this motive, is not permissible at all. As for the baseless and false reasons that some
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people have used to justify and allow it, then they have no place in the Religion. [ Al-Asaalah , Issue
#2]
[50] Question: Is it permissible for a man to take from the wealth of his father in order to use it in his
business affairs, while knowing that his father deals with interest-based banks?
Answer: The obligation upon every individual that has reached the age in which he is able to
distinguish right from wrong is that he must make intense and quick efforts to free himself from using
or consuming wealth that comes from interest. But he may take from it so long as he stands in need
for it, out of necessity . As for using this forbidden money to spend it on luxurious things and in order
to live comfortably, then it is not permissible for him to use the money in this way. And Allaah knows
best. [ Al-Asaalah , Issue #1]
[51] Question: I am a young man who has not finished studying, and my father is a rich man who
deals with interest ( ribaa ) as well as other types of forbidden business. What should be my stance in
this situation, especially if it is my father who spends money on me, even though I have explained to
him many times that interest is Haraam (forbidden), but to no avail?
Answer: Indeed these studies, which the questioner has indicated are by no means from the
obligatory matters. Rather it is only a means that leads to obtaining provision in these days. So if it is
the case that he lives under the shelter of his father, and he knows for certain that his father deals with
interest, then it is upon him to undertake all the possible means by which he can free himself from this
way of living that is established upon sin, even if it leads to him having to abandon his studies, since
this type of study in itself, is not an individual obligation. And it is upon him to strive hard towards
earning lawful provision, by working his hands off and causing his forehead to sweat. This is better
for him and more lasting.
So depending on the ability of the questioner, the studies should be left off, even temporarily, and he
should make an effort to find sustenance for himself, which would be modest enough for him, and
through which he can free himself from his father having to spend on him.
And if he is forced while not desiring it, meaning (he is forced) to live under the sustenance of his
father, then he should not go to great extents in his requesting of money. Rather, he must only take
according to the extent that will be enough for him to survive on, pay his necessary expenses and
which will free him from begging people. [ Al-Asaalah , Issue #10]
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MISCELLANEOUS RULINGS
[52] Question: What is the ruling on television today?
Answer: There is no doubt that television, today, is Haraam (forbidden). This is since television is
like the radio and tape recorder – they are like all the other blessings that Allaah has bestowed upon
His servants, as He has stated:
"And if you were to count the blessings of Allaah, you would never be able to count them."
[Surah An-Nahl: 18] Thus, hearing is a blessing and eyesight is a blessing, and so are the lips and the
tongue. However, many of these blessings become trials upon their possessors because they do not
use them in a way that Allaah loves and wants for them to be used. Therefore, I consider the radio,
television and the tape recorder to be from the blessings of Allaah, but when are they deemed as
blessings? When they are used to bring benefit to the ummah . Today, ninety-nine percent of what is
on television is evil, licentious, immoral, forbidden, and so on, while one percent of it has some shows
presented that are of benefit to some people. But the consideration is with regard to the majority (and
not the minority). So when a true Muslim state exists that can place programs based on knowledge,
which would be beneficial for the ummah, at that point I will not say that television is permissible, but
rather I will say that it is obligatory. [ Al-Asaalah , Issue #10]
[53] Question: What is the ruling on the nasheeds (songs) 29 that are circulating amongst many of the
youth and which they call "Islaamic nasheeds?"
Answer: If these nasheeds possess Islaamic meanings, and there aren't any stringed or musical
instruments accompanying them, such as the Duff, the drum and its types, then there is no problem
with it. However, an important condition to its permissibility must be clarified. And it is that they
must be free of anything that opposes the Religion, such as going to extremes and its sorts.
Also, there is another condition. And it is that it must not be taken as a (habitual) practice. This is
since it turns those who (constantly) listen to it away from reciting the Qur'aan, which the authentic
Sunnah of the Prophet encourages. Likewise, it turns them away from seeking beneficial knowledge
and calling towards Allaah (i.e. da'wah ), the One free of all defects. As for using the duff with the
nasheed , then it is permissible for the women when it occurs (solely) amongst them, apart from the
men. And it is permissible during the time of 'Eed and marriage only. [ Al-Asaalah , Issue #2]
[54] Warning mankind about the issue of standing up (for others)
The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, said: "Whoever loves that the people
appear before him standing (up for him), then let him find his seat in the Hellfire."
29
Translator’s Note: A nasheed is a song or hymn in Arabic. These songs are distributed on tape and they often
occur without music. Also they are usually about the subject of Jihaad .
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Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (977), Abu Dawood (5229), At-Tirmidhee (2/125),
At-Tahaawee in Mushkil-ul-Athaar (2/40) and the wording is from him, Ahmad (4/93 & 100), Ad-
Dawlaabee in Al-Kunaa (1/95) Al-Mukhlis in Al-Fawaa'id Al-Muntaqa (sec. 196/2), 'Abd Ibn Humaid
in Al-Muntakhib min Al-Musnad (sec. 51/2), Al-Baghawee in Hadeeth 'Alee Ibn Al-Ja'd (7/69/2) and
Abu Nu'aim in Akhbaar Asbahaan (1/219).
It occurs from the path of Habeeb Ibn Ash-Shaheed on the authority of Abu Mujliz, who said:
"Mu'awiyah entered a house in which was 'Abdullaah Ibn Az-Zubair and 'Abdullaah Ibn 'Aamir. So
Ibn 'Aamir stood up while Ibn Az-Zubair remained seated – and he was the one with the most
experience of the two. So Mu'awiyah, radyAllaahu 'anhumaa, said: "Sit O Ibn 'Aamir for I heard the
Messenger of Allaah, sallAllaahu 'alayhi wa sallam, say: [and he mentioned the hadeeth].
At-Tirmidhee said: "It is a hasan hadeeth."
I say: Rather, it is a saheeh hadeeth. The reporters of its chain of narration are all reliable, men of the
standards of the two Shaikhs (Al-Bukhaaree and Muslim). Abu Mujliz's name is Laahiq Ibn Hameed
and he is reliable. And Habeeb Ibn Ash-Shaheed is reliable and established as is stated in At-Taqreeb.
So there is no grounds for restricting it to just the grading of hasan, even if Al-Haafidh (Ibn Hajr)
remained silent about it in Al-Fat'h 11/42), especially when it has other paths of narration.
Al-Mukhlis said in (his book) Al-Fawaa'id :
'Abdullaah narrated to us: Dawood reported to us: Marwaan reported to us, Mugheerah Ibn Muslim
As-Siraaj reported on the authority of 'Abdullaah Ibn Buraidah that he said: "Mu'awiyah went outside
(one day) and saw that they were standing up because he was going out. So he said to them: Sit for
the Messenger of Allaah, sallAllaahu 'alayhi wa sallam, said: 'Whoever is pleased that the Children
of Adam (mankind) stand up for him, Hellfire becomes binding upon him.' "
This hadeeth has an authentic chain of narration. All of its narrators are reliable, they are the narrators
of Muslim except for Al-Mukhlis' shaikh (teacher), 'Abdullaah – and he is Al-Haafidh Abul-Qaasim
Al-Baghawee – and Mugheerah Ibn Muslim As-Siraaj. But they are both reliable without any
disagreement. Dawood refers to Ibn Rasheed and Marwaan is the son of Mu'awiyah Al-Fazaaree Al-
Koofee, who was a Haafidh (of hadeeth).
Shabaaba Ibn Siwaar followed up the same hadeeth except that he reported "Whoever loves that men
gather around him standing (up for him)…" and the rest is the same.
Reported by At-Tahaawee (2/38/39) and Al-Khateeb in Taareekh Baghdaad (13/193).
And the hadeeth has another supporting evidence with Al-Khateeb (11/361) in mursal form
concerning a road story. He reported it from 'Abd-ur-Razzaaq Ibn Sulaimaan Ibn 'Alee Ibn Al-Ja'ad
who said: I heard my father say:
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"Once Al-Ma'moon (the Khaleefah at that time) went to visit the jewelers in the market place. So he
haggled with them on the price of an object that they had. Then Al-Ma'moon embarked on completing
some of his needs. Then he left, so everyone that was in that gathering stood up for him except for Ibn
Al-Ja'ad, for he did not stand. So Al-Ma'moon looked at him with an expression of anger. Then he
took him to the side and said: 'O Shaikh, what prevented you from standing up for me as your
companions stand up for me?' So he ('Alee Ibn Al-Ja'ad) said: 'I honor the Ameer Al-Mu'mineen too
much (to stand up for him) because of the hadeeth that we report from the Prophet, sallAllaahu 'alayhi
wa sallam .' He said: 'What is it?' "Alee Ibn Al-Ja'ad said: 'I heard Al-Mubaraak Ibn Fudaalah say: I
heard Al-Hasan say: the Prophet, sallAllaahu 'alayhi wa sallam, said…[then he mentioned the hadeeth
with the first wording]. So Al-Ma'moon lowered his head pondering over the hadeeth. Then he raised
his head and said: 'No one should buy except from this Shaikh.' So the people bought only from that
Shaikh on that day till he had the amount of thirty thousand deenaars."
So Allaah's saying:
"And whoever fears Allaah, he will make a way out for him (i.e. from difficulty), and he will
provide for him from places he never imagined" became a reality for 'Alee Ibn Al-Ja'ad, the reliable
and trustworthy reporter. Ad-Dainooree reported a similar story to this in Al-Muntaqaa min Al-
Majaalisah : Ahmad Ibn 'Alee Al-Basree narrated to us saying:
"Al-Mutawakkil (the Khaleefah at that time) turned his attention to Ahmad Ibn Al-Mu'adhal and other
scholars and so he gathered them in his home. Then he came out to them, so all of the people there
stood up for him except Ahmad Ibn Al-Mu'adhal. So Al-Mutawakkil said to 'Ubaidullaah. 'This man
does not agree with swearing allegiance to us ( bay'ah ).' So he ('Ubaidullaah) said to him: 'Yes O
Ameer Al-Mu'mineen, but he appears to have bad eyesight.' So Ahmad Ibn Al-Mu'adhal said: 'O
Ameer Al-Mu'mineen, I do not have any defect in my eyesight. But rather I removed you from the
punishment of Allaah, the Most Exalted, for the Prophet, sallAllaahu ' alayhi wa sallam, said:
'Whosoever loves that men present themselves to him standing (up for him), then let him find his
seat in the Hellfire.' So Al-Mutawakkil went to sit down beside him."
Ibn 'Asaakir reported in Taareekh Dimashq (19/170/2) with his chain of narration to Al-Awzaa'ee:
Some of the guards of 'Umar Ibn 'Abd-il-'Azeez (the Khaleefah) narrated to me saying:
"'Umar Ibn 'Abd-il-'Azeez came out one day while we were waiting for him on the day of Jumu'ah. So
when we saw him, we stood up. So he said: 'When you see me do not stand up but instead spread out
(to make way for passing).'"
The Fiqh (understanding) of the Hadeeth:
This hadeeth indicates two matters to us: First: The prohibition of someone loving that people stand up
for him when he enters. And this evidence is clear such that there is no need for it to be clarified.
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Second: The disapproval of those sitting to stand up for the one who is entering, even if he doesn't
have a love for people standing up for him. This falls under the aspect of helping one another in
goodness and avoiding opening the door to evil. And that is an accurate understanding that has been
indicated to us by the narrator of the hadeeth, Mu'awiyah, radyAllaahu 'anhumaa , when he refused that
'Abdullaah Ibn 'Aamir stand up for him, and he used this hadeeth as evidence for what he said. He did
this because of his understanding and knowledge of the Religion and it's legal principles, which
include "preventing the means" , and because of his awareness of the natural dispositions of humans
and their reactions to good and evil factors.
And if you were to imagine a community like the community of the first predecessors, they never
practiced the custom of standing up for one another. It would be very rare that you find among them
anyone that loved this kind of standing, which can throw someone into the Hellfire. And this was due
to the lack of there being present that thing which would remind one about it – and it is the standing
itself. On the other hand, if you were to look at a society like our society today, they have taken this
particular type of standing as a normal custom. Indeed, this practice, particularly when done
repeatedly, constantly reminds the person. So then the person's soul desires it and finds pleasure in it
until he ends up loving it. So when he loves it, he becomes ruined. So it becomes from the aspect of
helping one another towards righteousness and Taqwaa to abandon doing this standing, even to those
whom we feel don't have a love for it, out of fear that our standing up for him will bring him to love it,
for then we would be assisting him in bringing destruction to his soul and this is not permissible.
Among the proofs that bear witness to this is when you see some of the people of knowledge of whom
it is thought have good manners, their souls change when their eyes fall upon an individual that does
not stand up for them. This is if they don't become angry with him and attribute him with having little
manners and give him the tidings of being prevented form the blessing of knowledge due to his lack of
showing respect for its people, according to their claim.
Rather, there is even among them he who calls others to stand, deceiving them with such sayings as
"You do not stand up for me for the sake of a body of flesh and bones, but rather you only stand up for
the knowledge that is contained in my chest!!" As if the Prophet, sallAllaahu'alayhi wa sallam, did not
have knowledge in his!! For the Companions did not used to stand up for him. Or is it that the
Companions did not used to give him the respect that was befitting of him! So can a Muslim honestly
say this or the other?!
And due to this hadeeth and others beside it, a group of scholars have taken the opinion that it is
prohibited to stand up for another person, as is stated in Al-Fath (4/14). Then he (Ibn Hajr) said: "The
outcome of what has been reported on Maalik is the forbiddance of standing for the length of time that
the one who is being stood up for doesn't sit., even if he is busy serving himself. For he (Maalik) was
asked about the woman who goes to great extents in hosting her husband, by receiving him, taking off
his (outer) garments and standing until he sits? So he responded: 'As for her receiving him, then there
is nothing wrong with this. But as for her standing until he sits down, then no, for this is from the acts
of the tyrants. And 'Umar Ibn 'Abd-il-'Azeez forbade this."
I say: There is nothing in this subject that presents a contradiction to the evidence found in this
hadeeth at all. And those who oppose and hold the opinion that it is permissible to stand, rather that it
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is recommended, they use as evidence ahaadeeth, some of which are authentic and some of which are
weak. But all of them, when one reflects on their chains of narration and texts do not present a
contradiction to the evidences for that (prohibition).
And what further confirms and clarifies this is the Prophet's dislike of people standing up for him:
"There was no individual in the world that was more beloved to them than the Messenger of
Allaah, sallAllaahu 'alayhi wa sallam . And when they would see him, they would not stand up for
him due to what they knew of his dislike for that."
Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (946), At-Tirmidhee (2/125), At-Tahaawee in
Mushkil-ul-Athaar (2/39), Ahmad (3/132), and Abu Ya'laa in his Musnad (2/183) and the wording is
from him. It is from the path of Humaid on Anas, radyAllaahu 'anhu . And At-Tirmidhee said: "It is a
hasan saheeh hadeeth, ghareeb from this perspective." I say its chain of narration is authentic
according to the standards of Muslim.
This hadeeth strengthens what the previous hadeeth has indicated from the forbiddance of standing out
of respect and honor. This is since if standing up were a legislated form of showing respect, it would
not be permitted for him sallAllaahu 'alayhi wa sallam to make it disliked for his Companions. And
he, sallAllaahu 'alayhi wa sallam, is the most deserving of people to be shown respect and honor. And
they, radyAllaahu 'anhum, were the most aware of people of what he, sallAllaahu 'alayhi wa sallam,
deserved.
Also, the Prophet, sallAllaahu 'alayhi wa sallam, hated this standing up for him to be done by his
Companions. So therefore, it is upon the Muslims – especially if they are from the people of
knowledge and exemplary figures – that they should hate that for themselves, in accordance with
following his, sallAllaahu 'alayhi wa sallam , way. And they should hate that for those Muslims beside
themselves due to his saying: "None of you truly believes untill he loves for his brother what he
loves for himself from good." So no one should stand up for him nor should he stand up for anyone.
Rather their hatred for this standing should be greater than that of the Prophet's hatred (for it). This is
since if they do not hate it, it will become a normal practice for some of them to stand up for others.
And that will lead them to hold a love for it, which then will serve as a cause for which they will be
deserving of the Hellfire, as is stated in the previous hadeeth. And Allaah's Messenger sallAllaahu
'alayhi wa sallam was not like this, for he was free and protected from having any love for this act of
disobedience. So if he also hated it along with that, it becomes clear that it is more fitting that the
Muslim hate it. 30
The Prophet, sallAllaahu 'alayhi wa sallam, has gathered the comprehensive and abundant good
manners in his saying: "He is not from us who doesn't have mercy for our young, and respects
our old and knows the right of our scholar." 31
30
Silsilat Al-Ahadeeth As-Saheehah (no. 358)
31
Saheeh Al-Jaami'-us-Sagheer (no. 5443)
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So knowing the right of the scholar requires having good manners with him in his presence as well as
in his absence. However, this does not require that one should worship him, as is the case with some
of the Sufis and the extremists among the shaikhs. An example of this is standing up for the scholar
when he enters the gathering. This act is not befitting for the pure and uncorrupted Islaamic society.
So the main concern of the true Islaamic callers is to bring back as close as possible the first Islaamic
society, in which it was not possible to adopt a practice any way they felt like. So indeed the matter is
only as the famous saying goes:
" So imitate them if you are not like them,
Verily, imitation of the righteous is success. "
So we are trying to imitate those righteous and good individuals (from the Salaf), and we are
attempting to bring forth a society that resembles that first luminous society that existed in that radiant
time. So our attention must always be directed towards doing what they used to do, as much as we are
able to, for the reality is as his, sallAllaahu ' alayhi wa sallam, saying indicates: "Whatever I
command you to do, then do as much of it as you are able. And what I forbid you from, then
stay away from it. " 32 So the matters related to actions are restricted and thus additions to them are
not accepted. An example of that is being kind to the scholar by outward gestures, such as by standing
up for him or others when they enter one of the gatherings. And I do not say the gatherings of
knowledge, for this is very clear - that the students in that situation should not stand up for this
scholar. However, if he enters a gathering that is not a gathering of knowledge, is it from the
beneficial knowledge and from the righteous deeds that the people of that gathering stand up for that
scholar who has entered the gathering?
Answer: "So imitate them if you are not like them." Who is the only single individual that we should
imitate apart from others? He is, as we all know, Muhammad the Messenger of Allaah. And the
people of knowledge know, and this is something that they do not differ about.
Nowadays, the whole Islaamic world – except for those whom Allaah has mercy on – is in opposition
to the Prophet's guidance of the past concerning this matter. So the people of knowledge do not forbid
their companions nor the general people when one of them enters a gathering and they stand up for
him. And those who stand up for him out of kindness and respect, they deem that this is how the first
society (of the Companions) were. Therefore, it is upon us to constantly direct the attention towards
physically imitating the (way of this) first society.
These are from the matters of which it is obligatory upon the scholars, rather upon the students of
knowledge, to take concern of. This is since if you are truthful in your imitation of the Messenger,
sallAllaahu 'alayhi wa sallam, then spread amongst your companions the fact that you hate this
outward expression. This means to humble yourself as the Messenger, sallAllaahu 'alayhi wa sallam,
used to humble himself. The Messenger, sallAllaahu 'alayhi wa sallam, used to hate this standing and
so the people accepted it, for in reality he hated this thing. So if the scholar is following the example
of the Messenger then let him spread that amongst his companions. This comes first.
32
Agreed upon
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Second, it falls into the realm of "preventing the means." For instance, if the scholar makes it a
normal habit for the people to stand up for him, his soul will yearn for this standing. Then there will
come a time when he will see his student who loves him and is devoted to him. He used to stand up
for him then all of a sudden he stopped standing up for him. So there will occur disputes, then
blaming, then perhaps more than that between the scholar and the student. This is because this scholar
made it a normal habit for himself to love this standing. So what brought him to fall into this hated
and forbidden love was the people's accustoming him to it. I also wanted to remind the scholar and the
students of knowledge to not adapt the societies because this adapting (and conforming) has no fixed
limits today, for an innovation may appear and we will say: “There is something more important than
it.” And then tomorrow there will be another innovation and we will say what we said in the first
instance, until the society has gone far away from acting in accordance with what Islaam has brought,
due to these distortions and false justifications. [ Al-Asaalah , Issue #20]
[55] Question: What is the ruling on Islaamic videos?
Answer: It is not possible to believe in this name at this time in which the desires have become
reversed and the scales (determining right from wrong) have become unstable. However, the day that
Allaah permits the Islaamic rule to be established – and perhaps it may be near – and a group of the
scholars of the Religion are gathered together. And this group of scholars institutes a system of
regulations for the video that is permissible according to the Sharee'ah . At that point in time, it would
become permissible, consisting of religiously legislated standards and principles based on knowledge.
But as for today, while the desires flow in accordance with people’s lusts, then there is no possible
way for an opinion to be issued in favor of its permissibility. Unless we chose to name things by other
than their proper names, such as Islaamic banks and Islaamic songs ( nasheeds ), etc. [ Al-Asaalah ,
Issue #4]
[56] Question: What is the ruling concerning masturbation?
Answer: We have no doubts regarding the forbiddance of such a practice. And this is due to two
reasons, the first of which is the saying of Allaah, the Most High, concerning the description of the
believers:
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"Successful indeed are the believers. Those who offer their prayer with full submissiveness.
And those who turn away from false and vain talk. And those who pay the Zakaah . And those
who guard their chastity – Except with their wives or (slaves) that their right hands possess, for
(in that) they are free from blame. But whoever seeks beyond that, then those are the
transgressors." [Surah Al-Mu’minoon: 1-8]
Imaam Ash-Shaafi'ee used this ayah as proof for the forbiddance of masturbating. This is since, in
this ayah , Allaah has placed two ways for the true believers to fulfill their desires - either by marrying
free women or by enjoying the slave women and female war captives. Then He says: "But whoever
seeks beyond that, then those are the transgressors" meaning: Whosoever desires a way by which
to transmit his desires, apart from these two ways of marriage and taking female war captives, then he
is a transgressor and a wrongdoer.
As for the second reason, then it has been medically established that there are unhealthy consequences
for the one who does such an act, and that there are harms to the health caused by this practice,
especially for those who constantly engage in it day and night. It is reported on the Prophet,
sallAllaahu 'alayhi wa sallam, that he said: "Do not harm and do not be harmed." Thus it is not
permissible for a Muslim to engage in anything that will cause harm to himself or to others.
There is one more thing that must be mentioned and it is that those who engage themselves in this
practice fall under the statement of Allaah:
"Will you exchange that which is lower for that which is better?" [Surah Al-Baqarah: 61]
Also there has been reported on the Prophet, sallAllaahu'alayhi wa sallam, that which further confirms
this forbiddance and it is his saying:
"O you group of young men! Whosoever amongst you is able to marry then let him marry, for
indeed it is the best means for lowering one's gaze and the best way to protect one's private
parts. And whosoever is not able, then let him fast, for indeed it will be a shield for him." [ Al-
Asaalah , Issue #3]
[57] Question: One of the students of knowledge asked: Many school students ask one another
concerning the ruling on leaving one's hair to grow and shaving it off. They are confused about this
issue because of what the school presses on them from the obligation of shaving all of the head or
cutting it very short and because eof what the students see from some practicing teachers who let their
hair grow and do not cut it, but they maintain and groom it.
So therefore I say 33 – seeking assistance from Allaah – that leaving the hair is Sunnah, as Ahmad Ibn
Hanbal ( rahimahullaah ) said: "It is sunnah. If we were able to manage and control it, we would keep
it. But there is discomfort and trouble with (keeping) it (long)." And Ibn Al-Qayyim ( rahimahullaah )
33
These are still the words of the questioner.
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said in Zaad Al-Ma'aad : "And it was not preserved from him, sallAllaahu 'alayhi wa sallam, that he
used to shave his head except during the sacrificial ceremonies of Hajj ( nusuk )."
There are many authentic ahaadeeth that clarify the description of the Prophet's sallAllaahu 'alayhi wa
sallam hair. It is stated in Al-Mughnee : "It is recommended that a person's hair be according to the
description of the Prophet's hair. If it is long, then it should go to his shoulders and if it is short, then
to the earlobes. And if it grows longer than that, then there is no harm in that. This has been reported
on Ahmad."
Indeed, keeping one's hair and leaving it to grow must meet certain requirements, among which are:
1. There must be sincerity to Allaah, the Most High and following of the guidance of the Prophet,
sallAllaahu 'alayhiwa sallam , in order to attain reward and merit.
2. There should be no imitation of women in his leaving of the hair to grow, such that he does with
his hair what the women do with their hair, from the aspects of beautification that is specific to
them.
3. He should not desire by it to imitate the People of the Book or anyone else among the idol-
worshippers. Or in imitation of the haircuts and hairstyles of sinful Muslims, such as music and
film artists or whoever treads their way, such as the shameless ones among the sports figures.
4. One should clean it and groom it every other day. And it is recommended to oil it, perfume it and
split it down the middle of the head. And if it grows long, then one can put it in locks.
As for shaving the hair off, then Shaikh-ul-Islaam Ibn Taimiyyah has written a detailed discussion on
this subject and divided it into four types. A summary of what he said is as follows:
If the shaving of the head is done for (1) Hajj or ' Umrah or (2) for a necessity such as medical
treatment, then this is established and prescribed in the Qur'aan and the Sunnah, and there is no doubt
about it's allowance (under these circumstances). As for it being done for any other reason besides
those mentioned above, then it falls into being one of two types:
(3) First: That he shaves it with the intention of making worship to Allaah ( ta'abbud ), to practice his
Religion ( tadayyun ) and to abstain from the worldly affairs ( zuhd ) and not for Hajj or 'Umrah. An
example of this is such as his making the shaving of the head a trademark of the people of piety and
Religion or from the highest level of abstinence and worship. Or that he places those who shave their
heads as being better or more practicing or more pious than those who don't shave it. Shaikh-ul-
Islaam Ibn Taimiyyah said: "This is an innovation that neither Allaah nor His Messenger sallAllaahu
'alayhi wa sallam commanded. It is neither obligatory nor recommended according to any of the
Imaams of the Religion. Nor was it done by the Companions and those who followed them in
righteousness, nor by the scholars who were well known for their piety and their worship, whether
from the Companions, the Taabi'een, those who followed them or those that came after them."
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(4) Second: That he shaves his head for a reason other than the sacrifice of Hajj or 'Umrah, and for
other than a necessity, and not for trying to please or get closer to Allaah. The scholars have two
opinions concerning this:
The first opinion: The dislike of it: This is the madh-hab of Maalik and others and it is found in one of
the reports on Ahmad, may Allaah have mercy on them all.
Ahmad said: "They used to dislike that." The proof used by those who hold this opinion is that
shaving the head is a trademark of the people of innovation, for the Khawaarij used to shave their
heads. And the Prophet, sallAllaahu 'alayhi wa sallam, said: "Their sign is the shaving of the head."
Also, some of the Khawaarij consider the shaving of the head as the completion of repentance and
religious sacrifices. It is established in the Saheeh that: "When the Prophet, sallAllaahu 'alayhi wa
sallam was distributing the war booty on the Day of the Conquest, a man with a thick beard and
a shaved head came to him…" And it is stated in the Musnad of Imaam Ahmad that the Prophet,
sallAllaahu 'alayhi wa sallam , said: "He is not from us who shaves his head." Ibn 'Abbaas said:
"The one who shaves his head persistently is a devil."
The second opinion: Its allowance: This is the most known opinion with the followers of Abu
Haneefah and Ash-Shaafi'ee and it is found in a report from Ahmad also. And their proof is what
Ahmad, Abu Dawood and An-Nasaa'ee have reported with an authentic chain, as has been stated by
the author of Muntaqaa Al-Akhbaar , on the authority of Ibn 'Umar, radyAllaahu 'anhumaa, that: "The
Prophet sallAllaahu 'alayhi wa sallam saw a young boy who had shaved part of his head and left
the rest of it, so he forbade them from that. And he said to them: '(Either) shave all of it or leave
all of it.'"
Afterwards, three small children were brought to him and he, sallAllaahu 'alayhi wa
sallam, shaved their heads.
Because he forbade al-qaz' , and that is to have some of the head shaved, then this provides evidence
for the allowance of shaving all of it. Ash-Shawkaanee said in Nail-ul-Awtaar commenting on the
hadeeth that the author of Al-Muntaqaa mentioned: "In it is proof for the allowance of shaving all of
the head. Al-Ghazaalee said: 'There is no harm in it for the one who desires cleanliness.' And in this
is a refutation against those who hold that it is disliked."
Furthermore, it is stated in Al-Mughnee : "Hanbal said: 'My father and I used to shave our heads during
the lifetime of Abu 'Abdillaah. So he would see us while we had our heads shaved and he would not
forbid us from it." Ibn 'Abd-il-Barr said: "The scholars have unanimously agreed upon the allowance
of shaving the head. And this is sufficient as a proof."
I say, 34 and with Allaah lies the success, this second opinion is what is more established to me due to
the authenticity of its reports and their conclusiveness. And Allaah knows best.
As for the school's executive board preventing the general mass of students from letting their hair
grow, then this regulation is only in the way of "suppressing the means and preventing the evil." And
this is because of what the school has noted in that a group of students, not small in number, keep their
34
These are still the questioner's words
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hair long not for the sake of following the Sunnah. But rather, they only do so for the sake of
resembling and imitating the famous amongst the shameless celebrities and sports figures, regardless
of whether they are Muslims or not. And this is done by them combing their hair in a manner that
resembles the hair of these celebrities, expressing their love for them, their amazement with them and
with what they are upon. Also, the harm of these students, who blindly follow, is not just limited to
themselves and that's all. Rather, their influence extends to their school colleagues and so they
become affected by this false way, which leads to the wearing down of the students to having weak
souls amidst their group. This is especially since they are in this age in which they have constantly
changing personalities, numerous desires, and are quick to be influenced and quick to make make
decisions. So you will find that the student at this age will receive more influence from his colleagues
in school than from the incentives of his teachers or even his parents!! This is what I have to say and
Allaah knows best.
Answer: All praise is for Allaah, and may the peace and blessings be upon Allaah's Messenger,
sallAllaahu 'alayhiwa sallam , his family, Companions and those who follow his guidance.
To proceed, I strongly support the words that were stated in the last part of the fatwaa for it is traced
back to an important legal principle, which is "Preventing the evil ( mafsadah ) comes before bringing
about the good ( maslahah )." So how can it be when there is no sort of maslahah (beneficial good),
but only imitation of the disbelievers or the sinful people? And the Prophet, sallAllaahu 'alayhi wa
sallam , said in the authentic hadeeth: "…And whoever imitates a people is one of them." There are
many other ahaadeeth in various subjects of the Religion that bear this same meaning. I have
mentioned about forty ahaadeeth from them in my book " Hijaab Al-Ma'at-ul-Muslimah ", which I have
printed recently under the title " Jilbaab Al-Mar'at-ul-Muslimah ."
So due to this, I will always give the ruling that it is not permissible for the male youth and students to
let their hair grow long and that they should either shave it off or cut it short, as the general masses of
Muslims are doing today, and with Allaah lies the success.
And furthermore, it is not for anyone to say today that it is disliked to shave the head, for there is no
proof for that other than that it was a trademark of the Khawaarij. But today, they – and from among
them are the Ibaadiyyah – do not adhere to this practice anymore, from what I know. And if they are
found in some land to still be abiding by this practice, then the people of that land should contradict
them in that due to what has been stated previously. And if this is not the case, then the fundamental
principle is the allowance (to cut), as is stated in the hadeeth of Ibn 'Umar which has been
authenticated in Al-Muntaqaa . And Muslim has also reported it as I have verified in Al-Ahaadeeth As-
Saheehah (no. 1123).
As for the hadeeth: "He is not from us who shaves his head" then it is a shortened version of the
hadeeth of Abu Moosaa Al-Ash'aree, radyAllaahu 'anhu, with the wording: "He is not from us who
shaves (his head), tears (his clothes) and wails." This is the way a group of the scholars have
reported the hadeeth, such as Imaam Ahmad in his Musnad (4/411) and the two Shaikhs in their
(respective) Saheeh collections. Al-Bukhaaree introduced it in his Saheeh by saying: "Chapter:
What is forbidden from the act of shaving due to a calamity." So therefore, the hadeeth is specific
for someone who shaves his head as a means of announcing his grief due to the death of one of his
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relatives. What consists of this person's objection of Allaah's Divine Ordainment is the Prophet's,
sallAllaahu 'alayhiwasallam, linking it to his words "tears", meaning his clothes and "wails" meaning
raises his voice in wailing.
And what supports this is the occasion in which Abu Moosaa Al-Ash'aree, radyAllaahu 'anhu, reported
this hadeeth, for he reported it at the time when he was on his deathbed as occurs in the two Saheehs .
And it is verified in Irwaa-ul-Ghaleel (no. 771) and in Ahkaam-ul-Janaa'iz . As for the narration from
Ibn 'Abbaas that has been mentioned in the previous fatwaa, then I have not come across its chain of
narration and I do not deem that it is authentic. But if it is authentic, then it is likely that it is in
reference to imitation of the Khawaarij based on what has been stated previously.
As for the saying that growing the hair on one's head long is Sunnah, then there is no proof for it by
which an argument can be established. And it is not sufficient in that regard to say that it is
authentically reported on the Prophet (that he had long hair), for that was from his customs ( 'aadaat ).
And it has also been authentically reported on him, sallAllaahu 'alayhi wa sallam, that he entered
Makkah while having four locks (of tied hair), as is mentioned in my book " Mukhtasar Ash-Shamaa'il
Al-Muhammadiyyah " (35/23). And "locks" means braids and plaits. But this was just an Arab
custom, which some of them did not do all the time. So can it be said that this was the Sunnah also?
Of course not! So then in customs like this, there must be a specific proof that asserts that it is a
Sunnah of worship. But how can this be when the Prophet, sallAllaahu 'alayhi wa sallam, has placed
an equality between the one who shaves his hair and the one who leaves it to grow as is found in his,
sallAllaahu 'alayhi wasallam, saying: "(Either) shave all of it or leave all of it." Rather, he shaved
those three children's heads as was mentioned in the fatwaa . And that is an authentic hadeeth also,
which I have verified in my book " Ahkaam Al-Janaa'iz wa Bid'ihaa " (pg. 166).
So it is not for any of the youth that are being tested with imitation of the disbelievers or of the sinful
people in their hairstyles, to use the "Sunnah" as a pretext (i.e. excuse), for it is a Sunnah of custom
and not a Sunnah of worship. And this is especially since many of these youth do not imitate the
Prophet, sallAllaahu ' alayhi wa sallam, in what is obligatory upon them, such as trimming the
moustache and growing the beard.
"Verily, in that there is a reminder for he who has a heart or lends his ear, while he is heedful."
[Surah Qaaf: 37]
Perfect are You, O Allaah, from all imperfections, and by Your praise, I bear witness that no deity has
the right to be worshipped except You. I seek forgiveness in You and repent to You. [ Al-Asaalah ,
Issue #12]
[58] Question: What is the religious ruling concerning buying in installments?
Answer: First of all, buying in installments is an innovation of the actions that was not known to the
Muslims in every preceding generation. Rather it is from the aspects that have been passed onto them
from the disbelievers, those who, in the past, took over their lands, colonized them and governed over
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them with their rules of disbelief. Then when they departed from the lands' major districts, they left
behind their evil and misguided traditions. And, today, the Muslims live upon those practices and acts
that the disbelievers imposed on them.
Another point – which is the most important – is as the Prophet, sallAllaahu 'alayhi wa sallam, said: "I
have not left anything that would bring you closer to Allaah, except that I have commanded you
to do it. And I have not left anything that would distance you from Allaah, while bringing you
closer to the Hellfire, except that I have forbidden you from doing it." 35
From those thing is that he, sallAllaahu 'alayhi wa sallam, forbade that which today is called "buying in
installments", for, this kind of business transaction is an innovation, which the Muslims of the past did
not know of. I also want to say that this name is an innovation (in itself) for there is nothing found in
the books of Fiqh with the name "buying in installments." Rather, there is found in the Muslim books,
that which is called Ad-Dain (debt) and that which is called Al-Qard-ul-Hasan (a goodly loan), which
nowadays has become, in the daily affairs of Muslims, just a name without any form and reality to it.
This is even though the Prophet encouraged giving loans and he went to great extents in that, to the
point that he regarded the lending of two dollars to be as if you gave one dollar away in charity. This
means: If you lend your Muslim brother two dollars, it is as if you have taken a dollar out of your
pocket and given it for charity. Just as he, sallAllaahu 'alayhi wa sallam, encouraged these loans, he
forbade from taking extra money in exchange for delaying your brother's payment of his end of the
deal.
The Prophet, sallAllaahu'alayhi wa sallam, said: "Whoever makes two business transactions out of
one, then he gets either the lowest of the two or the interest." And in another hadeeth, he
"forbade that two business transactions be made for one (transaction)." The reporter of this
hadeeth was asked about the meaning of this forbiddance, so he responded: "It is that you say: 'I will
sell you this thing for such and such amount of money in cash, and for such and such (more) money in
delayed payment."
I will sell you this appliance for 100 dollars in cash directly, and for 105 dollars in installments,
meaning as a debt. He, sallAllaahu 'alayhi wa sallam, said: " Whoever makes two business
transactions out of one, then he gets either the lowest of the two or the interest." This means that
if he takes the exra money, then it is interest, as is seen in the example of the appliance that was sold
for 105 dollars, five dollars more in exchange for the delay.
If there is an Islaamic Rule for the individuals and the rulers, this buyer who was deceived and had
five extra dollars taken from him in exchange for the businessman's waiting on the delay, he would
have the right to take hold of him and complain about him to the people of knowledge.
So this is the understanding of this hadeeth. The thing being sold is one, however the offer is in two
transactions: In cash directly for this amount and in delayed payment for that amount. So the increase
of money for the delay in paying at once was labeled as interest by Allaah's Messenger, sallAllaahu
'alayhi wa sallam . [ Al-Asaalah , Issue #6]
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[59] Question: Is it permissible to excavate the graves of the Muslims and the graves of the
disbelievers?
Answer: There is a difference, naturally, between excavating the graves of the Muslims and
excavating the graves of the disbelievers. Thus, excavating the graves of the Muslims is not
permissible except until after the corpse has deteriorated and become decay. This is since excavating
the grave would expose the buried cadaver and its bones to wreckage, and the Prophet, sallAllaahu
'alayhi wa sallam, said: "Breaking the bones of a deceased believer is like breaking his bones if he
were alive." So the believer has sanctity after his death, just as he used to have sanctity during his
lifetime. However, this sanctity is of course within the legislated bounds.
As for excavating the graves of the disbelievers, then they do not possess this (same) sanctity.
Therefore, it is permissible to excavate them based on what is established in Saheeh Al-Bukhaaree and
Muslim that when the Prophet, sallAllaahu'alayhi wa sallam, migrated from Makkah to Madeenah, the
first thing he instituted was the construction of the Prophet's masjid, which is still in existence today.
But (at that time), there used be a garden there that belonged to a group of orphans from the Ansaar, in
which were graves of polytheists. So he, sallAllaahu 'alayhi wa sallam, said to these orphans: "Give
me a price for your land." He meant by this, "Sell me your land for it's price." They responded: "It
is for Allaah and His Messenger. We do not want any price for it." And there was found old ruins and
graves of polytheists on that land. So the Messenger, sallAllaahu 'alayhi wa sallam, put someone in
charge of the graves of the polytheists and so they were leveled (and the bodies were taken out). And
he put someone in charge of the old ruins and they were flattened. Then the Prophet's masjid was
established on the ground of that garden.
So therefore, the excavation of the graves is from two perspectives. As for it being done to the
Muslim graves, then it is not permissible. And as for it being done to the disbelievers' graves then it is
permissible. I have indicated in the response, that it is not permissible to excavate the Muslims' graves
until the bodies first deteriorate and become dust, but when is this? Indeed, it differs according to the
different types of land. There are arid desert lands, in which corpses can remain for as many years as
Allaah wills. And there are moist lands, which expedite the decaying of the bodies buried in them.
Thus, it is not possible to put a regulation that would determine the specific time it takes for the bodies
to decay. So just as it is said: "The inhabitants of Makkah are the most knowledgeable about its
mountain trails", then those individuals who bury people in that land know best the approximate time
it takes for the dead buried in the graves to decay. [ Al-Asaalah , Issue #10]
[60] Question: Is it permissible for a bookstore to sell newspapers and magazines that have immoral
pictures, false stories and praise for the hypocrites and evildoers in them? And is it permissible for
them to sell books that contain beliefs, ideologies and understanding that do not agree with what the
Salaf us-Saalih were upon, in order that it could further promote its Salafee books?
Answer: It is not permissible to have any hesitation about not selling magazines that have immoral
pictures in them, for selling them is Haraam (forbidden). As for the other books, such as those of
Fiqh , then one who desires to keep within the bounds of the Religion must have knowledge of what is
contained within these books from opinions, rulings and ideologies. And once he knows, then the
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ruling is based on what (material) is predominantly held within the book. So if for the most part, the
book is correct, then it is permissible to sell it. And if not then it is not permissible to sell it at all.
However, the Muslim will never find a book – apart from the Book of Allaah – that is free from error.
So if it were held that it is not permissible to sell any book that had an error in it, then it would mean
that it is not permissible to sell any book. So the matter should be considered with respect to what is
predominantly held within it. [ Al-Asaalah , Issue #10]
[61] Question: To what extent is the saying "There is no shyness in the Religion" correct?
Answer: We find evidence for a saying similar to this – if it is understood in the correct way – in a
statement reported in Saheeh Muslim . And it is the saying of 'Aa'ishah, radyAllaahu 'anhaa : "May
Allaah have mercy on the Ansaar women. Their shyness does not prevent them from acquiring
knowledge and understanding of the Religion." However, this statement necessitates that some
limitations be set to it, because the sayings reported (in the ahaadeeth ) provide explanations for one
another. Therefore, we say:
If such a statement is made during the circumstances of: 1) researching some knowledge, 2) asking a
question, or 3) in the context of acquiring knowledge of the Religion, or 4) if it is put in a proper place
(i.e. situation), then it is correct. As for when it is said: "There is no shyness in the Religion"
without putting any limitations to it, then it is not correct since "Shyness is part of Faith (Eemaan) ",
as has been stated by the Messenger, sallAllaahu 'alayhi wa sallam . [ Al-Asaalah , Issue #6]
[62] Question: Many of the Muslim youth exchange and pass around tapes that have songs ( nasheeds )
on them, which they call Islaamic. What is the correct opinion on this matter?
Answer: If these songs ( nasheeds ) are void of stringed and musical instruments, then generally I say
that there is no harm in them on the condition that they are free from things that are in opposition to
the Religion, such as asking for help from other than Allaah ( Istighaathah ) and seeking a way of
getting close to Allaah ( tawassul ) through the creation. Also it is not permissible to take them as part
of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and
reflecting on it. And that is what Allaah's Messenger, sallAllaahu 'alayhi wa sallam, urged us with in
many authentic ahaadeeth, such as his saying: "Recite the Qur'aan and chant it (i.e. recite it in a
nice melodious manner), before there comes a people that will rush through it and not take their
time with it. So chant it (nicely)."
And whoever reflects on the condition of the Companions, will find that they did not have the likes of
these songs ( nasheeds ) in their lives, for they were men of realities and not men of entertainment. [ Al-
Asaalah , Issue #17]
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