Abd al-Aziz Ibn Baz on the 1995 Riyadh Bombings

‘Abd al-Azīz Ibn Bāz on on the 1995 Riyadh Bombings
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abd al-Azīz Ibn Bāz
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

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1995 Riyadh Bombings – Abd al-Aziz Ibn Baz – Authentic-Translations.com [PDF]

Abd al-Azīz Ibn Bāz on Suicide-Bombings

‘Abdul-Azīz Ibn Bāz on Suicide-Bombings
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abdul-Azīz Ibn Bāz
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question:

What is the ruling of someone committing suicide by strapping explosives to himself in  order kill a number of Jewish people?

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Suicide Bombings – Shaykh Ibn Baaz- Authentic-Translations.com [PDF]

 

A Literal Explanation of a Hadith: Religious Moderation – Shaykh Muhammad Baazmool

A Literal Explanation of a Ḥadīth: Religious Moderation
أدلّة الوسطيّة :Original Title
Author: Muhammad Ibn ‘Umar Bāzmūl
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Abū Hurayrah reported that the prophet (Sallallaahu alaihi wa sallam) said:

The religion is indeed easy, and no one contends with the religion except that it will overwhelm him. So seek out a balanced correctness, do as much as you can,  and rejoice (at your reward). And seek assistance (from Allah) in the early  morning, the afternoon, and some part of the late night.

Recorded by al-Bukhārī (no. 39) and Muslim (no. 2816)

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A Literal Explanation of a Hadith Religious Moderation – Muhammad Baazmool [PDF]

A Comparison between Those Obsessed with Takfīr and Bombings and Those Who Call for Peace and Well-Being

A Comparison between Those Obsessed with Takfīr & Bombings and Those Who Call for Peace & Well-Being
بذل النصح والتذكري لبقايا ااملفتونني بالتكفري والتفجري :Original Title
Author: ‘Abd al-Muḥsin al-‘Abbād
Source: islamancient.com/ressources/docs/101.doc
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

This translation consists of some points explained by ‘Abd al-Muḥsin al-‘Abbād in his work titled:
A Reminder to Those Obsessed with Takfīr and Bombings”.

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A Comparison between Those Obsessed with Takfir & Bombings and Those Who Call for Peace -Abd al-Muhsin al-Abbad [PDF]

Purchasing Products Manufactured by Non-Muslims – Imam Ibn Baaz

Purchasing Products Manufactured by Non-Muslims
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abdul-Azīz Ibn Bāz
Translated by Abu az-Zubayr Harrison authentic-translations.com

Purchasing products from non-Muslims is of course permissible. The prophet (sallallaahu alaihi wa sallam) used to buy things from Jews. Even when he (sallallaahu alaihi wa sallam) died, his shield was in the possession of a Jewish man, pawned for food to feed his (the prophet’s) family. He used to clarify to people their (the non-Muslims) beliefs so that people would not take  them as their closest and most intimate friends. But as for buying things from them for  which there is a need, then this is a simple matter. [1]

[1] Taken from the cassette: Sharḥ Kashf al-Shubuhāt..

The above text is copied from the below PDF for easy reading.

Download the original PDF – Purchasing Products Manufactured by Non-Muslims – Shaykh Ibn Baaz

The Forbiddance of Oppression – Ibn Rajab al-Hanbali

The Forbiddance of Oppression
جامع العلوم واحلكم :Original Title
Author: Ibn Rajab al-Ḥanbalī
Translated by Abu az-Zubayr Harrison authentic-translations.com

Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” is an explanation of the forty-two famous ḥadīth collected by Imām an-Nawawī. The ḥadīth explained in this article is ḥadīth number twenty-four of that book. The forbiddance of oppression, while it is the first lesson in the ḥadīth, is only one of many lessons

Contents

The Ḥadīth
The Explanation of: “I have made oppression forbidden even for myself…”
The Explanation of: “…and I have made it forbidden among you as well…”
The Explanation of: “Oh my servants, each of you is astray except those I have guided, so ask me for guidance and I will guide you…”
The Explanation of: “Oh my servants, you sin night and day but I forgive all sins…”
The Explanation of: “Oh my servants, you will never be able to harm me…”
The Explanation of: “Oh my servants, if the first of you and the last of you, the people and jinn among you, were all to be as righteous…”
The Explanation of: “Oh my servants, if the first of you and the last of you, the people and jinn among you, were all to stand in a single place asking of me…”
The Explanation of: “…that would not decrease what I have…”
The Explanation of: “Oh my servants, it is only your actions for which I call you to account…”
The Explanation of: “…and then I will pay you in full for them.”
The Explanation of: “So whoever finds good, let him thank Allah…”

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The Forbiddance of Oppression-Ibn Rajab al-Hanbali [PDF]

The following posts are extracted from this eBook:

 

 

 

Relieving a Believer’s Hardships – Ibn Rajab al-Hanbali

Relieving a Believer’s Hardships
جامع العلوم واحلكم :Original Title
Original Author: Ibn Rajab al-Ḥanbalī
Translated by Abu az-Zubayr Harrison authentic-translations.com

Taken from Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” an explanation of the forty-two famous ḥadīth collected by Imam al-Nawawi. The ḥadīth explained in this article is the thirty-sixth one.

“Whoever relieves a believer of a hardship of this life, Allah will relieve from him a  hardship of the Day of Resurrection…”

Contents

The ḤadĪth
The Explanation of: “Whoever helps a believer with a hardship…” 
The Explanation of: “…Allah will help him with a hardship…”
The Explanation of: “Whoever shows leniency towards someone in difficulty…”
The Explanation of: “Whoever conceals a Muslim, Allah will conceal him…
The Explanation of: “And Allah will continue to help the servant…”
The Explanation of: “Whoever pursues a path seeking knowledge…”
The Explanation of: “No group of people gather in one of the houses of Allah…”
The Explanation of: “And whoever is prevented by his deeds will not be hastened…”

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Relieving a Believers Hardships-Ibn Rajab al-Hanbali [PDF]

Explaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen

Explaining the Du’á of Qunūt in the Witr Prayer
شرح دعاء قنوت الوتر :Original Title
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translator : Abu az-Zubayr Harrison –  authentic-translations.com

Contents

Introduction
The Du’ā
The Explanation of: “Oh Allah, guide me with those you have guided.”
The Explanation of: “Heal me with those you have healed.”
The Explanation of: “Care for me with those you have cared for.”
The Explanation of: “Bless me in what you have given…”
The Explanation of: “…and protect me from the evil of what you have decreed.”
The Explanation of: “Indeed, you decree while no one decrees against you.”
The Explanation of: “Whomever you show loyalty towards will never be humiliated…”
The Explanation of: “…and whomever you show enmity towards will never be honored.”
The Explanation of: “Blessed are you, our lord, and you are exalted far above.”
Questions & Answers Regarding the Du’ā of Qunūt
The Du’ā of Qunūt (for memorization)

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Explaining the Dua of Qunut in the Witr Prayer-Shaykh Uthaymeen- Authentic-Translations.com

 

Explaining Surah an-Naba – Shaykh ibn Uthaymeen

Explaining Sūrah an-Naba
تفسري جزء عمّ :Original Title
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translator : Abu az-Zubayr Harrison – authentic-translations.com

Contents

Sūrah al-Naba: Verses 1-16
The Explanation of Verses 1-16
Sūrah al-Naba: Verses 17-30
The Explanation of Verses 17-30
Sūrah al-Naba: Verses 31-36
The Explanation of Verses 31-36
Sūrah al-Naba: Verses 37-40
The Explanation of Verses 37-40

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Explaining Surah an-Naba – Shaykh Uthaymeen- Authentic-Translations.com [PDF]

Explaining Surah al-Fatihah – Shaykh ibn Uthaymeen

Explaining Sūrah al-Fātiḥah
تفسري سورة الفاحتة :Original Title
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translator : Abu az-Zubayr Harrison – authentic-translations.com

Contents

Sūrah al-Fātiḥah
Introduction
The Explanation of: In the name of Allah, the Most-Merciful, the Bestower of all mercy
The Explanation of Verse 1: All praise and thanks are for Allah, the lord of all creations
The Explanation of Verse 2: The Most-Merciful, the Bestower of all mercy
The Explanation of Verse 3: The owner of the Day of Recompense
The Explanation of Verse 4: You alone we worship, and from you alone we seek help
The Explanation of Verse 5: Guide us to the straight path
The Explanation of Verses 6 and 7: The path of those you bestowed grace upon

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Explaining Surah al-Fatihah – Shaykh Uthaymeen- Authentic-Translations.com [PDF]

The Ruling on the one who abandons Prayer – Shaykh al-Albaani

Part 1

source: silsilat ul-hudā wa nnūr ~ the series of guidance and light ~ tape no. 8

Question #5: “What is the ruling on the one who abandons the prayer? And what is the difference between al-kufr ul-ʽamalī [1] (the disbelief related to actions) and al-kufr ul-ʽitiqādī [2] (the disbelief related to faith)?”

Shaykh al-Albānī answers:

“The one who abandons the prayer has two states: either he believes in its legislation, or he denies its legislation. So regarding this second state, he is a disbeliever by the consensus of the Muslims. And likewise, whoever denies a matter from the religion that a Muslim cannot be ignorant about – for example, whoever denies (the legislation of) fasting, Hajj and whatever else there is of matters known by all the Muslims to be necessities of the religion – then he is a disbeliever. So there is no difference of opinion about this: whoever denies the legislation of the prayer is a disbeliever.

But if there is a man who does not deny (the legislation) of the prayer and who acknowledges its legislation, but with respect to action, he does not perform it, he does not pray – maybe he does not pray at all and maybe he prays sometimes – so in this case, if we said that this man has disbelieved, this statement would not apply to him at all, because kufr (disbelief) is denial, and he is not denying the legislation of the prayer, as (Allāh), the Most High, said with regard

to the disbelievers: {And they denied them (those Āyāt)…, though their ownselves were convinced thereof}. [3]
So if we take as an example so-and-so from the people who does not pray, but when he is asked ‘Why don’t you pray O my brother?’, he says to you, ‘Allāh will forgive me, by Allāh the worldly life has kept me busy, these children have kept me busy,’ and this type of talk. Of course, this talk is not an excuse for him at all, but he presents us a benefit which we didn’t know because we can’t know what is in his heart. He presents us a benefit that the man believes in the legislation of the prayer, as opposed to if the answer was, may Allāh forbid: ‘O my brother, the time for this prayer is gone; this was during a time when the people were not educated, they were unclean, they were in need of a specific nature of cleanliness, purity and exercise, and now the time for this has gone; now there are new means that free us of prayer’ – this (man) has disbelieved and thus (goes) to {Hell, and worst indeed is that destination}. [4]  As for if the answer is the first (example): ‘Why don’t you pray?’ (and he says,) ‘Allāh will forgive us, may Allāh curse the shaytān,’ and this type of talk that informs us that the man is not denying the legislation of the prayer, then if we said that this man is a disbeliever, we would be contradicting the reality, because this man is a believer, a believer in the legislation of the prayer and a believer in all of Islām, so how can we declare him a disbeliever?

Therefore, we say that there is no difference between the one who abandons the prayer and the one who abandons fasting and the one who abandons Hajj and the one who abandons anything from the acts of worship related to actions – (there is no difference) with regard to (judging whether) he is to be declared a disbeliever or not. When is he declared a disbeliever? If he denies. When is he not declared a disbeliever? If he believes. So it is not allowed – by consensus – to declare the believer to be a disbeliever. And many narrations have come in accordance with this…: ‘(Allāh will say:) Make whoever (sincerely) said lā ilāha illAllāh (none has the right to be worshiped but Allāh) enter Paradise,’ while he does not have a (good) deed equal to the weight of an atom, but he has the weight of an atom of īmān (faith), so this īmān is what prevents him from dwelling in the Fire forever, and he enters Paradise even if it is after he becomes a black coal. [5] However, this is the one who bears witness that none has the right to be worshiped but Allāh and that Muhammad is the Messenger of Allāh, and he believes in all that has come from Allāh and His Messenger ; but he does not pray, or does not fast or does not perform Hajj or the like, or he steals or fornicates – there is no difference with regard to all these affairs when placed on the scales of disbelief related to actions and disbelief related to faith [because since he has faith, these impermissible actions do not fall under disbelief related to faith / major kufr].

For instance, a man commits fornication; do we declare him a disbeliever? You will say, no. I say, no. Don’t be hasty. We have to see, does he say that zinā (fornication) is prohibited? Does he say as some of the ignorant ones say: ‘there is no harām and there is no halāl’? If he says to me (such a) statement, he has disbelieved. Likewise, the one who steals and any (other) sin – for example, the man who backbites people, and we say to him: ‘Fear Allāh, the Messenger (of Allāh) said: ‘Backbiting is you mentioning about

your brother that which he dislikes,’6 and he says: ‘There is no ‘the Messenger said’ and such-and-such,’ (then) he has disbelieved. In this manner, (the same applies to) all the Islamically legislated rulings, whether it is a positive ruling, i.e., one of the obligatory duties, or a negative ruling, i.e., the prohibitions that he must keep away from. So, if he regards any of these prohibitions to be permissible in his heart, he has disbelieved. But if he falls into it by way of action while believing that he is disobeying (Allāh), he has not disbelieved.

So there is no difference with regard to this between all the Islamically legislated rulings, whether they are from the obligatory duties or prohibitions. The obligatory duties must be carried out and it is not permissible to leave them off, but whoever leaves them out of laziness, it is not allowed to declare him a disbeliever. Whoever leaves them out of denial has disbelieved; whoever regards any of the forbidden things to be permissible has likewise disbelieved. There is no difference with regard to this at all between the obligations and prohibitions.”

1 i.e., minor kufr
2 i.e., major kufr
3 Sūrat un-Naml, 27:14
4 Sūrah Āl ʽImrān, 3:162
5 Sahīh al-Bukhārī #7439, #7510, #6560; Sahīh at-Targhīb #3639, #3641
6 Sahīh Muslim #2589

Part 2

source: silsilat ul-ahaadeeth is-saheeha – the series of authentic narrations – hadeeth no. 87

~

Hudhaifa bin al-Yamaan (radiAllaahu ‘anhu) said that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Islaam will be erased just as the decoration of a garment is (worn out and) erased, until it will not be known what is fasting, nor prayer, nor the rituals of Hajj, nor charity; and the Book of Allaah, the Mighty and Majestic, (i.e., the Qur’aan) will be taken away (from the mus-hafs[1] and breasts of the people)[2] in one night such that not (even) an aayah from it will remain on earth. And groups of people will remain – the old people – saying: ‘We saw our forefathers upon this statement: ‘laa ilaaha illAllaah (none has the right to worshiped but Allaah),’ so we also say it.’”

(Then), Silah bin Zufar said to Hudhaifa: ‘What will ‘laa ilaaha illAllaah’ benefit them when they don’t know what is prayer, nor fasting, nor the rituals of Hajj, nor charity?’ Hudhaifa turned away from him. Then (Silah) repeated it to (Hudhaifa) three times, and every time Hudhaifa would turn away from him. Then he turned toward him on the third time and said three times: ‘O Silah! It will save them from the Fire.’”[3]

~*~*~*~

Shaykh al-Albaani (rahimahullaah) comments:

“There is an important benefit of fiqh in the hadeeth, which is that bearing witness that laa ilaaha illAllaah (none has the right to be worshiped but Allaah) saves the one who says it (sincerely) from dwelling forever in the Fire on the Day of Resurrection, even if he didn’t use to perform any of the other pillars of Islaam at all, such as prayer and so on. And it is known that the scholars have differed about the ruling on the one who abandons the prayer especially while believing in its legislation. So the majority was of the opinion that he has not disbelievedby that, but rather disobeyed Allaah; and Ahmad – in a report – was of the opinion that he has disbelieved, and that he is to be killed due to apostasy, not as a prescribed punishment. And it is has been authentically narrated from the Companions that they did not consider leaving any of the actions to be disbelief except the prayer; at-Tirmithee and al-Haakim reported it.[4]

And I believe that that which is correct is the view of the majority, and that what was mentioned from the Companions does not clearly state that they meant by ‘disbelief’ here to be the disbelief which will make its possessor dwell forever in the Fire and for which it is not possible that Allaah will forgive him. How can that be when this is Hudhaifa bin al-Yamaan – who is one of the foremost of those Companions – responding to Silah bin Zufar, who was about to understand the affair as Ahmad’s understanding of it. So (Silah) said: ‘What will ‘laa ilaaha illAllaah’ benefit them when they don’t know what is prayer. . .,’ then Hudhaifa replied to him after his turning away from him, saying three times: ‘O Silah! It will save them from the Fire.’ Therefore, this is a clear statement from Hudhaifa (radiAllaahu ‘anhu) that the one who abandons the prayer is not a disbeliever [if he believes in its legislation], but rather a Muslim who will be saved from dwelling forever in the Fire on the Day of Resurrection. So be mindful of this, for indeed you may not find it in other than this place.”

[1] the actually plural word in Arabic for mus-haf is masaahif, i.e., copies of the Qur’aan
[2] this explanation and detail in the parentheses was mentioned by Shaykh ‘Abd ul-Muhsin al-‘Abbaad in Sharh Sunan ibn Maajah, tape #293
[3] also refer to Saheeh ibn Maajah #3289
[4] Saheeh at-Tirmithee #2622

Part 3

source: silsilat ul-hudaa wa nnoor – the series of guidance and light tape no. 81

~

Question #10: “What about the hadeeth: ‘whoever abandons the prayer has disbelieved’?”[1]

Shaykh al-Albaani (rahimahullaah) answers:

This is not the first hadeeth in which it is said that whoever does such-and-such has disbelieved. You have the famous hadeeth ‘whoever swears by other than Allaah has disbelieved,’[2] but we don’t say that whoever says ‘by the life of my father’ has apostatized from his religion.[3] And you know, for example, thehadeeth of ‘Umar bin al-Khattaab in Saheeh al-Bukhaari when the Messenger (of Allaah) (‘alayhi ssalaam) heard him swearing by his father, so he (‘alayhi ssalaam) said: ‘Don’t swear by your fathers; whoever of you swears, then let him swear by Allaah or keep silent.’[4] And in the hadeeth of (‘Umar’s) son ‘Abdullaah bin ‘Umar, he said that the Messenger (of Allaah) (sallAllaahu ‘alayhi wa sallam) said: ‘Whoever swears by other than Allaah has associated partners with Him,’[5] and in another narration, ‘he has disbelieved.’

So it is not necessary for the occurrence of the expression ‘whoever does such-and-such has disbelieved’ to mean that he has disbelieved with the disbelief of apostasy. Rather, it can have many meanings, such as for example: ‘he has disbelieved’ can mean that he is close to disbelieving, that he has disbelieved with the disbelief related to (only) actions (i.e., minor kufr), and such meanings that the people of knowledge were obliged to (apply) in order to reconcile between the texts.

‘Whoever abandons the prayer has disbelieved.’ (But also) we say, ‘whoever sayslaa ilaaha illAllaah[6] (sincerely) will enter Paradise;’[7] ‘whoever says laa ilaaha illAllaah (sincerely), it will benefit him some day,’[8] [9] as mentioned in thehadeeth of al-Bazzaar and others. (Another hadeeth mentions that) ‘whichever slave runs away from his master has disbelieved.’[10] These expressions are very numerous: ‘he has disbelieved, he has disbelieved.’ And there isn’t any hadeeththat is interpreted like this upon its apparent meaning if it comes with the expression: ‘he has disbelieved.’ This hadeeth – ‘whoever abandons the prayer has disbelieved’ – is treated the same way as the other narrations which share the saying ‘he has disbelieved’ with the hadeeth about prayer. So here, many interpretations can occur for this text as for many (other) narrations. For example, ‘the tale-carrier[11] will not enter Paradise,’[12] (but) does that mean that he has disbelieved because of his tale-carrying? The answer is: if he considers that to be permissible by his heart, then Paradise has been forbidden for him. And if he acknowledges the forbiddance of that, and admits that he is wrong, a sinner and an evildoer, then his affair is with Allaah, as He, the Mighty and Majestic, said: ‘Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills.’[13] So abandoning the prayer is an action that leads its doer to die upon other thaneemaan (faith) – and Allaah’s protection is sought. And abandoning the prayer is from the characteristics of the disbelievers who don’t pray and don’t give thezakaah (obligatory charity). Hence, if the Muslim does not pray, he has resembled the disbelievers. So his disbelief here is the disbelief related to actions [as long as he believes in the legislation of the prayer]. And the narrations which must be explained (with regard to their true meanings) are very numerous.

For instance, during the farewell pilgrimage, (the Prophet) (‘alayhi ssalaat was salaam) ordered Jareer bin ‘Abdillaah al-Bajalee to quiet the people down and make them listen, and he (‘alayhi ssalaam) said while addressing them: ‘Do not return to being disbelievers after me by striking the necks of one another.’[14]And he (‘alayhi ssalaat was salaam) said: ‘Insulting a Muslim is disobedience (to Allaah), and fighting him is disbelief.’[15] But if a Muslim kills or fights another Muslim, has this (person) apostatized from his religion? The answer is: no, because Allaah said: {And if two parties or groups among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the Command of Allah}.[16] He considered each of the two groups – the one outraging and the one being outraged – to be from the believers, although the Messenger (of Allaah) said in the previous hadeeth that ‘insulting a Muslim is disobedience (to Allaah) and fighting him is disbelief.’ So how is disbelief interpreted here? It is minor disbelief; it is disbelief related to actions. And the narrations about prayer – which declare that the one who abandons the prayer has disbelieved – are also (interpreted) likewise: either it is said that he is close to the disbelief related to faith (i.e., major kufr), that he is close to dying upon other than the religion of Islaam, or (it is said) that he has disbelieved with the disbelief related to actions. This interpretation is necessary so that we don’t contradict the narrations of the Messenger (of Allaah) (‘alayhi ssalaam) with one another.”


[1] Saheeh at-Tirmithee #2621
[2] Saheeh at-Tirmithee #1535
[3] swearing by other than Allaah can become major disbelief when the one swearing believes that the one whom he falsely swears by has the ability to avert harm from him and the like; refer to The Methodology of the Saved Sect by Shaykh Muhammad bin Jameel Zaynoo, p. 101
[4] Saheeh an-Nasaa’ee #3775, Saheeh aj-Jaami’ #1923
[5] Saheeh at-Tirmithee #1535
[6] none has the right to be worshiped but Allaah
[7] Silsilat ul-Ahaadeeth is-Saheeha #2355
[8] i.e., even if he first enters the Fire to be punished therein
[9] Saheeh aj-Jaami’ #6434
[10] Saheeh Muslim #68
[11] the tale-carrier is the one who spreads the speech of the people among one another with the intention of causing corruption, such as you going to someone and saying: ‘such-and-such person insulted you, and he said such-and-such thing about you, etc’ so that you separate between them; refer to Shaykh Muhammad bin Saalih al-‘Uthaymeen in Noorun ‘alaa ddarb tape #48a and Silsilatu Liqaa il-Baab il-Maftooh tape #93a
[12] Saheeh al-Bukhaari #6056, Saheeh Muslim #105
[13] Surat un-Nisaa, 4:48
[14] Saheeh al-Bukhaari #4405
[15] Saheeh al-Bukhaari #6044
[16] Surat ul-Hujuraat, 49:9

Part 4

source: silsilat ul-hudaa wa nnoor – the series of guidance and light tape no. 323

~

Question #23: “Our Shaykh, I am asking you about the issue of proofs with regard to the ruling on the one who abandons the prayer. In the treatise ‘The ruling on the one who abandons prayer’ by Shaykh Muhammad Saalih al-‘Uthaymeen, he is of the opinion that the one who abandons the prayer is a disbeliever, and he has many proofs, such as Allaah’s statement about the mushrikoon:[1] {But if they repent, perform salaah (the prayer), and give zakaah (obligatory charity), then they are your brethren in religion}.[2] So he says that what is understood from the aayah is that if they don’t do that, they are not our brethren; and the religious brotherhood isn’t negated by sins even if they are great, but it is negated when one leaves Islaam”

Shaykh al-Albaani (rahimahullaah) answers:

“Yet he is not saying that if the person prays but doesn’t give the zakaah that he is (likewise) not a Muslim and that he has disbelieved by that. May Allaah guide you, you are bringing his proof but I would like to turn your attention to (the fact) thatthere is no proof in it because he is not saying about the one who abandons thezakaah the same as he is saying about the one who abandons the prayer. You didn’t just narrate his opinion, rather you narrated (both) his opinion and his proof, but I would like to turn your attention to (the fact) that this is not a proof for him, because the aayah includes zakaah along with the prayer, [yet he is differentiating between the one who abandons the former and the one who abandons the latter].”

Question #23 (continued): “What is the ruling on this man who has abandoned the prayer, not out of denying (its legislation) but out of laziness? And what is thedaleel (evidence)?”

Shaykh al-Albaani answers:

“This (man) is one who is rebellious and disobedient (to Allaah), and not a disbeliever. The daleel is that ‘Whoever says laa ilaaha illAllaah[3] (sincerely) will enter Paradise,’[4] and the daleel is that ‘Allaah has prescribed five prayers upon (His) slaves, so whoever performs them and does them well, and completes theirrukoo’ (bowing), sujood (prostration) and khushoo’ (submissive humility and attentiveness), then he has a covenant with Allaah that He will enter him into Paradise, and whoever does not perform them and does not complete their rukoo’,sujood and khushoo’, then he does not have a covenant with Allaah; If He wills, He will punish him and if He wills, He will forgive him,’[5] and if he was a disbeliever, He would not forgive him because Allaah says: ‘Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills.’”[6]


[1] those who associate partners with Allaah
[2] Surat ut-Tawbah, 9:11
[3] none has the right to be worshiped but Allaah
[4] Silsilat ul-Ahaadeeth is-Saheeha #2355
[5] Saheeh ibn Maajah #1158, Saheeh at-Targheeb #400, Hukm Taarik is-Salaah p. 46
[6] Surat un-Nisaa, 4:48

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asaheeha translations

The Istikhaara Prayer – Shaykh al-Albaani

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 206 (a), tape no. 664 (b), tape no. 426 (c)

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*Question #10: (a) “What should the one making istikhaara[1] prayer say if he has two affairs on the same level and does not have an inclination toward either one, meaning 50-50?”

Shaykh al-Albaani (rahimahullaah) answers: “What I understand from your question is that he does not have an intention (to do something),[2] therefore there is no istikhaara prayer upon him.”

*Question #10: (a) “Is the istikhaara prayer legislated for one who is confused about doing something or is it legislated for one who has made up his mind to do so?”

Shaykh al-Albaani answers: “No, the istikhaara prayer does not remove confusion. Istikhaara prayer is (done) after a person has made up his mind to do something; so here, istikhaara is performed. Istikhaara prayer is not legislated for removing doubt and uncertainty regarding a matter which the Muslim has not made up his mind about.”

*Question #5: (b) “Is the du’aa (supplication) of istikhaara prayer before thetasleem or after it?”

Shaykh al-Albaani answers: “After the tasleem.

*Question #12: (c) “Is it allowed to repeat the istikhaara prayer?”

Shaykh al-Albaani answers: “It is allowed if his istikhaara prayer was not (performed in the way in which it is) legislated, and it is enough for it to be not legislated if he makes istikhaara to his Lord by (merely) his words, and not by his heart. And he himself is aware of this inattentiveness, so then he is forced to repeat (the istikhaara prayer). As for if he himself did not feel any of that, then he has innovated (if he repeats it).”


[1] istikhaara means to seek (from Allaah) that which is best regarding something
[2] this is in reference to the actual wording of the hadeeth in which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you intends to do something, then let him pray two ra’kah, then say [the du’aa of istikhaara]“; Saheeh al-Bukhaari #6382

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asaheeha translations

Watch Video Here

Zamzam Water and the Answered Supplication – Shaykh al-Albaani

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 814

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Question #13: “The du’aa (supplication) is answered when drinking zamzamwater, so is this particularly in Makkah or in any place?”

Shaykh al-Albaani (rahimahullaah) answers:

“The first one (i.e., particularly in Makkah) is that which I consider to be correct.”

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asaheeha translations

The Place of Looking in Rukoo – Shaykh al-Albaani

We don’t have to look at a certain spot during rukoo`

Q: “Where does the one praying look during rukoo` (bowing)?”

Shaikh al-Albaani:

He is not obliged to look at a certain spot like he should when he is standing and when he is sitting for the tashahhud. So when he is standing, he looks at the place of his prostration; and when he is sitting during the tashahhud, he looks at his (right index) finger. But during rukoo`, there isn’t a specific spot toward which we were commanded to look, so the matter is unrestricted.”

[mutafarriqaat 1/8 / asaheeha translations]

Loving Allaah and gaining His Love – Shaykh al-Albaani

Source: bidaayat us-sool fi tafdheel ir-rasool – …the superiority of the Messenger (of Allaah) (sallAllaahu ‘alayhi wa sallam) – page no. 5-7

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Shaykh al-Albaani (rahimahullaah) says in his introduction:

“Know, O Muslim brother, that it is not possible for anyone to rise to this station of loving Allaah and His Messenger [sallAllaahu ‘alayhi wa sallam] except bytawheed (singling out) of Allaah, the Most High, alone in His worship, and by singling out the Prophet (sallAllaahu ‘alayhi wa sallam) alone for following from among the servants of Allaah, due to (Allaah’s) statement: ‘He who obeys the Messenger (Muhammad (sallAllaahu ‘alayhi wa sallam)) has indeed obeyed Allaah’[1] and His statement ‘Say (O Muhammad (sallAllaahu ‘alayhi wa sallam)to mankind): ‘If you (really) love Allaah then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you.’’[2] And (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘No, by the One in whose Hand my soul is, if Moosaa was alive, he would have no choice but to follow me.’[3]

I say: so if someone like Moosaa, the one who Allaah spoke to (directly), cannot follow other than the Prophet (sallAllaahu ‘alayhi wa sallam), then can anyone else do that? Hence, this is one of the definite evidences of the obligation of singling out the Prophet (sallAllaahu ‘alayhi wa sallam) in following, which is one of the requirements of the shahaada (testimony): ‘anna muhammad ar-rasoolullaah (that Muhammad is the Messenger of Allaah)’ [sallAllaahu ‘alayhi wa sallam]. Therefore, Allaah, the Blessed and Most High, in the before-mentioned aayah, made following him (sallAllaahu ‘alayhi wa sallam) alone to be a proof of Allaah’s love for (the follower). And there is no doubt that whoever Allaah loves, Allaah is with him in everything, as occurs in the authentichadeeth al-Qudsi:[4] ‘(Allaah says), ‘My slave does not come near to me with anything more beloved to me than that which I have made obligatory upon him, and My slave continues to come near me with supererogatory deeds until I love him; and when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he grasps and his leg with which he walks.[5]And if he asks me, I will surely give him, and if he seeks refuge in Me, I will surely protect him . . .’[6]

And if this divine care is only for the beloved slave of Allaah, it is obligatory upon every Muslim to take the means which will make him beloved to Allaah, namely following the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) alone; and just by that, he will attain special care from his Mawlaa[7], the Blessed and Most High. Don’t you see that it is not possible to know the obligatory duties and distinguish them from the supererogatory acts except by following him (sallAllaahu ‘alayhi wa sallam) alone? And indeed there is no doubt that the more the Muslim learns about the biography of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and knows of his pleasant nature and virtues, the more his love for him [sallAllaahu ‘alayhi wa sallam] will be and the more extensive and comprehensive his following of him [sallAllaahu ‘alayhi wa sallam] will be.”

[1] Surat un-Nisaa, 4:80
[2] Surah Aal ‘Imraan, 3:31
[3] Shaykh al-Albaani adds the following footnote: “Ad-Daaramee, Ahmad andAbu Nu’aym narrated it from the hadeeth of Jaabir bin ‘Abdillaah, and it is ahasan (good) hadeeth as I clarified in ‘Al-Mishkaah’ and others”
[4] a hadeeth in which the Prophet (sallAllaahu ‘alayhi wa sallam) narrates Allaah’s Speech from Him
[5] i.e., Allaah directs his hearing, sight, actions with his hand and his walking to only that which is good; refer to Explanatory Notes on Imaam an-Nawawee’sForty Ahaadeeth (Revisited) by Shaykh Muhammad ibn Saalih al-‘Uthaymeen(rahimahullaah), p. 250-251
[6] Saheeh al-Bukhaari #6502
[7] Lord, Helper, Protector, etc.; refer to Translation of the meanings of the Noble Qur’aan in the English Language by al-Hilaali/Khaan

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asaheeha translations

Saying “wa maghfiratuh” – Shaykh al-Albaani

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 253

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Question #2: “What is the authenticity of adding wa maghfiratuh[1] in offering thesalaam and responding to it?”

Shaykh al-Albaani (rahimahullaah) answers:

“There is no addition (of wa maghfiratuh) in the hadeeth with respect to offering the salaam; i.e., if a person starts with offering the salaam, he ends at wa barakaatuh: asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh. And thehadeeth that has come – or in more precise words, (the hadeeth) that was narrated – (stating) that at the fourth time, the fourth of them said, asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh wa maghfiratuh, then this is a weak narration. As for the addition (of wa maghfiratuh) in the response to wa barakaatuh, then it is established; i.e., a man says, asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh, then we add wa maghfiratuh in the response…

It is in agreement with the noble Qur’aan (with) the saying ‘When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.’[2] So if the greeter gives the salaam, saying asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh, the aayah that stated ‘greet in return with what is better than it’ is not invalidated; this command still exists, which is (followed by saying) wa maghfiratuh. This addition (with respect to responding) has also been mentioned in…narrations established from some of the Companions.

So we have brought out a conclusion whose summary is that adding wa maghfiratuh in the response is allowed and starting (the salaam with it) is not allowed.”

[1] saying ‘and His Forgiveness’ after the greeting ‘may Peace, Mercy and Blessings of Allaah be upon you’
[2] Surat un-Nisaa, 4:86

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asaheeha translations

The Permissible Lying – Shaykh al-Albaani

source: silsilat ul-ahaadeeth is-saheeha – the series of authentic narrations –hadeeth no. 545

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Umm Kulthum bint ‘Uqbah (radi Allaahu ‘anhaa) said: “the Prophet (sallAllaahu ‘alayhi wa sallam) allowed lying in three (situations): during war, in reconciling between people, and the speech of a man to his wife. {In another narration:} the speech of a man to his wife and the speech of a woman to her husband.”

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Shaykh al-Albaani (rahimahullaah) comments:[1]

“I say, it is not part of the permissible lying that (the man) promises (his wife) something that he does not intend to fulfill for her, or he tells her that he bought such and such thing for her with such and such price – i.e., more than the real (price) – for the purpose of pleasing her, because that may be revealed to her; then it will be a reason for her to think badly of her husband, and that is part of corruption, not rectification.”

[1] this commentary was taken from Silsilat ul-Ahaadeeth is-Saheeha #498

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asaheeha translations

Deeds Multiplying in Ramadhaan – Shaykh al-Albaani

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 693

Question #11: “Are good deeds multiplied in general during Ramadhaan and likewise evil deeds?”

Shaykh al-Albaani (rahimahullaah) answers:

“This question is also often brought up regarding Makkah and the one residing in Makkah, whether he is a foreigner or a Makkan; are good deeds and evil deeds multiplied over there? The answer: there isn’t any text in the Islamic legislation clearly (stating) that good deeds are multiplied, and likewise evil deeds, due to the excellence of a (certain) place or the excellence of a (certain) time; excellence of a place like Makkah and Madinah for example (and) excellence of a time like this month of ours, the month of Ramadhaan. There isn’t any clear text about good deeds or evil deeds being multiplied (in such cases). But some of the scholars, by way of deduction, say that they are multiplied – by way of deduction, i.e., not based on a text but rather by way of ijtihaad.[1] So if someone says that good deeds are multiplied, there is no harm in that because it is the saying of some of the scholars. But it is not allowed to be absolutely certain about that due to the nonexistence of (relevant evidence mentioned in) the holy text which ‘falsehood cannot come to from before it or behind it.’”[2]

[1] independent reasoning
[2] Surah Fussilat, 41:42

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asaheeha translations

Rulings on the Prostrations of Forgetfulness – Shaykh al-Albaani

Q: “What is the criterion for this forgetting (due to which we must perform the two prostrations of forgetfulness)? Is it any forgetting in prayer even if he, for example, adds something, omits something…?”

Shaikh al-Albaani: “Anything, if one forgets.”

Q: “Even if it is a sunnah?”

Shaikh al-Albaani: “Even if it is a sunnah.”

* * *

Q: “Are the prostrations of forgetfulness before the tasleem or after the tasleem?”

Shaikh al-Albaani:

“For all prostrations of forgetfulness, one has the choice between prostratingbefore the tasleem or after the tasleem. And the detailed explanation mentioned in some, especially Hanbali, books that it is before the tasleem for additions and after the tasleem for omissions – this is baseless. Those who say so saw some cases to which such an explanation can be applied, however there are also cases that nullify this explanation. Therefore, one has the choice between performing the tasleem then prostrating, or prostrating then performing the tasleem of exiting the prayer.”

 * *

Shaikh al-Albaani:

“…When all the hadeeths are gathered together, it becomes clear that one who forgets in prayer has a choice: if he wants, he (first) performs the tasleem and that is absolutely better; or if he wants, he does not perform the tasleem except after completing the two prostrations of forgetfulness.”

* * *

Q: “During the prostrations of forgetfulness and the sitting between the two prostrations, is there any particular dhikr or is it the same as…?”

Shaikh al-Albaani: “The same as these (usual ones).”

Q: “The same as these i.e. tasbeeh and rabb-ighfir lee.”

Shaikh: “Yes, there isn’t anything special.”

* * *

Q: “Does one’s prayer become invalid if one intentionally leaves out the prostrations of forgetfulness?”

Shaikh al-Albaani:

“If he intentionally leaves them out, the prayer does not become invalid; however he will be a sinner because of his leaving out the two prostrations of forgetfulness that the Messenger ﷺ  ordered (us) to perform.”

[silsilat ul-hudaa wa nnoor 183/6, 133/12, 259/7, 406/10 & 81/3 / asaheeha translations]

Praying at Graves – Shaykh al-Albaani

source: fataawaa jeddah, tape no. 13/4
asaheeha translations

Question: “How do we reconcile between the Prophet’s (sallAllaahu ‘alayhi wa sallam) prohibition of praying in the graveyard and his praying over the grave of the woman who used to sweep the mosque?”

Shaikh al-Albaani (rahimahullaah):

“There is no contradiction between the two hadeeths, and all praise is due to Allaah. The first hadeeth with the prohibition of praying in the graveyard is as his  (‘alayhi ssalaam) saying in Saheeh Muslim: ‘Don’t sit on graves and don’t pray towards them.’[1] So the prohibition of praying in the graveyard, i.e. praying towards the graves, is because prayer must be sincerely for the Face of Allaah (tabaarak wa ta’aala) without any glorification for other than Allaah corrupting it or being mixed with it,  as that is one type of shirk.[2] So if a Muslim begins to pray to Allaah while facing the grave, there is an obvious suspicion that this person at least intends – as many of the ignorant people do in this era – to seek blessing from this dead person by means of his prayer and by means of his seeking nearness to Allaah (‘azza wa jal) with his prayer. Thus, he has fallen into some shirk,  and he may go too far into it such that his situation reaches the point where it would expel him from the circle of Islaam, and refuge is sought in Allaah. This meaning is what should be considered with regard to the Messenger’s (‘alayhi ssalaam) prohibition of praying in the graveyard or praying towards the grave.

As for praying over the dead person while he is in his grave, then this is something else. It has no connection with (the previous situation of) praying to Allaah – Who is alone with no partner – while facing the grave of the dead person, the intention of which is not so that Allaah forgives him, has mercy on him, as is the implied purpose when supplicating over the dead person.

Therefore, praying over the dead person while he is in his grave is one thing, and praying to Allaah (‘azza wa jal) while facing the grave is another thing. This (the latter) is what is prohibited and that (the former) is what is allowed, so there is no contradiction between this and that.”

[1] Saheeh Muslim #972
[2] associating partners with Allaah