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Month: October 2014

The Excellence of the Four Statements (Subhana Allaah, wal hamdu lillaah, wa la illaah ila Allaah, wa Allaahu akbar) – Shaykh AbdurRazaaq al-Badr

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Bismillaah

The Excellence of the Four Statements

سُبْحَانَ اللَّهِ ، وَالْحَمْدُ لِلَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’

By AbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya

Part 01

AbdurRazaaq bin AbdulMuhsin al-Badr said:

‘Indeed the best speech and the most excellent remembrance after the Noble Qur’aan is four statements. They have an exceptional value, they consist of a great matter and have a high status in the Deen of Allaah, and they are:

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar).

There are many texts, which show the excellence of these four statements that emphasize this great matter, and the value of these statements and the resulting great reward when establishing them and their noble excellence and their continuous benefits in the Dunyaa and the Hereafter. We will attempt to present some of the excellence of these statements from some of the texts, which mention these benefits.

1- So from the excellence of these words is that they are the most beloved speech to Allaah.

Imam Muslim collected in his book from the hadeeth of Sumrah bin Jundab –Radi Allaahu anhu– who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘The most beloved speech to Allaah consists of four, there is no harm with which one you begin, Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar.’[1]

And collected by Tayyalisi in his ‘Musnad’ with the wording:

‘There are four statements that are the most beloved speech to Allaah, and they are in the Qur’aan, there is no harm which one you begin with: Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar.’[2]

2- From their excellence is that the Prophet –sallAllaahu alayhi wa sallam– informed us that they are more beloved to him than what the sun rose upon (i.e. from the Dunyaa and what is in it,)

Muslim collected in his book ‘Saheeh’ from the hadeeth of Abu Hurairah who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Indeed that I say: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar) is more beloved to me than what the sun rose upon.’ [3]

3 – From their excellence is, what is mentioned in ‘Musnad’ of Imam Ahmad and ‘Shu’ab al-Eeman’ by Bayhaqi with a good Isnaad from Assim bin Bahdalah from Abu Salih from Umm Hani bint Abu Talib who said:

‘The Messenger of Allaah walked past me so I said: ‘Indeed I have become old and weak – or something similar to this – then he ordered me with an action which I should do while I am sitting.

He –sallAllaahu alayhi wa sallam– said:

‘Say Subhana Allaah one hundred times, indeed it is equivalent to freeing one hundred slaves from the offspring of Isma’eel. And

Say Alhamdulillaah one hundred times, it is the equivalent to one hundred horses saddled with reins ready to carry a person in the path of Allaah. And

Say Allaahu akbar one hundred times, since it is the equivalent to one hundred camels slaughtered for the sake of Allaah. And

Say La illaah ila Allaah one hundred times, Ibn Khalf (the narrator from Aasim) said: I think he said: it fills what is between the heavens and the earth and on that day no one will have an action raised except the one who came with the like of it.’ [4]

Al-Mundhari said: Ahmad collected it with a Hasan Isnad [5] and the ‘allaama al-Albaani declared its Isnad Hasan.[6]

Reflect upon this great reward, which is a result of these words. So whoever says Subhana Allaah hundred times then it is the equivalent to freeing a hundred slaves from the sons of Isma’eel, the offspring of Isma’eel was mentioned specifically because they are the noblest of the Arabs in lineage.  Whoever says Alhamdulillaah a hundred times then he will have the reward as the one who gave charity of one hundred horses saddled and reined ready to carry the Mujahideen in the path of Allaah. Whoever says Allaahu Akbar a hundred times then he will have the reward as the one who spends camels slaughtered for the sake of Allaah. Whoever said laa illaah ila Allaah a hundred times then it fills what is between the heavens and the earth and no one’s action is raised except if one comes with what was mentioned.

4- From the excellence of the status of these words, is that they are an expiation for sins. It is mentioned in ‘al-Musnad’, ‘Sunnan Tirmidhi’ and ‘Mustadrak al-Hakim’ from the hadeeth of Abdullaah bin ‘Amr bin al-‘Aaas –Radi Allaahu anhu– who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘There is no person on earth who says: ‘laa illaah ila Allaah, wa Allaahu akbar, wa Subhana Allaahi, wal hamdu lillaahi, La hawla wa la quwwata illa billaa, (There is no capability nor is there any power except with Allaah) except that his sins are expiated even if they were more than the foam on the sea.’

Tirmidhi declared it to be Hasan, and al-Hakim authenticated it and Dhahabi agreed with him and al-Albaani declared it to be Hasan.[7]

As for the meaning ‘expiation of sins’ here it means minor sins, as is mentioned in Saheeh Muslim from Abu Hurairah –Radi Allaahu anhu– that the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to say:

‘The five daily prayers, from one Juma’ till the next Juma’, from one Ramadhan till the next Ramadhan is an expiation for what takes place between them as long as the major sins are kept away from.’ [8]

Therefore expiation of sins has been limited to keeping away from the major sins; because a major sin can only be expiated by repentance.

Also there is a hadeeth that has been collected with the same meaning by Tirmidhi and other than him from Anas bin Malik –Radi Allaahu anhu– that the Messenger of Allaah –sallAllaahu alayhi wa sallam– walked passed a tree which had dry leaves and he hit that tree with his stick and the leaves began to fall, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Indeed al-Hamdu lillaahi, wa Subhana Allaahi, wa la illaah ila Allaah, wa Allaahu akbar, cause the sins of a slave of Allaah to fall just like the leaves of this tree are falling.’

Declared Hasan by al-Albaani.[9]

5- From the excellence of these words is that they are plants of Paradise, Tirmidhi collected from Abdullaah bin Mas’ood, from the Prophet –sallAllaahu alayhi wa sallam–that he said:

‘I met the Prophet Ibrahim on the night when I was taken on the night journey, and Ibrahim said:

O Muhammad convey my Salam to your Ummah, and inform them that Paradise has very fine soil, sweet water. That it has lowland and its plants are: 

‘Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar’

(Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest)’ [10]

In the Isnaad of this hadeeth is AbdurRahman bin Ishaaq, however the hadeeth has two supporting narrations which strengthen this narration from the hadeeth of Abu ‘Ayyoub al-Ansari and from the hadeeth of Abdullaah bin Umar.

The meaning is that plants in Paradise grow quickly due to these statements, just like the plants that are planted on lowland and the growth of its plants is fast.

6 – From its excellence is that there is none better according to Allaah than a believer who lives his life in Islaam and says ‘Allaahu akbar, Subhana Allaahi, la illaah ila Allaah, and al-Hamdu lillaahi,’ a lot.

What is collected by Imam Ahmad and by Nisa’ee in ‘Amal al-Yawm wa Laylah’ with a Hasan Isnaad from Abdullaah bin Shaddad: is that a group of three people from the tribe of Udhraah came to the Prophet –sallAllaahu alayhi wa sallam– and accepted Islaam and Abdullaah said that the Prophet –sallAllaahu alayhi wa sallam– said: ‘Who will look after them?’

Talha said: ‘I will.’

Abdullaah said: ‘They stayed with Talha and the Prophet –sallAllaahu alayhi wa sallam–sent out a delegation and one of them went in it and was martyred.  Abdullaah said: then the Prophet –sallAllaahu alayhi wa sallam– sent another a delegation and another person went with them and was martyred.

Abdullaah continued: then the third person died on his bed.

Talha said: ‘I saw these three people who stayed with me [in a dream] they were in Paradise, and I saw the one who died on his bed in front of them, and I saw the one who was martyred last after him and I saw the one who was martyred last behind them.  Talha said: I came to the Prophet –sallAllaahu alayhi wa sallam– and I mentioned this to him, and the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Why did you not stop them from going with the delegation, there is none better according to Allaah from a believer who lives his life in Islaam and says ‘Allaahu akbar, Subhana Allaahi, la illaah ila Allaah, and al-Hamdu lillaahi,’ a lot.’[11]

This great hadeeth shows the great excellence of the one who has a long life and his actions are good, and his tongue continues to be moist with the Dhikr of Allaah – Azza wa Jal, and success is from Allaah Alone.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr p.156-160]

[1] Saheeh Muslim

[2] Musnad at-Tayyalisi

[3] Saheeh Muslim

[4] Al-Musnad & Shu’ab al-Eemaan

[5] Targheeb wa Tarheeb (2/409)

[6] Silsilah Saheehah (3/303)

[7] Al-Musnad , Sunnan Tirmidhi, Mustadrak al-Hakim & Saheeh al-Jamia’ no. 5636

[8] Saheeh Muslim

[9] Sunnan Tirmidhi & Saheeh al-Jamia’ no. 1601

[10] Sunnan Tirmidhi & Albaani declared it Hasan in Saheehah no. 105

[11] Al-Musnad, Sunnan al-Kubra by Nisa’ee Book of Actions of the Day & the Night, Albaani declared it Hasan in Saheehah No. 654

Part 02

Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr said:

‘Previously, we covered a number of virtues of these four statements: they are the best speech after the Qur’aan, they are ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar).

Here we will continue with another number of benefits from these statements from the Ahadeeth of the Messenger of Allaah –sallAllaahu alayhi wa sallam– which mention these statements:

7- From their excellence is that Allaah chose these statements and chose them for His slave, and Allaah has set aside for the one who remembers Allaah saying them, with great and abundant reward.

In the ‘Musnad’ of Imam Ahmad and ‘Mustadrak’ of al-Hakim with an authentic Isnaad from the hadeeth of Abu Huraira and Abu Sa’eed –Radi Allaahu anhumma: that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Indeed Allaah chose four statements: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar). So whoever says ‘Subhana Allaah,’ twenty good deeds are written for him, and twenty bad deeds are taken away.  Whoever says ‘Allaahu akbar’ then he gets likewise. Whoever says ‘La illaah ila Allaah,’ then he gets likewise.  Whoever says ‘Alhamdulillaahi Rabbil Al-Ameen’ from his own self then thirty good deeds are written for him and thirty sins are cancelled from him.’ [1]

The reward for the slave of Allaah saying al-Hamd (Praise) is increased more than the other four, when he says it from his own self; this is because al-Hamd does not generally occur except after a reason for saying it, like eating or drinking, or the occurrence of a blessing, so it is as if the al-Hamd occurs due to something in return, for that which has been rendered to the slave of Allaah at the time of saying al-Hamd, so if the slave of Allaah mentions al-Hamd from his own self without any pushing factor to do so, nor for a new blessing (which Allaah has given him) then his reward is increased.

8- From their virtues is: that they are a protection from the Hell-Fire for the one who says them and they will come as a savior on the Day of Judgement for the one who says them and they will precede him.

Al-Hakim collected in ‘al-Mustadrak’ and Nisa’ee in ‘Amal al-Yawm wa Layla’ and others from Abu Hurairah –Radi Allaahu anhu– who said that Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Take your protection.’

We said: ‘O Messenger of Allaah against an enemy that has arrived?’

He said:

‘No, but your protection from the Hell-Fire, say:

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar) since indeed they will come on the Day of Judgement as saviours and preceding good actions and they are the lasting good deeds of the righteous.’

Al-Hakim said: ‘This hadeeth is Saheeh upon conditions of Muslim and they did not collect it. Dhahabi agreed with al-Hakim. And it was authenticated by the ‘allaama al-Albaani -Rahimullaah.’[2]

This hadeeth includes an addition to the Ahadeeth which have preceded which is describing these statements that they are the lasting good deeds.

Allaah Ta’ala said:

وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

<< But the enduring good deeds are better to your Lord for reward and better for [one’s] hope. >> [18:46]

The lasting good deeds are those deeds due to which their reward remains, and is continuous, and this is the best at what a slave of Allaah can expect and hope for and expect the best reward.

9 – And from its benefits is: that they make a curve around the ‘Arsh of ar-Rahman and they have a buzzing sound like the buzzing of the bee, by which they mention /remember the one who said them.

In the ‘Musnad’ of Imam Ahmad and Sunnan Ibn Majah and ‘al-Mustadrak’ by al-Hakim from Nu’man bin Basheer –Radi Allaahu anhu– who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Indeed what you remember/mention from the magnificence of Allaah is saying Subhana Allaah, Allaahu Akbar, la illaah ila Allaah and Alhamdulillaah, it curves around the ‘Arsh, they have a buzzing sound like the buzz of the bee, which (mention/remember) its (companion/the one) who says it. Does not one of you want that, or wish that someone still remembers you by it.’

Al-Busseeri said in: ‘Zawaid Sunnan Ibn Majah: ‘Its Isnaad is Saheeh, its narrators of trustworthy, and it was authenticated by al-Hakim.[3]

Therefore, the benefit of this hadeeth is this great virtue, which is that these four statements curve around the  ‘Arsh, i.e. that they go around it, they have a buzzing sound like the buzz of the bee, i.e. a sound which is similar to the sound of the bee and in doing so it remembers the person who said them, and those words are the greatest encouragement for Dhikr with these statements, this is why the Messenger –sallAllaahu alayhi wa sallam– said in this hadeeth: ‘Does not one of you want that, or wish that someone still remembers you by it.’

10 – From their excellence: that the Prophet –sallAllaahu alayhi wa sallam– mentioned that they are heavy on the scales.

Nisa’ee narrated in ‘Amal al-Yawm wa Layla’ and Ibn Hibban in his book called ‘Saheeh’ and al-Haakim and other than them from Abu Salma –Radi Allaahu anhu– who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying:

‘Bakhin Bakhin – and pointed with his five fingers – how heavy they are on the scale: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar) and a righteous son that dies and his father is a Muslim and he benefits by him.’

Al-Haakim authenticated it and Dhahabi agreed[4] and the hadeeth has a support from the hadeeth of Thawbaan –Radi Allaahu anhu, and al-Bazzar collected it in his ‘Musnad’ and said its Isnaad was Hasan. [5]

And his saying in the hadeeth: ‘Bakhin Bakhin’ this is a word, which is said when, being amazed by something and explaining its excellence.

11- From the excellence of these words is that for the slave of Allaah they are Sadaqah (giving charity) when he says each one of them.

It is collected by Muslim in his ‘Saheeh’ from Abu Dharr –Radi Allaahu anhu: Some of the companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘O Messenger of Allaah, the affluent have made off with the rewards, they pray as we pray they fast as we fast, and they give away in charity the extra of their wealth.’

He –sallAllaahu alayhi wa sallam– said:

‘Has not Allah made things for you to give away in charity?

Every Tasbihah (saying: Subhana Allaah) is a charity, every Takbirah (saying: Allaahu Akbar) is a charity, every Tahmidah (saying: al-Hamdu lillaah) is a charity, and every Tahlilah (saying: la illaah ila Allaah) is a charity, to enjoin a good action is a charity, to forbid an evil action is a charity, and in having relations with your wife is a charity.’

They said: ‘O Messenger of Allah, when one of us fulfils his desire (with his wife) will he have some reward for that?’

He –sallAllaahu alayhi wa sallam– said:

‘Do you not think that if he were to act upon it unlawfully he would be sinning? Likewise, if he has acted upon it lawfully he will have a reward.’[6]

The poor people thought that there was no Sadaqah except by giving money, and they were incapable of doing that, so the Prophet –sallAllaahu alayhi wa sallam– informed them that all types of good actions and being good is Sadaqah, and the Prophet –sallAllaahu alayhi wa sallam– mentioned that at the head of good actions are these four statements ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar).

12 – From the excellence of these statements is that the Prophet –sallAllaahu alayhi wa sallam– made these statements in place of the Noble Qur’aan for the one who truly cannot read it.

It is narrated by Abu Dawood, Nisa’aee, Daraqutni and other than them from Ibn Abee Awfa –Radi Allaahu anhu– who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah indeed I cannot learn the Qur’aan, so teach me something that will give me a reward.’ He –sallAllaahu alayhi wa sallam– said:

‘Say: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest, There is no capability nor is there any power except with Allaah.’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar wa La hawla wa la quwwata illa billaa.)

Then the Bedouin said: ‘like this – and he closed his hand – and said: This is for Allaah, what is for me?’

The Prophet –sallAllaahu alayhi wa sallam– said:

اللهم اغفر لي وارحمني وعافني وارزقني واهدني

‘Say: O Allaah forgive me, and have mercy on me, and pardon me, and provide for me, and guide me.’

Then the Bedouin took them [this supplication] and closed the palm of his hand. The Prophet –sallAllaahu alayhi wa sallam– said:

‘As for this person then he has filled his two hands with goodness.’[7]

The Muhaddith Abu Tayyib al-Atheem ‘Abbadi said in his comments on Sunnan Daraqutni its Isnad is Saheeh and Albaani -Rahimullaah- said its Sanad is Hasan.[8]

These are some of the virtues mentioned in the Prophetic Sunnah regarding these four statements.  There are specific virtues for every one of these statements. Whoever reflects upon these preceding virtues finds that they are very great, and show the great status of these statements and their lofty status and their many benefits and their advantages upon the believer, the slave of Allaah.

Perhaps the secret to this great excellence – and Allaah knows best – is what has been mentioned by some of the people of knowledge, which is that the Names of Allaah –Tabaraka wa Ta’ala – are all incorporated in these four statements.

As for what is embodied in ‘Subhana Allaah’ is the Name of Allaah which show purity like al-Qudoos (The Holy) and as-Salaam (The Source of Peace).

As for ‘Alhamdulillaah’ then it is comprises and affirms the different types of perfection for Allaah –Tabaraka – in His Names and His Attributes.

As for ‘Allaahu Akbar’ then it contains the Magnificence of Allaah and regarding Him as Great, and that none can enumerate praise upon Him, so whoever this possesses, then, He is the One Who is worthy of worship, which means that there is none worthy of worship except Him.

I swear by Allaah, look how great these statements are, and how magnificent their matter is, and how great is the result of the good for them.

We ask Allaah that He gives us the capability to observe these statements and to be continuous upon them, and makes us from its people, those whose tongues are moist with remembering them, indeed Allaah is The Protector of that and He is The Capable One.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr  p.161-166]

[1] Al-Musnad, al-Mustadrak and ‘Allaama Albaani said in Saheeh al-Jamia’ No.1718 it is Saheeh.

[2] Al-Mustadrak, Sunnan al-Kubra & Saheeh al-Jamia’ No. 3214

[3] Al-Musnad, Sunnan Ibn Majah & al-Mustadrak

[4] Sunnan al-Kubra, Saheeh Ibn Hibban & Al-Mustadrak

[5] Kashf al-Astaar ‘an Zawaid al-Bazzar

[6] Saheeh Muslim

[7] Sunnan Abu Dawood, Sunnan Nisa’ee & Sunnan Daraqutni

[8] Saheeh Abu Dawood

Related Link:

https://abdurrahman.org/dhikr/

Collection of Principles of Bida – Shaykh al Albaani

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From the Works of The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

# Principles of Bida’ 1

Adhering to general texts which have not been implemented\acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh(understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’

[Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

# Principles of Bida’ 2

It is not a condition in order to reject every individual Bida’ that we need a narration conveyed with an authentic chain from one of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said during his refutation of Shaykh Al-Habshi, in his debate with him regarding the Bida’ of prayer beads:

‘. . . . . And is it a condition with the people of knowledge and intellect in rejecting every individual Bida’ that we should have a narration conveyed with an authentic chain from one of the Salaf rejecting every single Bida’? This is not something a person who has smelt the fragrance of knowledge says.’

[From: ‘ar-Radd ‘ala Taqeeb al-Hatheeth’ by Shaykh Albaani p.54]

# Principles of Bida’ 3

Shaykh Muhammad Nasiruddeen Albaani said:

Coming closer to Allaah Ta’ala cannot be done except with what Allaah has legislated.

From Anas bin Malik who said: I was sitting with Ubayy and Abu Talha, and we had just eaten meat and bread, then I called for water to make Wudu. Ubayy and Abu Talha said to me: ‘Why are you making Wudu?’

Anas said: ‘Because of this food we just ate.’

They said: ‘Do you make Wudu because of good things (food)?! One who was better than you(the Messenger -sallAllaahu alayhi wa sallam-), did not make Wudu after eating.’

[Collected by Ahmad, & Albaani said its Isnad is Jayyid]

Shaykh Muhammad Nasiruddeen Albaani commented:

‘This Athar (narration) indicates that the Companions would reject coming closer to Allaah- Ta’ala- with an action which the Messenger of Allaah -sallAllaahu alayhi wa sallam- did not legislate whether with statements or actions, as for Anas being concerned with making Wudu for eating meat, then perhaps the saying of the Messenger -sallAllaahu alayhi wa sallam- reached him: ‘Make Wudu for that meat which has been cooked on fire’, and it did not reach him that it had been abrogated and Allaah knows best.’

[From: Mishkat 1\107 #329]

# Principles of Bida’ 4

The Mubtadi’ is he who Exaggerates Worship.

Shaykh Muhammad Nasiruddeen Albaani said:

‘No one should presume that when we choose to limit ourselves to the Sunnah with regard to the amount of Rakat prayed during Taraweeh, and the impermissibility of increasing upon that, that we regard those from the preceding scholars and those who came after them as being misguided or that we see them as people of Bida’ because they don’t hold this opinion (of limiting to the Sunnah), as some of the people have presumed and believed that we see them as being misguided and they have then used that to justify attacking us!

This presumption of theirs, necessitates clarity, they assume that just because a matter is not allowed then it is automatically regarded as a Bida’, or that just because everyone who says it is permissible or recommended to pray more [in the Taraweeh prayer] that he is a misguided Mubtadi! We say no, never, this presumption is indeed false, and extreme ignorance. Because the Bida’ which a person is criticized for and the Ahadeeeth which are applied in curbing Bida’ are a result of the definition: ‘An invented way of religion which is similar to the Sharia’ but is not from it, intending to follow that way and exaggerating in the worship of Allaah -Subhanahu.’

Therefore, whoever innovates a Bida’ and intends by it exaggeration in worship, and he knows it is not from the Sharia’, then he is the type of person upon whom these Ahadeeth are applied. As for the one who falls into Bida’ unknowingly, and he did not intended exaggeration in worship, then those Ahadeeth do not include these people at all, and they do not concern them at all, rather they concern those Mubtada’ who stand in the way of disseminating the Sunnah, and regard all Bida’ as good, without knowledge or guidance, nor a clear Book, not even blindly following the people of knowledge and remembrance, rather they do this following desires and satisfying the common folk!’

[Taken from: ‘Salatul-Taraweeha’ p.35]

The Obligation of Understanding the Proof According to the Understanding of the Salaf as-Salih

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Compiled by Zakareeyah bin Ghulam Qadir
Translated by    Abbas Abu Yahya

‘Allaah Ta’ala gave proofs in His Noble Book concerning the excellence of the Salaf as-Salih, and following their way, Allaah Ta’ala said:

<<And the first to embrace Islaam of the Muhajirun and the Ansar and also those who followed them exactly. Allaah is well pleased with them, as they are well pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.>>   [Tawbah: 100]

From Ibn Mas’ood that the Prophet  said:

‘The best people are my generation then those who will come after them and then those after them.’

[Collected by Bukhari & Muslim]

Therefore, the Companions are the example and they are the ones to follow. It is obligatory upon every Muslim to follow them in what they understood from the evidences of the Book and the Sunnah, because they were the most knowledgeable of the people and they had the most correct understanding of the Sharia’ texts out of all the people.  Consequently, if a Muslim takes other than their understanding then he will deviate away from the straight path, since the Companions stood with insight, and they viewed everything with their perceptive knowledge.

Ibn Abu Zayed al-Qayrawani said in his book ‘al-Jaama’ (117):

‘Submission to the Sunnan (plural of Sunnah) cannot be opposed with opinion, nor is it repelled with Qiyas (analogy).  As for the interpretation of the Salaf as-Salih then that is how we interpret, and what they acted upon is which we act upon, what they left off is what we leave.  It is sufficient to adhere to what they adhered to, and that we follow them in that what they clarified.  We take them as an example in what they extracted and viewed from the hadeeth. We do not rebel against the Salaf as-Salih in what they differed or what they interpreted, and everything that we have just mentioned is the stance of the Ahl-ul-Sunnah and the Imams of the people in Fiqh and hadeeth.’

As-Sama’ani said in ‘Sown al-Mantiq’ (158):

‘Indeed we have been ordered to follow and been encouraged to do so.  And we have been prohibited from innovating and we have been rebuked concerning Bida’. The flag/sign of the Ahl-ul-Sunnah is their following the Salaf as-Salih, and them leaving everything that is innovated and heresy.’

The supporter of the Sunnah al-Asbhaani said in his book ‘al-Hujjah Fee Bayaan al-Muhajjah’ (2/437-440):

‘Knowledge is not having lots of narrations; rather it is following and using those narrations. It is to take the Companions and the Ta’abieen (the Successors of the Companions) as exemplary, even if it means having a little knowledge.  Whoever opposes the Companions and the Ta’abieen then he is misguided, even if he has a lot of knowledge.’

al-Asbhaani continues:

‘And that is to clarify for the people the matter of their Deen, so it is upon us to follow the Companions because indeed the Deen came from Allaah Ta’ala and it did not come from the intellects and opinions of men, but rather the Messenger  clarified the Sunnahfor his Ummah. And he explained it to his Companions.  Therefore, whoever opposed the Companions of the Messenger of Allaah  in anything from the Deen then he has become misguided.’

Ibn Rajab said in the book ‘Fadl Ilm as-Salaf ‘ala Ilm al-Khalaf’ (72):

‘The beneficial knowledge from these sciences, are all precisely connected to the texts with the Book and the Sunnah, the understanding of the meaning of these sciences and their restrictions are with what has been narrated from the Companions and the Successors and those who followed them, regarding the meanings of the Qur’aan and the hadeeth.  Likewise, what has been mentioned from them of what they said regarding issues of Halaal and Haraam, as well as Zuhd, softening of the heart and knowledge and other issues.’

Ibn Taymeeyah said in ‘Kitab al-Eemaan’ (p.114):

‘To understand this principle of al-Eemaan the Murjia’ turned away from the explanation of the Book and the Sunnah, and the statements of the Companions, and the Successors who followed them in goodness. The Murjia’ relied upon their own opinions and they interpreted this principle with their own understanding of Arabic language.  This is the way of the people of Bida’. This is why Imam Ahmad said: ‘The people mainly make mistakes regarding interpretation and analogy.’

This is why we find the Mu’tazilah[1], Murjia’[2], Rafidah[3] and other than them from the Ahl-ul-Bida’ explain the Qur’aan with their own intellect, as well as what they interpreted with Arabic language.  This is why you find them not relying upon the Ahadeeth of the Prophet , the Companions, and the Ta’abieen and the Imams of the Muslims.  So the Ahl-ul-Bida’ do not rely upon the Sunnah, or upon the consensus of the Salaf or their Aathaar, rather they rely upon the intellect and language, and we find that they do not rely upon the books of Tafseer based upon narrations, and upon hadeeth and Aathaar of the Salaf.

And Ibn Taymeeyah also said in ‘Majmoo Fatawa’ (10/362):

‘So knowledge which has been legislated and the rituals of worship which have been legislated are taken from the Companions of the Messenger of Allaah , as for what came from those after them, then it is not befitting that we take that as a foundation even though they are excused for their mistakes, rather they will be rewarded for theirIjtihad (exertion in deriving a ruling) or due to Taqleed (blind acceptance).

Therefore, whoever establishes speech regarding the science of Usool (principles) and its branches upon the Book and the Sunnah and the Athaar narrated from the previous generations then he has achieved the Prophetic way.

Likewise, whoever establishes his purpose, worship, good deeds and an understanding connected to the principles of righteous actions and its branches of circumstances of the heart and physical actions upon al-Eeman and the Sunnah and the guidance, which Muhammad  and his Companions were upon, then he has achieved the Prophetic way. And this is the way of the Imams of guidance; you find that Imam Ahmad would say when the principles of the Sunnah were mentioned:

‘The principles of the Sunnah are adhering to what the Companions of the Messenger of Allaah  were upon and the books of Tafseer which have narrations from the Prophet  and the Companions and the successors. This is what is relied upon in its knowledge based principles and its branches………………..’

Likewise, regarding Zuhd, Raqaaiq (softening of the heart) and matters of the heart since its knowledge is relied upon the book of Zuhd which has narrations about the Prophets -salawaatAllaah alaihim- from Adam to Muhammad, then upon the way of the Companions and successors and those after them were not mentioned.’

[Taken from ‘Tawdeeh Usool al-Fiqh ‘ala Manhaj Ahl-ul-Hadeeth’ p.41]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] – Those who preferred the intellect to the Book & the Sunnah.

[2] – Those who say that Eemaan stays at a constant.

[3] – Those who rejected the Sunnah.

Till death do us part. . . . ! (An Explanation of a Hadeeth About Marriage)

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Taken from Sahab.net
Summarised and Translated By Abbas Abu Yahya

All Praise belongs to Allaah and Praise and Peace be upon the one who was sent as a mercy for all the worlds and upon his Family and his Companions.

This hadeeth is one of the rarest authentic Prophetic hadeeth regarding strong exhortation to be good to women, being gentle with them, being patient with them, having a concern for them, encouragement not to divorce them, and to remain with them until death even if you have been her companion for a long time. Even if she has produced all the offspring that is possible for her, you should not divorce her unless you are certain (that it is the best thing to do), or it is impossible to live with her. Now we will look at this rare hadeeth and some of its benefits.

It has been collected by Ibn ‘Aasakir in ‘Tareekh Dimishq’ from Yahya bin Jabir from al-Miqdam bin Ma’dee Karib al-Kindi that the Prophet –sallAllaahu alayhi wa sallam– stood amongst the people and praised Allaah and exalted Him and said:

‘Indeed Allaah advices you in the strongest possible terms to be good to women, indeed Allaah advices you in the strongest possible terms to be good to women, advices you in the strongest possible terms with regards to women, indeed they are your mothers, your daughters, your sisters, your paternal aunts (father’s sisters) and your maternal aunts(mother’s sisters).  Indeed a man from the people of the two books (Jews & Christians) marries a woman and does not hit her, each one of them continues to desire his companion until he dies in old age.’

Abu Salmah said I narrated this hadeeth to al-Ala bin Sufyaan al-Ghassanee who said:

‘Indeed it has reached me that from the evil hidden sins which Allaah has madeHaraam, which are not clearly mentioned in the Qur’aan, are that a man marries a woman and when his companion becomes old and she has  stayed with him for a long time, and has produced all that her womb can, then he divorces her without any reason to do so.’

Shaykh Albaani mentions:

‘It is collected by Tabarani in ‘al-Mu’jam al-Kabeer’, Ibn ‘Aasakir in ‘Tareekh Dimishq’. And this Isnad is Saheeh.’ [Silsilah Saheehah No.2871]

Then he quotes al-Harbi:

‘The intent is to encourage the one being advised to have a concern for women, to have patience with them. i.e. and that the people of the Book behaved like this with their women.’

Shaykh Albaani said:

‘This is how they (The Jews & the Christians)  used to behave when they had manners, and were religious, even though they followed a religion that had changed, as for nowadays then they prohibit that which Allaah has made permissible of divorce, and they openly make Zina permissible! !’[1]

This hadeeth is a clear refutation against those who do not treat their women in a good way. It is a reminder to everyone who is deceived by the so-called rights of women in the west!

From the benefits of this hadeeth:

1- Advice to be good to women and that the Messenger –sallAllaahu alayhi wa sallam–repeated this three times to emphasise this point: he said:

‘Indeed Allaah advices you in the strongest possible terms to be good to women, indeed Allaah advices you in the strongest possible terms to be good to women, advices you in the strongest possible terms with regards to women . .. .’

The advice of being good to women and living with them in a good way is mentioned in the Book of Allaah Ta’ala.

Allaah Ta’ala said :

<< And live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.   >> 4:19

Imam Bukhari mentioned a chapter in his Saheeh : ‘chapter  Advice with regard to women’ then he mentioned a hadeeth from Abu Hurairah –RadhiAllaahu anhu– from the Prophet –sallAllaahu alayhi wa sallam– who said:

‘Whoever believes in Allaah and the last Day then he should not harm his neighbour, and I advise you strongly to be good to women, indeed women were created from the rib bone, and the most bent of the ribs is the top one, so if you tried to straighten it you would break it and if you left it then it would still continue to be bent, so I advise you strongly to be good to women.’

In the wording collected by Muslim from Abu Hurairah from the Prophet –sallAllaahu alayhi wa sallam– who said:

‘Whoever believes in Allaah and the last Day and testifies about a matter then he should speak good or remain silent and I advise you strongly to be good to women, indeed the woman was created from . . . .’

2- Then the Prophet –sallAllaahu alayhi wa sallam– explained that this advice is not specific for a certain type of woman. He explained her relationship with the Muslim male, thus she is a mother, and what will make you aware of what a mother is? The advice which is given concerning being good to the mother, is what you already know and is not hidden from you.

Bukhari -Rahimullaah- mentions another chapter heading:

‘Chapter: Who of the people are most deserving of good companionship?

From Abu Zur’ah From Abu Hurairah –RadhiAllaahu anhu– who said: A man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah who from the people is the most deserving of my good companionship?

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– said: ‘Your father.’

[In another narration the man’s name was mentioned clearly as is in ‘al-Adab al-Mufrad’ by Bukhari from Bahz bin Hakeem from his father from his grandfather [Muwaweeyah bin Haydah]  I said: O Messenger of Allaah who . . . . . . . . the next closest relative then those closest after them.’]

[Collected in ‘Adab al-Mufrad’ no.3, Tirmidhi and ‘Irwaa al-Ghaleel’ 829/2232, declared Hasan by Albaani.]

In this narration there is an extra benefit which is the wording: ‘the next closest relative then those closest after them.’ Which can be used as an evidence for having good companionship with the wife, the daughter the sister and the aunt, and no one can doubt how closely related they are to you O Muslim slave of Allaah.

As for the saying: ‘The most deserving of my good companionship?’ Which means who are the foremost people with whom I should fulfil favours for, be good to and honour.  Good companionship is connected to being gentle and kind, having good speech, having good dealings, implementing good manners all of which Islaam brought forth and has encouraged.

Al-Hafidh Ibn Hajr said in ‘Fath’ that Ibn Battal said:

‘This warrants that the mother should have three times as much as the father, and that is because of the difficulty of pregnancy, then that of the delivery, then that of suckling, these things are specific to the mother and the hardships upon her, after which the father participates in the upbringing of the child.  This  was also indicated in the saying of Allaah Ta’ala:

<< And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years.>>[Luqaman:14]

So Allaah equated the mother and the father in what is bequeathed, however, Allaah singled out the mother with these three things, pregnancy, giving birth and suckling the child.

• She is a wife, as has been mentioned in the texts[2], likewise the Prophet –sallAllaahu alayhi wa sallam– said: ‘The best of you, is the one who is best to his wifeand I am the best to my wife and if your companions should die then make Dua’ for them.’

Albaani said in ‘Silsilah Saheehah’ no. 285, ‘it is collected by Tirmidhi, Daraqutni and Ibn Hibban from ‘Aeysha –Radi Allaahu anhu. Its Isnaad is authentic upon the conditions of Bukhari and Muslim.’

Here the wording means ‘wives’ due to the hadeeth in which the Prophet –sallAllaahu alayhi wa sallam– said: ‘The most complete of the Believers in their Eemaan are those who have the best manners, and the best of you are those who are best to their women.’

Shaykh Albaani said in ‘Silsilah Saheehah’ no. 284, ‘it is from the hadeeth of Abu Hurairah –Radi Allaahu anhu– collected by Tirmidhi and Ahmad and the first part of the hadeeth is collected by Abu Dawood, Ibn Abee Shaybah in ‘al-Musannaf’, Abu Na’eem in ‘al-Hileeyah’ and Haakim and he said it is Saheeh upon the conditions of Muslim and Dhahabi agreed with him.’

• She is a daughter and there are Ayaat and Ahadeeth[3] which explain the advice of being good to daughters. As for the Ayaah it is the saying of Allaah Ta’ala:

<<Allah instructs you concerning your children: for the male, what is equal to the share of two females. >> [Nisa:11]

This is the advice of Allaah for being good to daughters, so that they are not neglected, as they were in Jahileeyah. So much so that at that time they used to bury their daughters alive. Likewise, it was not as the enemies of Islaam behave today (with their daughters), by only looking after them when they are young, but when they reach maturity they leave them to the streets to deal with themselves, astray, struggling  in depravity and committing vile and shameful deeds in the most disgusting manner and offensive form, the like of which the history of mankind has not known.

The Prophet –sallAllaahu alayhi wa sallam– said:

‘Whoever has three daughters and was patient with them, fed them and gave them drink and clothed them from his wealth then they will be a screen for him from the Hell-Fire on the Day of Judgement.’[4]

Bukhari mentions in a chapter heading in ‘al-Adab al-Mufrad’: ‘Chapter whoever is responsible for supplying sustenance for two daughters or even one.’

In the narration of Ahmad:

‘No one has three daughters, or three sisters, or two daughters, or two sisters, and he fears Allaah regarding them and is good to them, except that he will enter Paradise.’[5]

From Ibn Abbas from the Prophet  –sallAllaahu alayhi wa sallam– who said:

‘There is no Muslim who has two daughters, and he has good companionship with them except that they will cause him to enter Paradise.’[6]

She is a sister, a paternal aunt (father’s sister) and a maternal aunt (mother’s sister),  and they have all been mentioned with the advice of being good to them.

As for the paternal aunt and the maternal aunt then Islaam has encouraged Muslims greatly to have good relations with them  and to be good to those who are the closest of relatives and then the next and then the next.  No one can doubt that the paternal aunt and maternal aunt are connected to a Muslim from the direction of his mother and his father, therefore the paternal aunt and maternal aunt are of the same status as the mother and the father. Due to this, it becomes obligatory to have good relations with them and to be good to them and to honour them.

The Prophet –sallAllaahu alayhi wa sallam– said:

‘The maternal aunt is of the status of the mother.’

Collected by Bukhari, Ahmad and Abu Dawood.

Tirmidhi mentions in ‘Sunnan Tirmidhi’: ‘Chapter: being good to the maternal aunt, with a chain to al-Bara bin ‘Aazib from the Prophet –sallAllaahu alayhi wa sallam– who said:

‘The aunt is of the status of the mother.’

Tirmidhi said: ‘And this hadeeth has a long story behind it and it is Saheeh.’

From Ibn Umar –RadhiAllaahu anhu–  who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘Indeed I have committed a major sin, is there any repentance for me?’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have a mother?’

He answered: ‘No.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have an aunt (mother’s sister)?’

He answered: ‘Yes.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Then be good to her.’[7]

In Sunnan Darmi, from Ibn Umar who said:

‘a maternal aunt is of the same status of the mother, and a paternal aunt is of the same status of the father, a niece is of the same status of the uncle, and every relative is of the same status of his relation who is the equivalent thereof, if that person is not an inheritor due to the way they are related.’

In Sunnan Daraqutni, from Sha’abee who said: Ziyad bin Abu Sufyaan said to a person who would sit with him: ‘Do you know how Umar judged regarding the paternal aunt and the maternal aunt?’

He said: ‘No.’

Ziyad said: ‘Indeed I am the most knowledgeable of the creation of Allaah about how Umar judged them, he placed the maternal aunt at the same status of the mother, and the paternal aunt at the same status of the father.’

3 – The Prophet –sallAllaahu alayhi wa sallam– encouraged his Ummah with the advice of being good to women, to honour them, to look after them, and to be patient with them in a general sense and especially with the wife. Just as you would like your daughter, or your sister, or your paternal aunt and your maternal aunt to be honoured, and it would make you happy. In the same way you should honour someone else’s daughter (who is your wife) she is like a captive given to you and she has given the flower of her life to you.

4 – The Prophet –sallAllaahu alayhi wa sallam– mentioned in the above mentioned hadeeth that the people of the two books (Jews and Christians) would honour their wives, and a man would remain with his wife all his life, loving her and being good to her, this is despite the fact that they are the people of sin, disbelief and Shirk. Therefore, O Ummah of Muhammad you are the people of Deen, Taqwa and Istiqamahtherefore you should be the foremost in adopting these great manners.

[Taken from http://www.Sahab.net from sahab.net/forums/showthread.php?t=382700%5D

[1] Silsilah Saheehah no. 2871

[2] From Abu Huraira who said: The Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘Every person from the children of Adam is a master, so the man is the master of his family and the woman is the mistress of her home.’ No. 2041

[3] From Anas who said: There was a man who was with the Messenger of Allaah – sallAllaahu alayhi wa sallam – and the man’s son came, he kissed him and sat him on his lap.  His daughter came and he just sat her next to him. The Messenger – sallAllaahu alayhi wa sallam – said: ‘If only you had been just between them!’   No.3098

[4] Collected by Ibn Majah, Bukhari in ‘al-Adab al-Mufrad’ & Ahmad. Albaani declared it Saheeh in Silsilah Saheehah no. 294

[5] This is the wording Bukhari mentioned in ‘al-Adab al-Mufrad’ & in his ‘Saheeh’.

[6] Collected by Bukhari in ‘al-Adab al-Mufrad’, Ibn Majah, al-Hakim, Ahmad & Ibn Hibban. Albaani said it was good. Silsilah Saheehah no. 2776.

[7] [Collected by Tirmidhi,  and declared Saheeh by Albani and in the wording collected by Ibn Hibban and Hakim: ‘Do you have parents?’  ‘Saheeh Targheeb  wa Tarheeb’ p.658 no. 2504]

Is there a Reward for Reading Hadeeth? – Imam Ibn Baaz

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From Shaykh, Allaama, Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
by Umm Yahya 

The Noble Shaykh Bin Baz -Rahimullaah- was asked:

‘The reward for reciting the Book of Allaah is evident. Is there a reward for reading Hadeeth too?’

The Shaykh replied:

‘There is a great reward for reading the Noble Qur’an in terms of coming closer to Allaah Subhanahu wa Ta’ala, as is reading and memorizing the Hadeeth of the Messenger of Allaah -sallAllaahu alayhi wa sallam. And this is because it is worship of Allaah Subhanahu wa Ta’ala (in pursuit of) acquiring knowledge and a greater understanding of the religion.

Evidence in the Shariah indicates that seeking knowledge and gaining an understanding of the religion is obligatory in order for the slave to worship His Lord upon firm knowledge (Baseerah)

An example of this evidence is the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘Whoever Allaah wills good for He grants them the understanding of the Deen (religion)’

And he said:

‘The best of you are those who learn the Qur’aan and teach it’

And the Prophet -sallAllaahu alayhi wa sallam said:

‘Whoever treads a path seeking knowledge on that path, then Allaah makes the path to paradise easy for him due to his seeking knowledge, and no group of people gather in one of the houses of Allah reciting the Book of Allaah and studying it, except tranquility descends and they are covered with Mercy and the angels surround them and Allaah mentions them to those who are close to Him’

And there are many Hadeeth regarding the virtues of reciting the Qur’aan such as the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘Recite the Qur’aan for verily it will come as an intercession for the one who recites it on the Day of Resurrection’

Collected by Muslim

And one day the Prophet -sallAllaahu alayhi wa sallam came out and said:

‘Who would like to go to Bathaan (a valley in Medina) or to al-Aqeeq (a valley in Makkah) and return with two great female camels, without sinning and without severing the ties of kinship?’

So we said:

‘O Messenger of Allaah we would love that’

He -sallAllaahu alayhi wa sallam- said:

‘If one of you went to the masjid and learnt or read two Ayaat from the Book of Allah Azza wa Jal  (that) is better for him than two female camels and three Ayaat are better than four female camels and in addition to that the same amount in male camels’

As is collected by Imam Muslim in ‘Saheeh Muslim’ and this is an evidence concerning the virtue of reciting the Qur’aan and teaching it.

There is (another) famous Hadeeth from Ibn Mas’ood which is collected in ‘Jamia Tirmidhi’ with a Hassan (good) chain of narrators that the Prophet -sallAllaahu alayhi wa sallam- said:

‘Whoever reads one letter from the Book of Allaah he gets one reward for it and one reward is equivalent to ten times the reward of it.’

And it is the same for reading the Sunnah, if a believer learns it by reading theAhadeeth and studying them and memorizing them, distinguishing the authentic from the non authentic, then he will receive a great reward. This is because this is considered acquiring knowledge, concerning which the Prophet -sallAllaahu alayhi wa sallam- said:

‘Whoever treads a path seeking knowledge on that path, then Allaah makes the path to paradise easy for him due to his seeking knowledge, and no group of people gather in one of the houses of Allaah reciting the Book of Allaah and studying it, except tranquility descends and they are covered with Mercy and the angels surround them and Allaah mentions them to those who are close to Him’

This is proof of reading the Ayaat and reflecting upon them, studying Hadeeth and memorizing them, desiring knowledge and (desiring) an understanding of the religion and acting upon it (consequently) is from (one of the reasons) for entering paradise and being saved from the hell-fire. As the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever Allah wills good for He grants them the understanding of the Deen (religion)’

There is a consensus with regard to its authenticity and it clarifies the virtue of knowledge and seeking it, and that is a sign of goodness as we clarified earlier. And the understanding of the Deen is attained through the Book (The Qur’aan) and through the Sunnah (Hadeeth) therefore (attaining the) understanding the Sunnah is a sign that Allah has intended goodness for His slave, there is a lot of evidence to substantiate (this point).

All Praise is for Allah Lord of the worlds

Taken from: sahab.net/home/index.php?Site=News&Show=986

Calling to the Truth and Separating the People In Regard to the Truth – Shaykh al-Albaani

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Taken from Silsilah Ahadeeth As-Saheehah
By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

No. 2823 – From AbdurRahmaan bin Jubair bin Nafeer, from his father who said: we were sitting with al-Miqdad bin al-Aswad one day, when a person passed by him and said: ‘Toobah (a tree in Paradise) for these two eyes which saw the Messenger of Allaah –sallAllaahu alayhi wa sallam–: ‘I swear by Allaah that we wish we had seen what you have seen and witnessed what you witnessed.’

Al-Miqdad became angry, I became astonished, because they did not say anything but good. Then he turned to the man and said: ‘What makes a person wish that he was present when Allaah has made him absent.  He does not know, if he had witnessed it, how he would have been at that time? I swear by Allaah there were a people that were present at the time of the Messenger of Allaah -sallAllaahu alayhi wa sallam, who Allaah will throw on their nostrils in the Hell-Fire, because they did not respond to the Messenger –sallAllaahu alayhi wa sallam- nor did they believe in him. Do you not praise Allaah, for taking you out from your mothers’ wombs not knowing anything except your Lord and believing in that which your Prophet was sent with. Indeed you have been saved from trials by others being trialed instead of you.

I swear by Allaah, that Allaah sent the Prophet –sallAllaahu alayhi wa sallam- in the severest time that any Prophet from among the Prophets was ever sent, in any period of time including the Jahileeyah time period (period of ignorance before Islaam).

They would not regard any religion better than the worship of idols, then the Prophet –sallAllaahu alayhi wa sallam- came with the Furqan (the Criterion) he separated the truth from falsehood with this Criterion, and he separated a father from his son, so much so that a man would see his father and his son or his brother as a disbeliever.

And indeed Allaah opened the lock of his heart with Eemaan, and he knows if he is destroyed he enters the fire, it does not make him happy that his beloved is in the fire. And it is about those that Allaah –Azza wa Jal – said: <<And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of eyes>>’

Collected by Ahmad and Al-Albaani declared the Isnaad to be Saheeh

Shaykh Albaani commented saying:

‘(Notice): This separating mentioned in this hadeeth has a foundation in ‘Saheeh al-Bukhari’ from the hadeeth of Jaabir bin Abdullaah who said: ‘The angels came to the Prophet –sallAllaahu alayhi wa sallam- while he was sleeping, some of them said: Indeed he is asleep and some of them said: ‘Indeed the eyes are asleep but the heart is awake…’ to the end of the hadeeth, and in this hadeeth it mentions: ‘So whoever obeys Muhammad –sallAllaahu alayhi wa sallam- then he has obeyed Allaah, and whoever disobeys Muhammad then he disobeys Allaah, and Muhammad separated/divided the people.’

I (Albaani) say:

‘This hadeeth is a clear proof that shows that separating/division is not blameworthy in itself. So, some of the people push the people away from the Dawa’ to the Book and the Sunnah, and they regard warning against that which opposes the Book and the Sunnah as being from the innovated matters, or they claim that the time to call to the Book and the Sunnah has not arrived! Their claim is that the Book and the Sunnah pushes people away and divides them.

This is great ignorance with regard to the truthful Dawa’ and what is associated to thisDawa’ from differences of opinions and hostility towards this Dawa’, as is witnessed in every time and place.  This is the Sunnah (the way) Allaah has ordained for His creation, and you will never find a change or turning off in the Sunnah (the way) of Allaah.

<<And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree,- Except him on whom your Lord has bestowed His Mercy >>

[Taken from Taken from ‘Silsilah Ahadeeth As-Saheehah’ Vol. 6 p.779 Hadeeth no. 2823]

The Dislike of Praising Someone in their Presence – Shaykh Uthaymeen

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By Shaykh Allaama Muhammed bin Salih al-Uthaymeen
Taken From ‘The Explanation of Riyadh as-Saaliheen’
Translated by Abbas Abu Yahya

360 Chapter- The dislike of praising someone in their presence because you fear that he will be corrupted by conceit/arrogance etc and the permissibility of praising someone who is rightfully secure.

1797- From Abu Moosa al- Ashaari –RadhiAllaahu anhu- who said: The Prophet –sallAllaahu alayhi wa sallam– said ‘You have destroyed or broken this man’s back.’

Agreed upon by Bukhari and Muslim

1798 – From Abu Bakra –RadhiAllaahu anhu-: A person was mentioned in front of the Prophet –sallAllaahu alayhi wa sallam– and another man praised him with goodness the Prophet –sallAllaahu alayhi wa sallam– said: ‘Woe be to you! You have cut off the neck of your companion’ The Messenger –sallAllaahu alayhi wa sallam– kept repeating this statement, then he said:

‘If one of you has to praise a person and there is no other option then say, I regard him to be such and such if you regard him as that, and Allaah is the one who takes him to account, and no one can testify about a person, above Allaah.’

Agreed upon by Bukhari and Muslim.

1799- From Hammam bin al-Haarith, from al-Miqdaad –RadhiAllaahu anhu- that a man began to praise Uthmaan –RadhiAllaahu anhu, al-Miqdaad sat up on his knees and began throwing small pebbles at his face.

Uthmaan said: ‘What bothers you?’

He said: ‘Indeed the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’

Collected by Muslim.

Imam an-Nawawi said:

‘These are Ahadeeth which prohibit praising a person in his presence, however there are many authentic Ahadeeth regarding the permissibility of doing this.

The scholars have said: The way we combine these (apparently opposing) Ahadeeth is:

If the one being praised has perfect Eeman, certainty, is secure in himself, trains his soul and possesses awareness  to the extent that he will not be trialed or deceived by this praise nor will this praise play upon his conscience then in this circumstance it is not prohibited nor is it disliked to praise him in his presence.

If however, any of these above matters are feared and that person is not secure, then it is disliked to praise him in his presence, and it is disliked in the strongest terms. The differing Ahadeeth, are understood in this context and according to this explanation.

What is mentioned regarding the permissibility of praising a person in his presence; there is the statement the Prophet –sallAllaahu alayhi wa sallam– made to Abu Bakr –RadhiAllaahu anhu: ‘I hope you are from them.’  Meaning, he –sallAllaahu alayhi wa sallam– hoped Abu Bakr would be from those who will be called to enter Paradise from all its Gates.

In another hadeeth (the Prophet –sallAllaahu alayhi wa sallam– said to Abu Bakr –RadhiAllaahu anhu): ‘You are not from them.’ Meaning you are not from those who trail their garments below their ankles to show off.’

Also, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to Umar –RadhiAllaahu anhu: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’

[Taken from the text of ‘Riyadh as-Saliheen’]

Shaykh Muhammed bin Salih al-Uthaymeen said in his explanation:

The author brings forth an explanation concerning ‘praising another person’ and the question arises, is it necessary for a person to praise his brother with what he has or does not have? There are different situations to this scenario.

The first situation: That there is benefit in praising him and it is encouragement for him, motivating him to praiseworthy characteristics and noble manners. There is no harm in doing this because it is encouragement for your companion. Therefore if you witness generosity, being good to others, courage  and sacrificing and you mention his qualities in front of him to others in order to encourage him and make him firm in order to continue with what he is doing, then this is good and is what is intended by the saying of Allaah Ta’ala:

<<Help one another in Al­-Birr and At-­Taqwa (virtue, righteousness and piety)>> [5:2]

The second situation: That you praise him in order to make apparent his excellence amongst the people in order for this praise to spread amongst the people so they respect him, as the Prophet –sallAllaahu alayhi wa sallam– did with Abu Bakr and Umar.

Concerning Abu Bakr, the Prophet was speaking one day and asked: ‘Who amongst you is fasting today?’

Abu Bakr replied: ‘I am.’

Then the Prophet asked again: ‘Who amongst you has followed a funeral procession today?’

Abu Bakr replied: ‘I have.’

The Prophet said:  ‘Who has given charity today?’

Abu Bakr said: ‘I have.’

The Prophet asked: ‘Who amongst you has visited a sick person today?’

Abu Bakr replied: ‘I have.’

The Prophet said: ‘These matters are not gathered in a person except he enters Paradise.’

[Collected by Muslim]

In addition to this the Prophet once spoke of the one who trails his garment on the ground out of pride and that Allaah will not look at him, and Abu Bakr said: ‘O Messenger of Allaah indeed one side of my garment loosens away from me though I attempt to keep it up.’

The Prophet replied: ‘Indeed you are not of those who do it out of pride.’

The Prophet said to Umar: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’ This means that when you O Umar follow a pathway then Shaytan runs away from it and takes another pathway.

These are examples of the Prophet explaining the excellence of Abu Bakr and Umar, and there is no harm in this.

The third situation: To praise someone and to take it to an extreme and to describe him in a way that he is not worthy of. This is prohibited and it is lying and deception. For example mentioning a leader or minister or someone of this rank and extolling him and describing him with praiseworthy characteristics which he does not posses. This is not permissible and is harmful for the one being praised.

The fourth situation: someone praises another person with that which he does posses however he fears that the person being praised will be deceived by this and become amazed of his own self  and becomes conceited with himself, and raise himself above others. This is also prohibited and not permissible.

The author mentioned ahadeeth regarding praising someone in his presence: ‘Woe be to you! You have cut off the neck of your companion.’ This means that it is as if you have slaughtered him due to your praise of him, this means that your praise caused him to raise himself (become conceited) which is why the Prophet ordered for dirt to be thrown in the face of the those who praise people in their presence.

If it is well known that someone does not sit in a gathering of noble standing and status, except that he praises those present, and  this person is one who praises those of high status but he is not like the one who praises anyone and everyone. This person is the one whom you hear him praise anyone and everyone, [good or bad,] time and time again but the other type of person praises any senior person, judge or scholar etc, whenever he sits with them. In this case it is permissible to throw dust in their face because a man praised Uthmaan –RadhiAllaahu anhu- so al-Miqdad stood and took some small pebbles and threw them in the face of the person who praised. Uthmaan  asked him ‘ Why did you do that?’  He said, indeed the Prophet –sallAllaahu alayhi wa sallam– said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’

To conclude it is incumbent upon everyone to only speak good because the Prophet –sallAllaahu alayhi wa sallam– said: ‘Whoever believes in Allaah and the Last Day, then he should speak good or remain silent.’

And Allaah is the One who gives success.’

[Taken From: ‘The Explanation of Riyadh as-Saaliheen’ by Shaykh Allaama Muhammed bin Salih al-Uthaymeen, Vol.6

page 562-565]

How to Attain Love for the Messenger sallAllaahu alayhi wa sallam ? – Shaykh al-Albaani

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By The Muhaddith, Shaykh, Allamaa’
Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

The following is a summary of what the Shaykh al-Albaani (d. 1420 A.H.) said in the introduction to a book entitled ‘Bidaytus – Sooli Fee Tafdeel Rasool -salAllaahu ‘alaihi wassalam as-Sharraffa w­­a Karrama’:

‘Indeed I firmly believe that it is upon every Muslim who is sincere in his Islaam, to familiarize himself abundantly with a good amount of manners, which Allaah has honoured His Prophet with, in addition to the virtues that Allaah placed upon the Prophet in order for him to excel above all the worlds, from the Jinn and all of mankind altogether, rather even above those Angels who are close to Allaah Ta’ala.

This familiarization can be attained through the established evidences from the Book and the Sunnah, researching them and having the correct understanding of them, because indeed that is what will, – without any doubt – increase the Muslim in Eemaan, and sincere love for the Prophet  -sallAllaahu alayhi wa sallam.

This Love for the Prophet  -sallAllaahu alayhi wa sallam which is a primary principle that becomes firm in the heart of the believer is also connected to the love of AllaahTa’ala, Who out of His Excellence sent us His Messenger, and blessed us – and Allaah Posses all blessings – with the Messenger.

Allaah Tabarak wa Ta’ala said:

<< He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah (As-Sunnah). And verily, they had been before in manifest error >>

And this is why the Messenger -sallAllaahu alayhi wa sallam- said:

‘There are three characteristics, whoever has them finds the sweetness of Eemaan: that Allaah and His Messenger are more beloved to him than other than them; that when he loves a person he loves him only for Allaah’s sake and that he hates to return to disbelief after Allaah has saved him from it just as he hates to be thrown into the Hell-Fire.’

And this love continues to rise in his heart until the Prophet -sallAllaahu alayhi wa sallam, becomes more beloved to him, more beloved than every respected person he knows.

As the Messenger -sallAllaahu alayhi wa sallam- said:

‘None of you truly believes until I am more beloved to him than his son, his father and all mankind.’

Know O brother Muslim, that it is not possible for anyone to rise to this level of love for Allaah and His Messenger except with the Tawheed of Allaah Ta’ala in His worship Alone [rather than to any other than Him].  And singling out the Prophet -sallAllaahu alayhi wa sallam, by following him from amongst Allaah’s slaves, due to the saying of Allaah Ta’ala:

<< He who obeys the Messenger, has indeed obeyed Allaah >>

and His saying:

<< Say: ‘If you (really) love Allaah then follow me, Allaah will love you>>

The Messenger -sallAllaahu alayhi wa sallam, said:

‘No, by Him in Whose Hand is my soul, even if Moosa was alive today he would have no recourse except to follow me.’

I (Albaani) say:  so if it is not granted even for the likes of Moosa whom Allaah spoke to, to follow other than the Prophet -sallAllaahu alayhi wa sallam, then would it be granted for anyone other than Moosa?

This is from the unequivocal/absolute proofs of the obligation of singularly following the Prophet -sallAllaahu alayhi wa sallam.  It is from the necessities of the testimony of ‘Muhammad is the Messenger of Allaah.’ And this is why Allaah Tabarak wa Ta’alastated it in the preceding Ayah, that following the Prophet -sallAllaahu alayhi wa sallam- alone is a proof of Allaah loving a person. And there is no doubt that whoever is loved by Allaah, then Allaah will be with him in all that he does, as is mentioned in the authentic hadeeth al–Qudsi:

‘And My slave does not come closer to Me except with that which is more beloved to Me than what I have made obligatory upon him, My slave continues to come closer to Me with the optional deeds until I love him, if I love him I will be his hearing with which he hears, and the sight with which he sees, and his hand with which he grips and the leg with which he walks, and if he asks Me I will definitely give it, and if he seeks refuge then I will definitely give him sanctuary . . ..  ’

If this is the divine concern that Allaah has for his beloved slave, then it is obligatory upon every Muslim to take those means which make him more beloved to Allaah. And this is done by no other way than singularly following the Messenger of Allaah -sallAllaahu alayhi wa sallam– as opposed to anyone else. Only by doing this alone will one be granted the special concern from ones Master [Allaah] – Tabaarak wa Ta’ala –do you not see that there is no path to knowing that which is obligatory and distinguishing that from optional worship except by following the Messenger -sallAllaahu alayhi wa sallam- alone?

There is no doubt, that when a Muslim becomes more knowledgeable about the biography of the Messenger of Allaah -sallAllaahu alayhi wa sallam, and knows more of his beautiful qualities and his excellence, then his love for the Messenger -sallAllaahu alayhi wa sallam– would be more, and thus his following of him -sallAllaahu alayhi wa sallam- would be more extensive and more comprehensive.

What drove me to research and distribute this blessed booklet was for me to help my Muslim brothers.

In reality my only goal in this life, after fulfilling the obligatory rights that Allaah has upon me, is to familiarize the Muslims through educating, lecturing and writing about the authentic Seerah of the Prophet -sallAllaahu alayhi wa sallam, from all its different angles according to my capability. And to encourage them to take the Messenger -sallAllaahu alayhi wa sallam- as the only example to be followed, just as Allaah Ta’alaencouraged them in doing so, in His saying:

<< Indeed in the Messenger of Allaah you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >>

and therein lies their happiness in the Dunyaa and the Hereafter.

The last piece of work that I worked on was about a year ago (1401 A.H.) when I summarized the book ‘Shammail al-Muhammadeeyah’ by Imam Tirmidhi.  I distinguished between the hadeeth being Saheeh and Da’eef by commenting upon them, this was while I was staying in my new place of migration ‘Amman’ [capital of Jordan], during a time of afflictions that interrupted me, simultaneously I was preoccupied with buying land and building my home.  After staying there for a few months, an event caused disruption resulting in my leaving my home and my family and travelling to the first place I migrated to: ‘Damascus’ where I went back and stayed for two days, and then from there to Lebanon in spite of a lot of turmoil and chaos making it a difficult place to reach.’

The Shaykh continues:

‘Indeed I then preceded to complete this book [‘Bidaytus – Sooli Fee Tafdeel Rasool -salAllaahu ‘alaihi wassalam as-Sharraffa wa Karrama’] despite great problems during this work, and with very upsetting news which caused me much pain, namely the death of my elder brother Muhammad Naajee Abu Ahmad during the season of Hajj, I continued completing this book whilst seeking mercy for my brother, being patient upon this affliction, due to his death. He was the best of my brothers and was the most sincere towards me, and the strongest from amongst them in response to my Dawa’ and he held a great concern for it. He was enthusiastic in calling to the Dawa’ may Allaah Ta’ala bestow his abundant mercy upon him.  We were patient, my brothers and his children and his grandchildren and his in-laws with this affliction. May Allaah grant them someone good as he was a good predecessor for them, may Allaah gather us all with him under the banner of the master/leader of the son of Adam, Muhammad -sallAllaahu alayhi wa sallam- <<The Day when there will not benefit [anyone] wealth or children But only one who comes to Allah with a sound heart.>> [26:88-89] and indeed we belong to Allaah and indeed to him is our return.  O Allaah reward me for my affliction and compensate it for me with better than that. O Allaah forgive Abu Ahmad and raise his rank amongst those who were guided to Islaam to the best of creation (the Prophet), and place someone to look after those still alive after him, and forgive us and him O Lord of all the worlds, and make his grave spacious for him, and make light in there for him.

Indeed I have digressed a lot from what we were dealing with. Everything that happens to humans is protection under the Will of Allaah and His Compassion, so we return to what we were discussing, so I say:

If you can comprehend that which has preceded in that Allaah’s Love cannot be attained except by following His Prophet, you should therefore be concerned with following his Sunnah, and one should spend in that cause, strive with oneself completely. He should not be deceived by that which some of the deceived, misguided people are upon, from amongst the Soofeeyah and frivolous people, those who have taken their religion to be play and amusement, with an–Nasheed (songs) and tunes. By which they claim that they please Muhammad -sallAllaahu alayhi wa sallamwith that which they call ‘religious an–Nasheed’ and they play them constantly for theirDhikr (meetings for remembrance of Allaah) and in their gatherings, which they organize on innovated Eids like the Eid of Mawlid (celebrating the Prophet’s birth) etc.

Indeed they are –and I swear by Allaah– clearly misguided, and are deviated from the truth.  How can they not be in clear misguidance since they have mixed up the Deenwith false amusements, and they have blindly copied shameless singers, with their rhythmical musical tunes, and they adhere to this in their Soofi paths which kill the hearts, and divert them from the remembrance of Allaah and the recitation of the Qur’aan.  The Prophet -sallAllaahu alayhi wa sallam- said:

‘He is not from us who does not recite the Qur’aan in a beautiful way.’

And this is especially because they add singing to musical instruments and clapping thus completing the resemblance between the two different groups. That is then broadcasted by some foreign radio stations, not only the Arab radio stations. Trying to please the people in the name of Dhikr (remembrance of Allaah) or religious an–Nasheed!  And regretfully some of the religious radio stations have began to follow their footsteps for which Allaah’s aid is sought.

It has even reached me that some of the visual broadcasters (Television) have presented some of these Dhikr (remembrances of Allaah) or religious an–Nasheed, as if it is from Islaam, and that it is from the characteristics of sincerity in which Muslims call to.

I will never forget, once a long time ago I visited a centre from some of the Islaamic organizations, and I was shocked to hear the sound of the Adhaan chanted with musical instruments!  So I questioned them regarding it?  It was said:  ‘It is some Muslim youth from some Arab countries who have come as guests to this organization, and one of them lets them hear the Adhaan with a musical chant,’ and now this is what we hear from many of the Islaamic radio stations.

It was finally brought to the attention of some Muslim youth, concerning that which those an-Nasheed contain of evil and deviancy opposing the Islaamic Sharia’, so they modified it to a different type of an–Nasheed which talked about enthusiasm, strength and reminders of Islaamic heroism, and they would also adhere to some musical chanting and some of them have even added some musical instruments like the Duff(Arabic drum) etc. to it.

Indeed, I heard it, with my own ears in some music stores, something of the like, so I spoke with them, due to that which is obligatory in the Deen by way of advising them and reminding them that it is not allowed, especially since many of them have begun listening to an–Nasheed as a habit, and it has busied them from reciting Qur’aan or listening to it.

All of this is from the evil of the deviancy of keeping away from the Salaf, indeed I am certain that this was not from their practice, even though they used to sometimes recite poetry in wars and battles. This practice is one thing and taking that and applying to it a musical chant and making it a habit and resembling the practice of the people of evil and mere amusements, then that is something else, and it is not hidden from the people of knowledge and insight.  May Allaah have mercy upon the one who said:

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf

In summary: Indeed I advise everyone who reads this book, that they do not suffice with the knowledge in it but follow that up with hopeful consequences which is to sincerely follow this great Messenger, which necessitates the love of Allaah, and His Forgiveness for ones sin, <<and this is the great success>>

‘We ask Allaah Ta’ala that He makes us from them.’

[Taken from: A summary from the introduction to ‘Bidaytus – Sooli Fee Tafdeel Rasool –salAllaahu ‘alaihi wassalam as-Sharraffa wa Karrama’ p.4 -12]

How Sins can Cause you to Enter Paradise – Imam Ibn a Qayyim

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By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Umm Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed a slave commits a sin and enters Paradise through committing it and he performs a good deed and enters the Hellfire through performing it.’

It was asked ‘How is this (possible)?’

Ibn Qayyim -Rahimullaah- answered:

‘A sin is committed and thus does not cease to be before his eyes (causing him to be) fearful of it, concerned about it frightened and weeping due to his regret of doing it. Feeling ashamed due to this action before his Lord The Most High, with his head lowered between his hands, and his heart broken and despondent due to it.

Therefore that sin will be more beneficial to him than numerous acts of obedience could be. As a consequence these previously mentioned matters are the cause for this slave of Allaah’s happiness and success until that sin will be a reason for him to enter Paradise.

A slave of Allaah performs a good deed and he continues to view it as if he has performed a favour for his Lord and is egotistic due to that good deed, and he is conceited, vain and arrogant due to the sin. So he says I did such and such action (boasting) causing to him to inherit the characteristic of pride, haughtiness and adopting an overbearing attitude.

This becomes the reason for his destruction.

Thus if Allaah Ta’ala intends good for the needy slave He trials him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself. However if Allaah intended for him (the slave) anything other than good He (Allaah) would have left him alone and his vanity and pride and this is the deception which necessitates his destruction.’

[Taken from: ‘al-Waabil as-Sayyib min Kalim at-Tayyib’ By Ibn al-Qayyim page 15]

The Excellence of the One Who has Mercy upon the People – Imam as-Sa’adi

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Imam AbdurRahman bin Nasr as-Sa’adi
Translated By Abbas Abu Yahya

From Jareer bin Abdullaah –Radi Allaahu anhu– who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‫من لا يرحم الناس لا يرحمه الله

‘Whoever does not have mercy upon the people then Allaah does not have mercy upon him.’

Collected by Bukhari & Muslim

Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) commented on this hadeeth saying:

‘The literal wording of the hadeeth indicates that the one who does not have mercy upon the people then Allaah does not have mercy upon him. The understanding of the hadeeth is that whoever has mercy upon the people, then Allaah has mercy upon him.

Just like the Messenger -sallAllaahu alayhi wa sallam- said in another hadeeth:

‘الراحمون يرحمهم الرحمن. ارحموا من في الأرض؛ يرحمكم من في السماء‘

‘ar-Rahman (The Most Merciful) has mercy upon Merciful people. Have mercy upon those on the earth, and the One above the skies will have mercy upon you.’[1]

Therefore, the mercy a slave of Allaah has for the creation is from the greatest means by which the mercy of Allaah is acquired. From the effects of that mercy is goodness in the Dunyaa and goodness in the Hereafter. From the greatest means of Allaah’s mercy being blocked and prevented is if the slave of Allaah does not have mercy to the creation. The slave of Allaah is in great need and dire want of Allaah’s mercy, he cannot do without it for even the blink of an eye, and he cannot do without this mercy due to what it contains of blessings and repelling of punishment from the mercy of Allaah.

Consequently, when a person wants the mercy of Allaah to continue and increase, then he needs to implement all the means by which the mercy of Allaah is gained. All of these means are combined in the saying of Allaah Ta’ala:

إِنَّ رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

<< Indeed, the mercy of Allah is near to the doers of good. >> [Ara’af: 56]

They are doers of good (al-Muhsinoon) in the worship of Allaah, and they are al-Muhsinoon to the worshippers of Allaah. The Ihsaan (being good) to the creation has an effect from the effects of the mercy that the slave of Allaah has with the creation.

There are two types of mercy that the slave of Allaah has:

The First type: Natural & innate mercy

Allaah has granted some of His slaves this mercy.  He placed compassion, mercy and sympathy in their hearts for the creation.  These slaves of Allaah carryout what they are capable of in benefitting the people and this is what this mercy necessitates and they do so according to their capabilities. They are praised, and rewarded for what they do, and they are excused for that in which they fall short on, and perhaps Allaah wrote a reward for them, due to their truthful intentions even though their strength was not enough to carry out those actions.

The Second type is the mercy that a slave of Allaah acquires by following every path and means in order to characterize his heart with this mercy. The slave of Allaah knows that this description is from the most noble and most complete of manners and behavior.  He strives to characterize himself with it, and he is aware of the reward that Allaah has prepared for being merciful, and what he loses, if he is prohibited from this reward.  He desires excellence from his Lord, and he strives with all the different means to acquire that excellence.

The slave of Allaah knows that the reward is equivalent to the type of action carried out, and he knows that Allaah has ordained a religious brotherhood, and a love based on Eemaan between the Believers. Allaah ordered the believers to be brothers loving each other, and to eliminate everything that negates brotherhood from hatred, enmity and evil plotting.

The slave of Allaah continues to be acquainted with the means by which he acquires this noble characteristic of being merciful, and he exerts himself in implementing this characteristic so much so that he fills his heart up with this mercy, and sympathy for the creation. How great is this noble manner, and noble and complete characteristic.

The effects of this mercy, which is in the hearts, becomes evident upon the limbs and the tongue in striving to do good, righteousness and relaying benefits to the people, and to discontinue harm, and being compelling and offensive to the people.

The sign that shows the presence of mercy in the heart of the slave of Allaah is that he loves that goodness reaches all of the creation generally, and specifically to the Muslims, and he dislikes that evil and harm reaches them. And will be in relation to the level of love and dislike he has, and will be in relation to the level of mercy that he has.

Whoever is afflicted by the death of a beloved person or by other afflictions, and if his sadness upon that person or affliction is due to feeling merciful, then this sadness is praiseworthy, and it does not negate patience and seeking Allaah’s pleasure, this is because when the Messenger -sallAllaahu alayhi wa sallam- cried due to the death of his grandson, Sa’ad said to him: ‘What is this O Messenger of Allaah?’

The Messenger -sallAllaahu alayhi wa sallam- followed up his question with another statement and said:

‘هذه رحمة يجعلها الله في قلوب عباده، وإنما يرحم الله من عباده الرحماء’

‘This is mercy, which Allaah places in the hearts of His slaves.  Indeed those whom Allaah has mercy upon from His slaves are those who are merciful.’

[Collected by Bukhari & Muslim]

And likewise the Messenger -sallAllaahu alayhi wa sallam- said at the death of his son Ibraheem:

‘القلب يحزن، والعين تدمع، ولا نقول إلا ما يرضي ربنا. وإنَّا لفراقك يا إبراهيم لمحزونون’

‘The heart is saddened, the eyes shed tears, but we only say that which pleases our Lord. And indeed we are saddened by your separation O Ibraheem.’

[Collected by Bukhari & Muslim]

Likewise having mercy upon young children and slaves, and making them happy is also from being merciful­.

As for not having concern for them and not having gentleness with them, then this is from coarseness, harshness and cruelty, just like some of the coarseness of the Bedouins when they saw the Prophet -sallAllaahu alayhi wa sallam- and his companions kissing their younger children, one of the Bedouins said:

‘I have ten children I did not even kiss one of them.’

The Prophet -sallAllaahu alayhi wa sallam- said:

‘أو أملك لك شيئاً أن نزع الله من قلبك الرحمة؟’

‘How can I hold something for you, with Allaah has removed mercy from your heart?’[2]

Also, an example of being merciful is the mercy that the prostitute had when she gave water to a dog to drink, he was going to eat dirt due to extreme thirst, and Allaah forgave her due to that mercy.[3]

The opposite of that example is how a woman was punished due to her tying up a cat, she did not feed her or give her drink, nor did she leave her to eat from the leftovers on the earth, until that cat died.[4]

Additionally from this mercy is that which has been witnessed and experienced, and that is that whoever is kind to his animals by giving them food and drink and beneficial consideration, then Allaah blesses him regarding his animals, and whoever is evil to them, then he is punished in the Dunya before the Hereafter.

Allaah Ta’ala said:

مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

<<Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. >>

[Maidah: 32]

This is because the first heart has cruelty, harshness and evil, whereas the other heart has mercy and gentleness and compassion, and he is concerned with reviving all those people from whom he has the ability to revive, in comparison to the first heart which has cruelty, and is prepared to annihilate all the people.

We ask Allaah to place mercy in our hearts which will obligate us to follow all the ways that gain the mercy of Allaah, and that we sympathize with all the creation of Allaah due to this mercy. And that Allaah makes it a way of gaining Allaah’s mercy and His generosity; indeed He is the Bestower of goodness and the Most Kind.

[Taken from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82]

[1] Collected by al-Humaidi in ‘al-Musnad’, Ibn Abee Shaybah in ‘al-Musanaf’, Ahmad, al-Marwazi in ‘al-Birr wa Silaah’, Darmi in ‘ar-Radd ala Jahmeeyah’, Bukhari in ‘Tareekh al-Kabeer’, Abu Dawood & Tirmidhi and many other scholars.

It was authenticated by Tirmidhi, Hakim in ‘al-Mustadrak’ & Dhahabi agreed with him, Albaani in ‘Silsilah al-Ahadeeth as-Saheehah’ No. 925, & many other scholars.

Benefits:

Al-Imam Ishaq bin Rahawayyah (d.238 A.H.) said:

‘Allaah Ta’ala said: <<The Most Merciful [who is] above the Throne established.>> [Taha: 5]. There is a consensus (Ijmaa) of the people of knowledge that Allaah isMustawaa’ (ascended) above the ‘Arsh (Throne), and He knows every single thing under the seven earths.’

Ad-Dhahabi commented on this statement in ‘al-‘Aloo’:

‘Listen –and turn – to this Imam and how this Imam conveyed a consensus of this noble issue, just like Qutaibah conveyed this consensus in his time.’

Qutaibah bin Sa’eed (d.240 A.H.) said:

‘The statement of the Imams of Islaam, the Sunnah and the Jammaah is that we know that our Lord is above the sevens, above His ‘Arsh (Throne), like He said: <<The Most Merciful [who is] above the Throne established.>> [Taha: 5]

Ad-Dhahabi commented on this statement in ‘al-‘Uloo’:

‘So this is Qutaibah, being a great trustworthy Imam, who conveyed a consensus of this issue. He had met Malik, Layth, Hammad bin Zayd, the senior scholars and he lived a long life and the memorizers of hadeeth used to crowd around at his door.’

[Taken from: footnotes from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82]

 

[2] [Collected by Bukhari & Muslim from the hadeeth of Aeysha –Radi Allaahu anha]

[3] [Collected by Bukhari & Muslim from the hadeeth of Abu Huriarah –Radi Allaahu anhu]

[4] [Collected by Bukhari & Muslim from the hadeeth of Abdullaah bin Umar –Radi Allaahu anhu]

The Superiority of the Mother Over the Father

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Translated and compiled  By Abbas Abu Yahya

1- From Abu Hurairah –RadhiAllaahu anhu– who said: A man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah who from the people is the most deserving of my good companionship?

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– said: ‘Your father.’

[In another narration: ‘. . . . . the next closest relative then those closest after them.’]

[Collected in ‘Adab al-Mufrad’ no.3, Tirmidhi and ‘Irwaa al-Ghaleel’ 829/2232, declared Hasan by Albaani.]

[In another narration: ‘A man came to the Prophet of Allaah  –sallAllaahu alayhi wa sallam– and said: ‘What do you order me with?’ The Messenger  –sallAllaahu alayhi wa sallam– said: ‘Be good to your mother.’

Collected by ‘Adab al-Mufrad’ no. 6]

[Collected by Bukhari in ‘Kitaab al-Adab’ in the second chapter: ‘Who from the people is the most deserving of my good companionship?’ and also collected by Muslim in ‘Kitaab al-Birr wa Silat wal Adab’]

Imam Nawawee said in his explanation of this hadeeth:

‘The Scholars have said: the reason for the superiority of the mother is due to her becoming tired on your account, her compassion, her serving you, suffering hardship while being pregnant with you, then giving birth to you, then suckling you, then bringing you up, serving you, nursing you and other things.’

[Taken from the ‘Sharh Saheeh Muslim’ 16/80]

Ibn Hajr quotes Ibn Battaal in the explanation of this hadeeth:

Ibn Battaal said: ‘Malik was asked: my father requests me to do something but my mother prevents me from it.’

Imam Malik answered: ‘Obey your father and do not disobey your mother.’

[‘Fath ul Bari’10/402]

2- ‘Asma bint Abu Bakr said: ‘My mother came to me and she is a Mushrikah (Non-Muslim) at the time of the Messenger of Allaah –sallAllaahu alayhi wa sallam–, so I asked the Messenger of Allaah –sallAllaahu alayhi wa sallam– about this and I said to him: ‘My mother has come to me, and she is asking for me to be good to her, should I keep good relations with my mother?

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Keep good relations with her.’

[Collected by Bukhari, Muslim and in the wording mentioned by Abu Daawood: ‘Asma –RadhiAllaahu anha– said: ‘… and she hates Islaam.’ ‘Saheeh Targheeb  wa Tarheeb’ p.657 no. 2500]

Ibn Uayainah said: Allaah –Azza wa Jall – revealed << Allaah does not forbid you from dealing justly and kindly with those who did not fight against you on account of religion >> [al-Mumtahina: 8] regarding her.

[Collected by Bukhari in ‘Adab al-Mufrad’ no. 25, declared Saheeh by Albani in ‘Saheeh Abu Daawood’ (1468)]

3- It is narrated from Talha bin Muaaweeyah as-Sulamee –RadhiAllaahu anhu– who said I came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah! Indeed I want to participate in Jihaad in the path of Allaah.

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Is your mother alive?’

I said: ‘Yes.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Stay at her feet, for there is Paradise.’

[Collected by Tabraani and Albani declared it Saheeh li Ghayreehi in ‘Saheeh Targheeb  wa Tarheeb’ 2/2484 p.649]

In  a similar narration from Muaaweeyah bin Jaahimah where the Prophet –sallAllaahu alayhi wa sallam– said: ‘Stick to your mother, since indeed Paradise is at her feet.’

[Collected by Ibn Majah, Nisa’ee and Albani declared it Hasan Saheeh in ‘Saheeh Targheeb  wa Tarheeb’ 2/2485]

In a similar hadeeth the Prophet –sallAllaahu alayhi wa sallam– asked: ‘Do you have parents?’

I said: ‘Yes.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Stick to them, since indeed Paradise is under their feet.’

[Collected by Tabraani and Albani declared it Hasan Saheeh in ‘Saheeh Targheeb  wa Tarheeb’ no. 2485]

4 – From Ibn Umar –RadhiAllaahu anhu–  who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘Indeed I have committed a major sin, is there any repentance for me?’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have a mother?’

He answered: ‘No.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have an aunt (mother’s sister)?’

He answered: ‘Yes.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Then be good to her.’

[Collected by Tirmidhi,  and declared Saheeh by Albani and in the wording collected by Ibn Hibban and Hakim: ‘Do you have parents?’  ‘Saheeh Targheeb  wa Tarheeb’ p.658 no. 2504]

5- From al-Mughirah bin Shaybah –RadhiAllaahu anhu– from the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Indeed Allaah has prohibited you from being disobedient to your mothers, and burying your daughters alive, to withhold from what Allaah has allowed, claiming something which you do not have the right to claim.  And Allaah dislikes gossiping and excessive questioning, and wasting wealth.

[Collected by Bukhari]

From the Athaar of the Salaf

6- From Sa’eed bin Abu Burdah from his father who said: Ibn Umar –RadhiAllaahu anhu– said: he was making Tawaaf and he saw a man making Tawaaf while carrying his mother saying:

Indeed I am like her submissive camel ** Even if her ride becomes startled I will not become startled and run away

I carry her since she carried me more, do you think that I have paid her back O Ibn Umar?  He said No, not even one breath while giving birth.’

[Taken from ‘Akhbar as-Salaf’ p.268, ‘Mukarim al-Akhlaaq’ p.225, & ‘Adab al-Mufrad’ No.11 and authenticated by Albaani]

7- From Abu Hazim: that Abu Huraira –RadhiAllaahu anhu– did not perform Hajj until his mother died.

[Collected in ‘Mukarim al-Akhlaaq’ p.80, taken from ‘Akhbar as-Salaf’ p.268]

8 – From Muhammad who said: ‘There was a date palm which bore one thousand dates, so Usamah bin Zayd –RadhiAllaahu anhu– went to these dates and cut them off the tree due to their beauty.  He was asked about it, so he said: Indeed my mother mentioned to me that she would love to have them, and there is nothing from theDuniya that my mother wants and I have the capability of getting except that I will get it for her.’

[Collected in ‘Mukarim al-Akhlaaq’ p.225, taken from ‘Akhbar as-Salaf’ p. 268]

9 – From Ibn Abbas –RadhiAllaahu anhu– that a man came to him and said: ‘I proposed to a woman but she refused to marry me, someone else proposed to her and she liked him and married him.  I became jealous over her and I killed her, can I repent from this?’

Ibn ‘Abbas asked: ‘Is your mother alive?’

He answered: ‘No.’

Then Ibn Abbas said: ‘Repent to Allaah –Azza wa Jal- and come close to Him as much as you can.’

The narrator said: I went and asked Ibn ‘Abbas –RadhiAllaahu anhu-: ‘Why did you ask him whether his mother was alive?’

Ibn Abbas –RadhiAllaahu anhu– answered: ‘Indeed I do not know of an action closer to Allaah –Azza wa Jal- than being good to ones mother.’

[Collected by Bukhari in ‘Adab al-Mufrad’ no.4, declared Saheeh by Albaani in ‘Silsilah as-Saheehah’ 2799]

10  – From Abu Hazim that Abu Murrah, the freed slave of Umm Hani the daughter of Abu Taalib informed him that he rode with Abu Hurairah to al-Aqeeq where his land was. When he entered his land he yelled at the top of his voice: ‘O my motherAssalamu alaykum wa Rahmatullaahi wa Baraktuhu’

She replied: ‘Wa alayka assalam wa Rahmatullaahi wa Baraktuhu’

He said: ‘May Allaah have mercy upon you as you brought me up when I was small.’

She said: ‘O my son, and likewise to you, may Allaah reward you with goodness and may He be pleased with you, as you look after me while I am old.’

[Collected by Bukhari in ‘Adab al-Mufrad’ No.14, and Albaani declared it to have a Hasan Isnaad]

11 – From ‘Atta that a person’s mother took an oath from him that he should not pray except the obligatory prayer and not to fast except Ramadan, ‘Atta said: Obey her!’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.67, taken from ‘Akhbar as-Salaf’ p.269]

12 – From Humaid who said: When Umm Eyaas bin Muaaweeyah died, Eyaas cried, it was said: ‘What makes you cry?’ He said: ‘I used to have two doors open towards Paradise and one of them has been closed.’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.68, taken from ‘Akhbar as-Salaf’ p.269]

13- Muhammad bin al-Munkadir said: ‘I spent the night massaging my mother’s leg and Umar spent the night praying. His night would not make me happier than my night.

[Collected in ‘al-Hileeyah’ 3/150, taken from ‘Akhbar as-Salaf’ p.269]

14 – From Jafar bin Sulayman who said: Muhammad bin al-Munkadir used to place his cheek on the floor, and then say to his mother: ‘place your foot upon it!’

[Collected in ‘Mukarim al-Akhlaaq’ p.226, taken from ‘Akhbar as-Salaf’ p.270]

15 – From Ibn ‘Awn who said: ‘Muhammad bin Sireen used to when he was with his mother lower his voice and speak slowly.’

[Collected in ‘Mukarim al-Akhlaaq’ p.226, taken from ‘Akhbar as-Salaf’ p.270]

16 – From al-Hasan that a man said to him: Indeed I made Hajj and indeed my mother has given me permission to perform another Hajj.’  So al-Hasan said: ‘To sit with her at her table is more beloved to me than your Hajj [i.e. optional Hajj].

[Collected in ‘Mukarim al-Akhlaaq’ p.227, taken from ‘Akhbar as-Salaf’ p.270]

17 – From Hisham who said: Hafsah bint Sireen used to ask for Allaah’s mercy upon her son Huthayal and say: He would go and get reed and stalks to make a fire, he would peel them and gather them in the summer time, so when it is lit it would not produce smoke.  When it came to winter time he would come and sit behind me while I prayed and he would light a small fire so that I could feel the warmth from it and so that the smoke from it would not bother me. I used to say to him O my son it is night time go to your wife and he would say: ‘O mother I know what you want.’

She continued: ‘If I did not continue saying it to him perhaps he would be there till the morning time!’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.53, taken from ‘Akhbar as-Salaf’ p.270]

18- From ‘Alee bin al-Hussain that it was said to him that you are from the best amongst the people but I do not see you eating with your mother?’

He answered: ‘I fear that, if I eat with her, my hand might precede her eye upon some food, so I would have been disrespectful to her! !’

[Collected in ‘al-Birr wa Silaah’ p.82, taken from ‘Akhbar as-Salaf’ p.270]

19 – From Mansoor who said: ‘It has been said that the mother receives three quarters of al-Birr [being good to her].’

[Collected in ‘al-Hileeyah’ 5/42, taken from ‘Akhbar as-Salaf’ p.271]

20 – From Abu Bakr bin ‘Aeeyash who said: ‘I was sitting with Mansoor in his house, and his mother came and she was harsh and said: ‘O Mansoor, Ibn Hubayrah wants you to be a judge and you refused!?’  Mansoor did not raise his eyes up to look at her and his beard would touch his chest due to lowering his head.’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.53, taken from ‘Akhbar as-Salaf’ p.271]

21 – From al-Hasan bin Nuh who said: Khamas used to work using plaster every day for two small coins, and when the evening would approach he would buy a piece of fruit with that and bring it to his mother!’

[Collected in ‘al-Hileeyah’ 6/212, taken from ‘Akhbar as-Salaf’ p.271]

22 – From Mughira who said: Talq bin Habeeb used to help his mother with her work.’

[Collected in ash-Shuyb/7543, taken from ‘Akhbar as-Salaf’ p.271]

23 – From Hafsa bint Sireen who said: Umm Muhammad bin Sireen was a woman from the Hijjaz, and she loved dyed clothing.  When Muhammad would buy her clothing he would buy her the softest material that could be found, and if it was close to Eid he would have her clothing dyed.’

[Collected in ‘Tabaqaat’ by Ibn Sa’d 7/228 taken from ‘Akhbar as-Salaf’ p.271]

24 – ‘Amr bin Ubayr used to visit Khamas he would greet him with Salaams and sit with him and his companions. So his mother said to him: ‘Indeed I see this person and his companions and I dislike them, and I am not impressed by them so do not sit with them.’ ‘Amr and his companions came to him and he came close to them, and said: Indeed my mother dislikes you and your companions so do not visit me.’

[Collected in ‘al-Hileeyah’ 6/212, taken from ‘Akhbar as-Salaf’ p.272]

The Tongue must move in the Recitation of the Prayer and in your Supplications – Shaykh Muhammad Bazmool

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The correct way to recite in your prayers (Salah) and in Morning & Evening supplications : By Muhammad bin Umar Bazmool
Translated & Foreword by Umm Yahya

Foreword:

Are you saying your morning and evening Dua’ yet being afflicted by trials? This concise article may shed light on some questions.

Shaykh Muhammad bin Umar Bazmool says speaking about the correct way in which one should recite silently:

‘Once one is aware concerning the conditions of reciting audibly and silently, the way in which some people pray with their lips closed and not moving their tongue until they complete their prayer. They do not move their tongues to recite whilst standing in their prayer. Yet they are meant to be reciting but yet they do not move their tongues in remembrance, nor whilst in Ruku (bowing) or while standing up from it, nor in Sajood (prostration)  or as they come up from Sajood or while they sit in the Tashahood (sitting at the end of the prayer).

So we say that those people who pray like this, in fact their prayer is nullified because they have not recited in their prayer.

This is because the tongue must move in recitation, and according to some of the Scholars (Fuqaha) it is necessary to move the tongue in the silent prayers and you must be able to hear yourself. And this matter is of utmost importance.

Many people say: ‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’

So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue.  This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’

[Taken from: ‘Sharh Sifat Sallat an-Nabi –-sallAllaahu alayhi wa sallam-‘ by Muhammad Bazmool, p.221]

Related Link: https://abdurrahman.org/translations/abbas-abu-yahya

Seeking Treatment for an Illness by Giving Charity

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Compiled & Translated By Abbas Abu Yahya

1 – From Abu Umamah –Radi Allaahu anhu– who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Treat your sick by giving Sadaqah (charity).’

[Collected in Saheeh al-Jamia’ No. 3358 & declared Hasan by Albaani]

2 – From Ubadah bin Saamit who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘There is no person who is afflicted with a wound on his body, and he gives charity due to that, then Allaah expiates from him the like of what he gave in charity.

[Collected by Ahmad & Albaani declared it to have an authentic Isnaad in Saheehah No. 2273]

3 – A man asked Abdullaah bin al-Mubarak -Rahimullaah- about ulcers that had sprung out on his knee for about seven years, and he tried to treat it with various treatments, he had asked doctors but to no avail. So Ibn Mubarak said: ‘Go and dig a well in a place where people need water, indeed I hope that there springs up water there, and by that you stop bleeding.’  The man did that and Allaah Ta’ala cured him.’

[Taken from: ‘Seerah ‘Alaam’ 8/407]

Al-Bayhaqi quoted a story of our Shaykh al-Haakim Abu Abdullaah -Rahimullaah- who was afflicted with ulcers on his face, and he had tried a number of treatments but they did not go away, and it remained like that for nearly a year.

He then asked the teacher, Imam Abu Uthmaan as-Sabooni to make Dua’ for him in one of his gatherings on Friday, so he made Dua’ and many of the people with him said Ameen.  When it came to the next Juma’ a woman came to the gathering and left a brief message saying that she had gone back home and exerted herself in making Dua’ for al-Haakim Abu Abdullaah that night, and that she had seen the Messenger of Allaah-sallAllaahu alayhi wa sallam- in her sleep, and it was as if he was saying to her: “Tell Abu Abdullaah to distribute water amongst the Muslims.

I came with that message to al-Haakim, and he ordered that a watering place be built at the door of his home, when they had finished building it, he ordered for water to be poured into it and ice placed into that water, and then the people began drinking from that water.  Not a week had passed by, except that it was obvious that his health had been restored, and the ulcers had ceased. His face had become better than it was before, and he lived like that for a number of years.’

[Collected in ‘Saheeh Targheeb wa Tarheeb’ No. 964 Albaani declared it to be Saheeh Maqtu, 1/p.568]

4 – Abu Tahir as-Silafee said in ‘Mua’jam as-Safr’: I heard Abu Hasan Ali bin Abu Bakr Ahmad bin Ali the scribe of al-Minzi in Damascus saying: I heard Abu Bakr al-Khabazi (d. 449A.H.) in Nisaboor saying: I became sick with a very dangerous illness, and a righteous neighbor of mine saw me and said: ‘Utilize the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’

It was summer time, and I bought many watermelons, and a group of poor people and children got together and ate them, then they raised their hands to Allaah –Azza wa Jal- and they made Dua’ for me to be cured.  I swear by Allaah I had not reach the morning except that I regained complete health from Allaah –Tabaraka wa Ta’ala.

[Seerah ‘Alaam 18/44, Tareekh al-Islaam]

5 – al-Barzali (d. 841A.H.) said in his Fatwa (5/612): Ibn Rushd was asked about the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’ Is it authentic or not? And what does it mean? And if a person becomes sick and treats his illness with all types of medicines and they did not benefit him, then what is the way of giving Sadaqah as a medicine?

He answered:

‘I do not remember this text (narration) in any of the authentic collections of narrations, however, if it is authentic, then the meaning is an encouragement to visit the sick, because it is from the obligatory rights from the Sunnah that it is upon a Muslim that he visit a Muslim if he becomes sick.

As for the saying ‘The Muslim is a brother of a Muslim, he encourages him to say the testification at the time of death, and he visits him when he is sick, and advises him when he is absent or if he has to testify.’ As for visiting him then this is a good deed, and every good deed is Sadaqah, since it has a connection with the sick person and visiting him brings happiness to him, and just like making Dua’. There is no doubt that there is hope that the Dua’ will be answered and he will be cured.  Therefore, it does benefit him as a type of medicine, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘He who sent down the illness also sent down the treatment.’ 

Al-Barzali said: some of our shaykhs from al-Qarawan understood this to have an evident meaning, namely that if a person gives Sadaqah on behalf of the sick, and that he requests the person whom he gave Sadaqah to, to make Dua’ for the sick then it is hoped that he will be cured, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘The supplication of one of you for his brother in his absence is answered.’ 

6 – ad-Dooree narrated in ‘Tareekh’ and al-Bayhaqi in ‘Shu’ab al-Eemaan’ from Ibraheem an-Nakhai who said: ‘that the Companions used to regard giving Sadaqah as a means of repelling oppression.’

7 – From Hudayfah –Radi Allaahu anhu– that the Prophet -sallAllaahu alayhi wa sallam-said:

‘A fitnah (trail) which a man faces with regard to his family, his wealth, his own self, his son and his neighbor is expiated by fasting, prayer, charity, enjoining good and forbidding evil.’

[Collected by Bukhari & Muslim]

8 – Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed Sadaqah has an amazing effect in repelling different types of trials and tribulations, even if the charity was given by an evil person, or an oppressive person, in fact even if it was given by a non-Muslim! Indeed Allaah Ta’ala repels different types of trials and tribulations due to giving Sadaqah.  This is a matter which is well-known to the scholars and the general folk, and all of the people on the earth can associate with this fact because they have experienced it.’

[Taken from: ‘al-Wabil as-Sayyib’ p.63]

9 – Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘There are types of medicines which can treat illnesses which the minds of the senior doctors cannot comprehend, and that which their sciences, experiences and measurements cannot reach. These are the medicines of the heart and soul, and the strength of the heart, its dependence upon Allaah and trust upon Him and seeking refuge in Him. Prostrating and feeling in dire need of Allaah and humbling oneself for Allaah. Likewise giving Sadaqah (charity), making Dua’, repentance and seeking forgiveness, being good to the creation, aiding the distressed and liberating from grief and unhappiness.

Indeed these types of medication have been used by various nations, who are upon different religions and communities, and they found that they had an effect in the treatment of illnesses, which even the sciences of the most knowledgeable doctors could not reach, and they have no experience nor measurement of it. We have indeed experienced these matters a great deal and as others have, and we have seen what ordinary medicine can and cannot do.’

[Taken from: ‘Zad al-Ma’ad’ 4/11-12]

A Collection of Points Regarding Hijaama (Cupping) – Compiled and Translated by Abbas Abu Yahya

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A- Benefits related to Hijaama (Cupping)

Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- after speaking about the Neeyah (intention) and purpose, says that they are from the actions of the heart and it is a must to follow the Messenger –sallAllaahu alayhi wa sallam– with regard to intention and purpose:

‘From this issue is that when the Prophet –sallAllaahu alayhi wa sallam– had Hijaama performed upon him and ordered others to have Hijaama performed upon them, he said in an authentic hadeeth:

‘Cure/treatment for my Ummah is in the incision made by the one who performs Hijaama , by drinking honey or cauterization but I do not like to be cauterized.’

It was well-known that the purpose of Hijaama was to extract blood which is harmful to the body.

Hijaama is mentioned because in hot countries blood rises to the surface of the body and so Hijaama removes that blood.  This is why Hijaama is performed in the Hijaaz (the western provinces of Saudi Arabia) and in other similar hot countries because the intended aim of extracting blood is achieved with the Hijaama.

As for cold countries, the blood seeps into the veins and so the vein needs to be cut by performing venesection (opening/dissecting a vein for bloodletting).

This matter is well known from experience and from observation.

In cold periods, internally, the body warms up and, externally, it cools down.  So, as similar things attract each other, a cold wind cools down what it meets from bodies and the earth so that the heat which is present escapes from the cold which opposes it, moving to the inside and heating up the inside of the earth.  Similarly, heat escapes the cold and moves to the inner core of animals (’ internal systems) , so animals therefore seek shelter in warmer places.

In winter and in cold countries, due to the heat in his body, a person eats more than the one who eats in the summer or in hot countries because body heat helps to digest and utilize food.  Also, underground spring water in winter is warmed due to the warmth of the inside of the earth.

In such cases, warm blood is found inside veins and not at the surface of the skin and so in cold weather a  person such as this, having Hijaama performed on them will not benefit from it, in fact, they could be harmed by it.

In the summer and in hot countries, the surface warms up and the core cools down.  Therefore, food is not digested in this condition in the way it is digested in the winter.  Also spring water is colder due to the core of the earth being colder, causing animals to go out to the desert and open lands due to the heat of the wind.  So, for people such as these (in warm climates), venesection may not benefit them, rather it could even harm them, and so Hijaama is more beneficial for them.’

[Taken from Majmoo’ Fatawa V.17/486 ]

B- The Prophet –sallAllaahu alayhi wa sallam– recommended Hijaama

1- From Sumurah bin Jundub who said: I was seated near the Messenger of Allaah –sallAllaahu alayhi wa sallam– when he –sallAllaahu alayhi wa sallam– called for a person to perform Hijaama.  He attached a horn [1] to the Prophet –sallAllaahu alayhi wa sallam– and then made an incision with a blade.

A bedouin from Bani Fazaza came in and said: O Messenger of Allaah what is this person doing cutting your skin?

The Messenger –sallAllaahu alayhi wa sallam– answered: ‘This is Hijaama.’

He asked: what is Hijaama?

The Messenger –sallAllaahu alayhi wa sallam– said:

‘It is the best medicine with which people seek cure.’

[Collected by Nisa’ee and Hakim and it was authenticated by Shaykh Albaani in Silsilah as-Saheehah see v.3  h.1176]

2- From Ibn Abbas, in a narration ascribed to the Prophet:

‘The best days on which to have Hijaama performed are 17th, 19th and 21st. I did not pass a gathering of Angels on the night I was taken on the night journey except that they said: You should haveHijaama, O Muhammad.’

[Collected by Tirmidhee, al-Hakim, Ahmad and it was declared Hasan by Shaykh Albaani in Silsilah as-Saheehah No. 1847]

3- Days on which it is recommended to have Hijaama performed:

17th, 19th and 21st of every Islaamic month, according to the Hijiri calendar.

From Abu Huraira who said: The Messenger of Allaah said:

‘Whoever has Hijaama on the 17th, 19th and 21st then it is a cure for every illness.’

[Collected by Abu Daawood and Bayhaaqi and Tabraani see: Silsilah Saheehah No. 908 and Silsilah Daeefah’ No.1863 -1864]

4- Days on which Hijaama is not recommended and which should be avoided:

From Nafi’ who said: Ibn Umar said O Nafi’ I have blood pressure so find me a person who performs Hijaama and, if you can, make sure he is a gentle person.  Do not appoint an old man, nor a young child since I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying:

‘It is better to have Hijaama done while on an empty stomach.  Hijaama has a cure and blessings in it and it increases memory and intelligence.

So have the Hijaama performed with the blessings of Allaah on Thursday and keep away from Hijaama on Wednesday, Friday, Saturday and Sunday, to be cautious.  Perform Hijaama on Monday and Tuesday since it is the day Allaah pardoned Ayoob –sallAllaahu alayhi wa sallam– from his trial while Allaah imposed the trial on him on a Wednesday.  Neither a skin discolouration disease nor leprosy appear except by performing Hijaama on a Wednesday daytime or a Tuesday night.’

[Collected by Ibn Majah, Ibn Adee in ‘al-Kamil’ and Khateeb in ‘al-Faqeeh wa al-Muttafaqih’ and Shaykh Albaani graded it Hasan. See Silsilah Saheehah No.766]

C – Clarifications

A brief summary of the clarifications about Hijaama taken from ‘Iblaagh al-fahhaamah bi Fawaaid al-Hajjamaa’ by Abu Abdul Bari AbdulHameed bin Ahmad al-Arabi

  • 1- It is better not to have Hijaama after having a bath, except for the one whose blood is thick then he should take a bath relax for an hour then have Hijaama performed.
  • 2- It is obligatory that the utensils for Hijaama are clean and sterile so that contagious diseases do not transfer, by Allaah’s permission, from one person to another.
  • 3- It is better not to have the Hijaama performed 2 or 3 hours prior to Zawwal 
    (when the sun is at its highest point), except for the one who is in dire need of it, then for that person it is good for him at any time.
  • 4- You should not have Hijaama done on the top of the head except by a person who is very skilled at it, since it is a very sensitive area.
  • 5- Older people should not have Hijaama performed on them often except for the one who has a need.
  • 6- Doctors dislike Hijaama to be performed on a person who has a full stomach, so Hijaama on an empty stomach is better and more beneficial.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] In the olden days, a horn used to be attached to suck out the blood, nowadays a plastic suction instrument is used.

The Ruling of Suicide Bombing Operations which have increased in Modern Times – Shaykh AbdusSallaam as-Suhaymee

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By Shaykh AbdusSallaam bin Salim bin Raja’ as-Suhaymee
Translated by Abbas Abu Yahya

Shaykh AbdusSallaam as-Suhaymee said:

‘Indeed the issue of speaking about Suicide missions, is that whether the person who is fought against, is he actually from the combatants, and that Jihad in reality is facing the Kuffar in  a battle.

Suicide Missions have become a modern day fashion, and many people are sympathetic with the one who carries it out by looking at the goal behind these missions.  The sympathetic person finds it sufficient from these missions that the intent of executing these missions is to raise the statement of Tawheed, and to aid Islaam and humble theKuffar as they claim.

However, what is the Sharia’ ruling regarding these Suicide Missions?

[The Ends Do not Justify the Means]

Indeed it is known from the Sharia’ that a good intention on its own is not sufficient to allow an action to be permissible according to the Sharia’.  These people, who carry out Suicide Missions, propel themselves by saying that the means to the end take the same rulings of the intended goals, so if the goal is legislated in the Sharia’ then its means are also legislated in the Sharia’.  However this is not acceptable, because the ends do not justify the means absolutely, rather it is obligatory that the means also have to be legislated in the Sharia’ to fulfill the goals in the Sharia’.  As for, if the means are not legislated in the Sharia’ then it is not sufficient for the goal to be legislated.  The principle for this is mentioned in Bukhari and Muslim from the saying of the Messenger–sallAllaahu alayhi wa sallam-: ( من عمل عملا ليس عليه أمرنا فهو رد )

‘Whoever does an action which we have not commanded then it is rejected.’

So every action which is not in accordance with the command of Allaah or His Messenger then it is rejected (Allaah does not accept it) from the one who does it, no matter how good his intention was.

Now that this point has been established, then indeed the well regarded scholars of today hold the view that these acts of suicide are not permissible, and from these scholars are: the respected Shaykh AbdulAzeez bin Baz -Rahimullaah-, and the noble Shaykh Muhammad bin Salih al-Uthaymeen, the respected Shaykh AbdulAzeez bin Abdullaah Alaa-Shaykh, the noble Shaykh Salih bin Fawzan al-Fawzan, and Shaykh AbdulAzeez ar-Rajihi, and Shaykh AbdulMuhsin al-Ubaykan and others.

The Sharia’ proofs from the Book and the Sunnah and the intellect, show that these operations are Haram according to the Sharia’.

From the Book of Allaah:

1- The saying of Allaah Ta’ala:

<<  إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ   >>

<< If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allaah may test those who believe, and that He may take martyrs from among you. And Allaah likes not the Zâlimûn (polytheists and wrong­doers).>>[Ala-Imraan: 140]

The proof being: that this Ayaah contains the evidence for a principle, which is, that seeking martyrdom in the path of Allaah is a selection made by Allaah and the choice of Allaah Subhanahu, and it is not for everyone who wants to be a martyr. The view that it is permissible to carry out suicide missions to kill the enemy nullifies this principle. The proof for this point in this Ayaah is the saying of Allaah Subhanahu: << آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ >> <<and that He may take martyrs from among you>>

So Allaah is the One who chooses who is martyred in His Way. As for the one who commits suicide to kill the enemy then he is not a martyr, because he himself has appointed the time in  which to die, and this in the Sharia’ is defined as suicide.

2- The saying of Allaah Ta’ala:

<< إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ >>

<<Verily, Allaah has purchased of the believers their lives and their properties; for the price that theirs shall be Paradise. They fight in Allaah’s Cause, so they kill (others) and are killed. >> [Tawbah:111]

3- The saying of Allaah Ta’ala:

<< وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا >><<and whoso fights in the Cause of Allaah, and is killed or gets victory, We shall bestow on him a great reward.>> [Nisa:74]

The proof being from these two Ayaat: that the one who kills himself with explosives or in other ways wanting to kill the enemy then it is not correct to label him as a martyr;because the martyr is the one who is killed by the enemy. In the first Ayaahthose that have been promised Paradise are two types:

The combatant and the one killed by the enemy. And in the second Ayaah: the one promised with great reward is the one who is killed by the enemy or the one who is victorious, however whoever kills himself with explosives does not enter under the meaning of these two Ayaat.

4- The saying of Allaah Ta’ala:

<< وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا () وَمَنْ يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا  >>

<<And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you. And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allaah.>> [Nisa:29-30]

The proof being: This Ayaah generally includes a person committing suicide, and these type of suicide operations include killing the innocent, from women, old people and children, and there is no doubt that this is from transgression and oppression, and the one who carries out a suicide mission is deserving of this severe warning and it applies to him.

From the Sunnah:

1- From Abu Huraira –radiAllaah anhu- who said: That the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

من قتل نفسه بحديدة فحديدته في يده يتوجأ بها في بطنه في نار جهنم خالدا مخلدا فيها أبدا و من شرب سما فقتل نفسه فهو يتحساه في نار جهنم خالدا مخلدا فيها أبدا و من تردى من جبل فقتل نفسه فهو يتردى في نار جهنم خالدا مخلدا فيها أبدا

‘Whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever. and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever. and whoever jumps off a mountain and kills himself, he will be jumping off into the (Hell) Fire wherein he will abide eternally forever.’

[Collected by Bukhari & Muslim]

2- From Thaabit bin Dhihak that the Messenger of Allaah –sallAllaahu alayhi wa sallam–said:

من قتل نفسه بشيء عذب به يوم القيامة

‘Whoever kills himself with something  then he will be punished with that thing on the day of Judgement.’

[Collected by Bukhari & Muslim]

3- From Abu Huraira –radiAllaah anhu- who said: That the Prophet –sallAllaahu alayhi wa sallam– said:

الذي يخنق نفسه يخنقها في النار و الذي يطعنها يطعنها في النار

‘Whoever strangles himself then he will strangle himself in the Hell-Fire, and whoever stabs himself then he will stab himself in the Hell-Fire.’

[Collected by Bukhari]

The proof being from these Ahadeeth:

That these Ahadeeth generally show that it is prohibited for a person to kill himself no matter what the reasons are, and this includes everyone that kills himself with whichever means used.

From the Intellect:

1- That these operations indeed bring a backlash with a greater evil consequence upon Islaam and the Muslims, whether that is in Palestine or in any other place.  These operations in reality show contempt and scorn of the blood of the Muslims, and sacrifices for these operations are with no benefit worth mentioning.

2- That these operations actually fulfill the aims of the enemies of Islaam in an indirect way, by giving the enemies of Islaam the excuse by which they have fulfilled their aims in the easiest way, along with the clear weakness of the Muslims in defending themselves.

3- That these suicide missions which are aimed at other than those who are combatants from women, children and old people are a deterrent against the  Deen of Allaah, because of the oppression of these suicide missions and their harshness, cheating, treachery, lying and all of these are contradictory to the Sharia’ of Islaam, all of them are contradictory and the explanation of that is from the following points:

First point: that the Deen of Islaam is the Deen of justice even in dealing with the enemy, so their oppression against the Muslims does not in turn justify oppressing them.

Allaah Ta’ala said:

<< وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ >>

<< and let not the hatred of some people in (once) stopping you from Al-­Masjid­ al-­Haraam (in Makkah) lead you to transgression (and hostility on your part). Help one another in Al-­Birr and At-­Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment.>> [Maidah:2]

Allaah Ta’ala said:

<< يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ >>

<<O you who believe! Stand out firmly for Allaah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allaah. Verily, Allaah is Well­Acquainted with what you do.>> [Maidah:8]

It is mentioned in the Hadeeth Qudsi that Allaah Subhanahu wa Ta’ala said:

‘O My worshippers, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.’ [Collected by Muslim.]

There is no doubt that aiming for innocent people and killing them due to the crime of someone else is from the severest of Dhulm (oppression).

Second point: that the Deen of Islaam is the Deen of mercy and doing goodness, and this is not just to human beings alone, but even to animals, and these suicide missions are in contradiction to mercy.

Third point: That the Deen of Islaam is a Deen of courage and sacrifice, and it is not courage to hide behind treachery and deception. Indeed Allaah ordered us at the inception of fighting a people, between whom we have a contract with or at the time we fear from them an action, Allaah ordered us to give them an announcement of war before launching war against them.  Allaah – Subhanahu – said: << وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ >>

<<If you fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms (that there will be no more covenant between you and them). Certainly Allaah likes not the treacherous.>> [Anfal:58]

Allaah obligated upon us that even in war with them that we do not kill except those who fight us from amongst their men. And these people who carryout suicide missions commit a great crime against Islaam and the Muslims, so they ascribed Islaam to oppression, treachery and cheating. Islaam is not aided with oppression nor with cheating.

What becomes clear from what has preceded, from the clear, authentic evidence that suicide operations are not allowed, which some have entitled: ‘martyr missions’ and that those who hold it to be permissible do not have any clear authentic proof what so ever, and what they use as proof for its permissibility is either a proof which is not authentic or it does not indicate to what they claim, and no one rejects this point except an ignorant person or someone who follows his desires.

And Allaah Knows Best.

[Taken From: ‘Jihad fee Islaam’ by Shaykh AbdusSallaam as-Suhaymee p.112 ]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

The Consequence of the One who Does not Believe in the Prophet

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The Consequence of the One who Does not Believe in the Prophet –sallAllaahu alayhi wa sallam–
Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 157 – From Abu Hurairah from the Messenger –sallAllaahu alayhi wa sallam– :

‘By Him in whose Hand is my soul; there is not a person who hears about me from thisUmmah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

[Collected by Ibn Munda in ‘Tawheed’ and Muslim in his Saheeh, likewise Abu ‘Awaanah and Ahmad]

Shaykh Albaani said:

‘The hadeeth is clear in that whoever hears about the Prophet  –sallAllaahu alayhi wa sallam– and what he was sent with, and then it reaches that person in the way that Allaah revealed it to the Messenger  –sallAllaahu alayhi wa sallam–, and does not believe in the Prophet –sallAllaahu alayhi wa sallam– then his path is to the Hell-Fire.  There is no difference in this between a Jew, or a Christian, or a fire-worshipper, and the atheist.

My belief is that if many of the non-Muslims were granted the opportunity to become acquainted with the principles, beliefs and worship that Islaam came with, then they would hasten to enter into Islaam in crowds, as it occurred in the beginning of Islaam.

If only some of the Islaamic countries would send callers to the western countries, from those who have knowledge of Islaam and know its reality, and that they know what has attached itself to Islaam from superstitions, Bida’ (innovations) and lies. So that the one who calls to Islaam will be able to present it in a good manner to those he is calling, and this requires the caller to have knowledge of the Book and the authentic Sunnah, and he knows some of the common foreign languages. This is a matter which is honourable and it is something nearly lost.  So this issue requires keen preparation, so perhaps they will begin this preparation.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 1/157)]

No. 3093 From Sa’eed bin Jubair Mursal that the Messenger –sallAllaahu alayhi wa sallam– :

‘There is no-one who hears about me from this Ummah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

And Sa’eed bin Jubair said: ‘I began to say: Where is the confirmation of that in the Book of Allaah?!’ Sa’eed continued: ‘It was very rare that I heard a hadeeth from the Prophet –sallAllaahu alayhi wa sallam– except that I found a confirmation for that in the Qur’aan; until I found this Ayaah: << وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ >> <<but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur’aan), the Fire will be their promised meeting-place >> includes all the different nations.

[Collected by Tabari]

Shaykh Albaani said:

‘It is possible to include this hadeeth to be from what is a clarification and explanation of the saying of Allaah Ta’ala: << وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا >> <<And We never punish until We have sent a Messenger (to give warning).>> along with the point where the Messenger –sallAllaahu alayhi wa sallam– said: ‘hears of me’ i.e. that he hears about the Messenger –sallAllaahu alayhi wa sallam– upon reality as a human, a Messenger, a Prophet.  So whoever hears about the Messenger –sallAllaahu alayhi wa sallam– upon other than what he –sallAllaahu alayhi wa sallam– was upon, other than what he –sallAllaahu alayhi wa sallam– was upon from guidance, light and excellent manners; due to some of the ignorant Muslims, or the misguided callers from the Christian evangelists and atheists, who present the Messenger –sallAllaahu alayhi wa sallam– to their people in other than his real way that he was well known for.  So the likes of these people have not heard of the Messenger –sallAllaahu alayhi wa sallam–, and theDawa has not reached them, so the warning mentioned in the hadeeth does not include them.

And this is like the saying of the Messenger –sallAllaahu alayhi wa sallam–: ‘Whoever sees me in his sleep then it is as if he sees me in his wakeful state, since indeed Shaytaan cannot resemble me.’ [Silsilah Saheeh No.1004]  i.e. sees him in this real form and his characteristics which he was upon in his lifetime.  So whoever really claims that he saw an old Shaykh with a white beard, then he has not seen the Messenger –sallAllaahu alayhi wa sallam–; because this characteristic opposes that which the Messenger –sallAllaahu alayhi wa sallam– was upon, from that which is known from his characteristics SallAllaahu Ta’ala alayhi wa Alahi wa sallam.

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 6/3093)]

A Brief Summary of the Issue of Raising the hands for the Qunoot in the Witr

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Taken from the  ‘Original Sifat as-Salah‘ By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya 

And ‘the Messenger – sallAllaahu alayhi wa sallam – used to raise his hands.’

_________________________________

A Summary:

Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:

‘Anas said: I never ever saw the Messenger of Allaah –sallAllaahu alayhi wa sallam-painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– in the early morning prayer raising his hands and he supplicated against those who killed them.  [And in another narration: supplicating against them.]

Narrated by Ahmad (3/137)

This Isnaad is authentic.

At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:

‘Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’

This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaadis Saheeh or hasan’

There is a recommendation in this hadeeth of raising the hands while supplicating theQunoot.

Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)

Likewise Ahmad holds this opinion and so does Ishaaq.

The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab –Radi Allaahu anhu– as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:

‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.

As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.

This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’

So it is foremost that it should not be done, and restricting to what the Salaf –Radi Allaahu anhum– did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’

[Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]

Shaykh al-Albaani also said:

‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah –sallAllaahu alayhi wa sallam– when he made Dua’against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.

This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’

[Taken from ‘Irwaa al-Ghaleel’ (2/181)]

41- The Ruling of Raising the Hands in the Dua’ of al-Witr
By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz

Question:

What is the ruling of raising the hands in al-Witr?

Answer:

Raising the hands in the Qunoot of al-Witr is legislated; because the Qunoot is from the same type as the Qunoot when new hardships occur for the Muslims, and this is indeed established by the Prophet –sallAllaahu alayhi wa sallam, that he –sallAllaahu alayhi wa sallam– raised his hands when he made Dua’ in the Qunoot when new hardships occur for the Muslims.

This was collected by al-Bayhaqi –Raheem’ullaah- with a authentic chain.

[Taken from ‘Majmoo Fatawa wa Maqalaat Mutafariqa’ vol.30 p.51 ]

Some Athaar of the Companions regarding raising the hands in al-Qunoot
Collected by Zakareeyah bin Ghulam Qadir

a) From Abu Uthmaan who said: ‘Umar used to read the Qunoot with us after Rukoo’and he would raise his hands so much so that the side of his body would be seen, and his voice could be heard from the back of the Masjid.’

[Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)]

b) From Ibn Abbas that he prayed the Qunoot with the people at Fajr in Basrah, and he raised his hands so much so that the side of his body was raised up.’

[Saheeh – Collected by Ibn Abee Shaybah (2/316)]

c) From Ibn Mas’ood that he used to raise his hands in the Witr then after that he would lower them.’

[Hasan – Collected by Abdur Razzaq (4/325)]

The Four Principles of “You Alone we worship” – Imam Ibn al Qayyim

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The Four Principles of <<You (Alone) We Worship>>
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’
Translated by Abbas Abu Yahya

The Four Principles

<<You (Alone) we worship>> is built upon four principles which comprise conviction in what Allaah and His Messenger love and are pleased with from the statements of the tongue and the heart and from the actions of the heart and the limbs.

Uboodiyaah (servitude to Allaah) is a comprehensive title for these four levels.

So, the real people of <<You (Alone) we worship>>are the people of these four levels.

Regarding the statement of the heart, it is the belief in what Allaah –Subhanahu-informed of about His Self, His Names and His Attributes, His Actions, His Angels and the meeting with Him; as was revealed upon the tongues of His Messengers.

As for the statement of the tongue, it is information of Allaah and His Names and Attributes….etc.  Calling to and defending that, clarifying the falsity of Bida’ -which opposes Allaah – establishing His remembrance and conveying His commands.

Actions of the heart include having love for Him, reliance upon Him, turning repentantly to Him, fear of Him and hope in Him, making the Deen sincerely for Him, having patience upon His commands and prohibitions and upon what He has decreed, being pleased with that and with Him.

Also, having obedience to Allaah and loyalty to Him, having submission for Him and humility and being subservient to him, having serenity with Him as well as other actions of the hearts whose obligation is greater than that of the actions of the limbs and whose recommended actions are more beloved to Allaah than the recommended actions of the limbs.

Actions of the limbs without the actions of the hearts are either lacking in or are of little benefit.

As for the actions of the limbs then they are like prayer and striving, moving one’s feet to Jumu’ah and the congregational prayer, helping the weak one and being good to the creation etc.

So, <<You (Alone) we worship>> is adhering to these four rulings and accepting them and << and You (Alone) we ask for help (for each and everything). >> Is requesting help upon these principles and having the capability to perform them. <<Guide us to the Straight Way>> consists of knowing these two matters (<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything). >>) in detail, the guidance to establish them and to have the methodology of the path of the righteous in seeking Allaah with these principles.

The Da’wah of the Prophets

All of the Messengers did indeed invite to <<You (Alone) we worship and You (Alone) we ask for help (for each and everything). >>

Indeed all of them invited to the Tawheed of Allaah and to having sincerity of worship for Him, from the first of them to the last of them.

Nooh –alayhi sallam – said to his people: << ‘Worship Allaah! You have no other Ilâh(God) but Him.’ >> [al-‘Araaf: 59]

Just as Hood, Salih, Shuaib –alayhimus-salaam – and Ibraheem –alayhi sallam – said.  Allaah Ta’ala said:

<<And verily, We have sent among every Ummah a Messenger (proclaiming): ‘Worship Allaah (Alone) and avoid (or keep away from) Tâghût (all false deities, etc. i.e. do not worship Tâghût besides Allaah).’ >> [Nahl: 36]

And He said:

<< And We did not send any Messenger before you except that We inspired him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).’ >> [Anbiyaa: 25]

And Allaah Ta’ala said:

<<O (you) Messengers! Eat of the Taiyibât [all kinds of Halâl foods], and do righteous deeds. Verily! I am Well-Acquainted with what you do. And verily! This, your religion (of Islaamic Monotheism) is one religion, and I am your Lord, so keep your duty to Me. >> [Muminoon: 51-52]

The Characteristic of Uboodiyaah

Allaah Ta’ala made al-Uboodiyaah (servitude to Allaah) a characteristic of the most perfect of His creation and as such made them close to Him.

And He said:

<<The Messiah will never be proud and reject to be a slave of Allaah, nor the Angels who are near (to Allaah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. >> [Nisa’:172]

And He said:

<< Surely, those who are with your Lord (Angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him. >> [Ara’af: 206]

And this explains there being a complete stop in the saying of Allaah in Soorah Anbiyaa << To Him belongs whosoever is in the heavens and on earth. >> Stop here  then resume reading from << And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship). They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so). >> [Anbiyaa: 19-20]

These are two complete separate sentences, i.e. indeed to Allaah belongs whoever is in the heavens and whoever is on the earth as a slave and Angel.  Then resumed with another sentence, He said: << And those who are near Him (i.e. the angels) are not too proud to worship Him >> i.e. that the Angels who are there are not too proud to worship Him such that they do not worship him haughtily with rejection, nor would they scorn or reject worshipping Him, nor are they (too) arrogant to worship, nor do they tire so that they become heedless of it, nor do they cease.  Rather, their worship of Allaah and their distancing Him from imperfection is the same as breathing is to the son of Adam.

So, the first is the characteristic of the slaves of Allaah with regards to Allaah’sRuboobeeyah (Lordship) and the second is the characteristic with regards to the slaves of Allaah’s Ilaaheeyah (Worship).

Allaah –Ta’ala – said:

<< And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness >> [Furqan: 63] to the end of the Soorah[1].

Allaah –Ta’ala – said:

<<A spring wherefrom the slaves of Allaah will drink, causing it to gush forth abundantly. >> [Insaan: 6]

Allaah –Ta’ala – said:

<< and remember Our slave Daawood,>> [Saad: 17]

Allaah –Ta’ala – said:

<< And remember Our slave Ayoob, >> [Saad: 41]

Allaah –Ta’ala – said:

<< And remember Our slaves, Ibrahim, Ishaaq, and Ya’qoob >> [Saad: 45]

Allaah said about Sulayman:

<< How excellent a slave! Verily, he was ever oft-returning in repentance (to Us)! >> [Saad: 30]

Allaah said about the Messiah:

<< He [‘Iesa] was no more than a slave. We granted Our Favour to him >> [Zukhruf: 59]

So Allaah made ‘Isa’s -sallAllaahu alayhi wa sallam- goal to be Uboodeeyah (servitude to Allaah) and not Ilaaheeyah (being worshipped), unlike what his enemies, the Christians have done.

Allaah describes the noblest of His creation and the highest of them to Him with the status of Uboodeeyah (servitude to Allaah), which is the noblest of ranks.

Allaah –Ta’ala – said:

<< And if you are in doubt concerning that which We have sent down to Our slave (Muhammad Peace be upon him)>> [Baqarah: 23]

Allaah –Tabaraka wa Ta’ala – said:

<< Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’aan) to His slave (Muhammad) >> [Furqan: 1]

And He –Ta’ala – said:

<< All the praises and thanks be to Allaah, Who has sent down to His slave (Muhammad) the Book (the Qur’aan)>> [Kahf: 1]

So Allaah spoke about His slave with Uboodeeyah in regards to the revelation of the Book (Qur’aan) to him and likewise in regards to the challenge of bringing something similar to the Qur’aan.

Allaah said:

<< (It has been revealed to me that) When the slave of Allaah (Muhammad) stood up supplicating to (his Lord Allaah) in prayer to Him they (the Jinns) made around him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s recitation). >> [Jinn: 19] So Allaah mentions him with Uboodeeyah in the matter of giving Dawa’ to Allaah.

And Allaah said:

<< Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him] Who took His slave for a journey by night >> [Isra’: 1]

So Allaah mentions him with Uboodeeyah in the matter of the night journey.

In the Saheeh on the authority of the Prophet -sallAllaahu alayhi wa sallam- that he said: ‘Do not over praise me like the Christians over praised the son of Maryam.  Indeed I am a slave of Allaah and His Messenger.’

And in the hadeeth: ‘I am a slave. I eat what a slave eats and sit like a slave sits.’

And in the Saheeh of Bukhari on the authority of Abdullaah bin ‘Amr who said: ‘I read the description of Muhammad -sallAllaahu alayhi wa sallam- in the Torah: Muhammad the Messenger of Allaah, My slave, My messenger, I named him al-Muttawakil, he does not have evil manners nor is he hard-hearted.  He was not one to raise his voice to compete in market places, he will not respond to evil with an evil, but he will pardon and forgive.’

Allaah – Subhanahu – gave absolute glad-tidings and signs for His worshippers, where He said:

<< So announce the good news to My slaves, those who listen to the Word [good advice Lâ ilâha ill-Allâh (none has the right to be worshipped but Allaah) and Islaamic Monotheism, etc.] and follow the best thereof (i.e. worship Allaah Alone, repent to Him and avoid Tâghût, etc.) >> [Zumar: 17-18]

Allaah provided them with absolute security.

Allaah –Ta’ala – said:

<< (It will be said to the true believers of Islaamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (You) who believed in Our Ayaatand were Muslims (i.e. who submit totally to Allaah’s Will and believe in the Oneness of Allaah – Islaamic Monotheism).>> [Zukhruf: 68-69]

Shaytaan had his authority over Allaah’s slaves, specifically, cut short and he placed his authority over the one who aligned himself with him and associated partners with Allaah.

Allaah –Ta’ala – said:

<< ‘Certainly, you shall have no authority over My slaves, except those who follow you of the Ghâwîn (Mushrikûn and those who go astray, etc.).>> [Hijr: 42]

And He –Ta’ala – said:

<< Verily! He has no power over those who believe and put their trust only in their Lord (Allaah). His power is only over those who obey and follow him (Satan) and those who join partners with Him (Allaah) [i.e. those who are Mushrikûn – polytheists]. >> [Nahl: 99-100]

The Prophet -sallAllaahu alayhi wa sallam- made Ihsaan (perfection of worship) ofUboodeeyah (servitude to Allaah) the highest level of the Deen.

He said in the hadeeth of Jibraeel – when Jibraeel asked the Messenger about Ihsaan – ‘Worship Allaah as if you see Him, and if you do not see Him, then know that He sees you.’

Taken from ‘Madarij as-Salikeen’ vol 1 p.120

[1] << And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night before their Lord, prostrate and standing. And those who say: ‘Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment.’ Evil indeed it (Hell) is as an abode and as a place to dwell. And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other ilâh (god) along with Allaah, nor kill such life as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islaamic Monotheism), and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful. And whosoever repents and does righteous good deeds, then verily, he repents towards Allaah with true repentance. And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.And those who, when they are reminded of the Ayât of their Lord, fall not deaf and blind thereat. And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqûn“(pious) Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein; excellent it is as an abode, and as a place to dwell. Say: ‘My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable permanent punishment).’ >>[Furqan: 63-77]

Requesting Someone to Supplicate after Concluding a Lesson – Shaykh al Albaani

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by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

Shaykh Albaani –rahimumAllaah- quoted an Athar of Ibraheem an-Nakhai in ‘Kitab al-ilm’:

‘They (the Companions) used to sit and study knowledge and goodness, then they would disperse and would not seek forgiveness from one another, they would not say: O so and so, make Dua’ for me.’

The Shaykh commented saying:

‘Which means that some of the Companions’ –Radi Allaahu anhum– making Dua’ for others after the completion of a lesson or on ending study was not their action. This is a Bida’. Similar to this is when a shaykh leads his companions in supplication and they follow the supplication after him, because that is something which becomes a fitnah (trial) for that shaykh and lead him to marvel at himself.’

Taken from Qamoos al-Bida’ p.702-703

From those Mannerisms that are Obligatory with Allaah Ta’ala – Shaykh al Albaani

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Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

From those Mannerisms that are Obligatory with Allaah

136 – From Qateelah bint Seefee a woman from Juhaynah who said:

‘Indeed a monk came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘You people commit Shirk! You say whatever Allaah wills and whatever you will, and you say I swear by the Ka’abah.’

So the Prophet –sallAllaahu alayhi wa sallam– said: ‘Say whatever Allaah wills, thenwhat you will, and say I swear by the Lord of the Ka’abah.’

Narrated by Tahawi in ‘al-Mushkil’ and al-Hakim and al-Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

137 – From Hudhayfah who narrates the same hadeeth: ‘Whereby the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Do not say: whatever Allaah wills and what so and so wills, but rather say: whatever Allaah wills then what so and so wills.’

Narrated by Abu Dawood and Tahaawi  in  ‘Mushkil al-Athaar’ and Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

Rabaee bin Harash followed up Abdullah bin Yasser on the authority of Hudhayfah bin al-Yamaan who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘I saw in a dream that I met some people of the book and they said you are a blessed people if it were not that you say, whatever Allaah wills and what Muhammad wills’, so the Prophet –sallAllaahu alayhi wa sallam– said: ‘Indeed I used to dislike that for you to say whatever Allaah wills then what Muhammad wills’

Narrated by Ibn Majah and Ahmad, Shaykh al-Albaani said that from what is apparent the hadeeth is authentic.

138 – From at-Tufayl bin Sakhbrah the brother of Aeysha from the same mother: ‘That he saw what a sleeping person sees (dreams), it was as if he passed by a group of  the Jews.  He asked: ‘Who are you?’

They said: ‘We are Jews.’

So he said: ‘Indeed you are the people, if only you did not claim that Uzayr is the son of Allaah.

The Jews said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

Then he passed by a group of the Christians.  He asked: ‘Who are you?’

They said: ‘We are Christians.’

So he said: ‘Indeed you are the people, if only you did not claim that the Messiah is the son of Allaah.

The Christians said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

In the morning he informed those whom he informed, then the Prophet –sallAllaahu alayhi wa sallam– came and he informed him of what he saw in the dream.

The Prophet –sallAllaahu alayhi wa sallam– asked him: ‘Did you inform anyone?’

He answered: ‘Yes.’

After the Messenger –sallAllaahu alayhi wa sallam– had prayed he gave them aKhutbah, and praised Allaah and glorified Him, then he –sallAllaahu alayhi wa sallam–said:

‘Indeed Tufayl saw a dream, and he informed whosoever from amongst you, and indeed you used to say a statement, and shyness used to prevent me from prohibiting you from it.’

Then he –sallAllaahu alayhi wa sallam– said: ‘Do not say: whatever Allaah wills andwhat Muhammad wills.’

Narrated by Ahmad.

139– From Ibn Abbas who said: A man came to the Prophet –sallAllaahu alayhi wa sallam– to ask about something then he said: ‘Whatever Allaah wills and what you will.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Have you made me an equal with Allaah (in another wording: a partner)?! No, but rather, what Allaah Alone wills.’

Narrated by Bukhari in ‘al-Adab al-Mufrad’, Ibn Majah, Tahawi in ‘al-Mushkil’, Bayhaqi, Ahmad, Tabrani and Albaani said its chain is Hasan.

The Fiqh of the Hadeeth:

I (Albaani) say: ‘In these Ahadeeth we find, that when a man says to someone else: ‘Whatever Allaah wills and what you will’ then this is regarded as Shirk in the Sharia’. This is from Shirk in wording, because it is presumed that the will of the slave of Allaah is that of the level of the will of the Lord – Subhanahu wa Ta’ala; the reason being that there is a connection between the two wills.

The like of this are the statements of some of the common folk and those similar to them who claim to have knowledge: ‘I have no one except Allaah and you’, and ‘we have relied upon Allaah and you.’

Likewise are the statements of some of those who deliver  lectures: ‘In the name of Allaah and the country.’ Or ‘In the name of Allaah and the people.’ And there are various other similar wordings of Shirk which it is obligatory to stop using, and to repent from using them; in order to have correct manners with Allaah – Tabaraka wa Ta’ala.

Indeed many of the common folk have been negligent of this noble mannerism, likewise there are of the specific people (who claim to have knowledge) who justify their utterances such as these statements of Shirk.  Like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people and swearing by them and not by Allaah – Ta’ala, and swearing by them above Allaah– Azza wa Jal.

When a scholar of the Book and the Sunnah criticizes them for this, rather than helping the scholar to forbid the evil, they show enmity by criticizing  him, and they say: ‘Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!

So they are ignorant or pretend to be ignorant – to please the common folk – they claim that the intention is good, you find this amongst the previously mentioned people; and it does not make an evil action into a good action.

The meaning of the previously mentioned Ahadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharia’ are converted to legislated good actions due to being similar to a good action, this is something which only an ignorant biased person says!

Do you not see that if a man prays towards a grave; then this would be an evil action even though he is praying; and this is due to his opposition to the Ahadeeth and the Aathaar which are mentioned about the prohibition against facing a grave for prayer.

So would an intelligent person say: to the one who returns to face the grave – after having knowledge that the Sharia’ has prohibited this – that his intention is good and his action is permissible?

This would never happen,  also those who seek deliverance and aid with other than Allaah, forgetting Allaah Ta’ala due to the circumstances in which they are in, they are in need of Allaah’s aid and help much more.

It is not intelligible that their end will be good, let alone that their action will be good, while they continue upon this evil knowingly.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth nos. 136-139 p.263 – 267]

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