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Month: October 2014

Fiqh of the Hadeeth – Dr. Muhammad Deeya ar-Rahman al-Azamee

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By Dr. Muhammad Deeya ar-Rahman al-Azamee
Translated By Abbas Abu Yahya

After knowing the authenticity of a hadeeth or its weakness, then it becomes obligatory to busy yourself with its understanding since that is the fruit of this knowledge.  Indeed a foundation without a building upon it is like a house which is demolished as Khateeb said in the introduction to his book ‘Muaalim’.

Al-Haakim said:

‘As for the Fuqaha (scholars of Sharia’) of Islaam, the people ofQiyaas (analogy), opinions, derivation, debate and reflection are well-known in every age and are people of every country.  However we will mention here, in this place by Allaah’s permission, the Fiqh of hadeeth according to its people as evidence so that the people who work in and study this science thoroughly (Muhadditheen) are not ignorant of the Fiqh of hadeeth as it is a portion from the categoriesof this knowledge.’[1]

Then he lists the names of these Muhadditheen al-Fuqaha with a brief mention of their Fiqh, so from them are:

Muhammad bin Sheehab az-Zuhri, Yahya bin Sa’eed al-Ansaari, AbdurRahman bin ‘Amr al-Awzaee, Sufyaan bin Uyaina al-Hilaalee, Abdullaah bin al-Mubarak, Yahya bin Sa’eed al-Qataan, AbdurRahman bin Mahdi, Yahya bin Yahya at-Tameemee.

Regarding Ahmad bin Hanbal, ash-Shafi’ee said:

‘I left Baghdad and I never left behind anyone who had more understanding of the Deen, was more abstinent from the Duniya, more pious or more knowledgeable than Ahmad bin Hanbal.’

(The list continues with:) ‘Alee bin Abdullaah bin Jafar al-Madeeni, Yahya bin Ma’een, Ishaaq bin Ibraheem al-Hanthaali, Muhammad bin Yahya ath-Thuaali, Muhammad bin Isma’eel al-Bukhari, Abu Zur’ah Ubaydillaah bin AbdulKareem, Abu Hatim Muhammad bin Idrees al-Hanthaali, Ibraheem ibn Ishaaq al-Hanthaali, Muslim bin al-Hajjaj al-Qushaayri, Abu Abdullaah Muhammad bin Ibraheem al-Abdi, ‘Uthmaan bin Sa’eed al-Darmi, Abu Abdullaah bin Muhammad bin Nasr al-Marwazi, Abu AbduRahman bin Shu’aib an-Nisaaee, Abu Bakr Muhammad bin Ishaaq bin Khuzaymah, Abu Daawood, Muhammad bin AbdulWahhab al-Abdi, Abu Bakr aj-Jaarudi, Ibraheem bin Abee Taalib, Abu ‘Isa at-Tirmidhi, Musa bin Haroon al-Bazaar, al-Hasan bin ‘Alee al-Ma’mari, ‘Alee bin al-Hussain bin al-Junaid, Muhammad bin Muslim bin Warah, Muhammad bin ‘Aqeel al-Balkhi and other than them.

From the Fuqaha of Ahl-ul-Hadeeth is Abu Bakr an-Neesaabooree of whom Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him –said:

‘Abu Bakr an-Neesaabooree was an Imaam in Fiqh and hadeeth, he was concerned with the Ahadeeth of Fiqh and with the variantwordings of the Ahadeeth.  He was close to the way and knowledgeof Ahl-ul-Hadeeth such that he was not biased towards the sayings of any of the Fuqaha, just as the famous Imaams of Hadeeth were not.’[2]

Then he continues:

‘As for Bukhari and Abu Daawood, then they are two Imaams inFiqh from the people of Ijtihaad.  As for Muslim, Tirmidhee, Nisaaee, Ibn Maja, Abu Ya’ala, al-Bazaar and those similar to them then they were upon the madh-hab of Ahl-ul-Hadeeth.  They were not blind-followers of any single individual from amongst the scholars, nor were they absolutely from the Imaams of Ijtihaad, but rather they were not inclined to take the sayings of the Imaams of hadeeth such as Shafi’ee, Ahmad, Ishaaq, Abu Ubayd and their likes.’

He continues:

‘As for al-Bayhaqi then he was on the Madh-hab of ash-Shafi’ee, supporting it with its general statements.  Daraqutnee also inclined towards the Madh-hab of Shafi’ee and the Imaams of the chains of narrations (asaaneed) and hadeeth, but he was not like al-Bayhaqi in blindly following Shafi’ee.  So, even though al-Bayhaqi carried outIjtihaad in many issues, the Ijtihaad of Daraqutnee was stronger than his as he was more knowledgeable and had a stronger comprehension than him (i.e. al-Bayhaqi).’[3]

He continues:

‘From them there were those who specialised with some of the scholars just as Abu Daawood specialised with Ahmad bin Hanbal so they are more inclined to the Madh-hab of Ahl-ul-Hijaaz – such as Maalik and his likes– than the Madh-hab of Ahl-ul-Iraq  – the likes of Abu Hanifah and Thawree.’  The end of Shaykh ul-Islaam’s saying.

‘Knowledge of the Fiqh of hadeeth cannot be achieved except if the different paths of the hadeeth are gathered just as Imaam Ahmad said: ‘If the different paths (narrations) are not gathered, the hadeeth cannot be understood.  The hadeeth are explained, some by others.’[4]

Yahya bin Ma’een said: ‘If a hadeeth was not written with 30 different chains, we would not have understood it.’[5]

Imaam Shafi’ee authored a booklet in ‘Ihktilaaf of hadeeth’, then Ibn Qutaybah followed him in that as did Abu Yahya Zakareeyah bin Yahya as-Saajee, Tahawee, Tabaree, Ibn Abdul Barr and Ibn al-Jawzi.  All of this shows the importance of Fiqh ul-Hadeeth to theMuhadditheen, researchers and those who extrapolate rulings.  This is what al-Khateeb indicated in his book ‘al-Kafaya’:

‘If it were not for the concern of As-haabul-Hadeeth (the companions of hadeeth) with the precision of the Sunnan, gathering them, extracting them from their sources and researching the different paths, the Sharia’ would have become void and its rulings would have been cancelled out because the rulings were extrapolated from preserved Athaar (narrations) and they took benefit from the transmitted Sunnan.’

* Taken from ‘Mu’jam Mustalah al-Hadeeth wa laataif al-Assaneed’ p. 296-300

[1] Ma’reefat ‘uloom al-hadeeth p.63

[2] Majmoo’al-Fatawa (24/146) & similarly Ibn Salah in ‘Mareefat az-Zeeyadat’ in al-Muqnaa’(1/191)

[3] Majmoo’al-Fatawa (20/40-41)

[4] Al-Jama’ by al-khateeb (2/212)

[5] Al-Jama’ by al-khateeb (2/212)

Ahl-ul-Hadeeth – Dr. Muhammad Deeya ar-Rahman al-Azamee

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By  Dr. Muhammad Deeya ar-Rahman al-Azamee
Translated By Abbas Abu Yahya

Shaykh ul-Islaam said: ‘We do not mean to limit Ahl-ul-Hadeeth just to those who convey hadeeth, write them or narrate them but we mean by them: everyone who rightfully memorises the hadeeth, knowing them and understanding their apparent and hidden meanings and following them in what is apparent and hidden, and also the people of al-Qur’aan.’

He continues:

‘The least of their traits is: love of the Qur’aan and hadeeth, researching them, seeking their meanings and practising that which they know is binding upon them.  The Fuqaha of hadeeth are better informed about the Messenger –sallAllaahu alayhi wa sallam– than Fuqaha other than them.’[1]

He mentions:

‘Ahl-ul-Hadeeth are those about whom the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘What I am upon and my Companions.’  And in another narration: ‘It is the Jamaah, The Hand of Allaah is over the Jamaah.’[2]

Ahl-ul-Hadeeth are the best people of the Duniya, as Hafs bin Ghayaath said.[3]

Shafi’ee said: ‘If I see a companion of Hadeeth then it is as if I see a man from the Companions of the Prophet –sallAllaahu alayhi wa sallam– he is of that status.’

He also said:

‘May Allaah reward them with goodness on our behalf, they preserved the foundation for us so they have an excellence over us.’[4]

‘Alee bin al-Madini said: ‘There are no people better than the companions of Hadeeth.  The rest of the people were in search of the Duniya while they were establishing the Deen.’[5] i.e. the Sunnah.

Hafidh Ibn Rajab said:

‘Ahl-ul-Hadeeth are an authority in knowing hadeeth and knowing the authentic from the weak hadeeth.’[6]

The Prophet –sallAllaahu alayhi wa sallam– supplicated for illumination of the one who busies himself with the knowledge of hadeeth, memorizing it, conveying it and understanding it.  He –sallAllaahu alayhi wa sallam– said: ‘May Allaah illuminate the person who hears a hadeeth from me and memorizes it until he conveys it.  Perhaps a person who carries Fiqhconveys it to someone with more Fiqh than that person and perhaps the carrier of this Fiqh is not a Faqihi.’[7]

Hafidh Abu Bakr Ahmad bin ‘Alee al-Khateeb al-Bagdadispecifically authored a book which he called ‘Sharf Ashaabul-hadeeth’ (the nobility of the companions of hadeeth).  In it mentions Ahadeeth and Athaar from the Companions, Ta’bieen, kings,ministers and others from those who followed them about the excellence of knowledge of hadeeth, being busy with it and the nobility of its people over those of Ahl-ul-Bida’ and those of misguidance from the Zinaadiqa (heretics) who concerned themselves with the knowledge of rhetoric and philosophy.  This book is a masterpiece in this subject.’

* Taken from ‘Mu’jam Mustalah al-Hadeeth wa laataif al-Assaneed’ p.61-63

[1] Majmoo’al-Fatawa (4/95)

[2] Majmoo’al-Fatawa (3/345-347)

[3] Al-Ilma’ p.27

[4] Masalat al-‘Uloo wal Nazool p.45

[5] Masalat al-‘Uloo wal Nazool p.45

[6] Jama’ al-Aloom wal Hikam (2/105)

[7] Narrated by Abu Dawood (4/69), Tirmidhee (5/33) by way of Umar bin Sulayman from the son of Umar bin al-Khattab, on the authority of Abdurrahman bin Abaan, on the authority of his father, on the authority of Zayd bin Thabit –RadhiAllaahu anhu – Marfoo’.  It was also narrated by Ibn Majah (1/84) a different way on the authority of Zayd bin Thabit.  Tirmidhee said it was Hasan and he also said: ‘and in this chapter it is also narrated on the authority of Abdullaah bin Mas’ood, Muadh bin Jabal, Jubayr bin Mut’im, Abu Darda and Anas – RadhiAllaahu anhum Jameean.’

The Status of the Messenger and His Rights upon us – Shaykh Rabee

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Compiled by   The Eminent Shaykh, the Muhaddith Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

Introduction

All praise belongs to Allaah and peace and prayers be upon the Messenger of Allaah and upon his family and his companions and all those who follow his guidance.

To Proceed:

This is a lecture explaining the status of the Messenger of Allaah and his rights upon this Ummah, which is the Ummah of those who have accepted Islaam and of those who are called to Islaam, from the Jinnand mankind.

Indeed the noble Messenger of Allaah – sallAllaahu alayhi wa sallam – has a great status, and a very high position which none from the creation can reach, since he is the leader of the sons of Adam on the Day of Judgment.  Adam and whoever came after him is under the Messenger’s flag- sallAllaahu alayhi wa sallam.

He was given the great intercession which the other great Messengers excused themselves from.  This great intercession that Allaah chose especially for him and preferred it for him above all the worlds.

Without doubt, his Lord Azza wa Jaal honored him and favoured him with abundant miracles which Allaah never gave to the other Prophets – Alayhim as-Sallam- and yet Allaah has given all of them high positions.

On the authority of Abu Huraira that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ” I was preferred over the other Prophets with six things: I was given eloquent speech, victory by frightening the enemy, the war-booty was made permissible for me, the earth was made as a means of purification and a place of worship, I was sent to all of creation and Prophet hood was completed with me.”

Saheeh Muslim (523)

As for the hadeeth of Jaabbir: ” … and I was given the right of intercession.”

Bukharee (328) and Muslim (521)

Allaah Ta’ala said, in clarifying the status of the Messenger of Allaah and explaining his noble characteristics:

<< Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty, he is anxious over you.  For the believers he is full of pity, kind, and merciful. >> [at-Tauba: 128]

And Allaah Ta’ala said:

<< Indeed Allaah conferred a great favour on the believers when He sent among them a Messenger from among themselves, reciting unto them His Verses (the Qur’aan), and purifying them, and instructing them in the Book  and Al­-Hikmah, whilst before that they had been in manifest error.>> [Aal-Imraan: 164]

Allaah 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.  And verily, they had been before in manifest error>> [Jummah: 2]

Allaah Ta’ala said:

<< O Prophet! Verily, We have sent you as a witness, a bearer of glad tidings and a warner.  As one who invites to Allaah, by His permission, and as a lamp spreading light.  Announce to the believers the glad tidings that they will have from Allaah, a Great Bounty.  And obey not the disbelievers and the hypocrites and harm them not.  And put your trust in Allaah, Sufficient is Allaah as aWakeel (Trustee, or Disposer of affairs). >> [Ahzaab: 45-48]

Allaah Ta’ala said, praising the Messenger and mentioning him and his status with Allaah and His blessings upon him:

<< Have We not opened your chest (heart) for you? And removed from you your burden, which weighed down your back? And raised high your fame?>> [ash-Sharh: 1-4]

Ibn Abbas said: ‘Exposed him to the light of Islaam.’

Sahl said: ‘With the light of Islaam.’

Al-Hasan said: ‘He filled him with wisdom and knowledge and He removed from you your burden which weighed down on your back.’

Imam as-Sa’adee -May Allaah have mercy upon him – said: “We will enrich him due to the legislations of the Deen and the Da’wah to Allaah, characterize him with noble manners and made him concerned with the hereafter and the ease of doing good actions, so he was not constrained nor oppressed << And removed from you your burden, Which weighed down your back? >>  And We removed from you your burden which weighed down heavy on your back is like the saying of Allaah Ta’ala: << That Allaah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path >> [al-Fath : 2]

<< And raised high your fame? >>

That we have raised your rank and we have made for you good high praise which none from the creation can reach.  So, Allaah is not mentioned except that His Messenger Muhammad – sallAllaahu alayhi wa sallam – is mentioned along with Him, like when entering into Islaam, also in the call to the prayer, the Iqama (the call at the time of standing for the obligatory prayer), in sermons and many other places where Allaah raises the mention of His Messenger Muhammad – sallAllaahu alayhi wa sallam.  His Ummah has love in their hearts for him and a highly regarded place, with splendour which no one other than him can have, which comes second to loving Allaah Ta’ala.

So, may Allaah reward him, on behalf of his Ummah, the best of what a Prophet can be rewarded with, on behalf of his Ummah.”  See ‘Tafseer as-Sa’adee’ for this Soorah.

Allaah swears with the Messenger’s great rank and He says:

<< Verily, by your life, in their wild intoxication, they were wandering blindly. >> [al-Hijr: 72]

Ibn Katheer -May Allaah have mercy upon him – said: ‘Allaah Ta’ala swears with the life of His Prophet – sallAllaahu alayhi wa sallam, and this is a great honour, a lofty station and befitting glory.

Umar bin Maalik an-Nakree said on the authority of Abu Jooza’ on the authority of Ibn ‘Abbas that he said: Allaah did not create anything, nor exempted anyone, more noble to Him than Muhammad – sallAllaahu alayhi wa sallam – and I have never heard that Allaah swears with the life of anyone other than the Messenger – sallAllaahu alayhi wa sallam.

Allaah says: <<Verily, by your life, in their wild intoxication, they were wandering blindly.>>

He says ‘by your life, by your life span, by your stay in the world, indeed in their wild intoxication they are blinded, i.e. that they play around.

And in another narration on the authority of Ibn Abbas: they are confused.

Allaah Ta’ala said, owing to His concern over His Messenger and His protecting him and honouring him:

<< By the forenoon (after sun-rise); And by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you.And indeed the Hereafter is better for you than the present (life of this world).

And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.  Did He not find you an orphan and give you refuge? And He found you unaware and guided you?

And He found you poor, and made you rich (self-sufficient with self-contentment, etc.)?  Therefore, treat not the orphan with oppression, repulse not the beggar and proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces).  > > [Soorah Dhuh]

Ibn Katheer said: Imaam Ahmad said: Abu Na’eem narrated to us that Sufyaan narrated to us on the authority of al-Aswaad bin Qayees that, I heard Jundub saying: The Prophet – sallAllaahu alayhi wa sallam – fell ill, so due to this he did not stand for the prayer for one or two nights.  Then, a woman came and said: O Muhammad, I do not see you except that your shaytaan has left you. [She said this meaning that he was not on guidance] so Allaah revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you>>

Ibn Katheer said: What was narrated by Bukharee and Muslim and Tirmidhee and Nisaa’ee from the way of al-Aswaad bin Qayees on the authority of Jundub bin Abdullaah al-Bajalee, then al’Alqee narrated with his narration, and also in the narration of Sufyaan bin ‘Uaynah on the authority of al-Aswaad bin Qayees, who heard Jundub say: Jibraeel delayed in coming to the Messenger of Allaah – sallAllaahu alayhi wa sallam – so the Mushrikoon said Muhammad’s Lord has forsaken him, then Allaah Ta’ala revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you. >>

Ibn Katheer continues:

This is an oath from Allaah Ta’ala where He swears by the forenoon (after sunrise) and of what He made in it of light.

<<And by the night when it is still (or darkens)>>

Which means it has become peaceful and dark -this was stated by Mujhaid, Qatadah and ad-Dhihaak and by other than them.  This is proof of the capability of the Creator.

Regarding the saying of Allaah Ta’ala:

<<Your Lord has neither forsaken you >>

Which means: Allaah did not leave the Messenger.

And : << nor hated you. >>

Which means: Allaah does not hate the Messenger.

<<And indeed the Hereafter is better for you than the present (life of this world). >>

Which means: ‘the place in the hereafter is better for you than this place.’  This is why the Messenger of Allaah – sallAllaahu alayhi wa sallam –was the one who abstained the most from this duniya from amongst the people and he was the one who rejected it the most out of the people, as is well-known [ by necessity ] from his biography.

So, when he was given the choice, at the end of his life, between staying in this duniya until its end and then entering into Paradise, or proceeding to Allaah Azza wa Jal, he chose what was with Allaah over this despicable, lowly Duniya.

The Messenger – sallAllaahu alayhi wa sallam – said: ‘I have no want of this earth.  Indeed my example and the example of this world, is like a rider who takes a nap under a tree, then he leaves that place and moves on.’

<< And verily, your Lord will give you (all good) so that you shall be well-pleased.  >>

Which means: (i.e. pleased) with what Allaah has prepared for him in the hereafter of the gardens of Paradise and great blessings, seeing his Lord and the lake, the intercession and the rest of what Allaah has honoured him with in the hereafter.

Then, Allaah mentions what He granted him of blessings.  Allaah protected him when he was an orphan and sheltered him until He chose him for His message.  He revealed the Book and the Wisdom to Him and taught him that which he did not know and what Allaah bestowed upon him was great.

Qadi ‘Aayaad -may Allaah have mercy upon him – said in his book ‘ash-Shifaa bi-Taareef Haqooq al-Mustafa’:   ‘This Soorah contains what Allaah honoured the Messenger with, praising him and Allaah exalting him, in six ways:

1- Allaah took an oath for him, regarding what Allaah had informed him about, in His Ta’ala saying:<< By the forenoon (after sun-rise); And by the night when it is still (or darkens);  >>

Which means: ‘I swear by the Lord of the forenoon (after sunrise)’, – this is from the greatest degrees of support.

2- An illustration of the Messenger’s status with Allaah and Allaah’s favour upon him, where Allaah says: << Your Lord has neither forsaken you nor hated you. >>

Which means: He did not leave you and did not hate you.  It has been said that it means, He did not neglect you after choosing you.

3- Regarding the saying of Allaah Ta’ala : << And indeed the Hereafter is better for you than the present (life of this world).  >> Ibn Ishaaq said: What you have in recourse to Allaah is greater than what Allaah has given you, of honour, in this world.

Sahl said: what has been stored for you, of the intercession, and the place of noble standing (maqaama Mahmooda) is better for you than what you have been given in this world.

4- Allaah Ta’ala’s saying << And verily, your Lord will give you (all good) so that you shall be well-pleased.   >>

This Ayaah is comprehensive: it contains all the different points of honour, types of happiness and the various blessings in the two worlds and more.

Ibn Ishaaq said: Allaah will make the Messenger pleased with success in the Duniya, and reward in the Hereafter.  It has been said that is the lake in Paradise and the intercession of the Messenger.

5- What Allaah has prepared for him from His blessings.  Allaah assigned bounties from Himself and blessings in the rest of theSoorah; from the guidance of Allaah where He guided the Messenger or guiding the people by the Messenger – this difference in meaning is due to the different Tafseer.

The Messenger had no wealth and Allaah made him wealthy by what He had given him, or by what Allaah had placed in his heart due to contentment and wealth.  The Messenger was an orphan and his uncle became affectionate to him and sheltered him.

It has been said: Allaah sheltered him – Allaah reminds him with this great favour and what is known, from Tafseer, is that Allaah did not neglect the Messenger when he was young, in a poor state and an orphan before he was well known as a Prophet.  Allaah did not forsake him, nor did He hate him, so what about after Allaah appointed and chose him for Prophet Hood.

Allaah commanded His Messenger to manifest His blessings upon him and to be thankful for what He had honoured him with, by announcing it and to commend it by mentioning this blessing, due to the saying of Allaah Ta’ala << And proclaim the Grace of your Lord (i.e. the Prophet hood and all other Graces) >> since, indeed, being thankful of blessings is talking about them.  This was specific for the Messenger and general for his Ummah.

Part 2 – The Excellence of the lineage of the Messenger

On the authority of Waatheelah bin al-Asqa -radiAllaah anhu – who said: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – say: ‘Certainly Allaah chose a branch from the son of Isma’eel and chose the Quraish from this branch. He chose Bani Hashim from the Quraish, and He chose me from Bani Hashim.’

On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘I was sent from the best of all the generations of the children of Adam, generation after generation until I was in the generation in which I was sent.’
Bukharee – Characteristics (3557)

He was Abul-Qaasim Muhammad bin Abdullaah bin Abdul Muttalib bin Hashim bin Abd Munaf bin Qoose bin Keelab bin Marra bin Ka’ab bin Luu’ee bin Ghalib bin Fahr bin Malik bin an-Nadhr bin Kananah bin Khuzaimah bin Mudrikah bin Ilyaas bin Madhar bin Nazzar bin Ma’d bin Adnaan. Up to here there is an agreement about its authenticity, as for after Adnaan then there is a difference of opinion.

There is no difference that Adnaan was from the sons of Isma’eel bin Ibraheem. What is correct is that Isma’eel was the one to be slaughtered, and that it was Ishaaq is incorrect.

Part 3 – The Messenger’s beautiful physical characteristics

On the authority of Abu Ishaq who said I heard al-Bara say: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – was the handsomest of all the people and had the best appearance. He was neither very tall nor was he short.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Also on the authority of al-Bara who said: The Prophet – sallAllaahu alayhi wa sallam – was of a moderate height having broad shoulders, his hair reached his ear-lobes. I saw him in a red cloak and I had never seen anyone more handsome than him.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Ishaq who said that al-Bara was asked: ‘Was the face of the Messenger of Allaah – sallAllaahu alayhi wa sallam – as bright as a sword?’ He said: ‘No, as bright as the moon.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of ‘Abdullah bin Ka’b who said: I heard Ka’b bin Malik talking when he stayed behind from the battle of Tabuk, saying: ‘When I greeted the Messenger of Allaah – sallAllaahu alayhi wa sallam – his face was glittering with happiness. Whenever Allaah’s Messenger was happy his face used to light up, as though it were a piece of the moon, and we used to know it (his happiness) from his face.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Anas – radiAllaah anhu – who said: I never touched silk or Dibaj (i.e. thick silk) softer than the palm of the Messenger of Allaah – sallAllaahu alayhi wa sallam – nor did I smell a fragrance or perspiration better than the fragrance or perspiration of the Messenger of Allaah – sallAllaahu alayhi wa sallam.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Juhaifa who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam – went to a place called al-Batha’ at noon, performed wudu and prayed two Rakat Zuhr prayer and a two Rakatfor the ‘Asr prayer. A spear was planted before him and passersby were passing in front of it. (After the prayer), the people got up and held the hands of the Prophet and passed them on their faces. I also took his hand and kept it on my face and noticed that it was colder than ice and its fragrance was nicer than musk.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Part 4- His Noble Manners

Allaah Ta’ala said:

<< Noon. By the Pen and what the (angels) write (in the Records of men). You are not, by the Grace of your Lord, a madman. And verily, for you will be an endless reward. And verily, you are on an exalted standard of character. >>

‘Aeysha –radiAllaah anha – said: ‘That his manners were that of the Qur’aan.’

Allaah Ta’ala said:

<<And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh­ hearted, they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him). >>

[al-Imran:159]

On the authority of Abdullah bin ‘Amr bin al-Aaas -radiAllaah anhumma –who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never used bad language neither did he say or do evil acts. He used to say ‘The best amongst you are those who have the best manners.’

Bukhari

On the authority of ‘Aeysha -radiAllaah anha – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- was never given the choice between two matters, except that he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would be the farthest away from it from amongst the people.

Allaah’s Messenger -sallAllaahu alayhi wa sallam- never took revenge for his own sake but when what Allaah had prohibited was transgressed,then he would take revenge for Allaah’s Sake.’

Bukhari

On the authority of Abu Sa’eed al-Khudri -radiAllaah anhu – who said: ‘that the Prophet was shyer than a virgin in her private living quarters.’

Bukhari

On the authority of Abu Huraira -radiAllaah anhu – who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never criticized any food, if he liked it he would eat it otherwise, he would leave it.’

Bukhari

On the authority of Anas bin Malik -radiAllaah anhu – who said: ‘I served the Messenger of Allaah -sallAllaahu alayhi wa sallam- for ten years. I swear by Allaah, he never said a harsh word to me nor did he question me as to why I had done such-and-such or why I had not done such-and-such in a particular way.’

In another wording: ‘I served him on journeys and while resident. I swear by Allaah he never said to me about what I did ‘Why did you do this like this?’ or about something that I had not done, ‘Why did you not do this in this way?’

Muslim

Also on the authority of Anas -radiAllaah anhu- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam – was the best of the people in his manners.’

Muslim

On the authority of Jabir bin Abdullah -radiAllaah anhu – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- never said no to anything that he was asked for.’

Muslim

On the authority of Anas –radiAllaah anhu– who said Allaah’s Messenger -sallAllaahu alayhi wa sallam- was never asked for anything for the sake of Islaam except that he would give it.

Anas mentions that a man came to him and so he gave him some sheep.  The man then went back to his people and said: ‘O people accept Islaam, for Muhammad gives so much charity he has no fear of want.’

Muslim

On the authority of Ibn Abbas -radiAllaah anhuma- that Allaah’s Messenger -sallAllaahu alayhi wa sallam- was the most prolific of people in doing good. He was generous to the utmost in the month of Ramadan. Indeed Jibreel -sallAllaahu alayhi wa sallam- would meet him every year during the month of Ramadan up until its end.  Allaah’s Messenger -sallAllaahu alayhi wa sallam- would recite the Qur’aan to him and when Jibreel would meet him, Allaah’s Messenger -sallAllaahu alayhi wa sallam- would be the most generous in goodness; more so than the blowing wind.

Muslim

The intent of the meaning ‘more so than the blowing wind’ is that he was swift and comprehensive in doing good deeds.

Part 5 – The Prophet’s –sallAllaahu alayhi wa sallam- Courage

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said that Allaah’s Messenger sallAllaahu alayhi wa sallam- was the best of the people, the most generous amongst them and he was the bravest of men.

One night the people of Madina felt frightened and they set forth in the direction of a noise when the Messenger of Allaah sallAllaahu alayhi wa sallam- met them on his way back, as he had gone towards that noise ahead of them.  He was on Abu Talha’s horse, which had no saddle over it, with a sword slung around his neck while he was saying: ‘There was nothing to be afraid of, nothing to be afraid of.’

He also said: ‘We found this horse like a torrent of water (very fast),’ whereas the horse had been slow before that time.

Saheeh Muslim

i.e. That this horse was slow but when the Messenger of AllaahsallAllaahu alayhi wa sallam- rode it, it was the fastest racing horse.

Abbas ibn AbdulMuttalib, the uncle of the Prophet sallAllaahu alayhi wa sallam- said: I witnessed the Day of Hunain with the Messenger of Allaah sallAllaahu alayhi wa sallam-.  Abu Sufyan bin al-Harith bin Abdul-Muttalib and I stuck close to the Messenger of Allaah –sallAllaahu alayhi wa sallam- and we did not separate from him. The Messenger of AllaahsallAllaahu alayhi wa sallam- was on a white pony of his which was given to him as a gift by Farwatu bin Nufatha al-Juthaami.

When the Muslims fought the Kuffar, the Muslims retreated, but the Messenger of Allaah sallAllaahu alayhi wa sallam- began to gallop on his pony towards them.

Abbas said: I was holding onto the reins of the Messenger of Allaah’s –sallAllaahu alayhi wa sallam- pony trying to hold it back from speeding up and Abu Sufyan was holding the stirrup of Allaah’sMessenger –sallAllaahu alayhi wa sallam-.

The Messenger of Allaah sallAllaahu alayhi wa sallam- said: ‘O Abbas, call the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions he was a man with a loud voice: So I said at the top of my voice: ‘Where are the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions: I swear by Allaah, they came back when they heard my voice just as the cows return for their calves.

They said: We are here, we are here!

He said: ‘Fight the kuffar.’

Then the narrator continues:  ………then the Messenger of AllaahsallAllaahu alayhi wa sallam- said: ‘Now the battle has become inflamed.’

Abbas said: Then the Messenger of Allaah sallAllaahu alayhi wa sallam- took some stones and threw them in the face of the kuffar and said: ‘They are defeated, I swear by the Lord of Muhammad.’

Abbas said: ‘I went to watch and the battle took place as I was watching. I swear by Allaah, just as he threw his stones towards them I saw their strength decline and saw them retreat.’

Saheeh Muslim

Then Imaam Muslim cites a summary of the hadeeth which mentions: ‘He said: ‘They are defeated, I swear by the Lord of Ka’bah. They are defeated, I swear by the Lord of Ka’bah.’ With theadditional wording: ‘Until Allaah defeated them and it was as if I was watching the Prophet of Allaah sallAllaahu alayhi wa sallam- chasing them on his pony.’

Narrated by Imaam Muslim

Also, from al-Bara’s hadeeth of the story of Hunain: The people turned to the Messenger of Allaah sallAllaahu alayhi wa sallam- and Abu Sufyan bin al-Harith was leading his pony.  So he got down, prayed and supplicated for Allaah’s help by saying:

‘I am the Prophet, this is the truth *** I am the son of Abd al-Muttalib

O Allaah, send down your help.’

Bara’ mentioned: I swear by Allaah when the battle grew fierce, we would seek protection by being close to the Messenger due to his bravery and even the bravest among us was would stand near the Prophet sallAllaahu alayhi wa sallam.

Narrated by Imaam Muslim

Muslim narrates the story of Hunain from the hadeeth of Salama bin al-Akwaa’ within which occurs: ‘So we gathered around the Messenger of Allaah sallAllaahu alayhi wa sallam-, he got down from his pony and grabbed a handful of dust from the ground, then he turned towards the faces of the enemy and said: ‘May these faces be disfigured.’ There was no-one from amongst them that Allaah created except that Allaah filled their eyes with dust from that handful of dust.  They turned back in flight.  Allaah the Exalted and Glorious defeated them and the Messenger of Allaah sallAllaahu alayhi wa sallam-distributed their booty.

Saheeh Muslim

Part 6- The Messenger of Allaah -sallAllaahu alayhi wa sallam- was the most knowledgeable about Allaah and had the most fear of Allaah

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said: ‘A group of three people came to the houses of the Prophet’s wives asking about the Prophet’s worship.  When they were informed about it, they regarded their own as insignificant and said: ‘Where are we compared to the Prophet -sallAllaahu alayhi wa sallam? Indeed Allaah has forgiven him his past and future sins.’

One of them said: As for me then I will pray all night.

The other one said: I will fast continuously and not open my fast.

The last one said: I will keep away from women and never marry.

When the Messenger of Allaah -sallAllaahu alayhi wa sallam- came he said: Are you those who said such-and-such. Then I swear by Allaah that indeed I am the most fearful of Allaah from amongst you and the one who has the most Taqwa of Him.  However, I fast and open my fast, I pray and I sleep and I marry women.  So whosoever does not desire my Sunnah is not of me.

Bukhari

On the authority of ‘Aeysha -RadiAllaah anha- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did an action and made a concessionfor it. When this reached some of the people from his Companions it was as though they disliked it and regarded it as insignificant.

When this reached the Messenger -sallAllaahu alayhi wa sallam- he stood, gave a sermon and said: ‘What is wrong with the people?  It reaches them that I have made a concession in a matter yet they dislike it and regard it as insignificant.  I swear by Allaah, indeed I am the most knowledgeable of them about Allaah and have the most fear of Allaah from amongst them.’

Bukhari narrated it in ‘al-‘I’tisaam’ & Muslim in ‘Fadail’

In the narration of Muslim: ‘When that reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- he became angry until the anger became apparent on his face.’

It was narrated by Bukhari in the chapter: ‘That which is dislikedregarding delving too deeply, disagreement and extremism in theDeen and Bida’.’  Then he mentioned the Ayaah:

? ?  ?  ?  ?  ?  ?  ?  ?   ?  ?  ?  ??    ? ??????: ???

<<O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allaah anything but the truth. >> [Nisa’:171]

An-Nawawi said: ‘In this hadeeth there is an encouragement to follow the Messenger -sallAllaahu alayhi wa sallam- a prohibition against delving too deeply into worship and a rebuke of abstaining from the permissible acts, doubting their permissibility.

It also shows the allowance of showing anger when there is a violation of the Sharia’ even if the one violating it brings an interpretation for it.  It also indicates to the maintenance of good relations by rebuking and showing dislike for an action via general statements and not by specifying the one who did it such that it is said: ‘What is wrong with the people’ or other similar statements.

The hadeeth also mentions that being close to Allaah is a reason for knowledge increasing.’

I (Shaykh Rabee’) say: the intent here is the clarification that the Messenger of Allaah -sallAllaahu alayhi wa sallam- is the most knowledgeable about Allaah and the strongest of them in having fear of Allaah.  In this is a refutation of the ideology of the extreme Soofis who say: ‘Indeed I worship Allaah, neither fearing His Fire nor desiring His Paradise!’

There are also other texts which refute this falsehood.

Part 7 – Regarding the Messenger’s -sallAllaahu alayhi wa sallam- reliance upon his Lord –Azza wa Jal

Allaah says :

<< And obey not the disbelievers and the hypocrites, and harm them not (till you are ordered). And put your trust in Allaah, and Sufficient is Allaah as a Wakeel (Trustee, or Disposer of affairs)>>

[ al-Ahzab:48 ]

The Messenger -sallAllaahu alayhi wa sallam- was the best of those who adhered to Allaah and the best in reliance upon his Lord, the Lord of all the worlds.

Indeed Allaah saved and protected him from the plots of those who opposed him and from his enemies whether it was in the Makkan period or the Madini period, whether it was in the field of giving Dawa’ and conveying the Deen or in the field of battles and Jihad.  He used to have bodyguards in Madina but when Allaah’s statement was revealed : << Allaah will protect you from the people>> he pardoned his guards from their duty, relying upon Allaah – Azza wa Jal – trusting in the promise of his Lord.

On the authority of Jaabir bin Abdullaah that he was on the way to a battle along with the Messenger of Allaah -sallAllaahu alayhi wa sallam- towards Najd.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- was on his way back I was with him.   When I reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his Companions, I found them taking a siesta in a valley with many trees with thorns, the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped there and the people dispersed among the trees with thorns, shading themselves with the trees, the Messenger of Allaah stopped under a tree with a lot of leaves and hung his sword on it.

Jaabir said: We fell into a deep sleep. All of a sudden the Messenger began calling us so we came to him and found a Bedouin sitting near him.

The Messenger of Allaah said: ‘Indeed this person took my sword out of its scabbard while I was sleeping when I awoke he had taken it out of its scabbard and it was in his hand and he said to me: who will prevent me from killing you? I said: Allaah and here he is sitting.’  The Messenger of Allaah did not punish him.

Agreed upon

Bukhari – in the ‘Book of battles’ & Muslim in the ‘Book of Excellence’.

Part 8 : The Prophet’s –sallAllaahu alayhi wa sallam- Compassion for his Ummah

Allaah Ta’ala said: << Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you, for the believers (he is) full of pity, kind, and merciful. But if they turn away, say: ‘Allaah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.’>>

On the authority of Abu Musa al-Ashaari on the authority of the Prophet –sallAllaahu alayhi wa sallam- who said: ‘My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the army with my own eyes, and I am the clear Warner; so protect yourselves!’ Then a group of his people obeyed him and fled proceeding slowly, so they were saved. Another group of them disbelieved him and stayed at their place until the morning when the army came upon them, and destroyed them and ruined them. So this is the example of the one who obeys me and follows what I have brought (the Qur’aan and the Sunnah), and the example of the one who disobeys me and disbelieves in the truth I have brought.’

Collected by Bukhari and Muslim

On the authority of Abu Huraira –Radi Allaahu anhu–who said: that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Indeed my example and the example of my Ummah is like a man who lit a fire, and moths and insects began to fall into it.  So I am holding on to the waist of your waist wrapper while you are rushing into it.’

[in another narration: so that is my example and your example while I take hold onto the waist of your waist wrapper from the fire, saying keep away from the fire, keep away from the fire you are overcoming me and rushing into it.’

Agreed upon by Bukhari & Muslim

On the authority of Anas –Radi Allaahu anhu–said:

‘I never saw any one more merciful with his family members than the Messenger of Allaah –sallAllaahu alayhi wa sallam’

Muslim ‘Book of Excellence’

On the authority of ‘Aeysha –Radi Allaahu anha– who said: that some Bedouins came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said to the people: ‘Do you kiss your children?’

They said: ‘Yes.’

Thereupon the Bedouins said: ‘We swear by Allaah that we do not kiss our children.’

Allaah’s Messenger –sallAllaahu alayhi wa sallam- said: ‘Then what can I do if Allaah has deprived you of mercy?’

Muslim

On the authority of Abu Huraira who reported that al-Aqra’ bin Habis saw the Prophet –sallAllaahu alayhi wa sallam- kissing Hasan.

He said: ‘I have ten children, but I have never kissed any one of them.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘He who does not show mercy, no mercy will be shown to him.’

Muslim

On the authority of Jareer bin Abdullah who said: ‘That the Messenger of Allaah –sallAllaahu alayhi wa sallam- said:

‘He who shows no mercy to the people, Allaah does not show mercy to him.’

Bukhari and Muslim

The foundation of marriage is polygyny (Having more than one wife) – Shaykh ibn Baaz

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Taken From The Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baaz
Translated by Abbas Abu Yahya

Question : Is the foundation of marriage polygyny or is it having one wife?

The answer: The foundation in the Sharia is polygyny for he who has the capability to do so, and will not oppress them.

This is due to the many benefits of polygyny, protecting ones private parts, protection for the one who marries women and is good to them. The increase of offspring by which the Ummah is increased thereby an increase of those who worship Allaah alone.

The evidence which shows this is the saying of Allaah Ta ala:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.>>[Soorah an-Nisa:3]

Also, because the Messenger – sallAllaahu alayhi wa sallam – married more than one wife and Allaah Subhanahu said:

<<Verily in the Messenger of Allaah you have a beautiful example>>

[Soorah Ahzab:21]

The Messenger– sallAllaahu alayhi wa sallam – mentioned when some of the companions said: As For me then I will not eat meat, another one said: As for me then I will pray and I will not sleep. Another one said as for me then I will fast and not open my fast. Another one said: as for me then I will not marry women.

So when this news reached the Prophet – sallAllaahu alayhi wa sallam – he addressed the people and praised and glorified Allaah then he said: “Indeed such and such news has reached me. However I fast and open my fast, pray and sleep.  I eat meat and marry women.  So whoever turns away from my Sunnah is not from me.’

This is a great statement from the Prophet – sallAllaahu alayhi wa sallam –which includes having one wife and polygyny.

Allaah is The One who gives the capability.

[al-Balaag magazine no.1015, 19 Rabi al-Awal 1410 A.H.]

Polygyny (Having more than one wife) is the Sunnah – Shaykh Bin Baaz

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Taken From The Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia
Abdul Azeez bin Abdullaah Bin Baaz
Translated by Abbas Abu Yahya

Question: is having more than one wife something permissible in Islaam or is it the Sunnah?

The Answer: Having more than one wife is the Sunnah if you have ability to do so due to the saying of Allaah The most high:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. >>[Soorah an-Nisa:3]

And also due to the action of the Prophet – sallAllaahu alayhi wa sallam – he had altogether nine women and Allaah made it a means for theUmmah to have benefited from them.

This is from the distinguished characteristics of the Messenger –sallAllaahu alayhi wa sallam, as for other than him then it is not allowed to combine more than four.

As for having more than one wife then there are great benefits for men, women and all the Muslim Ummah. Indeed what is achieved/beneficial for everyone, by having more than one wife is lowering ones gaze, protection for the private parts, increase in offspring, that a man can look after the benefits of a large number of women and can defend them from causes of evil and deviances.

As for the one who is incapable of doing this and fears that he will not be just between them, then he should suffice with one due to the saying of Allaah Subhana:

<<But if you fear that you shall not be able to deal justly (with them), then only one>> [Soorah an-Nisa:3]

May Allaah give all the Muslims that which there is benefit for them and success for them in this world and the Hereafter.

[al-Balaag magazine no.1028]

Is it Permissible to Talk to ones Fiancée over the Telephone? – Shaykh al-Albaani

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Answered by the Muhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani
Translated by Abbas Abu Yahya

This is a translation of the transcript of a question that was asked to Shaykh al-Albaani – may Allaah have mercy upon him.

Shaykh: Yes

Questioner: Assalamu alaykum

Shaykh: wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Questioner: If you don’t mind is the noble Shaykh al-Albaani there?

Shaykh: He’s with you.

Questioner: Good, if you would allow me O Shaykh I have some questions to ask.

Shaykh: Go ahead.

Questioner: Is it permissible to talk to my fiancée over the phone?

Shaykh: have you contracted the marriage yet or not?

Questioner: not yet.

Shaykh: It’s not permissible.

Questioner: Not permissible??

Shaykh: Not allowed.

Questioner: Even if it’s for advice?

Shaykh: it’s not permissible.

Questioner: ok is it permissible for me to visit her and sit with her if the Mahram is present?

Shaykh: with a Mahram being present and she comes in front of you wearing a Jilbaab in Hijab, like when she goes out, then it’s allowed, otherwise no.

Questioner: is it possible for her to uncover her face?

Shaykh: it’s possible, if it’s only the face.

Questioner: only the face?

Shaykh: She shouldn’t wear a beautified dress and a short dress etc.

Questioner: ok regarding sitting with her, what is permissible for me to talk to her about?

Shaykh: Do not talk to her except with what you would talk to with other than her.

Questioner: Ok if she asks me for a picture of me, is it ok to give it to her or not?

Shaykh: just like if you asked her for her picture.

Questioner: yes??

Shaykh: I said just like if you asked her for her picture.

Questioner: yeah.

Shaykh: Is it permissible?

Questioner: No.

Shaykh: and my answer is also no.

Questioner: your answer is no??

Shaykh: no, definitely no.

Questioner: about what??

Shaykh: About what! For the same thing what you said, that you cannot ask her for her picture.

Questioner: yeah.

Shaykh: understand?

Questioner: yeah, yes.

Shaykh: If you understand then stick to it.

Questioner: But O Shaykh sometimes a person is forced to phone her, is this permissible?

Shaykh: I don’t think there is a need, you want to marry her don’t you?

Questioner: For example, is it permissible to phone her for the possibility that I can visit her, at such and such time?

Shaykh: why do want to visit her?! What’s the difference between her and any other woman?

Questioner: Do you mean it’s not allowed to visit her?

Shaykh: O my brother, I say to you what’s the difference between her and any other woman? Why do you want to visit her? You want to marry her; you marry her by requesting it from her guardian.

Questioner: If her guardian is present?

Shaykh: You want to marry her, you marry her by requesting her guardian, if there is an original agreement then you can visit her if the guardian is present, to see her and she sees you, as for visiting her then no!

Questioner: It’s still not allowed to visit even after the engagement?

Shaykh: After the engagement?

Questioner: Yeah.

Shaykh: She remains to be a stranger to you O brother until you perform the marriage contract.

Questioner: Thank you, may Allaah reward you O Shaykh.

Shaykh: And you.

Questioner: May Allaah be generous to you.

Shaykh: May Allaah protect you… Sallamu alayk.

Questioner: Assalamu alaykum

Shaykh: Wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Taken from: Silsilah Huda wa Noor, tape no. 269 at 10mins.

The unauthentic narration of ‘the Hair Dresser of Pharaoh’s Daughter’ – Shaykh Albaanee

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Taken from ‘Silsilah ahadeeth ad-Daeefah’ 2/880
A summary of the research by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani

Allaah Azza wa Jal revealed miracles as an evidence against the people. One of the great miracles which Allaah showed the people was of the three who spoke in the cradle. This has been authentically narrated without a shadow of doubt. It was collected, authentically by the two great scholars of hadeeth, Imaam Bukhari and Imaam Muslim in their authentic books.

The following narration is the authentic one:

Narrated by Abu Huraira – radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam – said, “None spoke in cradle but three: (The first was) Jesus, (the second was), there a man from Bani Israel called Juraij. While he was offering his prayers, his mother came and called him. He said (to himself), ‘Shall I answer her or keep on praying?” (He went on praying) and did not answer her, his mother said, “O Allaah! Do not let him die till he sees the faces of prostitutes.”

So while he was in his hermitage, a lady came and sought to seduce him, but he refused. So she went to a shepherd and presented herself to him to commit illegal sexual intercourse with her and then later she gave birth to a child and claimed that it belonged to Juraij.

The people, therefore, came to him and dismantled his hermitage and expelled him out of it and abused him. Juraij performed the ablution and offered prayer, and then came to the child and said, ‘O child! Who is your father?’ The child replied, ‘The shepherd.’ (After hearing this) the people said, ‘We shall rebuild your hermitage of gold,’ but he said, ‘No, of nothing but mud.’

(The third was the hero of the following story) A lady from Bani Israel was nursing her child at her breast when a handsome rider passed by her. She said, ‘O Allaah ! Make my child like him.’ On that the child left her breast, and facing the rider said, ‘O Allaah! Do not make me like him.’ The child then started to suck her breast again. (Abu Huraira further said, “As if I were now looking at the Prophet sucking his finger (in way of demonstration.”) After a while the people passed by, with a lady slave and she (i.e. the child’s mother) said, ‘O Allaah! Do not make my child like this (slave girl)!, On that the child left her breast and said, ‘O Allaah! Make me like her.’

When she asked why, the child replied, ‘The rider is one of the tyrants while this slave girl is falsely accused of theft and illegal sexual intercourse.” Authentically reported in Saheeh al-Bukhari

As for the story of the hairdresser of the daughter of Pharaoh, which is not authentic, but it is weak (Da’eef) is narrated as follows:

[[ It was narrated that Ibn Abbas -radiAllaah anhu- said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: On the night on which I was taken on the Night Journey, a beautiful fragrance came to me. I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, Bismillaah (in the name of Allaah). The daughter of Pharaoh said: You mean my father? She said: No. My Lord and the Lord of your father is Allaah. She said: I will tell him about that. She said: Yes.

So she told him and he summoned her and said: O So and so, do you have a Lord other than me? She said: Yes, my Lord and your Lord is Allaah. He ordered that a cow made of copper be heated up, then he ordered that she and her children be thrown into it. She said: I have a request to make of you. He said: What is your request? She said: I would like my bones and my children’s bones to be gathered together in one cloth and buried. He said: This will be done for you.

He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter. So she went ahead. Ibn Abbas -radiAllaah anhu– said: Four infants spoke: Eesa ibn Maryam -alayhi Sallam, the companion of Jurayj, the witness of Yoosuf and the son of the hairdresser of Pharaoh’s daughter.]]

It has been narrated by Ibn Abbas and collected by Imaam Ahmad in his ‘Musnad’ and Hakim in ‘al-Mustadrak’. Ad-Dhahabi and Ibn Katheer had authenticated it. And from the contemporary scholars, the likes of Ahmad Shaakir and al-Arnaoot have also followed them and authenticated this story.

However, the Muhadith of Sham, Shaykh Muhammad Nasur uddeen al-Albaani disputes their claim. The Shaykh discusses this narration in his amazing work entitled ‘Silsilah ahadeeth ad-Daeefah’. He says that this wording is Batil.

The following is a summary of his research:

1-The hadeeth of Hakim has two narrators in its isnaad who do not have biographies.

2- The Shaykh said it is batil for two reasons:

(i) The narration firstly mentions there were three who spoke in the cradle, but then mentions the names of four individuals.

(ii) This narration is different to the wording in the authentic hadeeth of Bukhari and Muslim.

3- All the other narrations have defects in their Asaneed. Here the Shaykh begins to discuss a lot of technical detail.

4- The Shaykh said: ‘I did not find any authentic hadeeth which negates the number of babies who spoke in cradle are mentioned in the hadeeth of Bukhari and Muslim. Except what is in the story of the boy of the people of the ditch, where he said to his mother, ‘o mother be patient, since indeed you are upon the truth.’ as narrated by Ahmad.

5- The Shaykh continues later on by saying: ‘then, what is apparent in the Qur’aan from the story of the witness to what happened to Prophet Yusuf -alayhi as-Sallam – is that the witness was a man not a baby child in the cradle.

If it had been a baby then just the baby saying that she is a liar would be sufficient as absolute evidence, since it would have been a miracle. There would be no need for saying <<and a witness of her household bore witness>>, nor any need for living proof of the innocence of Yusuf -alayhi as-Sallam – which is the saying from the verse. <<If it be that his shirt is torn from the front, then her tale is true and he is a liar! But if it be that his shirt is torn from the back….. >>

Ibn Jareer narrates an isnaad where all the narrators are trustworthy on the authority of Ibn Abbas that the person who witnessed what happened to Prophet was a man who had a beard, and this the stronger opinion.

Allaah knows best.

6- The Shaykh mentions:
(benefit): what has been mentioned in some Tafseer books and other than them, that from those who also spoke in the cradle were Ibraheem, Yahya and Muhammad -alayhim as-Sallam ajmaeen- there is nothing narrated from the Prophet – sallAllaahu alayhi wa sallam. This is what you should know.

If one requires more detailed information then they can refer to ‘Silsilah ahadeeth ad-Daeefah’ 2/880

Translated by
Abbas Abu Yahya

Trailing the Hem of a Garment for a Woman – Shaykh al-Albaani

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Hadeeth No. 460 from Silsilah Ahadeeth as-Saheehah
By the Muhadith, Allama, Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani
Translated By Abbas Abu Yahya

“On the authority of Umm Salamah: that when the Messenger of Allaah -SallAllaahu alayhi wa sallam – said what he said about trailing the hem of a garment for the woman.

Umm Salamah mentions: then I asked: O Messenger of Allaah! How should we trail the hem of a garment?

He said:  Trail it by a hand span.

Umm Salamah said: But the feet become uncovered!

Then he said: Then trail it a forearms length.”

I (al-Albaani) say: In this hadeeth there is a proof showing that the feet of a woman are ‘Awrah (i.e. those parts of the body that must be covered) and this was a matter that was well known amongst the women at the time of the Prophet sall’Allaahu alayhi wasallam.

Since, when the Prophet said: ‘Trail it by a hand span,’ Umm Salaamah said: “Then the feet become uncovered” and from this, one feels that she knew that the feet are from the ‘Awrah.  It is not permissible to uncover them and the Prophet – SallAllaahu alayhi wa sallam – reaffirmed that for her and that is why he commanded her to trail her garment a forearm’s length.

In the Noble Qur’aan there is a reference to this fact and that is the saying of Allaah Ta’aala:  <<And let them not stamp their feet so as to reveal what they hide of their adornment>> [Soorah Noor: 31]

*        *       *

Shaykh al-Albaani was asked a question regarding trailing the hem of the Hijaab for the woman:  “Is it a condition that it should trail by a hand span or a forearm’s length?”

The shaykh answered by saying: “This condition is if the clothing of a woman was like the clothing of the women in the past, i.e. because the women before used to only wear a Kamees (long dress) i.e. like a thobe.  This means they did not wear a sirwaal (like pyjamas) nor socks, nor anything that would cover her shins nor her feet, except this long kamees which used to be dragged along the floor, which is generally known as the Abaya.  Nowadays if a woman wears socks or perhaps a long sirwaal, even though this is not common, then it is sufficient for the jilbaab to cover the top of her feet.  It is not necessary for the hem of the garment to be dragging along the floor except in the situation when she cannot find, from her clothing, the likes of a sirwaal or socks etc. because, verily the Messenger – alayhis sallam- ordered her to lengthen her garment fearing that anything of the ‘Awrah of her feet or shins be uncovered.  So, if they are covered with clothing or socks and over the top of them is the long Jilbaabthen it is not necessary, in this situation, for the hem of the garment to be dragging along the floor.

Questioner: May Allaah reward you

The Shaykh: May Allaah preserve you.

Questioner: So it is understood from your speech, that there is no problem if the shoes become uncovered or some of the socks are shown?

The Shaykh: No, I said to you that the Jilbaab should cover the top of the feet. Then you also mentioned shoes, the condition for the shoes is that they shouldn’t be decorated, because nowadays most women’s shoes are decorated.

Questioner: May Allaah reward you

The Shaykh: May Allaah preserve you.

Taken from ‘silsilat Huda wa noor’ – tape no. 565 at 21.49 mins.

The Encouragement to Fast the Day of ‘Ashura (10th of Muharram) – Shaykh Al Albaani

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From ‘Saheeh Targheeb  wa Tarheeb’
by The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya 

Book of Fasting

Chapter:  Persuasion to Fast the Day of ‘Ashura

(1) -1017 – Saheeh

On the authority of Abu Qataada -RadhiAllaahu anhu- that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked about the fast of the day of‘Ashura, so he answered: ‘It expiates the sins of the previous year.’

Narrated by Muslim and other than him, and by Ibn Majah and his wording is: ‘The fast of the day of ‘Ashura; Indeed the reward that Irequest from Allaah is that He expiates the sins of the year before this year.’

(2) -1018 – Saheeh

On the authority of Ibn Abbas -RadhiAllaahu anhu- ‘that the Messenger of Allaah–sallAllaahu alayhi wa sallam– fasted the day of ‘Ashura, and he ordered for it to be fasted.’

Narrated by Bukhari and Muslim

(3) – 1019 –

On the authority of Ibn Abbas – RadhiAllaahu anhu – was asked about the fast of the day of ‘Ashura, so he answered: ‘I do not know of the Messenger of Allaah -sallAllaahu alayhi wa sallam -fasting a day, wanting  the excellence of that fast above  that of other days, nor any other month other than this month. i.e. Ramadan.’

Narrated by Muslim

(4) – 1020- Hasan li ghayreehi’

On the authority of Ibn Abbas – RadhiAllaahu anhu – ‘That the Prophet -sallAllaahu alayhi wa sallam – never aspired for the excellence of a day after ramadan; except the day of ‘Ashura.’

Narrated by Tabaranee in ‘al-Awasat’, and its isnaad is Hasan with the isnad before it.

(5) – 1021 – Saheeh  li ghayreehi’

On the authority of Abu sa’eed al-khudaree -RadhiAllaahu anhu- said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said; ‘Whoever fasts the day of Arafat he is forgiven for the following year and the previous year. And whoever fasts ‘Ashura then he is forgiven the year.’

Narrated by Tabaranee with an isnaad which is Hasan.

______________________

The day of ‘Ashura is the tenth day of Muharram.

Retraction of Shaykh al-Albaani regarding the Hadeeth of Worldly Affairs

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Compiled and Translated by Abbas Abu Yahya

“Indeed Allaah hates every person who is arrogant, rude, rough, and is greedy, thinks he knows it all and shouts loudly in the market places, who is like a corpse during the night and a donkey during the day, knowledgeable about worldly affairs, ignorant about the matters of the hereafter.”

Da’eef – ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

This hadeeth which has been narrated by Ibn Hibban and al-Bayhaqi, it has been declared weak by Shaykh al-Albaani.

Initially the Shaykh had authenticated this hadeeth in ‘Silsilah Ahadeeth as-Saheehah’ no.195.  However, the Shaykh retracted and declared it to be weak.  He removed it from ‘Silsilah as-Saheehah’ and placed it in ‘Silsilah Ahadeeth ad-Da’eefah’ no.2304.  The Shaykh also declared it Da’eef in his book ‘Daeef Targheeb wa Tarheeb’ no.378.

Although this hadeeth can be found authenticated in his book ‘Saheeh al-Jami as-Sagheer’, the Shaykh didn’t rely upon this book since it had been in the hands of untrustworthy publishers.  The Shaykh never amended the book. However the Shaykh in latter part of his life began a journey to divide the Ahadeeth of ‘Saheeh  al-Jami as-Sagheer’  into a more precise division of hadeeth  terminology of‘Saheeh  li dhaatihi‘ ( authentic by itself) and ‘Saheeh li ghayreehi‘ (authentic due to other hadeeth) and ‘hasan li dhaatihi‘ (hasan by itself) and ‘hasan li ghayreehi’ (hasan due to other hadeeth).  This is a colossal task in itself. The Shaykh – may Allah have mercy on him- was sadly unable to complete this work.

The Shaykh commented on the hadeeth after declaring it weak by saying: “how applicable is this hadeeth – even though it is weak – to those kuffar who do not pay any importance to their hereafter, despite them having knowledge of many worldly affairs, AllaahTa’ala  says about them:

<< They know only the outside appearance of the life of the world, and they are heedless of the Hereafter.>>

[ Soorah ar-Rum : 7 ]

Many Muslims have a large percentage of this characteristic in them. Those who spend their days roaming around in the market places, shouting and yelling in those places, and they neglect the obligatory actions and prayers.

<< So woe unto those performers of prayers (hypocrites), who delay their Salaat from their stated fixed times, those who do good deeds only to be seen (of men), and refuse Al-Ma’un(small kindnesses)>>

[Soorah Maa’oon : 4-7]

Taken from: ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

The Traveller Praying A Different Prayer Behind A Resident Imaam – Shaykh al-Albani

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By  Shaykh al-Albani
Translated by Abbas Abu Yahya

Shaykh al-Albani quotes from the book ‘Fiqh-us-Sunnah’ :

“….if a traveller does not find another traveller to lead him in prayer, then he should shorten the prayer and pray by himself.  It is disliked to be led in prayer by a resident person.”

Shaykh al-Albani says:

‘I say: As for this dislike, then even though it is devoid of evidence, it also opposes the Sunnah which was narrated by the scholar of theUmmah, Abdullaah bin ‘Abbas -radiAllaah anhu.

Musa bin Salamah mentioned: ‘We were with Ibn Abbas in Makkah and I said to him: ‘When we are with you we pray four rakat prayers and when we return to our temporary residences we pray two rakat prayers?’  He answered: ‘That is the Sunnah of Abul-Qassim – sallAllaahu alayhi wa sallam.’’

Narrated by Ahmad with an authentic chain and it was also narrated in a summarized form by Muslim, Abu ‘Awaana and other than them.  It has been researched in ‘al-Irwaa’ (571).

Taken from ‘Tamam al-Minnah’ p.371 by Shaykh al-Albani

Additional evidence reported from Saheeh al-Bukhari

On the authority of Jaabir bin ‘Abdullah who said, “Mu’adh bin Jabal used to pray with the Prophet and then go to lead his people in prayer once he led the ‘Isha‘ prayer and recited Soorat “Al-Baqarah.” Somebody left the prayer and Mu’adh criticized him. The news reached the Prophet and he said to Mu’adh, ‘You are putting the people to trial,’ and repeated it thrice (or said something similar) and ordered him to recite two medium Suras of Mufassal.” (‘Amr said that he had forgotten the names of those Suras).

Also narrated by Jaabir bin ‘Abdullah that Mu’adh used to pray with the Prophet and then go and lead his people (tribe) in the prayer.

Both hadeeth have been mentioned in the Book of Adhan from Saheeh al-Bukhari

The Advice of Imam Wahab ibn Munabih To a Man Affected by the Thought of the Khawarij

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By Imam Wahab ibn Munabih
Researched By Shaykh ‘Abdus Salaam bin Burjis Aal‘AbdulKareem May Allaah have mercy upon him. Translated by Abbas Abu Yahya

Contents:

  • Introduction
  • The Biography of the Imam Wahab ibn Munabih
  • Advice to the Khawarij

Introduction

All praise belongs to Allaah, may the peace and prayers of Allaah be upon the Messenger of Allaah, his Family, his Companions and all those who follow his way.

To Proceed:

Indeed the Khawarij are an evil people, inviters to Fitnah and a flag of separation. The affairs of the Muslims have never been in order and together except that the task of the Khawarij has been to tear this order apart and corrupt what has been rectified.

The presence of the Khawarij has been continuous since they first appeared. There has never been a period of time that has seen their absence until such time as the last of the Khawarij will rebel along with the Dajjal.

There are many recurring ahadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- warning against them and clarifying their characteristics and Allaah’s ruling regarding them. This is why the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – fought against them, as did the rulers who came after them, throughout all periods of Islamic history.

Even Ameer ul-Mumineen ‘Uthmaan bin Affan was not saved from their attacks and evil plots, neither was Ameer ul-Mumineen ‘Alee bin Abee Taalib nor was Ameer ul-Mumineen Muawiyyah bin Abee Sufyaan – RadhiAllaahu anhum ajmaeen. The Khalifah Umar bin Abdul Azeez -Rahimullaah- was not saved from them, they rebelled against him…… so in reality they are the enemies of the people of Islaam and they are not pleased with any one of the Muslims ruling, no matter how good he is.

Even the Messenger of Allaah – sallAllaahu alayhi wa sallam –was not saved from their attacks, to the extent that their leader Dhul-Khawaysira said to him: ‘Be just O Muhammad’ whereby he attacked the character of Allaah’s Messenger – sallAllaahu alayhi wa sallam.

The Khawarij in every time and place have a similarity in resemblance, so their hearts, their tongues and their actions are similar.

This booklet, which I have extracted from the biography of the Imaam Wahab ibn Munabih -Rahimullaah, clearly explains their description as, in that time, the Khawarij exhibited the issues for which they have become well-known:

a) Their view of the impermissibility of paying Zakat to the rulers of the Muslims; this was due to their declaration of Takfeer on the Muslim ruler and their claim that the Muslim rulers did not spend the Zakat in its proper place.

 

b) Their not seeking forgiveness for the one who does not hold their views because they hold such a person to be a disbeliever in Allaah The Great.

So those affected by these false claims were those who had little knowledge such that they were deceived by the Zuhud (abstention from loving worldly things), worship and severity in Deen of the Khawarij.

From amongst those affected by the Khawarij was an elderly and wealthy man from the people of Yemen, but when Allaah Ta’ala intended good for him, He led him to the Imaam Wahab ibn Munabih –Rahimullaah. Imaam Wahab informed this man of their condition and warned him about their corrupt ideas and their danger to a man’s religious and worldly affairs. He did all this in a clear way, supported by evidences, which are easily understood by those of sound comprehension.

If you reflect upon what the Khawarij used to propagate during that period and also at this time, the saying of Allaah Ta’ala springs to mind:

تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ

<< Their hearts are alike; We have indeed made plain the signs for people who believe with certainty>> [al-Baqarah:118]

The Biography of the Imam Wahab ibn Munabih

He is: Wahab ibn Munabih bin Kaamil bin Seej bin Dhi Kibaar Abu Abdullaah al-Yamaani as-Sanaani. His father came to Yemen from Khurasaan from Haraat.

Wahab was born in the year 34 A.H. during the Khilafah of ‘Uthmaan bin ‘Affaan – radiAllaahu anhu.

Wahab narrated on the authority of a group of the Companions, including Anas bin Maalik, Jaabir bin Abdullaah, Abdullaah bin ‘Abbas, Abdullaah ibn Umar, Abu Huraira and Abu Sa’eed al-Khudri.

He also narrated on the authority of: Tawoos bin Kaysaan, ‘Amroo bin Dinaar, ‘Amroo bin Shuaib, his own brother Hamaam bin Munabih and others.

Imaam Ahmad said: ‘He was from the children of Persia.’ Then he said: ‘Everyone from the people of Yemen who had the word ‘Dhi’ in his name was from the Shareef (from Bani Hashim), it is said: so-and-so has ‘Dhi’, and so and so has no ‘Dhi’.’[2]

Al-Ijaali said: He was a Tabi’ee (a successor of the Companions), trustworthy and he used to be a judge in Sana’.[3]

Abu Zurah, an-Nisaee and others regarded him as trustworthy.

He was a judge for Umar bin AbdulAzeez –Rahimullaah-in Sana’[4] and his hadeeth are to be found in Bukhari and Muslim. He had much knowledge of the People of the Book and he is counted as being from amongst the Zuhaad (those who abstain from loving worldly things) and the people of piety who would worship plentifully.

He died in the year 110 A.H. in Sana’ at the beginning of the Khilafah of Hisham bin Abdul Malik. It has been said that he died in the year 114 A.H. and Yaqoot deems this to be the stronger opinion in ‘Mu’ajam al-Udaba’.[5]

‘Abdus Salaam bin Burjis Aal ‘AbdulKareem

6/6/1418 A.H.

Advice to the Khawarij

‘Alee bin al-Madinee said: Hisham bin Yusuf as-Sanaani Abu AbdurRahmaan the Qaadi of Sana’ narrated to us, that he said I was told by Daawood bin Qays that he said:

I had a friend from the house of Kholaan from the city of Hadoor, who was called Abu Shaamir Dhu-Kholaan.

I left Sana’ heading towards his village, as I came closer to his village I found a book which had stamped on its back: To Abu Shaamir Dhu-Kholaan.

When I reached him, I found him disturbed and saddened, so I asked him why, he said: A messenger came from Sana’ and mentioned that some friends of mine wrote a book and sent it to me and the messenger lost it. So I sent one of my slaves with him to search for it between my village and Sana’ and they did not find it, so I was concerned about it.

I said: Here is the book, I have just found it.

He said: ‘Praise be to Allaah who has made you find it.’ He opened it and began to read.

I said: Read it to me.

He said: Indeed I am younger than you in age.

I said: What is it?

He said: It is about striking necks.

I said: Perhaps those who wrote it are the people of al-Haroora who wrote regarding the Zakat (obligatory charity) of the ruler?

He said: From where do you know them?

I said: I and my friends sit with Wahab bin Munabih and he tells us: ‘Keep away from these gullible youth, these people of al-Haroora. You should take the opinion that opposes them, because they are the shameful ones of this Ummah.’

He pushed the book towards me, so I read and found it said:

Bismillah ar-Rahmanir – Raheem

To Abu Shaamir Dhu-Kholaan

Peace be upon you.

Indeed, we praise Allaah before you. There is no God except Him and we advise you with Taqwa of Allaah Alone, Who has no partner. Indeed the Deen of Allaah is guidance and the correct path in this world and it is salvation and success in the Hereafter. Indeed the Deen of Allaah is obedience to Allaah and it is opposition of that which goes against His Sharia’ and the Sunnah of His Prophet. So if this book of ours reaches you – if Allaah wills – then see to it that you give Allaah His right in what He has obligated upon you (Zakat). Give it to those who deserve the rule of Allaah and the rule of His ‘Aawliyaa (His close friends).

And peace be upon you and the mercy of Allaah.

Then I said to him: Indeed, I warn you against them.

He said: How can I follow what you say and leave the saying of the one who is older than you are?

I said: Would you like me to take you to Wahaab bin Munabih, so that you can listen to what he has to say and he will tell you about them.

He said: Yes.

So I went to Sana’ and he came with me, then we proceeded until I took him to see Wahab bin Munabih. Masood bin ‘Auf was the ruler over Yemen appointed by Urwa bin Muhammad. ‘Alee bin al-Madini said: he is Urwa bin Muhammad bin ‘Ateeyah as-Saadi and he was preceded by Saad bin Bakr bin Hoowazin.

We found a group of people who usually attended his gatherings, sitting with Wahab and some of them said to me: ‘Who is this Shaykh?’ I said: this is Abu Shaamir Dhu-Kholaan from the people of Hadoor and he has need of Abu Abdullaah.

They said: why don’t you mention it?

I said: Indeed, he wants to consult him regarding a private matter.

So the people left.

Wahab said: ‘What is your need O Dhu-Kholaan?’

Dhu-Kholaan began to speak but he mixed up his words and became scared to speak.

Wahaab said to me: ‘Speak on behalf of your Shaykh.’

So I said: Yes O Abu Abdullaah, verily Dhu-Kholaan is from the people of the Qur’aan and the people of righteousness, from what we know and Allaah is more knowledgeable about his personal affairs. He has informed me, that he came across a group of people from Sana’ who are from the people of Haroora and that they said to him: The Zakat that you give to the rulers is not compensated by Allaah as reward for you because the rulers do not spend it in its rightful place. So, you should give it to us, verily we will spend it in its rightful place – we will divide it amongst the poor Muslims and we will implement the Islamic punishments.

I thought that your speech O Abu Abdullaah would be more satisfactory to him than mine. He has mentioned to me that he gives them the harvests of one hundred Firqan (a quantity) on his riding animals and he sends it with his slave.

So, Wahab said to him: O Dhu-Kholaan do you wish to become a Harooreey now you have become old and ascribe misguidance to one who is better than you? What will you say to Allaah tomorrow when you stand in front of Him?

The one you testify against, Allaah testifies that he has Emaan while you testify that he has committed kufr. Allaah testifies that he is guided while you testify that he is misguided? So where will you be if your opinion is opposed by the command of Allaah and your testification is opposed by the testification of Allaah.

Tell me O Dhu-Kholaan what do they say to you?

So Dhu-Kholaan then spoke and he said to Wahab: They order me not to give Sadaqa (charity) except to those who hold their opinion and not to seek forgiveness except for them.

Wahab said: you have spoken the truth, this is their false love.

As for their statement about charity then indeed it has reached me that the Messenger of Allaah – sallAllaahu alayhi wa sallam – mentioned a woman from the people of Yemen who entered the Fire due to her keeping a cat tied up, she neither fed it nor set it free to eat from the insects of the land.[6] So, is a person who worships Allaah, says that Allaah is Alone and does not associate anything with Him, more beloved to Allaah and worthier of being fed due to hunger or a cat?

And Allaah says in His Book:

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُوراً إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً

<< And they give food, in spite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive, (Saying): ‘We feed you seeking Allaah’s Face only. We wish for no reward, nor thanks from you. Verily, we fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme aversion to it).’ >> [al-Insaan: 8-10]

He also mentions a difficult and angry day for the sinners due to Allaah’s wrath upon them.

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُوراً وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيراًمُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْساً وَلَا زَمْهَرِيراً وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيراً وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَاباً طَهُوراً إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُوراً

<< So Allaah saved them from the evil of that Day and gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient. Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun and no moon). And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach. And amongst them will be passed around vessels of silver and cups of crystal, Crystal-clear, made of silver. They will determine the measure thereof according to their wishes. And they will be given to drink there a cup (of wine) mixed with Zanjabîl (ginger, etc.). A spring there, called Salsabîl. And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls. And when you look there (in Paradise), you will see a delight (that cannot be imagined) and a great dominion. Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver and their Lord will give them a pure drink. (And it will be said to them): ‘Verily, this is a reward for you and your endeavour has been accepted.’>> [al-Insaan: 11-22]

Then Wahab said: Allaah Tabaraka wa Ta’ala continuously describes what He has prepared for them of the blessings of Paradise.

Then he said: As for their saying: ‘Forgiveness is not to be sought except for the one who holds their opinion.’ Are they better than the Angels?

And Allaah Ta’ala says in the Soorah of <<Ha-Mim, Ayeen, Seen, Qaaf>>:

وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ

<< The angels glorify the praises of their Lord and ask for forgiveness for those on the earth>> [Shuraa’: 5]

And I swear by Allaah that the Angels could not do this by themselves nor could they do this unless they were ordered because Allaah Ta’ala said:

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَ

<<They speak not until He has spoken and they act on His Command>>

[Al-Anbiyya: 27]

Allaah has affirmed this Ayaat in Soorah << Ha mim…. >>[Shuraa’]

and it is explained in the major Soorah << Ha mim>>[Ghafir] where He said:

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا

<<Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord and believe in Him and ask forgiveness for those who believe>> [Ghafir: 7]

Do you not see O Dhu-Kholaan that I lived at the beginning times of Islaam and I swear by Allaah that the Khawarij did not have a group except that Allaah divided them because of their evil condition. Not one of the Khawarij came out with this opinion except that Allaah struck his neck and none of the Ummah ever gathered together under one man of the Khawarij.

If Allaah had given the Khawarij strength in their opinion, the world would have become corrupt and the highways would have been cut off, Hajj to the House of Allaah the Haraam would have stopped and the matter of Islaam would have returned to Jahileeyah, so much so that the people would seek help from mountain peaks as they used to in Jahileeyah.

Then there would stand more than ten or twenty men and there would not be a single one from amongst them except that he would call for Khilaafah for himself. With every one of these men there would be more than 10,000 people fighting each other, each group would testify to the disbelief of the other group until a believing man would become fearful for his self, his religion, his blood, his family and his wealth, he would not know which way to go, nor would he know whom he should be with.

However, Allaah has decided for this Ummah with His command, knowledge and mercy and He makes the best decision for them. He united them and placed love in their hearts for one man who was not from the Khawarij.

So Allaah protected their blood through him, covered up their and their offspring’s shortcomings and gathered all their different factions together through this one man. He made their highways safe and fought the enemy through this man even if it was only for the sake of the Muslims’ honour. He established the Islaamic punishments by way of him, justly judged the oppressed and strove against the oppressors. This man was a mercy from Allaah and he had mercy upon them due to the Mercy of Allaah.

Allaah Ta’ala said in His Book:

وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

<< And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allaah is full of Bounty to all that exists >> [Baqarah: 251]

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

<<And hold fast, all of you together, to the Rope of Allaah and be not divided among yourselves. And remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together so that, by His Grace, you became brethren and you were on the brink of a pit of Fire and He saved you from it. Thus Allaah makes HisAyaat clear to you, that you may be guided. >> [al-Imraan:103]

And Allaah Ta’ala said:

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

<<Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection)>> [Ghafir: 51]

So where do they stand from the point of view of these Ayaat? If they were believers they would have been made victorious.

And He Ta’ala said:

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ

<<And, verily, Our Word has gone forth of old for Our slaves, the Messengers, that they verily would be made triumphant and that Our hosts, they verily would be the victors. >> [Saffat 171-173]

So if they were the soldiers of Allaah they would have had victory in Islaam even if it was just once.

Allaah Ta’ala said:

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلاً إِلَى قَوْمِهِمْ فَجَاؤُوهُم بِالْبَيِّنَاتِ فَانتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

<<And indeed We did send Messengers before you to their own people. They came to them with clear proofs, then We took vengeance on those who committed crimes (disbelief, setting partners in worship with Allaah, sins, etc.) and (as for) the believers it was incumbent upon Us to help (them).>> [Room :47]

So if they were believers they would have been made victorious.

Allaah Ta’ala said:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئاً

<<Allaah has promised those among you who believe and do righteous good deeds that He will certainly grant them succession in the earth as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them. And He will surely give them in exchange a safe security after fear, provided they worship Me and do not associate anything (in worship) with Me. >> [Noor: 55]

So where do they stand in this regard? Are any one of them better informed about the Islaam from the days of Umar bin al-Khattab, when they are without a Khalifah or Jamaah and are without insight?

Allaah Ta’ala said:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ

<<It is He Who has sent His Messenger with guidance and the religion of truth to make it superior over all religions >> [ Taubah: 33]

I testify that Allaah has fulfilled what He had promised the ahl-us-Sunnah giving them aid, strength and victory over their enemies and those who oppose the opinion of their Jamaah.

Wahab said: Has not what sufficed Ahl-ul-Tawheed, Ahl-ul-Qibla and the people who have accepted the rulings of Islaam – the Sunnan practices and obligations of Islaam – sufficed you O Dhu-Kholaan? that which sufficed the Prophet of Allaah Nuh in response to the idol-worshippers and Kuffar, when his people said to him:

قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُون

<<They said: “Shall we believe in you, when the meanest (of the people) follow you?” He said: “And what knowledge have I of what they used to do?” Their account is only with my Lord, if you could (but) know. >> [Shu’araa 111-113]

Are you not satisfied with what sufficed Allaah’s Prophet and friend Ibraheem in replying to the worshippers of idols, when he said:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِناً وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

<<And (remember) when Ibraheem said: “O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols. O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me and whoso disobeys me, – still You are indeed Oft-Forgiving, Most Merciful.”>> [Ibraheem :35 -36]

Does not what sufficed Prophet Isa’ with the Kuffar– who took him as a god other than Allaah – suffice you O Dhu-Kholaan? Verily Allaah is pleased, until the Day of Judgement, with the sayings of Nuh, Ibraheem and Isa’ which the believers and those who come after them follow, by which I mean:

إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

<< “If You punish them, they are Your slaves, and if You forgive them, verily You, only You are The All­-Mighty, The All-­Wise.” >> [Maida: 118]

They (the believers) do not oppose the sayings of the Prophets of Allaah with their opinion, so whom will you follow, if you do not follow the Book of Allaah and the sayings and opinions of His Prophets?

Know, that your coming to see me is mercy for you if you have heard my speech and have accepted my advice to you. This is evidence against you tomorrow, when you meet Allaah, if you leave the Book of Allaah and return to the opinion of the Huroora.

Dhu-Kholaan said: So what do you command me to do?

Wahab said: As for your obligatory Zakat, then give it to the one whom Allaah has placed as a ruler over the affairs of this Ummah, and has gathered the people with him.

This is because the Dominion, indeed, is from Allaah Alone and it is in His Hand, He gives it to whom He wills and He takes it away from whom He wills. So he to whom Allaah gives rulership, none has the ability to take it away from him. So if you give your obligatory Zakat to the ruler then you have become free of it and if you have any extra then be good and give it to your relatives, those under your authority and your neighbours, from those who are needy, and be hospitable to the one who receives you as a guest.

Dhu-Kholaan stood up and said: I testify that I have relieved myself of the opinion of the Hurooreeyah and have believed in what you said.

Dhu-Kholaan died not very long after that.

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.

Footnotes

[2] Al-Illaal 2/52

[3] Thiqaat al-‘ijaali(476)

[4] Akhbaar al-Qudaat by Wakee’a (3/303)

[5] (15/260) see ‘Tadhkiratul Huffadh’ (1/100) and ‘Tadheeb al-Kamal’ (31/140-162)

[6] As narrated by al-Bukhari in ‘the beginning of creation, chapter: if a fly falls into your drink.’ (6/254). Also by Muslim in ‘Righteousness & keeping good relations’ no.(2242) On the authority of Ibn Umar. And Muslim narrated it On the authority of Abu Huraira.

https://abdurrahman.org/innovated-groups-sects/khawaarij/

The Upbringing of Three Daughters – Shaykh bin Baz

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Taken From the Fatawaa of our Shaykh, Allaama, Mufti of the Kingdom of Saudi ArabiaAbdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya

The Question:

The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever had three daughters and was patient with them, gave them drink and clothed them then they will be a screen for him from the Fire.’

Will this screen from the Fire be just for their father alone or does the mother have a share in this?  I have -all praise be to Allaah – three daughters.

The Answer:

The hadeeth is general for the father and the mother due to the Messenger’s saying: ‘Whoever has two daughters and is good to them then they will be a covering for him from the Fire.’

Likewise if he had sisters, aunts or similar to them and he is good to them then indeed we hope for Paradise for him due to that.

So when he is good to them he is deserving of a great reward, it will screen him from the Fire and it will come between him and the Fire due to his good deed.

This is specific to the Muslims.  If a Muslim performs these good actions desiring the Face of Allaah, then he has attained a means for his salvation    from the Fire.

Being saved from the Fire and entering into Paradise has many routes, so it is necessary for a believer to increase in them.  Islaam itself is a single foundation and it is the fundamental reason for entering Paradise and being rescued from the Fire.

There are deeds which, if a Muslim performs them, he enters Paradise due to them and is saved from the Fire, such as the one who has been given daughters or sisters and is good to them, then they will be a screen for him from the Fire.  Similarly, whoever had three of his offspring, who had not reached the age of accountability, die then they will be a screen for him from the Fire.

The Companions asked: ‘O Messenger of Allaah what about two daughters?’

He answered: ‘Even two,’ and they did not ask him about one daughter.

It is authentically reported on the authority of the Messenger –sallAllaahu alayhi wa sallam – that he said: Allaah – Azza wa Jal- said, ‘For My believing slave who, if I take his close friend from the people of theDuniya and then he performs righteous actions, there is no reward except Paradise.’

So Allaah –Subhanahu wa Ta’ala- explained that for His believing slave whose close friend He takes- i.e. His beloved – from the people of the Duniya, who is then patient and performs good deeds,He has no reward other than Paradise.

So even if one of our offspring enters this hadeeth and Allaah takes possession of him and takes him to Himself, then if that person’s father, mother or both of them are patient and they perform good deeds then they will have Paradise, and that is great excellence from Allaah.

Similarly, a husband, wife, the rest of the relatives and friends, if they are patient and perform good deeds then they enter this hadeeth provided that they are safe from that which could, perhaps, cause them to die on any of the major sins.  We ask Allaah for safety.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 375-376

Rulings Regarding Holding the Mus-haf during the Taraweeh Prayer

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The Fatawa from the Three Imaams of our Time Al-Albaani, Ibn Baz & Ibn Uthaymeen
Collected by Luqmaan bin Abee al-Qaasim Abu Abdullah al-Aajuree 
Sahab.net 
Translated by Abbas Abu Yahya

1- Shaykh, Allaama, Muhadith of the Islaamic Lands Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

Questioner: Is it permissible for the person following the Imaam in prayer- especially in the Taraweeh prayer – to stand behind, holds the Mushaf and follows the Imaam by looking at it?

The Shaykh: No, no, no, this is not from the Sunnah.

Questioner: If he did this is his prayer accepted?

The Shaykh: His prayer is accepted.

Questioner: But we say it is against the Sunnah?

The Shaykh: Yes.

Taken from Silsilah Huda wa Noor tape no. 679

2- The Noble Shaykh, Allaama, Abdul Azeez Bin Baz – May Allaah have mercy upon him.

Question: What is the ruling regarding the one who holds and carries the Mushaf in the Taraweeh prayer?

Answer: I do not know an origin for this action; but what is apparent is that he should have humility and be at ease and not hold a Mushaf. Rather he should put his right hand on his left hand like in the Sunnah, placing his right hand on his left hand, the wrist and forearm and place them on his chest. This is the stronger opinion and better, while holding the Mushaf busies him from following this Sunnah.

Also, reviewing the Mushaf and the Ayaat may busy his heart and his eyesight from listening to the Imaam. So, what I see is leaving off this action is the Sunnah, and he should listen and remain quiet and he should not use aMushaf. If he has knowledge then he can prompt the Imaam if he forgets or someone else can prompt him.

The let’s assume that the Imaam makes a mistake, and no one prompts him. This mistake has no harm in other than the recitation of al-Fatiha. This harm is specific to al-Fatiha, because al-Fatiha is a Rukn (pillar) which is most necessary. As for him leaving to recite some Ayaat in other than al-Fatiha, then this does not harm him, if there is no-one who is praying behind him to make him aware of the mistake.

If someone holds a Mushaf behind the Imaam due to necessity, then perhaps there is no problem with that. As for everyone to hold a Mushaf, then this is against the Sunnah.

Question: Some of those who pray behind the Imaam, follow the Imaam using a Mushaf while he is reciting. Is there a problem in doing that?

Answer: What is apparent to me is that this should not be done. It is more befitting to concentrate in the prayer and have khushoo, and place the hands on the chest reflecting upon what the Imaam is reciting. This is due to the saying of Allah Azza wa Jal:

{{ When the Qur’aan is being recited, then listen to it and remain silent, perhaps you will have mercy sent upon you }}

also the saying of Allah Subhaanu:

{{ Indeed the believers are successful. Those who offer their Salat (prayers) with all solemnity and full submissiveness. }}

Furthermore, due to the saying of the Prophet –sallAllaahu alayhi wa sallam:

“Most certainly the Imaam has been made to be followed; so if he makes the Takbeer then you make the Takbeer, and if he recites then remain quiet.”

Taken from the booklet: ‘Ajwaab as-Saheeh min Ahkaam Salaat al-layal wa Taraweeh’

3- Shaykh Allaama Muhammed bin Salih al-Uthaymeen – May Allaah have mercy upon him.

Question: What is the ruling of holding the Mushaf by those who are praying the Taraweeh prayer in Ramadaan with the proof that they are following the Imaam?

Answer: Holding the Mushaf for this aim is opposing the Sunnah and that is from different angles:

  1. The person looses out on placing the right hand on the left while he is standing in prayer.
  2. It leads to many movements for which there in no necessity from opening the Mushaf, closing it and placing it under the armpit, in a pocket, etc.
  3. In reality it busies a person praying with his movements.
  4. The praying person looses out by not looking at the place of Sajdah; majority of the scholar hold the opinion that looking at the place of Sajdah is the Sunnah and is better.
  5. The person holding the Mushaf could perhaps forget that he is in the prayer if his heart is not attentive. Contrary to this if he has khushoo in his prayer, placing his right hand on his left, with his head bowing down towards the place of his sajdah, then this would make him closer to being aware that he is praying and that he is behind the Imaam.

Question: Noble Shaykh was asked: What is the ruling of following the Imaam using a Mushaf in the prayer?

Answer: The Noble Shaykh answered by saying: Following the Imaam by using a Mushaf means that the praying person holds and reads a Mushaf to follow the Imaam’s recitation. If there is need for this, whereby the Imaam has a weak memory, and it is said to one of the people praying: ‘Take a hold of the Mushaf and prompt me if I a mistake.’ Then there is no problem in doing this since there is a need for it.

As for it being in any other way; then I do not see it permissible for a person to follow the Imaam by reading theMushaf; since he looses out on what is required and falls in to that which is disliked. He looses out by not looking at the place of sajood, and also by placing the hands on the chest which is from the Sunnah. He falls into that which is disliked as a result of the movement of holding the Mushaf, opening it, closing it, and placing it down, There is no need for all these movements.

The people of knowledge have said that it is Makrooh (disliked) to move in the prayer if there is not a need for it, because it negates the perfection of khusoo in the prayer, some of the scholars even said: that the movements of the eyes nullifies the prayer, because the eyes will follow the recitation from the beginning of the line to the end of the line, then from beginning of the second line to the end of the line, etc. Along with all this, there are many letters and many words, as such there would be a lot of movements for the eyes, and this nullifies the prayer.

So, my advice for my brothers is that they leave this matter and they return themselves to having khusoo without looking at Mushaf.”

Taken from : ‘Majmoo’ Fatawaa ash-Shaykh’ ques. 819

From the sayings of the Salaf about Truthfulness and Sincerity

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Collected by Abdul Wahhab bin Muhammad as-Salafi
Taken from sahab.net
Translated by Abbas Abu Yahya

1- The slave of Allaah cannot actualize ‘You are the One that we worship’ except with two principles: one of them is following the Messenger and the second is having sincerity (Ikhlaas) for the one worshipped.

Ibn al-Qayyim – ‘Tahdeeb al-Madrij’ 68

2- Sincerity for Allaah is that a person’s intent is for Allaah and intends everything for Him, causing fountains of wisdom to spring up from his heart on to his tongue.

Ibn Taymeeyah – ‘an-Naboowaat’ 147

3- Whenever the sincerity of the slave of Allaah strengthens, his worship becomes more complete.

Ibn Taymeeyah – ‘al-Fatawa’ 10/198

4- In relation to the amount of Tawheed a slave has for his Lord, and his sincerity for the religion for Allaah is the amount he is deserving of the generosity of Allaah upon him, from intercession and other things.

Ibn Taymeeyah – ‘As-Sarim al-Monkey’ 390

5- A person does not show his actions to the creation, except due to his ignorance of the Greatness of the Creator.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 31

6- Ikhlaas cannot be achieved except after having Zuhud, and there is no Zuhud except after havingTaqwa, and Taqwa is following the commands (of Allaah and His Messenger) and keeping away from prohibitions.

Ibn Taymeeyah – ‘al-Fatawa’ 1/94

7- Strive today in implementing Tawheed, since there is nothing that will deliver you to Allaah except Tawheed. Also, be eager in fulfilling its rights, since there is nothing that can save you from the fire except Tawheed.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 54

8- Whoever is sincere in regards to the actions of the Deen, which he does for Allaah, then he is from the pious Awliyah of Allaah.

Ibn Taymeeyah – ‘al-Fatawa’ 1/8

9- If you correct your hidden deeds subsequently Allaah will correct your outward deeds.

Ibn Taymeeyah – ‘al-Fatawa’ 3/277

10- Having the correct understanding of the Deen is light which Allaah throws into the heart of the slave of Allaah, which is increased by having the Taqwa of Allaah and having good intent.

Ibn al-Qayyim – ‘Ilaam al-Muaq’een’ 1/69

11- Ikhlaas is the way to salvation, Islaam is the ship to safety and Emaan is the seal of security.

Ibn al-Qayyim – ‘Dar miftah as-Sa’ada’ 1/74

12- Certainly the strength of Yusuf’s sincerity – alayhi sallam – was stronger than the beauty of Azeez’s wife, stronger than her allure, and his want for her.

Ibn Taymeeyah – ‘al-Fatawa’ 10/602

13 – The heart of the truthful person is filled with the light of truth and he has the light of Emaan.

Ibn al-Qayyim – ‘Madarij as-Salikeen’ 2/282

14- The sincere person is fortified by Allaah due to his worship of Him Alone, intending his Face Alone.  He has humility for Him Alone, and hope in Him Alone, requesting from Him Alone, submissiveness for Him Alone and has a dire need of Him Alone.

Ibn al-Qayyim – ‘Madarij as-Salikeen’ 2/202

15- There is nothing that drives away the afflictions of this world except Tawheed. That is why the supplication of the distressed person is with Tawheed.   Such as, the supplication of Yunus.  The distressed person does not supplicate by what Yunus supplicated with except that Allaah releases him from his hardship with Tawheed.

There is nothing more gruesome for the distressed person except shirk, and there is nothing that can rescue you from it except Tawheed, it is the refuge for the creation, its shelter, its fortress and its aid.

Ibn al-Qayyim – ‘al-Fawaid’ 96

16-The reward is doubled in accordance with one perfecting his Islaam and with his perfecting the strength of Ikhlaas, in that action.

Ibn Rajab – ‘Jama’ al-Aloom’ 2/316

17- If a benefit could be achieved from an action performed without Ikhlaas, then Allaah would not have criticised the hypocrites.

Ibn al-Qayyim – ‘al-Fawaid’ 65

18- Without doubt al-Ikhlaas negates the reason for entering into the Fire, therefore, who ever enters the fire, from those who said: ‘‘la illah ila Allaah’ (there is none worthy of worship except Allaah)’ then this is proof that he never implemented the sincerity of ‘‘la illah ila Allaah’’ which would have prohibited him from the fire.

Ibn Taymeeyah – ‘al-Fatawa’ 10/261

19 – If the slave of Allaah perfects his Tawheed and his sincerity for Allaah and he establishes / fulfills all its conditions with his heart, and his tongue and his limbs then forgiveness for his past sins becomes obligatory.

Ibn Rajab – ‘Jama’ al-Aloom’ 2/417

20 – Fitnah continues upon the heart, except if the Deen of the slave is completely for Allaah.

Ibn Taymeeyah – ‘al-Fatawa’ 10/545

21- Without doubt, the sincere person has tasted the sweetness of his worship for Allaah, this is what stops him from performing worship for other than Allaah, since there is nothing more sweet or more blessed for the heart than the sweetness of Emaan in Allaah the Lord of the worlds.

Ibn Taymeeyah – ‘al-Fatawa’ 10/215

22- The different grades of doing actions for Allaah are in relation to what is in the heart fromEmaan, sincerity, love and that what follows them.

Ibn al-Qayyim – ‘al-Waabil as-Sayib’ 22

23- Sincerity is not combined in the heart along with the love of being praised by the people, and being commended by them, and also having greed for what the people have, except like water being combined with fire.

Ibn al-Qayyim – ‘al-Fawaid’ 267

24- Ikhlaas and Tawheed are a tree in the heart.  Its branches are good actions.  Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed andIkhlaas in this world.

Ibn al-Qayyim – ‘al-Fawaid’ 292

25- An action done without Ikhlaas and without following the Messenger is like a traveler whose sock becomes filled with sand, which weighs him down, and has no benefit.

Ibn al-Qayyim – ‘al-Fawaid’ 89

26- Allaah loves from His slave that he beautifies his tongue with the truth, and his heart withIkhlaas and love, turning repentantly and reliance upon Allaah.

Ibn al-Qayyim – ‘al-Fawaid’ 327

27- Having sincerity for the Deen of Allaah is the foundation of justice, likewise committing Shirkwith Allaah is a great injustice.

Ibn Taymeeyah – ‘al-Fatawa’ 1/87

Rebelling with the Sword and Performing Takfeer Due to Major Sins – Imaam ad-Dhahabi

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Rebelling with the Sword and Performing TakfeerDue to Major Sins
Taken from ‘Al-Kabair’ The Major Sins
By Imaam ad-Dhahabi
Translated by Abbas Abu Yahya

The Major Sin – Forty-Nine

Allaah Ta’ala said:

<<… but transgress not the limits. Truly, Allaah does not like the transgressors. >> [al-Baqarah: 190]

Allaah Ta’ala said:

<< And whoever disobeys Allaah and His Messenger, he has indeed strayed in clear misguidance. >> [Ahzaab: 36]

316- The Prophet –sallAllaahu alayhi wa sallam– said: “Whoever says to his Muslim brother, O Kafir (disbeliever)!’ Then verily it returns to one of them.”[1]

There are many narrations which describe the Khawarij, and the people differed in performing Takfeer (taking people out of the fold of Islaam) upon them, since the Prophet –sallAllaahu alayhi wa sallam– said about them:  “they will go out from (leave) their religion as an arrow goes out of the game. So, where-ever you find them, kill them.“[2]

318 – The Prophet –sallAllaahu alayhi wa sallam– said about them: “They are the most evil of those killed under the sky, and the best person killed is the one who is killed by them.”[3]

So the Khawarij are the people of Bida’, they make it Halaal to take the blood of people, and they perform Takfeer. They performedTakfeer upon ‘Uthmaan and ‘Alee and of a group from the pre-eminent Companions- may Allaah be pleased with all of them.

319– Ishaaq al-Azzraq, on the authority of al-‘Amash, on the authority of Ibn Abu ‘Awfaa – radiAllaah anhu- who said:

 

I heard the Messenger of Allaah – SallAllaahu alayhi wa sallam – say: The Khawaarij are the dogs of the Hell-fire.[4]

320- Hashraj bin Nubaatata, said Sa’eed bin Jumhaan narrated to me that he said: I entered upon Ibn Abu ‘Awfaa and he was blind, and he said: who are you?

I said: Sa’eed bin Jumhaan.

He said: What happened to your father?

I said: The al-Azzariqa (who are a sect from the Khawarij) killed him.

He said: May Allaah kill the al-Azzariqa! Then he said: The Messenger of Allaah – SallAllaahu alayhi wa sallam – narrated to us that they are the dogs of the hell fire.

I asked: only the al-Azzariqa?

He said: All the Khawarij.[5]

321- Hammad bin Salama said: Abu Hafs narrated to us, that he heard Abdullah bin Abu ‘Awfaa say while they were fighting the Khawarij: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say: “Tooba (a tree in paradise) for the one who kills them and is killed by them.”[6]

The praise of Shaykh Rabia’ al-Madhkhalee for Shaykh al-Albaani

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The praise of Shaykh Rabia’ al-Madhkhalee for theMuhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani

Questioner: Is Shaykh al-Albaani at the head of the ahl-ul-Hadeeth of this time?

The Answer of the ‘Allaama al-Muhadith Rabia’ bin Hadi ‘Umair al-Madhkhalee HafidhAllaah, and May Allaah raise his grade in both worlds, was:

‘I swear by Allaah that this is what Shaykh Ibn Baaz and Ibn ‘Uthaymeen submit to, as do the other scholars who have spent time in his company. They submit to the fact that there is none that can be compared with him in hadeeth, never can any one be compared with him, actually, for many centuries no one has reached to where Shaykh al-Albaani has reached.

I hold the opinion, that in study of books, neither Ibn Taymeeyah, nor Ibn Hajr reached him in the study of books.  As for memorization, then they memorized more than him, but as for study and research and working extremely hard in research then there is none in comparison to him.

He has offered a library for Islaam.  The Islaamic Countries and their institutions fall short in offering this amount. Anyone who now writes about hadeeth has to refer back to this man.

This man was oppressed, and the Arabs never knew his reality. Allaah took this man from the heart of Europe and placed him in the Dhahireeyah library, the best library in the east, where he spent sixty years, and he put forward this great work. What did he get in return from us?

With sadness, the virtue of a people is only known by those who posses it.  As for the scholars, they knew his virtue and they acknowledged that, such as the likes of Ibn Baaz, Ibn ‘Uthaymeen, and the scholars of Islaam other than them.  The scholars of India and Pakistan and the Western Arab Regions and of other places knew the status of this man, from what he placed forward for thisUmmah, in ‘Aqeedah, Manhaj and the service to the Sunnah of the Messenger of Allaah – alayhi as-Salaat wa Salaam –, may Allaah have mercy on him, and reward him with goodness for the Deen of Allaah and the Sunnah of His Prophet – alayhi as-Salaat wa Salaam –, the reward for those who do good actions, and for those who gave a service to the Sunnah of the Messenger of Allaah and His Deen. Naaam!

Taken from a gathering in the blessed city of Madina an-Nabaweeyah on the 26/01/1426 A.H.

http://www.sahab.net

Translated by Abbas Abu Yahya

A Selection of Ahaadeeth and their benefits : ‘Silsilah al-Ahadeeth as-Saheehah’

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A Selection of Ahaadeeth and their benefits taken from ‘Silsilah al-Ahadeeth as-Saheehah’
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya

Part one

Sufficing with one Tasleem in the prayer

316 – “He used to give one Tasleem.”

Summarizing the statement: That this hadeeth is authentic, and it is the most authentic of the Ahadeeth that mention giving one Tasleemin the prayer. Bayhaqi quotes a portion of these ahaadeeth, but none of those asaneed are without a weakness. However, in general they support this hadeeth. Bayhaqi said at the end: ‘It has been narrated on a group of the Companions – radiAllaahu anhum – that they gave oneTasleem, and this is from the differences that are permissible, and that can be limited to being allowed.’

And at-Tirmidhee mentions something similar about the Companions, then he says: ‘Ash-Shafiee said: If you wish you can give one Tasleem, and if you wish you can give two Tasleems.’

I say: The giving of one Tasleem is obligatory, which must be done, due to his –sallAllaahu alayhi wa sallam– saying: “….exiting oneself from the prayer is by giving Tasleem.” And giving two Tasleems is Sunnah, and it is permissible to leave the second Tasleem, sometimes due to this hadeeth.

And from the guidance of the Messenger –sallAllaahu alayhi wa sallam– the method of exiting from the prayer thus follows:

1 – Limiting to one Tasleem, as was previously mentioned.

2 – To say on his right hand side: ‘assalamu alaykum wa rahmatullaahi’, and to say on his left side: ‘assalamu alaykum.’

3 – Like the Tasleem before, except that you also add ‘wa rahmatullaahi’in the second Tasleem.

4 – Just like the Tasleem before, except that you add ‘wa barakatuhu’ in the first Tasleem.

All of these are established in the ahaadeeth and I have mentioned their sources in ‘sifaat as-salaat an-Nabi –sallAllaahu alayhi wa sallam–’ so whoever wishes can refer back to it.

516– On the authority of Abdullaah bin ‘Amr, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘The pleasure of your Lord is in the pleasure of your father and the anger of your Lord is in the anger of your father.

792– On the authority of Abdullaah bin Amr – in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: “Indeed the most beloved of you to me is the best of you in manners.”

From the Prophet’s – sallAllaahu alayhi wa sallam –humility

1002– On the authority of Abu Huraira who said: Jibraeel sat with the Prophet –sallAllaahu alayhi wa sallam– and he looked up to the sky, and there was an angel descending. Jibraeel said to the Prophet: This angel has never descended until this time since he was created.

So when the angel descended he said: ‘O Muhammad, your Lord has sent me to you: Shall I make you a king or slave & Messenger?’

Jibraeel said to him: ’Be humble for your Lord O Muhammad!’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘No, but rather a slave & Messenger.’

1047 – On the authority of Muhammad bin Saad, on his father in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: ‘There are three things that are from happiness, and the three things from happiness are: A wife, who you are pleased with what you find from her, and if you are away from her she keeps herself and your wealth secure. And a riding beast which is quick and easy, so it can take you to your friends. And a house which is spacious and has many visitors.

And from the wretched things: A wife, who you are upset with from what you find from her, and she talks badly about you, and if you are away from her she does not secure herself nor your wealth. And a riding beast which is slow, so if you beat it you just tire yourself out, and if you leave it, it will not take you to your friends. And a house which is cramped and has few visitors.

1802– The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘There are three destructive things, and three successful things’, then he said: ‘The three destructive things are: miserliness which is obeyed, and a desire which is followed, and a person is amazed by his own self.And the three successful things: having fear of Allaah in secret and in the open, and having a balance in poverty and richness, and doing justice at the time of anger and at the time of happiness.

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof

1964 – “This is the trustworthy one of this Ummah. Meaning Abu Ubayda.”

Narrated by Muslim (1297) and Hakim (3/267) and Ahmad (3/125) and Abu Yaa’la (2/831) from the different routes on the authority of Hamad bin Salama on the authority of ‘Anas: “The people of Yemen came to the Messenger –sallAllaahu alayhi wa sallam– and said : Send a man with us who will teach us the Sunnah and al-Islaam.

Then the Messenger took the hand of Abu Ubayda and said: “ This is the trustworthy one of this Ummah. ” Then the Messenger mentioned him. This wording is from Muslim, and from the wording of Haakim, ‘teach us the Qur’aan.’

And Haakim said: ‘Authentic according to the conditions of Muslim, but Muslim & Bukhari did not narrate this hadeeth with mentioning the word: ‘Qur’aan.’

I say : and in this hadeeth there is an important benefit, the Khabar al-Ahad is used as a proof in ‘Aqeedah, like it is used as a proof in Fiqh rulings, since we know – out of necessity that the Prophet –sallAllaahu alayhi wa sallam– did not send Abu Ubayda to the people of Yemen just to teach them fiqh rulings, but also to teach the ‘Aqeedah. So if the khabar al-Ahad did not necessitate knowledge of the Sharia’ in‘Aqeedah, then sending Abu Ubayda to teach them by himself would be similar to mockery. And this is what the One who established theSharia’ is free from. So it is established with certainty that the Khabar al-Ahad necessitates knowledge, and that is my intent. I have two well-known booklets, which have been printed many times regarding this important issue, so anyone who wants a further explanation can refer back to them.

1939 – On the authority of Hani : When he came to the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and said : ‘O Messenger of Allaah what obligates Paradise for me? He said: “Have good speech and give food.”

From the best advice of the Messenger of Allaah – sallAllaahu alayhi wa sallam for Abu Dharr

2166 – On the authority of Abu Dharr, who said: ‘My friend – Messenger of Allaah –sallAllaahu alayhi wa sallam– ordered me with seven things : He commanded me to love the poor, and to come close to them.And he commanded me to look at the one who is lower than me, and not look at the one above me. And he commanded me to have good ties with my family even if they turn away. And he commanded me not to ask anyone for anything. And he commanded me to speak the truth even if it is bitter. And he commanded me not to fear for Allaah the blame of those who rebuke, and he commanded me to say :

There is no capability nor is there any power except with Allaah.

La hawla wa la quwwata illa billaa

often, as it is indeed from the treasures from under the ‘Arsh. [ And in a narration : indeed it is a treasure from the treasures of Paradise.]

3258 – On the authority of Rabeeyah al-Asslamee who said : I used to serve the Messenger of Allaah –sallAllaahu alayhi wa sallam– and he gave me some land, and he gave Abu Bakr some land, and when it came to dividing the land, we differed over a cluster of dates from a date palm tree. Abu Bakr said : this is on my side of the land! And I said : It is on my side! There used to be a problem between me and Abu Bakr, and Abu Bakr said a statement to me which I hated but he regretted saying it, so he said to me: ‘O Rabeeyah! Say something to me similar to what I said to you, so that it can be a requital.’

So I said : ‘I will not say it.’

Abu Bakr said : ‘You will say it or I will request the Messenger of Allaah –sallAllaahu alayhi wa sallam– to order you to say it.

So I said : ‘I will not say it.’

Abu Bakr left that portion of the land for me and went off to the Prophet –sallAllaahu alayhi wa sallam– and I followed him. The people from my tribe followed us and said to me: ‘May Allaah have mercy on Abu Bakr, why is he going to the Messenger of Allaah –sallAllaahu alayhi wa sallam–about you, and he said what he said about you.’

So I said : ‘Do you know who this is?? This is Abu Bakr as-Siddeeq, he is one of the two who were in the cave, he is one who has grown old as a Muslim ( one of the elders of the Muslims), beware he does not turn around and see you assisting me against him and becomes angry and he meets the Messenger of Allaah –sallAllaahu alayhi wa sallam– , and the Messenger of Allaah –sallAllaahu alayhi wa sallam– will become angry due to him being angry, and then Allaah Azza wa Jal becomes angry due to them being angry and then Rabeeyah will be destroyed.’

They said : ‘What do you order us to do?’

I said : ‘Go back.’

Abu Bakr –RadhiAllaahu anhu- went off to the Messenger of Allaah –sallAllaahu alayhi wa sallam– , so I followed him by myself, until he reached the Prophet –sallAllaahu alayhi wa sallam– and he told him the story as it was. The Prophet –sallAllaahu alayhi wa sallam– raised his head towards me and said: ‘O Rabeeyah what’s the matter between you and as-Siddeeq?’

I said : ‘O Messenger of Allaah –sallAllaahu alayhi wa sallam– such and such happened, and he said a statement to me which I disliked, then he said to me, say something similar to what I said to you so that it can be requited, but I refused.’

Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Yes, do not say a word back to him, but say: May Allaah forgive you O Abu Bakr. May Allaah forgive you O Abu Bakr.’

Hasan said: ‘Abu Bakr turned around and he was crying.’

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.

Gaining Rewards for easy actions : Saheeh al-Kalima at-Tayyib

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BismillaahThe Hadeeth of the Prophet which were chosen For their great rewards for easy actions

Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’

By Shaykhul Islaam Ibn Taymeeyah
And Checked by Shaykh Muhammad Nasir-rudeen al-Albani

Compiled by Hajaj bin Abdullaah al-Areeni
Translated by Abbas Abu Yahya

Introduction

All praise belongs to Allaah, Lord of all the worlds. May peace and blessings be upon our Prophet Muhammad, upon his family, his Companions and all those who follow his guidance until the Day of Judgment.

Then to proceed, indeed Allaah Ta’ala sent Muhammad –sallAllaahu alayhi wa sallam– with the most eloquent of speech, Allaah Ta’ala says:

<<And he does not speak from his own desire, indeed it is revelation sent down to him>>

And He said:

<<Whatever the Messenger gave you then take it, and whatever he prohibits you from then keep away from it>>

And He said :

<<Whoever obeys the Messenger then he has obeyed Allaah>>

Allaah has blessed this Ummah with the guidance of the Messenger of Allaah –sallAllaahu alayhi wa sallam– and from the greatest of these blessings of guidance, is the ease of worship, coupled with the great reward for fulfilling that worship.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– mentioned, in many hadith, actions and sayings, which, if performed grant us great and well-known results. This is to encourage good actions and sayings.

This collection of hadeeth, contain some of the valuable pearls of sayings, from the Messenger of Allaah –sallAllaahu alayhi wa sallam. They yield immense rewards, in return of easy & effortless actions, for those whom Allaah has made them easy.

I have chosen these hadeeth from the book Saheeh al-kalima at-Tayyib by the Shaykh Muhammad Nasir-rudeen al-Albaani -Rahimullaah. This book consists of authentic hadeeth from the book of Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- called al-kalima at-Tayib. All of the hadeeth mentioned in this pamphlet have been graded authentic from the research of Shaykh al-Albaani -Rahimullaah.

This pamphlet has only been only limited to the texts of the hadeeth, since not more than the text is required. I have named this collection Hawiz ala jawaiz (Gaining Rewards). Because these chosen hadeeth, which yield great rewards or great known results which the Prophet –sallAllaahu alayhi wa sallam– informed us of.

It would be of great benefit, if someone by Allaah’s permission could carry out research similar to this. Delving into the books of hadeeth to bring forth knowledge guidance & good works to the people.

The Hadeeth

1- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Whoever says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, and He is capable of all things.’ –

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer

One hundred times in one day, then it is equivalent to him freeing ten slaves, a hundred good deeds are written for him, a hundred bad deeds are erased, it is a protection for him against shaytaan during that day until the evening, and no one comes with a better deed than him except for the man who does more actions than him.

2 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

‘Far is Allaah from imperfection and all praise is for Him’

Subhana allaahi wa bihamdihi

One hundred times in one day, then his mistakes / sins are cancelled out, even if they are like the foam on the ocean.

3 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two words which are gentle on the tongue, heavy on the scales, and beloved to ar-Rahmaan: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ

‘Far is Allaah from imperfection and praise is for Him, Far is Allaah The Sublime from imperfection

Subhana allaahi wa bihamdihi, Subhana allaahil atheem

4 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed that I say:

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,’

Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

– is more beloved to me than what the sun rose upon.

5 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Is one of you so weak that he cannot acquire a thousand good deeds everyday? So a questioner from amongst those sitting there asked him: How can anyone of us gain a thousand rewards?

He said: say:

سُبْحَانَ اللَّهِ

– Far is Allaah from imperfection –

Subhana allaahi

A hundred times, so a thousand good deeds are written for him or a thousand sins are cancelled for him.

6 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Shall I not inform you of a statement, which is a treasure from the treasures of Paradise? I said: Yes O Messenger of Allaah, may my father and mother be sacrificed for you! He said: say:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

There is no capability nor is there any power except with Allaah.

La hawla wa la quwwata illa billaa

7 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoso ever, reaches the morning & reaches the evening and he says:

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

-‘Allaah is far from imperfection and all praise is for Him’ –

Subhana allaahi wa bihamdihi

One hundred times, then no one brings anything better than him on the day of judgment, than what he has brought. Except the one who says what he has said, or has said more than him.

8 – On the authority of Mua’ad bin Abdillaah ibn Khubayb on the authority of his father who said we went out on a very dark and rainy night searching for the Messenger of Allaah so that he could pray for us, then I found him and he –sallAllaahu alayhi wa sallam– said : Recite. So I did not say anything, then he said: Recite. So I did not say anything, and he said: Recite, so I said: what should I recite? He said: recite:

“قُلْ هُوَ اللَّهُ أَحَدٌ”

‘Say that Allaah is the One.’

And the last two Soorahs (al-muawaathatayan) in the evening and the morning, three times for it will suffice you for everything.

9 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Indeed the major supplication for forgiveness is to say

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِذَنْبِي وَأَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O Allaah You are my Lord, there is none worthy of worship in truth except You, You created me and I am Your slave and I abide to Your covenant and promise as best as I can, I seek refuge in You from the evil that I have committed, I profess to you my sins and I acknowledge Your favour upon me, so forgive me verily no one forgives sins except you.

Allaahumma anta rabbee, la ilaha illa anta, Khalaqtanee, wa ana abduka, wa ana ala ahdika wa wa’dika mastata’tu, a’outhu bika min sharri ma sanatu, aboo’u laka bini’matika alayya, wa aboo’u bee thambee, faghfirlee fa’innahu la yaghfiru ath-thunooba ‘illa ‘anta

So if the worshipper says this when the morning arrives, truly believing in it and he dies, enters Paradise, and if he says this when the evening arrives truly believing in it enters Paradise.

10 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is not one from amongst the worshippers, that if he says, in the morning of everyday and the evening of every night: –

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ

In the name of Allaah with whose name nothing is harmed what so ever, on this earth nor in the heavens whatsoever, and He is the All Hearing and All Knowing

Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem

Three times nothing harms him what so ever.

11 – On the authority of Abu Huraira –RadhiAllaahu anhu-, the Prophet –sallAllaahu alayhi wa sallam– had placed Abu Huraira to look after the charity, some one came to him to take from the charity – and this person came night after night, so on the third night Abu Huraira said to him: I will take you to the Messenger of Allaah. So he said Why don’t you leave me and I will teach you some words that Allaah will benefit you by – and Abu Huraira was of those who were very attentive regarding good deeds – so the person said to him: When you go to bed, read Ayaat ul-Kursi:

(الله لا إلهَ إلا هُوَ الحيُ القَيُومَ )

<<Allaah, none has the right to be worshipped except Him The Ever living, The One Who sustains and protects all that exists>>

[verse 255 from Soorah Baqarah]

Until the end of the Ayaah, then this will continue to be a protection for you from Allaah, and Shaytan will not be able to come near you until the morning arrives. The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: He spoke the truth even though he is a liar, [that was Shaytan].

12 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever recites the last two Ayaat from Soorah al-Baqarah at night, then those two verses will be sufficient for him.

13 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Shall I not show you what will be better for you than a servant? When you lie down on your bed, say SubhanAllaah 33 times, say al-hamdulillaah 33 times and say Allaahu akbar 34 times.

14 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever wakes up at night, and says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ،الْحَمْدُ لِلَّهِ ،وَ سُبْحَانَ اللَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ ،وَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ العليِ الْعَظِيمِ.

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, and He is capable of all things, praise is for Him, and Far is Allaah from imperfection, 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 the Most High the ‘Atheem.’ (Supreme)

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

La hawla wa la quwwata illa billaa

Then he says : اللهمَ اغْفِرْلي O Allaah forgive me (Allaahumma aghfirlee), or he supplicates and his supplication is answered, and if he makes Wudu and prays then his prayer is accepted.

15- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever goes to bed with purification….there is not an hour of the night that he asks Allaah for something of good from this world and the hereafter, except that Allaah grants him that which he asked for.

16 – Abu Salma said that he heard Abu Qatada say that he heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say:

A good dream is from Allaah –Tabaraka wa Ta’ala– and a bad dream is from Shaytaan, so if anyone sees something in his dream which he dislikes, then he should spit on his left side 3 times when he awakens, and he should seek refuge with Allaah from its evil, then it will not harm him if Allaah so wills.

17 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A good dream is from Allaah, so if any one of you sees something in his dream that he likes, then he should not relate it to anyone except the one whom he loves, and if he sees that which he dislikes, then he should not relate it to anyone, rather he should spit on his left side 3 times, and he should seek refuge with Allaah from the evil of the accursed shaytaan, and the evil of what he saw, then it will not harm him.

18- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Our Lord –Tabarak wa Ta’ala- descends every night to the lowest heavens, when there remains the last third part of the night, and He says who is there that supplicates to me so that I may answer his supplication, who is there that asks of me so that I may grant him what he asks for, who is there that seeks my forgiveness so that I may forgive him.

19 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed, there is an hour from the night, which if a Muslim asks Allaah in that time from the good of the affairs of this world and the hereafter, then Allaah gives him of it, and that is in every night.

20 – On the authority of Abu Huraira that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says, as he leaves from his house:

بِسْمِ اللَّهِ ، تَوَكَّلْتُ عَلَى اللَّهِ ،ولَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ تعالى

In the name of Allaah, I have placed my trust in Allaah, and there is no capability nor is there any power except with Allaah Ta’ala

Bismillaahi tawwakaltu alalaahi wa la hawla wa la quwwata illa billahi taa’la

then it is said to him: indeed you have been saved, and you have been protected, and you have been guided, and shaytaan has been kept away from him, so another shaytaan says: how can you affect a man who has indeed been guided and saved and been protected.

21 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If a man enters his home, and he remembers Allaah when he enters and when he eats his food, the shaytaan says: there is no place for you to spend the night nor is there any dinner. And if he does not remember Allaah when he enters his house then the shaytaan says: you have found a place to spend the night and if he does not remember Allaah while he is eating his food then he says you have found food to eat.

22 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

O my son if you enter your home then say Salaam it will be a blessing for you and your family.

23 – When the Messenger of Allaah –sallAllaahu alayhi wa sallam– would enter the Masjid he would say:

أَعُوذُ بِاللَّهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ

– I seek refuge with Allaah The Supreme and with His Noble Face, and His eternal authority from the accursed shaytaan –

A’outhu bil-lahil ‘atheem, wa bi-wajhihil-kareem, wa bi-sultanihil-qadeem min ‘ash-shayanir-rajeemi

Then he said: if he says this supplication then the shaytaan says: this person has been protected from me for the rest of the day.

24 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If the people knew what was there (in benefit for them) in the call to prayer and praying in the front row, and they could not get to it except by drawing lots, then they would draw lots.

25- The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is none from the Jinn, mankind and anything else that hears the reach of the Muaddthin’s (the caller to prayer) voice except that they will testify for him on the day of Resurrection.

26 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If you hear the Muaddthin, then repeat what he says, then send prayers upon me, since indeed the one who sends prayers upon me once, Allaah sends ten prayers upon him. Then ask Allaah for me to be an intercessor since it is a high station in Paradise, which is not befitting except for a servant from the servants of Allaah and I hope that I am the one, so whoever asks intercession for me then intercession will take place for him.

27 -The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever says, when he hears the call to prayer:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ

– O Allaah Lord of this perfect call to prayer and Owner of this prayer to be performed, bestow upon Muhammad a station in Paradise and a rank above the rest of creation and give him the honorable station which you have promised him –

Allaahumma rabba hathihi ‘addawatittamati, was-salatil qa’imati, ‘ati Muhammadan ál-waseelata wal faaheelata, wab’ath-hu maqqaman mahmoodan ‘allathee wa’adtahu

then my intercession occurs for him on the day of Judgment.

28- A man said O Messenger of Allaah indeed the callers to the prayer are more favored than we are. So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: repeat what they say, and when you finish ask, and you will be given.

29 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A supplication that is made between the Adhaan and the Iqama is not rejected.

31 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Two things which are not rejected, or rarely rejected: A supplication made at the time of the call to prayer, and at the time when the battle becomes severe.

31 -The Prophet –sallAllaahu alayhi wa sallam– said:

Shall I not teach you something, which the people who proceeded you attained, and those who come after you will proceed you with, and there will be no-one better than you except the one who does what you do? They said of course O Messenger of Allaah –sallAllaahu alayhi wa sallam. So he said: say: – far is Allaah from imperfection, Allaah is the Greatest and Praise is to Allaah – SubanAllaah and Allaahu akbar and Alhamdulillaah at the end of every prayer 33 times each.

32 -The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says SubhanAllaah at the end of every prayer 33 times, says al-hamdulillaah 33 times, and says Allaahu akbar 33 times, then this adds up to 99, and if he says –

ِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, and He is capable of all things’

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer

To complete a hundred, then his mistakes/sins are forgiven even if they were equivalent to the foam on the sea.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two characteristics or two qualities that if a Muslim slave of Allaah is continuous upon, will enter Paradise, they are simple but those who do them are few. To say SubhanAllaah at the end of every prayer ten times, says alhamdulillah ten times and says Allaahu akbar ten times, which is equivalent to 150 times on the tongue and 1500 on the scales. And he says Allaahu Akbar 34 times when he goes to bed and he says alhamdulillah 33 times and says SubhanAllaah 33 times, and that is equivalent to 100 on the tongue and 1000 on the scales.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us al-Istikharah (a prayer said for aid in making a decision) for all matters, just like he used to teach us a chapter from the Qur’aan, he would say: If any of you intends to undertake a matter then he should pray two Rakah other than an obligatory prayer then he should say

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ ، وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ عَاجِلِ أَمْرِي وَآجِلِهِ فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ فِي عَاجِلِ أَمْرِي وَآجِلِهِ فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

O Allaah I request of You with Your knowledge, and by Your Power I seek capability, and I ask of you of your great favour, since indeed You are the One who is able while I am not, and You know and I do not, and You are the One who knows the unseen. O Allaah if You know that this matter – here he mentions his need – is good for me in this world and for my living and for the matters of my hereafter – or he said, for my affairs now and the future – then decree it for me and make it easy for me and bless it for me. And if You know that this matter is evil for me in this world and for my life and for the matters of my hereafter – or he said, for my affairs now and the affairs of my future – then turn it away from me and turn me away from it, and decree goodness for me where ever it may be and make me pleased with it.

35 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

The supplication of Yunas, when he supplicated while he was in the belly of the whale:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

– There is none worthy of worship in truth except You, far are You from imperfection, indeed I am from amongst the Thalimoon(oppressors) –

La ilaha ‘illa ‘anta, subhanaka ‘innee kuntu minath-thalimeena

No Muslim ever supplicates with this for anything except that Allaah responds to him.

36 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Allaah does not afflict a slave with grief nor sadness, except that if the slave says: –

اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

O Allaah indeed I am Your slave, and the son of Your slave, and the son of Your female slave, my forelock is in Your Hand, Your command over me is forever executed and Your decree over me is just. I ask of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Your self with the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and light of my breast and keep away from me my sadness, and that my grief goes away –

Allaahumma ‘innee ‘abduka, wabnu ‘abdika, wabnu amatika, nasiyatee biyadika, madhin fiyya hukmuka, adlun fiyya qadha’uka, asaluka bikulli ismin huwa laka, sammayta bihi nafsaka, aw anzaltahu fee kitabika, ‘aw allamthu ahadan min khaliqika, aw ista’tharta bihi fee ilmil ghaybi ‘indaka, án taj’alal-qurana rabee’a qalbee, wa noora sadree, wa jala’a huznee, wa thahaba hammee

Then Allaah takes away his grief and sadness and replaces it with happiness.

37 – Uthman ibn al-Aas came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: O Messenger of Allaah indeed the shaytaan comes between me and my prayer, and my recitation becomes confusing? The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: This is a shaytaan called khunsabun, so if you sense his presence then seek refuge in Allaah from him and spit on your left hand side three times. Uthman said: I did that and Allaah kept him away from me.

39 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is no one from among Allaah’s servants, who is afflicted with an affliction except that he says: –

 إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ  اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا

Indeed, we belong to Allaah and indeed to Him is our return – O Allaah recompense me for my affliction and replace it with something better than that

Inna lil-lahi wa inna ‘ilayhi raji’oona, ‘allahumma’jurnee fee museebatee, wa ákhliflee khayran minha

Except that Allaah compensates him in what he has been afflicted with, and gives him that which is better than the previous thing.

40 – ‘Alee –RadhiAllaahu anhu:

Shall I not teach you words that the Messenger of Allaah –sallAllaahu alayhi wa sallam– taught me that even if you have an equivalent of a mountain of debt upon you that Allaah will pay it off on you behalf? Say: –

َ اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ

O Allaah make what You have made lawful sufficient for me, as opposed to what You have made unlawful, and spare me by Your grace, from the need of others.

Allahumma ikfeenee bihalalieeka ‘an harameeka wa ‘aghninee bifadhlieeka ‘amman siwaka

41 – Uthmaan bin Abee al-Aaas complained to the Messenger of Allaah –sallAllaahu alayhi wa sallam– about a pain he had in his body since he had become Muslim, so the Messenger of Allaah –sallAllaahu alayhi wa sallam–said to him: place your hand on the part of your body that pains you and then say: –

بِاسْمِ اللَّهِ

In the name of Allaah, – three times,

and say seven times : –

أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ

I seek refuge with Allaah and with His Capability from the evil that I feel and wary of

‘Aouthu bi’izzatil-lahi waqudratihi min sharri ma ‘ajidu wa’uhathiru

42 -The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever visits a sick person who has not reached his appointed time, then says for him seven times: –

أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ

I ask Allaah The ‘Atheem (The Supreme), Lord of the magnificent ‘Arsh to cure you –

Except that Allaah cures him.

As’alul-laha ‘al-atheema, rabbal ‘arshil átheemi an yashfika

43 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever stops at a place on his journey and then says: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

nothing will harm him until he leaves from that place.

44 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever eats some food and then says: –

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنِي هَذَا وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلٍ مِنِّي وَلَا قُوَّةٍ

All praise be to Allaah Who fed me this food and provided it for me without any ability from my self nor any strength from my self –

Al-hamdu lil-lahi ‘al-lathee at-‘amanee hatha, wa razaqaneehi min ghayri hawlin minnee wa la quwwatin

except that his previous sins are forgiven.

46 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

You will not enter Paradise until you believe, and you will not believe until you love one another, shall I not show you something that by doing it, will cause you to love one another, spread salaams between yourselves.

47 – Imran bin Hussain said: that a man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: Peace be to you.

The Messenger of Allaah said: ten.

Then another man came and said: Peace be to you and the mercy of Allaah, the Messenger of Allaah said: twenty.

Then another man came and said : Peace be to you and the mercy of Allaah and His blessings, the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: thirty.

47 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If one of you wants to have relations with his wife and says: –

بِاسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا

In the name of Allaah, O Allaah keep shaytaan away from us and keep shaytaan away from that which You provide for us –

Bismillahi allaahumma jannibna ash-shaytana, wajannib ásh-shaytana ma razaqtana

so if a child is born from them then shaytaan will never be able to harm him.

48 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sits in a gathering and speaks a lot, then he says before he gets up from his sitting place –

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

You are far from imperfection O Allaah, and praise is to You, I testify that there is none worthy of worship in truth except You, I seek Your forgiveness, and I repent to You –

Subhanaka allahumma wa bihamdika, ash-hadu alla ilaha illa anta, astaghfiruka wa atoobu ilayka

except that Allaah covers up for him what he said in that gathering.

49 – Sulaymaan bin Suradin said : I was sitting with the Prophet –sallAllaahu alayhi wa sallam– and two men were cursing, and one of them his face became red, and he became furious, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: indeed I know a statement if he says it then his anger will go away, if he says: –

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

I seek refuge in Allaah from the accursed shaytaan –

then his anger will go away.

50 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sees some one who has been tried and then says: –

الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا

Praise be to Allaah Who has saved me from what He has trialed you with and chosen me above much of the creation –

Alhamdu lil-lahi allathee afanee mimma ibtalaka bihi, wa fadh-dhalanee ala katheerin mimman khalaqa tafdheelan

then that trial will not afflict him.

51 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever enters the market place and says –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise, He gives life and He takes life and He is the Ever living and does not die, in His Hand is goodness and He is capable of all things.’ –

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa youmeet wa huwa hayun la yamoot biyadihi alkhair wa huwa ala kulli shayin qadeer

then Allaah writes a thousand thousand good deeds for him, and erases a thousand thousand bad deeds for him, and He raises him up a thousand thousand grades.

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 great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij

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Translated By Abbas Abu Yahya
Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

When the Hurooreeyah rebelled, they isolated themselves in a place. There were 6000 of them and they were united in rebelling against ‘Alee.Continuously people would come to ‘Alee and say: OAmeer ul-Mu’mineen! Verily these people are rebelling against you.

He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’

So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen! Delay the prayer until it is cooler perhaps I will speak to these people.

He said: ‘Verily, I fear for you.’

I said: ‘Never! I used to be known as a man of good manners, I never harmed anyone.’

He gave me permission to go. So, I put on a very nice garment, the best of what one could get from Yemen and I combed my hair. Then, I visited them at midday whilst they were eating.

I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship. Their foreheads were wounded due toSujood (prostration) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].

So, I gave salaams to them and they said, ‘Welcome O Son of Abbas! And what is this cloak you are wearing?’

I said, ‘what deficiency do you see from me?Indeed, I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– dressed in the best of what you can find in Yemeni clothing, then I recited this verse

<<Say, who has forbidden the adornment given by Allaah, which He has produced for His slaves, and the good things He has provided>>[1]

Then they said, ‘What has brought you here?’

I said to them, ‘I have come to you from amongst the Companions of the Prophet –sallAllaahu alayhi wa sallam–the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet –sallAllaahu alayhi wa sallam– (‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.

A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says

<<Nay! But they are a quarrelsome people>>[2],’

Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’

So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’

They said ‘three points’.

I said, ‘And what are they?’

They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said

<<The judgment is for none but Allaah>>[3]

What have men got to do with the Hukm?’

I said, ‘This is one point.’

They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’

I said, ‘This is the second point, and what is the third point?’ Or he said something similar.

They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineenthen he is the Ameer ul-Kaafireen.’

I said, ‘Do you have any points other than this?’

They said: ‘This is sufficient for us.’

I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet – SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’

They said: ‘Yes.’

I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham. Allaah, Tabaraka wa Ta’aala, commanded the people to judge in this matter.

Do you not understand the saying of Allaah,Tabaraka wa Ta’aala:

<<O you who believe, do not kill the game while you are in a state of ihram, and whosoever of you kills it intentionally, then the penalty is an offering equivalent to the one he killed, as adjudged by two just men among you.>>[4]

And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.

I ask you, for the sake of Allaah! Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”

They said: ‘Of course, this is better.’

‘And regarding a woman and her husband:

<< If you fear a breach between the husband and wife, appoint two arbitrators, one from his family and the other from hers >>[5]

Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?

Have we finished with this point?’

They said, ‘Yes.’

I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother? If you say: “We make Halaalfrom her that which we make Halaal from other than her,” then you have made/committed Kufr. And if you say that, “she is not our mother,” then you have also made Kufr: <<The Prophet is closer to the believers than their own selves, and his wives are their mothers >>[6] and so you are between the two ill judgments. So, which of them do you want to take?

Have we finished with this point?’

They said: ‘Yes.’

‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you: Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet –sallAllaahu alayhi wa sallam– said to ‘Alee: “Write, O ‘Alee! This is what Muhammad, the Messenger of Allaah, –sallAllaahu alayhi wa sallam– agrees with.”

They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.” So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Erase it, O ‘Alee! O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee! And write this, “This is what Muhammad ibn Abdullaah –sallAllaahu alayhi wa sallam– makes an agreement/contract upon.”’

I swear by Allaah, that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophet hood.

Have we finished with this point?’

They said: ‘Yes.’

‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them.[7]

The Takreej for this narration:

Narrated by ad-Darmi in his ‘Sunnan’ (1/68-69) & by Bahshal in ‘Tareekh Wasit’ this narration is reported on the authority of ‘Amr bin Salma. Authenticated by al-Albani.

There are other narrations of this story. It has been narrated by Abdullaah bin Ahmad in ‘Zawaid az-Zuhud’ (p.428) & by Abu Na’eem in ‘Hileeyat al-Awwleeyah’ (4/380-381). Also by Tabraani in ‘Kabeer’ (9/125-126), by AbdurRazaq in ‘al-Mussannaf’ (5409). Al-Haythamee narrated it in ‘Mua’jam az-Zawaid’ (1/181).

As for the narration of AbdurRazaq & Tabraani which has been authenticated by al-Haythamee in ‘mua’jam az-Zawaid’ (1/181).

The narration of Abu Na’eem in ‘al-Hileeyah’ was reported on the authority of Abu Za’raa.

This story has many other narrations, in ‘al-Kabeer’ and some of them were authenticated by al-Haythamee.

Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

[1] Soorah Al-A’raf :32

[2] Soorah az-Zukhruf :58

[3] Soorah an-Anaam : 57 and Soorah Yusuf : 40 & 67

[4] Soorah al-Ma’idah : 95

[5] Soorah an-Nisa : 35

[6] Soorah al-Ahzab : 6

[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama’ Bayaan Uloom (2/962-964/ 1834) and others.

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