Islamic Knowledge – Islam, Sunnah, Salafiyyah
Belief In the Pre-Decree – The Good and the Bad of It (Download Mp3)
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The Correct Creed – Abdus Salaam Burjis – 10- Pre-Decree – Saleh-As-Saleh
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The Correct Creed – Abdus Salaam Burjis – 07- Books – Saleh-As-Saleh
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The Correct Creed That Every Muslim Should Know
Shaykh ʿAbd-al-Salām Ibn Burjiss (raḥimahullāh)
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Translation Of The Text In Al-Qawl-ul-Mufeed Fee Adillatit Tawheed:
Benefit (Faa’idah):
ash-Shaykh al-‘Allaamah al-Faqeeh Muhammad ibn Saalih ibn ‘Uthaymeen (rahimahullaahu ta’aalaa) said:
In his valuable book ((al-Ibdaa’ fee Kamaal ash-Shara’ wa Khatar al-Ibtidaa’)) [Innovations in the Perfect Legislation and the Hazards of Innovations] pages 21 –23:
( … Oh my brother, verily following and adherence does not become a reality until the action is in agreement with six issues:
The First (al-Awwal): as-Sabab (Reason). Like the one who prays two Raka’at for the reason of the descending of the rain (Nuzool al-Matar).
The Second (ath-Thaanee): al-Jins (Type). Like the one who brings his Zakaat al-Fitr in the form of money.
The Third (ath-Thaalith): al-Qadar (Number). Like the one who prays four Raka’at for Maghrib intentionally.
The Fourth (ar-Raabi’): al-Kayfiyyah (How). Like the one who makes Wudoo’ (ablution) and starts with his feet and ends with his face.
The Fifth (al-Khaamis): az-Zamaan (Time). Like the one who performs the ‘Udhiyah (slaughtering) in Ramadhaan.
The Sixth (as-Saadis): al-Makaan (Place). Like the one who makes I’tikaaf in places other than the Masaajid.
Oh my brother: Bite unto the Sunnah of the Messenger ( صلى الله عليه و سلم) with your molar teeth (an- Nawaajidh). And tread the path of as-Salafus-Saalih (the righteous predecessors), and be on what they were upon, and see if this harms you in any way?!). End of his (rahimahullaah) speech with abbreviation (Tasarruf) and summarization (Ikhtisaar).
Explanation Of The Text By Shaykh Ahmed Al-Wasaabee (Hafidhahullaah):
The above six conditions that have been mentioned, they are the conditions for which every action must be in agreement to them. And the examples that ash-Shaykh al-‘Uthaymeen has mentioned for each of the six conditions are the actions that are opposite to and do not satisfy these conditions.
So in regards to the first condition, and it is as-Sabab (reason), then the example mentioned, which is of the one who prays two Raka’at for the descending of the rain, then it has no Daleel (evidence) from the Kitaab or the Sunnah, and the Book and the Sunnah have not legislated and given us permission to pray two Raka’at for the reason of the descending of the rain.
And the second example, of the one who brings his Zakaat al-Fitr in the form of money, then this is in opposition to the Ahaadeeth of the Prophet ( صلى الله عليه و سلم) when he ordered the people that they should bring out their Zakaat at the end of Ramadhaan in the form of foodstuff, such as raisins or dates.
And the third condition, which is al-Qadar (number), and the example mentioned is of the one who prays four Raka’at for Salaatul-Maghrib intentionally, and we know the number legislated for Salaatul-Maghrib is three Raka’at.
And the fourth example is of the person who makes Wudoo’ and starts with his feet first and ends with his face, and this is also in opposition to the Sunnah of the Prophet ( صلى الله عليه و سلم).
So al-‘Allaamah ibn ‘Uthaymeen has mentioned the examples which oppose and go against the Sunnah in these six conditions.
And the sixth condition, which is al-Makaan (place), and the example mentioned is of the one who makes I’tikaaf in places other than the Masjid. So the one who makes I’tikaaf in his house, or in a cave, or in any place other than the Masjid, then his I’tikaaf is not accepted. And the best places to make I’tikaaf are the three Masaajid: Masjid al-Haraam, Masjid an- Nabawee, and Masjid al-Aqsa. And there is a Hadeeth in which we find the wording: ((There is no I’tikaaf except in the three Masaajid)) [Laa I’tikaaf Illaa fil-Masaajid ath-Thalaathah] [1]. And Shaykh Ahmed mentioned that this Hadeeth is weak in its chain, and the meaning of the Hadeeth is that the best and more perfect type of I’tikaaf is in these three Masaajid, even though it is allowable for a person to make I’tikaaf in other than these three Masaajid.
[1] 1 Sa’eed ibn Mansoor said in his Sunan as is stated in al-Muhallaa (5/195, issue: 633): Sufyaan ibn ‘Uyaynah narrated to us from Jaami’ ibn Abee Raashid from Shaqeeq ibn Salamah that he said: “Hudhayfah said to ‘Abdullaah ibn Mas’ood: ‘I have come to know that the Messenger of Allaah ( صلى الله عليه و سلم ) said: ((There is no I’tikaaf except in the three Masaajid)).’”
By Shaykh Ahmed al-Wasaabee
Translated by Shaakir al-Kanadee
Transcribed on Rabee’-ath-Thaanee 20, 1427 / May 18, 2006 by Abu Abdullah.
Source : ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi
The Meaning of The Shahaadah: Muhammad is the Messenger of Allaah.
Question 13: You explained the meaning of the Shahaadah: La Ilaaha Illallaah. So, what is the meaning of the Shahaadha: Muhammad Rasoolullaah
The Answer: As for the meaning of the testification that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah [Muhammad Rasoolullaah] then it is the attestation with the tongue and the belief with the heart that Muhammad bin ‘Abdullaah al- Qurashee al-Haashimee is the Messenger of Allaah to all of the creation, to the Jinn and mankind, as stated by Allaah, The Most High:
Verily! I am Allaah’s Messenger to you all. He is the One to whom the Dominion of the heavens and the earth belongs, none has the right to be worshipped but Him; It is He Who gives life and causes death. So believe in Allaah and His Messenger, the Prophet who can neither read nor write, who believes in Allaah and in His Words [this Qur’aan] and follow him so that you may be guided. [Qur’aan, soorat al-A’raaf (7): 158].
He, The Most High, also Said:
(Exalted is) Blessed be He Who sent down the Criterion [of right and wrong, i.e. the Qur’aan] to His slave [Muhammad صلى الله عليه و سلم] that he may be a warner to the ‘Aalameen (mankind and Jinn). [Qur’aan, soorat al-Furqaan (25): 1].
This Shahaadah necessitates that
It also necessitates that
This is evident in the Saying of Allaah, The Most High:
Say [O Muhammad صلى الله عليه و سلم]: “I do not tell you that with me are the treasures of Allaah, nor that I know of al-Ghayeb (the hidden and unseen); nor I tell you that I am an angel. I but follow what is revealed to me (by inspiration).” [Qur’aan, soorat al-An’aam (6): 50].
He is a slave of Allaah who acts as he is commanded and follows the orders he is given. And Allaah, The Most High, Says:
[Say O Muhammad صلى الله عليه و سلم]: “It is not in my power to cause (bring) you harm or bring (guide) you to the Right Path.” Say: “None can protect me from Allaah’s Punishment [if I were to disobey Him], nor should I find refuge except in Him.” [Qur’aan, soorat al-Jinn (72): 21-22].
Allaah, The Most High, also Says:
Say (O Muhammad صلى الله عليه و سلم): “I possess no power of benefit or hurt to myself except as Allaah Will. And if I had the knowledge of the Ghayeb, I shoud have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” [Qur’aan, soorat al-A’raaf (7): 188].
So, this is the meaning of the testimony of Laa Ilaaha Illalaah, Muhammad Rasoolullaah. From this meaning the person knows that nothing from the creation deserves the right to be worshipped, not the Messenger of Allaah صلى الله عليه و سلم nor anyone from the creation who is below him in rank; and that worship an only be for Allaah, alone; and that the right of Allaah’s Messenger upon us is to give him the rank and standing which Allaah, The Most High, gave to him: The slave of Allaah and His Messenger.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen
[45] Question: If a girl has reached the proper age for getting married, can her guardian force her to get married?
Answer: It is not permissible for the guardian of a girl’s affairs to force her into getting married. So if the girl has not reached the proper age and has been forced into marriage, she can look for a way to dissolve this marriage after having reached the age of comprehension and maturity.
This is because there was a girl that was forced into marriage during the time of the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. After the marriage, she went to the Messenger, sallAllaahu ‘alayhi wa sallam, and said to him: “O Messenger of Allaah! My father has married me to a man that I dislike, in order to raise his own status.” So the Messenger, sallAllaahu ‘alayhi wa sallam, nullified her marriage.
Due to this, it is not permissible for a girl’s guardian to force her into marriage, regardless if she is a girl who has reached the legitimate age (of marriage) or she is divorced or she was married and then lost her husband. Rather it is only required of him to direct her towards what is most beneficial for her in her affairs of this world and the hereafter.
The Prophet, sallAllaahu ‘ alayhi wa sallam, said: “There is no marriage except with (the permission of) a guardian and (the presence of) two trustworthy witnesses.” And he, sallAllaahu ‘alayhi wa sallam, also said: “Do not force your women (to get married), but rather get their consent.” And he, sallAllaahu ‘alayhi wa sallam, said: “Her silence is her consent.”
These are etiquettes and conditions that must be adhered to. However, at times there occurs something that opposes the Divine Legislation, such as when the father prevents his daughter and delays her marriage because of a materialistic ambition. Or because the man proposing marriage to her is poor, and due to this, his status will not be elevated. And so the girl remains without a husband. In this situation, the Divine Legislation has permitted her to marry herself because the Messenger, sallAllaahu ‘alayhi wa sallam, has said:
“Any woman that marries herself without the permission of her guardian, then her marriage is invalid, her marriage is invalid, her marriage is invalid. But if they differ, then the authoritative figure (sultaan) is the guardian of one who has no guardian.”
Therefore, this girl – whose father has prevented her marriage due to an obvious materialistic reason – she can take her case to a legitimate judge. So he will investigate the guardian of the girl’s affairs and interrogate him as to the reason why he is preventing her (from getting married). So if he hears a legitimate reason from him, such as that the man intending marriage is an innovator or he doesn’t pray or that he drinks alcohol, then the judge cannot oppose him in this. But if he hears illegitimate reasons from him, then at that point, the judge can assume guardianship of her marriage.
[Al-Asaalah, Issue #6]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon
Question: Some haters of Islam often say that the Prophet (صلى الله عليه و سلم) married a “six-years old child,” referring to ‘Aisha, may Allah be pleased with her. What is the response?
The Answer: ‘Aisha’s covenant of marriage was conducted when she was six years old, but the actual commencement of the marriage took place when she was nine-years of age. She was the only virgin he married. Marrying at such young age was not the exception in Arabia at that time. In fact many were married in the young age period of 9-12 when they were physically mature. Furthermore, had this been something degrading and immoral, the enemies of the Prophet (صلى الله عليه و سلم) from the Pagans would have loved to use this against the character of the Prophet (صلى الله عليه و سلم) and ‘Aisha’s father (Abu Bakr, may Allah be please with him), the first one to believe the Prophet (صلى الله عليه و سلم) and support his propagation of Islam. Not to mention this would have been a major block against the spread of Islam amongst the Arabs if the Prophet (صلى الله عليه و سلم) would appear as a man of “uncontrolled sexual drive.”
This would have been obvious to resort to, especially when it is known that they accused the Prophet (صلى الله عليه و سلم) of many other things like being a magician, a poet, etc. The fact that they did not attempt even to consider this marriage as a tool against the integrity of the Prophet (صلى الله عليه و سلم) stands as a strong irrefutable evidence that such marriages were of the norm, not the exception. In so many societies, it was even considered that the girl who does not get married before she reaches fifteen years of age as someone being “late” on the scale of marriage timing! In fact such marriages were common in Asia, East Europe, Spain and Portugal.
On the other hand, it was known that one of the Pagans (Jubair bin Mut’im bin ‘Adiye) was interested to marry ‘Aaisha before her engagement to the Prophet (صلى الله عليه و سلم), but her mother (Umm Romaan, may Allah be please with her), rejected him. This proves that she was physically mature for marriage. Her family sought the Prophet (صلى الله عليه و سلم) because of his noble character as her mother asserted when she told her husband (Abu Bakr صلى الله عليه و سلم) of her intent.
There was a great wisdom in her marriage whereby ‘Aaisha witnessed the revelation and the rulings of Islam pertaining to the most particular and private matters of women, transmitting that to the men and women of the world. She reported about 2100 narrations from the Prophet (صلى الله عليه و سلم) covering rulings, worships, and transactions . She was the greatest woman scholar in Islam and she had many students of knowledge from the companions of the Prophet (صلى الله عليه و سلم).
Source: Wedding to Four and Lawfully More – Dr Saleh As-Saleh rahimahullah
A person’s craving after status is even more destructive than his craving after wealth. Seeking after worldly status, position, leadership and domination causes more harm to a person that his seeking after wealth – it is more damaging and harder to avoid since even wealth is expended in seeking after leadership and status. Craving after status is of two types.
The First Type of Craving for Status
The first is seeking status through authority, leadership, and wealth and this is very dangerous – since it will usually prevent a person from the good of the Hereafter and nobility and honour in the next life, Allaah, the Most High says:
“That home of the Hereafter We shall assign to those who seek neither haughtiness nor any corruption on earth. The good end is for the pious.” [Al-Qasas (28):83]
So it is rare that a person seeks after position in this world by seeking authority and is guided to and granted what is good for him. Rather he is entrusted to his own self, just as the Prophet (salAllahu ‘alayhi wa sallam) said to `Abdur-Rahmaan ibn Samurah, radiyallaahu `anhu, “O `Abdur-Rahmaan! Do not ask for authority since if you are given it due to requesting it then you are abandoned to it, but if you are given it without requesting it then you will be aided in it.” [10]
One of the Salaf said, “ No one seeks after authority and then behaves justly in it.” Yazeed ibn `Abdillaah ibn Mawhib was a just judge and one of the righteous people and he used to say, “Whoever loves wealth and status and fears adversity will not behave with justice.” There occurs in Saheeh al-Bukharee from Aboo Hurairah, radiyAllaahu`anhu, from the Prophet (salAllahu ‘alayhi wa sallam) that he said, “You will be keen to attain authority and it will be a source of regret on the Day of Resurrection. So what an excellent wet-nurse it is and what an evil weaner.” [11]
(Al-Bukhaaree) also reports from Aboo Moosa al-Ash`aree, radiyAllaahu `anhu, that two men said to the Prophet (salAllahu ‘alayhi wa sallam), ‘O Messenger of Allaah! Appoint us to some position of authority.’ So he said, ‘We do not appoint to authority in this affair of ours one who requests it, nor one who is keen to have it.” [12]
Know that craving after status and position inevitably causes great harm before its attainment due to the striving necessary to attain it, and also afterwards due to the person’s strong desire to hold onto it which produces injustice, haughtiness and other evils.
Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the fourth century, wrote at treatise about the manners and the sentiments of the scholars and it is one of the best works on this topic. One who studies it will know from it the way of the scholars of the Salaf, and will know the innovated ways contrary to their way. So he describes the evil scholar at length, from this description is that:
‘He has become infatuated with love of this world, and with praise, honour and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewellery for this world, but he does not adorn his knowledge with action upon it.”
Read More “Seeking status through authority, leadership & wealth is very dangerous – Imam Ibn Rajab”
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Points of Benefit Regarding Visiting the Graves – Dr Saleh as Saleh [PDF]
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
Ruling on Visiting Graves and Its Benefits
Visiting the graves is legalized for men, and the preponderating opinion is that it is forbidden for women. In visiting graves, there are two benefits.
1) A lesson for the visitor – It will help remind the believer of the Hereafter.
2) Seeking Allaah’s (سُبْحَانَهُ وَ تَعَالَى: subhaanallaahu wa ta’aalaa) forgiveness for the deceased
Scenarios of Visiting Graves
Visiting graves falls into the following categories:
1) Visiting the graves in order to call upon their occupants – This is major shirk and takes the person out of Islam.
Example: The visitor says, “O so and so, I ask you to relieve me.”
2) Visiting the graves in order to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) by the gravesite – This is in principle an innovation; in addition, it can turn into a fitnah (affliction) for the visitor.
For instance, if Allaah (سُبْحَانَهُ وَ تَعَالَى) answers his request, he may think it was due to the blessing of the grave’s occupant; however, we know the occupant possesses nothing of this.
3) Visiting the grave to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) by the occupant – This involves putting the grave’s occupant as an intermediary between him and Allaah (سُبْحَانَهُ وَ تَعَالَى); this is unlawful and could become major shirk.
Example: “O Allaah, I ask you by the right of this occupant and the right of Muhammad (: sallallaahu ‘alayhi wa sallam) upon you.”
4) Visiting the grave in order to agitate grief – Shaykh al-Islam ibn Taymiyyah (rahimahullaah) said anything that agitates the affliction is from lamentation.
Example: Whenever a person remembers his beloved ones (e.g. father, mother, relatives, etc.) that have died, he visits their graves and this may fall under lamentation.
5) Visiting the graves to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) for its inhabitants – This is permissible.
6) Visiting the graves for remembrance of the Hereafter and contemplation – This is permissible.
Therefore, only the last two scenarios fulfill the legal justifications for visiting the graves, and both are recommended.
Visiting the Prophet’s (صلى الله عليه وسلمصلى الله عليه وسلم) Grave
Establishing a journey specifically for visiting the Prophet’s (صلى الله عليه وسلم) grave is forbidden; however, establishing a journey to visit his masjid is permissible. If a person is visiting his masjid and passes by his grave at which point he makes salaam, there is no harm in that.
It is imperative to remember that there is a difference in legality between visiting the grave of the Prophet and the legal visits to the rest of the graves. Other graves are apparent while his grave is screened by three walls. It is because Allaah (سُبْحَانَهُ وَ تَعَالَى) answered the Prophet’s (صلى الله عليه وسلم) invocation when he said,
“O Allaah, do not make my grave an idol that is worshipped.” [1]
Allaah (سُبْحَانَهُ وَ تَعَالَى) answered his call as it is being sealed and screened by these walls. The people of knowledge, including Shaykh al-Islam ibn Taymiyyah (rahimahullaah) noted, this barrier is the reason why it is permissible for women to “visit” the grave of the Prophet (صلى الله عليه وسلم), since it is shielded while others are apparent. Similarly, in normal visits to graves, the person stands by the head of the deceased; however, this is not the situation at the Prophet’s (صلى الله عليه وسلم) gravesite.
Etiquettes at the Prophet’s (صلى الله عليه وسلم) Grave
When a person stands by the grave of the Prophet (صلى الله عليه وسلم), one may say :
“Salaam be upon you O Messenger of Allaah. I bear witness that you have delivered the message, fulfilled the trust, and advised the Ummah.”
It is not permissible for anyone to raise his hands by the grave, and worse than that is to do so with his face towards it.
When the person finishes his salaam to the Prophet (صلى الله عليه وسلم), he should give salaam to the Prophet’s (صلى الله عليه وسلم) companions, Abu Bakr (radiyallaahu ‘anhu) and ‘Umar (radiyallaahu ‘anhu).
Women also may do the greeting since (i) this is a “following” of the preceding “visit” and not an “independent one,” and (ii) they would be like the situation of passing by a cemetery where, according, to some opinions, they are allowed to great the grave occupants. And Allaah Knows best.
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.
[1]Shaykh al-Albaani, rahimahullah, authenticated it in Tahdheer al-Saajid min Ittikhaadhil Quboor Masaajid (pg. 24-26).
The salve of Allaah, Saleh As-Saleh
Unayzah, 28th Dhul Qi’dah, 1427
Dec. 19th, 2006
Prepared by Saleh As-Saleh
Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan, from live duroos in Paltalk’s “Understanding Islam 1” room
As to the often-raised question:
Why did Allah permit the Prophet (صلى الله عليه و سلم) more than four wives while limiting the number to four for the rest of the Muslim men (Qur’aan 4: 3)?
The answer:
This matter is from the particularities that Allah gave him. In contrast, there are certain rulings that are allowed for the general Muslims but not permitted for the Prophet (صلى الله عليه و سلم), like taking charity.
Furthermore, many things pertaining to rulings and/or miracles were made particular to Prophets and Messengers before. Of all the Prophets and Messengers, five were distinguished the most (Noah, Abraham. Moses, Jesus, and Muhammad, peace be upon them all), and Prophet Muhammad (صلى الله عليه و سلم) was further distinguished as the leader of all.
There is no doubt that there are great and noble wisdoms for such particularizations. We are not commanded, however, to search and find them, especially if such search arises from objection to the decree of Allah or due to certain doubts concerning it. This often comes from deviants and/or enemies of Islam. Nothing of this of course occurs from the believers.
The position of the Muslims regarding the wisdoms behind matters of Islam should be as follows:
Source: Wedding to Four and Lawfully More – Dr Saleh As-Saleh rahimahullah
What about the Prophet’s (صلى الله عليه و سلم) Marriage to Zaynab (may Allah be pleased with her) after her Divorce from Zayed bin Haarithah (may Allah be pleased with him)
Zayed bin Haarithah (radhi Allaahu anhu) was a slave of the Prophet (صلى الله عليه و سلم) before he freed and adopted him. His name was Zayed bin Muhammad until Allah revealed the command:
Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. [Qur’aan 33: 5].
Afterwards people called him Zayed bin Haarithah. As to Zaynab, she was Zaynab bint Jahsh bin Rabaab Al-Asdiyyah. Her mother was Umaymah bint ‘Abdul Mutalib, the aunt of the Prophet (صلى الله عليه و سلم). It was the Prophet (صلى الله عليه و سلم) who worked for her to get married to Zayed when he was his adopted son. She initially refused and said she was better than him in lineage. It is reported that Allah صلى الله عليه و سلم revealed the following verse concerning this matter:
It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [Qur’an 33: 36].
So she accepted and submitted in obedience to the command of Allah and as a fulfillment of the wish of the Prophet (صلى الله عليه و سلم). She stayed one year in marriage with Zayed. They encountered some marital problems. So Zayed complained to the Prophet (صلى الله عليه و سلم), and he, Zayed, hinted that he may divorce her. So the Prophet (صلى الله عليه و سلم) told him to hold on to the marriage and be patient despite the fact that he knew by inspiration from Allah that Zayed will divorce her and that she will be his (the Prophet’s wife). He, however, feared that people might insult him as someone who marries his adopted son’s wife, something forbidden in the pre-Islamic traditions. Allah (Azza wa Jal) blamed the Prophet (صلى الله عليه و سلم) on that:
“And (remember) when you said to him (Zayed bin Haarithah; the freed slave of the Prophet (صلى الله عليه و سلم) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O Muhammad صلى الله عليه و سلم too) have done favour (by manumitting him) “Keep your wife to yourself, and fear Allah.” But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., Muhammad married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him. [Qur’an 33: 37].
Therefore, you hid in yourself what Allah informed you already of that which will actually take place (divorce of Zaynab from Zayed) and your marriage of her in accordance with Allah’s plan and as manifestation of His Wisdom. Moreover, that you feared people’s sayings and their insults while Allah deserves to be feared most. Thus, you should have declared what was inspired to you from the details related to you, Zayed and Zaynab, without any consideration of people’s attitudes.
As to the Prophet’s (صلى الله عليه و سلم) marriage from Zaynab, he conducted the marriage contract on her after she finished her waiting period following her divorce from Zayed. Allah gave her in marriage to the Prophet (صلى الله عليه و سلم) without a guardian on her behalf or witnesses, for he (صلى الله عليه و سلم) is the guardian of all believers. Rather he is closer to them than their ownselves, as Allah described him:
“The Prophet صلى الله عليه و سلم is closer to the believers than their ownselves, and his wives are their (believers’) mothers (as regards respect and marriage). [Qur’aan 33:6]
Though this marriage, Allah (Subhanahu wa ta’aala) nullified adoption as practiced in the pre-Islamic era, and made it lawful for Muslims to marry the wives of adopted sons after divorce or death of the husbands. This is from Allah’s Mercy and a removal of any unease regarding such relations. Allah clearly stated in the following decree:
So when Zayed had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allah’s Command must be fulfilled. [Qur’aan 33: 37-40].
As to the story claiming that the Prophet’s (صلى الله عليه و سلم) heart became attached to Zaynab after he saw her from behind a veil, and he fell in love and desired her, and that when Zayed knew of this he disliked her and decided to divorce her, then this has not been verified in any authentic way. The Prophets are far removed from such base manners and are in high and noble rank in their characters and behaviors. Not to forget that it was the Prophet (صلى الله عليه و سلم) himself who wanted her to get married to Zayed in the first place. Had he been attached to her, and in love with her, he would have preferred her for himself, especially when she refused to marry Zayed in the beginning. The reality, therefore, is that it is the pre-decreed plan of Allah and His judgment in order to nullify the habits and traditions of the pre-Islamic days of ignorance, and to have Mercy and Clemency on mankind.
Source: Wedding to Four and Lawfully More – Dr Saleh As-Saleh rahimahullah
In the Name of Allaah, the Beneficent, the Most Merciful
…I begin to write:
All Praise is due to Allaah. We praise Him, and seek His help and forgiveness. We seek refuge in Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whomever Allaah guides cannot be misguided, and whomever He leads astray cannot be guided. I testify that there is no true God worthy of being worshipped except Allaah, alone, without partner or associate. I further testify that Muhammad is His slave and Messenger (صلى الله عليه و سلم).1 May Allaah’s salaah and salaam also be granted to the Prophet’s pure family and to all of his noble companions.
“O you who believe! Fear Allaah [by doing all that He ordered and abstaining from all that He forbade] as He should be feared [obey Him, be thankful to Him, and remember Him always] and die not except in a state of Islaam” [Qur’aan, Soorat Aal-’Imraan (3:102)].
O mankind! Be dutiful to your Rabb [2] [Allaah], Who created you from a single person [Adam] and from him [Adam] He created his wife [Eve], and from them both He created many men and women. And fear Allaah through Whom you demand your mutual [rights] and [do not cut the relations of] the wombs [kinship]. Surely, Allaah is ever an All-Watcher over you. [Qur’aan, Soorat An-Nisaa’ (4:1)].
O you who believe! Keep your duty to Allaah and fear Him, and speak [always] the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has indeed achieved a great success. [Qur’aan, Soorat Al-Ahzaab (33:70-71)].
To proceed:
The most truthful speech is that of Allaah’s Book [the Qur’aan] and that the best of guidance is that of Muhammad (صلى الله عليه و سلم). The worst of evils are the muhdathaat (newly-invented matters [in the deen] [3], and every innovated matter (in the deen) is a bid’ah; every bid’ah is a dalaalah (misguidance), and every dalaalah is in the Fire of Hell.
We hear nowadays a strange call by organized groups involving some Christians, Jews, and “Muslim” intellectuals calling for wahdatul adyaan. They claim that these three religions stand for the same belief that there is One God and should unite in their call for the implementation of great moral values. Some of those involved call for the establishment of centers containing churches, synagogues, and massaajid side by side, printing the Qur’aan, the Bible, and the Torah in one binding, etc. In the name of defending Islaam against political and media distortions in the West, some organizations are compromising the basics of the Isamic creed through what is called “Bridging the Faiths.”[4] This is a very dangerous call because it mixes the truth with falsehood and thus practically implies the elimination of the truth perfected in the deen of Islaam. The Christians and Jews want the Muslims to be like them. That is why they support this deceptive call for “unity”. Allaah (Azza wa Jal) spoke of their attempts and called the Muslims to be aware of them:
They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). [Qur’aan, Soorat An-Nisaa’ (4:89)].
One of the fundamental beliefs in Islaam is the kufr (unbelief) of the Christians and Jews because they reject the Qur’aan and the message of Muhammad (صلى الله عليه و سلم) to them. They have also altered their books in such a way that it permits or even enjoins worship of other than Allaah and (or) the association of partners with Him in worship. Any Muslim who doubts their kufr is a kaafir himself.
Some Mulsims who do not understand certain texts from the Qur’aan and (or) authentic sunnah and may be easily deceived by the call for “unity of religions”. It is important to know that if certain texts are not clear to some they are clear to others from those who are firm in the knowledge of the deen.[5] Consequently, nothing stays unclear for those who are seeking the truth and not just following vain desires. For example, some may understand that the following text is evidence that the Jews and Christians are not kufaar:
Verily! Those who believe and those Jews and Christians, and Sabians,[6] whoever believes in Allaah and the Last Day, and work righteousness shall have their reward with their Rabb [Allaah], on them shall be no fear, nor shall they grieve. [Qur’aan, Soorat Al-Baqarah (2:62)].
Shaykh-ul-Islaam bin Taymeeyah said: “The aayah (above) tells about the followers of these four unaltered milal (Paths) before abrogation [by the advent of Prophet Muhammad’s complete message.].” [7] It, therefore, addresses those who believed in tawheed and followed the Path of Allaah as was known to them. Those who continued on this belief and did not alter the Scriptures must follow the Qur’aan and the Message of Islaam as explained by Prophet Muhammad (صلى الله عليه و سلم). Furthermore, the order of the explained, رضي الله عنهما above aayah, as ibn ‘Abbaas was canceled by aayah 3:85, which states:
And whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Qur’aan, Soorat Aal-’Imraan (3: 85)].
Following the alterations in their religion, most of the People of the Book turned kufaar and few remained on the original teachings of the Torah and the Gospel. This is clear in the Qur’anic texts where Allaah, the Most High, says:
And had the People of the Scriptures believed,[8] it would have been better for them; among them are some who have faith,[9] but most of them are al-Faasiqoon [Disobedient to Allaah and His Messenger, and rebellious against Allaah’s Command]. [Qur’aan, Soorat Aal-’Imraan (3:110)].
Following the above description, Allaah (Azza wa Jal) said:
Not all of them are alike; a party of the People of the Scripture stand for the right, they recite the aayaat of Allaah during the hours of the night, prostrating themselves in prayer. They believe in Allaah and the Last Day; they enjoin what is right and forbid what is wrong, and they hasten in good works; and they are among the righteous. [Qur’aan, Soorat Aal-’Imraan (3:112-114)].
This party includes those who held to the original Scriptures before they were abrogated by Qur’aan and sunnah. They were on the right religion enjoining tawheed and forbidding shirk, just as Allaah described the believing followers of Mûsa (alaihis salam):
And of the people of Mûsa there is a community who lead [the men] with truth and establish justice [i.e. judge men with truth and justice]. [Qur’aan, Soorat Al-A’raaf (7:159)].
Whoever held to these qualities amongst them (i.e. to the true revelations), prior to the advent of Prophet Muhammad (صلى الله عليه و سلم), was a believer. The believers from the People of the Book who accepted the Prophet’s Message of Islaam will receive a double reward:
And who believe in that which has been sent down [revealed] to you [Muhammad صلى الله عليه و سلم]10 and in that which was sent down before you [the Torah and the Gospel, etc.] and they believe with certainty in the Hereafter. [Qur’aan, Soorat Al-Baqarah (2:4)].
And there are, certainly, among the People of the Scripture, those who believe in Allaah and in that which has been revealed to you, and that which has been revealed to them, humbling themselves before Allaah. They do not sell the aayaat of Allaah for a little price, for them is a reward with their Rabb [Allaah]. Surely, Allaah is Swift in account.[11] [Qur’aan, Soorat Aal-’Imraan (3:199)].
Those to whom We gave the Scripture [i.e. the Torah and the Injeel etc.] before it,—they believe in it [the Qur’aan]. And when it is recited to them, they say: “We believe in it. Verily, it is the truth from our Rabb. Indeed even before it we have been from those who submit themselves to Allaah in Islaam as Muslims [like ‘Abdullaah bin Saalam and Salmaan Al-Faarisee, etc.].”These will be given their reward twice over, because they are patient, and repel evil with good, and spend [in charity] out of what we have provided for them. [Qur’aan¸ Soorat Al-Qasas (28:52-54)].
It has been confirmed that the Prophet (صلى الله عليه و سلم) said:
“Three persons will get their reward twice [i.e. a double reward]. [One is] a person who has a slave girl and he educates her properly and teaches her good manners properly [without violence] and then manumits and marries her. Such a person will get a double reward. [Another is] a believer from the People of the Scriptures who has been a true believer [in his Prophet],* and then he believes in the Prophet [Muhammad-صلى الله عليه و سلم]. Such a person will receive a double reward. [The third is] a slave man who observes Allaah’s rights and is sincere to his master [and observes the rights of his master]*.” [12]
The Qur’aan also mentions the case of believing monks and priests who followed the true teachings of ‘Eessa (alaihis salam) and who believe in the revelation to Prophet Muhammad (صلى الله عليه و سلم) and would love to be from the ummah of Muhammad (صلى الله عليه و سلم):
Verily, you will find the strongest among men in enmity to the believers [Muslims] the Jews and pagans; and you will find the nearest amongst them in love to the believers those who say: “We are Nassara (Christians).” [13] That is because amongst them there are priests and monks, and they are not proud. And when they [who call themselves Christians] listen to what has been sent down to the Messenger [(صلى الله عليه و سلم)], you see their eyes overflowing with tears because of the truth they have recognized. They say: “Our Rabb! We believe, so write us down among the witnesses [Muhammad (صلى الله عليه و سلم) and his nation]. And why should we not believe in Allaah and in that which has come to us of the Truth [tawheed]? And we wish that our Rabb will admit us [in al-Jannah on the Day of Resurrection] along with the righteous people [Prophet Muhammad (صلى الله عليه و سلم) and his So, Allaah rewarded them .[رضي الله عنهم companions with Gardens under which rivers flow [in al-Jannah], they will abide therein forever, because of what they said. Such is the reward of good-doers. [Qur’aan, Soorat Al-Maa’idah (5: 82)].
The aayaat cited above are some of the qualities of the believing Christians, who believed in the true Message of Jesus (a’leihis-salaam). In our times, any “Christian” who holds to similar beliefs and hears of the Prophet (صلى الله عليه و سلم) must accept him and accept that which he is entrusted with (i.e. Islaam). Then he is a believer. If they know about Islaam, they must declare their acceptance of it unless it will result in their death. They are called then to migrate to daarul-Islaam if they are able to.Otherwise they are called to exert that which they are able to, and Allaah knows best. [14]
And in case he never heard of the Messenger (صلى الله عليه و سلم), then his case rests with Allaah15 in light of Allaah’s saying: “And We never punish until We have sent a Messenger.” [Qur’aan, soorat al-Israa’, 17: 15].
Question: Some Muslims say: “But Allaah (Azza wa Jal) had mentioned in the Qur’aan that there are churches, synagogues, and monasteries where the Name of Allaah is mentioned. So, how can we understand this in light of the above explanations about the People of the Book?”
All praise is due to Allaah. The aayah in the Qur’aan where the above places are mentioned is:
Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid, wherein the Name of Allaah is mentioned much would assuredly have been pulled down. [Qur’aan, Soorat Al-Hajj (22:40)].
The masaajid are the places where the Name of Allaah was and still being mentioned. When they were on their original faith, the People of the Book mentioned the Name of Allaah in their places of worship. However, because of the alterations in their religions, shirk in worship was introduced, even though some of them may mention the Name of Allaah. Hence, their places of worship cannot be considered as boyoutullaah (Houses of Allaah), because they committed kufr and their places contain a wide range of blasphemous symbols (pictures, crosses, etc.).
Imaam ibnul Qayyim said: [16] “Had it not been for Allaah’s checking of one set of people by means of another, these places (mentioned in the aayah) which were beloved to Allaah before Islaam (i.e. in its final and comprehensive form), would have been pulled down. After Islaam, these places are known to Allaah, but hated. Allaah, for example commanded special treatment to the People of the Book under the Islamic Rule, including their protection, yet He (Azza wa Jal) hates them. He commanded the defending of their places of worship, yet He hates them because other than He is being worshipped in such places…” [17]
Ibn ‘Atiyyah said: “He (صلى الله عليه و سلم) checked them when they were on the Truth before the alterations and abrogation [i.e. of their religions].” [18]
In Light of the Above, all the present nations of Jews, Christians, Sabians (if any are left), and those who worshipped Allaah based upon their fitrah,[19] must come to the Final Message from Allaah, and submit to Him alone in Islaam.
The People of the Book as they exist now accepted other than Allaah as deities. No doubt that they are kufaar as Allaah (صلى الله عليه و سلم) refers to them. When they according to ,عليهما السلام followed Mûsa and ‘Eessa the unaltered Torah and the original Gospel, respectively, they were Muslims then. Does a knowledgeable Muslim believe that those who think of ‘Eessa as Savior, a son of God, Three in One, etc. are believers?
Surely, in disbelief are they who say that Allaah is the Messiah, son of Mary! [Qur’aan, Soorat Al-Maa’idah (5:17)].
Are those who believe in Trinity believers in tawheed? Allaah says about them:
Surely, disbelievers are those who said: “Allaah is the third of the three [in a Trinity].” But there is no True God but One God [Allaah]. [Qur’aan, Soorat Al-Maa’idah (5:73)].
They remain as people of the Book since a Book was revealed to their respective Prophets. Whoever says he is a believer in their Books, even in their altered forms, is from the People of the Book. Any Christian or Jew, who dissociates himself from his respective Book and denies it, cannot be considered as being from the People of the Book.
On the other hand, Allaah, the All-Wise and All-Just, legislated certain guidelines that define certain relationships between the Muslims and the People of the Book. Amongst such relations, is marriage to the ‘afeefah (chaste) women of them,[20] eating their lawfully slaughtered meat, etc. Such distinctions do not make them true believers in Allaah.
Shaykh-ul-Islaam ibn Taymeeyah commented on the following aayaat:
Those who disbelieve from among the People of the Scripture [Jews and Christians] and al-Mushrikeen,[21] were not to leave [their disbelief] until there came to them clear evidence. [Qur’aan, Soorat Al-Bayyinah (98:1)].
And say to those who were given the Scriptures [Jews and Christians] and to those who are illiterates [Arab pagans]: “Do you [also] submit yourselves [to Allaah in Islaam]?” If they do, they are rightly guided, [Qur’aan, Soorat Aal-’Imraan (3:20)],
He said: “And other aayaat like those above address those who exist [i.e. from the Jews, Christians, and mushrikeen]. The Scripture that is referred to is the Book in their hands in which alterations and abrogation were carried out, and does not refer to those who held to the Scriptures before they were altered and abrogated, because they were not kufaar then. Also, they were not [the ones being addressed] by the Qur’aan as “you People of the Book,” because they died before the Qur’aan was revealed. So, all those who believe in the existing Books [altered and abrogated], are from the “People of the Book,” and they are kufaar because they hold to altered and abrogated Books, and they are, like all other kufaar, in Hell forever,[22] although Allaah, the Exalted, commanded that they pay jizyah [23] and made it permissible to eat their food and marry their women.” [24]
1. The only deen accepted to Allaah is Islaam.
2. Islaam is the last and final message to all mankind (Christians, Jews, Buddhists, Hindus, etc.)
3. Islaam abrogated all religions.
4. The Qur’aan is the true Word of Allaah and it abrogated all of the previously-revealed Scriptures.
5. The Torah and al-Injeel as they exist in the hands of the “People of the Book” are altered. Even if their original forms are to be found at any time, then they are still abrogated by the Qur’aan.
6. Had their Prophets been alive they would all follow and abide by the teachings of Muhammad (صلى الله عليه و سلم). This is the Covenant which Allaah took upon all the Prophets. [25]
7. Every believer should firmly believe that the Jews and Christians are kufaar and enemies of Allaah, His deen, the Prophet Muhammad (صلى الله عليه و سلم), and the Believers.
8. The kufaar who die on kufr will dwell forever in the Hell of Fire. However we don’t judge that a particular kaafir is in Hell except when their is a specification from the Qur’aan and (or) authentic sunnah.[26]
9. The call for “Unity of Religions,” sometimes misleadingly called a “Comity of Religions,” aims at eliminating everything which distinguishes Islaam from kufr.
10. Calling and supporting the concepts of the “Unity of Religion” is considered riddah (apostasy).[27]
11. The above does not mean that the Muslim abandons calling the kufaar to Islaam.
We are ordered to call them to the way of Allaah, and this is in the best of their interest and thus da’wah to Allaah is the best advice given to them.
One of the great ways of da’wah is to deal with them justly and to call them to Allaah in the best way which is based upon good knowledge.[28] This does not mean that the Muslim compromise the basics of his deen. It also does not mean that Muslims should indulge with the kufaar in an aimless dialogue such as: “Tell us how you pray and we will tell you how we pray,” as done by some people who engage in such dialogue. The most important thing is: Who deserves to be worshipped alone? [29] They worship idols, images, men, etc. We worship the true God of all creation. So we call them with the right knowledge to abandon shirk and to submit to Allaah in tawheed.
The best methodology (manhaj) of da’wah is that exemplified by the Prophet (صلى الله عليه و سلم) when he sent Mu’aath ibn Jabal (radhi Allaahu anhu) to the “People of the Book” in Yemen. The first thing he (صلى الله عليه و سلم) commanded him to do is to call them to tawheed and belief in Muhammad (صلى الله عليه و سلم) as His Messenger.[30] Then he told him: “If they obey you to do so, then inform them that Allaah has enjoined upon them five salawaat [prayers] in every day and night [in twenty-four hours], and if they obey you and do so, then inform them that Allaah has made it obligatory for them to pay sadaqa [zakaat] from their properties and it is to be taken from the wealthy among them and given to poor among them.” [31]
I wrote about this matter several years ago when some Muslim brothers started to engage in “dialogue” with the People of the Book. I cautioned our brothers to establish that the “dialogue” should transform into a way for da’wah and not “negotiations” because we cannot negotiate on shirk. Now with the call for “Unity of Religion,” I urge all the Muslims to advise each other about the dangers of this concept and to direct their respective communities to disassociate from this Path of kufr. May Allaah Who is the Most High, above everything, guide the misguided and preserve and protect our ummah from all afflictions and innovations in deen. Aameen.
12. The Muslim disassociates himself from all forms of kufr and shirk.
13. The believer distinguishes between the natural love he has for his father, mother, wife, husband, son, daughter, etc. from the unbelievers and enmity towards them because of their kufr. The natural love is something recognized by Islaam, otherwise Allaah would not have permitted marriage from chaste women of the People of the Book. This natural love of the kinsfolk and the just and good treatment of the thimmi,[32] non-harbi,[33] mu’aahad,[34] and the musta’min,[35] does not necessitate that we love them the love which obliges friendship and alliance. This kind of love is forbidden by Allaah because they oppose Allaah and His deen. The believer stands in a state of walaa’ (alliance and loyalty) and baraa’ (disassociation): alliance with the Believers who are obedient to Allaah and His Messenger, and enmity and disassociation from the unbelievers and those opposing Allaah and His Messenger (صلى الله عليه و سلم). Allaah (Azza wa Jal) says:
You will not find a people who believe in Allaah and the Last Day, loving [by having friendship and alliance] with those who oppose Allaah and His Messenger [Muhammad صلى الله عليه و سلم], even though they were their fathers, or their sons, or their brothers, or their kinsfolk. For such He has decreed true Faith in their hearts, and strengthened them with Rooh [proofs, light and true guidance] from Himself. And We will admit them into the gardens of [al-jannah] beneath whose trees rivers flow and they will dwell therein forever. Allaah is pleased with them and they with him. They are the party of Allaah. Indeed the party of Allaah are the successful. [Qur’aan, Soorat Al-Mujaadalah (58:22)].
This strengthening mentioned in the aayah applies to everyone who does not love the enemies of the Messengers, even though they may be one’s close relatives. This love is not the same as the natural (jibilli) love, but it is the love of nusrah which entails giving allegiance to them.
Dealing justly with the non-combatant from the unbelievers is commanded by Allaah. Hence:
(a) The natural love is created by Allaah. He permitted it to occur.
(b) The enmity towards the unbelievers because of their disbelief and rejection of Allaah is legislated by Allaah.
(c) Dealing justly with the non-combatants from the unbelievers is commanded by Allaah. It is forbidden to harm them, especially if they are under the protection of a Muslims or in a Muslim land permitted by the Muslim ruler as the Prophet (صلى الله عليه و سلم) said:
“Whoever killed a mu’aahad shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of fourty years (of traveling). [Al-Bukhaari, v. 9, no. 49].
So, this matter is not a “political” affair, rather it is from the Deen of Allaah. And the “evil of these actions, is that it causes the distortion of Islaam, since the enemies of Islam will capitalize on such occurrence in order to distort the reputation of Islam and to turn people away from it, although Islaam is innocent of such acts…” [36]
That is why all believers in Allaah who love Islaam should disassociate themselves from these deviant paths even if they raise “attractive” banners, remembering that the early dissidents (al-Khawaarij) were foremost in worship of Allaah, yet they deviated from the true Path. Since the three matters are all from Allaah and since He (Azza wa Jal) says:
Allaah burdens not a person beyond his scope, [Qur’aan, Soorat Al-Baqarah (2:286)]
So, the three matters outlined above are within the scope of the believer and they are just and not contradictory:
Had it been from other than Allaah, they would surely have found therein much contradiction. [Qur’aan, Soorat An-Nisaa’ (4:82)].
This is the Path of the prophets. Contemplate about Prophet Nooh (alaihis salam) and His son when the just decree of Allaah (the Deluge) [37] came upon the kufaar from the people of Nooh:
And Nooh [Noah] called out to his son, who had separated himself [apart], ‘O my son! Embark with us and be not with the unbelievers.’ [Qur’aan, Soorat Hood (11:42)].
His son chose the way of the unbelievers and thought that he will be saved from the water if he takes himself to a mountain. Nooh (alaihis salam) invoked Allaah:
And Nooh [Noah] called upon his Rabb [Allaah] and said, ‘O my Rabb! Verily my son is of my family! And certainly, Your Promise is true, and You are the Most Just of judges.’ [Qur’aan, Soorat Hood (11:45)].
“Verily my son is of my family!” This is the natural relationship, the jibilli one. Allaah, Most High, reminded Nooh (alaihis salam) of His command of Legal disassociation (al-baraa’ ash-shar’i) from the kufaar:
Allaah said: “O Nooh! Surely, he is not of your family [not from the believers of your family]; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant.” [Qur’aan, Soorat Hood (11:46)].
The immediate submission of Nooh was clear in his saying:
Nooh said: “O my Rabb! I seek refuge with You from asking You that which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers.” [Qur’aan, Soorat Hood (11:47)].
There was a clear distinction between the jibilli and shar’i perspectives in the relationship between Nooh and his son. Contemplate also the relationship with parents:
And We have enjoined on man [to be dutiful and good] to his parents. His mother bore him in weakness and hardship, and his weaning is in two years—give thanks to Me and to your parents—unto Me is the final destination. But if they [both] strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, yet deal with them justly and kindly in this life. [Qur’aan, Sooart Luqmaan (31:14 & 15)].
Friendship and alliance and pleasing those who oppose Allaah are an indication of either lack of faith or its weakness in the heart of the believer. It is against reason that a person can have walaa’ for someone who is an enemy of the one he truly loves. You find those who have walaa’ for the unbelievers doing things which will earn the love and friendship of the unbelievers by any means. Those who know the truth regarding this matter must remind them of the command of Allaah that:
O you who believe do not take as friends and protectors your fathers and your brothers if they choose unbelief to belief and whoever of you takes them as friends and protectors is one of the transgressors. [Qur’aan, Sooart At-Tawbah (9:23)].
He, the Mighty and Majestic, set for us the example of Prophet Ibraaheem (alaihis salam) by saying:
There has been for you an example for you to follow in Ibraaheem and those with him, when they said to their unbelieving people: ‘We are free of you and whatever idols you worship besides Allaah, and we deny what you are upon and we reject you; and because of your disbelief in Allaah and your worship of others besides Him, enmity and hatred has arisen between us for ever, unless you believe truly in Allaah, and single Him out, and worship Him alone.’ [Qur’aan, Soorat Al-Mumtahinah (60:4)].
The efforts to gain the friendship of the Jews and Christians are useless, as they will never be pleased with the Muslims until the Muslims follow their religion. Addressing Prophet Muhammad (صلى الله عليه و سلم), the Imaam of the Muslims, Allaah, the Exalted, warned him that:
Never will the Jews nor the Christians be pleased with you [O Muhammad (صلى الله عليه و سلم)] till you follow their religion. [Qur’aan, Soorat Al-Baqarah (2:120)].
Hence, the command to abstain from following the paths of the Jews and Christians applies to the entire Ummah of Muhammad (صلى الله عليه و سلم):
Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. [Qur’aan, Sooart Qaaf (50:37)].
All Praise is due to Allaah, and may the salaah and salaam of Allaah be upon Muhammad, his family, his companions, and those who follow on their path in righteousness until the Day of Resurrection.
Seeking forgiveness from Allaah,
Saleh As-Saleh.
Revised on the 21st of Rajab 1425,
September 5, 2004.
References:
[1] (Sallallaahu ‘Alayhi wa Sallam): The salaah and sa-laam of Allaah be upon His Prophet Muhammad. The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who istawaa (ascended) His ‘arsh (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (صلى الله عليه و سلم). The salaam is Allaah’s safeguarding of the Prophet (صلى الله عليه و سلم) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted. When the Muslim says صلى الله عليه و سلم (sallallaahu ‘alayhi wa sallam), he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islaam which was revealed to him (صلى الله عليه و سلم). [See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar ibn Katheer, and Al-Madeenah, KSA: Daarut-Turaath, 1408/1988], p.128.
[2] Rabb: Allaah is Ar-Rabb. He is the One Who gave all things the power to grow, to move and to change, to Whom belongs the Creation and Commandment; the Master Who has no equal in His Sovereignty, Predominance, and Highness, The One Who Provides for and Sustains all that exists.
[3] Deen: The practical and doctrinal aspects of deen are more comprehensive than the Western concept of religion. The deen of Islaam is the way of life prescribed by Allaah.
[4] So often one hear the following: “We are cousins of Jews and Christians. We worship the same God, follow the teachings of the same Prophets, and believe in the same books. We are all followers of Abraham.” This concept is in direct opposition to the teachings of the Qur’aan and authentic Sunnah. Those who associate partners with Allaah in worship and (or) worship Prophets are not believers in Allaah. The books of the Jews and Christians contain alterations and are completely abrogated by the Qur’aan. The Jews and Christians are not followers of the faith of tawheed of Ibraaheem (Abraham) for Ibraaheem was neither a Christian nor a Jew, he was a pure Muslim, as Allaah (Azza wa Jal) says:
Ibraaheem was neither a Jew nor a Christian, but he was a true Muslim Haneefan (who worshipped none but Allaah Alone) and he was not of Al-Mushrikeen. [Qur’aan, Soorat Aal-’Imraan (3:67)].
Had they been true followers of their Prophets, the Jews and Christians would believe in the Prophet Muhammad (صلى الله عليه و سلم) and his message of Islaam. The Prophet (صلى الله عليه و سلم) said:
“By Him (Allaah) in Whose Hand Muhammad’s soul is, there is none from amongst the Jews and the Christians (of these present nations) who hears about me and then dies without believing in the Message with which I have been sent (i.e. tawheed), but he will be from the dwellers of the (Hell) Fire.” [Reported by Muslim in his Saheeh (English Translation), vol. 1, no. 284].
The belief in the Prophet Muhammad (صلى الله عليه و سلم) is the attestation with full acceptance and submission, not just mere attestation, that what he brought forth is the truth. That is why Abu Taalib (the uncle of the Prophet صلى الله عليه و سلم) did not become a believer in the Messenger (صلى الله عليه و سلم), despite his attestation to what the Prophet (صلى الله عليه و سلم) brought forth and his witness that it is the best of religions.The brother who uttered the aforementioned statement should repent to correct it, and declare the truth in the best ,تعالى Allaah possible way.
[5] Allaah (Azza wa Jal) says:
If only they had referred it to the Messenger or to ulil-amr [learned scholars and those charged with authority] among them, the proper investigators would have understood it from them [directly]. [Qur’aan, Soorat An-Nisaa’ (4:83)].
It was the norm for the sahaabah to ask the Prophet (صلى الله عليه و سلم) in his life of what they did not know. Then after his death they asked the learned amongst them, and so did those who followed their path in righteousness. Asking the learned scholars, therefore, was the way of the salaf especially if something doubtful arose.
[6] A past nation who used to live in al-Mawsil (‘Iraq) and said, “La Ilaaha Illal-laah.” They were neither Jews nor Christians.
[7] Ibn Taymeeyah in Al-Jawaabus-Saheeh Liman Baddala Deenal-Maseeh (The Correct Response for those who Altered the Religion of ‘Eessa) [Riyaadh, KSA: Daarul ‘Aasimah, 1414/1993] vol. 2, pp. 212-213. As to whether Jews and Christians of our times are from the People of the Book or not, one first should understand what the term “People of the Book” means. It means that original Books were revealed to their prophets, Mûsa and ‘Eessa, respectively. When they held to the beliefs of ‘Eessa and Mûsa, they were not kufaar. However, when they continued to believe in the altered and abrogated forms of these Books and commit shirk, they became kufaar, even though they are still referred to as “People of the Book.” Allaah knew they would alter the Books and warned them against that. He (Azza wa Jal) still refers to them in the Qur’aan as “People of The Book,” and clearly states that they have committed kufr and deviated from the path of tawheed which their prophets called them to adhere to.
[8] Like the belief of Muslims who accepted the Message of Muhammad (صلى الله عليه و سلم).
[9] Includes those amongst them who had faith before Muhammad (صلى الله عليه و سلم) was sent to mankind. The believers whom Allaah described:
And We ordained in the hearts of those who followed him [‘Eessa] compassion and Mercy…So, We gave those among them who believed their [due] reward, but many of them are Fassiqoon [rebellious, disobedient to Allaah]. [Qur’aan, Soorat Al-Hadeed (57:27)].
[10]The revelation includes the Qur’aan and the authentic sunnah.
[11] Ibn Taymeeyah explained that some of the sahaabah (e.g. Jaabir ibn ‘Abdullaah, ibn ‘Abbaas, and Anas ibn Maalik as well as most of the scholars mentioned that رضي الله عنهم the aayah (Qur’aan 3:199), was revealed concerning the faith of an-Najaashi, the king of Abasseenyah known as “as-hamah” (‘Atiyyah, in Arabic), who knew that the Message of Muhammad (صلى الله عليه و سلم) was the truth confirming that of ‘Eessa before him. He accepted Islaam but was unable to migrate to daarul-Islaam (where Islaam is the apparent and practiced deen), nor he was able to declare it amongst his Christian nation. After the Prophet (صلى الله عليه و سلم) knew of his death, he called upon the sahaabah and performed the funeral prayers in absentia on an-Najaashi, thus confirming his belief in Islaam. The aayah, therefore, may apply to anyone from the People of the Book or the mushrikeen who lives in daarul-harb (a land in which the kufaar are prevailing, or land of the kufaar between whom and the Muslims there is no peace) and who believes in Allaah and in Muhammad (صلى الله عليه و سلم) as Allaah’s Final Messenger, yet unable to declare his faith openly or unable to migrate to any Muslim country. He does what he is able to do from the acts of worship and as he knows them. [See ibn Taymeeyah’s Al-Jawaabus-Saheeh], pp. 202-210.
[12] Collected by al-Bukhaari and Muslim. The text is as reported by al-Bukhaari in his saheeh, vol. 4, no. 255, p.158. The (*) refers to some parts of the text as reported by Muslim.
[13] Those who claim to be followers of ‘Eessa (alaihis salam) and the true Injeel (Gospel) should have a general love for Islaam and its people, because the teachings of ‘Eessa (alaihis salam) were based upon mercy and kindness:
And We ordained in the hearts of those who followed him compassion and Mercy. [Qur’aan, Soorat Al-Hadeed (57:27)]. In fact they must submit to Allaah and His deen because the in ,عليهما الصلاة والسلام messages of ‘Eessa and Muhammad calling the people to the tawheed, are the same.
[14] See Shaykh-ul-Islaam’s Al-Jawaabus-Saheeh, vol. 2, pp. 201-213.
[15] This is correction of the original statement “in shaa’ Allaah, believers,” and which came in the first print as well as in the first print of “The Message and the Messengers.” And Allaah’s forgiveness is sought in case of any error.
[16] In Badaai’ At-Tafseer (The Unprecedented of Tafseer), which is a collection of explanations of certain aayaat of the Qur’aan, collected by Yusri as-Sayed Ahmad [Dammaam, Saudi Arabia: Daar ibnul Jawzi, 1414/1993], vol. 3, p. 214.
[17] Allaah willed them to exist, yet He hates the shirk practiced by them. He willed and created Iblees (the Devil) and He hates him. This is His Universal Will: al-iraadah al-kawniyyah. Allaah’s Judicial Will: al-iraadah ash-shar’iyyah is to protect their places of worship as long as they do not openly carry out their worship outside such places, and they conform to all of the rules regarding their interactions with Isamic Law.
[18] Quoted in Fathul-Bayaan fee Maqassidil-Qur’aan (The Eloquent Clarification to the Objectives of the Qur’aan), by Sidique Hassan al-Khanouji al-Bukhaari [Sidon, Beirut, Lebanon: ad-Daar al-’Assriyyah, 1412/1992], vol. 9, p. 57.
[19] Fitrah: natural inclination to worship Allaah alone. Every human is born on this state. That is why if someone reverts to Islam, then he/she returns to his initial state of submission to the only true God, Allaah.
[20] Certainly it is advised to marry the Muslim woman even if a chaste woman of the people of the Book offers herself for marriage to a Muslim. There are so many problems associated with marriage to women from the People of the Book in our times. The Muslim must be very careful about such a decision if it deems necessary.
[21]Mushrikeen: Those who commit shirk including pagans, polytheists, idolaters, and unbelievers in the Oneness of Allaah and in His Messenger Muhammad (صلى الله عليه و سلم).
[22] If they die on their beliefs.
[23] Head-tax imposed by Islaam on the People of the Book and other people who have a revealed book when they live under Muslim rule, wherein they and their properties and wealth are protected.
[24] Quoted in Majmoo’ Al-Fataawaa, vol. 35, pp. 227-228.
[25] Allaah says (what means): And [remember] when Allaah took the Covenant of the Prophets, saying: ‘Take whatever I gave you from the Book and Hikmah [understanding of the Laws of Allaah], and afterwards there will come to you a Messenger [Muhammad صلى الله عليه و سلم] confirming what is with you; you must, then, believe in him and help him.’ Allaah said: ‘Do you agree [to it] and will you make up My Covenant [which I conclude with you]?’ They said: ‘We agree.’ He said: ‘Then bear witness, and I am with you among the witnesses [for this].’ [Qur’aan, Soorat Aal-’Imraan (3:81)]. Furthermore, in the hadeeth reported by Imaam Ahmad and others, the Prophet (صلى الله عليه و سلم) said (what means), “If Mûsa were alive and present among you, it would not be permissible for him to do anything but to follow me.” [Ash-Shaykh Al-Albaani stated that it is reported by Ahmad, Al-Bayhaqi, and Ad-Daarimee, Al-Laalkaa’ee, Al-Harawee and others, and that its degree of authenticity is hasan. See Mishkaatul-Masaabeeh, vol. 1, no. 177].
[26] Example Abu Taalib is in Hell, and Fir’awn is in Hell, as well as others specified in authentic texts.
[27] This ruling has been published as a religious verdict (fatwa) by the Permanent Committee for Islamic and Educational Research in Saudi Arabia on the 25th of Muharram, 1418 (corresponding to 31-5-1997), no. 19402.
[28] The aayah in Soorat Al-’Ankaboot (29:46):
(which means), “And do not argue with the People of the Scriptures (Jews and Christians), unless it be in [a way] that is better, except with such of them as do wrong, and say [to them]: “We believe in that which has been revealed to us and revealed to you; our Ilaah [God] and your Ilaah [God] is One [i.e. Allaah], and it is to Him we submit [in Islaam],” calls the believers to argue with the People of the Book in a way that is better, i.e.inviting them to Allaah with His aayaat (verses, proofs, evidences, etc.) using the clearest indicative words which proves the objective and to avoid being harsh save with such of them as do wrong. [See Tafseer ibn Jareer At-Tabaree for this aayah as well ibnul Qayyim’s Madaarijus-Saalikeen (Beirut, Lebanon: Daarul-Fikr, checked by Muhammad Haamid Al-Fiqee, n.d.], vol. 1, pp. 445-446. It is not a call for interfaith dialogue. It is a call for a common word between them and us. This word has been defined by Allaah, Most High, in the following Aayah:
[which means]: O People of the Scripture [Jews and Christians]: Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then if they turn away, say: “Bear witness that we are Muslims.” [Qur’aan, Soorat Aal-‘Imraan (3:64)]. Certainly it is not a call for “comity” or “unity of religions.”
[29] In the year 1415 (1995), I wrote a book as well as a short article entitled, “Who Deserves to be Worshipped Alone?” In shaa’ Allaah (Allaah Willing) it is helpful to address people from all religions. The article is available on the site: understand-islam.net.
[30] Not just the so-called “recognition” given by some theologians from the People of the Book in our times!
[31]The text is in Saheeh Al-Bukhaari (Arabic/English), vol. 2, no. 478. It is also reported by Muslim.
[32] Thimmi: A non-Muslim living in a Muslim country and upon whom the jizyah applies. Those non-Muslims are under the protection of the Muslims.
[33] The non-combatants from the unbelievers.
[34] An unbeliever between whom and the Muslims a term of peace has been made for a definite time.
[35] The unbeliever who is permitted into the Muslim land by the approval of the Muslim governor, e.g. visiting, business, etc.
[36] From the fatwa of or Shayekh, Muhammad bin Salih al-‘Uthaimeen (may Allaah’s Mercy be upon him), concerning the bombings that took place in al-Khubar (Saudi Araia) in the year 1419. See al-Fataawaa ash-Shar’iyyah fil Qadaayaa al-Mua’aasirah (Legal Verdicts Regarding Current Issues), pp. 80-87, collected by Muhammad bin Fahd al-Husayyin, with an introductory by Shayekh Salih al-Fawzaan (may Allaah preserve him). Shayekh bin ‘Uthaimeen enumerated many other evil consequences of such actions, including spreading ciaos in the land, destruction of humans and their wealths, and more.
[37] The great flood in the time of Nooh (alaihis salam).
[Download PDF] – which has arabic ayas of the quran
http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=103
[57] Question: One of the students of knowledge asked: Many school students ask one another concerning the ruling on leaving one’s hair to grow and shaving it off. They are confused about this issue because of what the school presses on them from the obligation of shaving all of the head or cutting it very short and because eof what the students see from some practicing teachers who let their hair grow and do not cut it, but they maintain and groom it.
So therefore I say [33] – seeking assistance from Allaah – that leaving the hair is Sunnah, as Ahmad Ibn Hanbal (rahimahullaah) said:
“It is sunnah. If we were able to manage and control it, we would keep it. But there is discomfort and trouble with (keeping) it (long).”
And Ibn Al-Qayyim (rahimahullaah) said in Zaad Al-Ma’aad:
“And it was not preserved from him, sallAllaahu ‘alayhi wa sallam, that he used to shave his head except during the sacrificial ceremonies of Hajj (nusuk).”
There are many authentic ahaadeeth that clarify the description of the Prophet’s sallAllaahu ‘alayhi wa sallam hair. It is stated in Al-Mughnee:
“It is recommended that a person’s hair be according to the description of the Prophet’s hair. If it is long, then it should go to his shoulders and if it is short, then to the earlobes. And if it grows longer than that, then there is no harm in that. This has been reported on Ahmad.”
[33] These are still the words of the questioner.
Answer:
Indeed, keeping one’s hair and leaving it to grow must meet certain requirements, among which are:
There must be sincerity to Allaah, the Most High and following of the guidance of the Prophet, sallAllaahu ‘alayhi wa sallam, in order to attain reward and merit.
There should be no imitation of women in his leaving of the hair to grow, such that he does with his hair what the women do with their hair, from the aspects of beautification that is specific to them.
He should not desire by it to imitate the People of the Book or anyone else among the idol worshippers. Or in imitation of the haircuts and hairstyles of sinful Muslims, such as music and film artists or whoever treads their way, such as the shameless ones among the sports figures.
One should clean it and groom it every other day. And it is recommended to oil it, perfume it and split it down the middle of the head. And if it grows long, then one can put it in locks.
As for shaving the hair off, then Shaikh-ul-Islaam Ibn Taimiyyah has written a detailed discussion on this subject and divided it into four types. A summary of what he said is as follows:
If the shaving of the head is done for (1) Hajj or ‘Umrah or (2) for a necessity such as medical treatment, then this is established and prescribed in the Qur’aan and the Sunnah, and there is no doubt about it’s allowance (under these circumstances). As for it being done for any other reason besides those mentioned above, then it falls into being one of two types:
(3) First: That he shaves it with the intention of making worship to Allaah (ta’abbud), to practice his Religion (tadayyun) and to abstain from the worldly affairs (zuhd) and not for Hajj or ‘Umrah. An example of this is such as his making the shaving of the head a trademark of the people of piety and Religion or from the highest level of abstinence and worship. Or that he places those who shave their heads as being better or more practicing or more pious than those who don’t shave it.
Shaikh-ul- Islaam Ibn Taimiyyah said:
“This is an innovation that neither Allaah nor His Messenger sallAllaahu ‘alayhi wa sallam commanded. It is neither obligatory nor recommended according to any of the Imaams of the Religion. Nor was it done by the Companions and those who followed them in righteousness, nor by the scholars who were well known for their piety and their worship, whether from the Companions, the Taabi’een, those who followed them or those that came after them.”
(4) Second: That he shaves his head for a reason other than the sacrifice of Hajj or ‘Umrah, and for other than a necessity, and not for trying to please or get closer to Allaah. The scholars have two opinions concerning this:
The first opinion: The dislike of it: This is the madh-hab of Maalik and others and it is found in one of the reports on Ahmad, may Allaah have mercy on them all.
Ahmad said: “They used to dislike that.” The proof used by those who hold this opinion is that shaving the head is a trademark of the people of innovation, for the Khawaarij used to shave their heads. And the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Their sign is the shaving of the head.” Also, some of the Khawaarij consider the shaving of the head as the completion of repentance and religious sacrifices. It is established in the Saheeh that: “When the Prophet, sallAllaahu ‘alayhi wa sallam was distributing the war booty on the Day of the Conquest, a man with a thick beard and a shaved head came to him…” And it is stated in the Musnad of Imaam Ahmad that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “He is not from us who shaves his head.” Ibn ‘Abbaas said: “The one who shaves his head persistently is a devil.”
The second opinion: Its allowance: This is the most known opinion with the followers of Abu Haneefah and Ash-Shaafi’ee and it is found in a report from Ahmad also. And their proof is what Ahmad, Abu Dawood and An-Nasaa’ee have reported with an authentic chain, as has been stated by the author of Muntaqaa Al-Akhbaar, on the authority of Ibn ‘Umar, radyAllaahu ‘anhumaa, that: “The Prophet sallAllaahu ‘alayhi wa sallam saw a young boy who had shaved part of his head and left the rest of it, so he forbade them from that. And he said to them: ‘(Either) shave all of it or leave all of it.'” Afterwards, three small children were brought to him and he, sallAllaahu ‘alayhi wa sallam, shaved their heads.
Because he forbade al-qaz’, and that is to have some of the head shaved, then this provides evidence for the allowance of shaving all of it. Ash-Shawkaanee said in Nail-ul-Awtaar commenting on the hadeeth that the author of Al-Muntaqaa mentioned: “In it is proof for the allowance of shaving all of the head. Al-Ghazaalee said: ‘There is no harm in it for the one who desires cleanliness.’ And in this is a refutation against those who hold that it is disliked.”
Furthermore, it is stated in Al-Mughnee: “Hanbal said: ‘My father and I used to shave our heads during the lifetime of Abu ‘Abdillaah. So he would see us while we had our heads shaved and he would not forbid us from it.” Ibn ‘Abd-il-Barr said: “The scholars have unanimously agreed upon the allowance of shaving the head. And this is sufficient as a proof.”
Question :
I say,[34] and with Allaah lies the success, this second opinion is what is more established to me due to the authenticity of its reports and their conclusiveness. And Allaah knows best. As for the school’s executive board preventing the general mass of students from letting their hair grow, then this regulation is only in the way of “suppressing the means and preventing the evil.” And this is because of what the school has noted in that a group of students, not small in number, keep their hair long not for the sake of following the Sunnah. But rather, they only do so for the sake of resembling and imitating the famous amongst the shameless celebrities and sports figures, regardless of whether they are Muslims or not. And this is done by them combing their hair in a manner that resembles the hair of these celebrities, expressing their love for them, their amazement with them and with what they are upon. Also, the harm of these students, who blindly follow, is not just limited to themselves and that’s all. Rather, their influence extends to their school colleagues and so they become affected by this false way, which leads to the wearing down of the students to having weak souls amidst their group. This is especially since they are in this age in which they have constantly changing personalities, numerous desires, and are quick to be influenced and quick to make make decisions. So you will find that the student at this age will receive more influence from his colleagues in school than from the incentives of his teachers or even his parents!! This is what I have to say and Allaah knows best.
[34] These are still the questioner’s words
Answer:
All praise is for Allaah, and may the peace and blessings be upon Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, his family, Companions and those who follow his guidance. To proceed, I strongly support the words that were stated in the last part of the fatwaa for it is traced back to an important legal principle, which is “Preventing the evil (mafsadah) comes before bringing about the good (maslahah).” So how can it be when there is no sort of maslahah (beneficial good), but only imitation of the disbelievers or the sinful people? And the Prophet, sallAllaahu ‘alayhi wa sallam, said in the authentic hadeeth: “…And whoever imitates a people is one of them.” There are many other ahaadeeth in various subjects of the Religion that bear this same meaning. I have mentioned about forty ahaadeeth from them in my book “Hijaab Al-Ma’at-ul-Muslimah”, which I have printed recently under the title “Jilbaab Al-Mar’at-ul-Muslimah.”
So due to this, I will always give the ruling that it is not permissible for the male youth and students to let their hair grow long and that they should either shave it off or cut it short, as the general masses of Muslims are doing today, and with Allaah lies the success.
And furthermore, it is not for anyone to say today that it is disliked to shave the head, for there is no proof for that other than that it was a trademark of the Khawaarij. But today, they – and from among them are the Ibaadiyyah – do not adhere to this practice anymore, from what I know. And if they are found in some land to still be abiding by this practice, then the people of that land should contradict them in that due to what has been stated previously. And if this is not the case, then the fundamental principle is the allowance (to cut), as is stated in the hadeeth of Ibn ‘Umar which has been authenticated in Al-Muntaqaa. And Muslim has also reported it as I have verified in Al-Ahaadeeth As- Saheehah (no. 1123).
As for the hadeeth: “He is not from us who shaves his head” then it is a shortened version of the hadeeth of Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, with the wording: “He is not from us who shaves (his head), tears (his clothes) and wails.” This is the way a group of the scholars have reported the hadeeth, such as Imaam Ahmad in his Musnad (4/411) and the two Shaikhs in their (respective) Saheeh collections. Al-Bukhaaree introduced it in his Saheeh by saying: “Chapter: What is forbidden from the act of shaving due to a calamity.” So therefore, the hadeeth is specific for someone who shaves his head as a means of announcing his grief due to the death of one of his relatives. What consists of this person’s objection of Allaah’s Divine Ordainment is the Prophet’s, sallAllaahu ‘alayhi wa sallam, linking it to his words “tears”, meaning his clothes and “wails” meaning raises his voice in wailing.
And what supports this is the occasion in which Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, reported this hadeeth, for he reported it at the time when he was on his deathbed as occurs in the two Saheehs. And it is verified in Irwaa-ul-Ghaleel (no. 771) and in Ahkaam-ul-Janaa’iz. As for the narration from Ibn ‘Abbaas that has been mentioned in the previous fatwaa, then I have not come across its chain of narration and I do not deem that it is authentic. But if it is authentic, then it is likely that it is in reference to imitation of the Khawaarij based on what has been stated previously.
As for the saying that growing the hair on one’s head long is Sunnah, then there is no proof for it by which an argument can be established. And it is not sufficient in that regard to say that it is authentically reported on the Prophet (that he had long hair), for that was from his customs (‘aadaat). And it has also been authentically reported on him, sallAllaahu ‘alayhi wa sallam, that he entered Makkah while having four locks (of tied hair), as is mentioned in my book “Mukhtasar Ash-Shamaa’il Al-Muhammadiyyah” (35/23). And “locks ” means braids and plaits. But this was just an Arab custom, which some of them did not do all the time. So can it be said that this was the Sunnah also? Of course not! So then in customs like this, there must be a specific proof that asserts that it is a Sunnah of worship. But how can this be when the Prophet, sallAllaahu ‘alayhi wa sallam, has placed an equality between the one who shaves his hair and the one who leaves it to grow as is found in his, sallAllaahu ‘alayhi wa sallam, saying: “(Either) shave all of it or leave all of it.” Rather, he shaved those three children’s heads as was mentioned in the fatwaa. And that is an authentic hadeeth also, which I have verified in my book “Ahkaam Al-Janaa’iz wa Bid’ihaa” (pg. 166).
So it is not for any of the youth that are being tested with imitation of the disbelievers or of the sinful people in their hairstyles, to use the “Sunnah” as a pretext (i.e. excuse), for it is a Sunnah of custom and not a Sunnah of worship. And this is especially since many of these youth do not imitate the Prophet, sallAllaahu ‘alayhi wa sallam, in what is obligatory upon them, such as trimming the moustache and growing the beard.
“Verily, in that there is a reminder for he who has a heart or lends his ear, while he is heedful.” [Surah Qaaf: 37]
Perfect are You, O Allaah, from all imperfections, and by Your praise, I bear witness that no deity has the right to be worshipped except You. I seek forgiveness in You and repent to You.
[Al-Asaalah, Issue #12]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon
[59] Question: Is it permissible to excavate the graves of the Muslims and the graves of the disbelievers?
Answer: There is a difference, naturally, between excavating the graves of the Muslims and excavating the graves of the disbelievers. Thus, excavating the graves of the Muslims is not permissible except until after the corpse has deteriorated and become decay. This is since excavating the grave would expose the buried cadaver and its bones to wreckage, and the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Breaking the bones of a deceased believer is like breaking his bones if he were alive.” So the believer has sanctity after his death, just as he used to have sanctity during his lifetime. However, this sanctity is of course within the legislated bounds.
As for excavating the graves of the disbelievers, then they do not possess this (same) sanctity. Therefore, it is permissible to excavate them based on what is established in Saheeh Al-Bukhaaree and Muslim that when the Prophet, sallAllaahu ‘ alayhi wa sallam, migrated from Makkah to Madeenah, the first thing he instituted was the construction of the Prophet’s masjid, which is still in existence today. But (at that time), there used be a garden there that belonged to a group of orphans from the Ansaar, in which were graves of polytheists. So he, sallAllaahu ‘alayhi wa sallam, said to these orphans: “Give me a price for your land.” He meant by this, “Sell me your land for it’s price.” They responded: “It is for Allaah and His Messenger. We do not want any price for it.” And there was found old ruins and graves of polytheists on that land. So the Messenger, sallAllaahu ‘alayhi wa sallam, put someone in charge of the graves of the polytheists and so they were leveled (and the bodies were taken out). And he put someone in charge of the old ruins and they were flattened. Then the Prophet’s masjid was established on the ground of that garden.
So therefore, the excavation of the graves is from two perspectives. As for it being done to the Muslim graves, then it is not permissible. And as for it being done to the disbelievers’ graves then it is permissible. I have indicated in the response, that it is not permissible to excavate the Muslims’ graves until the bodies first deteriorate and become dust, but when is this? Indeed, it differs according to the different types of land. There are arid desert lands, in which corpses can remain for as many years as Allaah wills. And there are moist lands, which expedite the decaying of the bodies buried in them. Thus, it is not possible to put a regulation that would determine the specific time it takes for the bodies to decay. So just as it is said: “The inhabitants of Makkah are the most knowledgeable about its mountain trails”, then those individuals who bury people in that land know best the approximate time it takes for the dead buried in the graves to decay.
[Al-Asaalah, Issue #10]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon
Listen / Download Mp3 Here (Time 41:45)
[audio https://salafiaudio.files.wordpress.com/2014/09/what-are-we-here-for-abu-uwais-abdullah-alee.mp3]
Listen / Download Mp3 Here (Time 51:44)
[audio https://salafiaudio.files.wordpress.com/2014/09/preparing-for-the-hereafter-is-obligatory-abu-muhammad-al-maghribi.mp3]
Tafseer – 102- At-Takaathur – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/tafseer-102-at-takaathur-saleh-as-saleh.mp3]
39- Riyaadus Saaliheen – 44 – Patience of Umm Sulaym – Tahneek for Newborn – Saleh-As-Saleh
[audio http://salafiaudio.files.wordpress.com/2014/09/39-riyaadus-saaliheen-44-patience-of-umm-sulaym-tahneek-for-newborn-saleh-as-saleh.mp3]
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