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Majmoo al-Fatawa of Imam Ibn Baz (rahimahullah) – English Translations [30 Volumes]

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English Translations of Majmoo’al-Fatawa of Imam Ibn Baz (rahimahullah)
He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars,
and Chairman of Department of Scholarly Research andIfta’

Click on the Volume No. to read or download the PDF

Volume 01 | 02 | 03 | 04 | 05 | 06 | 07 | 08 | 09 | 10
Volume 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20
Volume 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30

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Fatawa – alifta (main page):
https://abdurrahman.org/fatawa-alifta

How are we obligated to Interpret the noble Qur’aan – Imam Al-Albaani

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Bismillaah

How are we obligated to Interpret the noble Qur'aan

[ Download Complete Book PDF]

This book is a complete translation of a treatise entitled “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan-al-Kareem” (How are we Obligated to Interpret the Noble Qur’aan).

The source used for the translation was the Al-Maktabah al-Islaamiyyah first edition published in 1421H.

The foundation of this treatise is questions that were posed to the Shaikh, may Allaah have mercy on him, to which he responded in recorded format. These questions and answers were then transcribed, printed on paper and presented to the Shaikh who read them and commented on them in his own handwriting. The publishing house printed and distributed the book after the death of Imaam Al- Albaanee due to the great benefit found in the work since the author discusses several rules and principles related to interpreting the meanings of the Qur’aan, which every Muslim should follow when trying to understand the Book of Allaah.

TABLE OF CONTENTS

Important Lessons for the Muslim Ummah – Imam Ibn Baz | Dr Saleh As-Saleh [eBook]

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Author: Sheikh Abdul Aziz Bin Abdullah Bin Baz (rahimahullaah)
Translated by: Khalid A. Al-Awadh
Reviewed and Edited By: Dr. Saleh As-Saleh (rahimahullaah)
Published by : Co-Operative office for Call and Guidance, Riyadh

[Download PDF]

Introduction

All Praise is due to Allah, we praise Him, and seek His help and forgiveness. We seek refuge in Allah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allah, none can misguide him, and whomsoever has been misguided by Allah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allah, alone, without partner or associate. I further bear witness that Muhammad is His true slave and Messenger. May Allah, the Exalted, bestow His peace and blessings on the final Prophet Muhammad, upon his good and pure family, and upon all of his noble companions.

“O you who believe! Fear Allah (by doing all that He ordered and abstaining from all that He has forbidden) as He should be feared, and die not except in the state of Islam (as Muslims with complete submission to Allah).” [Al-Qur’an 3:102]

“O mankind! Be dutiful to your Lord, Who created you from a single person (‘Adam) and from him He created his wife, and from them both He created many men and women; and fear Allah through Whom you demand your mutual (rights) and (do no cut the relations of) the wombs (kinship). Surely, Allah is ever an All Watcher over you.” [Al-Qur’an 4:1]

“O you who believe! Keep your duty to Allah 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 Allah and His Messenger, he has indeed achieved a great success.” [Al-Qur’an 33:70-71]

Know that the most truthful speech is that of Allah’s Book (the Qur’an), and that the best of guidance is that of Muhammad, sallallahu ‘alayhi wa sallam. The worst of evils are innovations (foreign to the true teachings of Islam), and every innovated matter (in religion) is a bid’ah, and every bid’ah is a misguidance, and every mean of misguidance is in the Fire of Hell.

This is an introductory book for every Muslim. It is a summary of basic Islamic beliefs and acts of worship. We ask Allah by His Names and Attributes to accept this work and make it a benefit for those who read it and / or distribute it.

Khalid al-Awadh and Dr. Saleh As-Saleh

24/2/1413

8/12/1993

Contents

  • Introduction
  • The First Lesson – Memorise the Small Chapters of the Qur’an
  • The Second Lesson – The Conditions of the Shahadah
  • The Third Lesson – The Six Fundamentals of Faith
  • The Fourth Lesson – What is Tawhid and Shirk?
  • The Fifth Lesson – The Five Pillars of Islam
  • The Sixth Lesson – The Nine Conditions of Prayer
  • The Seventh Lesson – The Basic Elements of Prayer
  • The Eighth Lesson – The Obligatory Acts of Prayer
  • The Ninth Lesson – The Contents of At-Tashahud
  • The Tenth Lesson – The Sunan Acts of Prayer
  • The Eleventh Lesson – Invalidation of the Prayer
  • The Twelfth Lesson – The Conditions for Ablution
  • The Thirteenth Lesson – The Obligatory Elements of Ablution
  • The Fourteenth Lesson – The Six Nullifying Acts of Ablution
  • The Fifteenth Lesson – Recommend Morals
  • The Sixteenth Lesson – Islamic Decencies
  • The Seventeenth Lesson – Warning Others
  • The Eighteenth Lesson – The Funeral Prayer

The First Lesson – Memorise the Small Chapters of the Qur’an

Memorizing the opening surah (chapter) of the Qur’an, al-Fatihah (the Opening) and some short passages and chapters from No. 99 (az-Zalzalah) to 114 (an-Nas). Every Muslim must make an effort to memorize, recite and understand passages and/or chapters from the Noble Qur’an.

The Second Lesson – The Conditions of the Shahadah

Knowing the meaning and the conditions of the declaration of ash-shahadatan that, “There is no true God except Allah, and that Muhammad, sallallahu ‘alayhi wa sallam, is the Messenger of Allah”. The phrase that “there is no true God” negates anything or anyone that is being worshipped other than Allah, and the phrase, “except Allah”, confirms that all forms of worship, submission and adoration must be for Allah Alone, without setting up rivals with Him. The conditions needed to fulfill the meaning of ash-shahadatan are:

  1. Knowledge about what it means;
  2. Certainty about its meaning which dispels doubts and suspicions;
  3. Sincerity that purifies its declarer from any form of shirk (association);
  4. Honesty which negates hypocrisy;
  5. Love and attachment to the declaration of ash-shahadatan, which leads to the dispel of uneasiness, dislike, or hate to what it implies;
  6. Adherance – conducting what Allah has decreed regarding His worship;
  7. Accepting to obey Allah by this declaration; and
  8. Dissociating from anything or anyone being worshipped other than Allah.

The Third Lesson – The Six Fundamentals of Faith

The six fundamental articles of faith are:

  1. Believing in Allah (His Oneness);
  2. His Angels;
  3. All of His Messengers;
  4. All of His Scriptures (in their original and unaltered forms);
  5. In the Last Day (of Judgment); and
  6. Fate and Divine Decree (whether good or bad), which Allah Has measured and ordained according to His previous Knowledge and as deemed suitable by His Wisdom.

The Fourth Lesson – What is Tawhid and Shirk?

Tawhid (Faith in the Unity of Allah) is divided into three articles:

  1. Believing in the Oneness of Allah in the sense of His being the only Creator, Preserver, Nourisher, etc. This belief is called tawhid ar-rububiyah;
  2. Acknowledging that Allah Alone is the One and Only true God who deserves to be worshipped and thus abstaining from worshipping any other being or thing. This belief is called tawhid al-uluhiyah; and
  3. Having faith and belief in the Oneness of Allah’s Names and Attributes. This belief is called tawhid al-asma was-sifat.

As for shirk (associating anything or anyone in worship with Allah), it is divided into three types:

  1. Major shirk (ash-shirk al-akbar) which Allah does not forgive. Allah says regarding shirk:“But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.” [Al-Qur’an 6: 88]“It is not for the mushrikin (polytheists) to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to looking after their cleanness and their building, etc.), while they witness against their ownselves of disbelief. The works of such bear no fruit, and in fire shall they dwell.” [Al-Qur’an 9:17]The one who associate others with Allah and dies on this shirk will not be forgiven andJannah (Paradise) is forbidden to him, as Allah, Most Mighty and Honored, says:“Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives anything else, to whom He pleases; and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” [Al-Qur’an4:48]“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden the Jannah for him.” [Al-Qur’an 5:72]Asking the dead or idols for help, slaughtering for them and making vows for them are examples of this shirk.
  2. Minor shirk (ash-shirk al-asgar) which is stated in the Qur’an or in the Prophet’s tradition but is not the same as major shirk. Riya (showing off) and swearing by other than Allah are examples of this kind of shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, said:“Of which I fear for you the most is minor shirk.” When he was asked what was it, he said, “Riya.”He, sallallahu ‘alayhi wa sallam, also said, “He who swears by anything other than Allah commits minor shirk.”The Prophet, sallallahu ‘alayhi wa sallam, also warned, “Do not say, ‘Had Allah and such and such (person) willed’, but say, ‘Had Allah then such and such (person) willed.’ “. This kind of shirk does not necessarily lead to disbelief from Islam or an eternal stay in Hell. It negates, however, the completeness of faith.
  3. Hidden shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, explained, “Shall I not tell you of which I fear for you more than I fear of the Antichrist?” They said, “Yes, O Messenger of Allah”, and he said, “Hidden shirk, where one beautifies his way of praying only because another one is looking at him.”

Alternatively, shirk could be divided into two kinds – major and minor. In this case, the hiddenshirk encompasses both the major and minor kinds depending upon the act committed. It is major if it is the same as the shirk of the hypocrites who hide their false beliefs while showing off Islam out of fear. It is minor if it is the same as riya.

The Fifth Lesson – The Five Pillars of Islam

The five pillars of Islam are ash-shahadatan (bearing witness that there is none worthy of being worshipped except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His Messenger), establishing prayers, paying the alms (zakah), fasting the month of Ramadhan, and performing pilgrimage (Hajj) if one can afford it.

The Sixth Lesson – The Nine Conditions of Prayer

The nine conditions of prayers are Islam, sanity, maturity, performing the ablution (wudu), cleanliness from impurities (on the body, clothes, and place of prayer), dressing properly, having the intention of prayers, facing the right direction of qiblah (direction of the Ka’bah at Makkah), and the praying at the proper time.

The Seventh Lesson – The Basic Elements of Prayer

The fourteen basic elements (arkan) of prayers are standing (if one is able), saying allahu akbar(Allah is the Greatest), reading the opening surah of the Qur’an (al-Fatihah), lowering the head and back down at the right angle (ruku’), resuming the initial standing position, prostrating with the toes of both feet, both knees, both hands and the forehead touching the ground (sujud), rising in a sitting position, a short rest in a sitting posture between the two prostrations, tranquility in all actions, performing the basic elements of prayer in order, the last tashahud (the second part), sitting for the last tashahud, exalting the Prophet Muhammad, sallallahu ‘alayhi wa sallam, and turning the face to the right side and to the left one saying as-salamu ‘alaykum wa rahmatullah (peace and mercy of Allah be upon you) one time on each side.

(Note: Salah is invalid if any of the above is missing.)

The Eighth Lesson – The Obligatory Acts of Prayer

The eight obligatory acts of the prayer are all the occasions of saying allahu akbar other thantakbirat al-ihram (which is basic); saying samiallahuliman hamidah (Allah accepts any who are thankful to Him) by the Imam as well as the one who is praying alone, and saying rabbana wa laka al-hamd (Our Lord, praise be to You) for both the Imam and the individual; saying subhana rabbi al-athim (Glory to my Lord, the Most Great) in ruku; saying subhana rabbi al-a’la (Glory to my Lord, the Most High) in sujud; saying rabighfirli (Oh my Lord, grant forgiveness to me) between the two prostrations; the first part (at-tashahud al-awwal); and sitting for it.

(Note: if any of the above is missing, the Muslim needs to make sujud al-sahw).

The Ninth Lesson – The Contents of At-Tashahud

Knowing the contents of at-tashahud:

First Part: “At-tahiyyato lillahi was-salawatu wat-tayyibat. As-salamu alayka ayyuha an-nabi warahmatullahi wa barakatuh, as-salamu alayna wa ala ibadillahi as-salihin, ashadu an la ilaha illallah, wa ashadu anna muhammadan abduhu wa rasuluh.”

“Greetings, prayers ant the good things of life belong to Allah . Peace be upon you, O Prophet, and the Mercy of Allah and His blessings. Peace be upon us all and on the righteous servants of Allah. I bear witness that there is no true God worthy of worship but Allah alone, and I bear witness that Muhammad is His true slave and Messenger.”

Second Part: “Allahumma salli ala muhammad wa ala ali muhammad kama sallayta ala ibrahima wa ala ali ibrahim. Wa barik ala muhammad wa ala ali muhammad, kama barakta ala ibrahima wa ala ali ibrahim, innaka hamidon majid.”

“Oh Allah! Exalt Muhammad and the family of Muhammad, as you did exalt Ibrahim (Abraham) and the family of Abraham. And bless Muhammad and the family of Muhammad, as you did bless Abraham and the people of Abraham, verily You are the Most Praised, The Most Glorious.”

Following the reciting of the tashahud, the slave asks Allah’s protection from the torment of Hell, the torment of the grave, the trials in life-time and after death, and from the impostor Anti-Christ. After that he may supplicate and ask Allah whatever he wishes, especially the type of invocation said by the Prophet, sallallahu ‘alayhi wa sallam:

“O Allah help me to perform remembrance of You and to give all due thanks to You and allow me to worship you in the good way (i.e. as ordained by Allah and His Messenger). O Allah I have inflicted a great deal of wrong upon myself and there is none other than You who can offer forgiveness. Grant me forgiveness from You and grant me your Mercy. You are the All-Merciful, The Oft Forgiving.”

The Tenth Lesson – The Sunan Acts of Prayer

The sunnan (supererogatory) acts of the prayer:

  • The opening call of the prayer;
  • Placing the right hand over the left one with both over the chest while in the standing position;
  • Raising the hands up to the level of the shoulders or near the ears with the fingers being close together (not separated) when saying “allahu akbar” at the beginning of the prayer, when performing the ruku, when resuming the standing position after ruku, and when standing to begin the third unit of the prayer;
  • Saying “subhana rabbi al-adhim” and “subhana rabbi al- a’la” more than once in ruku andsujud, respectively;
  • Saying “rabighfer li warhamni wahdini warzuqni wa’afni, wajburni” (Allah, my Lord, grant me forgiveness, have mercy on me, guide me, provide me with your blessings and console me) more than once between the two prostrations;
  • Bowing down, making the head and back on one level. This is the position of ruku;
  • While prostrating, the arms should not be brought close to the sides nor the abdomen to the thighs or the thighs to the legs;
  • Raising the arms in sujud;
  • Praying for the Prophet and the family of Muhammad, Ibrahim and the family of Ibrahim (as in tashahud);
  • Performing the early morning prayer and the first two units of the sunset and the evening prayer with an audible voice;
  • Sitting between prostrations on the outer side of the left foot (i.e. laying it flat) keeping the right foot erected with the internal parts of the toes touching the ground. The same position is to be taken while sitting in the first part of tashahud;
  • Taking the position of tawartruk during the recitation of the full tashahud – the person sits on his left foot laid down with his right foot erected;
  • Making du’a (to invoke Allah) following the recitation of the last tashahud;
  • Whispering the recitation in the dhuhr (noon), ‘asr (late afternoon), the third raka’h ofmaghrib (sunset) prayer, and the last two raka’at of the isha’ (evening) prayer; and
  • Reciting another passage from the Holy Qur’an after the opening surah of al-Fatihah.

The Eleventh Lesson – Invalidation of the Prayer

Any prayer is invalid and nullified if any of the following acts are committed – Intentional talking, laughing, eating, drinking, uncovering the parts of the body of which are not allowed to be uncovered during prayer, excessive alteration in the direction towards the qiblah, excessive moving outside the regular acts and movements of prayer, without a proper reason and nullifying the ablution.

The Twelfth Lesson – The Conditions for Ablution

The ten conditions for performing ablution are:

  1. Islam;
  2. Sanity;
  3. Maturity;
  4. Intention;
  5. … its continuity (i.e. the person should not intend to discontinue his ablution before its completion);
  6. If one performs istinja’ (cleaning the areas of natural discharges with water) or with stones, tissues, leaves etc. (istijmar) before ablution;
  7. Water must be pure and mubah (i.e. it is not stolen or taken by force);
  8. The removal of all things that prevent water from reaching the parts of ablution such as mud;
  9. Those who continually lose their ablution (for example due to release of gas, urine, or any reason that nullifies ablution), must make prior to prayers; and
  10. Causes that requires ablution (e.g. urine, eating camel meat, sleep, etc.)

The Thirteenth Lesson – The Obligatory Elements of Ablution

The obligatory elements of ablution are:

  • Washing the face, including rinsing out the mouth with water and cleansing the nostrils of the nose;
  • Washing the two hands up to and including the elbows;
  • Wiping the whole head including the two ears;
  • Washing the two feet including the heels; and
  • Doing the ablution in the prescribed sequence, without delays.

The Fourteenth Lesson – The Six Nullifying Acts of Ablution

The six nullifying acts of the ablution are:

  1. Natural excretion, such as urine, feaces, gas, etc.;
  2. Any unclean substance excessively discharged from the body;
  3. Losing one’s reason due to sleep, loss of consciousness or otherwise;
  4. Eating camel meat (because the Prophet, sallallahu ‘alayhi wa sallam, ordered so);
  5. Rejection of Islam; and
  6. Touching the sexual organs with hand (without any barrier: clothes and so on).

Notice: Washing the dead does not nullify the ablution except for that the washer’s hand touches (without any barrier) the sexual organs. Kissing women with or without desire does not nullify ablution because the Prophet, sallallahu ‘alayhi wa sallam, once kissed one of his wives and prayed without performing ablution. This holds as long as there is no associated sexual excretions (e.g. semen). As for the saying of Allah, Most Glorified:

” … or you have been in contact with women (by sexual relations) … “ [Al-Qur’an 4: 43]

The contact with women is the involvement in a full sexual relation as related by Ibn Abbas (companion) and others, and it is the correct opinion.

The Fifteenth Lesson – Recommend Morals

The recommended morals for every Muslim are truthfulness, honesty, abstinence, modesty, courage, generosity, loyalty, refraining from everything that Allah had made unlawful, being a good neighbor, helping the needy, and other morals stated either in the Holy Qur’an or in the Prophet’s, sallallahu ‘alayhi wa sallam, tradition.

The Sixteenth Lesson – Islamic Decencies

Islamic decencies – greeting, cheerfulness, eating and drinking with the right hand, adhering to the Islamic conduct in entering and leaving homes and mosques and while traveling, dealing kindly with parents, relatives, neighbors, the old man and the young; congratulating, lamenting, and other Islamic ethics.

The Seventeenth Lesson – Warning Others

Warning against shirk (association) and against other wrongdoing such as witchcraft, murdering, taking the money of the orphan, dealing with interest (riba), escaping on the day ofJihad (war), speaking evil of faithful women, disobeying parents, breaking up with one’s relatives, false witnessing, harming neighbors, committing outrage upon others, and other warnings as declared by Allah and His messenger, sallallahu ‘alayhi wa sallam.

The Eighteenth Lesson – The Funeral Prayer

Washing the dead body and performing the funeral prayer:

a) Washing the dead:

When a Muslim is confirmed dead his eyes must be closed and his jaws brought together.

When washing the dead body, the whole body beginning with the exposed parts of ablution must be washed. The abdomen is gently squeezed and followed by washing of the anus and the sexual organs using a wet piece of cloth. Normal ablution will then be performed. The body is washed starting with the head and beard using water mixed with the leaves ofsidr (lote tree, if available). The right side must be washed before the left side and the body must be washed three times. Each time the abdomen is squeezed as above. The mustache and the nails are clipped, and when the body is clean, it is wrapped in three white cotton sheets covering all parts of the body and perfumed with incense. If the body is still unclean, ablution must be extended to 5-7 times after which the body is dried with a clean cloth. Men’s hair should not be combed while that of a woman is to be braided into three chains and left hanging down behind her (as done to the Prophet’s daughter).

It is preferred to shroud men with three white sheets without a gown or amamah (head cover); children in one up to three sheets and women in five sheets, these sheets are:

Dir’: a loose outer garment with sleeves slit in front.

Khimar: covering head and face.

Izar: a sheet wrapped around the waist, and

Two overall wrapping sheets.

Young girls can be wrapped with a gown and two sheets.

The one who has the most right to wash the dead body of a man is his chosen guardian (if any) then his father, his grandfather, then the closest of his relatives. The woman is best washed by her chosen female then the mother, the grandmother, then the closest one of her female relatives. The husband can wash the body of his wife and vice versa because Abu Bakr, may Allah be pleased with him, was washed by his wife; and Ali ibn Abi Talib, may Allah be pleased with him, washed his wife, Fatimah, the daughter of the Prophet, may Allah be pleased with her.

b) The funeral prayer (salat ul-janazah):

Saying takbir (allahu akbar) four times. Reciting al-Fatihah after the first takbir. Following the second takbir, one prays for the Prophet, sallallahu ‘alayhi wa sallam, as he does intashahud. Then after saying allahu akbar for the third time, one recites what is usually said in other prayers like asking Allah to forgive all Muslims or any supplications he knows, preferably this:

“Allahumma ighfir li hayyina wa mayyitina, wa shahidina wa ghaibina wa sagheerina wa kabeerina wa thakarina wa unthana. Allahumma man ahyaytahu minna fa ahyihi ala al Islam, wa man tawaffaytah u minna fa tawaffahu ala al-iman. Allahmma la tahrimna ajrah, wa la taftinna badah.”

“O Allah, grant forgiveness to our living and to our dead, and to those who are present and to those who are absent, and to our young and our old folk, and to our males and our females. O Allah, whomsoever you grant to live, from among us, help him to live in Islam and whomsoever of us you cause to die, help him to die in faith. O Allah, do not deprive us of the reward for patience on his (her, their) loss and do not make us subject to trial after him.”

Or one could say:

“Allahumma ighfir lah u warhamhu wa’afihi wa’fu anhu, wa’akrim nuzulahu wa wassi’ madkhalahu, wa’ghsilhu bil mae wathalgi walbarad, wanaqihi mina al-thunoubi walkhataya kama unaqa athawbo alabiado mina addanas, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa adkhilhu al-jannah, wa aidhu min adhabi al qabr, wa adhabi an-nar; wafsah lahu fi qabrihi, wanawir lahu fehi. Allahumma la tahrimna ajrahu, wa la tudhlilna ba’dahu.”

“O Allah forgive him (her, them) and have your Mercy upon him; protect him and pardon him, receive him with honor and make his grave spacious; wash him with water, snow and hail, and clean him from sins and wrong-doings as is cleaned a white garment from impurity; requite him with an abode more excellent than his, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire; widen his space in his grave and bring him light therein. O Allah don’t deprive us from his reward and don’t let us go astray after him.”

Then after saying allahu akbar for the fourth time one turns his head to the right (makingtaslim) and thus ending the funeral prayer.

It is best to raise one’s hand while saying allahu akbar. In the case when the dead is a child or an infant, the following du’a is made:

“Allahumma ejalhu dhiktan liwalidayehi, washafeean mujaban. Allahuma thaqil bihi mawazeenahuma wa a’dhun bihi ujorahuma wa alhiqhu bi salih al-mu’minin, waj’alhu fi kafalati ibrahim alayhi as-salam, waqihi bi rahmatika adhaba al-jahim.”

“O Allah make him a preceding reward and a reserve treasure (on the Day of Judgment) for his parents; a one whose intercession would be granted. O Allah make of him an excess in the measures and in the rewards (granted by Allah) to his parents. Let him join the company of the righteous believers and make him under the care of Abraham (may the peace of Allah be upon him), and protect him, by Your Mercy, from the torment of the blazing Fire.”

The tradition is for the Imam to stand right next to the head of the body if it is a man, and to the middle of the body if it is a woman. If the dead were many, men, women, male and female children in one funeral, the following positions are to be taken:

The men right in front of the Imam. The women further towards the qiblah. The male children are between the men and women and more towards the men while the female children follow women further down in the direction of qiblah (all of the dead bodies are to be laid parallel to those praying). The bodies are to be arranged such that the head of the male child lies next to that of a man while the middle of a woman lies next to the head of a man. The head of the female child lies next to the head of a woman.

The followers of Imam are to stand behind him just as in other prayers. It is acceptable for one to stand to the right of the Imam if he finds no place behind him.

All praise is due to Allah and His blessings and peace be upon His Prophet, his family and his companions.

(s) A lesson given by Shaykh Abdul-‘Aziz ibn ‘Abdullah ibn Baz
(t) Khalid A. al-Awadh
(e) Dr. Saleh as-Saleh

This is an unauthorized modification of the English translation of the booklet. For any comments or suggestions, please write to:

Islamic Da’wah and Guidance Center
Dammam, Postal Code 31311
Saudi Arabia
Tel: 827-4800, 826-3535
Fax: 827-2772

Audio Explanations of this Excellent Book:

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel

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Hajj And Umrah Guide - Compiled by Talal Ahmad al-Aqeel Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Click the Link below to read or download PDF

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel [PDF] [81 Pages]

Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Hajj And Umrah Guide - Compiled by Talal Ahmad al-Aqeel - References

This book has illustrative pictures related to the Rites of Hajj and Umrah  for easy comprehending of the things

The Legislative Rulings For ‘Eid-ul-Fitr – Shaykh ‘AbdulQaadir al-Junayd [e-Book]

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The Legislative Rulings For 'Eid-ul-Fitr - Shaykh 'AbdulQaadir al-Junayd

Extremely comprehensive yet potent with much benefit, this Ebook offers a synopsis of essential matters surrounding the ‘Eid prayer which every Muslim who wishes to align himself to the Sunnah of Muhammad(sallAllahu ‘alayhi wa sallam) should be familiar with.

This treatise was written by Shaykh ‘Abdul Qaadir Ibn Muhammad al-Junyad (حفظهالله) and was translated by Abu Afnaan Muhammad ‘Abdullah (حفظهالله) with the explicit permission and approval of the Shaykh.

The Chapter Headings

  1. The Legislative Validity of The ‘Eid Prayer
  2. Making Ghusl For The ‘Eid
  3. Adorning Oneself with The Best Clothes and Wearing Fragrance/Scents for The ‘Eid
  4. Eating Before Going to The ‘Eid Prayer Area
  5. Leaving for The Prayer Area and Returning From It
  6. The ‘Takbeer’ on The Day of ‘Eid al-Fitr
  7. Raising The Hands Whilst Making The Initial Takbeer of The ‘Eid Prayer and The Successive ExtraTakbeers of The ‘Eid Prayer
  8. Reading The Opening Supplication in The ‘Eid Prayer
  9. If The Imaam Forgets The Extra Takbeers or Some of Them
  10. Making Up The ‘Eid Prayer
  11. Listening to The ‘Eid Khutbah
  12. Giving ‘Eid Greetings
  13. Beginning The Khutbah with Takbeer (from the Imaam)
  14. The ‘Eid is Two Khutbahs and Not One
  15. Tahiyyatul Masjid
  16. Fasting On The Two ‘Eids

An excerpt taken from the Chapter: Listening to The ‘Eid Khutbah

Al-Haafidh Ibn Battal mentioned in ‘Sharh Saheeh al-Bukhaaree’, vol.2, pg. 572: “The scholars considered the people talking as the Imaam gives the khutbah as being makrooh (disliked).”

Regarding the hadeeth: “Indeed, we will give the khutbah, thus whoever wishes to stay for the khutbah is to sit and stay and whoever wishes to leave, may leave.”

The majority of the People of Knowledge are of the opinion that this hadeeth is mursal and from those scholars who were of this opinion include: Ibn Ma’een, Abu Zur’ah ar-Raazee, an-Nasaa’ee, Abu Daawood, al-Bayhaqeeand al-Waadi’ee. And mursal is from the categories of weak hadeeth.

Download PDF: The Legislative Rulings For ‘Eid-ul-Fitr by Shaykh ‘AbdulQaadir al-Junayd

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Sufism : Origin and Development – Dr. Saleh As-Saleh

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From the Introduction of the Book:

KNOW, may Allaah’s Mercy be upon me and you, that the issue of Soofism may be confusing to some and may be clear to others. Many have come to know about Soofism as the highest form of “Spiritual Islamic practices.” A kind of rich tradition, that only the special and very pious can adhere to and practice. Consequently, if Soofism is criticized, they see that as an insult to Islam. Some, however, consider Soofism as a “Spiritual” path which Muslims and non-Muslims can associate with. The fact, however, is that the reality of Soofism is known only to the few amongst Muslims. This is due, in part, to the very deceptive nature of the propagation of the teachings of Soofism as done by its advocates who present it as a very special way of worship that is linked to the Prophet (صلى الله عليه وسلم) and his noble companions (may Allah be pleased with them) and those who follow their path in righteousness. Is it, however, the case?

Attempting to answer this question about “Soofism,” I ask Allaah, the Most High, to assist me in relating the truth and to make this effort sincerely done for His Most Honorable Face.

In conclusion

The sensible person must not be deceived therefore in the deceptive ways of mystic Soofism which tries to present itself as ‘spiritual Islam.” True spiritual matters in Islam do not oppose the Sharee’ah in any way. The address of Islam to the actions of the hearts is based upon sincerity and following the path of the Messenger صلى الله عليه وسلم. This is the way that truly draws the person to Allaah.

May Allaah guide all Muslims to the Path of Righteousness.
He is All-Able to do all things. Aameen.

The slave of Allaah, Saleh As-Saleh
16-4-1426 AH
May 24, 2005.

Click the Link below to read or download Book

Sufism – Origin and Development – Dr Saleh as Saleh [PDF]

Articles Extracted from the above e-Book:

Is the Origin of the word “Soofism” from Ahlus-Suffah (People of As-Suffah)? – Dr. Saleh as Saleh

The Beginning and Development of Soofism – Dr. Saleh as Saleh

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Deviated Concepts and Practices of Soofism in Reference to Tawheed of Allaah – Dr. Saleh as Saleh

Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf – Dr. Saleh as Saleh

 

Important Fatwas regarding the rites of Hajj and Umrah – Shayk Ibn Baaz

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Important Fatwas regarding the rites of Hajj and Umrah
Dictated By His Eminence Shaikh Abdul Aziz Bin Abdullha Bin Baz
Published by the Islamic Ministry (Riyadh)

Click the below link to read or download PDF

Important Fatwas regarding the rites of Hajj and Umrah – Shayk Ibn Baaz [PDF]

45 Important Questions answered by Imam Ibn Baz rahimahullaah

Rulings on Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh as Saleh [Audio|En]

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Book

Click on the below link to read or download the Book
Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]

Audio

Natural Blood of Women – Ch 1 to 3 – Author is Shaykh Ibn Al-‘Uthaymeen – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-1-to-3-author-is-shaykh-ibn-al-uthaymeen-saleh-as-saleh.mp3]

Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 1 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-1-saleh-as-saleh.mp3]

Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 2 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-2-saleh-as-saleh.mp3]

Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 3 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-3-saleh-as-saleh.mp3]

The Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

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The Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

Certainly the most excellent favor and the most complete blessing for the people of paradise is seeing their Lord, The Most Greatest, The One Who Possesses, honor and beauty. This is the delight of their hearts and the comfort of their eyes, the greatest bliss and pleasure in the abode of delight.

It was narrated by Muslim in his saheeh on the authority of Suhayb, that the Prophet (Sallallaahu alaihi wa sallam) said:

When the people of paradise enter the paradise Allaah the Blessed and Most High will say: “Do you desire an increase in anything?” The people will say: “Have You not made our faces white? Have You not entered us into the paradise and saved us from the fire?!” He (the Prophet) said: ‘He (Allaah) will then remove the covering and they will not be given anything more beloved to them than looking at their Lord, the Mighty and Majestic.’

There is a connection between seeing Allaah and the prayer. Whoever is from the people who establish prayer, then he is much deserving of this favor. And the one who is neglectful (of the prayer) then he is worthy of being deprived (of this favor) and will be from the people of loss. Certainly, this connection is substantiated by the Book and the Sunnah. As for the Book, Allaah says:

“Faces that Day will radiant (22) Looking towards their Lord, (23) And many faces, that day, will be gloomy, (24) Realizing that a back-breaking calamity is going to be afflicted on them. (25) Never, (you will never remain in this world forever!) When the soul (of a patient) reaches the clavicles, (26) And it is said, “Who is an enchanter (that can save him?)” (27) And he realizes that it is (the time of) departure (from the world,) (28) And one shank is intertwined with the other shank, (29) Then on that day, it is to your Lord that one has to be driven. (30) So (the denier of the Hereafter) neither believed, nor prayed, (31) But rejected the truth and turned away (from it)(32)” (75:22-32)

So His statement:

“Faces that day will be radiant” (75:22)
Meaning; from the beauty, meaning a beautiful radiance; brightly pleased. And His statement:

“Looking at their Lord” (75:23)
Meaning: by seeing Him with their eyes, by their vision.

Hasan al-Basri said:

‘They have the right to be radiant while they are looking at the Creator. Then Exalted is He, mentioned another category (of people) the people whose faces will be contorted, completely gloomy. He mentioned from among their actions was abandonment of the prayer. This shows that the people of the first category are the people of radiance and are those who will see Allaah. These are from the people who establish the prayer.’

As for (evidence from) the Sunnah, then in the two Saheeh’s, on the authority of Jareer ibn Abdillaah, who said:

“We were sitting with the Messenger of Allaah (Sallallaahu alaihi wa sallam) when he looked towards the moon on a full-moon night and said afterwards: ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him. So if you are able to not be occupied and overcome by things which will distract you from the prayer before the sun rises and before it sets then do so!’ Meaning the Asr prayer and the Fajr. Then Jareer recited (the verse) “And praise your Lord before the sun rise and before the sunset” (20:130)

In this hadeeth is an indication to the connection between the prayer and seeing (Allaah).

Ibn Rajab (may Allaah have mercy on him) said:

“It is said as it relates to the command with preserving these two prayers coming immediately after mention of the seeing (of Allaah) that the greatest (loftiest) thing in paradise is seeing Allaah the Mighty and Majestic and the most noble of actions in the life of this world are these two prayers. Therefore in guarding them it is hoped that the person will enter Paradise and will see Allaah there.”

And there is no doubt that the companions when they heard the statement of the Prophet (Sallallaahu alaihi wa sallam) : ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him’, a great yearning filled their souls and a wondering about the actions which will be the cause of obtaining this greatly sought pursuit. And from the excellence of the Prophet’s advice and completeness of his clarification, he answered it without being asked.

In this is an indication from him (Sallallaahu alaihi wa sallam) that, seeing Allaah on the Day of Judgment will not be obtained by merely wishing. As Allaah says: “This is not a matter of your merely wishing or the wishing of the People of the Book” (4:123) Rather it is a must to perform actions, be upright, strive hard and have full commitment to Allaah. For this reason the Prophet (Sallallaahu alaihi wa sallam) explained the means which will allow the servant to obtain seeing Allaah. Therefore he directed to two great prayers, namely Fajr and Asr. Many texts have been narrated in relation to the matter of these two (prayers) which point to their virtues. They are mentioned specifically for what is contained in them of great virtues and from the weightiness (of them) upon many people.

Therefore whoever elevates his concern and Allaah assists him and gives him success in preserving these two prayers then he must be much more preserving of the other prayers (as well) rather the Fajr prayer specifically, (as it ) is the commencement of the day. Whoever Allaah honors with getting up to perform this prayer and giving importance to it will be aided for the remaining prayers of that day. For how the servant acts in relation to the Fajr prayer applies (to his actions) for the rest of the day.

As some of the Salaf would say: “Your day is like your camel; if you take hold of the beginning of it then the later part of it will follow you”

And the Prophet’s statement: “Do not become occupied…” Is an indication that in this life are many affairs that will distract and divert man from guarding these two prayers. And how much more are the things that divert in these days of ours! There are people whom drinking tea overcomes and diverts from these prayers which is the beauty of this worldly life. Some are distracted by petty conversation, immoral night chat, useless entertainment and evil viewings. And also from people are those whom sleep overcomes, and so on.

In this Hadeeth also is evidence that the correct sound belief affects the actions of the slave and his ways. So the more his faith increases and his certainty strengthens, the more he increases in uprightness, diligence, (righteous) work, and observing the obedience of Allaah.

And because of this connection between the prayer and seeing Allaah our Prophet (Sallallaahu alaihi wa sallam) used to supplicate at the end of his prayer before tasleem for this great delight and wealthy reward. Narrated by an-Nasai in his sunan on the authority of Ataa ibn as-Saaib from his father who said: “Ammaar bin Yaasir led us in prayer and he shorted it. So some of the people said to him:’you have made the prayer light or shorted it! He said: ‘As for that, I was supplicating with some supplications I heard from the Messenger of Allaah. So he when he stood a man from the people followed him, he was Ubay though he didn’t reveal his name and asked him about the supplication then the man came (back) and informed the people of it. (The supplication was)

“O Allaah, by Your Knowledge of the unseen and by Your Power over the creation , let me live if You know that life is good for me , and let me die if You know that death is good for me . O Allaah , I ask You to grant me fear of You in private and in the open . I ask you for the word of truth in times of contentment and anger. I ask You for moderation in wealth and in poverty. I ask you for blessings never ceasing and the coolness of my eye (i.e. pleasure) that never ends. I ask You for pleasure after Your Judgment and I ask You for a life of coolness after death. I ask You for the delight of looking at Your Face and the earning of meeting You without any harmful distress and misleading trials befalling me. O Allah, dress us with the beauty of Faith, and make us guides who are upon (correct) guidance.

May Allaah favor us all with guarding the prayer. We ask Allaah for the delight of looking at His Face and the yearning to meet Him without any harmful distress or misleading trial.

We ask Allaah to make this a benefit for us and for you.

Translated by Abu Anas Atif Hasan. [ Download PDF Here]

The Book of Knowledge of Imaam An-Nasaa’ee – Shayk Al Albanee

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The Book of Knowledge Of the Imaam, the Haafidh: Abu Khaithama Zuhair Ibn Harb An-Nasaa’ee

Checking and Notes by:Imaam Muhammad Naasir-ud-Deen Al-Albaanee.

Translation by:isma’eel alarcon – al-ibaanah.com

INTRODUCTION TO THE BOOK

All praise is for Allaah and may His peace and blessings be on the Final Messenger, his family and those who follow him in goodness until the Day of Judgement. To Proceed.

We are pleased to present this, our seventh E-Book, entitled: “The Book of Knowledge” – a complete translation of the classical work “Kitaab-ul-‘Ilm” of Imaam Abu Khaithama An-Nasaa’ee (rahimahullaah). This treatise is comprised of a collection of ahaadeeth (sayings of the Prophet) and athaar (sayings of the Salaf) on the subject of Islaamic Knowledge. By reading the various narrations, it is hoped that the reader will benefit and reflect on the merits and virtues of seeking, acquiring and teaching knowledge. The treatise also provides a first-hand look on how the Salaf’s attitude was with respect to knowledge – how they sought it, how they learned it and how they taught it to others. There are several narrations, also, that give us a description of the characteristics of some of the Salaf, their knowledge and their virtues.

Therefore, this treatise is of the utmost importance, as it provides the reader with an account of the Salaf – those whom we are obligated to follow and take their example. And it deals with one of the most important topics in Islaam, which is Knowledge, since knowledge is the foundation that is required before doing all sayings and actions. Al-Haafidh Ibn ‘Abd-il-Barr said:

“The scholars have unanimously agreed that there is from knowledge that which is a specified obligation upon every individual with respect to himself (fard ‘ayn) and that which is a collective obligation (fard kifaayah) – if someone rises to fulfill it, its obligation becomes withdrawn from the remaining people of that area.” [3]

Imaam Ibn Qudaamah said:

“As for knowledge of the Religion, all of it is praiseworthy. It is divided into usool (fundamental issues), furoo‘ (subsidiary issues), muqaddimaat (introductory knowledge) and mutammimaat (complementary knowledge). The usool consist of the Book of Allaah, the Sunnah of the Prophet, the consensus of the Muslim scholars and the narrations of the Sahaabah. The furoo’ consist of what is understood from these fundamental sources from the meanings that are perceived by the intellect, such that what is understood from it is something other than the written wording.” [4]

The treatise has been verified by the great scholar of our time, Imaam Muhammad Naasir-ud-Deen AlAlbaanee. He has provided gradings for many of the narrations as well as notes and commentaries that give an explanation for some of these narrations.

We ask Allaah that He make this present E-Book a source of benefit for its readers and a source of guidance for those who act upon what is in it.

[3] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (pg. 10) [Abridged and Verified by Az-Zuhairee]
[4] Mukhtasar Minhaaj-ul-Qaasideen (pg. 9)

[Download Book Here]

Read the Book:

REFERENCE INDEX

1. Chain of Narration back to the Author
2. Narrations on the Merits of Acquiring and Spreading Knowledge
3. The Modesty of some of the Salaf in Refraining from Speaking
4. Narrations and Commentary on the Forbiddance/Allowance of writing hadeeth
5. The Tafseer of the ayah: “And make us leaders of the Muttaqoon”
6. From the virtues of Sa’eed Ibn Jubair and Ibraaheem An-Nakha’ee
7. The Travel of one of the Companions to Egypt for obtaining one hadeeth
8. The Dictation of some of the Salaf to their students
9. Tafseer of ”Those who are miserly and enjoin miserliness upon the people”
10. The Striving of Mak-hool to gather Knowledge from different lands
11. Meaning of “ayah” in the hadeeth: “Convey from me even if it is one ayah”
12. From the Virtues of Ibn ‘Abbaas and Ibn Mas’ood (radyAllaahu ‘anhum)
13. ‘Umar’s Knowledge compared to the Knowledge of the People in his time
14. Who are “those in authority amongst you” mentioned in the ayah?
15. Bringing life to the Hadeeth is through Reminding one another of them
16. Refraining from answering questions on things that never occurred
17. Tafseer of the ayah: “Stand out firmly for justice, as witnesses to Allaah”
18. Six Companions of the Prophet whose Knowledge used to be sought
19. Abu Sa’eed on memorizing hadeeth but not writing them down
20. The Reason why Abu Hurairah narrated so many hadeeth
21. The Forbiddance of Fatiguing the people with too much Speech
22. Grading of the hadeeth: “He would hate that people walk behind him”
23. Narrations on Reporting the hadeeth according to their Meanings
24. Ibn Mas’ood forewarns: Many Speakers but few Scholars in the Last Days
25. Narrations and Commentary on some of the Salaf erasing their Books
26. The Snatching away of Knowledge is through the Death of the Scholars
27. ‘Aasim Ibn Damurah forbids people from walking behind Sa’eed Ibn Jubair
28. ‘Alee on not knowing what Abrogates from what is Abrogated
29. The Salaf on Narrating hadeeth according to their Wordings or Meanings
29. Recording the First Portions of Hadeeth
30. Narrations on the Forbiddance of Concealing Knowledge
31. Authentication of the hadeeth: “There are two types of greedy people…”
32. Narrations on the Allowance/Forbiddance of Recording Hadeeth
33. Abu Hurairah permits a book of hadeeth written on his authority be reported
34. The Salaf’s hatred of people walking behind them
35. Grading of the hadeeth: “The example of one who acquired knowledge…”

TEXT OF THE BOOK

In the Name of Allaah, the Most Merciful, the Bestower of Mercy
And my success is due to none but Allaah

The Shaikh, the Imaam, the ‘Aalim (scholar), the Zaahid (ascetic) ‘Izz-ud-Deen Abul-Hasan ‘Alee Ibn Muhammad Ibn ‘Abd-il-Kareem Al-Juzree – may Allaah support him – informed us in the month of Ramadaan of the year 614H in the city of Mausil (In northern ‘Iraq) from the home of his brother, saying: The Shaikh, the Imaam, the ‘Aalim Majd-ud-Deen Abul-Faraj Yahyaa Ibn Mahmood Ibn Sa’ad Al-Asfahaanee informed us, saying: The Shaikh, the Imaam Abul-Fath Isma’eel Ibn Al-Fadl Ibn Ahmad Ibn Al-Akh-sheed As-Sarraaj informed us in the year 518H and in the year 522H, saying: Shaikh Abu Taahir Muhammad Ibn Ahmad Ibn ‘Abd-ir-Raheem informed us, saying: Abu Hafs ‘Umar Ibn Ibraaheem Al-Kitaanee Al-Muqree informed us, saying: Abul-Qaasim ‘Abdullaah Ibn Muhammad ‘Abdul-‘ Azeez Al-Baghawee informed us that:

1. Abu Khaithama Zuhair Ibn Harb narrated to us, saying: Wakee’ reported to us, saying: Al-A’amash reported to us from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to become a scholar or a student of knowledge, and do not aspire to become anything other than that.”

2. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee stated: I heard Handhala report from ‘Awn Ibn ‘Abdillaah that he said:

“I said to ‘Umar Bin ‘Abd-il-‘Azeez: ‘It was said (to me): If you are able to be a scholar, then be a scholar. And if you are not able to do so, then be a student of knowledge. And if you are not able to be a student of knowledge, then love them. And if you can’t love them, then do not hate them.’

So ‘Umar said:

‘SubhaanAllaah! (Glory be to Allaah!) Allaah has indeed made a way out for this person.’”

3. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion.” [5]

4. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying that Zaa’idah reported from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah on the authority of ‘Abdullaah [Ibn Mas’ood] that he (radyAllaahu ‘anhu) said:

“O people, learn! Then whoever learns, must act (upon what he knows).”

5. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us on the authority of ‘Aasim Ibn Abee An-Najood on Zur Ibn Hubaish that he said:

“I went to Safwaan Ibn ‘Assaal Al-Muraadee, so he said: ‘What did you come for?’ I said: ‘In search of knowledge.’ So he said: ‘Verily, the angels lower their wings for the seeker of knowledge, out of contentment for what he seeks.’” [6]

6. Abu Khaithama reported to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shimr from Sa’eed Ibn Jubair on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu), that he said:

“Indeed, every creature, even the fish in the sea, asks forgiveness for the one who educates people about the good (i.e. Islaam).” [7]

7. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying Bishr Ibn Mansoor reported to us from Thawr from ‘Abd-ul-‘Azeez Ibn Adh-Dhibyaan that he said: ‘Eesaa Ibn Maryam said:

‘Whosoever learns, then knows, then acts, then this is considered something grand in the kingdom of the heavens.”

8. Abu Khaithama narrated to us, saying Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“Learn, for indeed none of you knows when he will be needed by the people.”

9. Abu Khaithama narrated to us, saying: Mu’aadh Ibn Mu’aadh reported to us, saying: Ibn ‘Awn reported to us from Al-Ahnaf that he said: ‘Umar [Ibn Al-Khattaab] (radyAllaahu ‘anhu) said:

“Acquire understanding (of the Religion) before you are given positions of authority (for then it will be too late).” [8]

10. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“By Allaah, any individual that issues a ruling (fatwa) to the people for every matter they ask him of, is truly insane.”

Al-A’amash (one of the narrators) said: “Al-Hakam said to me:

‘Had I heard this hadeeth from you yesterday, I would not have issued fataawaa (on that day) for much of the instances in which I did issue fataawaa.’”

11. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Rajaa Al-Ansaaree from ‘Abd-ur-Rahmaan Ibn Bishr Al-Azraq that he said:

“Two men entered from the gates of Kinda while Abu Mas’ood Al-Ansaaree was sitting in a gathering. One of the two men said: ‘Is there any man here that can judge between us?’ A man from the gathering said: ‘I can.’ So Abu Mas’ood grabbed a handful of pebbles and struck him with it. Then he said to him: ‘Indeed, it used to be hated that one would rush to give a ruling.'”

12. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Saalih Ibn Khibaab from Husayn Ibn ‘Uqbah that Salmaan (radyAllaahu ‘anhu) said:

“Knowledge that is not spoken of is like a treasure that is not spent.” [9]

13. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash who said: It has reached me that Mutarrif Ibn ‘Abdillaah Ibn Ash-Shikheer said:

“The virtue of knowledge is more beloved to me than the virtue of performing worship. And the best of your religious qualities is al-war’ (piety).” [10]

14. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Sulaim from Hudhaifah that he (radyAllaahu ‘anhu) said:

“It is enough of knowledge for an individual that he fear Allaah. And it is enough of a lie for him to say: ‘I seek Allaah’s forgiveness and repent to Him’ yet he goes back to doing it.”

15. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Sufyaan reported to us from Al-A’amash from ‘Abdullaah Ibn Murrah from Masrooq that he said:

“It is sufficient knowledge for an individual that he fear Allaah. And it is sufficient ignorance for an individual that he be amazed by his (own) knowledge.”

16. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Maalik Ibn Al- Haarith that Abu Khaalid, a shaikh from the companions of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), said:

“One day we were in the masjid, when Khibaab Ibn Al-Arat came and sat down. Then he remained silent, so the people said to him: “Indeed, your companions have gathered with you so that you may narrate hadeeth to them or command them.’ So he said: ‘And what should I command them with? Perhaps I will command them with something that I do not do myself.’”

17. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying Abu Sinaan Sa’eed Ibn Sinaan reported to us, saying: ‘Antaza narrated to me, saying: I heard Ibn ‘Abbaas (radyAllaahu ‘anhu) say:

“No individual treads a path by which he seeks knowledge, except that Allaah makes easy for him his path towards Paradise by it.” [11]

18. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Mi’sar from Ma’in Ibn ‘Abd-ir- Rahmaan who said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If you have the ability to be the one receiving the hadeeth (as opposed to giving it), then do so.”

19. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan Ibn ‘Uyainah from ‘Amr from Yayhaa Ibn Ja’dah that he said:

“People would go to Salmaan and listen to his (narration of) hadeeth. And he would say: ‘This is good for you and bad for me.’”

20. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Yoonus from Al-Hasan (Al-Basree), that he said:

“If a man sits amongst people, and they perceive him to be ignorant, while in fact he is not ignorant, then this is truly the Muslim who possesses understanding (of the Religion).”

21. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Ataa Ibn As-Saa’ib from ‘Abd-ur- Rahmaan Ibn Abee Laylaa, that he said:

“I met one hundred and twenty of the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) from the Ansaar. There was not one from among them who would be asked about something, except that he loved that his brother replace him (in that matter) and he would not narrate a hadeeth except that he loved that his brother replace him.”

22. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Az-Zuhree that he said:

“’Urwah used to gather the people together (in one place) to listen to his hadeeth.”

23. Abu Khaithama narrated to us, saying: Sufyaan reported to us saying that ‘Amr (radyAllaahu ‘anhu) said:

“When ‘Urwah entered Makkah, he said: ‘Come to me and take (hadeeth) from me.'”

24. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Maalik Ibn Al-Haarith from ‘Abd-ur-Rahmaan Ibn Yazeed that he said:

“It was once said to ‘Alqamah: ‘Won’t you sit in the masjid so that the people may gather around you and ask you questions and so that we may sit with you? For indeed, they ask individuals that are lower than you (in knowledge).’ So ‘Alqamah said: ‘Indeed, I hate that people walk behind me saying: This is ‘Alqamah! This is ‘Alqamah!'”

25. Jareer and Ad-Dareer12 narrated to us from Al-A’amash from Abu Saalih from Abu Hurairah (radyAllaahu ‘anhu) that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Whoever treads a path, seeking knowledge by it, Allaah will make easy for him his path towards Paradise. And whoever has his actions cause him to proceed slowly (towards Paradise), then his lineage will not cause him to proceed any faster.”

26. Abu Khaithama Zuhair narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from ‘Amr from Yahyaa Ibn Ja’dah that he said:

“‘Umar wanted to write down the Sunnah. Then it was prescribed to the people: ‘Whoever has anything from that (in his records), then let him erase it.” [13]

27. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Ibraaheem Ibn Maisarah from Taawoos that he said:

“When someone would write to Ibn ‘Abbaas asking him on a certain matter, he would respond to the person that brought him the message, ‘Inform your companion that the answer to this issue is such and such. Indeed, we do not write anything down on paper, except for letters [14] and the Qur’aan.'”

28. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from Ibn Shabramah on the authority of Ash-Sha’bee that he said:

“I never wrote black (ink) in white (paper). Nor did I ever hear a hadeeth from someone and then want him to repeat it to me again (due to the memory).”

29. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibn Abee An-Najeeh from Mujaahid that he said:

“(Allaah says): ‘And make us leaders of the muttaqoon’ [Surah Al-Furqaan: 74] ‘(This means) we take their example and follow them (Prophet and Sahaabah) such that those who come after us will follow our example.'”

30. Abu Khaithama narrated to us, saying: Jareer reported to us from a man from Laith from Mujaahid that he said:

“(Allaah says): ‘And He made me (‘Eesaa) blessed wherever I may be.’ [Surah Maryam: 31] ‘This means He made me one who teaches good.’”

31. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah that he said:

“It was said to Sa’eed Ibn Jubair: ‘Do you know of anyone that is more knowledgeable than you?’ He said: ‘Yes, ‘Ikrimah.’ So when ‘Sa’eed was killed, Ibraaheem [An-Nakha’ee] said: ‘He did not leave behind him anyone equal to him.’ When news of the death of Ibraaheem reached Ash- Sha’bee, he said: ‘Is this individual dead?’ It was said to him: ‘Yes’, so he said: ‘If I had said so, I would have been announcing the death of knowledge. He did not leave behind him anyone equal to him. And what is remarkable is that he preferred Ibn Jubair over himself. I will inform you about that. Indeed he was born to a family with much knowledge in their household, so he took hold of that understanding. Then he sat with us and memorized the best of our hadeeth (and combined that) with the understanding of the members of his household. So who can equal himself to him?'”

32. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us, saying: Ayyoob At- Taa’ee reported to us, saying I heard Ash-Sha’bee say:

“I have not seen one person from all of mankind as far as the horizon spreads that was more desirous of seeking knowledge, than Masrooq.”

33. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Sayaar reported to us from Jareer Ibn Hayyaan that he said:

“A man [15] traveled to Egypt just for this one hadeeth and he did not stop his journey to settle down, until he returned back to his home. (The hadeeth was) ‘Whosoever conceals (the faults of) his brother in this world, Allaah will conceal his faults on the Day of Judgement.'”

34. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Ibn Juraij that he said: “Naafi’ dictated (hadeeth) to me.”

35. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Warraad, the scribe of Al-Mugheerah that he said:

“Al-Mugheerah dictated (hadeeth) to me. And I recorded it with my hand.” [16]

36. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Ibraaheem [An-Nakha’ee] would mention an obligatory matter or a hadeeth and then say: ‘Memorize this, for perhaps you may be asked about it someday during your lifetime.'”

37. Abu Khaithama narrated to us, saying: Abu Mu’awiyah reported to us, saying: Al-A’amash reported to us from Ibraaheem [An-Nakha’ee] that he said:

“They (Sahaabah) would hate that a man reveal what he had with him (of knowledge).”

38. Abu Khaithama narrated to us, saying: ‘Uthaam Ibn ‘Alee Al-‘Aamiree reported to us, saying: I heard Al-A’amash say:

“I never heard Ibraaheem state his opinion for a matter, ever.”

39. Abu Khaithama narrated to us, saying: Ibn Yamaan reported to us from Ash’ath from Ja’far from Sa’eed Ibn Jubair that he said:

“(Allaah says): ‘Those who are miserly and enjoin miserliness upon the people.’ [17] (Ibn Jubair said): ‘This is concerning knowledge.'”

40. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith [18] that he said:

“When four people (or more) would sit in a gathering with Abul-‘Aaliyah, he would get up (and leave).”

41. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: ‘Abdullaah Ibn Al-‘Alaa narrated to me, saying: I heard Mak-hool say:

“I belonged to ‘Amr Ibn Sa’eed Al-‘Aasee or Sa’eed Ibn Al-‘Aas (as a slave). He gave me away as a present to a man from Hudhail in Egypt. So he benefited me by doing so. I did not leave from Egypt until I thought that there was no knowledge within it except that I had heard it. Then I went to Al-Madeenah. And I did not leave from there until I thought that there was no knowledge within it, except that I had heard it. Then I met Ash-Sha’bee and I did not see the likes of him (before). May Allaah have mercy on him.”

42. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Tameem Ibn ‘Atiyyah Al-‘Ansee narrated to me, saying: I heard Mak-hool say:

“I used to visit Shurayh frequently every month. And I would never ask him on any matter, for I would suffice from what I heard of him from his passing of judgements.”

43. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Sa’eed Ibn ‘Abd-il-‘Azeez reported to us from Mak-hool that he said:

“The people set a date one night to meet in one of the dome-shaped structures of Mu’awiyah. So they gathered there and Abu Hurairah rose from amongst them and began narrating hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) to them until the morning came.”

44. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Mak-hool that he said:

“If there is no good in gathering and intermingling with the people, then withdrawing from them is safer.”

45. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Hassaan Ibn ‘Atiyyah, saying: Abu Kabsha narrated to me that ‘Abdullaah Ibn ‘Amr narrated to me that he heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“Convey from me, even if it is one ayah. [19] And narrate from (the stories) of the tribe of Israaeel for there is no harm. And whosoever tells a lie upon me intentionally, then let him find his seat in the Hellfire.”

46. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Ad-Duhaa from Masrooq that he said:

“It is sufficient knowledge for a man that he fears Allaah. And it is sufficient ignorance for him that he be amazed by his own knowledge.” [20]

47. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us, saying: Al-A’amash reported to us from Ibraaheem that he said:

“‘Abdullaah (Ibn Mas’ood) was bright and intelligent.”

48. Abu Khaithama narrated to us, saying: Ja’far Ibn ‘Awn reported to us, saying: Al-A’amash reported from Muslim Ibn Sabeeh from Masrooq that he said: ‘Abdullaah21 (radyAllaahu ‘anhu) said:

“If Ibn ‘Abbaas were to reach our years in age, no one from among us would be able to accompany him.” And he (also) used to say: “The best interpreter of the Qur’aan is Ibn ‘Abbaas (radyAllaahu ‘anhu).”

49. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Ubaid reported to us from Al-A’amash from Muslim from Masrooq that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, it is from knowledge for one who does not know, to say: ‘Allaah knows best.'”

50. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Al-A’amash from Abu Ad- Duhaa from Masrooq that he said:

“We never asked the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam) on any matter, except that knowledge of it was found in the Qur’aan, however our knowledge of it was less than theirs.”

51. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad that he said: Abu Ad-Dardaa22 (radyAllaahu ‘anhu) said:

“The one who teaches good and the one who learns it are equal with regard to the reward (they receive). And there is not anyone from the rest of mankind that is better, after that.”

52. Abu Khaithama narrated to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad from Ibn Lubaid that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) mentioned something once and then said: ‘And that will occur at the time when knowledge will disappear.’ They (the Sahaabah) said: ‘O Messenger of Allaah! And how is it that knowledge will disappear when we recite the Qur’aan and we read it to our children and our children read it to their children?’ So the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘May you mother be ransomed for you, O Ibn Umm Lubaid! Do not the Jews and the Christians recite the Torah and the Injeel, yet derive no benefit from them whatsoever?'” [23]

53. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of his father, that he said: Ibn ‘Abbaas (radyAllaahu ‘anhu) said:

“Do you know how the knowledge will depart from the earth?” We said: “No.” He (radyAllaahu ‘anhu) said: “The scholars will depart (i.e. they will die).”

54. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-‘Alaa from Hamaad on the authority of Ibraaheem (An-Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Follow (the Sunnah) and do not innovate (into it), for you have been sufficed. And every innovation is a misguidance.” [24]

55. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos that he said:

“I said to my father: ‘How is it that you can go to (ask) ‘Alqamah and disregard (asking) the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam)?’ He said: ‘O my son! (Even) the Companions of Muhammad would ask him!'”

56. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Imaarah Ibn Al-Qa’aqaa’ that he said:

“Ibraaheem said to me: ‘Narrate to me hadeeth from Abu Zur’ah, [25] for indeed I asked him (once) concerning a hadeeth. Then I asked him about the same hadeeth two years later and there was no one more precise in his wording than he was.”

57. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Sufyaan from ‘Ubaid Ibn ‘Umair (radyAllaahu ‘anhu) that he said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion. And He grants him guidance in it.” [26]

58. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from ‘Amr Ibn Murrah from Abu Al-Bakhtiree that he said: A shaikh from the town of ‘Abas narrated to me, saying:

“I (once) accompanied Salmaan (on a journey) because I wanted to examine him, learn from him and serve him. So I began to not do any action except that it was the same as his. Then we stopped at Dijlah (Tigris River) and it extended wide and was overflowing with water, so we said: ‘Let us give drink to our riding animals.’ We gave them to drink and then I had a desire to drink myself, so I drank (from the river). When I lifted my head, he (Salmaan) said: ‘O brother of the tribe of ‘Abas! Go back and drink again.’ So I sat down and drank again even though I did not want to do so, yet I hated to disobey him. Then he said to me: ‘How much do you estimate to have deducted from it (the river)?’ So I said: ‘May Allaah have mercy on you! Is it possible that my drinking can deduct anything from it? He (radyAllaahu ‘anhu) then said: “Likewise with knowledge. You take it, yet you do not deduct anything from it. So stick to those aspects of knowledge that benefits you (most).’”

59. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Muslim on the authority of Masrooq that he said:

“I accompanied the Companions of Allaah’s Messenger and they were like the pool of water, which quenches the thirst of the traveler, and like the pool of water that quenches the thirst of two travelers, and the pool of water that quenches the thirst of ten people and the pool of water which if all the inhabitants of the world were to settle by it (to drink from it) it would produce enough (water) for all of them. And verily ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) was from among this pool of water.” [27]

60. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Waa’il that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) were to be placed on one scale of a balance and the knowledge of all the inhabitants of the world (at that time) were to be placed on the other scale, the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) would surely outweigh it.” [28]

61. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Ibraaheem (An- Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, I truly believe that ‘Umar (radyAllaahu ‘anhu) took nine-tenths (i.e. ninety percent) of the knowledge with him (when he died).”

62. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mujaahid that he said concerning Allaah’s statement:

“Obey Allaah and obey the Messenger and those who possess authority amongst you” [Surah An-Nisaa: 59]: “Meaning: Those who possess understanding and knowledge.”

63. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash that he said:

“I would hear hadeeth and mention them to Ibraaheem [An-Nakha’ee], so he would either narrate them to me (in their complete forms) or he would narrate additions to them.”

64. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mas’ood Ibn Maalik that he said:

“’Alee Ibn Al-Husayn said to me: ‘Is it possible that you can join me with Sa’eed Ibn Jubair?’ I said: ‘What is your need for him?’ He said: ‘I need to ask him about several matters. Indeed, the people praise us for what is not found within us.’” [29]

65. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith30 from Mujaahid that he said:

“‘Umar forbade us from deducing by analogy.”

66. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Al-Hasan31 that he said:

“Indeed we used to have books which we would maintain in our memory.”

67. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Abu Ad-Duhaa on the authority of Masrooq that he said:

“We were once sitting with ‘Abdullaah [Ibn Mas’ood] while he was reclining on a couch, when a man came to him saying: ‘O Abu ‘Abd-ur-Rahmaan! Verily, there is a reporter calling at the gates of Kindah who believes that the sign of the Smoke will come and grasp the breaths of the disbelievers (i.e. kill them), while it will give the believers something like a cold.’ So ‘Abdullaah (radyAllaahu ‘anhu) said while sitting up and in a state of anger:

‘O people, fear Allaah! Whoever amongst you knows something then let him speak concerning what he has knowledge of. And whoever does not know then let him say, Allaah knows best. For indeed it is the best form of knowledge for one of you to say, concerning things he has no knowledge of: Allaah knows best. Verily Allaah has said to His Prophet (sallAllaahu ‘alayhi wa sallam): ‘Say: I do not ask you for any reward for this (Qur’aan), nor am I from the pretenders.’ [Surat-un-Nisaa: 86]”

68. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee reported to us, saying: I heard Abu Ja’far mention from Rabee’ Ibn Anas that he said:

“It is written in the First Scripture: ‘The son of Aadam should teach free of charge, just as you were taught free of charge.’”

69. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Laith from Mujaahid that he said:

“The scholars have gone and there did not remain anyone except the speakers. And the mujtahid [32] amongst you (now) is like nothing but a clown amongst those who came before you.”

70. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: I heard Al- Awzaa’ee say: I heard Bilaal Ibn Sa’ad say:

“Your scholar is ignorant. Your zaahid (one who abstains from the worldly life) is greedy. And your worshipper is one who falls short (of doing deeds).”

71. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: ‘Abd-ul-Hameed Ibn ‘Abd-ir-Rahmaan Abu Yahyaa reported to us, saying: Al-A’amash reported to us from Ibraaheem from ‘Alqamah that he said:

“Remind one another of the hadeeth, for indeed its existence depends on its being mentioned (i.e. reported).”

72. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us, saying: Yazeed Ibn Abee Ziyaad reported to us from ‘Abd-ur-Rahmaan Ibn Abee Laylaa that he said:

“Bringing life to the hadeeth lies in narrating and quoting them. So remind one another about them.”

Upon this, ‘Abdullaah Ibn Shaddaad said:

“May Allaah have mercy on you! How many hadeeth that I had loved (and were memorized) in my heart, have been caused to die (due to their not being repeated)?”

73. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from Al-A’amash from Isma’eel Ibn Rajaa that he said:

“We used to gather the children together (in one place) and narrate hadeeth to them.”

74. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from ‘Ataa from Abu Al-Bakhtiree that Hudhaifah [Ibn Al-Yamaan] (radyAllaahu ‘anhu) that he said:

“My companions used to learn good, while I used to learn evil.” It was said to him: “What made you do such a thing?” He said: “Indeed, the one who learns the place of evil, avoids it.”

75. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Moosaa Ibn ‘Ullay reported to us from his father that he said:

“Whenever a man would ask Zayd Ibn Thaabit (radyAllaahu ‘anhu) concerning a matter, he would say: ‘Is this for the sake of Allaah?’ So if the person would say: ‘Yes’, then he would speak about it. And if not, then he would not speak.” [33]

76. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Sufyaan from ‘Abd-ul-Malik Ibn Abjar from Ash-Sha’bee from Masrooq that he said:

“I asked ‘Ubai Bin Ka’ab (radyAllaahu ‘anhu) once regarding an issue. So he said: ‘Did this ever occur before in the past?’ I said: ‘No.’ So he said: ‘Then we shall wait until it does occur. And when it does occur, we will exert ourselves (i.e. make Ijtihaad) to give you our view (on the issue).’” [34]

77. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Maalik reported to us from Az-Zuhree from Sahl Ibn Sa’ad that he said:

“The Messenger of Allaah used to dislike being questioned on (fiqh) issues and he would denounce them.” [35]

78. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Sufyaan reported to us from Zubaid that he said:

“I never asked Ibraaheem (An-Nakha’ee) about anything, except that I saw signs of dislike in him.”

79. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Hajaaj reported to us from ‘Ataa and Ibn Abee Laylaa from ‘Ataa that he said:

“We used to accompany Jaabir Ibn ‘Abdillaah (radyAllaahu ‘anhu) and he would narrate ahaadeeth to us. When we would depart from his company, we would remind ourselves of his hadeeth, and Abu Az-Zubair was the best at memorizing hadeeth from among us.”

80. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos Ibn Abee Dhibyaan that he said:

“We prayed behind Abu Dhibyaan one day during the morning Fajr prayer. We were all young except for the mu’adhdhin who was an older man. So after making the tasleem, he drew near us and began asking the youth: ‘Who are you?’ ‘Who are you?’ When he finished asking them, he said: ‘Indeed, there was no prophet sent except that he was a young man. And the knowledge was not given to anyone better than a young man.'”

81. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Zayd Ibn Aslam from ‘Ataa Ibn Yasaar that he said:

“No thing is placed into another thing more beautiful than when gentleness is placed into knowledge.”

82. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhayl from his father on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he used to say:

“Draw closer O Tribe of Farrookh! [36] For verily, if the knowledge were clinging from the sky, there would be someone amongst you who would surely grasp it.”

83. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhail that he said:

“When Abu Hurairah would look at Abu Saalih [37], he would say: ‘It is not likely that this man is from the tribe of ‘Abd Manaaf.'”

84. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us from Al-A’amash from Abu Saalih that he said:

“I did not used to wish for anything from this worldly life other than two white garments, with which I would sit in the company of Abu Hurairah.”

85. Abu Khaithama narrated to us, saying: Jareer reported to us, saying: Qaaboos reported to us from his father on the authority of Ibn ‘Abbaas that he said concerning Allaah’s saying:

“O you who believe! Stand out firmly for justice, as witnesses to Allaah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allaah is Better Protector to both (than you). So follow not the lusts (of you hearts), lest you avoid justice. And if you distort your witness or refuse to give it, verily, Allaah is All-Aware of what you do.” [Surah An-Nisaa: 135] “

(It means) Two men (would) sit in front of the judge and so the judge’s harshness and severity would be geared towards one of the two men apart from the other.”

86. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“When speaking to his Lord, Moosaa said: ‘My Lord, which of Your slaves is the most beloved to You?’ He said: ‘The ones who remember Me the most.’ He then asked: ‘My Lord, which of Your slaves is the wisest?’ He said: ‘The one who judges himself in the same way he judges others.’ He then said: ‘My Lord, which of Your slaves is the richest?’ He said: ‘The one who is pleased with what I have given him.'”

87. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibraheem Ibn Maisira from Taawoos that he said:

“Ibn ‘Abbaas (radyAllaahu ‘anhu) would be asked a question on something and then say (at times): ‘Indeed, (the answer to) this is found in the first divine scriptures.'”

88. Abu Khaithama narrated to us, saying: Hafs Ibn Ghayyaath reported to us, saying: ‘Aasim narrated to us about Abu ‘Uthmaan that:

“I said to him: ‘Indeed, you narrate hadeeth to us. So sometimes you narrate them to us in the same manner and sometimes you omit some parts.’ So he said: ‘Stick to the first time of hearing.’”

89. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Idrees reported to us, saying: Laith reported to us from ‘Adiyy Ib n ‘Adiyy from As-Sanaabahee from Mu’aadh [Ibn Jabal] (radyAllaahu ‘anhu) that he said:

“The Son of Aadam will not depart from standing (before Allaah) on the Day of Judgement until he is asked about four things: On his life and in what condition he left it. On his body and in what things he put it through. On his wealth, from where did he earn it. And on his knowledge and what he did because of it.” [38]

90. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukain reported to us, saying: Sufyaan informed us from Yahyaa Ibn Sa’eed that he said: I heard Al-Qaasim Ibn Muhammad say:

“That a man spend his entire life in ignorance is better for him than to issue rulings (fataawaa) without knowledge.”

91. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Hushaim Ibn ‘Urwah from his father that he said:

“It used to be said: ‘The most withdrawn of people from a scholar are his family members.’”

92. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Mujaahid said to me: ‘If I were able to walk, I would surely come to (visit) you.'”

93. Abu Khaithama narrated to us, saying: Isma’eel reported to us from Ibn ‘Awn that he said:

“Muhammad (sallAllaahu ‘alayhi wa sallam) used to hate that the hadeeth be written down on the ground.” [39]

94. Abu Khaithama narrated to us, saying: ‘Ibaad Ibn Al-‘Awaam reported to us from Ash-Shaibaanee from Ash-Sha’bee that he said:

“Knowledge used to be acquired from six of the Companions of the Allaah’s Messenger. Thus, the knowledge of ‘Umar, ‘Abdullaah and Zayd would resemble that of one another. And they would acquire (knowledge) from one another. And the knowledge of ‘Alee, my father and Abu Moosaa Al-Ash’aree would resemble that of one another. And they would acquire (knowledge) from one another.” So I (Ash-Shaybaanee) said to him: “Who was Al-Ash’aree to these individuals?” He said: “He was one of the scholars of Fiqh.”

95. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Al-Juryaree from Abu Nadrah that he said:

“I said to Abu Sa’eed: ‘Indeed, you narrate wonderful hadeeth to us and verily we fear that we may either add to it or reduce from it, so is it possible that you can write them out for us?’ So he said: ‘We will never write it out for you nor will we ever make it similar to a Qur’aan, but rather memorize them from us just as we have memorized them (from others).'”

96. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Az-Zuhree from Al-A’araj that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed, you claim that Abu Hurairah has memorized many ahaadeeth from Allaah’s Messenger. I swear by Allaah, I used to be a poor man and I would serve Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) in order to fill my belly (with food). The Muhaajiroon would be involved with their business transactions in the market places [40] and the Ansaar would be preoccupied with directing their funds. So the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: ‘Whosoever outspreads his garment, then he will never forget anything that he hears from me.’ So I spread my garment out until he finished (narrating) his hadeeth and I then gathered it up to myself. And I did not forget anything that I heard after that.'”

97. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Hamaad Ibn Zayd on the authority of Ayyoob that he said:

“A man (once) said to Mutarrif: ‘Do you desire something better than the Qur’aan?’ So he said: ‘No, but we desire someone that is more knowledge of the Qur’aan than ourselves.’”

98. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Abu Khalda reported to us, saying: I heard Abu ‘Aliyya saying:

“Narrate hadeeth to the people to the extent that they are able to bear it.” I said: “What does it mean that they are able to bear it?” He said: “So long as they are eager to hear it.”

99. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Shu’ba from Abu Ishaaq that he said: I heard Abu Al-Ahwas say: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) used to say:

“Do not bore and fatigue the people (i.e. with too much knowledge).”

100. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Shareek41 reported to us from Samaak on the authority of Jaabir Ibn Samurah (radyAllaahu ‘anhu) that he said:

“When we used to stop upon reaching the Prophet, each one of us would sit at the point where he stopped.”

101. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Salmaan Ibn Al- Mugheerah from Thaabit on the authority of ‘Amr Ibn Shu’ayb that he said:

“The Prophet used to hate that people walk behind him. But rather (he liked that they should walk) on his right side and on his left side.” [42]

102. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Zaa’idah from ‘Ataa Ibn As-Saa’ib that he said:

“Abu ‘Abd-ir-Rahmaan used to hate to be asked questions while he was walking.”

103. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from ‘Abdullaah Ibn Al- Mubaarak from Riyaah Ibn Zayd on the authority of a man on the authority of Ibn Munbih, that he said:

“Verily there is an excessiveness in (seeking) knowledge just like there is an excessiveness in (accumulating) wealth.”

104. Abu Khaithama narrated to us, saying: Ma’in Ibn ‘Eesaa reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Al-‘Alaa Ibn Al-Haarith from Mak-hool from Waa’ila that he said:

“If we narrate hadeeth to you based upon their meanings, then that is sufficient for you.”

105. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Rabee’ Ibn Yazeed on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu) that he said:

“When a hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be reported, one would say (to himself): ‘O Allaah, if it is not (stated) this way, then at least make it resemble it.'”

106. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Abu Uwais, the son of the uncle of Maalik Ibn Anas said: I heard Az-Zuhree say:

“If you can get the meaning (of the hadeeth) correctly, then there is no harm.” [43]

107. Ibn Juraij reported: ‘Ataa informed me that he heard Abu Hurairah say while he was being asked questions by the people:

‘If it were not for an ayah that was revealed in Surah Al-Baqarah, I would not have informed you of anything. If it were not that He said: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [44][45]

108. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from his father that he said:

“We used to sit together – myself, Ibn Shabrama, Al-Haarith, Al-‘Aklee, Al-Mugheerah and Al- Qa’qaa’ Ibn Yazeed – at night, reviewing with one another (the issues) of Fiqh. Sometimes we would not get up to leave until we heard the call for the Fajr prayer.”

109. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abdullaah Ibn Yazeed (As- Sahbaanee) from Kumail Ibn Ziyaad on the authority of ‘Abdullaah [Ibn Mas’aad] that he said:

“Verily, you are in a time in which there are many scholars and few speakers. And verily after you, there will come a time in which there will be many speakers, while the scholars in it will be few.” [46]

110. Abu Khaithama narrated to us, saying: ‘Abd-us-Salaam Ibn Harb reported to us from Laith from Mujaahid that he said:

“There is no harm in staying up at night to discuss the issues of Fiqh.”

111. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-Hasan Ibn ‘Amr and from Ibraaheem An-Nakha’ee that he said:

“Whosoever seeks any aspect of knowledge, desiring (the face of) Allaah by it, Allaah will give him what is sufficient for him.”

112. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Yazeed Al-Muraadee that he said:

“When death approached ‘Ubaidah, [47] he called for his books to be brought to him and then erased (what was in) them.”

113. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Ibn ‘Abdillaah that he said: ‘Abdullaah [Ibn Mas’ood] said:

“May Allaah have mercy on the who hears a hadeeth from us and then reports it just as he heard it, for perhaps the one who has the hadeeth narrated to him is more attentive than the one who hears (and narrates the hadeeth).” [48]

114. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Rajaa Ibn Haiwah on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu), that he said:

“Knowledge is achieved by studying and maturity is achieved by puberty. And whosoever strives after (learning) good, he will be given it and whosoever avoids evil, he will be protected from it.” [49]

115. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Zia’raa from Abu Al-Ahwas on the authority of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) that he said:

“Indeed, no one is born a scholar. But rather, knowledge is only (attained) by studying.”

116. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Sinaan from Sahl Al- Faraazee that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to be a scholar or a student of knowledge or a listener (of hadeeth). And do not be of the fourth category lest you be destroyed.”

117. Abu Khaithama narrated to us, saying: Yahyaa Ibn Sa’eed reported to us from ‘Uthmaan Ibn Ghayaath on the authority of Abu As-Saleel that he said:

“When one of the Companions of the Prophet (sallAllaau ‘alayhi wa sallam) would narrate hadeeth to the people, they would gather around him in large numbers, such that he would have to climb upon a house and narrate hadeeth to them (from there).”

118. Abu Khaithama narrated to us from Yahyaa Ibn ‘Umair that he said: I heard my father narrate from Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Knowledge will be uplifted, ignorance will spread and Al-Haraj will increase.’ The people said: ‘What is Al-Haraj?’ He said: ‘War.” [50]

119. Abu Khaithama narrated to us, saying: Rauh Ibn ‘Ubaad reported to us, saying: Ar-Rabee’ reported to us from Al-Hasan that he said:

“The best types of knowledge are war’ (piety) and tafakkur (reflection).”

120. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: My father51 narrated to me from Thumaamah Ibn ‘Abdillaah that he said:

“Anas (radyAllaahu ‘anhumaa) used to tell his son: ‘O my son! Secure knowledge by writing.'”

121. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Hishaam Ibn ‘Urwah from his father from ‘Abdullaah Ibn ‘Amr (radyAllaahu ‘anhu), that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“Indeed Allaah will not take knowledge away abruptly by snatching it away from the people. But rather, he will take away the knowledge by causing the scholars to die, to the point that when not one scholar remains, the people will take hold of ignorant leaders. So they will be asked and they will issue rulings without any knowledge. Thus, they will be led astray and they will lead others astray.” [52]

122. Abu Khaithama narrated to us, saying: Ya’qoob reported to us, saying: Ubay reported to us from Saalih that he said: Ibn Shihaab said, however ‘Urwah narrated the hadeeth from Humraan that one day he said:

“Once when ‘Uthmaan finished performing ablution, he said: ‘I swear by Allaah that I will indeed narrate a hadeeth to you. And had it not been for an ayah in the Book of Allaah, I would not have narrated it to you. Indeed I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘No person makes ablution and perfects it, and then performs the prayer, except that he will be forgiven for what is (accumulated of sins) between it (the ablution) and the prayer he performs.’ ‘Urwah said that the ayah was: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [Surah Al- Baqarah: 159]” [53]

123. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us from Shu’aba from Al-Haitham54 on the authority of ‘Aasim Ibn Damurah that:

“He (‘Aasim) saw a group of people following after Sa’eed Ibn Jubair, so he forbade then from doing that and said to them: ‘Indeed, this action of yours is a degradation to the one following and a fitnah (trial) for the one being followed.’”

124. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us, saying: Yoonus reported to us from Abu Ishaaq55 from Al-Aghr on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Indeed Allaah and His angels send their blessings upon Abu Hurairah and his gathering of students.”

125. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Habeeb Ibn Ash-Shaheed from Ibn Taawoos56 on the authority of his father that he said: ‘Umar (Ibn Al- Khattaab) said:

“Verily, we do not permit that we be asked concerning that which can never come to be, for indeed Allaah has explained to us all that will occur.”

126. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Mahdee Ibn Maimoon from Gheelaan that he said:

“I once said to Al-Hasan: ‘If a man constantly narrates hadeeth without growing tired, will there occur in it (his narration) additions and deletions (to the ahaadeeth)?’ So he said: ‘Who can escape that?'” [57]

127. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“The foolish one will never be from the wise nor will the fornicators ever inherit the kingdoms of heaven.”

128. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“‘Ikrimah arrived at Al-Janad, [58] so Taawoos presented him with a handsome gift of sixty deenars. It was then said to him: ‘What will this servant (of Allaah) do with sixty deenars.?’ So he said: ‘Did you not see that I purchased the knowledge of Ibn ‘Abbaas (radyAllaahu ‘anhu) for ‘Abdullaah the son of Taawoos (i.e. his own son) for sixty deenars?'”

129. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Naseer (Ibn Da’alooq) that he said:

“Whenever some people would approach Rabee’ Ibn Khaitham (to ask him questions), he would say: ‘I seek refuge in Allaah from your evil.’”

130. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Haseen from Abu ‘Abd-ir-Rahmaan that he said:

“Once ‘Alee passed by a man who was narrating hadeeth, so he said to him: ‘Do you know that which abrogates from that which is abrogated?’ The man said: ‘No.’ So he said: ‘You are ruined and ruining others.’” [59]

131. Abu Khaithama narrated to us, saying: Qabeesa Ibn ‘Aqbah reported to us, saying: Sufyaan Ibn Sa’eed reported to us from Abu Hiseen that he said:

“I went to Ibraaheem in order to ask him about an issue, so he said: ‘Was there not between me and you someone else besides me, that you may have asked him instead?’”

132. Abu Khaithama narrated to us, saying: Yazeed Ibn Haaroon reported to us, saying: Al-Mas’oodee reported to us from Al-Qaasim Ibn ‘Abd-ir-Rahmaan that he said: ‘Abdullaah [Ibn Mas’ood] said:

“I truly believe that a man forgets some knowledge that he used to know due to some sin he committed.”

133. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: Muhammad Ibn ‘Amr Ibn ‘Alqamah reported to us, saying: Abu Salamah reported to us on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“I found most of the knowledge of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) with this small group of the Ansaar. I would take a siesta by the door of one of them and if I had wanted that he grant me permission to enter, he would have done so. However, I desired by doing that (remaining outside) to get his good pleasure.” [60]

134. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“Al-Qaasim Ibn Muhammad, Ibn Sireen and Rajaa Ibn Haiwah used to narrate hadeeth by stating their exact wordings, while Al-Hasan, Ibraaheem and Ash-Sha’bee used to narrate them by stating (only) their meanings.”

135. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“I entered in the presence of Ibraaheem. Then Hamaad [61] entered in his presence and began asking him questions while he had pages with him in which were recorded the first parts of (different) ahaadeeth. So he (Ibraaheem) said: ‘What is that?’ He (Hamaad) said: ‘It is only atraaf (first few words of different ahaadeeth).’ So he said: ‘Did I not forbid you from doing this?'”

136. On the authority62 of Jareer who reported from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

137. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: ‘Imraan reported to us from Abu Mujliz from Basheer Ibn Naheek that he said:

“I used to record hadeeth from Abu Hurairah. When I decided to organize them, I brought the records to him and asked him: ‘Did I hear this from you?’ And he would say: ‘Yes.’”

138. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: Ash’ath reported to us from Al-Hasan that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“It is from truthfulness that a man acquire knowledge, then act upon it, then teach it.”

Al- Ash’ath said: “Do you not see that he (sallAllaahu ‘alayhi wa sallam) has begun with knowledge before action.”

139. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Ayyoob that he said: I heard Al-Qaasim Ibn Muhammad say:

“Indeed (one day) you will ask me concerning that which I have no knowledge of. So I swear by Allaah that if I do have knowledge of it, I will not conceal it nor will I allow for it to be concealed (by others).”

140. Abu Khaithama narrated to us, saying: Muhammad Ibn Mus’ab63 reported to us, saying: Al- Awzaa’ee reported to us from Abu Katheer that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed Abu Hurairah does not conceal (knowledge) nor does he dictate (so that others write his words).”

141. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith64 from Mujaahid on the authority of Ibn ‘Abbaas – I think he raised it to (the saying of) the Prophet – that he said:

“There are two types of greedy people, each of whose greed will not come to an end: One who is greedy with regard to seeking knowledge. His greed will not come to an end. And one who is greedy with regard to seeking after worldly matters. His greed will not come to an end.”

142. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from ‘Ataa that he said: Abu Hurairah (radyAllaahu ‘anhu) said:

“Whosoever conceals knowledge of which benefit is derived from, he will be suppressed by a bridle made of Fire.” [65]

143. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Yahyaa that ‘Alee (radyAllaahu ‘anhu) said:

“Shall I not inform you of the true faqeeh (one with understanding of the Religion)? (He is) the one who doesn’t cause the people to despair from the mercy of Allaah nor does he allow an individual to commit disobedience to Allaah nor does he leave off the Qur’aan, turning toward something other than it. Indeed, there is no good in any act of worship that has no knowledge in it. Nor is there any good in knowledge that does not have understanding to it. Nor is there any good in reciting the Qur’aan if there is no tadabbur (reflecting on its meaning) to go along with it.”

144. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Mujaahid on the authority of Ibn ‘Umar (radyAllaahu ‘anhumaa) that he said:

“O people! Do not ask about concerning that which can never happen. For indeed ‘Umar (radyAllaahu ‘anhu) used to curse the one who would ask concerning things that could never happen.”

145. Abu Khaithama narrated to us, saying: Hushaim reported to us from [Isma’eel Ibn] Saalim from Habeeb Ibn Abee Thaabit that he said:

“It is from the Sunnah that when a man narrated hadeeth to a people, they would all face him and not one (from among them) would give his attention to the other.”

146. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Abu Keeraan66 that he said: I heard Ash-Sha’bee say:

“If you hear anything, then write it down, even if you have to write it on a wall.”

147. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Ubay reported to us from ‘Abdullaah Ibn Hanash that he said:

“I have indeed seen them (people) writing on their palms with stalk reeds in the presence of Al- Baraa’ (radyAllaahu ‘anhu).”

148. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: ‘Ikrimah Ibn ‘Amaar reported from Yahyaa Ibn Abee Katheer on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“Take hold of knowledge by writing and taking notes. Who will buy knowledge from me for a dirham?”

149. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Mundhir Ibn Tha’alaba narrated to me from ‘Ilbaa67 that he said: ‘Alee (radyAllaahu ‘anhu) said:

“Who will buy knowledge from me for a dirham?” Abu Khaithama said: “He means by this: “Buy a piece of paper so that knowledge can be written down on it.”

150. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Ibn ‘Awn on the authority of Muhammad (Ibn Sireen) that he said:

“I asked ‘Ubaidah: ‘Shall I write all that I hear?’ He said: ‘No.’ I said: ‘If I find writings (notes), shall I read it?’ He said: ‘No.’”

151. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Shareek that he said:

“I heard a shaikh (and then I described him, so they said that he was Abu Damurah) [68] say: ‘I saw Hamaad writing in the presence of Ibraaheem who was wearing a garment from Anbijaan and saying: ‘By Allaah, we do not desire the worldly life by this (garment).'”

152. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Hakam Ibn ‘Atiyyah reported to us, saying: (Muhammad) Ibn Sireen said:

“They used to hold the opinion that the Children of Israa’eel were only misguided because of the writings that were passed down to them.”

153. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Talha Ibn Yahyaa on the authority of Abu Burdah that he said:

“I wrote a book on the authority of my father from what he disclosed to me (i.e. he compiled a book from hadeeth reported to him by his father). So he called for a wash basin, placed my books in it and washed them (i.e. erased what was in them).”

154. Abu Khaithama narrated to us, saying: Wakee’ reported to us from ‘Imraan Ibn Hudair69 from Abu Mujliz on the authority of Basheer Ibn Naheek that he said:

“I recorded a collection (of hadeeth) from Abu Hurairah. Then when I desired to part from him, I said ‘O Abu Hurairah! I recorded a book (of hadeeth) from you, so shall I narrate them on your authority.’ He said: ‘Yes, narrate on my authority.'”

155. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem that he said: ‘Abdullaah (Ibn Mas’ood) said:

“Indeed, you will never cease to be upon good so long as the knowledge remains with the elders. For when the knowledge is with the youth, the one who is older in age while reject learning from the youth out of pride.”

156. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukeen reported to us, saying: Al-A’amash reported to us from Ibraaheem on the authority of ‘Alqamah that he said:

“Whatever I heard as a youth, it is as if I am looking at it written on a piece or a sheet of paper (right now).”

157. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from ‘Abdul-‘ Azeez Ibn Abee Rawwaad on the authority of ‘Abdullaah Ibn ‘Ubaid70 that he said:

“Knowledge is the goal of the believer. Every time he attains some aspect from it, he embraces and takes hold of it, and (then) seeks after another goal.”

158. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Salaf) used to hate that people would walk behind them.”

159. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Sahaabah) would gather together and remind one another of knowledge and goodness. Then they would depart and separate from one another. And they would not ask forgiveness for one another (upon departing) nor would they say: ‘O such and such person, make du’aa (supplication) for me.’” [71]

160. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“They (the Sahaabah) would hate the recording (of hadeeth) [as opposed to memorizing].”

161. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor on the authority of Ibraaheem that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

162. Abu Khaithama narrated to us, saying: Al-Hasan Ibn Moosaa reported to us, saying: Ibn Lahee’ah reported to us, saying: Darraaj reported to us from Ibn Hajeerah on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said: I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“The example of one who has acquired knowledge and does not speak about it, is like the example of a man whom Allaah has given wealth, yet he does not spend from it.” [72]

163. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem on the authority of ‘Alqamah, that he said:

“Search for the mentioning of the hadeeth before it disappears.”

*This completes the ahaadeeth of Abu Khaithama, all praise be to Allaah.

164. Abu Hafs Ibraaheem Al-Kitaanee Al-Muqree [73] narrated to you, saying: ‘Abdullaah Ibn Muhammad Ibn ‘Abd-il-‘Azeez Al-Baghawee reported to us, saying: Muhammad Khalf Ibn Hushaim Al-Bazaar reported to us from Mansoor Ibn Abee Mazaahim and Muhammad Ibn Sulaimaan Al-Asadee that they said: Maalik Ibn Anas reported to us from Az-Zuhree on the authority of Anas (radyAllaahu ‘anhumaa) that he said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) entered Makkah while wearing a helmet on his head. When he took it off, it was said to him: ‘It is Ibn Khatal74 and he is hanging from one of the curtains of the Ka’bah.’ So he (sallAllaahu ‘alayhi wa sallam) said: ‘Kill him.’” [75]

165. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu Nasr At-Tamaar76 reported to us, saying: Hamaad Ibn Salamah reported to us from Qataadah on the authority of Anas (radyAllaahu ‘anhu) that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to say: ‘O Allaah, indeed I seek refuge in you from a knowledge that does not benefit, a deed that is not risen (to You; i.e. not accepted), a heart that does not fear and a statement (supplication) that is not heard.'”

166. ‘Abdullaah [Al-Baghawee] narrated to us, saying: ‘Abd-ul-A’alaa Ibn Hamaad An-Nursee reported to us, saying: Hamaad Ibn Salamah reported to us from Abu ‘Aasim Ibn Bahdala from Abu Saalih on the authority of ‘Aa’ishah (radyAllaahu ‘anhaa) that she said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) used to go out to observe the Fajr prayer, while his head (i.e. hair) would still be dripping from (having bathed due to) sexual intercourse, and not a wet dream. Then he (sallAllaahu ‘alayhi wa sallam) would observe the fast” [77]

167. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Suraij Ibn Yoonus reported to us, saying: Hushaim reported to us, saying: Humayd reported to us from Anas [Ibn Maalik] (radyAllaahu ‘anhumaa) that he said:

The Prophet (sallAllaahu ‘alayhi wa sallam) said:

“None of you should hope for death, for indeed each of you does not increase every day, except in good.” [78]

168. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu ‘Imraan Al-Warakaanee79 reported to us, saying: Sa’eed Ibn Maisira Al-Bakree reported to us from Anas Ibn Maalik (radyAllaahu ‘anhu) that he said:

“When the Prophet (sallAllaahu ‘alayhi wa sallam) observed the funeral prayer (janaazah), he would say the takbeer (Allaahu Akbar) four times.”

**This completes the ahaadeeth, all praise be to Allaah. And may the peace and blessings be upon His Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) and his entire family.

Footnotes:

5 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). Al-Bukhaaree and Muslim transmitted it from Mu’awiyah (radyAllaahu ‘anhu).

6 This hadeeth is found in Sunan At-Tirmidhee and other collections, and he (At-Tirmidhee) authenticated it. Some of the reporters stop it as being the saying of a companion only, while others raise it to a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). It takes the ruling of marfoo’ (raised to a saying of the Prophet) without a doubt. This is because such a statement is not being said according to ones opinion and view, as has been stated by Ibn ‘Abd-il-Barr in Jaami’ Bayaan-ul-‘Ilmi wa Fadlihi (1/32-33).

7 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). At-Tabaraanee transmitted it in Al-Awsat from the hadeeth of Jaabir (radyAllaahu ‘anhu) and At-Tirmidhee from the hadeeth of Abu Umaamah (radyAllaahu ‘anhu) and he said it was saheeh.

8 Translator’s Note: This advice is to acquire knowledge before taking a position of leadership, for when someone is in that position, it becomes difficult to seek knowledge due to the time and effort that is required for that position. And also, when one is in a position of leadership, no doubt, he will need to have knowledge in order to make the right decisions.

9 The chain of this narration is jayyid (good). It is also established in marfoo’ form. Ahmad and At-Tabaraanee reported it from two paths on the authority of Abu Hurairah (radyAllaahu ‘anhu). The author (Abu Khaithama) has transmitted one of these two, as shall come later under number 162. Ibn ‘Abd-il-Barr also reported it from the hadeeth of Ibn ‘Umar (radyAllaahu ‘anhu).

10 This statement is established in marfoo’ form as a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). At- Tabaraanee reported it on the authority of Ibn ‘Umar and Hudhaifah (radyAllaahu ‘anhum). Al-Mundhiree declared its chain to be hasan. Al-Haakim reported it from Sa’ad Ibn Abee Waqqaas (radyAllaahu ‘anhu) and he as well as Adh-Dhahabee authenticated it.

11 Its chain of narration is jayyid (good) in mawqoof form (i.e. saying of a Companion). It is also authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam) from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu). Muslim and others have transmitted it and it will occur later in this book under number 25.

12 Ad-Dareer is the nickname of Muhammad Ibn Khaazim, Abu Mu’awiyah. Muslim has transmitted this hadeeth from this path of narrators (18/71-72) in marfoo’ form. Then he reported it from different paths on the authority of Al-A’amash.

13 Its chain of narration is munqata’ (broken), for Yahyaa Ibn Ja’ada never met ‘Umar Ibn Al-Khattaab. In fact it is even held that he never met Ibn Mas’ood, and he died ten years after that of ‘Umar.

You must know that there was an old dispute amongst the Salaf with regard to recording the prophetic hadeeth. Among them were those who forbade it and among them were those who allowed it. There will follow in this book, many narrations regarding both of these sides. Then the matter settled in favor of the permissibility of writing down the hadeeth – rather in favor of its obligation. And this was based on the Prophet’s command mentioned in more than one hadeeth, such as his saying: “Write for Abu Shaah.” Al-Bukhaaree reported this hadeeth.

And from the matters that are well known is that it is the hadeeth that contains the explanation for the general aspects of the Qur’aan as well as the detailed aspects of its rulings. And if it were not for the hadeeth, we would have no way of knowing how to perform the prayer, observe the fast, as well as fulfill the other pillars and acts of worship, upon the way that Allaah intended for us. And whatever is essential for an obligatory matter to be fulfilled, becomes itself obligatory. Indeed a people from this era have gone astray for they believe that the Qur’aan is sufficient for them over the hadeeth. This is in spite of Allaah’s saying: “And we revealed to you the Reminder so that it could explain to the people what was already revealed to them (from before).” [Suratun- Nahl: 44] Thus, Allaah informs us that there is something that is explained, which is the Qur’aan, and something that is explaining, which is the Messenger (sallAllaahu ‘alayhi wa sallam) and his hadeeth. Furthermore, his (sallAllaahu ‘alayhi wa sallam) saying in the authentic and famous hadeeth: “Indeed I was given the Qur’aan and something equal to it” confirms this.

14 This refers to the letters that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to write to some individuals and to certain tribes. Refer to Zaad al-Ma’aad (1/30). This narration on Ibn ‘Abbaas (radyAllaahu ‘anhu) has an authentic chain.

15 He is ‘Uqbah Ibn ‘Aamir and he traveled to see Maslama Ibn Mukhallid, who was in charge of Egypt (at that time) as occurs in the Musnad (4/104).

16 Its chain of narration is saheeh (authentic). Muslim has transmitted it in his Saheeh (2/95).

17 Surat-un-Nisaa: 37

18 He is Ibn Abee Saleem and he is da’eef (weak).

19 Meaning: One sentence, regardless of whether it comes from the Book or the Sunnah. The following is stated in An-Nihaayah: “What is meant by the word ayah in the Qur’aan is a collection of letters and words. This is derived from the people’s saying: ‘The people left with their ayaat’, meaning they went out with all their possessions not leaving anything behind. The word ayah in any other context means a sign.” Some said in explaining this hadeeth: “It means a sign, either a gesture or a conveyance.” This means that if the thing that is being conveyed occurs in the form of an action or a gesture, with the hand or the finger, then indeed it is to convey it in the same way in order to preserve the Sharee’ah. The hadeeth has a saheeh chain of narration. Al-Bukhaaree reported it through another path on the authority of Al-Awzaa’ee.

20 Its chain of narration is saheeh from Masrooq. And he is Ibn Al-Ajda’, a Taabi’ee (Second generation of Muslims), a Faqeeh (scholar capable of issuing rulings), an ‘Aabid (devout worshipper). He died in the year 62H. And he has been mentioned previously in another chain that connects to him under number 15.

21 He is Ibn Mas’ood (radyAllaahu ‘anhu). And the chain of narration to him is saheeh upon the standards of the two Shaikhs (Al-Bukhaaree and Muslim). Al-Haakim transmitted it (3/537) from another path on Al-A’amash without the saying: “The best interpreter…” and he (rahimahullaah) authenticated it based on both of their standards. Adh-Dhahabee agreed with him.

22 Its chain of narration is munqata’ (broken) because Saalim Ibn Abee Al-Ja’ad never met Abu Ad-Dardaa (radyAllaahu ‘anhu). It has also been reported on his authority through another path of narrators in marfoo’ form. However, its chain is da’eef (weak), also.

23 It is a saheeh hadeeth. Its narrators are all reliable for they are narrators of the standards of the two Shaikhs (Al- Bukhaaree and Muslim). Ahmad and Ibn Maajah have reported this from Wakee’ connected to him (Ibn Umm Lubaid), while Al-Haakim and Ahmad have reported it from the path of narration of ‘Amr Ibn Murrah: “I heard Saalim Ibn Abee Al-Ja’ad say” on his (Ibn Umm Lubaid) authority. Al-Haakim authenticated it and mentioned that there were two other paths of narration to them, the first of which is on the authority of ‘Awf Ibn Maalik (radyAllaahu ‘anhu) and has been reported by Al-Khateeb Al-Baghdaadee in his book Al-Iqtidaa (no. 90). The other has been reported on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu). Adh-Dhahabee declared the chains of both of these to be saheeh.

24 The chain of this narration is saheeh. Ibraaheem here refers to Ibn Yazeed An-Nakha’ee. Although he never met ‘Abdullaah, who is Ibn Mas’ood (radyAllaahu ‘anhu), it is still authentically reported on him that he said: “If I narrate a hadeeth to you on the authority of a man on the authority of ‘Abdullaah, then that means that I heard it (from that person). And if I say, ‘Abdullaah said…’ (without mentioning the narrator), then it is from someone reporting on the authority of ‘Abdullaah.”

25 He is Abu Zur’ah Ibn ‘Amr Ibn Jareer Ibn ‘Abdillaah Al-Bajlee Al-Koofee. There is a difference of opinion concerning his name. He was a Taabi’ee (Second generation of Muslims), reliable and the compilers of the six collections rely on his narrations.

26 Its chain of narration in mawqoof form (stopped at level of being the saying of a companion and not of the Prophet) upon ‘Ubaid Ibn ‘Umair is saheeh. Al-Bazaar and At-Tabaraanee have also reported it from the hadeeth of Ibn Mas’ood in marfoo’ form (raised to a saying of the Prophet), with a chain of narration in which there is no defect, according to Al-Mundhiree.

I say: Later, it became apparent to me that there is, in fact, a defect in it. Adh-Dhahabee has testified to it, as I have explained in Al-Ahaadeeth Ad-Da’eefah (no. 5032).

27 The chain of narration is authentic. ‘Abdullaah here refers to Ibn Mas’ood (radyAllaahu ‘anhu).

28 Its chain of narration is saheeh (authentic), as well as the one that comes after it.

29 Its chain is saheeh and Mas’ood Ibn Maalik is Abu Razeen Al-Asadee, a Taabi’ee who was reliable and
trustworthy.

30 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated previously.

31 He is Al-Hasan Al-Basree, the righteous Taabi’ee.

32 Translator’s Note: A Mujtahid is a scholar that has reached high levels of knowledge such that he is able to form opinions and issue fataawaa (rulings), without basing it on the scholars before him. They can determine rulings for issues that have no clear mention in the Qur’aan and the Sunnah, and Allaah knows best.

33 Its chain of narration is saheeh according to the standards of Muslim.

34 Its chain is saheeh, just like the one before it.

35 Its chain of narration is saheeh according to the standards of the two Shaikhs (Al-Bukhaaree and Muslim). They have both transmitted it on the authority of (Imaam) Maalik and it is found in Al-Muwatta (2/56/34) within a hadeeth.

36 This refers to the non-Arabs. The chain of narration is according to the standards of Muslim. However, it is in mawqoof form. It has been reported in marfoo’ form from three different paths on the authority of Abu Hurairah (radyAllaahu ‘anhu) without mentioning the Tribe of Farrookh and with the wording: “…a group of people from Persia would surely grasp it.” These reports have been transmitted by Abu Nu’aim in Akhbaar Asbahaan (1/5) but they all have defects in them. One of them is found in (the Saheeh of) Ibn Hibbaan (no. 2309). And what is authentic is what occurs with the wording: “If Eemaan (Faith) were clinging from the sky, there would be some people from Persia who would surely grasp it.” Al-Bukhaaree and Muslim have reported this.

37 His name is Dhakwaan As-Samaan Az-Ziyaat Al-Madanee. He was the guardian of Juwairiyah Bint Al-Ahmas Al-Ghatfaanee. And he was the father of Suhayl, the one mentioned in the previous chain of narrators. Abu Saalih died in the year 101H.

38 The hadeeth here is mawqoof and in its chain is Laith Ibn Abee Saleem who is da’eef (weak). Others have reported it from ‘Adiyy Ibn ‘Adiyy in marfoo’ form. Ibn ‘Asaakir (10/28/2) reported it as well as Al-Khateeb Al- Baghdaadee in Iqtidaa-ul-‘Ilm (no. 2). It has a supporting evidence (in a hadeeth reported) on the authority of Abu Burzah in marfoo’ form. At-Tirmidhee reported this one and authenticated it. Ad-Daarimee also reported it as well as Abu Ya’laa in his Musnad (2/353) with an authentic chain of narration. Also, Al-Khateeb reported this in his book Iqtidaa-ul-‘Ilm under (no. 1).

39 The original source of this hadeeth is in mawqoof form and not marfoo’. Some people have mentioned it on the authority of Ka’ab Al-Ahbaar (radyAllaahu ‘anhu), saying that it is found in the Torah. And some liars and weak reporters have raised it to the level of being a saying of Abu Ad-Dardaa and Jaabir (radyAllaahu ‘anhum). See Al- Laalee Al-Masnoo’ah of As-Suyootee and Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 2750).

40 Know that there is not found in this description of the Muhaajireen, and likewise this description of the Ansaar, any reviling or derogation of them, as many of the contemporary writers that slander Abu Hurairah (radyAllaahu ‘anhu) without due right claim. This goes as well for those who interpret his sayings in a way contrary to what he intended. Indeed, doing an action in addition to seeking the halaal is from the Way of Allaah, as has been reported authentically in some ahaadeeth. And Abu Hurairah (radyAllaahu ‘anhu) was aware of this, for he was one of the reporters. Thus, he made excuses for them in regard to that matter for (their lack) of memorizing hadeeth the way he was able to memorize. Al-Haakim (3/511-512) reported from Talha Ibn ‘Ubaidillaah, one of the ten who were given the glad tidings of Paradise, and one of the Muhaajireen and first Muslims, that he (radyAllaahu ‘anhu) said concerning the Muhaajireen and Abu Hurairah something similar to this hadeeth: “By Allaah, I have no doubt that Abu Hurairah heard from the Messenger of Allaah, that which we did not hear and he learned that which we did not learn. Verily, we were rich people, in possession of houses and large families. We used to go and stay with the Prophet until the end of the day, then we used to go back. And Abu Hurairah was a poor person. He had no money nor family nor children. His hand was only where the Prophet’s hand was. And he used to stay over wherever he resided. And we have no doubt that he learned what we didn’t learn and that he heard what we didn’t hear. And no one among us accuses him.” Al- Haakim authenticated it and Al-Haafidh mentioned a supporting evidence for it in Fath-ul-Baaree (1/191).

Furthermore, the hadeeth has an authentic chain of narration, according to the standards of the two Shaikhs. Muslim transmitted it through the same path of narrators as the author (Abu Khaithama) and he and Al-Bukhaaree have both transmitted it through other paths on the authority of Sufyaan. And with this chain, Ahmad (2/240) also reported it. Furthermore, he (2/274), Al-Bukhaaree and others reported it through other paths of narration on the authority of Az-Zuhree. Muslim reported it from Az-Zuhree on the authority of Sa’eed Ibn Al-Musayyib and Abu Salamah Ibn ‘Abd-ir-Rahmaan that Abu Hurairah (radyAllaahu ‘anhu) said: “Indeed, you…”

41 He is Ibn ‘Abdillaah Al-Qaadee. There is speculation concerning his memory, however Zuhair Ibn Mu’awiyah followed him and he is reliable. Due to this, At-Tirmidhee authenticated the hadeeth. It is reported in Al- Ahaadeeth As-Saheehah under no. 330.

42 This is an authentic hadeeth. Its chain is in mursal form (meaning stopped at the level of being a saying of a Taabi’ee). However Al-Haakim (4/279-280) has reported it from the path of: “Umayyah Ibn Khallid from Sulaimaan Ibn Al-Mugheerah on the authority of Thaabit on ‘Amr Ibn Shu’ayb on his father on the authority of ‘Abdullaah Ibn ‘Amr who reported it on the Messenger of Allaah. And he (Al-Haakim) authenticated it based on the standards of Muslim, and Adh-Dhahabee agreed. It is only this hadeeth that is saheeh.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

46 This narration in mawqoof form (saying of a companion only) has an authentic chain. Its narrators are all narrators of the category of the two Saheeh collections, except for ‘Abdullaah Ibn Yazeed As-Sahbaanee. However, he is trustworthy and his biography occurs in Al-Jarh wat-Ta’deel.

47 He is Ibn ‘Amr As-Salmaanee. He was a Taabi’ee, reliable and trustworthy. The one who reports from him, Abu Zaid Al-Muraadee, is Nu’maan Ibn Qais. Ibn Abee Haatim wrote a biography for him (4/1/446) and reported his reliability from the sayings of Ibn Ma’een and others. Sufyaan Ath-Thawree reported this narration on his authority also and added to the end of it that he (‘Ubaidah) said: “Indeed I fear that a people will succeed after it (i.e. his books) and not give it its due place.” Ad-Daarimee (1/121) reported it as well as Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 61)

48 I say: Its chain is munqata’ (broken). This is because Ibn ‘Abdillaah, who is Abu ‘Ubaidah Ibn ‘Abdillaah Ibn Mas’ood did not hear from his father. Therefore, it is cut short to being a saying of Ibn ‘Abdillaah. And it is authentic on Ibn Mas’ood in marfoo’ form (saying of the Prophet r). At-Tirmidhee reported it and authenticated it, as did Ibn Hibbaan in his Saheeh. And it has been mentioned from other Companions apart from him.

49 Its chain is saheeh in mawqoof form. It is also reported from the path of Isma’eel Ibn Mujaalid on ‘Abd-ul-Malik Ibn ‘Umair in marfoo’ form (saying of the Prophet r). And it has a supporting witness from the path of Mu’awiyah t. I have spoken about it in Al-Ahaadeeth As-Saheehah.

50 Its chain of narration is saheeh in mawqoof form. And it is authentic in marfoo’ form from different paths on the authority of Abu Hurairah. Al-Bukhaaree, Muslim and others have transmitted it.

51 He is ‘Abdullaah Ibn Al-Muthnaa Ibn ‘Abdillaah Ibn Anas. He was honest yet made many mistakes. This hadeeth has been reported in marfoo’ form as a saying of the Prophet, and it is not authentic. Later, I encountered many paths of narration for the hadeeth reported in marfoo’ form, such that it directs towards the fact that it is saheeh. I have clarified this in Al-Ahaadeeth As-Saheehah (no. 2026).

52 Its chain is saheeh according to the standards of the two Shaikhs and they have both reported it. One of the paths of narration reported by Muslim is the same one used by the author (Abu Khaithama) here.

53 Its chain is saheeh according to the standards of the two Shaikhs and they have both transmitted it. Some of its paths of narration are found in Saheeh Muslim on the authority of the author (Abu Khaithama).

54 He is Al-Haitham Ibn Habeeb, Abu Al-Haitham As-Sairafee. And he is reliable as are the rest of the narrators in this chain.

55 His name is ‘Amr Ibn ‘Abdillaah As-Subai’ee. He is reliable, but used to commit tadless and mix (confuse) his narrations.

56 His name is ‘Abdullaah and he is reliable, from the narrators of the category of the two Shaikhs (Al-Bukhaaree and Muslim). This goes the same for the rest of the narrators of the chain. However there is a break in the chain. Taawoos on the authority of ‘Umar is in mursal form.

57 This means that there is no one who is able to narrate a hadeeth without there occurring an addition or a subtraction to it. So it is upon one to exert himself and to not fall short with regard to memory and precision. Hence, “Allaah does not burden a soul with more than it can handle.” The chain of the narration is saheeh. And Gheelaan is Ibn Jareer Al-Ma’oolee.

58 This is a well-known city in Yemen.

59 Its chain is saheeh according to the standards of the two Shaikhs. Abu ‘Abd-ir-Rahmaan is ‘Abdullaah Ibn Habeeb As-Sulamee. He was a Taabi’ee, reciter of the Qur’aan, reliable and trustworthy. The name of Abu Hiseen is ‘Uthmaan Ibn ‘Aasim Al-Asadee. He was also reliable and trustworthy. He died in the year 127H.

60 The chain of this narration is jayyid (good). And it shows the praiseworthy manners of Ibn ‘Abbaas.

61 He is Ibn Abee Sulaymaan Al-Koofee, the Faqeeh. The Ibraaheem that is mentioned here is Ibn Yazeed An- Nakha’ee. The name of Ibn ‘Awn is ‘Abdullaah, and he was a famous Faqeeh (Scholar of Fiqh). All of them are reliable.

62 This is how it was written originally contrary to the format that has been used beforehand and afterwards. The author repeats the same hadeeth again under no. 161, which will come later. And what is meant by the word atraaf, and Allaah knows best, is the first portions of hadeeth (i.e. the first words of a hadeeth), which they used to write out and by which they would remember the ahaadeeth.

63 He is Al-Qarqisaanee, and he was honest yet committed many errors. In spite of this a group of people followed him (in narration) according to Ad-Daarimee (1/122), Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 42) and others. The chain of narration is saheeh when attributed to Abu Hurairah. And Abu Katheer is As-Suhaymee Al-Yamaanee Al-A’amaa.

64 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated several times previously. However, he is not alone in his narration of this hadeeth. Rather it has supporting evidences which Al-Haakim and Adh-Dhahabee have authenticated. We have discussed this hadeeth in detail in our commentary to it in Mishkaat-ul-Masaabeeh (no. 260). I will further add to it here, saying: Ad-Daarimee (1/96) reported this hadeeth from another path on the authority of Laith in mawqoof form.

65 In mawqoof form (saying of a companion only), this narration is da’eef. It is authentic in marfoo’ form from the path of ‘Ataa on Abu Hurairah (radyAllaahu ‘anhu). At-Tirmidhee, Ibn Hibbaan, Al-Haakim and Adh-Dhahabee have authenticated it. See (my book) Tah-dheer-ul-Masaajid (pg. 4)

66 His name is Al-Hasan Ibn ‘Uqbah Al-Muraadee. Ibn Ma’een declared him to be reliable and Abu Haatim said of him: “He was a shaikh, his hadeeth were written down.” The chain of narration linked to Ash-Sha’bee is saheeh.

67 He (‘Ilbaa) is Ibn Ahmar Al-Yushkaree Al-Basree and he was a Taabi’ee of trustworthy and reliable status. Likewise, the rest of the narrators of the chain are all reliable. So it is saheeh, if ‘Ilbaa heard it from ‘Alee, because there is no report mentioned from him on his authority.

68 I do not know who this Abu Damurah is. As for Hamaad, then he is Ibn Abee Salmaan, the Faqeeh. And Ibraaheem here refers to Ibn Yazeed An-Nakha’ee.

69 He is reliable, as are the rest of the narrators of the chain. Thus it is saheeh.

70 He is Abu Haashim Al-Makkee, a Taabi’ee that is reliable. The chain of narration linked to him is saheeh.

71 Ibraaheem, and he is (ibn Yazeed) An-Nakha’ee, may Allaah have mercy on him, means by this that it was not from the actions of the Sahaabah to supplicate for one another after the end of a class or a study session. Therefore, this is an innovation. Another thing similar to it is when the teacher (shaikh) walks ahead of his students and they walk behind him. This is because this action is from that which leads to fitnah and amazement with oneself, as is indicated in the narration mentioned before this one. And both of them (i.e. this narration and the one before it) have authentic chains of narration on the authority of Ibraaheem.

72 This is a hasan hadeeth. Even though Ibn Lahee’ah and Darraaj are both weak, it has another path on the authority of Abu Hurairah as well as a supporting evidence on the authority of Ibn ‘Umar in marfoo’ form. And it is mentioned through another path on the authority of Salmaan in mawqoof form, as has been stated previously by the author under number 12.

73 Translator’s Note: He is one of the narrator’s in the chain of narration of the book.

74 Translator’s Note: He was a man who had accepted Islaam, but who later apostated. When he was given the task of collecting Zakaat with another Companion from the Ansaar, he killed him during the journey, apostated, and seeked shelter in Makkah.

75 This hadeeth has an authentic chain of narration, and it is found in Al-Muwatta, and on his (Maalik’s) authority in the Saheehs.

76 He is ‘Abd-ul-Malik Ibn ‘Abd-il-‘Azeez Al-Qushairee An-Nasaa’ee. He is reliable and from the narrators of Muslim. This goes the same for the rest of the narrators of this chain, thus it is authentic according to his (Muslim’s) standards. It has been transmitted by Ahmad (3/192 & 225) through other paths on the authority of Hamaad. And it is also in (3/283) and in An-Nasaa’ee (2/316) from the path of Hafs on Anas. It is also found in Saheeh Muslim (8/72) from the hadeeth of Zayd Ibn Arqam.

77 Its chain of narration is hasan and the hadeeth is authentic. The two Shaikhs (Al-Bukhaaree and Muslim) have transmitted it through another path on the authority of ‘Aa’ishah, may Allaah be pleased with her.

78 Its chain of narration is saheeh according to the standards of the two Shaikhs. And they have both transmitted it through other paths of narration on the authority of Anas without the mention of his (sallAllaahu ‘alayhi wa sallam) saying: “…for indeed each of you…”. There is a supporting evidence for this addition (to the hadeeth) in the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) in marfoo’ form which is found in Saheeh Muslim (7/65) and Ahmad.

79 His name is Muhammad Ibn Ja’far Ibn Ziyaad and he is reliable. However, his shaikh, Sa’eed Ibn Maisira, is accused (of weakness). Regardless the hadeeth is saheeh. The two Shaikhs (Al-Bukhaaree and Muslim) as well as others have transmitted it from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu), with different wordings and additions to it. I have gathered and checked all of them in my book Ahkaam-ul-Janaa’iz wa Bid’ihaa and it has been published by Al-Maktab-ul-Islaamee.

Post Link : https://AbdurRahman.Org/?post=21250

The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Warning against Innovators & their Books – Shaykh Rabee

by

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

Excerpt from the forthcoming Al-Ibaanah Publication “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups”, may Allaah facilitate it!

About the Book:

This is a translation of a chapter from the book “Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutubi wat-Tawaa’if” (The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups) written by Shaikh Rabee’ Al-Madkhalee. This book has been highly praised and recommended by the scholars, and has become a classical work in its own time.

In this book, Shaikh Rabee’ Al-Madkhalee clarifies the correct methodology of Ahlus-Sunnah with regard to criticizing, explaining its foundations and principles and relying on the various statements of the Salaf (predecessors) to support his points. The book is primarily geared towards refuting a false concept that has crept into the Muslims’ ideologies and slogans in recent times, which is the principle of Muwaazanah. This principle dictates that when someone criticizes a person, book or group, he is obligated to also mention the good qualities of that person, book or group along with his criticism. By doing this one would be creating a balance and thus applying “fairness”, hence the term Muwaazanah, which means to make a balance, which in this case means a balance between the good and the bad aspects.

In this specific chapter of the book, Shaikh Rabee’ brings many quotes from the Salaf showing that it was from their methodology to warn against innovators and their books without requiring themselves to mention their positive aspects.

Quotes from the Book:

“Ibn Al-Jawzee said: ‘Abul-Wafaa ‘Alee bin ‘Aqeel, the Fiqh scholar, said: ‘Our Shaikh Abul-Fadl Al-Hamdhaanee said: The innovators in Islaam and those who fabricate ahaadeeth are worse than the disbelievers. This is since the disbelievers attempt to corrupt the Religion from the outside, whereas these individuals attempt to corrupt it from the inside. They take the likeness of the inhabitants of a land, who strive to corrupt its condition (from the inside), while the disbelievers take the likeness of raiders laying siege to the land from the outside. So it is the ones on the inside who open the doors of the land’s surrounding barrier (and let the besiegers in). These types (of people) are more dangerous to Islaam than those who don’t ascribe themselves to it.’”

“I say: Today, the opponents of the Sunnah and Tawheed are capitalizing on the pamphlets and cassettes of some individuals that ascribe themselves to the Sunnah and Tawheed, which defame the true scholars and callers of the Sunnah and Tawheed. Rather, what is worse in terms of danger and affliction is that these pamphlets and tapes have influenced many of the children of Tawheed and Sunnah, so that now they launch their arrows of disparagement and oppressive accusations towards the scholars of Tawheed and Sunnah, those who carry their banner and those who defend their sanctity. What is worse than this in terms of misfortune and grief, is that they attach themselves and join forces with the people of innovation and misguidance in their campaign of launching poisonous missiles at them, which the enemies of the Sunnah and Tawheed have been preparing as the ultimate attack to finish off the last remnants of the Sunnah and Tawheed.”

“Ibn Al-Qayyim said: ‘The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a book in the hand of ‘Umar (radyAllaahu ‘anhu) that he had transcribed from the Torah, and which caused him to be amazed at how much it conformed to the Qur’aan. So the face of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) became very angry to the point that ‘Umar went over to a fire and threw it in.

So how would it be if the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) saw what was written after him from the books that oppose and contradict what is in the Qur’aan and the Sunnah?! And we ask Allaah to aid us!

The Prophet (sallAllaahu ‘alayhi wa sallam) commanded everyone that recorded anything from him apart from the Qur’aan to erase what they had written down. However, afterward, he allowed his Sunnah to be written, but did not grant permission for anything besides that.

So all of these books that contain opposition in them to the Sunnah, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions (of the Prophet) burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan (radyAllaahu ‘anhu) out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…!?’”

“This is the rightly guided methodology, which all of the Salafee youth are obligated to know – it is the methodology indicated in the Qur’aan and the Sunnah, and which the best of this ummah – its scholars of Hadeeth and Fiqh – followed. One of the conditions for implementing this methodology is that the one criticizing must do that for the sake of Allaah and out of sincerity to Allaah and His Book and in order to preserve Allaah’s Religion and what it encompasses from beliefs, laws and acts of worship.

From the severely unfortunate matters is that the people of falsehood and innovation have succeeded in deceiving many of the smart and intelligent students of knowledge, not to mention others, by making them believe that it is not permissible to talk about (i.e. criticize) those active in the field of Da’wah (calling). They mean by this, those who call to innovation and misguidance! By doing this, they intend to broaden the field (of Da’wah) so that they can spread their destructive deceptions! And they hope that with this they will be able to put an end to the Call to Tawheed, Sunnah and the Methodology of the Salaf As-Saalih!

From the offshoots of this deceitful way of thinking are those conditions that some of the children of Tawheed have put forth, such as: When criticizing the people of innovation – or those whom they label “callers” – one is obligated to mention their good qualities alongside their bad qualities…”

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Aspects of the Days of Ignorance – Imaam Muhammad bin ‘Abdil-Wahhaab (Translated Text)

by

AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab [Died 1206H]
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of the classical treatise of Imaam Muhammad bin ‘Abdil-Wahhaab “Masaa’il-ul-Jaahiliyyah” (Aspects of the Days of Ignorance), which is a list of 128 points – each point representing one aspect of belief or practice that the people of the Days of Ignorance were upon, which Islaam came to oppose. The source used for this translation can be found on sahab.org.

The original Arabic text of the treatise is included within this translation so as to make this e-book a comprehensive reference guide and an easily-accessible study guide. Footnotes were added by the translator in order to clarify and provide evidence for some of the points that the author mentioned but didn’t provide proof or an explanation for. In recent times, this treatise has been explained by Shaikh Saalih Al-Fawzaan in several lectures. These lectures were recorded and transcribed and put into a book.

The subject matter of this treatise is one of great importance, for the aspects of the Days of Ignorance have not ceased to be acted upon till this very day. And the people that call towards these misguided beliefs and practices of the Days of Ignorance are many, such as innovators and people of desire. So it is important for the Muslim to learn what the People of the Days of Ignorance were upon in terms of beliefs, actions and practices, so that he may avoid that, since Islaam came to oppose these aspects.

Quotes from the Book: “These are the aspects that the people of the Days of Ignorance – both the people of the Book and the non-People of the Book – were upon, which the Messenger of Allaah opposed. They are from the matters that every Muslim is required to possess knowledge of. This is since with (understanding) one side of the opposite, the goodness of the other side of the opposite can be made apparent. And it is by (making apparent the) opposite of something that matters become clarified. The most important of these aspects (of the Days of Ignorance) and most severe in terms of danger was the absence of faith (Eemaan) in the heart, for what the Messenger of Allaah came with. And if approval for what the people of the Days of Ignorance were upon is further added to this (absence of faith), then the total ruin is achieved, as Allaah says: ‘And those who believe in the falsehood while disbelieving in Allaah, it is they who are the losers.’ [Surah Al-‘Ankaboot: 52]”

“[3] They held the acts of opposing the figure of authority and failing to comply with him as being something virtuous. And they saw the acts of hearing and obeying as being humiliating and degrading. So Allaah’s Messenger opposed them and commanded that patience be observed when facing the oppression of the rulers. And he commanded with hearing and obeying them, as well as advising (them). And he spoke extensively in regards to that and he constantly brought it up and repeated it.”

“[5] From their greatest principles was that they were deceived by (following) the majority, using that as a proof against the correctness of a matter. And they also used as evidence for declaring the falsehood of something, the fact that it was strange and that its adherents were few. So Allaah prescribed the opposite of that and He clarified this in many places of the Qur’aan.”

“[23] They were deluded by the life of this world. So they perceived Allaah’s bestowal of worldly material (on someone), as an indication of He was pleased (with that person), as He says: ‘And they say: We are abundant in wealth and in children. And (because of that) we are not going to be punished.’ [Surah Saba’: 35]”

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This is Our Call (The Way of the Salaf) – Imaam Al-Albaanee

by

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translated transcription of a lecture delivered by Imaam Al-Albaanee (rahimahullaah) that was recorded and distributed under the title “Hadhihi Da’watunaa” (This is Our Call). The present translation was translated directly from the Arabic audio.

In this lecture, Imaam Al-Albaanee explains the basis of the Salafee Manhaj, which is following the way, understanding and practical application of the Salaf, who were namely the first three generations of Muslims: The Sahaabah, Taabi’een and Atbaa’ at-Taabi’een. They are the ones referred to in the Prophet’s saying: “The best of mankind is my generation, then those that come after them, then those that come after them.”

This is the basis that distinguishes the true call to Islaam from all other false and erroneous calls, regardless if they claim to be “upon the Qur’aan and the Sunnah.” Al-Albaanee goes into depth discussing this fact, that one cannot truly understand and apply the Qur’aan and Sunnah unless he follows the understanding and application of the Salaf. We ask Allaah to accept this effort and benefit the Muslims with it.

Quotes from the Book:

“So here we have given the answer from the ayah and the two hadeeth, we just mentioned. Follow the way of the Believers! The way of those believers from present times? The answer is no, we mean the Believers from the past – the first era – the era of the Companions – the Salaf As-Saalih (pious predecessors). These are the people whom we should take as our example and as the ones whom we follow. And there is absolutely no one equal to them on the face of the earth. Therefore, the essence of our call is based on three pillars – on the (1) Qur’aan, the (2) Sunnah and (3) Following the Salaf As-Saalih (pious predecessors).”

“So everyone claims to follow the Qur’aan and the Sunnah, and how often have we heard this kind of talk from the youth who are in confusion, when they say: ‘Ya akhee, these people claim to follow the Qur’aan and the Sunnah and those people claim to follow the Qur’aan and the Sunnah.’ So what is the clear and decisive distinction? It is the Qur’aan and the Sunnah and the Methodology of the Salaf As-Saalih. So whoever follows the Qur’aan and the Sunnah without following the Salaf As-Saalih, he in fact has not followed the Qur’aan and the Sunnah, rather he has only followed his intellect, if not his desire.”

“After making clear this important condition of “upon the methodology of the Salaf As-Saalih”, I must give you some examples. In the past, the Muslims split up into many sects. You hear about the Mu’tazilah, you hear about the Murji’ah, you hear about the Khawaarij, you hear about the Zaidiyyah, not to mention the Shi’a and the Raafidah and so on. There is no one amongst these groups, no matter how deep in misguidance they are, that does not share the same saying as the rest of the Muslims, which is that: “We are on the Qur’aan and the Sunnah.” No one amongst them says: “We don’t follow the Qur’aan and the Sunnah.” And if one of them were to say that, he would completely leave the fold of Islaam. So then why did they split up so long as all of them rely on the Qur’aan and the Sunnah – and I bear witness that they do rely on the Qur’aan and the Sunnah for support. But how is this relying done? It is done without relying on the third foundation, which is what the Salaf As-Saalih were upon.”

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The Difference between Advising and Condemning – Ibn Rajab

by

AUTHOR: Imaam Zayn-ud-Deen Ibn Rajab Al-Hanbalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a complete translation of the classical treatise “Al-Farq baynan-Naseeha wat-Ta’yeer”[The Difference between Advising and Condemning] of Imaam Ibn Rajab Al-Hanbalee, may Allaah have mercy on him. The source used for this translation was the Daar ‘Ammaar publication.

In this treatise, Imaam Ibn Rajab discusses some of the manners and etiquettes of differing amongst Ahlus-Sunnah, explaining the distinction between advising and condemning. This is since these two things are often confused for one another. So the author goes into depth explaining the characteristics of sincere advice and condemnation. This treatise also lays down some guidelines for Ahlus-Sunnah in their criticisms and refutations. It should be noted, as the author states, that this treatise only applies to Ahlus-Sunnah, and as for the innovators and people of desires, then these guidelines do not apply to them.

In recent times, Shaikh Rabee’ Al-Madkhalee has provided an explanation for some of the important points covered in this book in a two-part lecture which was later transcribed and can be downloaded for free from his website http://www.rabee.net.

Quotes from the Book:

“Therefore, refuting weak (erroneous) opinions and clarifying the truth with regard to what opposes it, based upon sound evidences, is not from what these scholars detested. Rather, it was from that which they loved and for which they commended and praised those who did it. So it does not enter into the realm of backbiting at all. But suppose there is someone that hates to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration given to his hatred for that, because hating to manifest the truth – if it is in opposition to the opinion of a man – is not from those matters that are praiseworthy. Rather it is an obligation on the Muslim to love that the truth be made manifest and that the Muslims (in general) are aware of it, regardless of whether it is in conformity or in opposition to his (personal) view.”

“Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is that someone outwardly displays a saying or an action, while presenting an image in which he appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal he has kept hidden inwardly. And he basks in the praise he receives for that which he has outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is carried out effectively by this deception!!”

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Articles Extracted from this eBook :

Advising is Linked to Secrecy while Condemning is linked to Publicizing – Imam Ibn Rajab

The recompense of one who spreads the evil deeds of his believing brother and seeks after his faults – Imam Ibn Rajab

Magnificent Points of Advice for those who have turned to the Way of the Salaf – Ahmad Ash-Shihhee

by

AUTHOR: Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee
TRANSLATED: Isma’eel Alarcon
PRODUCED BY: Al-Ibaanah.com

Magnificent Points of Advice for those who have turned to the Way of the Salaf

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The following articles are extracted from the above eBook

Praise and Thank Allaah for the Blessing of Guiding you to the Methodology of Salaf-us-Saalih – Ahmad ash-Shihhee

Seeking Knowledge is the Foundation for the Correctness of your Repentance – Shaykh Ahmad ash-Shihhee

Do not take Knowledge except from one who is known to be upon the Sunnah – Ahmad Ash-Shihhee

The Need for Returning to the Senior Scholars with regard to the Important Issues – Ahmad ash-Shihhee

Begin by Learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah

The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaykh Abdul-Muhsin Al-Abbaad

by

AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small treatise entitled “’Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam” (The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions) written by Shaikh ‘Abdul-Muhsin Al-‘Abbaad. The source for this treatise was an article the Shaikh wrote for the Islamic University of Madeenah Newsletter (Issue 2 of their fourth year) Shawaal 1391H. This article was distributed together with a transcribed lecture from the Shaikh entitled “Sending Salaat on the Prophet” in a booklet published by the Islamic University of Madeenah.

In this brief presentation, Shaikh Al-‘Abbaad, one of the senior scholars and a Muhaddith in Saudi Arabia, may Allaah preserve him, outlines the proper belief a Muslim should have with regard to the Companions, and that is of moderateness.

So the Muslim should not go to either extreme of being fanatical towards individuals amongst the Companions or being lenient and heedless about the rights they deserve. Rather, it is upon the believer, the adherent of Ahlus-Sunnah wal-Jamaa’ah, to have love and respect for all of them, as well as to acknowledge their virtues and refrain from mentioning their errors and mishaps. The Shaikh presents the material in a concise but educational manner, quoting numerous ayaat, ahaadeeth and statements of the Salaf.

Quotes from the Book:

“The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness. It is moderateness amidst the extremist fanatics who elevate the esteemed ones amongst them to a level that is only befitting for Allaah or for His messengers and moderateness amidst the heedless and harsh ones who belittle and revile them. So they are in the middle between those who are excessive and those who fall short – they love all of them and put each one of them in the due place that they deserve, with fairness and justice. So they do not elevate them to a level they don’t deserve, nor do they belittle them, taking away what they are worthy of. Their tongues are moist with mentioning them only in good, according to what is befitting for them. And their hearts are filled with love for them.“

“And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.”

“These are five examples from the sayings of the Salaf As-Saalih (righteous predecessors), which demonstrate what we are obligated to believe in with respect to the best of creation after the Prophets and Messengers. One thing we must understand is that defaming these chosen and unique individuals is equal to defaming the Religion itself, since it was none other than them who passed the Religion down to those who came after them. And we already mentioned the words of Abu Zur’ah, in which he said: ‘The only ones who brought this Qur’aan and Sunan (plural of Sunnah) to us are the Companions of Allaah’s Messenger. (So) they only wish to disparage and demolish our witnesses so that they can nullify the Book and the Sunnah, whereas they are more deserving of being disparaged for they are the heretics (zanaadiqah).'”

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Short Articles extracted from this book:

Benefit : All of the Companions (Sahabah) of Allaah’s Messenger are Trustworthy – Shaikh Abdul-Muhsin al-Abbad

The madh-hab of Ahl-us-Sunnah wal-Jamaa’ah concerning the Companions is that of moderateness between the two ends of extremism and heedlessness – Shaykh Abdul-Muhsin al-Abbad

Refraining from (speaking about) the differences that occurred between Companions – Shaikh Abdul-Muhsin Al-Abbaad

Maintaining Pure Hearts And Tongues Towards The Companions Of Allaah’s Messenger (صلى الله عليه و سلم) – Ibn Taymiyyah

Benefit: Defaming the Companions is equal to Defaming the Religion itself – Shaykh Abdul-Muhsin

Sufficiency in Creed (Lum’at-ul-‘Itiqaad) – Imaam Ibn Qudaamah

by

AUTHOR: Imaam Ibn Qudaamah Al-Maqdisee [died 620H]
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of the classic treatise Lum’at-ul-‘Itiqaad (Sufficiency in Creed) of the great Imaam, Abu Muhammad Muwaffaq-ud-Deen Ibn Qudaamah AI-Maqdisee, may Allaah have mercy on him.

In this book, Imaam Ibn Qudaamah presents the Creed of the Salaf as is the custom of the scholars of Ahlus-Sunnah wal-Jamaa’ah in every century — to preserve the authentic Creed by way of writing it down in books and spreading it So this Creed became well known amongst the scholars and studied in the gatherings of knowledge. In fact the treatise continues to be studied and reviewed by students of knowledge throughout the world.

This book was explained in recent times by Imaam Muhammad bin Saalih Al-Uthaimeen and assigned for study by the Board of Educational Institutes in Saudi Arabia. All footnotes and hadeeth verifications were extracted in abridged form from Ashraf bin Abdil-Maqsood’s checking of Imaam Ibn Al-Uthaimeen’s explanation of ‘Sufficiency in Creed’

We ask Allaah to make this treatise a benefit for the students of knowledge to study and acquire understanding of their Religion.

[Download the PDF Book Here]

Read the Book Below:

TABLE OF CONTENTS

1. Introduction
2. The Speech of Allaah
3. The Qur’aan is the Speech of Allaah
4. The Believers will see their Lord on the Day of Judgement
5. The Divine Decree and Ordainment of Allaah
6. Eemaan (Faith) is Speech and Action
7. Faith in Everything that the Messenger informed of
8. Muhammad, the Seal of the Prophets

INTRODUCTION

All praise is due to Allaah, the One praised in every tongue (i.e. language), the One worshipped in every era. There is not a place that is free of His Knowledge nor does one affair preoccupy Him over another. He is far beyond any equals and rivals, as well as being free of any wife or children. His Decree is carried out in all of His servants. No intellect can derive an example of Him with its pondering, nor can any heart attempt to depict Him.

“There is nothing whatsoever like Him (in comparison). And He is the AllHearer, the All-Seer.” [Surah Ash-Shoora (42): 11]

To Him belong the best of Names and the most honorable of Attributes.

“The Most Gracious (Allaah) rose over the Throne (in a manner that suits His majesty). To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil. And if you speak aloud, then verily, He knows the secret and that which is yet more hidden. Allaah! None has the right to be worshipped except Him. To Him belong the best of Names.” [Surah TaHa (20): 5-8]

His knowledge encompasses everything. He subjugates all creatures by His Honor and Rule. And His knowledge and mercy engulf everything.

“He (Allaah) knows what happens to them (His creatures) in this world, and what will happen to them (in the Hereafter) but they will never encompass anything of His knowledge.” [Surah TaHa (20): 110]

He is described by what He has attributed to Himself in His Magnificent Book and upon the tongue of His honorable Prophet.

We are obligated to believe in and to welcome with submission and acceptance everything that is mentioned in the Qur’aan or that is authentically reported on the Prophet (sallAllaahu ‘alayhi wa sallam) concerning Allaah’s Attributes. And we must abandon opposing it (which is done) by radd (rejection), ta’weel (distortive misinterpretation), tashbeeh (comparison) and tamtheel (representation). As for what appears unclear from that, then we are obligated to affirm its wording and not oppose it’s (literal) meaning. We are to return the precise knowledge of it to the One who stated it and we entrust it upon the one who transmitted it, following the example of the ones who are deeply endowed with knowledge, those whom Allaah has praised in His manifest Book, saying:

“And those who are firmly grounded with knowledge say: ‘We believe in it (the Qur’aan); the whole of it (clear and unclear verses) is from our Lord.’” [Surah Aali ‘Imraan (3): 7]

And He says, dispraising the one who seeks the ta’weel (hidden meaning) of the unclear verses of His revelation.

“As for those in whose hearts there is deviation, they follow that which is not entirely clear thereof, seeking fitnah (mischief) and seeking for its ta’weel (hidden meanings), but no one knows its hidden meanings except Allaah.” [Surah Aali ‘Imraan (3): 7]

Thus Allah has placed the aspect of seeking after the hidden meanings (ta’weel) as a sign of deviation. And He has placed it at the same level of seeking after mischief, in the dispraise of it. Then He placed a barrier between them and that which they aspire and He cuts off their ambitions from what they seek after, by saying:

“But no one knows its hidden meanings except Allaah.” [Surah Aali ‘Imraan (3): 7]

Concerning the hadeeths: “Verily, Allaah descends to the lowest heaven” and “Verily, Allaah will be seen on the Day of Judgement” and what is similar to these ahaadeeth, Imaam Abu ‘Abdillaah Ahmad bin Hanbal (rahimahullaah) said:

“We believe in them and we attest to their verity, without saying how and without ascribing a (fixed) meaning for them. Nor do we reject any part from them. We know that whatever the Messenger came with is the truth. We do not reject what Allaah’s Messenger came with, nor do we describe Allaah with more than He has described Himself, without limits.

Allaah says: ‘There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-Seer.’ We say as He has said. We describe Him with what He has described Himself and we do not transgress that. The description of those who (attempt to) describe Him, cannot grasp Him. We believe in the Qur’aan, all of it, its clear verses as well as its unclear verses. We do not reject any of His Attributes due to a discomfort (that we may perceive towards it). We do not transgress the Qur’aan and the Hadeeth. And we have no knowledge of how to understand them, except through the affirmations of the Messenger and the confirmation of the Qur’aan.” Imaam Abu ‘Abdillaah Muhammad bin Idrees Ash-Shaafi’ee, may Allaah be pleased with him, said: “I believe in Allaah and in what has been reported concerning Allaah, upon what was intended by Allaah. And I believe in the Messenger of Allaah and in what has been reported concerning the Messenger of Allaah, upon what was intended by the Messenger of Allaah.”

This is the way that the scholars of the past and present have followed, may Allaah be pleased with them. They all unanimously agreed on acknowledging, accepting, and affirming what has been mentioned in the Book of Allaah and the Sunnah of His Messenger (sallAllaahu ‘alayhi wa sallam) concerning the Attributes, without turning towards the use of ta’weel.

We have been commanded to follow their way (the Prophet and his Companions) and to be guided by their example. And we have been warned of the newly invented matters and we have been informed that they are from among the things that lead astray. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs (who will come) after me. Bite onto it (i.e. the Sunnah) with your molar teeth and beware of newly invented matters.

For indeed, every newly invented matter is an innovation and every innovation is a misguidance.” [1]

‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu) said: “Follow (the Sunnah) and do not innovate! For you have been sufficed.” [2]

‘Umar bin ‘Abd-il-‘Azeez (rahimahullaah) said something with the meaning:

“Stop where the people have stopped! For, indeed, they stopped upon receiving knowledge. The clear evidences would suffice them and they were the strongest at manifesting it. If there were any addition (to the Religion), they would be most likely to have done it (first). So if you say: it was introduced after them, then no one introduces into it except for he who opposes their guidance and desires other than their example. They have described from it what was enough and they have spoken concerning it what has sufficed. What is above them is excessiveness. And what is below them is inadequacy. Some people have fallen short of them and so they have drawn away. And others have transgressed them and so they became extreme. But indeed, they were between these two, upon a straight guidance.”

Abu ‘Amr Al-Awzaa’ee (rahimahullaah) said: “Stick to the narrations of those who came before you (man salafa), even if the people reject you. And beware of the opinions of men, even if they beautify them for you with their speech.”

Muhammad bin ‘Abd-ir-Rahmaan Al-Adarmee (rahimahullaah) said to a man who was speaking of an innovation and calling the people towards it:

“Did the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee have knowledge of it or did they not have knowledge of it?” He said: “They did not have knowledge of it.” He said: “So something which they had no knowledge of, you know!?!” The man said: “Then I say that they did have knowledge of it!” He said: “Was it sufficient for them that they not speak about it nor call the people towards it, or was it not sufficient for them?” The man said: “Of course it was sufficient for them.” He said: “So something which was sufficient for the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and his Khaleefahs is not sufficient for you!?!” So the man refrained (from his call) and the Khaleefah, who was present there, said: “May Allaah not suffice the one who is not satisfied by what they found sufficient.”

Similarly, whoever does not feel content with what was sufficient for the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Companions, those who followed them in righteousness, the Imaams that came after them and those deeply endowed with knowledge, regarding reciting the verses on (Allaah’s) Attributes, reading the reports about them and leaving them the way they came (i.e. were reported), then may Allaah not suffice him.

Among what has been revealed in the verses concerning Allaah’s Attributes, is:

“And the Face of your Lord, full of Majesty and Honor, will remain forever.” [Surah Ar-Rahmaan (55): 27]

And His saying: “Nay, both His Hands are widely outstretched.” [Surah AlMaa’idah (5): 64]

His statement in which He informs us that ‘Eesaa bin Maryam said:

“You know what is in my inner-self, though I do not know what is in Your Self.” [Surah Al-Maa’idah (5): 116]

His statement: “And your Lord comes…” [Surah Al-Fajr (89): 22]

His saying:

“Do they then wait for anything other than that Allaah should come to them.” [Surah Al-Baqarah (2): 210]

His statement:

“Allaah is pleased with them and they are pleased with Him.” [Surah Al-Maa’idah (5): 119]

His saying:

“Allaah will bring a people whom He will love and they will love Him.” [Surah AlMaa’idah (5): 54]

His statement concerning the disbelievers:

“And the Anger of Allaah is upon them.” [Surah Al-Fath (48): 6]

His statement:

“That is because they followed that which discontented Allaah…” [Surah Muhammad (47): 28]

And His saying:

“But Allaah disliked their being sent forth.” [Surah At-Tawbah (9): 46]

From the Sunnah is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam):

“Our Lord, may He be Blessed and Exalted, descends to the lowest heaven every night.” [3]

His (sallAllaahu ‘alayhi wa sallam) statement:

“Your Lord is amazed by the youth who does not possess childish manners.” [4]

And his (sallAllaahu ‘alayhi wa sallam) saying:

“Allaah laughs at two men – one of whom kills the other, then they both enter Paradise.” [5]

We believe in this and what is similar to it, from that which has an authentic chain and reliable reporters. We do not reject it nor do we negate it. Nor do we change its meaning with something that contradicts what is literally apparent from it. We do not compare it to the attributes of the creation nor by (using) the naming schemes of the innovators. And we know that Allaah, Glorified and Exalted, has no equal or comparison.

“There is nothing whatsoever like Him (in comparison). And He is the AllHearer, the All-Seer.” [Surah Ash-Shoora (42): 11]

Everything that is imagined by the intellect or pondered in one’s thoughts, then Allaah is contrary to that. Another example is His saying:

So Allaah revealed:

“But they give preference to others over themselves, even though they had a need for it.” [Surah Al-Hashr (59): 9]

“The Most Merciful rose over the Throne.” [Surah TaHa (20): 5]

And His statement:

“Do you feel secure that He, who is above the heavens…” [Surah Al-Mulk (67): 16]

And the statement of the Prophet (sallAllaahu ‘alayhi wa sallam):

“Our Lord, Allaah, who is above the heavens! Sanctified be your Name.” [6]

And his (sallAllaahu ‘alayhi wa sallam) saying to the slave girl: “Where is Allaah?” She said: “Above the heavens.” So he said: “Free her, for indeed, she is a believer.” Maalik bin Anas, Muslim and other scholars have reported this hadeeth.

The Prophet (sallAllaahu ‘alayhi wa sallam) said to Husayn (bin ‘Imraan): “How many gods do you worship?” He said: “Seven. Six in the earth and one above the heavens.” He (sallAllaahu ‘alayhi wa sallam) said “Who is it that you hope in and fear (most)?” He said: “The One that is above the heavens.” He said: “Then abandon the six and worship the One who is above the heavens, and I will teach you two supplications.” So he accepted Islaam and the Prophet taught him to say: “O Allaah, Grant me guidance and save me from the evil of my self.” [7]

What was reported in the previously revealed books, concerning the signs of the Prophet (sallAllaahu ‘alayhi wa sallam) and his Companions, is that: “They prostrate on earth while claiming that their god is above the heavens.”

Abu Dawood reported in his Sunan that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed what is between one level of heaven and (another) level of heaven is a distance of such and such…” He continued until he (sallAllaahu ‘alayhi wa sallam) mentioned: “And above that is the Throne. And Allaah, the One free of all defects, is above that.” [8]

This and what is similar to it is from what the Salaf, may Allaah have mercy on them, have unanimously agreed on reporting and accepting. And we do not incline towards rejecting it (radd), nor toward distorting its meaning (ta’weel), nor towards making comparisons to it (tashbeeh), nor towards likening it (tamtheel).

Imaam Maalik bin Anas (rahimahullaah) was questioned once, and it was said to him: “O Abu ‘Abdillaah! (Allaah says): ‘The Most Merciful rose over the Throne.’ How does He rise?” So he (rahimahullaah) responded: “The Rising (Al-Istiwaa) is not something unkown. How (it is done) is incomprehensible. Believing in it is an obligation. And asking concerning it is an innovation.” Then he put someone in charge of the man and he was thrown out. [9]

THE SPEECH OF ALLAAH

From the Attributes of Allaah is that He speaks with a speech that is pre-existent. He causes whomsoever He wills to hear it. Moosaa heard it from Him without there being any intermediary. Jibreel heard it, as well as whomever He permits from His angels and messengers. He, the One free from all defects, will speak to the believers in the Hereafter and they will speak to Him. He will grant them permission and they will visit Him. Allaah says:

“And to Moosaa, Allaah spoke directly.” [Surah An-Nisaa (4): 164]

And Allaah says:

“He (Allaah) said: ‘O Moosaa, I have chosen you above men by My messages, and by My speaking (to you).’” [Surah Al-A’araaf (7): 144] And He says: “Those messengers! We preferred some of them over others; to some of them Allaah spoke (directly).” [Surah Al-Baqarah (2): 253]

And He says:

“It is not for any human being that Allaah should speak to him unless (it be) by Revelation, or from behind a veil.” [Surah Ash-Shuraa (42): 51]

And He says:

“And when he came to it (the fire), he was called by name: ‘O Moosaa! Verily, I am your Lord!’” [Surah TaHa (20): 11-12]

And Allaah says:

“Verily, I am Allaah! None has the right to be worshipped but I, so worship Me, and establish the prayer for My Remembrance.” [Surah TaHa (20): 14]

It is not permissible for anyone to say this (last ayah) except Allaah.

‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu) said: “When Allaah speaks through revelation, the inhabitants of the heavens hear His Voice.” He reported this on the Prophet. [10]

‘Abdullaah bin Anees (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Allaah will gather the creatures on the Day of Judgement, naked, barefoot, uncircumcised and not having anything with them. He will then call them with a voice that those who are far as well as those who are near will be able to hear: ‘I am Al-Malik (the King). I am Ad-Dayyaan (the Recompenser).’” [11]

In some narrations, it mentions that: One night Moosaa saw the Fire and it overthrew him so he became frightened from it. Then his Lord called to him: “O Moosaa!” So he responded quickly, being familiar with the voice: “Here I am to serve you! Here I am! I hear Your voice but I do not see Your place (i.e. where you are). Where are You?” He said: “I am above you and in front of you and on your right and on your left.” So he realized that this attribute did not befit anyone except Allaah. He (Moosaa) then said: “You are just as You say, my Lord. Do I hear Your speech or the speech of one of Your messengers (angels)?” He said: “No, rather My speech, O Moosaa.”

THE QUR’AAN IS THE SPEECH OF ALLAAH

From the Speech of Allaah, is the Glorious Qur’aan. It is the plain Book of Allaah and His firm rope. It is His straight path and the revelation of the Lord of the universe. The most honorable spirit (Jibreel) brought it to the heart of the best of messengers, in a clear Arabic language. It was revealed and not created. From Him it began and to Him it will return.

It consists of precise chapters, clear verses, and letters and words. Whoever recites it and does so properly (with ‘Iraab), he will have ten good deeds for every letter he recites. It has a beginning and an end, and it consists of sections and parts. It is that which is recited by the tongues, memorized in the hearts, listened to by the ears, and recorded in the scriptures (masaahif).

In it are verses that are clear and ambiguous, that which abrogates and those that are abrogated, those that are specific and those that are general, and those that contain obligations and prohibitions.

“Falsehood cannot approach it from before it or behind it. (It is) sent down by the All-Wise, Worthy of all praise (Allaah).” [Surah Fussilat (41): 42]

“Say: If mankind and jinn were to gather together to produce the likes of this Qur’aan, they would not produce the likes thereof, even if they helped one another.” [Surah Al-Israa (17): 88]

This is the Arabic Book of which the disbelievers said concerning it: “We will never believe in this Qur’aan.” [Surah Saba (34): 31]

And some of them said:

“This is nothing but the words of a human being!” [Surah Al-Mudaththir (74): 25]

So Allaah said:

“I will cast him into the Hellfire.” [Surah Al-Mudaththir (74): 26]

Some of them said that it was poetry, so Allaah said:

“And We have not taught him (i.e. Muhammad) poetry nor is it suitable for him. This is only a reminder and a plain Qur’aan.” [Surah YaaSeen (36): 69] Thus, when Allaah denies that it is poetry and confirms that it is a Qur’aan, there should not remain any doubt for the one possessing intellect, that the Qur’aan is that Arabic Book which is composed of words, letters and verses. This is because if it were not so, then they (disbelievers) would not have claimed that it was poetry.

Allaah, the Mighty and Sublime, says:

“And if you (disbelievers) are in doubt concerning what We have sent down (i.e. the Qur’aan) to Our slave (Muhammad), then produce a chapter the like thereof and call your witnesses besides Allaah.” [Surah Al-Baqarah (2): 23] It is not right for Him to challenge them with producing something that they neither know nor understand (i.e. it is words and letters, which they know).

Allaah says:

“And when Our clear verses are recited unto them, those who hope not to meet Us, say: ‘Bring us a Qur’aan other than this, or change it.’ Say (O Muhammad) ‘It is not for me to change it on my own accord. I only follow that which is revealed unto me.’” [Surah Yoonus (10): 15]

This confirms that the Qur’aan is (made of) verses, which are recited unto them (i.e. the disbelievers).

Allaah says:

“Nay, but they are clear verses that are preserved in the hearts of those who have been given knowledge.” [Surah Al-‘Ankaboot (29): 49]

And He says after having sworn upon it:

“This is indeed an honorable Qur’aan. In a Book well guarded (i.e. Al-Lawh-ulMahfoodh), which none can touch, except the purified (i.e. the angels).” [Surah
Al-Waaqi’ah (56): 77-79]

And Allaah says:

“Kaaf-Ha-Ya-‘Ayn-Saad” [Surah Maryam (19): 1]

“Ha-Meem. ‘Ayn-Seen-Qaaf” [Surat-ush-Shooraa (42): 1]

He commences twenty-nine chapters of the Qur’aan with individually separated letters. The Prophet (sallAallaahu ‘alayhi wa sallam) said: “Whoever recites the Qur’aan and recites it properly, there will be ten good deeds for him, for every letter from it. And whoever recites the Qur’aan and recites it improperly, there will be one good deed for him for every letter.” [12]

And he (sallAallaahu ‘alayhi wa sallam) said: “Read the Qur’aan before there comes to you a people who will throw forth its words as fast as an arrow (shoots out), yet it will not pass their throats. They will hasten its reward and not delay it.” [13]

Abu Bakr and ‘Umar (radyAllaahu ‘anhumaa) said: “To make ‘Iraab of the Qur’aan (recite it properly with all its rules) is more beloved to us than to memorize some of its letters.” [14]

‘Alee (radyAllaahu ‘anhu) said: “Whoever disbelieves in one letter from it, then he has disbelieved in all of it.” [15]

The Muslims (i.e. scholars) have unanimously agreed on the number of chapters (suwar), verses, words and letters of the Qur’aan. There is no disagreement amongst the Muslims (i.e. scholars) concerning the disbelief of one who denies a chapter (surah), verse (ayah), word, or letter from the Qur’aan, which has been agreed on. There is a clear decisive proof in this that it is (made of) letters.

THE BELIEVERS WILL SEE THEIR LORD ON THE DAY OF JUDGEMENT

The believers will see their Lord in the Hereafter with their own eyes and they will visit Him. He will speak to them and they will speak to Him. Allaah says: “(Some) Faces on that Day will be shiny and radiant. Looking at their Lord (Allaah).” [Surah Al-Qiyaamah (75): 22-23]

And He says: “Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.” [Surah Al-Mutaffifeen (83): 15]

If Allaah is screened from these people (disbelievers) during a state in which they are in discontentment this indicates that the believers will see Him while being in (the opposite) a state of pleasure. If this were not so, there would be no distinction between the two.

The Prophet (radyAllaahu ‘anhu) said: “Indeed, you will see your Lord, just as you see this moon. There is no difficulty in your seeing it.” This is an authentic hadeeth that has been agreed upon. [16]

This statement is a comparison between one manner of seeing with another manner of seeing. It is not a comparison between what is being seen and something else that is being seen, for indeed, Allaah has neither comparisons nor equals.

THE DIVINE DECREE AND ORDAINMENT OF ALLAAH

From the Attributes of Allaah, is that He does whatsoever He wants. Nothing comes to pass, except by His desire (Iraadah) and nothing escapes His Will (Mashee’ah). There is nothing in this world that escapes from His Preordainment (Taqdeer) and nothing comes to pass except with His Administration (Tadbeer). There is no one that can go around the Preordainment (Qadar) that has been recorded for him. Nor can one transgress the limits of what has been decreed for him in the Written Tablet (Al-Lawhul-Mahfoodh). He wills all that the creation does. Had He made them infallible, they would not disobey Him, and had He willed that they all obey Him, they would surely obey Him. He created the creation and their actions, and He preordained their provision and lifespans. He guides whom He wills by His wisdom. Allaah says:

“He cannot be questioned as to what He does, while they will be questioned.” [Surah Al-Anbiyaa (21): 23]

Allaah says:
“Verily, We have created all things with Qadar (Divine Preordainment).” [Surah Al-Qamar (54): 49]

And He says:
“He has created everything, and so He has assigned its Preordainment.” [Surah Al-Furqaan (25): 2]

And He says:

“No calamity befalls on the earth or in yourselves, except that it is (written) in a Book (Al-Lawh-ul-Mahfoodh) before We bring it into existence.” [Surah Al-Hadeed (57): 22]

And He says:

“And whoever Allaah wills to guide, he opens his breast (i.e. heart) to Islaam. And whoever He wills to send astray, He makes his breast (i.e. heart) closed and constricted.” [Surah Al-Ana’aam (6): 125]

Ibn ‘Umar reported that Jibreel asked the Prophet (sallAllaahu ‘alayhi wa sallam) what Eemaan was, so he responded: “To believe in Allaah, His Angels, His Books, His Messengers, the Last Day and Al-Qadar, the good of it and the bad of it.” So Jibreel told him: “You have spoken truthfully.” Reported by Muslim [17]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I believe in Al-Qadar, the good of it and the bad of it, the sweet of it and the bitter of it.” [18]

One of the supplications that the Prophet (sallAllaahu ‘alayhi wa sallam) taught AlHasan bin ‘Alee and which he himself used to supplicate with during the Qunoot of
Witr, was: “And save me from the bad of what You have ordained.” [19]

We do not use the Qadaa and the Qadar of Allaah as an excuse for us to abandon following His commandments and avoiding His prohibitions. Rather, we are obligated to believe in and know that with Allaah lies the proof (eliminating all excuses) by His revealing of the Books and His sending of the Messengers. Allaah says:

“In order that mankind shall have no excuse (i.e. proof) against Allaah after the (coming of) Messengers.” [Surah An-Nisaa (4): 165]

We know that Allaah, High and Exalted, did not command or forbid except that which can be acted upon or abandoned. He did not force anyone to commit acts of disobedience nor did He compel anyone to abandon obeying Him. Allaah, the Most High, says:

“Allaah has not given any soul a responsibility, except that He has given it the ability (to carry out that responsibility).” [Surat-ul-Baqarah (2): 286]

And Allaah says:
“So fear Allaah as much as you are able to.” [Surah At-Taghaabun (64): 16]

And Allaah says:
“This Day every person will be recompensed for what he earned. There will be no injustice (upon anybody in their judgement) on that Day.” [Surah Ghaafir (40): 17]

This indicates that every servant possesses actions and things he earns – he will be recompensed for his good deeds with reward and for his bad deeds with punishment. This will occur by the Divine Execution (Al-Qadaa) and Decree (Al-Qadar) of Allaah.

EEMAAN IS SPEECH AND ACTION

Eemaan (Faith) is a statement of the tongue, an action of the limbs and a belief of the heart. It increases with obedience and decreases with disobedience. Allaah says:

“And they were commanded not, except that they should worship Allaah alone, making the Religion sincere to Him, and establish the prayer, and give the Zakaah. And that is the right religion.” [Surah Al-Bayyinah (98): 5]

So He has placed the worship of Allaah, the sincerity of the heart, the establishment of prayer and the giving of Zakaah, all as being from the Religion (i.e. Eemaan). The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Eemaan consists of more than seventy branches. The highest of them is to testify that La ilaaha illa Allaah (None has the right to be worshipped except Allaah). And the lowest of them is removing a harmful object from the road.”

So he (sallAllaahu ‘alayhi wa sallam) placed speech and action as part of Eemaan (Faith). Allaah says:

“As for those who believe, it has increased their Eemaan.” [Surah At-Tawbah (9): 124]

And He says:
“In order that they may grow more in Eemaan (Faith), along with their (present) Eemaan.” [Surah Al-Fath (48): 4]

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Whoever says: ‘Laa Illaaha Illaa Allaah’ and he has in his heart Eemaan, the weight of a wheat grain, or a mustard’s seed or an atom, he will be extracted from the Hellfire.” Therefore he (sallAllaahu ‘alayhi wa sallam) has placed Eemaan at different levels.

FAITH IN EVERYTHING THAT THE MESSENGER INFORMED OF

We are obligated to have Faith in everything that the Prophet (sallAllaahu ‘alayhi wa sallam) informed us about and in what has been authentically attributed to him through reports, whether we witnessed it or it was hidden from us. We know that it is a reality and the truth. This is the same with regard to whether we comprehend it or we do not comprehend it. We do not go beyond the outer actuality (i.e. literalness) of its meaning, such as the hadeeth concerning the Israa and the Mi’raaj.[20] It occurred while the Prophet was awake and not in a dream, for indeed the Quraish denied it and considered it something incredible. And they did not used to deny dreams.

Another example of that, is when the angel of death approached Moosaa in order to take his soul. He (Moosaa) struck him and gouged his eye, so he returned to his Lord who gave him his eye back.

Another example of that: are the signs of the Hour, such as the emergence of the Dajjaal, the descent of ‘Eesaa bin Maryam, who will then kill him, the coming out of Ya’jooj and Ma’jooj, the emergence of the Beast, the rising of the sun from the west, and all that is related to this from what has been authentically reported. [21]

The punishment and pleasure of the grave are true. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from it (the punishment) and he commanded that it be done in every prayer.

The trial of the grave is true. The questioning of Munkar and Nakeer is true. The resurrection after death is true, and that will occur when Israafeel blows on the trumpet.

“And behold from the graves they will come out quickly to their Lord.” [Surah YaaSeen (36): 51]

Mankind will be gathered on the Day of Judgement, barefoot, naked, uncircumcised, and having nothing with them (i.e. possessions). They will stop at the final place of standing, until our Prophet (sallAllaahu ‘alayhi wa sallam) intercedes for them and Allaah, Blessed and Exalted, reckons with them (i.e. judges them). The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and the left hands.

“Then as for him who will be given his record in his right hand, he surely, will receive an easy reckoning. And will return back to his family in joy! But whoever is given his record behind his back (or in his left hand), he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it’s burning flames.” [Surah Al-Inshiqaaq (84): 7-12]

The Balance (Al-Meezaan) has two scales and a tongue, with which it will weigh the deeds.

“Then those whose Balances (of good deeds) are heavy, they are the successful. And those whose Balances (of good deeds) are light, they are those who lose their own selves, in Hell will they abide.” [Surah Al-Mu’minoon (23): 102- 103]

Our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) will have the Fountain (AlHawd) on the Day of Judgement. Its water is whiter than milk and sweeter than honey. Its drinking vessels are as numerous as the stars in the sky. Whosoever drinks a serving from it, will never thirst again after that.

The Bridge is true. The righteous ones will cross it and the evil ones will fall from it. Our Prophet (sallAllaahu ‘alayhi wa sallam) will intercede for the members of his ummah who have entered the Hellfire due to their major sins. Thus they will be

extracted from it due to his (sallAllaahu ‘alayhi wa sallam) interceding (for them), but only after having been set ablaze and burned to ashes and charcoal. Then they will enter Paradise due to his intercession.

There will also be interceding done by the rest of the prophets, believers and angels. Allaah says:
“And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa (21): 28]

The intercession of the interceders will be of no avail to the disbelievers. Paradise and the Hellfire are two creations that will not cease to exist. Paradise is the abode of the close friends of Allaah, while the Hellfire is the place of punishment for His enemies. The inhabitants of Paradise will abide therein (i.e. Paradise) forever. “Verily, the sinful evildoers will be in the torment of Hell to abide therein forever. (Their torment) will not be lightened for them, and they will be plunged into destruction with deep regrets and sorrows.” [Surah Az-Zukhruf (43): 74-75]

Death will be brought in the form of a sturdy ram and slaughtered between Paradise and Hellfire. Then it will be said: “O inhabitants of Paradise! Eternity for you and no (more) death! And O inhabitants of Hellfire! Eternity for you and no (more) death!” [22]

MUHAMMAD, THE SEAL OF THE PROPHETS

Muhammad is the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), the seal of the Prophets and the leader of those sent by Allaah. The Eemaan (Faith) of a servant is not valid until he believes in his message and bears witness to his prophethood. Mankind will not be judged on the Day of Judgement except with his (sallAllaahu ‘alayhi wa sallam) intercession. And no nation will enter Paradise, until his nation has entered it first.

He is the possessor of the banner of praise, the most praiseworthy station (almaqaam-ul-mahmood) and the flowing Fountain (Al-Hawd). He is the leader (Imaam) of the prophets, their spokesman and the one who holds their intercession. His (sallAllaahu ‘alayhi wa sallam) nation is the best of nations and his Companions are the best of those who accompanied prophets, may the peace of Allaah be upon them. The best of the Prophet’s ummah was Abu Bakr As-Siddeeq, then ‘Umar Al-Faarooq, then ‘Uthmaan Dhun-Noorain, and then ‘Alee Al-Murtadaa. May Allaah be pleased with all of them. This is due to what has been reported on ‘Abdullaah bin ‘Umar that he said: “We used to say, while the Prophet (sallAllaahu ‘alayhi wa sallam) was alive: ‘The best of this nation, after its Prophet, is Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee.’ This would reach the Prophet and he would not oppose it.” [23]

It is authentically reported on ‘Alee that he said: “The best of this nation after its Prophet is Abu Bakr, then ‘Umar. And if I wanted to, I would have named the third.” [24]

Abu Ad-Dardaa reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The sun does not rise nor does it set upon anyone better, after the prophets and the messengers, than Abu Bakr.” [25]

He (Abu Bakr) was the most deserving of the Khilaafah from all of the creation, after the Prophet (sallAllaahu ‘alayhi wa sallam), due to his merits, his precedence, and also due to the Prophet’s preference of him to lead the prayer over all of his Companions, may Allaah be pleased with them. It is also due to the unity in agreement of the Companions upon his precedence and giving the oath of allegiance to him. And Allaah would not have united them in agreement upon something erroneous.

Then after him was ‘Umar, due to his merits and Abu Bakr’s empowering it to him. Then ‘Uthmaan due to the preference of him by the members of the governing council. Then ‘Alee due to his merits and the unanimous agreement of the people of his time on it.

These are the rightly guided Khaleefahs. They are the ones about whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs (who will come) after me. Bite onto it (the Sunnah) with your molar teeth.”

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Khilaafah after me will endure for thirty years.” [26] The last part of it occurred with the Khilaafah of ‘Alee, may Allaah be pleased with him.

We bear witness that the ten (individuals) will be in Paradise, just as the Prophet (sallAllaahu ‘alayhi wa sallam) bore witness to it, when he said: “Abu Bakr is in Paradise. ‘Umar is in Paradise. ‘Uthmaan is in Paradise. ‘Alee is in Paradise. Talha is in Paradise. Az-Zubair is in Paradise. Sa’ad is in Paradise. Sa’eed is in Paradise. ‘Abd-ur-Rahmaan bin ‘Awf is in Paradise. Abu ‘Ubaydah Ibn AlJarraah is in Paradise.” As for everyone else whom the Prophet (sallAllaahu ‘alayhi wa sallam) has testified will be in Paradise, then we bear witness to that (as well). This is reflected in his statement: “Al-Hasan and Al-Husayn are the (two) leaders of the youth in Paradise.”[27] And his statement to Thaabit bin Qays: “Indeed, he (Thaabit) is from the inhabitants of Paradise.” [28]

We do not ascertain for anyone from the people of the Qiblah (i.e. Muslims) that he will be in Paradise or the Hellfire, except for he whom the Messenger (sallAllaahu ‘alayhi wa sallam) has ascertained it for. However, we wish well for the good-doer and we fear for the evildoer.

We do not declare anyone from the people of our Qiblah (Muslims) a disbeliever due to a sin nor do we cast him out of the fold of Islaam based on a deed. We hold that Hajj and Jihaad are everlasting along with the obedience to every leader, whether he is righteous or evil. In addition, praying behind them (in congregation) is permissible.

Anas (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Three things are from the essence of Eemaan: Refraining from (harming) anyone who says: ‘Laa Ilaaha Illaa Allaah’. We do not declare him a disbeliever due to a sin (he may have committed) nor do we cast him out of Islaam due to an action. The Jihaad is everlasting from the time that Allaah sent me to the time when the last part of my ummah fights the Dajjaal. Neither the oppression of a tyrant nor the justice of a righteous leader nullifies it. And (the third is) the belief in Al-Qadar (Divine Preordainment).” Abu Dawood reported it. [29]

From the Sunnah is: Loyalty to the Sahaabah, love for them, mentioning their good qualities, and asking Allaah to grant them mercy and to forgive them. And (also) refraining from mentioning their bad qualities and what they differed in, believing in their virtues and acknowledging their superiority. Allaah says:

“And those who came after them say: ‘Our Lord! Forgive us and our brothers who preceded us in Faith. And put not in our hearts any hatred against those who have believed.’” [Surah Al-Hashr (59): 10]

And Allaah says:

“Muhammad is the Messenger of Allaah. And those who are with him are severe against the disbelievers, while being merciful among themselves.” [Surah Al-Fath (48): 29]

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Do not revile my Companions, for indeed if one of you were to give in charity, the equivalent of mount Uhud in gold, it would not reach a mudd (handful) of one of them, nor even half of it.” [30]

From the Sunnah is: Being content with the wives of Allaah’s Messenger, the Mothers of the Believers, and the pure ones free from every type of evil. The best of them were Khadeejah Bint Khuwailid and ‘Aa’isha Bint As-Siddeeq, whom Allaah absolved from guilt in His Book. She is the wife of the Prophet in this world and the next. Whosoever discards her from what Allaah has absolved her from, has disbelieved in Allaah, the Most Great.

Mu’awiyah is the (maternal) Uncle of the Believers and one of those who wrote down the revelation of Allaah. He was one of the Khaleefahs of the Muslims, may Allaah be pleased with him.

From the Sunnah is: Hearing and obeying the Muslim leaders and the Khaleefahs (Ameer-ul-Mu’mineen), the righteous from among them as well as the evil. This is so long as they do not command us with disobedience to Allaah, for indeed, there is no obedience to anyone if it involves disobedience to Allaah.

It is obligatory to obey: Whoever is given the Khilaafah while the people agree and are pleased with him, as well as (to obey) the one who fought against the people till he became the Khaleefah and was proclaimed “Ameer-ul-Mu’mineen.” Opposing him, revolting against him and sowing the seeds of dissension amongst the Muslims against him is forbidden.

And from the Sunnah is: Making Hijrah from (i.e. Boycotting) the People of Innovations and separating oneself from them, abandoning arguing and disputing in the Religion, not looking into the books of the innovators and giving attention to their speech. And every newly invented matter in the Religion is an innovation.

Anyone who attributes himself with something other than Islaam and the Sunnah is an innovator, such as the Raafidah, the Jahmiyyah, the Khawaarij, the Qadariyyah, the Murji’ah, the Mu’atazilah, the Karaamiyyah, the Kilaabiyyah and those similar to them. These are sects of misguidance and groups of innovation. May Allaah grant us refuge from them.

In respect to an Imaam, concerning the (differing in the) subsidiary issues of the Religion, such as the four madhaahib (schools of thought), then it is not blameworthy. For indeed, differing in the subsidiary issues of the Religion is a mercy and those who differ in it are praiseworthy in their differing, and will be rewarded for their Ijtihaad. Their differing is a vast mercy and their agreement is a conclusive evidence. We ask Allaah that He protect us from innovations and fitnah and that He cause us to live upon Islaam and the Sunnah. And (we ask) that He make us from among those who follow the Messenger of Allaah when alive, and that He resurrect us in his company after death, by His Mercy and His Grace, Ameen.

This is the last of the Creed – all praise is due to Allaah, alone. And may Allaah send His peace and blessings upon our leader Muhammad, his family and his Companions.

Footnotes:

[1] An authentic hadeeth transmitted by Ahmad in his Musnad (4/126-127), Abu Dawood in his Sunan: Book of Adhering to the Sunnah (no. 4607) and At-Tirmidhee in his Sunan: Book of Knowledge (no. 2676). Ibn Maajah reported it in the introduction to his Sunan (no. 42 & 43) as did Ad-Daarimee in his Sunan (1/44) and Ibn Hibbaan (no. 102 of Al-Mawaarid). Al-Haakim (1/97), Ibn Abee ‘Aasim in As-Sunnah (pg. 17, no. 20,29 & 30), AlBayhaqee in Dalaa’il-un-Nubuwah (6/541) and Ibn ‘Abd-il-Barr in Jaami’ Bayaan-il-‘Ilm wa Fadlihi (1/222) also reported it. Al-Albaanee authenticated it in Saheeh Al-Jaami’-us-Sagheer (2/346) as well as his takhreej (checking) of As-Sunnah by Ibn Abee ‘Aasim (pg. 29-30).

[2] An authentic narration reported on Ibn Mas’ood by Ad-Daarimee (no. 211), At-Tabaraanee in Al-Kabeer (no. 8870), Al-Bayhaqee in Al-Madkhal (no. 204), and Ibn Wadaah in Al-Bid’a wan-Nahee ‘anhaa (pg. 10), Abu Khaithama in Al-‘Ilm (no. 54) and others.

[3] Saheeh Al-Bukhaaree: Book of Tahajjud (no. 1145) and Saheeh Muslim: Book of the Traveler’s Prayer (no. 758) from the hadeeth of Abu Hurairah.

[4] A weak hadeeth reported by Ahmad (4/151), Ibn Abee ‘Aasim in As-Sunnah (571), Abu Ya’laa (1479), AtTabaraanee in Al-Kabeer (17/309), Al-Qadaa’ee in Musnad ash-Shihaab (576), Tamaam Ar-Raazee in his Fawaa’id (1287) and Al-Bayhaqee in Al-Asmaa was-Sifaat (pg. 600). Al-Albaanee declared it weak in AdDa’eefah (no. 2426). Allaah’s Attribute of Amazement is still affirmed by the hadeeth reported in Saheeh AlBukhaaree (no. 4889) from Abu Hurairah about the guest. The Prophet said: “Allaah was indeed amazed at – or He laughed at – this man and this woman (who did a good deed by providing food for the Prophet’s guest).”

[5] Saheeh Al-Bukhaaree: Book of Jihaad (no. 2826) and Saheeh Muslim: Book of Leadership (no. 1890) from the hadeeth of Abu Hurairah.

[6]Abu Dawood reported this hadeeth and in its chain is Ziyaadah bin Muhammad. Al-Bukhaaree said that his hadeeth are rejected (munkar).

[7] A weak narration reported by Ibn Qudaamah in Al-‘Uluww (19). And from that path of narration, it was mentioned by Adh-Dhahabee in his Al-‘Uluww Lil-‘Alee-il-Ghafaar (23, 24).

[8] A weak hadeeth reported by Ahmad (1/206-207), Abu Dawood (4723), At-Tirmidhee (3320), Ibn Maajah (193) and many others. Al-Albaanee graded it da’eef in his checking of As-Sunnah by Ibn Abee ‘Aasim (no. 577) as did Al-Arna’oot in his notes to Al-‘Aqeedat-ut-Tahaawiyyah (2/365).

[9] An authentic narration reported by Ibn Qudaamah in Al-‘Uluww (104), Adh-Dhahabee in Al-‘Uluww (pg. 141- 142), Abu Nu’aim in Al-Hilyah (6/325-326), ‘Uthmaan bin Sa’eed ad-Daarimee in Ar-Radd ‘alal-Jahmiyyah (55), Al-Laalikaa’ee in Sharh Usool ‘Itiqaad Ahl-is-Sunnah (664), Abu ‘Uthmaan in ‘Aqeedat-us-Salaf (24-26) and others.

[10] An authentic hadeeth reported on Ibn Mas’ood in mawqoof form (as his saying), as well as in marfoo’ form (as a saying of the Prophet) in Saheeh Al-Bukhaaree, At-Tawheed of Ibn Khuzaimah and Sunan Abee Dawood.

[11] A good (hasan) hadeeth reported by Al-Bukhaaree in his Saheeh (1/173), (13/453) and in his book Al-Adab-ulMufrad (970). The hadeeth was also reported by Ahmad in his Musnad (3/495), Al-Bayhaqee in Al-Asmaa wasSifaat (pg. 78-79), Ibn Abee ‘Aasim in As-Sunnah (pg. 514) and Al-Haakim in Al-Mustadrak (2/437/574-575) who authenticated it, and Adh-Dhahabee agreed. Al-Albaanee said in his checking to As-Sunnah (514): “It is an authentic hadeeth.”

[12] A very weak hadeeth reported by At-Tabaraanee in Al-Awsat as is stated in Majma’-uz-Zawaa’id (7/163) on the authority of Ibn Mas’ood who said: “The Messenger of Allaah said: ‘Recite the Qur’aan pronouncing it properly (with ‘Iraab), for indeed whoever recites the Qur’aan and pronounces it properly will have ten good deeds. And ten evil deeds of his will be expiated and he will be raised ten levels.’” Al-Haythamee said of it: “In its chain is Nuhshal and he is rejected (matrook).” Nuhshal is Ibn Sa’eed bin Wardaan Al-Wardaanee. Ishaaq Ibn Raahawaih declared him a liar.

[13] An authentic hadeeth reported by Ahmad (5/338), Abu Dawood (831) and Ibn Hibbaan (1876 of Al-Mawaarid). Its chain of narration is saheeh as has been stated by Al-Albaanee in As-Saheehah (259). Ibn Qudaamah also mentioned the hadeeth in Al-Burhaan (pg. 35-36) from the report of Sahl bin Sa’ad.

[14] This is an extremely weak narration reported by Ibn Al-Anbaaree in Al-Waqf wal-Ibtidaa (1/20) with the wording: “Some ‘Iraab (pronouncing properly) of the Qur’aan is more pleasing to us than memorizing some of its letters.” Its chain is da’eef jiddan (very weak) for there is weakness and a break in its chain, according to Badr AlBadr’s notes to Lumu’at-ul-‘Itiqaad (19).

[15] Reported by Ibn Abee Shaybah (10/513-514) and Ibn Jareer (At-Tabaree) in his Tafseer (56).

[16] Saheeh Al-Bukhaaree: Book of the Times of Prayer (no. 573) and Saheeh Muslim: Book of Masjids and Places of Prayer (no. 633) from the hadeeth of Jareer bin ‘Abdillaah.

[17] Saheeh Muslim: Book of Faith (no. 1) and it is also found in the hadeeth of Abu Hurairah in Saheeh AlBukhaaree (no. 50) and Muslim (no. 5)

[18] The chain of this hadeeth is weak. It is reported by Al-Haakim in Ma’arifatu ‘Uloom-il-Hadeeth (31-32) and from that path of narration, by Al-‘Iraaqee in his Sharh of Al-Ulfiyyah (pg. 327), from the path of Yazeed ArRaqaashee on the authority of Anas bin Maalik.

[19] An authentic hadeeth reported by Ahmad (1723), Abu Dawood (1425-1426), At-Tirmidhee (464), An-Nassaa’ee (3/248) and Ibn Maajah (1178) and its chain is saheeh. Ahmad Shaakir (rahimahullaah) authenticated it in his notes to Sunan At-Tirmidhee.

[20] See the hadeeth of Al-Bukhaaree (no. 3207) and Muslim (no. 164) from the report of Anas bin Maalik on the authority of Maalik bin Sa’sah.

[21] Refer to An-Nihaayah of Ibn Katheer (rahimahullaah) and Al-Idhaa’ah of Sideeq Hasan Khaan (rahimahullaah) for this.

[22] Saheeh Al-Bukhaaree: Book of Commentary of Surah Maryam (no. 4730)

[23] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions (no. 3655). And in another wording found in AlBukhaaree (no. 3697), it states: “During the lifetime of the Prophet, we used to not put anyone equal to Abu Bakr, then (the same was with) ‘Umar, then (the same was with) ‘Uthmaan. Then we left the (remaining) Companions of the Prophet alone, not distinguishing between any of them.”

[24] An authentic narration reported by Ahmad in his Musnad (1/106 & 110) and his son ‘Abdullaah in his Zawaa’id (1/10620110 & 127). Ibn Abee ‘Aasim also reported it in the book As-Sunnah (1201) and Al-Albaanee authenticated it in his checking of As-Sunnah (2/570)

[25] A hadeeth with a weak chain of narration reported by Ahmad in Fadaa’il-us-Sahaabah (135), Ibn Abee ‘Aasim in As-Sunnah (1224) and Abu Nu’aim (3/325) from the hadeeth of Abu Ad-Dardaa. Refer to the comments on this narration found in the checking of Fadaa’il-us-Sahaabah of Imaam Ahmad with the notes of Wasiyullaah bin Muhammad bin ‘Abbaas (1/152-153).

[26] An authentic hadeeth reported by Abu Dawood (4646-4647), At-Tirmidhee (2226) who declared it hasan, AnNasaa’ee in Fadaa’il-us-Sahaabah (52) and Al-Haakim (3/71 & 145) who authenticated it, and Adh-Dhahabee agreed. Refer to Al-Albaanee’s As-Saheehah (459) for a tremendous discussion on it as well as a refutation against those who claim it to be da’eef.

[27] Al-Albaanee authenticated it in As-Saheehah (796), saying: “For the most part, the hadeeth is authentic, without any doubt about it. Rather, it is mutawaatir as has been stated by Al-Manaawee.”

[28] Saheeh Al-Bukhaaree: Book of Virtues (no. 3613) and Saheeh Muslim: Book of Faith (no. 119) from the hadeeth of Anas.

[29] A weak hadeeth reported by Abu Dawood (2532) and Abu ‘Ubayd Al-Qaasim bin Salaam in his book AlEemaan (pg. 47). Its chain is weak for in it is Yazeed bin Abee Nushba and he is unknown as is stated in AtTaqreeb. Al-Mundhiree graded its chain weak in his abridgement to Sunan Abu Dawood (3/380) for this reason.]

[30] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions (no. 3673) and Saheeh Muslim: Book of the Virtues of the Companions (no. 2541) from Abu Sa’eed Al-Khudree.

The following articles are extracted from the above book:

Faith In Everything That The Messenger Informed Of – Imaam Ibn Qudaamah Al-Maqdisee

Lessons on Fasting, Taraaweeh and Zakaat – Shaykh Uthaymeen

by

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a complete translation of the booklet Fusool fis-Siyaam war-Taraweeh waz-Zakaat (Lessons on Fasting, Taraaweeh and Zakaat) written by Imaam Muhammad bin Saalih Al Uthaimeen, may Allaah have mercy on him. The source used for this on-line publication was the version of the book available on binothaimeen.org.

In this treatise, Imaam Ibn Al-Uthaimeen discusses various topics concerning Ramadaan, such as fasting, the Taraaweeh prayer and Zakaat-ul-Fitr. He also includes two sections on Zakaat and those who are entitled to receive it since it is the custom of many people to give out their yearly Zakaat during this blessed month of Ramadaan.

The author presents the material broken down into eight short lessons, including proofs and evidences for his points. At times, he goes into detail regarding some issues and gives the correct scholarly opinion with regard to them.

We hope that this treatise can benefit the English speaking Muslims as we are now well into the month of Ramadaan for this year.

[Download PDF eBook Here]

The below articles are extracted from this book:

The Night Prayer in Ramadaan – Imaam Al-Albaanee

by

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

All praise be to Allaah, before you is a complete translation of the booklet “Qiyaamu Ramadaan” (The Night Prayer in Ramadaan) of Imaam Muhammad Naasir-ud-Deen Al-Albaanee, may Allaah have mercy on him. The source used for this translation was the seventh edition of this book published by Dar Ibn Harm in 1997. This shows the tremendous benefit of this book and the great effect it had on the Muslim ummah, such that it underwent several printings and was spread throughout the Muslim lands.

The treatise was revised and updated after its initial printing. Thus the second edition contains more updated information and reference, and all subsequent editions maintained the same format as the second edition.

The book’s introduction consists of a counter-refutation of those who replied to Al-Albaanee’s book Salaat at-Taraaweeh, namely Shaikh ‘Abdullaah AI-Ansaaree. But the main core of the book contains a point-by-point discussion on the Night Prayer during Ramadaan, as well as the benefits and rulings of itikaaf. This books serves as an abridgement to Imam Al-Albaanee’s larger treatise Salaat at-Taraaweeh.

[Download the PDF eBook Here]

The Conditions, Pillars and Requirements of the Prayer – Imaam Muhammad bin ‘Abdil-Wahhaab

by

AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of the beneficial treatise of Imaam Muhammad bin ‘Abdil-Wahhaab, “Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa.” [The Conditions, Pillars and Requirements of the Prayer]

In this short treatise, Imaam Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, briefly outlines the nine conditions for the acceptance of one’s prayer, as well as the fourteen pillars and eight requirements of the prayer, mentioning some of their proofs and evidences from the Book and the Sunnah.

A condition is something that is required before the commencement of prayer in order for it to be valid. “The pillars are that which if one fails to perform any of them out of forgetfulness or intentionally, his prayer is rendered invalid because of his abandoning it. The requirements are that which if one fails to perform any of them intentionally, his prayer is rendered invalid due to his abandoning it, but if he leaves any of them due to forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness.”

The author also lists the conditions, obligations, requirements and nullifiers of wudoo (ablution). The translator has provided a quick reference guide as an appendix listing each of these points, as well as footnotes with hadeeth references and other comments gathered from several sources of this treatise.

Quotes from the Book:

“The things that nullify (nawaaqid) the ablution are eight: (1) Whatever comes out from the two private parts; (2) Any foul impure substance that comes out from the body; (3) Loss of consciousness (i.e. sleep/insanity); (4) Touching a woman with sexual desire; (5) Touching one’s private part with the hand, whether it is the frontal or rear (private part); (6) Eating the meat of camels; (7) Bathing a deceased person; and (8) Apostating from Islaam, may Allaah protect us from that!”

“The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2) The opening Takbeer; (3) Reciting Surah Al-Faatihah; (4) Bowing; (5) Rising from Bowing; (6) Prostrating on all seven limbs; (7) Erecting oneself from it; (8) Sitting between the two prostrations; (9) Remaining tranquil (i.e. not rushing) during all of these pillars; (10) Maintaining the same sequence; (11) the Final Tashahhud; (12) Sitting for it; (13) Sending Salaat on the Prophet; and (14) the (final) two Tasleems.”

[Download the PDF Book]

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