The Obligation of Having Sincerity When Slaughtering the Sacrificial Animal – Shaykh AbdurRazzaq bin Abdul-Muhsin

Source: Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter 10

The Obligation of Having Sincerity When Slaughtering the Sacrificial Animal

Indeed from the great days of Allaah is the day of an-Nahr, the tenth day from the month of Dhul-Hijjah, the day of the blessed ‘Eid al-Adha. This day has been called the day of an-Nahr because the Muslims seek closeness to Allaah on that Day by slaughtering grazing livestock (sheep, camels, cattle, goats). Pilgrims on this day slaughter their sacrificial animals and the Muslims in every scattered part of the earth slaughter their sacrificial animals too, seeking closeness to Allaah by doing so, Allaah Ta’ala said:

<<And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your (God) is One (God – Allaah), so you must submit to Him Alone (in Islaam). And give glad tidings to the Mukhbitin [those who obey Allaah with humility and are humble from among the true believers of Islaamic Monotheism],

Whose hearts are filled with fear when Allaah is mentioned; who patiently bear whatever may befall them (of calamities); and who perform the prayer and who spend (in Allaah’s Cause) out of what We have provided them.

And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allaah, therein you have much good. So mention the Name of Allaah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful.

It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allaah for His Guidance to you. And give glad tidings to the Muhsinûn (doers of good). >> [Hajj: 34-37]

The meaning of which is: The intent is not just slaughtering but, indeed what has been legislated for you is slaughtering this sacrifice so that you remember Allaah at the slaughter, as He indeed is The Creator and The Provider, it is not that He will take anything from its meat or its blood, for Allaah Ta’ala is in no need of other than Himself.

<< but it is piety from you that reaches Him>>

The meaning of which is: to have sincerity, hope of gaining reward, a good intention and a desire for the Face of Allaah by performing good actions. In 1this is a great encouragement and motivation to have sincerity in slaughtering and that the intent should be the Face of Allaah alone, because Allaah Ta’ala does not accept actions except those that are sincere, with which one only desires the Face of Allaah –Subhanahu- as Allaah Ta’ala said:

<<Say: “Verily, my prayer, my sacrifice, my living and my dying are for Allaah, The Lord of all that exists. He has no partner.  And of this I have been commanded, and I am the first of the Muslims.”>> [Anaam: 162-163]

Ibn Katheer –Rahimullaah- said in explanation of this Ayaah: ‘Allaah Ta’ala commands the Messenger -sallAllaahu alayhi wa sallam- to inform the Mushrikeen who worship other than Allaah and slaughter in other than His name, that he is in opposition to them in this. Indeed his prayer is for Allaah and his sacrifices are in the name of Allaah alone, Who has no partner. This is like the saying of Allaah Ta’ala:

<<Verily, my prayer, my sacrifice>> [Anaam: 162]

i.e. that your prayer and your slaughtering should be sincerely for Allaah. Indeed the Mushrikeen used to worship idols and slaughter for them, so Allaah Ta’ala ordered the Messenger -sallAllaahu alayhi wa sallam- to oppose them, to turn away from what they were upon and to face Allaah with purpose, intention and determination, doing so sincerely for Allaah Ta’ala.

Mujahid said regarding Allaah’s saying <<my prayer, my sacrifice>> i.e. ritual: slaughtering in the Hajj and Umrah.’

Ath-Thawri said on the authority of Sa’eed bin Jubair who said regarding the word:

<<my sacrifice>> : my slaughtering.

As-Saadi and Dhihaak also said the same thing.[1]

Slaughtering is a great act from the different types of worship with which the Muslims seek nearness to their Lord –Azza wa Jal – fulfilling rites for the sake of Allaah Ta’ala from slaughtering the sacrificial animal to vows to other such things. So it is not permissible to direct these acts of worship to other than Allaah.

It has been established in the authentic book of hadeeth by Muslim from the hadeeth of the Ameer ul-Mumineen ‘Alee bin Abu Taalib –radhiAllaahu anhuwho said: the Messenger of Allaah-sallAllaahu alayhi wa sallam- informed me of four statements:

‘Allaah’s curse is upon the one who slaughters for other than Allaah, Allaah’s curse is upon the one who curses his parents, Allaah’s curse is upon the one who gives shelter to an innovator and Allaah’s curse is upon the one who changes signposts which mark directions on the earth.’ [2]

Accursedness meaning exiled and being distant from the Mercy of Allaah. The most dangerous of these four matters, such that the one who does it is deserving of this punishment, is slaughtering for other than Allaah. This is why the Messenger of Allaah -sallAllaahu alayhi wa sallam- mentioned it first, which shows the great danger of this matter, as slaughtering for other than Allaah is Shirk, whereas the other points mentioned are from the major sins but they do not reach the level of Shirk. Any type of slaughtering done for other than Allaah is Shirk even if what is slaughtered -seeking closeness to Allaah- is insignificant or small such as a fly or something similar to that. So how about the one seeking closeness while he sacrifices the best and the finest of animals?

It has been narrated by Imaam Ahmad in his book ‘az-Zuhd’, by Abu Na’eem in his book ‘al-Hileeya’ and in other places on the authority of Salman alFarsi –RadhiAllaahu anhu- with an authentic chain stopping at him, that he said:

‘A man entered Paradise due to a fly and another man entered the Fire due to a fly. They asked, ‘How is that?’ He replied: Two men from before your time passed by some people who had an idol and none could pass by them except that he had to sacrifice to their idol.

They said to one of the two men: Sacrifice something.

He said: I don’t have anything.

They said: Sacrifice something, even if it is a fly.

So he sacrificed a fly and passed by, then entered the Hell-fire.

They said to the other man: Sacrifice something.

He said: I never sacrifice anything for other than Allaah –Azza wa Jal. So they chopped his head off and he entered Paradise.’[3]

This shows the wickedness of Shirk and the severity of its danger that, even if it is with something small, it obligates entry into Hell-fire. So, when the first man sacrificed a despicable and the vilest of animals, a fly, for the idol his reward was the Fire due to him committing Shirk in the worship of Allaah. If this is the case of the one who sacrificed by slaughtering a fly, then what is the state of the one who fattens a camel or a sacrificial animal then slaughters it for the one he worships other than Allaah such as graves, tombs, stones, trees or anything else.

Imaam ash-Shawakaani –Rahimullaah- said in his book ‘Sharh as-Sadoor’: ‘This is from the causes of extreme evil, by which the evil companion is thrown behind the wall of Islaam from the highest point of the Deen and lands on his skull. So much so that many of them come with the best of the livestock they possess and the most excellent of what they have of sheep and cattle, then they slaughter them at the graves seeking closeness to them and hoping that this (closeness) can be attained from the graves. So they sacrifice for other than Allaah and, as a result, they worship one from amongst the idols, because there is no difference between slaughtering for the erected stones they call idols and slaughtering for and at the grave of the deceased calling it a grave.

A simple difference in description does not affect something’s being Halaal or being Haram. The one who calls alcohol by other than its true name and drinks it has the same ruling as the one who calls alcohol by its name and drinks it, there is no difference of opinion amongst any of the Muslims in this.

There is no doubt that slaughtering is one type from the different types of worship for Allaah, similar to slaughtering the sacrificial animal and atonement. So the one who seeks closeness to the inhabitant of the grave and slaughters for it does not have any other intent in so-doing except to glorify and honour the grave, to seek to attain goodness from it and to fend off evil due to it. This is, no doubt, worship and it suffices as evil just to hear of it. There is no power or might except with Allaah, The Most High, The Most Great, to Allaah we belong and to Him is our return. The Prophet -sallAllaahu alayhi wa sallam- said: ‘In Islaam there is no slaughtering animals near graves.’

Abdur-Razzaq Sanaani said: ‘They used to slaughter at the grave, i.e. cows and sheep’ as narrated by Abu Daawood with an authentic chain of narration on the authority of Anas ibn Maalik.’

Indeed Imaam ash-Shawakaani –Rahimullaah- was very eloquent in his advice and very good in warning against this dangerous issue. We ask Allaah, The Most Noble that He saves us all from falling into any of this and that He makes all our actions sincerely for His Noble Face, in accordance with the Sunnah of His Prophet Muhammad -sallAllaahu alayhi wa sallam. Indeed Allaah is The Most Generous and The Most Noble.

[1] Tafseer Ibn Katheer (3/377)
[2] Saheeh Muslim
[3] Az-Zuhud p.32,33 & al-Hileeyah (1/203)

Posted from the below PDF:
Lessons Of Creed Acquired From The Hajj – Chapter 10 – Abbas Abu Yahya

The Ahadeeth of Tawheed – Silsilah Ahadeeth As-Saheehah – Shaykh Al-Albaani

From the ‘Silsilah Ahadeeth As-Saheehah’ Of Shaykh Al-Albaani

The Ahadeeth Of Tawheed 01 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 02 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 03 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 04 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 05 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 06 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 07 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 08 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 09 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 10 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 11 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 12 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 13 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 14 – Shaykh al Albaani – Abbas Abu Yahya

Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – Shaykh Al-Albaani

Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations

Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr – Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani rahimahullaah

Translated by Abbas Abu Yahya hafidhahullaah

All the below files are in PDF format

Part A – Part B – Part C – Part D – Part E

Part F – Part G – Part H – Part I – Part J

Part K – Part L – Part M – Part N


Read the Contents of above PDFs below:


Part A 


1- 920 – From Abu Shurayah al-Khuza’aee who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – came out to us and said: ‘Receive glad tidings, receive glad tidings; do you not testify that there is none worthy of worship in truth except Allaah and that I am the Messenger of Allaah?’

They said: ‘Yes.’

He said: ‘This Qur’aan is a rope, one end is in the Hand of Allaah and one end is in your hands, so hold on to it.  Verily you will not ever be misguided or destroyed after it.’

No. 713


2- 923 – From Qutaylah bint Seefee al-Juhaneeyah who said: A learned man from amongst the people of the Book came to the Messenger of Allaah – sallAllaahu alayhi wa sallam – and said: ‘O Muhammad, you would be a blessed people if only you did not commit Shirk!’

He said: ‘SubhanAllaah, how is that?’

He said: ‘You say, when you take a vow, ‘I swear by the Ka’ba.’’

Qutaylah said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – waited for a while then said: ‘Indeed he has said so, so for the one who makes a vow then let him make a vow by saying: (wa Rabb al-Ka’ba) I swear by The Lord of the Ka’ba.’

The learned man then said: ‘O Muhammad you would be blessed people if it were not that you set up a partner with Allaah!’

The Messenger said: ‘SubhanAllaah and how is that?’

He answered: ‘You say, ‘Whatever Allaah wills and whatever you will.’’

Qutaylah said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – waited for a while then said: ‘Indeed he has said so, so whoever says: ‘Whatever Allaah wills,’ then he should say along with it: ‘Then whatever you will.’’

No. 1166


3- 924 – From Jaabir that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Keep away from the major sins, request from Allaah to be corrected -between neglect and extremism – and receive glad tidings.’

No. 885


4- 926 – From Hudayfah who said the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Count for me everyone who pronounces Islaam.’

Hudayfah said: ‘We said: O Messenger of Allaah do you fear for us when we are between 600 and 700 people?’

Then the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘You do not know that, perhaps, you will be tried.’

Hudayfah said: ‘We were tried so much that a man from amongst us could not pray except in secret.’

No. 246


5- 928 – From Ibn Abbas who said the Prophet – sallAllaahu alayhi wa sallam – was asked: Which of the religions is beloved to Allaah – Azza wa Jal?’

He answered: ‘The true forgiving religion.’

No. 881


6- 931 – From Abu Tameemah al-Hajmeemee, from a man from Blahjeem who said, ‘I asked: ‘O Messenger of Allaah! Who should I make Dua’ to?’

He said: ‘Call to Allaah Alone.  If you were afflicted with harm and you supplicated to Him, He would relieve you of it. If you became lost in a desolate land and you supplicated to Him, He would return you to your place. If you were afflicted with drought and you supplicated to Him, He would produce vegetation.’

No. 420


7- 933 – From Abu Huraira –Radhiallaahu anhu- on the authority of the Messenger of Allaah – sallAllaahu alayhi wa sallam:

‘If one of you improves his Islaam; then for every good action he does, it is written as equivalent to ten times its like up to 700 times.  For every bad action he does, it is written as it is, until he meets Allaah -Azza wa Jal.’

No. 3959


8- 934 – From Abu ‘Izzah al-Uthaali who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam –said:

‘If Allaah intends to take the soul of a slave in a certain land, He makes a reason for His slave to go there.’

No.1221


9- 938 – From Abu Huraira who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When a slave of Allaah commits Zina, then Eemaan departs from him and it is like a shade.  When he leaves that sin then his Eemaan returns to him.’

No. 509


Part B


10- 939 – On the authority of Abu Umamah who said: A man asked:

O Messenger of Allaah what is Eemaan?

The Messenger answered: If your good action pleases you and your bad action displeases you, then you are a believer.’

He asked: O Messenger of Allaah! What is sin?’

He answered: ‘If there is something that troubles your heart then leave it.’

No. 550


11- 941- On the authority of Imran bin Hussain, on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘If a man calls his Muslim brother: ‘O kaafir!’ Then it is like killing him, and cursing a believer is like killing him.’

No. 3385


12- 943 – On the authority of Abu Huraira –Rahiallaahu anhu in a narration ascribed to the Prophet:

‘There are four things in my Ummah from the affairs of Jahileeyah which the people will not leave:

  • wailing at a death,
  • abusing lineage and
  • the belief that a contagious disease is transferred by itself (and not by Allaah’s permission) to a mangy camel who infects one hundred camels; but who infected the first camel?
  • Also, attributing rain to stars saying: It rained on us due to such and such a star.

No. 735


13- 944 – On the authority of Abu Maalik al-Ashaari in a narration ascribed to the Prophet:

‘There are four things in my Ummah from the matters of Jahileeyah which they will not leave:

  • pride in ancestors,
  • defaming lineage,
  • requesting rain due to the stars and
  • wailing at a death.’

No. 734


14- 945 – On the authority of al-Aswaad bin Sareea’ in a narration ascribed to the Prophet:

‘There will be four types of people on the Day of Judgement who will have a proof for themselves:

  • A deaf person who cannot hear,
  • A dumb person,
  • A senile person and
  • whoever dies without the Dawa’ of a Prophet having reached him.

As for a deaf person he will say: ‘O Lord!  Islaam came and I could not hear anything.’  As for the dumb person he will say: ‘Islaam came and children would throw dung at me.’ As for the senile person he will say: ‘Islaam came and I was unintelligent.’ As for the person who died without the Dawa’ of a Prophet having reached him, he will say: ‘O Lord!  Your Messenger did not come to me.’

So their covenant will be taken to obey Allaah, then a messenger will be sent to them telling them to enter the Hell-Fire.’

Then the Messenger -sallAllaahu alayhi wa sallam- said: ‘I swear by Him in Whose Hand is my soul, if they had entered it, it would have become cool for them and not harmed them.’

No. 1434


15- 946 – On the authority of Anas that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to a man: ‘Accept Islaam.’

He said: ‘I find myself disliking it.’

He answered: ‘Accept Islaam, even if you dislike it.’

No. 1454


16- 947 – On the authority of Hakeem bin Hizaam in a narration ascribed to the Prophet:

‘You have entered Islaam with the reward of the good actions you did before.’

No. 248


17- 948 – On the authority of Umar who said: We were with the Prophet -sallAllaahu alayhi wa sallam- in an expedition so we said: O Messenger of Allaah! The enemy has arrived and they are satisfied with food, but our people are hungry?!

The Ansaar said:  Should we not slaughter our livestock and feed our people?

The Prophet -sallAllaahu alayhi wa sallam- said: ‘Whoever has any extra food then he should come with it.’

So the people began coming with measures of food, some more and some less.  All that the army had was twenty-odd Saa’ (a unit of measure).

The Prophet -sallAllaahu alayhi wa sallam- sat next to the food and supplicated for blessings then he said: ‘Take the food and be calm.’

So a man began taking food in his bag and his sack and they all began taking the food in their containers to the extent that a man would tie up the sleeves of his shirt and fill it up.  Even after they had all taken their food, the food remained as it had been.

Then the Prophet -sallAllaahu alayhi wa sallam- said: ‘I testify that there is none worthy of worship in truth except Allaah and that I am the Messenger of Allaah. No rightful slave of Allaah comes with this testification except that Allaah saves him from the heat of the Fire.’

No. 3221


18- 949 – From Abu-Darda, when death was approaching him he said: Shall I narrate a hadeeth to you which I heard from the Messenger of Allaah -sallAllaahu alayhi wa sallam-?

I heard the Messenger of Allaah saying:

‘Worship Allaah as if you see Him, if you do not see Him, then know that He sees you.Count yourself amongst the dead, be careful of the supplication of the oppressed since it is indeed answered.  Whoever from amongst you can attend the two prayers, Isha and Fajr prayer even if you have to crawl, then you should do so.’

No.1474


Part C


19- 950 – On the authority of Abdullaah bin Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam took a hold of me and said:

‘Worship Allaah as if you see Him, and be in this world as if you are a stranger or a passer-by.’

No.1473


20- 951- On the authority of Mu’adh who said: I asked: O Messenger of Allaah, give me advice.

He said: ‘Worship Allaah as if you see Him, count yourself amongst the dead and remember Allaah at every rock and at every tree.  If you commit a bad deed, then do a good one after it – a secret one with a secret one and an open one with an open one.’

No. 1475


21- 952 – On the authority of Abul Muntafiq who said: I came to the Prophet sallAllaahu alayhi wa sallamat Arafat, I came so close to him that the neck of my riding beast touched the neck of his riding beast.  I said: ‘O Messenger of Allaah, inform me of an action which will save me from the punishment of Allaah and enter me into His paradise.’

The Prophet answered: ‘Worship Allaah and do not associate anything with Him, pray the prescribed prayers, give the obligatory Zakaat, perform Hajj and Umrah.’

Ashhad (one of the narrators in the chain) said: ‘and I think he said: and fast Ramadan.’  ‘Look at what you would love the people to do for you then do the same for them and at what you would dislike from them then do not do that to them.’

No. 1477


22- 953- On the authority of Shareed bin Suwayd ath-Thaqafee who said: I said: O Messenger of Allaah! Indeed my mother wanted me to free a slave on her behalf and I have a black slave girl from African lands (near the south of Sudan)?

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Call her.’

He asked her: ‘Who is your Lord?’

She answered: ‘Allaah.’

He said: ‘Who am I?’

She said: ‘The Messenger of Allaah.’

He said: ‘Free her, as she is a believer.’

No. 3161


23- 954 – On the authority of Maqal bin Yasaar in a narration ascribed to the Prophet – sall’Allaahu ‘alayhi wa sallam:

‘The best of Eemaan is patience and pardoning.’

No. 1495


24- 957 – On the authority of ‘Amr bin ‘Ubsaah in a narration ascribed to the Prophet- sall’Allaahu ‘alayhi wa sallam:

‘The best migration is migrating from what your Lord – Azza wa Jal – hates/dislikes.’

No. 553


25- 958 – On the authority of Fadalah bin Ubayd that he heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

‘The person who is guided to Islaam is successful, he who has a sufficient means of living and is satisfied with that.’

No. 1506


26- 960 – On the authority of Abu Sakhr al-Uqayli who said, ‘A bedouin narrated to me saying: I took something to Madina to sell during the lifetime of the Messenger of Allaah -sallAllaahu alayhi wa sallam- and when I finished selling I said: I will meet this man and I will hear from him.

I found myself walking between Abu Bakr and Umar, then I began to follow them in their tracks until they came across a Jewish man propagating the Torah by reading it.

He was consoling himself at the approach of his son’s death, who was a good and handsome boy.

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘I ask you, for the sake of The One Who revealed the Torah, do you find my description and my affair in your book?’

He shook his head like this; i.e. ‘no.’

But his son said: Yes, by The One Who revealed the Torah! Indeed we definitely find your description and your arrival in our book.  I testify that there is none worthy of worship in truth except Allaah and that you are the Messenger of Allaah.

The Messenger said: ‘Keep the Jews away from your brother.’

i.e. the son of the Jew, who accepted Islaam.

Then the Messenger took charge of the boy’s shrouding, perfumed his shroud and prayed over him.’

No. 3269


27- 962 – On the authority of Salamah bin Qais al-‘Ashja’ee, who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- said in his farewell Hajj: ‘There are four matters of prime importance: that you do not associate anything with Allaah, that you do not kill a soul that Allaah has made sacred except with due right, that you do not commit illegal intercourse and you do not steal.’

Salamah said: There was none more zealous towards these than me, since I heard them from the Messenger of Allaah -sallAllaahu alayhi wa sallam-.

No. 1759


Part D


28- 963 – On the authority of Saad bin ‘Abee Waqqas that he used to pray Isha in the Masjid of Allaah’s Messenger -sallAllaahu alayhi wa sallam- then pray one Witr and would not increase on that Witr.

It was said to him, ‘Do you pray one Witr and not increase on that, O Abu Ishaq?’

He said: ‘Yes.  Indeed I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘Whoever does not go to sleep until he has prayed Witr is an intelligent person.’’

No. 2208


29- 970 – On the authority of Jabir that the Messenger -sallAllaahu alayhi wa sallam- ordered us with four things and prohibited us from five:

  • 1- That if you lie down to sleep then close your door.
  • 2- To cover your drinking vessels.
  • 3- To cover your food containers and
  • 4- To extinguish your lanterns.

Indeed Shaytaan cannot open a closed door, open a drinking vessel or remove a cover and indeed a rat is an evil creature, it will cause a family’s house to be burnt down.

  • 1- Do not eat with your left hand,
  • 2-do not drink with your left hand,
  • 3- do not walk with one shoe,
  • 4- do not raise your garment onto your shoulders such that your private parts become exposed and
  • 5- do not sit wearing a single garment whereby your private parts may become exposed.’

No. 2974


30- 972 – On the authority of ‘Aeysha that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Verily the Shaytaan will come to one of you and say: Who created you?

So you will say: Allaah.

Then he will say: Who created Allaah?

So if you find this happening to one of you then recite: ‘Aamantu Billaahi wa Rusulihi.’ (I have believed in Allaah and His Messengers); saying this will cause that whispering to go away.’

No. 116


31-973 – On the authority of Huthayfah who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the severest thing I fear for you is a man who reads the Qur’aan so much so that you see light upon him and is strong in his Islaam but then he abandons Islaam, placing it behind him, because he attacks his neighbor with the sword and accuses him of committing Shirk.

I said: ‘O Prophet of Allaah!  Which one is more deserving of Shirk, the accuser or the accused?

He answered: ‘The accuser.’

No. 3201


32- 975 – On the authority of Ka’ab bin Malik who said: When death was approaching Ka’ab, Umm Mubbashir bint al-Bara bin Ma’roor came to visit him and said: O Abu Abdur Rahman! If you meet my son, then give him my salaam.

He said: May Allaah forgive you O Umm Mubbashir! We are too preoccupied to think about that.

She said: O Abu Abdur Rahman did you not hear the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the souls of the believers are inside green birds which are perched on the trees of Paradise.’

He said: ‘Of course I have.’

She said: ‘Then that is how it is.’

No. 995


33-976 – On the authority of Abdullaah bin Mas’ood from the Messenger -sallAllaahu alayhi wa sallam-:

‘Indeed Islaam began as something strange and it will return to being something strange as it was when it began and Toobaa, a tree in Paradise is for the strangers.’

It was asked: ‘Who are they O Messenger of Allaah sallAllaahu alayhi wa sallam?’

He said: ‘Those who rectify matters when the people have become corrupt.’

No. 1273


34 – 988 – On the authority of Abdullaah bin ‘Amr bin al-‘Aaas who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed Eemaan is worn out inside one of you just like a Thawb (garment) is worn out, so ask Allaah to revive Eemaan in your hearts.’

No. 1585


Part E


35- 992 – From Abu Huraira who said: A funeral procession passed by the Prophet -sallAllaahu alayhi wa sallam- and the people were praising the deceased with goodness, so the Prophet -sallAllaahu alayhi wa sallam- said: ‘It is obligatory for him.’  Then another funeral procession passed by and the people mentioned evil things about the deceased. So the Prophet -sallAllaahu alayhi wa sallam- said: ‘It is obligatory for him.’  Then he said: ‘Indeed some of you are witness against others.’

No.2600


36-1009 – From Jaabir bin Abdullaah, that he was on the way to a battle along with the Messenger of Allaah -sallAllaahu alayhi wa sallam- towards Najd.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- was on his way back I was with him.  When I reached them I found them taking a siesta in a valley with many trees with thorns, the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped there and the people dispersed among the trees with thorns, shading themselves with the trees, the Messenger of Allaah stopped under a tree with a lot of leaves and hung his sword on it.

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

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

No. 3546


37 – 1010 – From Abu Huraira from the Messenger -sallAllaahu alayhi wa sallam-:

‘Indeed this Deen is easy; there is no-one who is extreme in the religion except that his extremity in the Deen will overcome him. So stick to the truth without negligence or extremism, try your utmost and receive glad-tidings and seek aid while travelling in the early morning, after Zawwal (when the sun is at its highest point) and some of the last part of the night.’

No. 1161

Note: This is a similitude from the Prophet -sallAllaahu alayhi wa sallam.

Ibn Hajr said: ‘i.e. seek aid in being continuous upon worship by performing it at times when you are energetic and active.’ [Fath ul-Bari 1/95]


38- 1012 – Abdullaah bin Mas’ood from the Messenger -sallAllaahu alayhi wa sallam-:

‘Verily there is nothing that brings you closer to Paradise except that I have commanded you with it.  And there is nothing that brings you closer to the Hell-Fire except that I have prohibited you from it. Indeed Jibra’eel breathed into my soul.

Indeed a person does not die until all that which is to be provided to him will be given to him.  So fear Allaah and make your request for that which is good and lawful, do not delay your provision by requesting it by disobedience to Allah, since you cannot achieve what is with Allaah except with obedience to Him.’

No. 2866


39 – 1013- From Ali bin Hussain that Abdullaah bin Abbas said that: a man from the Ansaar who was a Companion of the Prophet -sallAllaahu alayhi wa sallam- told me that: they were sitting one night with the Messenger of Allaah we saw a shooting star and it lit up.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to them: ‘What did you used to say in Jahileeyah (before Islaam) if you saw a shooting star?’

They said: Allaah and his Messenger know better!  We used to say that a great man was born this night and a great man died.

So the Messenger of Allaah said: ‘Indeed a star does not shoot out due to the death of anyone nor for the birth of anyone, however if our Lord -Tabaraka wa Ta’ala Ismuhu – decides a matter the carriers of the ‘Arsh glorify Allaah, then the people of the heavens who are after them glorify Allaah until this glorification reaches the people of the skies of the Duniya.  Then those who were after the carriers of the ‘Arsh say to the carriers of the ‘Arsh: ‘what did your lord say to you?’ So they inform them of what He said.

The Prophet -sallAllaahu alayhi wa sallam- continued saying: So some of the people of the heavens inquired from the other people, until the news reaches the sky of this Duniya then the Jinn seize this statement and they throw this to their Aawliyaa (friends) and they pass it on so whatever they mention correctly then this is the truth, however they increase upon this and they mention extra things.’

No. 3587


40 – 1017- From Abdullah bin ‘Abbas –RadhiAllaahu anhuma- who said: ‘The Messenger of Allaah sallAllaahu alayhi wa sallam said to me on the morning of ‘Aqaba while he was on his she-camel: ‘Collect small stones for me.’

So I collected seven small stones for him from the little stones and placed them in his palm, and he said: ‘Throw stones the likes of these (type and size stones).’ He said this twice. Then he said while raising his hand: ‘O you people beware of exaggerating in the Deen because what destroyed those before you was indeed exaggeration in the Deen.’

No. 1283


41- 1018 – ‘Whoever from a household, from among the Arabs and the non-Arabs, whom Allaah intends good for them, Allaah enters Islaam upon them, then the Fitn appear as if it were a shade.’

No. 51


Part F


42 – 1019 – From Abu Aamir al-Ashaari who said: a man was killed in a place called Awtaas. So the Prophet sallAllaahu alayhi wa sallam- said to him ‘O Abu Aaamir why did you not take the blood money?’

So Abu Aamir recited this Ayaah: << O you who believe you will not be harmed by the one who is misguided if you follow the right guidance.>> [Maida: 105]

The Messenger of Allaah sallAllaahu alayhi wa sallam became angry and said: ‘Where did you go? Verily it is: O you who believe you will not be harmed by the one who is misguided – from the Kuffar – if you follow the right guidance.’

No. 2560


43 – 1020 – From Ibn Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If any person says to his brother ‘O Kaffir’ then it returns upon one of them if it is like what he said, otherwise it returns back upon the one who said it.’

No. 2891


44- 1021- From Abu Huraira from the Messenger sallAllaahu alayhi wa sallam-:

Eemaan has 70 odd doors, the lowest of which is removing harm from the pathway and the highest is the saying: ‘La ilaha ‘illa Allaah’ (‘There is none worthy of worship in truth except Allaah’).

No. 1769


45- 1022 – From Amr bin Abbsah from the Messenger sallAllaahu alayhi wa sallam-:

al-Eemaan is patience and forgiveness.’

No.554


46 – 1024 – From Abu Huraira on the authority of the Prophet sallAllaahu alayhi wa sallam- who said:

al-Eemaan is Yemeni and disbelief is from the east, and tranquility is amongst the people who have sheep. Indeed showing off and pride is in the people who possess camels; Bedouins and owners of horses.

The Masseeh [Dajjal] will come from the east and he will aim for al-Madinah, until he reaches behind mount Uhud, he will meet the Angels they will strike his face towards Shaam, there he will be destroyed, there he will be destroyed.’

No. 1770


47 – 1027 – From Abdullaah bin Umar from the Messenger sallAllaahu alayhi wa sallam-:

‘Reflect about the blessings of Allaah, and do not reflect about Allaah –Azza wa Jal.’

No.1788


48- 1028 – From Anas who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There are three things that will always continue in my Ummah: competing with pride about ancestors, wailing over the dead and believing that it rained due such and such star.

No.1799


49- 1029 – From Abu Huraira from the Messenger sallAllaahu alayhi wa sallam-:

‘There are three actions from the people of Jahileeyah, which the people of Islaam will not leave: wailing, seeking rain from stars and this.’

I asked Sa’eed (the narrator who narrates from Abu Huraira): ‘What is ‘this’?

He said: the call of Jahileeyah ‘O family of so-and-so, O family of so-and-so, O family of so-and-so.’

No. 1801


50- 1030 – From Abdullaah bin Muawiyyah al-Ghaaddiree from the Messenger sallAllaahu alayhi wa sallam-:

‘There are three things whoever does them, then he has tasted the flavour of Eemaan: whoever worshipped Allaah Alone, and there is none worthy of worship except Allaah, and whoever gives of his wealth as a means of goodness from himself being concerned to give it every year, not giving (from livestock) that which is old and decrepit, mangy or sick or an animal that is small and unpleasant which is stingy with its milk, but rather he gives from the average of his wealth as indeed Allaah does not ask you for the best of it and He does not order the worst of it.’

No. 1046


Part G


51- 1031- On the authority of Anas bin Maalik who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There are three characteristics if a person has them then he has found the sweetness and taste of al-Eemaan: that Allaah –Azza wa Jal – and His Messenger are more beloved to him than other than them.  That he loves for the sake of Allaah and hates for the sake of Allaah.  And that a great fire is lit and that he falls into it is more beloved to him than associating anything with Allaah.’

No. 3423


52- 1032- On the authority of Abu Umamah from the MessengersallAllaahu alayhi wa sallam-:

‘There are three from whom Allaah does not accept repentance nor sacrifice: the disobedient one, the carrier of tales and he who belies Qadr.’

No.1785


53 – 1042- On the authority of Abu Dharr who said: I went out one night, and I saw the Messenger of Allaah sallAllaahu alayhi wa sallam walking alone with no one accompanying him. I thought that he disliked anyone to walk with him. So I began walking in the moonlight when I turned the Messenger saw me.

He said : ‘Who is that?’

I said: ‘Abu Dharr, may Allaah make me a sacrifice for you.’

He said: ‘O Abu Dharr! Come here.’

Abu Dharr mentions: I walked with the Messenger for an hour.

The Messenger said: ‘Indeed the rich people are the least rewarded on the Day of Judgement; except for the one to whom Allaah gives good, and he gives a lot in charity from his right, his left, in front of him, behind him and did good with his wealth.’

Abu Dharr continues: I walked with the Messenger for an hour.

The Messenger said: ‘Sit here.’

Abu Dharr mentions: He sat me in a lower piece of land with stones around it and said to me: ‘Sit here until I return to you.’

Abu Dharr mentions: He went to the area where the rocks were black until I could not see him, he stayed away from me, for a long time. Then I heard him whilst coming towards me, saying: ‘Even if the person stole and even if he committed Zina!!’

Abu Dharr adds: ‘When the Messenger came I could not be patient and asked: ‘O Prophet of Allaah, may Allaah make me a sacrifice for you, who were you talking to among the black rocks? I did not hear anyone respond to you with anything?’

The Messenger said: ‘That was Jibraeel who came to me in the area where the rocks are black, and he said: ‘Give glad-tidings to your Ummah that whoever dies and does not associate anything with Allaah will enter Paradise.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

He said: ‘Yes, even if he drank alcohol.’

No.826


54- 1043 – On the authority of Mu’adh bin Jabal that the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Whoever fasts Ramadan and prays the Salaah, performs the Hajj of the House – I do not know if he mentioned Zakaah or not – it is a right upon Allaah that He forgives that person, whether if he migrates in the path of Allaah or stays in the land where he was born.’

Mu’adh asked: ‘Shall I not inform the people about this?’

The Messenger of Allaah said: ‘Let the people do good actions, since in Paradise there are a hundred levels, between every level is the distance between the heavens and the earth. Al-Firdaus is the highest of Paradise and its center, and above that is the ‘Arsh of ar-Rahman, from there spring-forth the rivers of Paradise, so when you ask Allaah then ask Him for al-Firdaus.’

No. 1913


55- 1047 – On the authority of Abu Huraira who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘A man is upon the religion of his companion; so you should be aware with whom you mix.’

No. 927


56- 1050 – On the authority of Ibn Abbas: that a man said: ‘O Messenger of Allaah! What are the major sins?’

He said: ‘Shirk with Allaah, giving up hope of Allaah’s mercy and despairing from the mercy of Allaah.’

No. 2051


57- 1051 – On the authority of Anas who said when the news of the death of an-Nujjashi reached the Messenger of Allaah sallAllaahu alayhi wa sallam- he said: ‘Pray upon him.’

The people said: O Messenger of Allaah should we pray upon an Ethiopian slave who is not a Muslim?

Then Allaah – Ta’ala – revealed : <<And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allaah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allaah. They do not sell the Verses of Allaah for a little price>>[3:199]

No. 3044


58 – 1059 – On the authority of al-Bara bin ‘Aazib, on the authority of the Prophet sallAllaahu alayhi wa sallam-

‘The saying of Allaah Ta’ala :

<<And whosoever does not judge by what Allaah has revealed, such are the disbelievers  >> and

<<And whosoever does not judge by that which Allaah has revealed, such are the oppressors>>

<<And whosoever does not judge by what Allaah has revealed (then) such (people) are the evil- doers>>

He said: they are all about the Kuffar.’

No. 2704


59- 1063 – On the authority of Abu Huraira on the authority of the Prophet sallAllaahu alayhi wa sallam- :

‘There was a man from the people before you, who did not do any good whatsoever except that he had Tawheed. So when death approached him, he said to his family: ‘See to it that when I die, my body is burnt until there only remains ashes, then grind them, then scatter them on a windy day, scatter the half of them on the land and half of them in the sea.’

I swear by Allaah, if Allaah punishes me, he will punish me so much, the like of which no-one from the earth has been punished.’

So, when he died they did what he had said. Then Allaah ordered the land to gather what it had, and ordered the sea to gather what it had in it, and there he was standing within Allaah’s Grip.

Allaah –Ta’ala – said: ‘O son of Adam! What made you do what you did?

He answered: ‘Yes, my Lord, from being fearful of You – [in another narration: from being fearful of You and You know best].

The Messenger mentions:  Allaah forgave him due to it, and the man had not done any good what so ever except for that he had Tawheed.’

No. 3048


Part H


60 – 1064 – From Jundub bin Abdullaah who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There was a man from amongst the people before you who was so wounded that he could not handle the pain, so he took a knife and made an incision in his hand, the blood kept flowing  until he died.

Allaah – Ta’ala – mentioned: ‘My slave has been hasty with himself and I have prohibited him from entering Paradise.’

No. 3013


61- 1075 – al-Miqdad bin al-Aswad said: I do not say anything good or bad about a man until I see how his life ends – after what I heard from the Prophet sallAllaahu alayhi wa sallam-.

It was asked: ‘What did you hear?’

I heard the Messenger of Allaah sallAllaahu alayhi wa sallam say:

‘the heart of the son of Adam changes more severely than a pot when it is boiling.’

No. 1772


62- 1076 – From Abul Darda, from the Prophet sallAllaahu alayhi wa sallam- who said:

‘Everything has a reality, a slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him would not have passed him by, and that what passed him by was not meant to afflict him.’

No. 2471


63- 1077 – From a man from Bani ‘Aamir who came to the Prophet sallAllaahu alayhi wa sallam- and said: ‘Can I take refuge?’

The Prophet sallAllaahu alayhi wa sallam- said to his slave girl: ‘Go out and tell him to say: ‘Assalamu alaykum, can I enter?’ Since he is not good at seeking permission.’

The man mentions: I heard what the Prophet sallAllaahu alayhi wa sallam- said before the slave girl could come out to me, so I said: ‘Assalamu alaykum, can I enter?’

The Prophet sallAllaahu alayhi wa sallam- replied: Alaykum, come in’

The man continues: I entered and asked the Prophet sallAllaahu alayhi wa sallam: ‘With what have you been sent?’

The Prophet sallAllaahu alayhi wa sallam- answered:

‘I have not come to you except with goodness, I came to you so that you worship Allaah Alone who has no Partner, and leave the worship of Laat and ‘Uzza (idols). That you pray the five prayers in the day and night, that you fast a month in the year.  That you perform the pilgrimage of the House and you take from the wealth of your rich people and give it to the poor people. Indeed Allaah knows the good and indeed there is from knowledge that which is only known to Allaah, there are five things which only Allaah knows: <<Verily, Allaah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All-­Knower, All-­Aware (of things).>>

No. 2712


64- 1079 – From Ibn Abbas, who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘During the night in which I was taken on the night journey and on the subsequent morning after I was in Makkah and although the matter (the night journey) was very difficult upon me I accepted it, and I knew that the people would not believe me.

The Messenger sallAllaahu alayhi wa sallam- became sad and sat away from the people.

Ibn Abbas said: ‘The enemy of Allaah Abu Jahl passed by and came to the Messenger sallAllaahu alayhi wa sallam until he came and sat next to him and said to him mockingly: ‘What is going on?’

So the Messenger of Allaah answered: ‘Yes’

He said: ‘What is it?’

He answered: ‘I was taken up on a night journey.’

Abu Jahl asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’(Jerusalem)

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger sallAllaahu alayhi wa sallam- answered: ‘Yes.’

Abu Jahl pretended to accept what the Messenger sallAllaahu alayhi wa sallam said fearing that the Messenger sallAllaahu alayhi wa sallam might retract his statement and make Abu Jahl look like a liar when he called his people to listen to the Prophet sallAllaahu alayhi wa sallam.

Abu Jahl said to the Messenger sallAllaahu alayhi wa sallam: ‘Can I call my people and you can tell them what you told me?’

The Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Yes.’

Abu Jahl said: ‘Come O people of Bani Ka’b bin Luwee!’

A large group of people came to him and sat with them.

Abu Jahl said: ‘Tell your people what you told me.’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed I was taken up on a night journey.’

They asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger of Allaah sallAllaahu alayhi wa sallam answered: ‘Yes.’

Ibn Abbas said: ‘So there were those who were applauding and those who were placing their hands on their heads astonished by the lie as they claimed it to be.’

They said: ‘Could you describe the Masjid for us – and there were a group of people who had just recently travelled to that country and had seen the Masjid – !?’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘I began to describe the Masjid so much so that I became confused with some of the descriptions. Then the Masjid was brought so I could see it, until it was placed just near the house of ‘Uqail, so I described it while I was looking at it.’

Ibn Abbas said: ‘Even with this vivid description I could not memorize all of it – , then he said: the people said: As for the description; then we swear by Allaah! That he is correct.’

No. 3021


Part I


66 – 1082 – From Abu Hurairah who said: A man found himself in need so he went out to the desert.  His wife said: O Allaah provide us with what we can make dough with, and with what we can make bread with. The man came back and the bowl was full of dough.  In the oven, there were many parts of a sheep being cooked, and there was a millstone grinding. He asked his wife: ‘Where is this from?’

She said: ‘From what Allaah has provided.’

The man began to clean what was around the millstone.

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If he had left it, it would have continued turning or grinding until the day of Judgement.’

No.2937


67- 1083 – From Ibn Umar from the MessengersallAllaahu alayhi wa sallam:

‘If you knew the degree of the mercy of Allaah – Azza wa Jal – you would have become complacent and would not do any good deeds.  If you knew the degree of His anger then nothing would benefit you.’

No. 2167


68- 1084 – The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If you had said: ‘Bismillaah’ (In the name of Allaah) the Angels would have flown with you while the people were watching you.’

The Messenger sallAllaahu alayhi wa sallam- said that to Talha when his fingers were cut off, and he was calling out in pain.’

No. 2796


69- 1087 – From Abu Musa from the Messenger:

‘There is none more patient upon harm which one hears, than Allaah. The people claim that He has a son and they ascribe a partner unto Him, even though He pardons them and defends them, provides for them, and gives them.’

No. 2249


70- 1088 – From Imran bin Hussain: That he saw a man with a brass band around his upper arm. So he said to him: ‘What is this?’

He said: ‘It is something good for me, helps me  from weakness.’

Imran said to him: ‘If you had died while you were wearing it you would have been left to rely upon that.

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever seeks omens or has an omen made for him, is not from us, or he looks to predict his fortune or has his fortune told for him, or does magic or has magic done for him.’

No. 2195


71 – 1090 – From Anas who said: They (the Companions) said:  O Messenger of Allaah! When we are with you, we are in a certain state and if we leave you we are in a different state.

The Messenger sallAllaahu alayhi wa sallam- asked: ‘How are you with your Lord?’ [and in Abu Ya’ala’s narration: ‘And your Prophet?’]

They said: ‘Allaah is our Lord.’ [and in Abu Ya’ala’s narration: ‘And you are our Prophet.’]

‘….. in secret and in the open.’

The Messenger sallAllaahu alayhi wa sallam- said: ‘That is not hypocrisy.’

No. 3020


72 – 1091 – From Abul-Darda who said: ‘The rain was withheld at the time of the Messenger of Allaah sallAllaahu alayhi wa sallam so we asked him to seek water for us, so the Messenger sallAllaahu alayhi wa sallam- sought water.

The following day the Prophet sallAllaahu alayhi wa sallam- came across a people who were talking saying: We were given water due to such and such star!

So the Prophet sallAllaahu alayhi wa sallam- said:

‘There is no blessing upon a people that Allaah gives except that they disbelieve in it.’

No. 3039


Part J


73- 1092 – From Jaabir bin Abdullaah who said: ‘We were with the Prophet sallAllaahu alayhi wa sallam- on an expedition, and a man from the Muhajiroon hit a man from the Ansar. The man from the Ansar said: ‘O the people of Ansar!’ The man from the Muhajiroon said: ‘O the people of Muhajiroon!’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘What is this call of Jahileeyah (ignorance)!’

They said: ‘O Messenger of Allaah! A man from the Muhajiroon hit a man from the Ansar.’

The Messenger sallAllaahu alayhi wa sallam- said: ‘Leave this call, since it is filthy.’

Jaabir said: ‘When the Prophet sallAllaahu alayhi wa sallam- came forward the Ansar were greater in number, then after that the Muhajiroon increased in number.

Abdullaah bin Ubayy [the hypocrite] heard it and said: ‘Indeed they did it! When we return to Madinah, indeed the honourable ones will expel the lowly ones!

Umar said: ‘let me strike the neck of this Munafiq (hypocrite).’

The Messenger sallAllaahu alayhi wa sallam- said: ‘Leave him, in case the people say that Muhammad kills his Companions.’

No.3155


74- 1093 – From al-Aswad bin Sareeya’ who said:

‘I came to the Messenger of Allaah sallAllaahu alayhi wa sallam and took part in a battle along with the Messenger.

I fought against the best of the people at that time, until two sons were killed, [and in another narration: offspring] – so this reached the Messenger of Allaah sallAllaahu alayhi wa sallam and he said: ‘What is wrong with the people that the killing today extended to killing offspring ! !

A man said: ‘Messenger of Allaah! They are indeed the children of the Mushrikeen!’

The Messenger sallAllaahu alayhi wa sallam- replied: ‘Were not the best of you the children of the Mushrikeen.’

Then he continued: ‘Do not kill off-spring; do not kill off-spring.  Every creation is born upon the natural disposition, and is given its language/tongue.  His parents convert him to a Jew or a Christian.’

No. 402


75- 1094 – The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There is none from this Ummah who hears about me, neither a Jew nor a Christian and does not believe in me, except that he enters the Hell-Fire.’

No. 3093


76- 1096 – From Abu Razeen and Abdullaah bin ‘Amr from the Messenger:

‘The example of a believer is the like of a bee, he does not eat anything but good, and does not release except that which is good.’

No. 355


77- 1097 – From AbdurRahmaan bin Jubair bin Nafeer, from his father who said: we were sitting with al-Miqdad bin al-Aswad one day, when a person passed by him and said: ‘Toobah (a tree in Paradise) for these two eyes which saw the Messenger of Allaah sallAllaahu alayhi wa sallam: ‘I swear by Allaah that we wish we had seen what you have seen and witnessed what you witnessed.’

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

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

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

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

No. 2823


78 – 1099 – From Jaabir bin Abdullaah, from the Prophet sallAllaahu alayhi wa sallam-: ‘Whoever goes to a fortune teller, and believes in what he said; then he has disbelieved with what was revealed to Muhammad.’

No. 3387


Part K


79 – 1100 – From Ibn Mas’ood Radi Allaahu anhu who said: A man asked:

‘O Messenger of Allaah! Will we be taken to account for what we did in Jahileeyah (the time preceding Islaam)?’

The Messenger -sallAllaahu alayhi wa sallam- said:

‘Whoever makes good his Islaam, will not be taken to account for what he did in Jahileeyah.  Whoever is bad in Islaam, then he will be taken to account for before Islaam and after.’

No. 3390


80 – 1101 – From Abu Dharr who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever does good in what is left of his life, then he is forgiven for what preceded. Whoever does bad in what remains of his life, he is taken to account for what preceded and what remains.’

No. 3389


81- 1102 – From Abu Umamah al-Bahilly who said: ‘I was standing underneath the ride of the Messenger of Allaah sallAllaahu alayhi wa sallam in the farewell Hajj and the Messenger sallAllaahu alayhi wa sallam said a good statement and from what he said was :

‘Whoever accepts Islaam from the People of the Book, then he is rewarded twice. He gets the like of what we get, and he will be accountable for the like of what we will be accountable for.

Whoever accepts Islaam from the Mushrikeen, then he will have his reward, and he will have the like of what we get and he will be accountable for the like for what we will be accountable.’

No. 304


82 – 1104 – From Abu Hurairah from the MessengersallAllaahu alayhi wa sallam:

‘Whoever calls to guidance, then he will have a reward the like of the reward of the one who follows him, nothing at all will decrease from their rewards. Whoever calls to misguidance, then he will have the sin the like of the sin of the one who follows him, nothing at all will decrease from their sins.’

No. 865


83 – 1105 – From Ibn Umar who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever sees someone with an affliction and says: ‘alhamdulillaah alaathee ‘aafaanee mimma ibtallak beehi, wa faddalnee ala katheer mimman khalaqa Tafdeelah. (Praise be to Allaah Who has pardoned me from what He has afflicted you with, and chosen me above many of the creation.) then he will not be afflicted with that trial.’

No. 2737 & No.602 From Abu Hurairah


84 – 1106 – From Abu Hurairah from the Prophet sallAllaahu alayhi wa sallam who said:

‘Whoever wants to experience delight by finding the taste of Eemaan, then he should love a person and not love him except for Allaah’s sake.’

No. 2300


85 – 1107 – From Abdullaah bin ‘Amr from the MessengersallAllaahu alayhi wa sallam:

‘Whoever brags to the people to make them hear about his actions then Allaah exposes him to His creation on the Day of Judgement, Allaah degrades him and belittles him.’

No. 2566


86- 1108 – From Umar from the MessengersallAllaahu alayhi wa sallam:

‘Whoever bears witness that there is none worthy of worship in truth except Allaah, will enter Paradise.’

No. 2344


87 – 1109 – From Anas bin Malik who said: the Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Whoever prays our prayer and faces our Qibla and eats what we slaughter then that is a Muslim who has the protection of Allaah and the protection of His Messenger, so do not cancel Allaah’s contract in regard to His protection.’

No. 3565


88- 1110 – From Jaabir bin Abdullaah from the Messenger:

‘Whoever says: La ilaha ‘illa Allaah’ (there is none worthy of worship in truth except Allaah) sincerely enters Paradise.’

No. 2355


89- 1111 – From Uqbah bin ‘Aamir al-Juhani who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever meets Allaah without associating anything with Him not having spilt (killing) blood which is unlawful to spill, enters Paradise.’

No. 2923


Part L


90- 1113 – From Abu Hurairah from the MessengersallAllaahu alayhi wa sallam:

‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

No. 2654


91- 1114 – From Ibn Mas’ood from the Messenger sallAllaahu alayhi wa sallam-:

‘Whoever dies associating anything with Allaah, enters the Fire.’

No. 3566


92 – 1115 – From Abu Malik al-Ashja’aee from his father [Tariq bin Asheem] from the MessengersallAllaahu alayhi wa sallam:

‘Whoever singles out Allaah  for worship and disbelieves in that which is worshipped other than Him, then his wealth and his blood becomes sacred, and his account is with Allaah – Azza wa Jal.’

No. 428


93 – 1116 – From Abu Hurairah from the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘A believer is a mirror of another believer and a believer is a brother of a believer. He prevents his loss and destruction and defends and strives to benefit him from behind his back.

No. 926


94 – 1118 – From Abdullaah bin Umar that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘A Muslim is the brother of a Muslim; he does not oppress him nor does he leave him to harm or be harmed. Whoever helps his brother in his time of need, then Allaah helps him in his time of need. Whoever relieves a Muslim from a hardship then Allaah relieves a hardship from him from the hardships of the Day of Judgement.  Whoever conceals a Muslim then Allaah conceals that Muslim on the Day of Judgement.’

No. 504


95- 1117- From Sahl bin Sa’d from the Messenger sallAllaahu alayhi wa sallam:

‘A believer in relation to the people of Eemaan is [at the status] of what the head is to the body.  A believer feels pain when the people of Eemaan are afflicted, just like the head feels pain when the body is afflicted.’

No. 1137


96 – 1119 – From Nu’maan bin Basheer from the Messenger sallAllaahu alayhi wa sallam :

‘The Muslims are the like of one man; if his eye complains of pain then all of him complains, and if his head complains of pain then all of him complains.’

No. 2526


97 – 1120 – From Ibn Abbas who said the Messenger of Allaah -sallAllaahu alayhi wa sallam – said to Abu Dharr:

‘Which bond of al-Eemaan – I think he said – is the most trustworthy?’

He said: ‘Allaah and His Messenger know best.’

He -sallAllaahu alayhi wa sallam – answered:

‘The strongest bond of al-Eemaan is loyalty for the sake of Allaah and disassociation for the sake of Allaah, loving for the sake of Allaah and hating for the sake of Allaah.’

No. 1728 & 998


98 – 1122 – From Ibn Zarirah from his father from the Prophet -sallAllaahu alayhi wa sallam – who said:

‘This was revealed about a people from my Ummah, whom at the end of time will belie the Qadr of Allaah – Azza wa Jal – about the saying of Allaah: <<‘Taste the touch of Hell!’ Verily, We have created all things with Qadr  >> [Qamr:48-49]

No. 1539


Part M


99 – 1123 – From Abaan bin ‘Uthmaan who said: Zayd bin Thabit came out from visiting Marwan at about mid-day, so we said there must be something important that he was asked about that made him come out, so I went to ask Zayd about what he was asked about.  He said: ‘Go ahead.’

We asked about things I had heard from the Messenger of Allaah -sallAllaahu alayhi wa sallam, I had heard the Messenger of Allaah -sallAllaahu alayhi wa sallam – say:

‘May Allaah give happiness (bless him with Paradise) to the person who hears a hadeeth from me and memorizes it until he conveys it to someone else.  Perhaps the one who carries the Fiqh (understanding) is not a Faqeeh (scholar), and perhaps the one who carries the Fiqh passes it to one who has a better understanding than him.  There are three characteristics with which a heart of a Muslim is never corrupted: the sincerity of action for Allaah’s sake, advising the leaders, adhering to the Jama’ah; since the Dua’ of the Muslims encompasses them.’

He -sallAllaahu alayhi wa sallam – continued….:

‘Whoever is concerned with the Hereafter then Allaah gathers all his different issues, then Allaah puts contentment in his heart.  The Duniya comes to him even though he does not want it, whoever has the intention for the Duniya then Allaah divides up his matters, and places poverty in front of his eyes, and he only receives from the Duniya that which is written for him.’

No. 404


100- From Ubayd bin Rafa’atul Zurkkee, that Asma bint Umaays said: O Messenger of Allaah ! Indeed the evil eye rushes to the son of Ja’far so should I recite upon them?’

He said: ‘Yes, if there was something which could compete with al-Qadr, it would be the evil eye.’

No. 1252


101 – From Khareem bin Fatik al-Asdee that the Prophet -sallAllaahu alayhi wa sallam – said: ‘People are of four types, and actions are of six types.

People are of 1) those who will enriched in the Duniya and the Hereafter.

2) those who are enriched in the Duniya and constrained upon in the Hereafter. 3) those who are constrained in the Duniya and enriched in the Hereafter. 4) and those who are wretched in the Duniya and the Hereafter.

And actions are:

  • 1) and 2) – two obligatory ones.
  • 3) and 4) – like for like.
  • 5) – ten times as much reward
  • 6) – seven hundred times as much reward.

As for 1) and 2) – the two obligatory ones: whoever dies as a believing Muslim not associating anyone with Allaah then Paradise becomes obligatory for him and whoever dies as a non-Muslim then the Hell-fire becomes obligatory upon him.

3) and 4) Whoever intends to do a good deed but does not do it, and Allaah knows that his heart felt the deed and he would have striven to do it, then it is written as a good deed.  Whoever only intends to do a bad deed, then it is not written for him, and whoever does it then it is written as one and it is not multiplied.

5) whoever does a good action then he gets ten times as much reward.

6) and whoever gives wealth in the way of Allaah then he gets seven hundred times as much reward.

No. 2604


102 – 1167 – From Salman Radi Allaahu anhu that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said:

‘A person will be brought on the Day of Judgement with his good deeds with which he thinks he can be saved, this man will remain standing since he had oppressed many people, hence deeds will be taken from his good deeds; and they will be given to those whom he had oppressed until there will not remain any good deeds for him, then another oppressed person will be brought and the oppressor will not have any good deeds left for him, then the bad deeds will be taken from the oppressed person and placed with the oppressors bad deeds.’

No. 3373


103 – 1128 – From Abu Salih who said: I heard Abu Darda while he was questioned about << Those who believed, and used to fear Allaah much. For them are glad tidings, in the life of the present world >>[Surah Yunus: 63-64]  – he said: No-one has asked me this before you since I asked the Messenger of Allaah -sallAllaahu alayhi wa sallam- about this Ayah, and he -sallAllaahu alayhi wa sallam- said: ‘No-one asked me about this before you: this is a good dream which a  slave of Allaah sees or it is seen for him. i.e. glad tidings in the life ’

No. 1786


104 – 1129 – From Abu Hurairah from the Messenger sallAllaahu alayhi wa sallam:

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

No.157


105 – 1131 – From Umm Salmah who said: ‘I asked the Prophet sallAllaahu alayhi wa sallam: Hisham bin al-Mughirah used to keep good relations with relatives, was hospitable to guests, freed slaves, and fed people, if he had encountered you, he would have accepted Islaam; Does all that benefit him?’

The Messenger sallAllaahu alayhi wa sallam answered:

‘No, indeed he was given from the Duniya and from its mention and praise, and he never even for one day said: O my Lord forgive me my mistakes on the Day of Judgement.’

No.2927


106 – 1133 – From Abu Hurairah who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Do not curse Time, indeed Allaah – Azza wa Jal – said: I am the Controller of Time, days and nights are mine I renew them and I trial them, and I bring kings after kings.’

No. 532


107 – 1134 – From Jabir bin Abdullaah that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

Rizq (Provision) will not be withheld, indeed a slave of Allaah will not die until the last of his Rizq reaches him, follow the correct way in acquiring your Rizq: Take from the Halaal (permissible) and leave the Haraam (prohibited).’

No. 2607


108 – 1146 – From Abdullah bin Umar that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘We do not know anything better than one hundred of the like except a believer.’

No. 546


109 – 1147 – From Anas bin Malik from the Messenger sallAllaahu alayhi wa sallam:

‘None of you truly believes until you love for your brother what you love for yourself from goodness.’

No. 73


Part N


110 – 1148 – From Jabir bin Abdullaah from the Messenger sallAllaahu alayhi wa sallam:

‘A slave of Allaah does not believe until he believes in Qadr (pre-destination) the good of it and the evil of it; until he knows that which afflicted him was not going to pass him by, and that which passed him by was not going to afflict him.’

No. 2439


111- 1149 – From Aeysha who said I asked: O the Messenger of Allaah! Ibn Jaddan used to keep good relations with his relatives and feed the poor in pre-Islamic times, will that benefit him?’

The Messenger sallAllaahu alayhi wa sallam answered her:

‘No, O Aeysha! He never one day said: O my Lord forgive me my mistakes on the Day of Judgement.’

No. 249


112 – 1150 – From Abul-Darda, from the Messenger of Allaah -sallAllaahu alayhi wa sallam –who said:

‘A slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him was not going to pass him by, that which was going to pass him by was not going to afflict him.’

No. 3019


113 – 1151 – From Abu Huriarah from the Messenger sallAllaahu alayhi wa sallam:

Eemaan and Kufr (disbelief) do not gather together in the heart of a person, nor do lying and truthfulness and neither do cheating and trustworthiness.

No.1050


114 –  – From Anas bin Malik who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – entered upon a young man while he was dying, and he asked him: ‘How do you find it?’

He answered: ‘I have hope in Allaah, O Messenger of Allaah and I fear my sins.

The Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘They are not combined fear and hope in the heart of Allaah’s slave in this situation – (time of death) – except that Allaah gives him what he hopes of, and grants him security from what he fears.’

No.1051


115 – 1153 – From Abu Rayhaana from the Messenger sallAllaahu alayhi wa sallam: ‘Nothing from pride will enter Paradise.’

A person said: ‘O Prophet of Allaah I love to beautify myself: with a belt on my lash/whip and straps on my shoes?’

So the Prophet sallAllaahu alayhi wa sallam: ‘Indeed that is not from pride, indeed Allaah is Beautiful and loves beauty.  Indeed pride is looking down on the truth and belittling the people.’

No. 1626


116 – 1158 – From Abu Hurairah from the Messenger sallAllaahu alayhi wa sallam:

‘An adulterer is not a believer while he is committing adultery (Zina); one who drinks alcohol is not a believer while he is drinking alcohol, a thief is not a believer while he is stealing.  A person who plunders is not a believer while he is forcefully taking things while the people are looking at him.’

No. 3000


117 – 1159  – From Ibn Umar from the Messenger sallAllaahu alayhi wa sallam:

‘A believer is not bitten from the same hole twice.’

No.1175


118  – 1162 – From Abu Rashid al-Hubraani who said, Abu Umama al-Bahili took me by the hand and said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – took me by my hand and said to me:

‘O Abu Umama! Indeed from the believers are those who soften their hearts towards me.’

No. 1095


119 – 1163 – From Abdullaah bin ‘Amr the Prophet sallAllaahu alayhi wa sallam said to Abu Bakr:

‘If Allaah had intend not to be disobeyed He would not have created Iblees.’

No.1642


120 – 1164 – From Jabir who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – gave us a sermon in the middle of the days of Tashreeq (in Hajj), the farewell sermon where he said:

‘O you people! Indeed your Lord is One, and your father is one, there is no excellence for an Arab over non-Arab, nor a non-Arab over an Arab, nor a white person over a black person, nor for a black person over a white person except with Taqwa <<Verily, the most honourable of you with Allaah is he (the believer) who has At-Taqwa >>[Surah Hujaraat:13] have I not conveyed the message?’

They answered: ‘Of course! O Messenger of Allaah!’

Then he said: ‘Then the one present should inform the absentee.’

No.2700


121 – 1169 – From Jabir who said the Messenger of Allaah -sallAllaahu alayhi wa sallam – said:

‘People from amongst the people of Tawheed will be punished in the fire, until they become like charcoal, then mercy will reach them, they will come out and be left at the doors of Paradise. Then the people of Paradise will sprinkle water upon them, they will sprout/grow just like when seeds are carried off in the stream, then they will enter Paradise.’

No. 2451


122 – From Abu Hurairah, the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The people will question one another so much that one of them will say: So Allaah created the creation, then who created Allaah Azza wa Jal?  So if they say this, then say:

قُلْ هُوَ اللَّهُ أَحَد ٌ ,اللَّهُ الصَّمَد ُ, لَمْ يَلِدْ وَلَمْ يُولَد ْ, وَلَمْ يَكُن لَّهُ كُفُوًاأَحَدٌ  الإخلاص: ١ – ٤

<< Say: He is Allaah, The One.  Allaahus-Samad, He does not beget nor was he begotten, and there is none like unto Him. >>

Then he should spittle to his left three times and seek refuge from the Shaytan.

No. 117


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

Woman Disposing her Wealth without the Permission of her Husband – Shaykh Al Albaani

[43] Question: Is it permissible for a woman to freely dispose of her own money without the permission of her husband? And what if she knows prior to that, that her husband does not agree with her disposing of her money, even if it is for charity? And also, what about giving away her jewelry which she bought with her own money, without his permission. What is the ruling concerning this?

Answer: The ruling on this matter is clear from the hadeeth of the Prophet, sallAllaahu ‘alayhi wa sallam:

“It is not permissible for a woman to freely dispose of her wealth except with the permission of her husband.”

This is a hasan saheeh hadeeth, hasan by itself and saheeh based on its various routes of narration. And as for all the reports that it is thought present a contradiction to this hadeeth, then it is not correct to rely on that or claim that they contradict the hadeeth.

As for the hadeeth in which the women gave their rings and earrings away in charity, as is reported in the Saheeh, then this has been responded to from many different angles:

One of them is that it was probable that these charitable donations were given with the permission form the husbands of these women. And it is also possible that this event occurred before this ruling that occurs in the hadeeth became firmly established.

So due to this, we advise every Muslim woman that adheres to acting on the Qur’aan and the Sunnah to not give away from her wealth without the permission of her husband. This is because it will be a cause and a reason for the occurrence of disputes between the couple, and the end result of that will be very bad.

But in the case where a husband is mean and oppressive to his wife (by not granting her permission), she can take her case to the legal jurisdiction. And this is especially the case since today, the legal jurisdictions are in favor of the women. And in a more particular example, in cases like these, all of the judges are in agreement that the woman may freely dispose of her money without the permission of her husband. So if the matter is taken up to the court and the judge rules that this action was a violation on the part of the husband to his wife and he rules that she can give away her money, (she may do so). But if her husband objects and holds that by her doing so, she will be squandering money, at that point the judge can prevent her because, even though he bases it on the rule that it is allowed for her to spend from her wealth, he can not permit her to give away in charity that which is considered excessiveness and a squandering of money. And Allaah knows best.

[Al-Asaalah, Issue #19]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Does the Shahaadah Comprise the Types of Tawheed? – Shaykh ibn Utahymeen

The Relation of the Shahaadah with the Types of Tawheed

Question 5: But does the Shahaadah Comprise the Types of Tawheed?

The Answer: Indeed it does encompass the types of Tawheed altogether, either by way of inclusion or implication. This is because a persons statement, “I testify that La ilaaha illallaah,” is immediately understood such that the intended meaning is Tawheed al-’Ibaadah (i.e. to single Allaah out with all worship). This type of Tawheed, also called Tawheed al- Uloohiyyah, is inclusive of Tawheed ar-Ruboobiyyah (i.e. to single Allaah out with Creation, Sovereignty and Control of affairs), because everyone who worships Allaah alone, would not worship Him until he firmly attests that ar-Ruboobiyyh is exclusively His.

It also comprises the Tawheed of al-Asmaa’was-Sifaat,[15] because man does not worship except what he knows to be worthy of worship due to the Names and Attributes He has. This is why Ibraaheem said to his father:

O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? [Qur’aan, soorat Maryam (19): 42].

So, the Tawheed of al-’Ibaadah, which is Tawheed al- Uloohiyyah, comprises both Tawheed ar-Ruboobiyyah and that of al-Asmaa’ was-Sifaat.

Footnotes

[15] Tawheed al-Asmaa’ was-Sifaat is to single Allaah out with all of the most beautiful Names and superlative Attributes which He has affirmed for Himself or which His Messenger, Muhammad صلى الله عليه و سلم has affirmed for Him, without Tahreef (changing or distorting the meaning of the Names and Attributes), without Ta’teel (denying or suspending their meanings), without Takyeef (specifying how they are), and without Tamtheel (exemplification). It also involves denying all that which Allaah has denied from Himself.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

Fasting – Ordinances, Wisdoms & Merits – Dr. Saleh as Saleh

Click the below link to read or download the document

Fasting – Ordinances, Wisdoms & Merits – Dr Saleh as Saleh [PDF]

Ihsaan – Hadeeth of Jibreel – Dr. Saleh As-Saleh [Audio|En]

An-Nawawi 40 Hadith – 02 – Hadeeth Jibreel – Ihsaan (Download Mp3)
[audio http://salafiaudio.files.wordpress.com/2014/09/an-nawawi-40-hadith-02-hadeeth-jibreel-ihsaan-saleh-as-saleh.mp3]

Posted from : Hadeeth – An Nawawi 40 Hadeeth – Dr Saleh as-Saleh [Audio Series|En]

The Belief In the Pre-Decree – The Good and the Bad of It – Dr Saleh As-Saleh [Audio|En]

Belief In the Pre-Decree – The Good and the Bad of It (Download Mp3)
[audio http://salafiaudio.files.wordpress.com/2014/09/the-three-fundamental-principles-35-belief-in-the-pre-decree-the-good-and-the-bad-of-it-saleh-as-saleh.mp3]

Posted from : The Three Fundamental Principles – Dr Saleh as Saleh [Audio|En]

The Correct Creed : Qadar (Pre-Decree) – Dr. Saleh As-Saleh [Audio|En]

The Correct Creed – Abdus Salaam Burjis – 10- Pre-Decree – Saleh-As-Saleh

Posted from : The Correct Creed – Based upon the book of Shaykh al Burjiss

The Correct Creed : Books – Shaykh Abdus-Salaam bin Barjiss / Dr. Saleh As-Saleh [Audio|En]

The Correct Creed – Abdus Salaam Burjis – 07- Books – Saleh-As-Saleh

Posted from : The Correct Creed – Based upon the book of Shaykh al Burjiss

The Six Conditions Of Adhering To The Guidance Of The Prophet (Shuroot Al-Mutaabi’ah Sittah) – Shaykh Ahmed al-Wasaabee

Translation Of The Text In Al-Qawl-ul-Mufeed Fee Adillatit Tawheed:

Benefit (Faa’idah):

ash-Shaykh al-‘Allaamah al-Faqeeh Muhammad ibn Saalih ibn ‘Uthaymeen (rahimahullaahu ta’aalaa) said:

In his valuable book ((al-Ibdaa’ fee Kamaal ash-Shara’ wa Khatar al-Ibtidaa’)) [Innovations in the Perfect Legislation and the Hazards of Innovations] pages 21 –23:

( … Oh my brother, verily following and adherence does not become a reality until the action is in agreement with six issues:

The First (al-Awwal): as-Sabab (Reason). Like the one who prays two Raka’at for the reason of the descending of the rain (Nuzool al-Matar).

The Second (ath-Thaanee): al-Jins (Type). Like the one who brings his Zakaat al-Fitr in the form of money.

The Third (ath-Thaalith): al-Qadar (Number). Like the one who prays four Raka’at for Maghrib intentionally.

The Fourth (ar-Raabi’): al-Kayfiyyah (How). Like the one who makes Wudoo’ (ablution) and starts with his feet and ends with his face.

The Fifth (al-Khaamis): az-Zamaan (Time). Like the one who performs the ‘Udhiyah (slaughtering) in Ramadhaan.

The Sixth (as-Saadis): al-Makaan (Place). Like the one who makes I’tikaaf in places other than the Masaajid.

Oh my brother: Bite unto the Sunnah of the Messenger ( صلى الله عليه و سلم) with your molar teeth (an- Nawaajidh). And tread the path of as-Salafus-Saalih (the righteous predecessors), and be on what they were upon, and see if this harms you in any way?!). End of his (rahimahullaah) speech with abbreviation (Tasarruf) and summarization (Ikhtisaar).

Explanation Of The Text By Shaykh Ahmed Al-Wasaabee (Hafidhahullaah):

The above six conditions that have been mentioned, they are the conditions for which every action must be in agreement to them. And the examples that ash-Shaykh al-‘Uthaymeen has mentioned for each of the six conditions are the actions that are opposite to and do not satisfy these conditions.

So in regards to the first condition, and it is as-Sabab (reason), then the example mentioned, which is of the one who prays two Raka’at for the descending of the rain, then it has no Daleel (evidence) from the Kitaab or the Sunnah, and the Book and the Sunnah have not legislated and given us permission to pray two Raka’at for the reason of the descending of the rain.

And the second example, of the one who brings his Zakaat al-Fitr in the form of money, then this is in opposition to the Ahaadeeth of the Prophet ( صلى الله عليه و سلم) when he ordered the people that they should bring out their Zakaat at the end of Ramadhaan in the form of foodstuff, such as raisins or dates.

And the third condition, which is al-Qadar (number), and the example mentioned is of the one who prays four Raka’at for Salaatul-Maghrib intentionally, and we know the number legislated for Salaatul-Maghrib is three Raka’at.

And the fourth example is of the person who makes Wudoo’ and starts with his feet first and ends with his face, and this is also in opposition to the Sunnah of the Prophet ( صلى الله عليه و سلم).

So al-‘Allaamah ibn ‘Uthaymeen has mentioned the examples which oppose and go against the Sunnah in these six conditions.

And the sixth condition, which is al-Makaan (place), and the example mentioned is of the one who makes I’tikaaf in places other than the Masjid. So the one who makes I’tikaaf in his house, or in a cave, or in any place other than the Masjid, then his I’tikaaf is not accepted. And the best places to make I’tikaaf are the three Masaajid: Masjid al-Haraam, Masjid an- Nabawee, and Masjid al-Aqsa. And there is a Hadeeth in which we find the wording: ((There is no I’tikaaf except in the three Masaajid)) [Laa I’tikaaf Illaa fil-Masaajid ath-Thalaathah] [1]. And Shaykh Ahmed mentioned that this Hadeeth is weak in its chain, and the meaning of the Hadeeth is that the best and more perfect type of I’tikaaf is in these three Masaajid, even though it is allowable for a person to make I’tikaaf in other than these three Masaajid.

[1] 1 Sa’eed ibn Mansoor said in his Sunan as is stated in al-Muhallaa (5/195, issue: 633): Sufyaan ibn ‘Uyaynah narrated to us from Jaami’ ibn Abee Raashid from Shaqeeq ibn Salamah that he said: “Hudhayfah said to ‘Abdullaah ibn Mas’ood: ‘I have come to know that the Messenger of Allaah ( صلى الله عليه و سلم ) said: ((There is no I’tikaaf except in the three Masaajid)).’”

By Shaykh Ahmed al-Wasaabee
Translated by Shaakir al-Kanadee
Transcribed on Rabee’-ath-Thaanee 20, 1427 / May 18, 2006 by Abu Abdullah.

Source‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

The Meaning of “Muhammad is the Messenger of Allaah” – Shaykh ibn Uthaymeen

The Meaning of The Shahaadah: Muhammad is the Messenger of Allaah.

Question 13: You explained the meaning of the Shahaadah: La Ilaaha Illallaah. So, what is the meaning of the Shahaadha: Muhammad Rasoolullaah

The Answer: As for the meaning of the testification that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah [Muhammad Rasoolullaah] then it is the attestation with the tongue and the belief with the heart that Muhammad bin ‘Abdullaah al- Qurashee al-Haashimee is the Messenger of Allaah to all of the creation, to the Jinn and mankind, as stated by Allaah, The Most High:

Verily! I am Allaah’s Messenger to you all. He is the One to whom the Dominion of the heavens and the earth belongs, none has the right to be worshipped but Him; It is He Who gives life and causes death. So believe in Allaah and His Messenger, the Prophet who can neither read nor write, who believes in Allaah and in His Words [this Qur’aan] and follow him so that you may be guided. [Qur’aan, soorat al-A’raaf (7): 158].

He, The Most High, also Said:

(Exalted is) Blessed be He Who sent down the Criterion [of right and wrong, i.e. the Qur’aan] to His slave [Muhammad صلى الله عليه و سلم] that he may be a warner to the ‘Aalameen (mankind and Jinn). [Qur’aan, soorat al-Furqaan (25): 1].

This Shahaadah necessitates that

  • you believe whatever Allaah’s Messenger informed you of;
  • you comply with whatever he commands;
  • you avoid whatever he forbade and prohibited, and that
  • you do not worship Allaah except with that which he prescribed.

It also necessitates that

  • you do not believe that Allaah’s Messenger has any share nor any right in Ar-Ruboobiyyah or in controlling the affairs of the creation, nor any right to be worshipped at all.Rather, he صلى الله عليه و سلم is a slave worshipper, not one to be worshipped; and that he is a Messenger who is not to be belied. 
  • It is not in his power to bring harm or benefit, neither for himself nor for others, except as Allaah Wills.

This is evident in the Saying of Allaah, The Most High:

Say [O Muhammad صلى الله عليه و سلم]: “I do not tell you that with me are the treasures of Allaah, nor that I know of al-Ghayeb (the hidden and unseen); nor I tell you that I am an angel. I but follow what is revealed to me (by inspiration).” [Qur’aan, soorat al-An’aam (6): 50].

He is a slave of Allaah who acts as he is commanded and follows the orders he is given. And Allaah, The Most High, Says:

[Say O Muhammad صلى الله عليه و سلم]: “It is not in my power to cause (bring) you harm or bring (guide) you to the Right Path.” Say: “None can protect me from Allaah’s Punishment [if I were to disobey Him], nor should I find refuge except in Him.” [Qur’aan, soorat al-Jinn (72): 21-22].

Allaah, The Most High, also Says:

Say (O Muhammad صلى الله عليه و سلم): “I possess no power of benefit or hurt to myself except as Allaah Will. And if I had the knowledge of the Ghayeb, I shoud have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” [Qur’aan, soorat al-A’raaf (7): 188].

So, this is the meaning of the testimony of Laa Ilaaha Illalaah, Muhammad Rasoolullaah. From this meaning the person knows that nothing from the creation deserves the right to be worshipped, not the Messenger of Allaah صلى الله عليه و سلم nor anyone from the creation who is below him in rank; and that worship an only be for Allaah, alone; and that the right of Allaah’s Messenger upon us is to give him the rank and standing which Allaah, The Most High, gave to him: The slave of Allaah and His Messenger.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

It is not permissible for a girl’s guardian to force her into marriage – Shaykh al-Albaani

[45] Question: If a girl has reached the proper age for getting married, can her guardian force her to get married?

Answer: It is not permissible for the guardian of a girl’s affairs to force her into getting married. So if the girl has not reached the proper age and has been forced into marriage, she can look for a way to dissolve this marriage after having reached the age of comprehension and maturity.

This is because there was a girl that was forced into marriage during the time of the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. After the marriage, she went to the Messenger, sallAllaahu ‘alayhi wa sallam, and said to him: “O Messenger of Allaah! My father has married me to a man that I dislike, in order to raise his own status.” So the Messenger, sallAllaahu ‘alayhi wa sallam, nullified her marriage.

Due to this, it is not permissible for a girl’s guardian to force her into marriage, regardless if she is a girl who has reached the legitimate age (of marriage) or she is divorced or she was married and then lost her husband. Rather it is only required of him to direct her towards what is most beneficial for her in her affairs of this world and the hereafter.

The Prophet, sallAllaahu ‘ alayhi wa sallam, said: “There is no marriage except with (the permission of) a guardian and (the presence of) two trustworthy witnesses.” And he, sallAllaahu ‘alayhi wa sallam, also said: “Do not force your women (to get married), but rather get their consent.” And he, sallAllaahu ‘alayhi wa sallam, said: “Her silence is her consent.”

These are etiquettes and conditions that must be adhered to. However, at times there occurs something that opposes the Divine Legislation, such as when the father prevents his daughter and delays her marriage because of a materialistic ambition. Or because the man proposing marriage to her is poor, and due to this, his status will not be elevated. And so the girl remains without a husband. In this situation, the Divine Legislation has permitted her to marry herself because the Messenger, sallAllaahu ‘alayhi wa sallam, has said:

“Any woman that marries herself without the permission of her guardian, then her marriage is invalid, her marriage is invalid, her marriage is invalid. But if they differ, then the authoritative figure (sultaan) is the guardian of one who has no guardian.”

Therefore, this girl – whose father has prevented her marriage due to an obvious materialistic reason – she can take her case to a legitimate judge. So he will investigate the guardian of the girl’s affairs and interrogate him as to the reason why he is preventing her (from getting married). So if he hears a legitimate reason from him, such as that the man intending marriage is an innovator or he doesn’t pray or that he drinks alcohol, then the judge cannot oppose him in this. But if he hears illegitimate reasons from him, then at that point, the judge can assume guardianship of her marriage.

[Al-Asaalah, Issue #6]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Prophet’s (صلى الله عليه و سلم) Marriage with Young Aisha (may Allaah be pleased with her) – Dr Saleh as Saleh

Question: Some haters of Islam often say that the Prophet (صلى الله عليه و سلم) married a “six-years old child,” referring to ‘Aisha, may Allah be pleased with her. What is the response?

The Answer: ‘Aisha’s covenant of marriage was conducted when she was six years old, but the actual commencement of the marriage took place when she was nine-years of age. She was the only virgin he married. Marrying at such young age was not the exception in Arabia at that time. In fact many were married in the young age period of 9-12 when they were physically mature. Furthermore, had this been something degrading and immoral, the enemies of the Prophet (صلى الله عليه و سلم) from the Pagans would have loved to use this against the character of the Prophet (صلى الله عليه و سلم) and ‘Aisha’s father (Abu Bakr, may Allah be please with him), the first one to believe the Prophet (صلى الله عليه و سلم) and support his propagation of Islam. Not to mention this would have been a major block against the spread of Islam amongst the Arabs if the Prophet (صلى الله عليه و سلم) would appear as a man of “uncontrolled sexual drive.”

This would have been obvious to resort to, especially when it is known that they accused the Prophet (صلى الله عليه و سلم) of many other things like being a magician, a poet, etc. The fact that they did not attempt even to consider this marriage as a tool against the integrity of the Prophet (صلى الله عليه و سلم) stands as a strong irrefutable evidence that such marriages were of the norm, not the exception. In so many societies, it was even considered that the girl who does not get married before she reaches fifteen years of age as someone being “late” on the scale of marriage timing! In fact such marriages were common in Asia, East Europe, Spain and Portugal.

On the other hand, it was known that one of the Pagans (Jubair bin Mut’im bin ‘Adiye) was interested to marry ‘Aaisha before her engagement to the Prophet (صلى الله عليه و سلم), but her mother (Umm Romaan, may Allah be please with her), rejected him. This proves that she was physically mature for marriage. Her family sought the Prophet (صلى الله عليه و سلم) because of his noble character as her mother asserted when she told her husband (Abu Bakr صلى الله عليه و سلم) of her intent.

There was a great wisdom in her marriage whereby ‘Aaisha witnessed the revelation and the rulings of Islam pertaining to the most particular and private matters of women, transmitting that to the men and women of the world. She reported about 2100 narrations from the Prophet (صلى الله عليه و سلم) covering rulings, worships, and transactions . She was the greatest woman scholar in Islam and she had many students of knowledge from the companions of the Prophet (صلى الله عليه و سلم).

SourceWedding to Four and Lawfully More – Dr Saleh As-Saleh rahimahullah

Seeking status through authority, leadership & wealth is very dangerous – Imam Ibn Rajab

A person’s craving after status is even more destructive than his craving after wealth. Seeking after worldly status, position, leadership and domination causes more harm to a person that his seeking after wealth – it is more damaging and harder to avoid since even wealth is expended in seeking after leadership and status. Craving after status is of two types.

The First Type of Craving for Status

The first is seeking status through authority, leadership, and wealth and this is very dangerous – since it will usually prevent a person from the good of the Hereafter and nobility and honour in the next life, Allaah, the Most High says:

“That home of the Hereafter We shall assign to those who seek neither haughtiness nor any corruption on earth. The good end is for the pious.” [Al-Qasas (28):83]

So it is rare that a person seeks after position in this world by seeking authority and is guided to and granted what is good for him. Rather he is entrusted to his own self, just as the Prophet (salAllahu ‘alayhi wa sallam) said to `Abdur-Rahmaan ibn Samurah, radiyallaahu `anhu, “O `Abdur-Rahmaan! Do not ask for authority since if you are given it due to requesting it then you are abandoned to it, but if you are given it without requesting it then you will be aided in it.” [10]

One of the Salaf said, “ No one seeks after authority and then behaves justly in it.” Yazeed ibn `Abdillaah ibn Mawhib was a just judge and one of the righteous people and he used to say, “Whoever loves wealth and status and fears adversity will not behave with justice.” There occurs in Saheeh al-Bukharee from Aboo Hurairah, radiyAllaahu`anhu, from the Prophet (salAllahu ‘alayhi wa sallam) that he said, “You will be keen to attain authority and it will be a source of regret on the Day of Resurrection. So what an excellent wet-nurse it is and what an evil weaner.” [11]

(Al-Bukhaaree) also reports from Aboo Moosa al-Ash`aree, radiyAllaahu `anhu, that two men said to the Prophet (salAllahu ‘alayhi wa sallam), ‘O Messenger of Allaah! Appoint us to some position of authority.’ So he said, ‘We do not appoint to authority in this affair of ours one who requests it, nor one who is keen to have it.” [12]

Know that craving after status and position inevitably causes great harm before its attainment due to the striving necessary to attain it, and also afterwards due to the person’s strong desire to hold onto it which produces injustice, haughtiness and other evils.

Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the fourth century, wrote at treatise about the manners and the sentiments of the scholars and it is one of the best works on this topic. One who studies it will know from it the way of the scholars of the Salaf, and will know the innovated ways contrary to their way. So he describes the evil scholar at length, from this description is that:

‘He has become infatuated with love of this world, and with praise, honour and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewellery for this world, but he does not adorn his knowledge with action upon it.”

Minor Signs Of The Day Of Judgment – Dawood Adeeb [Audio|En]

Listen / Download Mp3 Here (Time 41:04)
[audio https://salafiaudio.files.wordpress.com/2014/09/minor-signs-of-the-day-of-judgment-dawood-adib.mp3]

Points of Benefit Regarding Visiting the Graves – Dr. Saleh As-Saleh

Click on the below link to read or download the article
Points of Benefit Regarding Visiting the Graves – Dr Saleh as Saleh [PDF]

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Ruling on Visiting Graves and Its Benefits

Visiting the graves is legalized for men, and the preponderating opinion is that it is forbidden for women. In visiting graves, there are two benefits.

1) A lesson for the visitor – It will help remind the believer of the Hereafter.
2) Seeking Allaah’s (سُبْحَانَهُ وَ تَعَالَى: subhaanallaahu wa ta’aalaa) forgiveness for the deceased

Scenarios of Visiting Graves

Visiting graves falls into the following categories:

1) Visiting the graves in order to call upon their occupants – This is major shirk and takes the person out of Islam.

Example: The visitor says, “O so and so, I ask you to relieve me.”

2) Visiting the graves in order to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) by the gravesite – This is in principle an innovation; in addition, it can turn into a fitnah (affliction) for the visitor.

For instance, if Allaah (سُبْحَانَهُ وَ تَعَالَى) answers his request, he may think it was due to the blessing of the grave’s occupant; however, we know the occupant possesses nothing of this.

3) Visiting the grave to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) by the occupant – This involves putting the grave’s occupant as an intermediary between him and Allaah (سُبْحَانَهُ وَ تَعَالَى); this is unlawful and could become major shirk.

Example: “O Allaah, I ask you by the right of this occupant and the right of Muhammad (: sallallaahu ‘alayhi wa sallam) upon you.”

4) Visiting the grave in order to agitate grief – Shaykh al-Islam ibn Taymiyyah (rahimahullaah) said anything that agitates the affliction is from lamentation.

Example: Whenever a person remembers his beloved ones (e.g. father, mother, relatives, etc.) that have died, he visits their graves and this may fall under lamentation.

5) Visiting the graves to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) for its inhabitants – This is permissible.

6) Visiting the graves for remembrance of the Hereafter and contemplation – This is permissible.

Therefore, only the last two scenarios fulfill the legal justifications for visiting the graves, and both are recommended.

Visiting the Prophet’s (صلى الله عليه وسلمصلى الله عليه وسلم) Grave

Establishing a journey specifically for visiting the Prophet’s (صلى الله عليه وسلم) grave is forbidden; however, establishing a journey to visit his masjid is permissible. If a person is visiting his masjid and passes by his grave at which point he makes salaam, there is no harm in that.

It is imperative to remember that there is a difference in legality between visiting the grave of the Prophet and the legal visits to the rest of the graves. Other graves are apparent while his grave is screened by three walls. It is because Allaah (سُبْحَانَهُ وَ تَعَالَى) answered the Prophet’s (صلى الله عليه وسلم) invocation when he said,

“O Allaah, do not make my grave an idol that is worshipped.” [1]

Allaah (سُبْحَانَهُ وَ تَعَالَى) answered his call as it is being sealed and screened by these walls. The people of knowledge, including Shaykh al-Islam ibn Taymiyyah (rahimahullaah) noted, this barrier is the reason why it is permissible for women to “visit” the grave of the Prophet (صلى الله عليه وسلم), since it is shielded while others are apparent. Similarly, in normal visits to graves, the person stands by the head of the deceased; however, this is not the situation at the Prophet’s (صلى الله عليه وسلم) gravesite.

Etiquettes at the Prophet’s (صلى الله عليه وسلم) Grave

When a person stands by the grave of the Prophet (صلى الله عليه وسلم), one may say :

“Salaam be upon you O Messenger of Allaah. I bear witness that you have delivered the message, fulfilled the trust, and advised the Ummah.”

It is not permissible for anyone to raise his hands by the grave, and worse than that is to do so with his face towards it.

When the person finishes his salaam to the Prophet (صلى الله عليه وسلم), he should give salaam to the Prophet’s (صلى الله عليه وسلم) companions, Abu Bakr (radiyallaahu ‘anhu) and ‘Umar (radiyallaahu ‘anhu).

Women also may do the greeting since (i) this is a “following” of the preceding “visit” and not an “independent one,” and (ii) they would be like the situation of passing by a cemetery where, according, to some opinions, they are allowed to great the grave occupants. And Allaah Knows best.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

[1]Shaykh al-Albaani, rahimahullah, authenticated it in Tahdheer al-Saajid min Ittikhaadhil Quboor Masaajid (pg. 24-26).

The salve of Allaah, Saleh As-Saleh
Unayzah, 28th Dhul Qi’dah, 1427
Dec. 19th, 2006

Prepared by Saleh As-Saleh
Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan, from live duroos in Paltalk’s “Understanding Islam 1” room

The Call for the Unity of Religions (Wahdatul Adyaan): A False and Dangerous Call – Dr Saleh as Saleh

In the Name of Allaah, the Beneficent, the Most Merciful

…I begin to write:

All Praise is due to Allaah. We praise Him, and seek His help and forgiveness. We seek refuge in Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whomever Allaah guides cannot be misguided, and whomever He leads astray cannot be guided. I testify that there is no true God worthy of being worshipped except Allaah, alone, without partner or associate. I further testify that Muhammad is His slave and Messenger (صلى الله عليه و سلم).1 May Allaah’s salaah and salaam also be granted to the Prophet’s pure family and to all of his noble companions.

“O you who believe! Fear Allaah [by doing all that He ordered and abstaining from all that He forbade] as He should be feared [obey Him, be thankful to Him, and remember Him always] and die not except in a state of Islaam” [Qur’aan, Soorat Aal-’Imraan (3:102)].

O mankind! Be dutiful to your Rabb [2] [Allaah], Who created you from a single person [Adam] and from him [Adam] He created his wife [Eve], and from them both He created many men and women. And fear Allaah through Whom you demand your mutual [rights] and [do not cut the relations of] the wombs [kinship]. Surely, Allaah is ever an All-Watcher over you. [Qur’aan, Soorat An-Nisaa’ (4:1)].

O you who believe! Keep your duty to Allaah and fear Him, and speak [always] the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has indeed achieved a great success. [Qur’aan, Soorat Al-Ahzaab (33:70-71)].

To proceed:

The most truthful speech is that of Allaah’s Book [the Qur’aan] and that the best of guidance is that of Muhammad (صلى الله عليه و سلم). The worst of evils are the muhdathaat (newly-invented matters [in the deen] [3], and every innovated matter (in the deen) is a bid’ah; every bid’ah is a dalaalah (misguidance), and every dalaalah is in the Fire of Hell.

We hear nowadays a strange call by organized groups involving some Christians, Jews, and “Muslim” intellectuals calling for wahdatul adyaan. They claim that these three religions stand for the same belief that there is One God and should unite in their call for the implementation of great moral values. Some of those involved call for the establishment of centers containing churches, synagogues, and massaajid side by side, printing the Qur’aan, the Bible, and the Torah in one binding, etc. In the name of defending Islaam against political and media distortions in the West, some organizations are compromising the basics of the Isamic creed through what is called “Bridging the Faiths.”[4] This is a very dangerous call because it mixes the truth with falsehood and thus practically implies the elimination of the truth perfected in the deen of Islaam. The Christians and Jews want the Muslims to be like them. That is why they support this deceptive call for “unity”. Allaah (Azza wa Jal) spoke of their attempts and called the Muslims to be aware of them:

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). [Qur’aan, Soorat An-Nisaa’ (4:89)].

One of the fundamental beliefs in Islaam is the kufr (unbelief) of the Christians and Jews because they reject the Qur’aan and the message of Muhammad (صلى الله عليه و سلم) to them. They have also altered their books in such a way that it permits or even enjoins worship of other than Allaah and (or) the association of partners with Him in worship. Any Muslim who doubts their kufr is a kaafir himself.

Some Mulsims who do not understand certain texts from the Qur’aan and (or) authentic sunnah and may be easily deceived by the call for “unity of religions”. It is important to know that if certain texts are not clear to some they are clear to others from those who are firm in the knowledge of the deen.[5] Consequently, nothing stays unclear for those who are seeking the truth and not just following vain desires. For example, some may understand that the following text is evidence that the Jews and Christians are not kufaar:

Verily! Those who believe and those Jews and Christians, and Sabians,[6] whoever believes in Allaah and the Last Day, and work righteousness shall have their reward with their Rabb [Allaah], on them shall be no fear, nor shall they grieve. [Qur’aan, Soorat Al-Baqarah (2:62)].

Shaykh-ul-Islaam bin Taymeeyah said: “The aayah (above) tells about the followers of these four unaltered milal (Paths) before abrogation [by the advent of Prophet Muhammad’s complete message.].” [7] It, therefore, addresses those who believed in tawheed and followed the Path of Allaah as was known to them. Those who continued on this belief and did not alter the Scriptures must follow the Qur’aan and the Message of Islaam as explained by Prophet Muhammad (صلى الله عليه و سلم). Furthermore, the order of the explained, رضي الله عنهما above aayah, as ibn ‘Abbaas was canceled by aayah 3:85, which states:

And whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Qur’aan, Soorat Aal-’Imraan (3: 85)].

Following the alterations in their religion, most of the People of the Book turned kufaar and few remained on the original teachings of the Torah and the Gospel. This is clear in the Qur’anic texts where Allaah, the Most High, says:

And had the People of the Scriptures believed,[8] it would have been better for them; among them are some who have faith,[9] but most of them are al-Faasiqoon [Disobedient to Allaah and His Messenger, and rebellious against Allaah’s Command]. [Qur’aan, Soorat Aal-’Imraan (3:110)].

Following the above description, Allaah (Azza wa Jal) said:

Not all of them are alike; a party of the People of the Scripture stand for the right, they recite the aayaat of Allaah during the hours of the night, prostrating themselves in prayer. They believe in Allaah and the Last Day; they enjoin what is right and forbid what is wrong, and they hasten in good works; and they are among the righteous. [Qur’aan, Soorat Aal-’Imraan (3:112-114)].

This party includes those who held to the original Scriptures before they were abrogated by Qur’aan and sunnah. They were on the right religion enjoining tawheed and forbidding shirk, just as Allaah described the believing followers of Mûsa (alaihis salam):

And of the people of Mûsa there is a community who lead [the men] with truth and establish justice [i.e. judge men with truth and justice]. [Qur’aan, Soorat Al-A’raaf (7:159)].

Whoever held to these qualities amongst them (i.e. to the true revelations), prior to the advent of Prophet Muhammad (صلى الله عليه و سلم), was a believer. The believers from the People of the Book who accepted the Prophet’s Message of Islaam will receive a double reward:

And who believe in that which has been sent down [revealed] to you [Muhammad صلى الله عليه و سلم]10 and in that which was sent down before you [the Torah and the Gospel, etc.] and they believe with certainty in the Hereafter. [Qur’aan, Soorat Al-Baqarah (2:4)].

And there are, certainly, among the People of the Scripture, those who believe in Allaah and in that which has been revealed to you, and that which has been revealed to them, humbling themselves before Allaah. They do not sell the aayaat of Allaah for a little price, for them is a reward with their Rabb [Allaah]. Surely, Allaah is Swift in account.[11] [Qur’aan, Soorat Aal-’Imraan (3:199)].

Those to whom We gave the Scripture [i.e. the Torah and the Injeel etc.] before it,—they believe in it [the Qur’aan]. And when it is recited to them, they say: “We believe in it. Verily, it is the truth from our Rabb. Indeed even before it we have been from those who submit themselves to Allaah in Islaam as Muslims [like ‘Abdullaah bin Saalam and Salmaan Al-Faarisee, etc.].”These will be given their reward twice over, because they are patient, and repel evil with good, and spend [in charity] out of what we have provided for them. [Qur’aan¸ Soorat Al-Qasas (28:52-54)].

It has been confirmed that the Prophet (صلى الله عليه و سلم) said:

“Three persons will get their reward twice [i.e. a double reward]. [One is] a person who has a slave girl and he educates her properly and teaches her good manners properly [without violence] and then manumits and marries her. Such a person will get a double reward. [Another is] a believer from the People of the Scriptures who has been a true believer [in his Prophet],* and then he believes in the Prophet [Muhammad-صلى الله عليه و سلم]. Such a person will receive a double reward. [The third is] a slave man who observes Allaah’s rights and is sincere to his master [and observes the rights of his master]*.” [12]

The Qur’aan also mentions the case of believing monks and priests who followed the true teachings of ‘Eessa (alaihis salam) and who believe in the revelation to Prophet Muhammad (صلى الله عليه و سلم) and would love to be from the ummah of Muhammad (صلى الله عليه و سلم):

Verily, you will find the strongest among men in enmity to the believers [Muslims] the Jews and pagans; and you will find the nearest amongst them in love to the believers those who say: “We are Nassara (Christians).” [13] That is because amongst them there are priests and monks, and they are not proud. And when they [who call themselves Christians] listen to what has been sent down to the Messenger [(صلى الله عليه و سلم)], you see their eyes overflowing with tears because of the truth they have recognized. They say: “Our Rabb! We believe, so write us down among the witnesses [Muhammad (صلى الله عليه و سلم) and his nation]. And why should we not believe in Allaah and in that which has come to us of the Truth [tawheed]? And we wish that our Rabb will admit us [in al-Jannah on the Day of Resurrection] along with the righteous people [Prophet Muhammad (صلى الله عليه و سلم) and his So, Allaah rewarded them .[رضي الله عنهم companions with Gardens under which rivers flow [in al-Jannah], they will abide therein forever, because of what they said. Such is the reward of good-doers. [Qur’aan, Soorat Al-Maa’idah (5: 82)].

The aayaat cited above are some of the qualities of the believing Christians, who believed in the true Message of Jesus (a’leihis-salaam). In our times, any “Christian” who holds to similar beliefs and hears of the Prophet (صلى الله عليه و سلم) must accept him and accept that which he is entrusted with (i.e. Islaam). Then he is a believer. If they know about Islaam, they must declare their acceptance of it unless it will result in their death. They are called then to migrate to daarul-Islaam if they are able to.Otherwise they are called to exert that which they are able to, and Allaah knows best. [14]

And in case he never heard of the Messenger (صلى الله عليه و سلم), then his case rests with Allaah15 in light of Allaah’s saying: “And We never punish until We have sent a Messenger.” [Qur’aan, soorat al-Israa’, 17: 15].

Question: Some Muslims say: “But Allaah (Azza wa Jal) had mentioned in the Qur’aan that there are churches, synagogues, and monasteries where the Name of Allaah is mentioned. So, how can we understand this in light of the above explanations about the People of the Book?”

All praise is due to Allaah. The aayah in the Qur’aan where the above places are mentioned is:

Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid, wherein the Name of Allaah is mentioned much would assuredly have been pulled down. [Qur’aan, Soorat Al-Hajj (22:40)].

The masaajid are the places where the Name of Allaah was and still being mentioned. When they were on their original faith, the People of the Book mentioned the Name of Allaah in their places of worship. However, because of the alterations in their religions, shirk in worship was introduced, even though some of them may mention the Name of Allaah. Hence, their places of worship cannot be considered as boyoutullaah (Houses of Allaah), because they committed kufr and their places contain a wide range of blasphemous symbols (pictures, crosses, etc.).

Imaam ibnul Qayyim said: [16] “Had it not been for Allaah’s checking of one set of people by means of another, these places (mentioned in the aayah) which were beloved to Allaah before Islaam (i.e. in its final and comprehensive form), would have been pulled down. After Islaam, these places are known to Allaah, but hated. Allaah, for example commanded special treatment to the People of the Book under the Islamic Rule, including their protection, yet He (Azza wa Jal) hates them. He commanded the defending of their places of worship, yet He hates them because other than He is being worshipped in such places…” [17]

Ibn ‘Atiyyah said: “He (صلى الله عليه و سلم) checked them when they were on the Truth before the alterations and abrogation [i.e. of their religions].” [18]

In Light of the Above, all the present nations of Jews, Christians, Sabians (if any are left), and those who worshipped Allaah based upon their fitrah,[19] must come to the Final Message from Allaah, and submit to Him alone in Islaam.

The People of the Book as they exist now accepted other than Allaah as deities. No doubt that they are kufaar as Allaah (صلى الله عليه و سلم) refers to them. When they according to ,عليهما السلام followed Mûsa and ‘Eessa the unaltered Torah and the original Gospel, respectively, they were Muslims then. Does a knowledgeable Muslim believe that those who think of ‘Eessa as Savior, a son of God, Three in One, etc. are believers?

Surely, in disbelief are they who say that Allaah is the Messiah, son of Mary! [Qur’aan, Soorat Al-Maa’idah (5:17)].

Are those who believe in Trinity believers in tawheed? Allaah says about them:

Surely, disbelievers are those who said: “Allaah is the third of the three [in a Trinity].” But there is no True God but One God [Allaah]. [Qur’aan, Soorat Al-Maa’idah (5:73)].

They remain as people of the Book since a Book was revealed to their respective Prophets. Whoever says he is a believer in their Books, even in their altered forms, is from the People of the Book. Any Christian or Jew, who dissociates himself from his respective Book and denies it, cannot be considered as being from the People of the Book.

On the other hand, Allaah, the All-Wise and All-Just, legislated certain guidelines that define certain relationships between the Muslims and the People of the Book. Amongst such relations, is marriage to the ‘afeefah (chaste) women of them,[20] eating their lawfully slaughtered meat, etc. Such distinctions do not make them true believers in Allaah.

Shaykh-ul-Islaam ibn Taymeeyah commented on the following aayaat:

Those who disbelieve from among the People of the Scripture [Jews and Christians] and al-Mushrikeen,[21] were not to leave [their disbelief] until there came to them clear evidence. [Qur’aan, Soorat Al-Bayyinah (98:1)].

And say to those who were given the Scriptures [Jews and Christians] and to those who are illiterates [Arab pagans]: “Do you [also] submit yourselves [to Allaah in Islaam]?” If they do, they are rightly guided, [Qur’aan, Soorat Aal-’Imraan (3:20)],

He said: “And other aayaat like those above address those who exist [i.e. from the Jews, Christians, and mushrikeen]. The Scripture that is referred to is the Book in their hands in which alterations and abrogation were carried out, and does not refer to those who held to the Scriptures before they were altered and abrogated, because they were not kufaar then. Also, they were not [the ones being addressed] by the Qur’aan as “you People of the Book,” because they died before the Qur’aan was revealed. So, all those who believe in the existing Books [altered and abrogated], are from the “People of the Book,” and they are kufaar because they hold to altered and abrogated Books, and they are, like all other kufaar, in Hell forever,[22] although Allaah, the Exalted, commanded that they pay jizyah [23] and made it permissible to eat their food and marry their women.” [24]

In Conclusion:

1. The only deen accepted to Allaah is Islaam.
2. Islaam is the last and final message to all mankind (Christians, Jews, Buddhists, Hindus, etc.)
3. Islaam abrogated all religions.
4. The Qur’aan is the true Word of Allaah and it abrogated all of the previously-revealed Scriptures.
5. The Torah and al-Injeel as they exist in the hands of the “People of the Book” are altered. Even if their original forms are to be found at any time, then they are still abrogated by the Qur’aan.
6. Had their Prophets been alive they would all follow and abide by the teachings of Muhammad (صلى الله عليه و سلم). This is the Covenant which Allaah took upon all the Prophets. [25]
7. Every believer should firmly believe that the Jews and Christians are kufaar and enemies of Allaah, His deen, the Prophet Muhammad (صلى الله عليه و سلم), and the Believers.
8. The kufaar who die on kufr will dwell forever in the Hell of Fire. However we don’t judge that a particular kaafir is in Hell except when their is a specification from the Qur’aan and (or) authentic sunnah.[26]
9. The call for “Unity of Religions,” sometimes misleadingly called a “Comity of Religions,” aims at eliminating everything which distinguishes Islaam from kufr.
10. Calling and supporting the concepts of the “Unity of Religion” is considered riddah (apostasy).[27]
11. The above does not mean that the Muslim abandons calling the kufaar to Islaam.
We are ordered to call them to the way of Allaah, and this is in the best of their interest and thus da’wah to Allaah is the best advice given to them.

One of the great ways of da’wah is to deal with them justly and to call them to Allaah in the best way which is based upon good knowledge.[28] This does not mean that the Muslim compromise the basics of his deen. It also does not mean that Muslims should indulge with the kufaar in an aimless dialogue such as: “Tell us how you pray and we will tell you how we pray,” as done by some people who engage in such dialogue. The most important thing is: Who deserves to be worshipped alone? [29] They worship idols, images, men, etc. We worship the true God of all creation. So we call them with the right knowledge to abandon shirk and to submit to Allaah in tawheed.

The best methodology (manhaj) of da’wah is that exemplified by the Prophet (صلى الله عليه و سلم) when he sent Mu’aath ibn Jabal (radhi Allaahu anhu) to the “People of the Book” in Yemen. The first thing he (صلى الله عليه و سلم) commanded him to do is to call them to tawheed and belief in Muhammad (صلى الله عليه و سلم) as His Messenger.[30] Then he told him: “If they obey you to do so, then inform them that Allaah has enjoined upon them five salawaat [prayers] in every day and night [in twenty-four hours], and if they obey you and do so, then inform them that Allaah has made it obligatory for them to pay sadaqa [zakaat] from their properties and it is to be taken from the wealthy among them and given to poor among them.” [31]

I wrote about this matter several years ago when some Muslim brothers started to engage in “dialogue” with the People of the Book. I cautioned our brothers to establish that the “dialogue” should transform into a way for da’wah and not “negotiations” because we cannot negotiate on shirk. Now with the call for “Unity of Religion,” I urge all the Muslims to advise each other about the dangers of this concept and to direct their respective communities to disassociate from this Path of kufr. May Allaah Who is the Most High, above everything, guide the misguided and preserve and protect our ummah from all afflictions and innovations in deen. Aameen.

12. The Muslim disassociates himself from all forms of kufr and shirk.

13. The believer distinguishes between the natural love he has for his father, mother, wife, husband, son, daughter, etc. from the unbelievers and enmity towards them because of their kufr. The natural love is something recognized by Islaam, otherwise Allaah would not have permitted marriage from chaste women of the People of the Book. This natural love of the kinsfolk and the just and good treatment of the thimmi,[32] non-harbi,[33] mu’aahad,[34] and the musta’min,[35] does not necessitate that we love them the love which obliges friendship and alliance. This kind of love is forbidden by Allaah because they oppose Allaah and His deen. The believer stands in a state of walaa’ (alliance and loyalty) and baraa’ (disassociation): alliance with the Believers who are obedient to Allaah and His Messenger, and enmity and disassociation from the unbelievers and those opposing Allaah and His Messenger (صلى الله عليه و سلم). Allaah (Azza wa Jal) says:

You will not find a people who believe in Allaah and the Last Day, loving [by having friendship and alliance] with those who oppose Allaah and His Messenger [Muhammad صلى الله عليه و سلم], even though they were their fathers, or their sons, or their brothers, or their kinsfolk. For such He has decreed true Faith in their hearts, and strengthened them with Rooh [proofs, light and true guidance] from Himself. And We will admit them into the gardens of [al-jannah] beneath whose trees rivers flow and they will dwell therein forever. Allaah is pleased with them and they with him. They are the party of Allaah. Indeed the party of Allaah are the successful. [Qur’aan, Soorat Al-Mujaadalah (58:22)].

This strengthening mentioned in the aayah applies to everyone who does not love the enemies of the Messengers, even though they may be one’s close relatives. This love is not the same as the natural (jibilli) love, but it is the love of nusrah which entails giving allegiance to them.

Dealing justly with the non-combatant from the unbelievers is commanded by Allaah. Hence:

(a) The natural love is created by Allaah. He permitted it to occur.
(b) The enmity towards the unbelievers because of their disbelief and rejection of Allaah is legislated by Allaah.
(c) Dealing justly with the non-combatants from the unbelievers is commanded by Allaah. It is forbidden to harm them, especially if they are under the protection of a Muslims or in a Muslim land permitted by the Muslim ruler as the Prophet (صلى الله عليه و سلم) said:

“Whoever killed a mu’aahad shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of fourty years (of traveling). [Al-Bukhaari, v. 9, no. 49].

So, this matter is not a “political” affair, rather it is from the Deen of Allaah. And the “evil of these actions, is that it causes the distortion of Islaam, since the enemies of Islam will capitalize on such occurrence in order to distort the reputation of Islam and to turn people away from it, although Islaam is innocent of such acts…” [36]

That is why all believers in Allaah who love Islaam should disassociate themselves from these deviant paths even if they raise “attractive” banners, remembering that the early dissidents (al-Khawaarij) were foremost in worship of Allaah, yet they deviated from the true Path. Since the three matters are all from Allaah and since He (Azza wa Jal) says:

Allaah burdens not a person beyond his scope, [Qur’aan, Soorat Al-Baqarah (2:286)]

So, the three matters outlined above are within the scope of the believer and they are just and not contradictory:

Had it been from other than Allaah, they would surely have found therein much contradiction. [Qur’aan, Soorat An-Nisaa’ (4:82)].

This is the Path of the prophets. Contemplate about Prophet Nooh (alaihis salam) and His son when the just decree of Allaah (the Deluge) [37] came upon the kufaar from the people of Nooh:

And Nooh [Noah] called out to his son, who had separated himself [apart], ‘O my son! Embark with us and be not with the unbelievers.’ [Qur’aan, Soorat Hood (11:42)].

His son chose the way of the unbelievers and thought that he will be saved from the water if he takes himself to a mountain. Nooh (alaihis salam) invoked Allaah:

And Nooh [Noah] called upon his Rabb [Allaah] and said, ‘O my Rabb! Verily my son is of my family! And certainly, Your Promise is true, and You are the Most Just of judges.’ [Qur’aan, Soorat Hood (11:45)].

“Verily my son is of my family!” This is the natural relationship, the jibilli one. Allaah, Most High, reminded Nooh (alaihis salam) of His command of Legal disassociation (al-baraa’ ash-shar’i) from the kufaar:

Allaah said: “O Nooh! Surely, he is not of your family [not from the believers of your family]; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant.” [Qur’aan, Soorat Hood (11:46)].

The immediate submission of Nooh was clear in his saying:

Nooh said: “O my Rabb! I seek refuge with You from asking You that which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers.” [Qur’aan, Soorat Hood (11:47)].

There was a clear distinction between the jibilli and shar’i perspectives in the relationship between Nooh and his son. Contemplate also the relationship with parents:

And We have enjoined on man [to be dutiful and good] to his parents. His mother bore him in weakness and hardship, and his weaning is in two years—give thanks to Me and to your parents—unto Me is the final destination. But if they [both] strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, yet deal with them justly and kindly in this life. [Qur’aan, Sooart Luqmaan (31:14 & 15)].

Friendship and alliance and pleasing those who oppose Allaah are an indication of either lack of faith or its weakness in the heart of the believer. It is against reason that a person can have walaa’ for someone who is an enemy of the one he truly loves. You find those who have walaa’ for the unbelievers doing things which will earn the love and friendship of the unbelievers by any means. Those who know the truth regarding this matter must remind them of the command of Allaah that:

O you who believe do not take as friends and protectors your fathers and your brothers if they choose unbelief to belief and whoever of you takes them as friends and protectors is one of the transgressors. [Qur’aan, Sooart At-Tawbah (9:23)].

He, the Mighty and Majestic, set for us the example of Prophet Ibraaheem (alaihis salam) by saying:

There has been for you an example for you to follow in Ibraaheem and those with him, when they said to their unbelieving people: ‘We are free of you and whatever idols you worship besides Allaah, and we deny what you are upon and we reject you; and because of your disbelief in Allaah and your worship of others besides Him, enmity and hatred has arisen between us for ever, unless you believe truly in Allaah, and single Him out, and worship Him alone.’ [Qur’aan, Soorat Al-Mumtahinah (60:4)].

The efforts to gain the friendship of the Jews and Christians are useless, as they will never be pleased with the Muslims until the Muslims follow their religion. Addressing Prophet Muhammad (صلى الله عليه و سلم), the Imaam of the Muslims, Allaah, the Exalted, warned him that:

Never will the Jews nor the Christians be pleased with you [O Muhammad (صلى الله عليه و سلم)] till you follow their religion. [Qur’aan, Soorat Al-Baqarah (2:120)].

Hence, the command to abstain from following the paths of the Jews and Christians applies to the entire Ummah of Muhammad (صلى الله عليه و سلم):

Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. [Qur’aan, Sooart Qaaf (50:37)].

All Praise is due to Allaah, and may the salaah and salaam of Allaah be upon Muhammad, his family, his companions, and those who follow on their path in righteousness until the Day of Resurrection.

Seeking forgiveness from Allaah,
Saleh As-Saleh.
Revised on the 21st of Rajab 1425,
September 5, 2004.

References:

[1] (Sallallaahu ‘Alayhi wa Sallam): The salaah and sa-laam of Allaah be upon His Prophet Muhammad. The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who istawaa (ascended) His ‘arsh (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (صلى الله عليه و سلم). The salaam is Allaah’s safeguarding of the Prophet (صلى الله عليه و سلم) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted. When the Muslim says صلى الله عليه و سلم (sallallaahu ‘alayhi wa sallam), he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islaam which was revealed to him (صلى الله عليه و سلم). [See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar ibn Katheer, and Al-Madeenah, KSA: Daarut-Turaath, 1408/1988], p.128.

[2] Rabb: Allaah is Ar-Rabb. He is the One Who gave all things the power to grow, to move and to change, to Whom belongs the Creation and Commandment; the Master Who has no equal in His Sovereignty, Predominance, and Highness, The One Who Provides for and Sustains all that exists.

[3] Deen: The practical and doctrinal aspects of deen are more comprehensive than the Western concept of religion. The deen of Islaam is the way of life prescribed by Allaah.

[4] So often one hear the following: “We are cousins of Jews and Christians. We worship the same God, follow the teachings of the same Prophets, and believe in the same books. We are all followers of Abraham.” This concept is in direct opposition to the teachings of the Qur’aan and authentic Sunnah. Those who associate partners with Allaah in worship and (or) worship Prophets are not believers in Allaah. The books of the Jews and Christians contain alterations and are completely abrogated by the Qur’aan. The Jews and Christians are not followers of the faith of tawheed of Ibraaheem (Abraham) for Ibraaheem was neither a Christian nor a Jew, he was a pure Muslim, as Allaah (Azza wa Jal) says:

Ibraaheem was neither a Jew nor a Christian, but he was a true Muslim Haneefan (who worshipped none but Allaah Alone) and he was not of Al-Mushrikeen. [Qur’aan, Soorat Aal-’Imraan (3:67)].

Had they been true followers of their Prophets, the Jews and Christians would believe in the Prophet Muhammad (صلى الله عليه و سلم) and his message of Islaam. The Prophet (صلى الله عليه و سلم) said:

“By Him (Allaah) in Whose Hand Muhammad’s soul is, there is none from amongst the Jews and the Christians (of these present nations) who hears about me and then dies without believing in the Message with which I have been sent (i.e. tawheed), but he will be from the dwellers of the (Hell) Fire.” [Reported by Muslim in his Saheeh (English Translation), vol. 1, no. 284].

The belief in the Prophet Muhammad (صلى الله عليه و سلم) is the attestation with full acceptance and submission, not just mere attestation, that what he brought forth is the truth. That is why Abu Taalib (the uncle of the Prophet صلى الله عليه و سلم) did not become a believer in the Messenger (صلى الله عليه و سلم), despite his attestation to what the Prophet (صلى الله عليه و سلم) brought forth and his witness that it is the best of religions.The brother who uttered the aforementioned statement should repent to correct it, and declare the truth in the best ,تعالى Allaah possible way.

[5] Allaah (Azza wa Jal) says:

If only they had referred it to the Messenger or to ulil-amr [learned scholars and those charged with authority] among them, the proper investigators would have understood it from them [directly]. [Qur’aan, Soorat An-Nisaa’ (4:83)].

It was the norm for the sahaabah to ask the Prophet (صلى الله عليه و سلم) in his life of what they did not know. Then after his death they asked the learned amongst them, and so did those who followed their path in righteousness. Asking the learned scholars, therefore, was the way of the salaf especially if something doubtful arose.

[6] A past nation who used to live in al-Mawsil (‘Iraq) and said, “La Ilaaha Illal-laah.” They were neither Jews nor Christians.

[7] Ibn Taymeeyah in Al-Jawaabus-Saheeh Liman Baddala Deenal-Maseeh (The Correct Response for those who Altered the Religion of ‘Eessa) [Riyaadh, KSA: Daarul ‘Aasimah, 1414/1993] vol. 2, pp. 212-213. As to whether Jews and Christians of our times are from the People of the Book or not, one first should understand what the term “People of the Book” means. It means that original Books were revealed to their prophets, Mûsa and ‘Eessa, respectively. When they held to the beliefs of ‘Eessa and Mûsa, they were not kufaar. However, when they continued to believe in the altered and abrogated forms of these Books and commit shirk, they became kufaar, even though they are still referred to as “People of the Book.” Allaah knew they would alter the Books and warned them against that. He (Azza wa Jal) still refers to them in the Qur’aan as “People of The Book,” and clearly states that they have committed kufr and deviated from the path of tawheed which their prophets called them to adhere to.

[8] Like the belief of Muslims who accepted the Message of Muhammad (صلى الله عليه و سلم).

[9] Includes those amongst them who had faith before Muhammad (صلى الله عليه و سلم) was sent to mankind. The believers whom Allaah described:

And We ordained in the hearts of those who followed him [‘Eessa] compassion and Mercy…So, We gave those among them who believed their [due] reward, but many of them are Fassiqoon [rebellious, disobedient to Allaah]. [Qur’aan, Soorat Al-Hadeed (57:27)].

[10]The revelation includes the Qur’aan and the authentic sunnah.

[11] Ibn Taymeeyah explained that some of the sahaabah (e.g. Jaabir ibn ‘Abdullaah, ibn ‘Abbaas, and Anas ibn Maalik as well as most of the scholars mentioned that رضي الله عنهم the aayah (Qur’aan 3:199), was revealed concerning the faith of an-Najaashi, the king of Abasseenyah known as “as-hamah” (‘Atiyyah, in Arabic), who knew that the Message of Muhammad (صلى الله عليه و سلم) was the truth confirming that of ‘Eessa before him. He accepted Islaam but was unable to migrate to daarul-Islaam (where Islaam is the apparent and practiced deen), nor he was able to declare it amongst his Christian nation. After the Prophet (صلى الله عليه و سلم) knew of his death, he called upon the sahaabah and performed the funeral prayers in absentia on an-Najaashi, thus confirming his belief in Islaam. The aayah, therefore, may apply to anyone from the People of the Book or the mushrikeen who lives in daarul-harb (a land in which the kufaar are prevailing, or land of the kufaar between whom and the Muslims there is no peace) and who believes in Allaah and in Muhammad (صلى الله عليه و سلم) as Allaah’s Final Messenger, yet unable to declare his faith openly or unable to migrate to any Muslim country. He does what he is able to do from the acts of worship and as he knows them. [See ibn Taymeeyah’s Al-Jawaabus-Saheeh], pp. 202-210.

[12] Collected by al-Bukhaari and Muslim. The text is as reported by al-Bukhaari in his saheeh, vol. 4, no. 255, p.158. The (*) refers to some parts of the text as reported by Muslim.

[13] Those who claim to be followers of ‘Eessa (alaihis salam) and the true Injeel (Gospel) should have a general love for Islaam and its people, because the teachings of ‘Eessa (alaihis salam) were based upon mercy and kindness:

And We ordained in the hearts of those who followed him compassion and Mercy. [Qur’aan, Soorat Al-Hadeed (57:27)]. In fact they must submit to Allaah and His deen because the in ,عليهما الصلاة والسلام messages of ‘Eessa and Muhammad calling the people to the tawheed, are the same.

[14] See Shaykh-ul-Islaam’s Al-Jawaabus-Saheeh, vol. 2, pp. 201-213.

[15] This is correction of the original statement “in shaa’ Allaah, believers,” and which came in the first print as well as in the first print of “The Message and the Messengers.” And Allaah’s forgiveness is sought in case of any error.

[16] In Badaai’ At-Tafseer (The Unprecedented of Tafseer), which is a collection of explanations of certain aayaat of the Qur’aan, collected by Yusri as-Sayed Ahmad [Dammaam, Saudi Arabia: Daar ibnul Jawzi, 1414/1993], vol. 3, p. 214.

[17] Allaah willed them to exist, yet He hates the shirk practiced by them. He willed and created Iblees (the Devil) and He hates him. This is His Universal Will: al-iraadah al-kawniyyah. Allaah’s Judicial Will: al-iraadah ash-shar’iyyah is to protect their places of worship as long as they do not openly carry out their worship outside such places, and they conform to all of the rules regarding their interactions with Isamic Law.

[18] Quoted in Fathul-Bayaan fee Maqassidil-Qur’aan (The Eloquent Clarification to the Objectives of the Qur’aan), by Sidique Hassan al-Khanouji al-Bukhaari [Sidon, Beirut, Lebanon: ad-Daar al-’Assriyyah, 1412/1992], vol. 9, p. 57.

[19] Fitrah: natural inclination to worship Allaah alone. Every human is born on this state. That is why if someone reverts to Islam, then he/she returns to his initial state of submission to the only true God, Allaah.

[20] Certainly it is advised to marry the Muslim woman even if a chaste woman of the people of the Book offers herself for marriage to a Muslim. There are so many problems associated with marriage to women from the People of the Book in our times. The Muslim must be very careful about such a decision if it deems necessary.

[21]Mushrikeen: Those who commit shirk including pagans, polytheists, idolaters, and unbelievers in the Oneness of Allaah and in His Messenger Muhammad (صلى الله عليه و سلم).

[22] If they die on their beliefs.

[23] Head-tax imposed by Islaam on the People of the Book and other people who have a revealed book when they live under Muslim rule, wherein they and their properties and wealth are protected.

[24] Quoted in Majmoo’ Al-Fataawaa, vol. 35, pp. 227-228.

[25] Allaah says (what means): And [remember] when Allaah took the Covenant of the Prophets, saying: ‘Take whatever I gave you from the Book and Hikmah [understanding of the Laws of Allaah], and afterwards there will come to you a Messenger [Muhammad صلى الله عليه و سلم] confirming what is with you; you must, then, believe in him and help him.’ Allaah said: ‘Do you agree [to it] and will you make up My Covenant [which I conclude with you]?’ They said: ‘We agree.’ He said: ‘Then bear witness, and I am with you among the witnesses [for this].’ [Qur’aan, Soorat Aal-’Imraan (3:81)]. Furthermore, in the hadeeth reported by Imaam Ahmad and others, the Prophet (صلى الله عليه و سلم) said (what means), “If Mûsa were alive and present among you, it would not be permissible for him to do anything but to follow me.” [Ash-Shaykh Al-Albaani stated that it is reported by Ahmad, Al-Bayhaqi, and Ad-Daarimee, Al-Laalkaa’ee, Al-Harawee and others, and that its degree of authenticity is hasan. See Mishkaatul-Masaabeeh, vol. 1, no. 177].

[26] Example Abu Taalib is in Hell, and Fir’awn is in Hell, as well as others specified in authentic texts.

[27] This ruling has been published as a religious verdict (fatwa) by the Permanent Committee for Islamic and Educational Research in Saudi Arabia on the 25th of Muharram, 1418 (corresponding to 31-5-1997), no. 19402.

[28] The aayah in Soorat Al-’Ankaboot (29:46):

(which means), “And do not argue with the People of the Scriptures (Jews and Christians), unless it be in [a way] that is better, except with such of them as do wrong, and say [to them]: “We believe in that which has been revealed to us and revealed to you; our Ilaah [God] and your Ilaah [God] is One [i.e. Allaah], and it is to Him we submit [in Islaam],” calls the believers to argue with the People of the Book in a way that is better, i.e.inviting them to Allaah with His aayaat (verses, proofs, evidences, etc.) using the clearest indicative words which proves the objective and to avoid being harsh save with such of them as do wrong. [See Tafseer ibn Jareer At-Tabaree for this aayah as well ibnul Qayyim’s Madaarijus-Saalikeen (Beirut, Lebanon: Daarul-Fikr, checked by Muhammad Haamid Al-Fiqee, n.d.], vol. 1, pp. 445-446. It is not a call for interfaith dialogue. It is a call for a common word between them and us. This word has been defined by Allaah, Most High, in the following Aayah:

[which means]: O People of the Scripture [Jews and Christians]: Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then if they turn away, say: “Bear witness that we are Muslims.” [Qur’aan, Soorat Aal-‘Imraan (3:64)]. Certainly it is not a call for “comity” or “unity of religions.”

[29] In the year 1415 (1995), I wrote a book as well as a short article entitled, “Who Deserves to be Worshipped Alone?” In shaa’ Allaah (Allaah Willing) it is helpful to address people from all religions. The article is available on the site: understand-islam.net.

[30] Not just the so-called “recognition” given by some theologians from the People of the Book in our times!

[31]The text is in Saheeh Al-Bukhaari (Arabic/English), vol. 2, no. 478. It is also reported by Muslim.
[32] Thimmi: A non-Muslim living in a Muslim country and upon whom the jizyah applies. Those non-Muslims are under the protection of the Muslims.
[33] The non-combatants from the unbelievers.
[34] An unbeliever between whom and the Muslims a term of peace has been made for a definite time.
[35] The unbeliever who is permitted into the Muslim land by the approval of the Muslim governor, e.g. visiting, business, etc.
[36] From the fatwa of or Shayekh, Muhammad bin Salih al-‘Uthaimeen (may Allaah’s Mercy be upon him), concerning the bombings that took place in al-Khubar (Saudi Araia) in the year 1419. See al-Fataawaa ash-Shar’iyyah fil Qadaayaa al-Mua’aasirah (Legal Verdicts Regarding Current Issues), pp. 80-87, collected by Muhammad bin Fahd al-Husayyin, with an introductory by Shayekh Salih al-Fawzaan (may Allaah preserve him). Shayekh bin ‘Uthaimeen enumerated many other evil consequences of such actions, including spreading ciaos in the land, destruction of humans and their wealths, and more.
[37] The great flood in the time of Nooh (alaihis salam).

[Download PDF] – which has arabic ayas of the quran

http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=103

Ruling on leaving one’s hair to grow , cut it short or shaving it off – Shaykh al Albaani

[57] Question: One of the students of knowledge asked: Many school students ask one another concerning the ruling on leaving one’s hair to grow and shaving it off. They are confused about this issue because of what the school presses on them from the obligation of shaving all of the head or cutting it very short and because eof what the students see from some practicing teachers who let their hair grow and do not cut it, but they maintain and groom it.

So therefore I say [33] – seeking assistance from Allaah – that leaving the hair is Sunnah, as Ahmad Ibn Hanbal (rahimahullaah) said:

It is sunnah. If we were able to manage and control it, we would keep it. But there is discomfort and trouble with (keeping) it (long).”

And Ibn Al-Qayyim (rahimahullaah) said in Zaad Al-Ma’aad:

And it was not preserved from him, sallAllaahu ‘alayhi wa sallam, that he used to shave his head except during the sacrificial ceremonies of Hajj (nusuk).”

There are many authentic ahaadeeth that clarify the description of the Prophet’s sallAllaahu ‘alayhi wa sallam hair. It is stated in Al-Mughnee:

It is recommended that a person’s hair be according to the description of the Prophet’s hair. If it is long, then it should go to his shoulders and if it is short, then to the earlobes. And if it grows longer than that, then there is no harm in that. This has been reported on Ahmad.”

[33] These are still the words of the questioner.

Answer:

Indeed, keeping one’s hair and leaving it to grow must meet certain requirements, among which are:

There must be sincerity to Allaah, the Most High and following of the guidance of the Prophet, sallAllaahu ‘alayhi wa sallam, in order to attain reward and merit.

There should be no imitation of women in his leaving of the hair to grow, such that he does with his hair what the women do with their hair, from the aspects of beautification that is specific to them.

He should not desire by it to imitate the People of the Book or anyone else among the idol worshippers. Or in imitation of the haircuts and hairstyles of sinful Muslims, such as music and film artists or whoever treads their way, such as the shameless ones among the sports figures.

One should clean it and groom it every other day. And it is recommended to oil it, perfume it and split it down the middle of the head. And if it grows long, then one can put it in locks.

As for shaving the hair off, then Shaikh-ul-Islaam Ibn Taimiyyah has written a detailed discussion on this subject and divided it into four types. A summary of what he said is as follows:

If the shaving of the head is done for (1) Hajj or ‘Umrah or (2) for a necessity such as medical treatment, then this is established and prescribed in the Qur’aan and the Sunnah, and there is no doubt about it’s allowance (under these circumstances). As for it being done for any other reason besides those mentioned above, then it falls into being one of two types:

(3) First: That he shaves it with the intention of making worship to Allaah (ta’abbud), to practice his Religion (tadayyun) and to abstain from the worldly affairs (zuhd) and not for Hajj or ‘Umrah. An example of this is such as his making the shaving of the head a trademark of the people of piety and Religion or from the highest level of abstinence and worship. Or that he places those who shave their heads as being better or more practicing or more pious than those who don’t shave it.

Shaikh-ul- Islaam Ibn Taimiyyah said:

“This is an innovation that neither Allaah nor His Messenger sallAllaahu ‘alayhi wa sallam commanded. It is neither obligatory nor recommended according to any of the Imaams of the Religion. Nor was it done by the Companions and those who followed them in righteousness, nor by the scholars who were well known for their piety and their worship, whether from the Companions, the Taabi’een, those who followed them or those that came after them.”

(4) Second: That he shaves his head for a reason other than the sacrifice of Hajj or ‘Umrah, and for other than a necessity, and not for trying to please or get closer to Allaah. The scholars have two opinions concerning this:

The first opinion: The dislike of it: This is the madh-hab of Maalik and others and it is found in one of the reports on Ahmad, may Allaah have mercy on them all.

Ahmad said: “They used to dislike that.” The proof used by those who hold this opinion is that shaving the head is a trademark of the people of innovation, for the Khawaarij used to shave their heads. And the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Their sign is the shaving of the head.” Also, some of the Khawaarij consider the shaving of the head as the completion of repentance and religious sacrifices. It is established in the Saheeh that: “When the Prophet, sallAllaahu ‘alayhi wa sallam was distributing the war booty on the Day of the Conquest, a man with a thick beard and a shaved head came to him…” And it is stated in the Musnad of Imaam Ahmad that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “He is not from us who shaves his head.” Ibn ‘Abbaas said: “The one who shaves his head persistently is a devil.”

The second opinion: Its allowance: This is the most known opinion with the followers of Abu Haneefah and Ash-Shaafi’ee and it is found in a report from Ahmad also. And their proof is what Ahmad, Abu Dawood and An-Nasaa’ee have reported with an authentic chain, as has been stated by the author of Muntaqaa Al-Akhbaar, on the authority of Ibn ‘Umar, radyAllaahu ‘anhumaa, that: “The Prophet sallAllaahu ‘alayhi wa sallam saw a young boy who had shaved part of his head and left the rest of it, so he forbade them from that. And he said to them: ‘(Either) shave all of it or leave all of it.'” Afterwards, three small children were brought to him and he, sallAllaahu ‘alayhi wa sallam, shaved their heads.

Because he forbade al-qaz’, and that is to have some of the head shaved, then this provides evidence for the allowance of shaving all of it. Ash-Shawkaanee said in Nail-ul-Awtaar commenting on the hadeeth that the author of Al-Muntaqaa mentioned: “In it is proof for the allowance of shaving all of the head. Al-Ghazaalee said: ‘There is no harm in it for the one who desires cleanliness.’ And in this is a refutation against those who hold that it is disliked.”

Furthermore, it is stated in Al-Mughnee: “Hanbal said: ‘My father and I used to shave our heads during the lifetime of Abu ‘Abdillaah. So he would see us while we had our heads shaved and he would not forbid us from it.” Ibn ‘Abd-il-Barr said: “The scholars have unanimously agreed upon the allowance of shaving the head. And this is sufficient as a proof.”

Question :

I say,[34] and with Allaah lies the success, this second opinion is what is more established to me due to the authenticity of its reports and their conclusiveness. And Allaah knows best. As for the school’s executive board preventing the general mass of students from letting their hair grow, then this regulation is only in the way of “suppressing the means and preventing the evil.” And this is because of what the school has noted in that a group of students, not small in number, keep their hair long not for the sake of following the Sunnah. But rather, they only do so for the sake of resembling and imitating the famous amongst the shameless celebrities and sports figures, regardless of whether they are Muslims or not. And this is done by them combing their hair in a manner that resembles the hair of these celebrities, expressing their love for them, their amazement with them and with what they are upon. Also, the harm of these students, who blindly follow, is not just limited to themselves and that’s all. Rather, their influence extends to their school colleagues and so they become affected by this false way, which leads to the wearing down of the students to having weak souls amidst their group. This is especially since they are in this age in which they have constantly changing personalities, numerous desires, and are quick to be influenced and quick to make make decisions. So you will find that the student at this age will receive more influence from his colleagues in school than from the incentives of his teachers or even his parents!! This is what I have to say and Allaah knows best.

[34] These are still the questioner’s words

Answer:

All praise is for Allaah, and may the peace and blessings be upon Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, his family, Companions and those who follow his guidance. To proceed, I strongly support the words that were stated in the last part of the fatwaa for it is traced back to an important legal principle, which is “Preventing the evil (mafsadah) comes before bringing about the good (maslahah).” So how can it be when there is no sort of maslahah (beneficial good), but only imitation of the disbelievers or the sinful people? And the Prophet, sallAllaahu ‘alayhi wa sallam, said in the authentic hadeeth: “…And whoever imitates a people is one of them.” There are many other ahaadeeth in various subjects of the Religion that bear this same meaning. I have mentioned about forty ahaadeeth from them in my book “Hijaab Al-Ma’at-ul-Muslimah”, which I have printed recently under the title “Jilbaab Al-Mar’at-ul-Muslimah.”

So due to this, I will always give the ruling that it is not permissible for the male youth and students to let their hair grow long and that they should either shave it off or cut it short, as the general masses of Muslims are doing today, and with Allaah lies the success.

And furthermore, it is not for anyone to say today that it is disliked to shave the head, for there is no proof for that other than that it was a trademark of the Khawaarij. But today, they – and from among them are the Ibaadiyyah – do not adhere to this practice anymore, from what I know. And if they are found in some land to still be abiding by this practice, then the people of that land should contradict them in that due to what has been stated previously. And if this is not the case, then the fundamental principle is the allowance (to cut), as is stated in the hadeeth of Ibn ‘Umar which has been authenticated in Al-Muntaqaa. And Muslim has also reported it as I have verified in Al-Ahaadeeth As- Saheehah (no. 1123).

As for the hadeeth: “He is not from us who shaves his head” then it is a shortened version of the hadeeth of Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, with the wording: “He is not from us who shaves (his head), tears (his clothes) and wails.” This is the way a group of the scholars have reported the hadeeth, such as Imaam Ahmad in his Musnad (4/411) and the two Shaikhs in their (respective) Saheeh collections. Al-Bukhaaree introduced it in his Saheeh by saying: “Chapter: What is forbidden from the act of shaving due to a calamity.” So therefore, the hadeeth is specific for someone who shaves his head as a means of announcing his grief due to the death of one of his relatives. What consists of this person’s objection of Allaah’s Divine Ordainment is the Prophet’s, sallAllaahu ‘alayhi wa sallam, linking it to his words “tears”, meaning his clothes and “wails” meaning raises his voice in wailing.

And what supports this is the occasion in which Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, reported this hadeeth, for he reported it at the time when he was on his deathbed as occurs in the two Saheehs. And it is verified in Irwaa-ul-Ghaleel (no. 771) and in Ahkaam-ul-Janaa’iz. As for the narration from Ibn ‘Abbaas that has been mentioned in the previous fatwaa, then I have not come across its chain of narration and I do not deem that it is authentic. But if it is authentic, then it is likely that it is in reference to imitation of the Khawaarij based on what has been stated previously.

As for the saying that growing the hair on one’s head long is Sunnah, then there is no proof for it by which an argument can be established. And it is not sufficient in that regard to say that it is authentically reported on the Prophet (that he had long hair), for that was from his customs (‘aadaat). And it has also been authentically reported on him, sallAllaahu ‘alayhi wa sallam, that he entered Makkah while having four locks (of tied hair), as is mentioned in my book “Mukhtasar Ash-Shamaa’il Al-Muhammadiyyah” (35/23). And “locks ” means braids and plaits. But this was just an Arab custom, which some of them did not do all the time. So can it be said that this was the Sunnah also? Of course not! So then in customs like this, there must be a specific proof that asserts that it is a Sunnah of worship. But how can this be when the Prophet, sallAllaahu ‘alayhi wa sallam, has placed an equality between the one who shaves his hair and the one who leaves it to grow as is found in his, sallAllaahu ‘alayhi wa sallam, saying: “(Either) shave all of it or leave all of it.” Rather, he shaved those three children’s heads as was mentioned in the fatwaa. And that is an authentic hadeeth also, which I have verified in my book “Ahkaam Al-Janaa’iz wa Bid’ihaa” (pg. 166).

So it is not for any of the youth that are being tested with imitation of the disbelievers or of the sinful people in their hairstyles, to use the “Sunnah” as a pretext (i.e. excuse), for it is a Sunnah of custom and not a Sunnah of worship. And this is especially since many of these youth do not imitate the Prophet, sallAllaahu ‘alayhi wa sallam, in what is obligatory upon them, such as trimming the moustache and growing the beard.

“Verily, in that there is a reminder for he who has a heart or lends his ear, while he is heedful.” [Surah Qaaf: 37]

Perfect are You, O Allaah, from all imperfections, and by Your praise, I bear witness that no deity has the right to be worshipped except You. I seek forgiveness in You and repent to You.

[Al-Asaalah, Issue #12]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon