Serving From Your Right Hand Side – Shaykh al Albaani

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

No. 1771 – From Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- was brought some milk that was blended with water and on his right was a Bedouin and on his left was Abu Bakr, so he drank from it then he gave it to the Bedouin and said:

‘On the right on the right.’

And in another narration: ‘those on the right, those on the right, you should give it on the right hand side.’

No. 1771

[Collected by Bukhari, Muslim, Abu Dawood]

Shaykh Albaani said:

‘In this hadeeth, the one who was serving the drinks began with the Prophet -sallAllaahu alayhi wa sallam- because the Prophet -sallAllaahu alayhi wa sallam- was the one who requested a drink. Therefore, it is not correct to use this hadeeth as an evidence to prove that the Sunnah is to essentially begin with the eldest of the people as is widespread nowadays.

How can this be the case when the Prophet -sallAllaahu alayhi wa sallam- himself did not do this, on the contrary the Prophet -sallAllaahu alayhi wa sallam- gave the drink to the Bedouin who was on his right hand side and not to Abu Bakr who was on his left hand side, then the Prophet -sallAllaahu alayhi wa sallam- explained by saying: ‘On the right hand side then the next one after him.’

[Taken from Silsilah Ahadeeth as-Saheehah by Shaykh al-Albaani (No.1771)]

Some Ahadeeth pertaining to Food and Drink – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1- 790 – From Ibn Abbas who said that I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam- saying:

‘Jibraeel came to me and said: O Muhammad! Indeed Allaah -Azza wa Jal – has cursed alcohol, the one who makes it, and the one who makes it just for himself, the one who drinks it and carries it, the one who it is carried to, its seller and the  purchaser, the one who pours it and the one who it is poured for.’

No. 839

2- 791 – From Ibn Abbas –RadhiAllaahu anhu- who said: that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Keep away from alcohol, indeed it is the key to all evil.’

No. 2798

3- From al-Hasan bin ‘Alee from the Prophet: ‘Feed people and speak good.’
No. 1465

4 – 815 – From Muhammad bin Ziyad who said: Abdullaah bin al-Harith used to pass by us and say: the Messenger of Allaah -sallAllaahu alayhi wa sallam-said: ‘Feed people, spread Salaams, then you will inherit Paradise.’

No. 1466

5 – 816 – From Abu Huraira who said that the Messenger -sallAllaahu alayhi wa sallam gave me some dates, so I put them in our large basket and we hung it on to the ceiling of the house, we continued eating from it, to such an extent that even the last of it reached the people of Sham whereby they became jealous of the people of Madina.
No. 3162

6 – 818 – From Jaabir : that a donkey which had been branded on its face passed by the Prophet -sallAllaahu alayhi wa  sallam- so he said: ‘Did it not reach you that I have cursed the one who brands an animal on its face, or hits its face?! Then he prohibited that.’
No. 1549

7 – 819 – From Salim bin Abdullaah bin Umar from his father, that the Messenger of Allaah -sallAllaahu alayhi wa sallam- commanded that you should sharpen your knife, and that you hide the knife from the animal and if one of you slaughters than he should prepare his knife (ensure that it is sharp).
No. 3130

8- 828 – From Umar bin al-Khattab from the Prophet: ‘Indeed food for one is enough for two and indeed food for two is enough for three and four, and indeed food for four is enough for five and six.’
No. 1686

9 – 834 – From ‘Asma bint Abu Bakr, that if she used to cook a broth she would cover it with something until the hot  bbubbling steam had left, then she said: verily I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘Indeed it is greater Baraka (blessings). i.e. the food from which is not bubbling and steaming.’
No. 392/659

Part B

11- 836 – From Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- was brought some milk which blended with water and on his right was a Bedouin and on his left was Abu Bakr, so he drank from it then he gave it to the Bedouin and said:

‘On the right on the right.’

And in another narration: ‘those on the right, those on the right, you should give it from the right hand side.’

No. 1771

12- 837 – From AbdurRahman bin Jubayr who said: a man who used to serve the Messenger of Allaah -sallAllaahu alayhi wa sallam- for eight years narrated to him: that he used to hear the Messenger of Allaah -sallAllaahu alayhi wa sallam- say, when food was brought close to him:

‘In the name of Allaah (Bismillaah)’ when he would finish he would say: ‘O Allaah! You fed, You gave drink, You satisfied, You guided, You gave life, so for You is praise for what You have given.’

اللهم أطعمت و أسقيت و أقنيت و هديت و أحييت , فلله الحمد على ما أعطيت

(Allaahumma Attamta, wassqayta, wa Aqnayta, wa Haadayta wa Ahayata, Fallak al-Hamd ala ma A’aatayta).

No. 71

13- 839 – From Salmah that the Prophet -sallAllaahu alayhi wa sallam- who said:

‘A house which has no dates in it, is like a house which has no food in it.’

No. 1776

14- 840 – From Abdullaah bin Umar who said: that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘There are three types of people whom Allaah will not look at on the Day of Judgement: the one who disobeys his parents, a woman who copies men in their dress and form, the one who has no concern for his wife. And three who will not enter Paradise: the one who is disobedient to his parents, an alcoholic and the one who reminds you of what he has given you.’

No. 674

15- 847 – From Thaabit, from Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to Umm Haraam and she brought him some dates and clarified butter but the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Return this to its container and the other to its jug, since I am fasting.’

Then he stood and led us in a two Rakah optional prayer and Umm Haraam and Umm Sulaym stood behind us.  He made me stand on his right hand side – and according to Thaabit – Anas continued: He led us in an optional prayer on a mat. When he finished his prayer, Umm Sulaym said: I have a specific request, make Dua’ to Allaah for your young servant Anas.

The Messenger -sallAllaahu alayhi wa sallam- never left anything of good from theDunyaa and the Hereafter except that he supplicated it for me, then he -sallAllaahu alayhi wa sallam- said:

‘O Allaah increase his wealth and offspring and bless it for him.’

Anas said:

‘My daughter informed me that I had been provided with some ninety odd offspring from my loins. There was not a man from amongst the Ansaar who had more wealth than me, then Anas said: ‘O Thaabit, I do not own any gold or silver except for my ring.’

No. 141

16-854 – From ‘Aeysha who said:

‘The most favorite drink that the Messenger loved was sweet and cold.’

No. 3006

17- 858 – From Abu Ayoob al-Ansaari who said: ‘When the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to eat and drink he would say:

‏الحمد لله الذي أطعم وسقى ‏ ‏وسوغه ‏ ‏وجعل له مخرجا

‘al-Hamdulillah allathee attama wa saqqa wa sowwaggahu, wa Ja’ala lahu mahkrajjan.’ Praise be to Allaah who has fed us and given us drink, made it easy to swallow and made an exit for it.’

No. 2061

18 – 877 – From Ibn Abbas who said:

‘We used to call it Shibba’ataan (i.e. Zam Zam) we used to find it a blessed aid to fertility.

No. 2685

19 – 881 – From Abu Huraira who said that Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘If the person who drank while standing knew what was in his stomach, he would vomit it out.’

No. 176/2175

20 – 882 – From Abu Huraira that the Prophet -sallAllaahu alayhi wa sallam- said:

‘You should eat with your right hand and drink with your right hand, take with your right hand and give with your right hand, because Shaytaan eats with his left hand and drinks with his left hand and gives with his left hand and takes with his left hand.’

No. 1236

Part C

21- 884 – From al-Miqdaam bin Ma’ad Yakrib al-Kindee who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

‘A human does not fill a vessel more evil than his stomach. It is sufficient for the son of Adam to eat food that would keep his back straight. If it is inevitable (that he eats a full meal) then a third is for his food, a third for his drink and a third for air.’

(2265)

22- 885 – From Ibn Abbas that he said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When an alcoholic dies he meets Allaah as an idol worshipper.’

(677)

23 – 886 – From Jundab bin Abdullaah who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘If one of you can try to prevent an intervention coming between himself and between Paradise, it is by not spilling a Muslim’s blood even if it is a handful. He kills the Muslim as if he is slaughtering a chicken, so every time the killer comes across a door from the doors of Paradise, Allaah comes between him and the door. And whoever can do so should not try to put in his stomach except that which is good; since the first thing that rots from a human is his stomach.’

(3379)

 

24- 891 – From Abdullaah bin Mas’ood who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever forgets to mention Allaah when he first begins to eat should say when he remembers: ‘Bismillaah fee awwalihee wa Aakhirihee.’ (In the name of Allaah in the beginning and the end);

because after having said Bismillaah he is receiving new food, and preventing the evil Shaytaan from taking from the food.’

(198)

25- 903 – From Anas: the Prophet -sallAllaahu alayhi wa sallam- prohibited [in another wording: rebuked] drinking standing up.’

(177)

26- 905 – From Ibn Umar who said: the Prophet -sallAllaahu alayhi wa sallam-prohibited from two kinds of partaking of food: from sitting at a table where alcohol is drunk, and that a person eats while lying on his stomach.’

(2394)

27- 914 – From Abu Darda from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘The person who is disobedient to his parents will not enter Paradise, nor an alcoholic or a person who belies Qadr (destiny).’

(675)

28 – 916- From Abu Musa al-Ashaari who said the Messenger of Allaah  -sallAllaahu alayhi wa sallam- said:

‘An alcoholic will not enter Paradise, nor the one who believes in magic, or one who breaks relations.’

(678)

29- 917 – From Abu Huraira who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘One of you should not dare drink standing up.’

(175)

30- 918- From Umar bin Abu Salmah who said: I was a young boy in the house of the Messenger of Allaah -sallAllaahu alayhi wa sallam- and my hands used to take food from all over the dish, the Messenger of Allaah -sallAllaahu alayhi wa sallam – said to me:

‘O boy! If you eat, then say ‘Bismillaah’ and eat with your right hand and eat what is close to you.’

(344)

Boycotting the People of Bida – Shaykh al Albaani

From the Manhaj of the Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Concerning Boycotting the People of Bida’
Translated by Abbas Abu Yahya

Part One

The Issue of giving Advice before Spreading a Refutation

Shaykh Albaani was asked:

‘What branches off from this[previous question: mentioning the good deeds of an individual while refuting him] is the statement of some of the people or more correctly should I say, the condition set by some of the people who say that in the case of refutations it’s necessary before it being printed, that a copy is sent to the one being refuted so that they can look into it.  They say that this is from the Manhaj of the Salaf?’

Shaykh Albaani answers:

‘This is not a condition, however if it’s easy to do, and it is hoped from this practice to bring that person closer without making the case well-known between the people, then there is no doubt that this matter is good.

As for firstly making it a condition, and then secondly making it a general condition then this is not at all from wisdom in any circumstances.

The people, as you all know, are of different natures, like the natures of gold and silver.  So the one whom you know from him that he is with us on the path and methodology and that he would accept the advice, wherein you can at least write to him without making his mistake public as you see it, then this is good.

However, this is not a condition, even if this was a condition it’s not a possible matter, where can you get that person’s address? How can you contact him? Then, will you get a response from him or not? These are matters which are absolutely speculative.. . . . implementing this condition is very difficult, that is why this point is not conditional.’

[Taken from the cassette entitled: ‘al-Muwwazanaat Fee Naqd’ Side A from the ‘Silsilah al-Huda wa Noor’ No.638]

Making (Hajr) Boycotting the Ahl-ul-Bida’

The Questioner: Regarding what is connected to boycotting the Mubtadi’ (person ofBida’) O Shaykh.

The Shaykh: Go ahead.

Questioner: What appears from what I heard is that you have a regard for the benefit of the Mubtadi’ himself.

The Shaykh: Yes.

Questioner: And you do not reject the principle of boycotting?

The Shaykh: I do not deny the principle of Hajr, this is obligatory, this Hajr is. .

Questioner: O Shaykh as you notice we see the opinion of the impermissibility of theHajr of the Mubtadi’ – we take into consideration the benefit for this Mubtadi’.  Do we not see the general benefit for those who might become misguided due his effecting them, then there’s another thing…

The Shaykh: Leave the other issue until we’ve looked into the first issue.  This issue in reality my brother, from a practical view needs precise knowledge and precise practical action, so just now you gave an example of a scholar who mixes with a Mubtadi’ and the general people think that there is good in this Mubtadi’, do you view this scholar as one who flatters people?

Questioner: No.

The Shaykh: Okay, so if you view the opposite of this, as I hoped then it is possible for me to say, that you hold the opinion, that this scholar criticizes them for this Bida’[they practice], he advises them, and he admonishes them.  So if this is the case, then from where will the danger come to the general people when they hear him, when he advises them and reminds them etc.

Questioner: Yes.

The Shaykh: So this danger which you notice and indicate towards is regarding the one who flatters people and not regarding the one who criticizes the Bida’, this is also better, so there is a difference between one scholar and another scholar.

Questioner: May Allaah reward you with good.

The Shaykh: I mean, in other words, the one who goes along with them and remains quiet about their Bida’ and their misguidance and is over-looking, then we criticize this and it is necessary to make it clear.

[Taken from sahab.net/forums/showthread.php?t=363847]

Part Three

Is it permissible to defame a companion of Bida’ or to speak against him and criticize him?

Shaykh Albaani answers:

The people of Bida’ are of two kinds:

Either he conceals it to himself – or he is well known amongst the people. As for the first instance then there is no need to make it well know, because his misguidance is limited to his own self.

As for the other type then it is necessary to defame him and warn against him, so that the people who live amongst him are not deceived by him; And this is not backbiting at all – like some of the obstinate ones presume – and the hadeeth Of Backbiting: ‘you mentioning about your brother that which he dislikes to be mentioned’  this hadeeth is from those that are general and which is specific.

I have mentioned to you the saying of some of the Scholars in two lines of poetry, which gathers the type of backbiting which is exempted from being Haram, so they say:

القدح ليس بغيبةٍ في ستةٍ ……….متظلم ومعرِّفٍ ومحذرٍ
ومجاهر فِسقاً ومستفتٍ ومـن…… طلب الإعانة في إزالة منكر

Defamation is not backbiting regarding six types of people**

The oppressed and for recognition and the one warned against***

The one who openly sins and the one who necessitates a verdict***

The one who seeks aid in removing an evil***

Mutathalumin : being oppressed – Mua’arafin: recognition – Muhadeerin: Warning against Mujahir fisqan : One who openly sins – Mustaftin : Inquiring a fatwaa

Istee’ana fee Ezzalatin Munkarin : seeking assistance in changing the evil

So defaming the Mubtadi’ enters into this definition and it also enters into warning against him; this is why the Scholars of hadeeth –May Allaah reward them with goodness-  are agreed upon characterizing many of the narrators of hadeeth with what they had innovated into the Deen. The scholars of hadeeth mention all of this due to them standing up with the obligation of clarifying it for the people; So that it would be known who is the strong narrator and his ‘Aqeedah is accepted. The narrator who is aMubtadi’ is abandoned along with his deviated ‘Aqeedah.

[Taken from an audio clip :  http://www.sahab.net/forums/showthread.php?t=353601]

Ahadeeth Pertaining to Transactions, Earnings & Zuhd – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1 – 1189 – From Abul-Darda who said: the Messenger of Allaah sallAllaahu alayhi wa sallam came out to us while we were talking about poverty and we feared it. So the Messenger -sallAllaahu alayhi wa sallam- said:

‘Is it poverty that you fear?! I swear by Him in whose Hand is my life; the world will be excessively poured upon you, to the extent that one of your hearts will not excessively deviate except due to the Dunyaa. Verily I swear by Allaah that I indeed left you upon clarity, its night and day are equal.’

Abul- Darda said:

‘I swear by Allaah – that the Messenger of Allaah sallAllaahu alayhi wa sallam left us, – I swear by Allaah – upon clarity. Its night and day are equal.’

No. 688

2- 1190 – From ‘Aeysha that the Messenger of Allaah sallAllaahu alayhi wa sallamsaid to Umm Hani:

‘Acquire sheep since indeed they have blessings.’

No. 773

3 – 1192 – From Mahmood bin Labeed from the Messenger -sallAllaahu alayhi wa sallam-:

‘There are two things, which the son of Adam dislikes: he dislikes death, and death is better for a believer than Fitna (trials and tribulations).  He dislikes having a little wealth, however, having a little wealth is lesser in taking into account.’

No. 813

4 – 1193 – From a man from the al-Ansaar who said: ‘we went with the Messenger of Allaah sallAllaahu alayhi wa sallam for a funeral for a man from the Ansaar. When we had finished from it, we met a person who was inviting people for a woman of the Quraish, who said: ‘Indeed such and such woman invites you and those with you to have some food. So the Messenger -sallAllaahu alayhi wa sallam- went and sat down and we also sat down with him and the food was brought, the Prophet -sallAllaahu alayhi wa sallam- placed his hand in the food and the people placed their hands in the food.  They looked at the Prophet -sallAllaahu alayhi wa sallam- and the food was in his mouth but he did not swallow the food, so they moved their hands away so they could see what the Messenger of Allaah sallAllaahu alayhi wa sallam was going to do. Then the Messenger -sallAllaahu alayhi wa sallam- took that morsel of food and spat it out and said:

‘I find that the meat of this sheep was taken without permission of its owner, feed it to the prisoners.’

No. 754

5 – 1194 – From Abu Humaid as-Sa’idee who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Be comprehensive in your search / seeking for the Dunyaa; since everyone is created for what is easy for him.’

No. 898

6 – 1196 – From Mus’ab bin Sa’ad who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Be careful of the Dunyaa since it is green and sweet.’

No. 910

7 – 1197 – From Zeyaad bin al-Hussain, from his father Hussain bin Qayys that he carried some food to Madinah, and he met the Messenger of Allaah sallAllaahu alayhi wa sallam who said to him:

‘What are you carrying O Bedouin?’

He answered: ‘Wheat.’

The Messenger -sallAllaahu alayhi wa sallam- asked:

‘What do you intend to do with this?’

He replied: ‘I intend to sell it; and the Messenger -sallAllaahu alayhi wa sallam- stroked my head and said:

‘Be good to what the Bedouin sells.’

No. 3235

8- 1198 – From Jabir who said: My aunt was given the third divorce. She went out to cut fruit from a date tree which belonged to her.  She met a man on the way who prohibited her from doing so.  So she came to the Prophet -sallAllaahu alayhi wa sallam- and she mentioned that to him, so he said to her:

‘Go out and cut fruit from your date tree, perhaps you will give Sadaqah from it or you will do some good.’

The Messenger -sallAllaahu alayhi wa sallam- has said this to a woman who had been given the third divorce, and she was in her waiting period (after the final divorce).’

No. 723

9 – 1199 – From Abu Hurairah – Radi Allaahu anhu – from the Prophet -sallAllaahu alayhi wa sallam-:

‘Fulfil the trust to the one who entrusts you, and do not cheat/ deceive the one who deceives you.’

No. 423

Part B

10 – 1200 – From Uthmaan bin ‘Affan who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Allaah enters a person in to Paradise, who used to be easy going when buying and selling, when he pays back a debt and when he reclaims a debt.’

No. 1181

11- 1205 – From Ibn Abbas that the Messenger -sallAllaahu alayhi wa sallam-prohibited the money from alcohol, the dowry of a prostitute and the cost of a dog, and he said:

‘If a person comes to you requesting the cost of a dog then fill his palm with dirt.’

No. 1303

12 – 1207 – From Abu Hurairah that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘From the four things that Allaah hates are: A seller who continuously swears/takes oaths when selling his goods, a poor proud person, an old adulterer and an oppressive leader.’

No. 363

13 – 1208 – From Sahl bin Saad Al-Sa’adi Radi Allaahu anhu,who said:
A man came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘O Messenger of Allaah, direct me to an act which, if I do it, [will cause] Allaah to love me and people to love me.’ He -sallAllaahu alayhi wa sallam- said:

‘Have Zuhd (abstinence) of the world and Allaah will love you, and abstain from what people possess and people will love you.’

No. 944

14- 1209 – From Anas who said: ‘A man came to the Prophet -sallAllaahu alayhi wa sallam-and said: ‘Indeed I love you.’

The Messenger -sallAllaahu alayhi wa sallam- said to him:

‘Prepare for poverty/the awakening.’

No.2827

15 – 1210 – From Sa’eed bin Abee Sa’eed al-Khudri from his father: that he complained to the Messenger of Allaah sallAllaahu alayhi wa sallam about his needs, so the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Be patient Abu Sa’eed! Indeed poverty comes to the one who loves me from among you quicker than a stream flows from the highest point of a valley and from the highest part of the mountain to its bottom part.’

No. 2828

16 – From Rafa’ bin Khadeej who said: the Messenger of Allaah sallAllaahu alayhi wa sallam was asked: which earnings are the best?’

He answered:

‘The best earnings are the actions of a man with his own hand and every transaction has no doubts in it or deception.’

No. 607

17 – 1214 – From Ibn Mas’ood who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed Allaah made all of the Dunyaa something little, and what remains is a little of a little, and the example of what remains of the Dunyaa is the like of a stream where the pure/clear water is drank and what is left is impurity/dirt/mud.’

No. 1625

18 – From Abu Waqid al-Laythee who said: We used to visit the Prophet -sallAllaahu alayhi wa sallam-  when the revelation would come to him and he would narrate to us.  So he said to us that day:

‘Indeed Allaah –Azza wa Jal – said: Indeed We have sent down wealth so the prayer can be established and for giving Zakat.  If the son of Adam had a valley indeed he would love to have a second valley, and if he had two valleys he would love to add a third one to them. Nothing fills the mouth of the son of Adam except dirt/soil, then Allaah turns to the one who repents.’

No. 1639

Part C

19 – 1216 – From ‘Aeysha from the Prophet -sallAllaahu alayhi wa sallam:
‘Indeed Allaah loves that if one of you does an action, he perfects it.’
No. 1113
20 – 1217 – From Abu Hurairah that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Indeed Allaah loves generosity and being easy in selling, generosity and being easy in buying and generosity and being easy in giving judgements.’
No. 899
21 – 1220 – From Ibn Ubayd bin Rafa’ah who said: that he went out with the Prophet -sallAllaahu alayhi wa sallam- to the prayer place, and he saw the people buying and selling and he said: ‘O you businessmen!’
He -sallAllaahu alayhi wa sallam- continued:
‘Indeed businessmen will be gathered on the Day of Judgement as evil people; except for the one who feared Allaah and did good deeds and gave charity.’
No. 1458
22 – 1222 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam- that he said:
‘Indeed the Prophet Dawood -sallAllaahu alayhi wa sallam- would not eat except from what he had earned with his own hand.’
No. 3527
23 – 1223 – From Kholah bint Qays the wife of Hamzah bin AbdulMuttalib that the Messenger of Allaah -sallAllaahu alayhi wa sallam- entered upon Hamzah and started to discuss the Dunyaa. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Indeed the world/Dunyaa is gentle, green and sweet, whoever takes it rightfully/truthfully is blessed in it. And perhaps the one who delves into spending [incorrectly] the wealth of Allaah and the wealth of His Messenger then he has nothing except the fire on the Day he meets Allaah.’
No. 1592
24 – 1224 – From Abu Sa’eed al-Khudri from the Messenger of Allaah -sallAllaahu alayhi wa sallam:
‘Indeed the Dunyaa is green and sweet, and indeed Allaah has appointed you as leaders in it; so He can see what you do, so fear the Dunyaa and fear women, since the first Fitna/trial of Banu Israel was about women.’
No. 911
25 – 1225- From Uqbah from the Prophet -sallAllaahu alayhi wa sallam:
‘Indeed your Lord is amazed by a young person who does not have an inclination to his desires.’
No. 2843

26 – 1226 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam:
‘Indeed there was a man who used to sell alcohol in his ship and he used to mix the alcohol with water, he had a monkey who took his money bag and climbed the mast, and began throwing a Dinar into the sea and another one on to the ship until he had halved it.’
No. 2844
27 – 1228 – From Abul-Khair who said: ‘Maslamah bin Makhlad – he was a governor of Misr – was presented to Roowayfah bin Thaabit to govern a certain tax, who said:
‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:
‘Indeed the person who takes taxes other than Zakat unjustly is in the fire.’
No. 3405

Part D

28 – 1228 – From Anas Radi Allaahu anhu from the Prophet -sallAllaahu alayhi wa sallam:

‘If the final hour comes and one of you has a small date-palm plant in his hand, and you can plant it before you stand then plant it.’

No. 9

29 – From Mu’aawiyah bin Abee Sufyaan who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam say:

‘Indeed what remains of the Dunyaa is trials and Fitna.  Indeed the example of an action [i.e. final action in the Dunyaa] of one of you is like that of a vessel, if the top of it is good the bottom of it is good.  And if the top of it is spoilt then the bottom of it is spoilt.’

No. 1734

30 – 1230 – From Abu Musa from the Prophet -sallAllaahu alayhi wa sallam:

‘Indeed this Dinar and Dirham destroyed those before you, and the Dinar and Dirham will destroy you.’

No. 1703

31 – 1233 – From Yahya bin Ja’adah said: a group of people from the Companions of the Messenger of Allaah visited Khabbab.  They said: ‘Receive glad tidings O Abu Abdullaah! You will find/meet Muhammad -sallAllaahu alayhi wa sallam- at the Hawd(fountain in Paradise).’

He said: ‘What about this or that,’ and he pointed to the ceiling and to the bottom of his house, then he said that the Prophet -sallAllaahu alayhi wa sallam- said:

‘Indeed the provisions which suffice one of you from the Dunya are the provisions that are sufficient for a traveller.’

No. 1716

32 – 1234 – From ‘Awn bin Abu Juhayfah, who said: that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the Dunya will be unfolded/opened for you, so much so that you will furnish/beautify your houses just like the Ka’abah is beautified.

We said: ‘And will we be upon the Deen that we are upon today?’

He answered:

‘And you will be upon the Deen that you are upon today.’

We said: ‘Will we be upon goodness today, or on that day?’

He said:

‘Rather you are upon goodness today.’

No. 2486

33 – 1236 – From Karz bin Alqama from the Prophet -sallAllaahu alayhi wa sallam-:

‘Any people of a household, whether they are from the Arabs or non-Arabs, for whom Allaah intends good, He enters Islaam upon them, then the Fitn (trials & tribulations) occur as if they were a shade.’

No. 51

34 – 1237 – From ‘Urwah al-Barqi from the Prophet -sallAllaahu alayhi wa sallam-:

‘Camels are an honour for their people, and sheep are blessings and goodness is linked to the forelocks of horses until the Day of Judgement.’

No. 1763

35 – 1239 – From Abu Sa’eed who said: ‘A Bedouin passed by with a sheep, so I said: will you sell it for three Dirham?’

He said: ‘No, I swear by Allaah.’

But then he sold it. So I mentioned this to the Messenger of Allaah sallAllaahu alayhi wa sallam and he said:

‘He sold his Hereafter for the sake of Dunyaa.’

No. 364

36 – 1241 – From Ibn Umar who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The truthful, trustworthy Muslim businessman will be with the Prophets, the truthful and the martyrs on the Day of Judgement.’

No. 3453

Part E

37 – 1253 – From Abdullaah bin ‘Amr who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The rectification of the first part of this Ummah was with Zuhd and Yaqeen (certainty), and the destruction of the last part of this Ummah is with miserliness and desires.’

No. 3427

38 – 1242 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘There are three that are sinful: the earnings of the one who performs al-Hijama, the dowry of the prostitute, and the price of a dog; except the hunting dog.’

No. 2990

39 – 1254 – From Ibn Abbas from the Prophet -sallAllaahu alayhi wa sallam-:

‘Iblees said: You have clarified the Rizq (provision) for all Your creation; so where is myRizq?’

Allaah Ta’ala said: ‘Of that upon which My name is not mentioned.’

No. 708

40 – 1245 – From Ibn Abbas who said:

‘A man came to Umar asking him for wealth. Umar began looking him up and down. Umar said to him: ‘Why are you so miserable? How much wealth do you own?’

He replied: ‘Forty camels.’

Ibn Abbas said: ‘Allaah and His Messenger have spoken the truth: ‘If the son of Adam possessed two valleys full of gold he would seek for a third valley.  Nothing fills the insides of the son of Adam except soil.  Allaah turns to the one who repents.’

Umar said: ‘What is this?’

So I said: ‘this is how Ubayy taught me how to say it.’

Umar said: ‘Take us to him.’

So we came to Ubayy; Umar said to Ubayy: ‘Look at what he says.’

Ubayy said: ‘This is how the Messenger of Allaah sallAllaahu alayhi wa sallam taught me how to read this.’

No. 2909

41 – 1246 – From al-Hasan who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The best provision is that which is sufficient.’

No. 1834

42 – 1247 – From Abdullaah bin Hanthala ar-Rahib from the Prophet -sallAllaahu alayhi wa sallam-:

‘A man uses a Dirham from interest – while he knows it – is more severe to Allaah than committing Zina (adultery) thirty-six times.’

No. 1033

43 – 1256 – From Anas who said: ‘There were two brothers at the time of the Prophet -sallAllaahu alayhi wa sallam-, one of whom would come to the Prophet -sallAllaahu alayhi wa sallam- [in another narration: He would attend the speeches of the Prophet -sallAllaahu alayhi wa sallam- and his gatherings.] the other brother had a skill and worked, and he complained to the Prophet -sallAllaahu alayhi wa sallam- about his brother saying: ‘O Messenger of Allaah! Indeed my brother does not help me with anything.’

The Messenger sallAllaahu alayhi wa sallamsaid:

‘Perhaps you are provided with provision due to him.’

No. 2769

44 – 1251 – From Umar bin Sa’ad who said: ‘I had a need to be taken care of from Abu Sa’ad [Abu Hayyaan narrated from a group of people who said:] Umar bin Sa’ad had a need to be taken care of from his father, and before mentioning his need he said something which the people used to say, which he had not heard before, so when he finished talking he said: ‘O my son! Have you finished what you wanted to request from me?’

He said: ‘Yes.’

His father said: ‘I was not far away from what you needed, and I was not one to abandon you since the time that I heard you say this, I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

‘There were will be a people who will eat with their tongues just like a cow eats from the earth.’ [i.e. boastful in their speech]

No. 419

45 – 1252 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam-:

‘A man becomes old and his body becomes weak, but his heart remains young for two things: a long life and love of wealth.’

No. 1906

Part F

46 – 1243 – From Abdullaah bin Abbas who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The earnings from alcohol are Haraam, the dowry of a prostitute is haram, the earnings from a dog are Haraam, the drum is Haraam, and if the owner of a dog come seeking the cost of it then fill his hand with dust.  Alcohol, gambling and every intoxicant is Haraam.’

No. 1806

47 – 1250 – From al-Bara bin ‘Aazib from the Prophet -sallAllaahu alayhi wa sallam-:

Riba (interest) has seventy-two levels; the lowest form is like a man having intercourse with his mother.  The severest form of Riba is when a man arrogantly abuses his brother’s honour.’

No. 1871

48 – 1255 – From Abdullaah bin ‘Amr bin al-‘Aas from the Prophet -sallAllaahu alayhi wa sallam-:

‘Whoever accepts Islaam has been successful, and he has been provided with that which is sufficient, and Allaah has made that person satisfied with what He has given him.’

No. 129

49 – 1240 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam-:

‘There was a man walking in a field, when he heard the sound of thunder in some clouds, and he heard some speech in the clouds: ‘Irrigate so and so’s – mentioned by name – garden.’ The cloud then came to that area which was of volcanic remains of lava and it let out the rain it contained, then it came to trails of water until it stopped at a riverbed and the cloud took up some water.  The man followed the cloud until it reached another person who was standing in his own garden and irrigating it.  So the first man said: ‘O slave of Allaah what is your name?’

He said: ‘Why do you ask?’

The man replied: ‘Indeed I heard in this cloud from which is this rain; ‘water so and so’s garden’ with your name, so what is it that you do with it once you have cultivated the land?’

He said: ‘If you say that is the case, then indeed what I do is divide it into three pats, I make one third for me and my family, a third I return back into the garden and a third I place for the impoverished, the needy and the wayfarer.’

No. 1197

50 – 1257 – From an-Nu’maan who said:

‘The Prophet -sallAllaahu alayhi wa sallam- would not be able to find that which would fill his stomach except dry spoiled dates while he would be hungry.’

No. 2106

51 – 1258 – From Ibn Abbas from the Prophet -sallAllaahu alayhi wa sallam- that:

‘The Prophet -sallAllaahu alayhi wa sallam- and his family would go through continuous nights going to sleep hungry, not being able to find supper.  Most of their bread would be made of barley.’

No. 2119

52 – 1259 – From Anas bin Malik:

‘The Prophet -sallAllaahu alayhi wa sallam- used to be invited to eat barley bread and food cooked using oil that had become rancid and he would respond to the invite.’

No. 2129

53 – 1260 – From Ibn Umar who said: A man burped/belched in front the Prophet -sallAllaahu alayhi wa sallam- and the Prophet -sallAllaahu alayhi wa sallam- said:

‘Stop your belching in front of us since indeed many of those people who have filled their appetites in the Dunyaa will be those who will be hungry for along time on the Day of Judgement.’

No. 343

54 – 1261 – From Abu al-Bakhtari who said: ‘I heard a Hadeeth from a man, which I really liked, so I said: ‘Write it down for me.’ So it was brought written [precisely with diacritical points]. Al-Abbas and Ali entered upon Umar, while Talha, az-Zubayr, AbdurRahman and Sa’ad and they were debating, so Umar said to Talha, az-Zubayr, AbdurRahman and Sa’ad: Do you not know that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘All of the wealth of the Prophet -sallAllaahu alayhi wa sallam- is regarded as charity, except for that what he fed his family with and clothed them with, indeed we do not leave behind inheritance.’

They said: ‘Yes.’

Umar said: ‘The Messenger of Allaah sallAllaahu alayhi wa sallam used to spend from his wealth on his family, and would give the extra in charity, then when the Messenger of Allaah sallAllaahu alayhi wa sallam died, Abu Bakr ruled for two years and he would do what the Messenger of Allaah sallAllaahu alayhi wa sallam did.’

No. 2038

 Part G

55 – 1262 – Narrated from the Hadeeth of Ibn Mas’ood and Jabir:

‘Every favour that you do for a rich person or a poor person than that is Sadaqa(charity).’

No. 2040

56 – 1263 – From Abdullaah bin Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam took me by my shoulder, and said:

‘Be in this world as a stranger, or a traveller and count yourself amongst the people of the graves.  O Ibn Umar if you reach the evening, do not wait for the morning, and if you reach the morning do not wait for the evening take from when you are healthy for when you are sick, and take from your life for your death.’

No. 1157

57 – 1264 – From Abdullaah bin ‘Amr who said: The Prophet -sallAllaahu alayhi wa sallam-said to a man: ‘O so and so how are you this morning?’

He said: ‘I praise Allaah to you O Messenger of Allaah!’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘This is what I wanted from you.’

No. 2952

58 – 1265 – From Isma’eel bin Abdullaah who said: Anas bin Malik came to al-Waleed bin AbdulMalik, so al-Waleed asked him: ‘Did you hear the Messenger of Allaah sallAllaahu alayhi wa sallam mention about the Final Hour?’

So he narrated that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘I have nothing to do with the Dunyaa and it has nothing to do with me, I have been sent along with the Final Hour racing against each other.’

No. 1275

59 – 1273 – From Ibn Abbas from the Prophet -sallAllaahu alayhi wa sallam:

‘Indeed one of you should be able to do without the people, even if it is by a twig ofMiswak.’

No. 2198

60 –  From Buraidah al-Aslami from the Prophet -sallAllaahu alayhi wa sallam:

‘A ride and a servant are all that is indeed sufficient for one of you from the Dunyaa.’

No.2202

61 – 1275 – From Abu Darda who said: The Messenger of Allaah sallAllaahu alayhi wa sallam was asked about the wealth of a Sultan (leader)?

So the Messenger sallAllaahu alayhi wa sallamsaid:

‘Whatever Allaah gives you from the wealth of a Sultan with out you having to beg or desiring it, then eat of it and accept it.’

No. 2209

62 – 1269 – From Abu Hurairah Radi Allaahu anhufrom the Prophet -sallAllaahu alayhi wa sallam:

‘If I had the like of mount Uhud in gold, then it would please me that three nights do not pass me by and I have nothing left from it, except a little which I prepare to pay off debts.’

No. 1139

Part H

64 – 1277 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam-:

‘I do not fear poverty for you, but what I do fear for you is an increase and abundance of supplies. I do not fear for you mistakes, but I fear for that which is done purposefully.’

No. 2216

65 – 1286 – From Abdullaah bin Mas’ood from the Prophet -sallAllaahu alayhi wa sallam-:

‘Whoever is afflicted with poverty and a need then if he presents it and turns to the people; then his poverty is not stopped, and whoever presents it and turns to Allaah, then either Allaah will enrich him soon, or death will come to him very soon or wealth will come to him soon.’

No. 2787

66 – 1287 – From Abu Shurayh who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Any seller who accepts a product that he sold to a Muslim, then Allaah wipes out a sin for him.’

No. 2614

67 – 1291 – From Abdullaah bin Mas’ood who said: The Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Whoever begs and he has that which is sufficient and enriches him, then what he begged for will come on the Day of Judgement like a person with scratch marks, or scratches and scars or toil on his face.’

It was said: ‘O Messenger of Allaah! What would be sufficient for him?’

He sallAllaahu alayhi wa sallamsaid:

‘Fifty Dirham, or the equivalent in gold.’

No. 499

68 – 1292 – From Abdullaah bin Mas’ood who said: the Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Whoever cheats us is not from us, evil plotting and deception is in the Fire.’

No. 1058

69 – 1294 – From ‘Aeysha that she heard the Messenger of Allaah sallAllaahu alayhi wa sallamsaying:

‘Whoever had a debt, and he had the intention to pay it off, then there will be aid from Allaah for him, and Allaah will grant provision for him.’

No. 2822

70 – 1300 – Abu Hurairah who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam:

‘Prohibit the gains/profit from the prostitute.’

No. 3275

71 – 1301 – From ‘Aeysha Radi Allaahu anha who said: A woman from the Ansaar came to visit me, and saw the sleeping mat of the Messenger of Allaah sallAllaahu alayhi wa sallam-, which was a weaved mat. Then she left and sent a sleeping mat, which was stuffed with wool.

Then the Messenger of Allaah sallAllaahu alayhi wa sallam came and said:

‘What is this?’

‘Aeysha said: ‘O Messenger of Allaah such and such woman from the Ansaar visited me and saw your sleeping mat, and she went away and sent this.’

The Messenger sallAllaahu alayhi wa sallamsaid:

‘Return it.’

‘Aeysha mentioned: ‘I did not return it and I liked that it was in my home, until the Prophet -sallAllaahu alayhi wa sallam- said ‘return it’ three times. And then the Messenger sallAllaahu alayhi wa sallamsaid:

‘I swear by Allaah O ‘Aeysha if I wanted to, Allaah would cause mountains of gold and silver to flow to me.’

No. 2484

72 – 1308 – From Abu Bakr as-Siddique from the Prophet -sallAllaahu alayhi wa sallam-:

‘A body that has been sustained by Haram will not enter Paradise.’

No. 2609

73 – 1310 – From Abu Hurairah that a man cursed Abu Bakr while the Prophet -sallAllaahu alayhi wa sallam- was sitting there, and the Prophet -sallAllaahu alayhi wa sallam- became surprised and smiled. Then when Abu Bakr refuted him a lot with what he had said, the Prophet -sallAllaahu alayhi wa sallam- became angry and stood up and walked away.  Abu Bakr caught up with him and said: O Messenger of Allaah! He was cursing me and you remained sitting, and when I refuted him with a little of what he had said you became angry and walked away.  The Messenger sallAllaahu alayhi wa sallam said:

‘Indeed you had an Angel who was defending you, then when you refuted some of what he said, Shaytaan came and I did not sit with the Shaytaan.’

Then the Messenger sallAllaahu alayhi wa sallamsaid:

‘O Abu Bakr! There are three things which are all true: there is no slave of Allaah who is oppressed by any form of oppression, except that if he overlooks it for the sake of Allah –Azza wa Jal-, then Allaah will honour him with His aid/success due to overlooking it.

No man opens the door of giving and helping, wanting by that to have good ties, except that Allaah increases him a lot in that.

And no man opens the door to begging and continuously asking from people, wanting to have a lot except that Allaah decreases him a lot due to that.’

No. 2231

Celebrating the Prophet’s Birthday (Mawlid) : Excerpts from Works by a Numerous People of Knowledge

Excerpts from Works by a Numerous People of Knowledge
Translated & Compiled by Abbas Abu Yahya

The Salaf as-Salih Did Not Celebrate It

o   Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said regarding theMawlid of the Prophet -sallAllaahu alayhi wa sallam- :

‘The Salaf as-Salih did not do this even though they could have done it and there was no prevention in doing so.  If the Mawlid was good or seen as beneficial the Salaf Radi Allaahu anhum would have had more of a right to it than us because they were the greatest in love for the Messenger of Allaah sallAllaahu alayhi wa sallam and in respect for him, compared to us, and were more concerned for goodness.

Indeed loving him completely and respecting him is by following him -sallAllaahu alayhi wa sallam-, obeying him and following his commands, reviving his Sunnah outwardly and inwardly and conveying what he was sent with, striving upon that with the heart, hand and tongue, as this was the way of the foremost to embrace Islaam from the Muhajireen, the Ansar and those who followed them in goodness.’

From: ‘Iqtida’ as-Siraat al-Mustaqeem’ Vol.2 p.619

o   Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- was asked, as occurs in ‘Fatawa al-Misreeyah’, regarding completing the Qur’aan every year on the night of the Mawlid of the Prophet -sallAllaahu alayhi wa sallam- is that a recommended action or not?

He answered:

‘All Praise belongs to Allaah, the gathering of people for food on the two Eids and the days of stoning in the Hajj is sunnah and is from the distinguishing features of Islaam which the Messenger of Allaah sallAllaahu alayhi wa sallam established as a Sunnah for the Muslims.

Helping and feeding the poor in the month of Ramadan is also from the Sunnan of Islaam.  The Prophet -sallAllaahu alayhi wa sallam-said:

‘Whoever opens a fasting person’s fast then he has the reward similar to the fasting person.’

Giving the poor recitors what aids them in reciting the Qur’aan is a good action at all times, and whoever helps them in this shares in the reward.

As for taking a season other than the legislated seasons, like some of the nights of the month of Rabi al-Awwal- which it is said is the night of the Mawlid– or taking some of the nights of Rajab or the 18th of Dhul-Hijjah, the 1st Jumu’ah of Rajab or the 8th of Shawwal which the ignorant people call Eid al-Abrar then all of this is from Bida’ (innovations) which the Salaf neither recommended nor did.

From: ‘Rasil fee Hukm al-Ihteefal bil-Mawlid an-Nabawi’ Vol.2 p.429

Is it Obligatory or Recommended?

o   The ‘Allaama Shaykh Taj-Uddeen Faakihanee[1] who died in the year (734 A.H.) said in his unique booklet about this subject entitled: ‘al-Mawrid fee Amal al-Mawlid’ and this is its wording and text:

‘In The name of Allaah, The Most Kind and Most Merciful

Praise be to Allaah who guided us to follow the leader of the Messengers and supported us with the guidance to aid the Deen, Who made it easy for us to follow the Athaar of the Salaf as-Saliheen until our hearts filled up with the light of the knowledge of theSharia’ and the definite clear truth and Who purified our hearts from introducing new innovations and innovating in the Deen.  I praise Allaah with what He has favoured us with of the light of certainty and I thank Him for what He has conferred on us holding on to the strong rope of the Deen.

I testify that none is worthy of worship except Allaah – Alone who has no partner- and that Muhammad is His slave and Messenger, the leader of the earlier people and of those who came later.  May Allaah send His prayers upon His Messenger, his Family, his Companions and his pure wives, who are the Mothers of the Believers, continuously until the day of Judgement.

Amma Ba’d:

Indeed a question has been repeated from a group of blessed people about a gathering which some of the people organize in the month of Rabi al-Awwal and they call it ‘al-Mawlid’:

Does it have an origin in the Sharia’?

Or is it a Bida’ and innovation in the Deen?

They wanted the answer to this to be clear and to clarify it specifically.

So I say – and success is with Allaah – :

I do not know of an origin for this Mawlid neither in the Book of Allaah nor in the Sunnah, nor was it narrated that any of the scholars of the Ummah performed it; those scholars who are an example for the Deen, holding on to the Athaar of the predecessors.

Rather, Mawlid is a Bida’, it was innovated by magicians; those parasites who followed their desires and became rich by it.  The evidence for this is that if we applied the five types of Sharee’ahrulings to it we would say:

It is either obligatory (Waajib), recommended (Mandoob), permissible (Mubaah), disliked (Makrooh) or prohibited (Muharam)!!

By consensus it is neither obligatory nor recommended; because the reality of a recommended act is: an act which is sanctioned by theSharia’ without any disapproval for the one who leaves it.  TheSharia’ did not give permission for the Mawlid and the Companions did not do it, neither the Tabieen nor the religious scholars – as far as I know.

This is my response to this before Allaah –Ta’ala – if I am asked about it.

Nor is it correct that it is permissible (Mubaah), because innovating in the Deen is not permissible – and all the Muslims are in agreement regarding this.

So nothing remains except that it is disliked (Makrooh) or prohibited (Muharam).’

From: ‘al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’  p.11

Differing on the Date of Birth

o   Ustadh Abu Abdullaah Muhammad al-Haffar[2]  – who died in the year (811 A.H.) as stated in the book ‘al-Ma’yeyar al-Ma’arab’ (7/99-101):

‘The Salaf as-Salih – and they are the Companions of the Messenger of Allaah sallAllaahu alayhi wa sallam and those who followed them – never used to gather on the night of the Mawlid for worship, they would not do anything on that night which they would not do on any other night of the year because the Prophet -sallAllaahu alayhi wa sallam-is not revered except due to that which the Sharia’ regards as reverential.  Revering the Prophet -sallAllaahu alayhi wa sallam- is from the greatest of ways of drawing closer to Allaah but drawing closer to Allaah – the Magnificent – is only with what He has legislated.

The evidence that the Salaf never used to do anything extra on that night – over what they did on any other night – is that they differed in the following:

It had been said: the Messenger of Allaah sallAllaahu alayhi wa sallam was born in Ramadan.

It had been said: in Rabia’ al-Awwal.

They differed regarding the day on which he was born with four different sayings!

So if there was worship that occurred due to the birth of the best of creation -sallAllaahu alayhi wa sallam- on the night preceding the day on which he was born – then it would have been well-known and widespread and no difference would have occurred regarding it, but observing extra reverence was not legislated.

Do you not see that Friday is the best day upon which the sun rose?! And the best thing to do on the best day is to fast.  Despite this, the Prophet -sallAllaahu alayhi wa sallam- prohibited fasting on Fridays – even though it is an excellent day.  So this indicates that no worship occurs for any time or place except that which is legislated and if it is not legislated, then it is not done, since the last of this Ummahcannot bring guidance better than what the first of this Ummahbrought.

If this door to unlegislated worship were opened then people would come and say: the day the Messenger migrated to Madeenah was the day Allaah honoured Islaam, so there should be a gathering and worship should be performed!

Others will say: the night on which the Messenger was taken on the night journey he received honour that cannot be valued!  Then worship would be innovated on that night…..so, they would not stop at this.

And good – all of it – is in following the Salaf as-Salih; whom Allaah chose for Himself, so whatever they did we do and whatever they left we leave.[3]

So if this is understood, then gathering on that night is not required by the Sharia’ rather it is commanded to leave it.’

From: ‘al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’ p.14

Following the Salaf

o   ‘Allaama Ibn al-Haaj who died in (737 A.H.) said in the book ‘al-Madkhal’ (2/11-12) – clarifying the ruling of performing al-Mawlid:

‘….that it is an addition to the Deen and is not from the actions of the Salaf of the past.

Following the Salaf takes precedence – rather it is more obligatory than intending increase to the Deen by opposing that what they were upon – because they were the greatest of the people in following the Sunnah of the Messenger of Allaah sallAllaahu alayhi wa sallam and in proclaiming greatness for him and his Sunnah -sallAllaahu alayhi wa sallam.  The Salaf have the superiority and excellence of haste to the Sunnah and it is not narrated from anyone of them that the Messenger suggested observing the Mawlid.

We follow the Salaf; so what was permissible for them is what is permissible for us, and it is known that following them should be in following their sources and their pathways to watering holes.’

From: ‘al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’  p.16

o   Hafidh Abu Fadl bin Hajr al-Asqalani who died in the year (852 A.H.) said in his Fatawa about celebrating the Mawlid:

‘The origin of celebrating the Mawlid is a Bida’.  It has not been conveyed from anyone from the Salaf as-Salih of the first three generations.’

From: ‘Hasan al-maqasid fee Amal al-Mawlid’ by Suyootee. & From: ‘Rasil fee Hukm al-Ihteefal bil-Mawlid an-Nabawi’ Vol.2 p.444

o   As-Sakhawi said in his Fatawa:

‘Celebrating the noble Mawlid has not been conveyed from anyone of the Salaf as-Salih from the first three excellent generations, rather it was invented after them.’

From: ‘Subal al-Huda wa Rashad Fee Seerat Khair al-Abaad’ by Muhammad bin Yusuf Salih p.439 & From: ‘Rasil fee Hukm al-Ihteefal bil-Mawlid an-Nabawi’ Vol.2 p.444

Not From the Way of the Arabs

o   As-Sayyid ‘Alee Fikri who died in the year (1372 A.H.) in the sixteenth lecture of the book ‘al-Muhadaraat al-Fikreeyah’ (p.128):

‘It was not from the ways of the Arabs that they would celebrate the date of birth of anyone from amongst them and it was not the way of the Muslims – in the times that have preceded.

It is mentioned in the books of history – and in other books – that the practice of celebrating the Mawlid of the Prophet -sallAllaahu alayhi wa sallam- is from the innovated ways.’

From: ‘al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’  p.17

o   The ‘Allaama ash-Shaykh Abdul Lateef bin Abdur Rahman bin Hasan bin Imaam Muhammad bin AbdulWahhab said explaining the Da’wah of Imaam Muhammad bin AbdulWahhab:

‘Muhammad bin AbdulWahhab criticized what the people were doing in that and other countries, from proclaiming the greatness of the Mawlid and the Eid celebrations of Jahileeyah for which there was no revealed authority raising its status and for which there was noSharia’ evidence or proof; because in those celebrations and in their time and place is resemblance of the misguided Christians’ Eid celebrations and it is falsehood and rejected in the Sharia’ of the leader of the Messengers.’

Taken from ‘Majmoo’ ar-Risail wal-Masail an-Najdeeyah’ Vol.4 p.440 & ‘Durrar as-Saneeyah’ Vol.4 p.409 & From: ‘Rasil fee Hukm al-Ihteefal bil-Mawlid an-Nabawi’ Vol.2 p.438

The best of generations and the best of the people of knowledge did not celebrate the Mawlid

o   Shaykh Zuhair ad-Deen Jafar at-Tazmantee who died in the year (682 A.H.) said clarifying the ruling of Mawlid:

‘This action was not performed by the Salaf as-Salih in the early period, even though they revered the Prophet -sallAllaahu alayhi wa sallam-greatly, those whose love for him was so great that if you were togather our love for him, it would not reach the amount of love of even one of them for him, not even a fraction of it.’

In this is a principle which is free from a need for elaboration and it is not in need of any form of evidence, since the Salaf were more knowledgeable and more pious, nobler and more guided.

From: ‘al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’ p.18

o   The Imam Ibn Katheer ad-Damishqi ash-Shaafia’e who died in the year (774A.H.) said in his ‘Tafseer’ (13/12)

Explaining the saying of Allaah Ta’ala:

<<And those who disbelieve (strong and wealthy) say of those who believe (weak and poor): ‘Had it been a good thing, they (weak and poor) would not have preceded us thereto!’ >> [al-Ahqaaf: 11]

‘Which means that they – the unbelievers – said about those who believed in the Qur’aan, ‘that if the Qur’aan was good then they would not have preceded us to it;’ meaning by this Bilaal, ‘Ammar, Suhaib, Khabbab – and their likes, their peers from the weak, the male-slaves and female slaves.  That was only because they believed, with regard to themselves that they had a high rank with Allaah and that He had concern for them!!  But they were mistaken, horrendously mistaken!  They clearly erred!!

Just as Allaah Ta’ala said:

<< Thus We have tried some of them with others, that they might say: ‘Is it these (poor believers) that Allaah has favoured from amongst us?’ >> [An’aam: 53]

Which means: they are amazed; ‘How were these people guided and not us?!’  That is why the disbelievers said: << ‘Had it been a good thing, they (theweak and poor) would not have preceded us thereto!’>> [al-Ahqaaf: 11]

As for Ahl-ul-Sunnah wal-Jamaah they say about every action and statement – which is not proven from the Companions – that it is a Bida’, since if it was good they would have preceded us to it, because they did not leave anything of the qualities of good except that they hastened to it.’

From: ‘al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’

Principles of Loving according to the Sharia’

The claim of those who celebrate Mawlid is that they do it due to the love of the Prophet -sallAllaahu alayhi wa sallam-.  This is a false claim since the evidence for love is to follow and not to go beyond limits in matters just as Allaah Ta’ala said:

<< Say: ‘If you (really) love Allaah then follow me >> [Al-Imraan: 31]

And Allaah – Subhanahu – said:

<< So stand (ask Allaah to make) firm and straight (on the religion of Islaamic Monotheism) as you are commanded and those who turn in repentance (unto Allaah) with you, and transgress not. Verily, He is All-Seer of what you do.  >> [Hud: 112]

Imaam Ibn Katheer said in his ‘Tafseer’ (1/358) explaining the firstAyah:

‘This Ayah is a ruling upon everyone who claims the love of Allaah – while he is not upon the way of the Prophet –that he is a liar in his claim unless he follows the legislation of Muhammad and the Prophetic religion in all his sayings and actions.

As is established in ‘the Saheeh’ on the authority of the Messenger of Allaah sallAllaahu alayhi wa sallam that he said: ‘Whoever does an action which we have not commanded then it will be rejected.’

This is why Allaah said <<Say: ‘If you (really) love Allaah then follow me>> [Al-Imraan: 31] which means: you achieve more than what you request due to your love for Him, which is Him loving you, which is greater than the former.  Also, as some of the scholars and wise-people said: ‘The issue is not whether you love Him; rather the issue is whether you are loved.’

Al-Hasan al-Basri and others from amongst the Salaf have said: ‘A people claimed that they loved Allaah; so Allaah tried them with thisAayah:

<<Say: ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.  And Allaah is Oft-Forgiving, Most Merciful.’>>[Al-Imraan: 31]’

Al-Qadi ‘Ayyaad mentioned in ‘Shifaa bi Haqqooq al-Mustafaa’ (2/24): ‘Know that whoever loves something then he follows it and he follows that which it agrees upon otherwise he will not be truthful in his love and will be a mere claimant.

So the one who is truthful in his love for the Prophet -sallAllaahu alayhi wa sallam- is the one who makes those signs outwardly manifest; the first of which is taking the Messenger -sallAllaahu alayhi wa sallam- as an example, implementing his Sunnah, following his sayings and actions, fulfilling his commands, keeping away from what he prohibited and to follow his character in ease and hardship and in times of strength and weakness.

The proof for this is Allaah’s -Ta’ala – saying: <<Say: ‘If you (really) love Allaah then follow me, Allaah will love you>> i.e. following what Allaah legislated above his own desires making his desires in agreement with it.

Allaah –Ta’ala- said: << and they have no jealousy in their hearts for that which they have been given (from the booty of Banî An-Nadîr), and give them (the emigrants) preference over themselves, even though they were in need of that. >> [Hashr : 9]’

From: ‘al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’

All Praise belongs to Allaah, may His peace

and blessings be upon our final

Prophet Muhammad, his

family, his companions

and all those who

follow his

guidance.

[1] Imaam Ibn Katheer mentioned his biography in ‘al-Bidaayah wan-Nihaayah’ (18/370): ‘Shaykh, al-Imaam, possessor of skills…..distinguished & advanced in the knowledge of Arabic grammar –  & other sciences – …’

Ibn Farhoon al-Malikee said in ‘ad-Deebaaj al-Madhab’ (2/80): ‘He was a scholar, respected, had many skills in hadeeth, Fiqh, al-Usool, Arabic, literature….’

[2] Ustadh Muhammad bin Muhammad Makhloof mentioned in his biography in the book ‘Shajaratul noor az-Zakeeyah’ : (1/247) saying: ‘He was the Imaam of Garnaatah (a city in Andalus) he was its Muhaddith, its Mufti… he was a Faqihi, scholar, a righteous exemplary…’

[3]Here we can say:

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

The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’ (T.N.)

Following the Messenger -sallAllaahu alayhi wa sallam- Shaykh al Albaani

By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book  ‘Madarij as-Salikeen’

Translated by Abbas Abu Yahya

Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah- said:

Allaah’s slave cannot implement <<You (Alone) we worship>> except with two great principles.

One of which is following the Messenger –sallAllaahu alayhi wa sallam.

The second is Ikhlaas (sincerity) for the One worshipped.

This is then implementing <<You (Alone) we worship>>

The people are divided into four categories in relation to these two principles.

The first of which is the people who have Ikhlaas for the One worshipped and for following the Messenger sallAllaahu alayhi wa sallam. They are, in reality, the people of << You (Alone) we worship>>

So all their actions are for Allaah, their sayings are for Allaah, their giving and their prohibiting are for Allaah, their loving is for Allaah and their hating is for Allaah.  Their apparent dealings and hidden dealings are for Allaah’s Face Alone.

They do not want reward from the people for this or thanks, nor do they desire position with them, nor do they request praise or status in their hearts or escape from their criticisms.

Rather they hold the people at the same status as those who are in graves. They do not possess any harm or benefit for them, neither life or death, nor the Day of Resurrection.

So, action done for the sake of the people, desiring refuge and status among them and hoping for harm and benefit from them, never emanates from the one who knows the people, but rather itemanates from the one who is ignorant of their affairs and one who is ignorant of his Lord.

The one who knows the people places them according to their status.  So whoever knows Allaah, then he makes his actions and sayings sincerely for Allaah, he obeys Him and prohibits for Him,loves for Him and hates for Him.

A person does not deal with any thing from the creation, to the exclusion of Allaah, except due to his ignorance of Allaah and his ignorance of the creation.  Otherwise, if he knew Allaah and knew the people, he would prefer his dealing with Allaah to his dealing with the people.

Likewise, all his actions and worship should be in agreement with the command of Allaah and with what Allaah loves and is pleased with.

These are the only actions which Allaah accepts from the one who performs them.

Due to this, He tries His worshippers with life and death.

Allaah –Ta’ala – said:

<< Who has created death and life, that He may test you which of you is best in deed. >> [Mulk: 2]

He made whatever is on the earth as beautification for it so He could test which of them is the best in action.

Fudayl bin ‘Aayaad said: ‘A good action is one that is sincere and correct.’

They said: ‘O Abu ‘Alee which one is sincere and correct?’

He answered: ‘If the action is sincere but is not correct, then it will not be accepted and if it is correct but not sincere it will not be accepted, until it is sincere and correct.’

Khaalis (sincere) is that which is for Allaah.

Sawaab (correct) is that which is according to the Sunnah.

This is what is mentioned in the saying of Allaah –Ta’ala-:

<< So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.’  >> [Khaf: 110]

And in His saying:

<< And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s Religion of Islaamic Monotheism); and he is a good-doer. >> [Nisa: 125]

So Allaah does not accept actions except those that are sincerely for His Face, following His command. Anything other than these are rejected and returned to the one who performs them– even though he is in a great need of their being accepted – them being scattered in all directions.

In the Saheeh, from the hadeeth of ‘Aeysha, on the authority of the Prophet sallAllaahu alayhi wa sallam: ‘Every action which we have not commanded then it is rejected.’

Every action without a precedent does not increase the one performing it except in distance from Allaah.

Indeed Allaah –Ta’ala – is surely worshipped according to His commands and not by opinions and desires.

The second category is the one who neither has Ikhlaas nor does he follow.  His action is then not in accordance with the Sharia’ nor is it sincerely for the one worshipped, such as actions which are beautified for the people, those who show off hypocritically by other than what Allaah and His Messenger legislated.

These people are the most evil of creation, they are the most hated to Allaah –Azza wa Jal.  They have a greater share in the saying of Allaah:

<< Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment.>>

[aal-Imraan:188]

They rejoice in what they have been given of Bida’, misguidance andShirk and they love being praised for falsely following the Sunnah and Ikhlaas.

There are many of this type – from those who ascribe themselves to knowledge, poverty and worship – from those who deviated away from the Sirat al-Mustaqeem (straight way).

Indeed they perform Bida’ and misguidance, they show off – boasting about their actions, loving to be praised for that which they have not done of Ittiba (following the Messenger), Ikhlaas (sincerity) and Ilm (knowledge). They are the people who have Allaah’s Anger upon them and are the people of misguidance.

The third category is he who is sincere in his actions, however he is not upon path of following the command, just like the ignorant worshippers and those who ascribe themselves to paths of Zuhudand poverty.

Everyone who worships Allaah without following Allaah’s command, believing that his act of worship is a form of drawing closer to Allaah, then his condition is like this.  Such as the one who thinks that listening to whistling and the clapping of hands is a form of drawing closer to Allaah or that being in isolation – which necessitates leaving the Jummah prayer and the congregational prayer – is a form of drawing closer to Allaah.

Or the one who thinks that continuous fasting, day and night, is a form of drawing closer to Allaah or fasting the day which all the people refrain from fasting is a form of drawing closer to Allaah or other similar examples.

The fourth category is when his actions follow Allaah’s command, but they are for other than Allaah, such as obedience to those who hypocritically show off or like a man who fights to show off, or fanatically or for bravery or performs Hajj so it can be said that he performs Hajj or reads Qur’aan so it can be said that he recites Qur’aan.

Outwardly, the actions of these people are righteous actions which have been commanded, however they are not righteous and so they will not be accepted.

<< And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform prayer and give the Zakaat: and that is the right religion >>[al-Bayyinah: 5]

So everyone has been ordered not to worship other than Allaah except by what He has commanded, having Ikhlaas for Him in worship and these are the people of

<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything) >>’

Taken from ‘Madarij as-Salikeen’ Volume 1, p.104-106

Loving the Messenger -sallAllaahu alayhi wa sallam – Shaykh al Albaani

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

No. 1095 – 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 (with love) their hearts towards me.’

[Collected by Ahmad]

Shaykh Albaani said:

And the meaning of ‘soften their hearts towards me’ is that they are gentle and incline towards me with love and affection and Allaah knows best.  And this cannot be achieved except with Ikhlaas (sincerity) and following the Messenger -sallAllaahu alayhi wa sallam – more than any other human being, because Allaah Ta’ala singled that out as an evidence to prove that a person really loves Allaah –Azza wa Jal.

Allaah said: <<Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.>> [Aal’Imraan:31]

Is it not about time that those who claim to love the Messenger -sallAllaahu alayhi wa sallam – in their speech and their an-Nasheed (songs), that they return to adhere to the true love which will lead to the love of Allaah Ta’ala, so that they will not be from those whom, the poet said:
تعصي الإله َ وأنتَ تـُظهرُ حـُـبـَّه ُ *** هذا لـَعـَمْرُكَ في القياس ِ بديع ُ
لو كانَ حـُبـُّكَ صادقا ً لأطعتـــَـــه ُ *** إنَّ المـُحـِبَّ لمنْ يُحـِبُّ مـُطيع ُ

You disobey your Lord and present your love *** I swear that this action is innovative

If your love was truthful you would have obeyed Him *** Indeed the one who loves is obedient to the one whom he loves

Following the Companions

Narrations of the Salaf part 3
Following the Companions

Translated by Abbas Abu Yahya

1 -From Hudhayfah bin al-Yamaan (d. 36 A.H.) –RadhiAllaahu anhu- who said:

‘Follow our paths, because verily if you follow us then indeed  you have truly advanced a lot.  And if you oppose us then indeed you have become extremely misguided.’

[From ‘al-Bida’ by Ibn Wadha/44]

2 -From Jafar bin ‘Amr (d. 207 A.H.) who said:

‘We were a group from the children of the Companions of the Prophet -sallAllaahu alayhi wa sallam-, we said:  Verily our fathers have indeed preceded us with Hijrah and companionship of the Prophet -sallAllaahu alayhi wa sallam-, so let us strive in worship in the hope that we will reach their excellence.  We came across Tameem ad-Daari (the Companion) as an old man, who could not stand nor sit due to the length of his prayer.’

[From ‘Zuhud’ by Ahmad /249]

3 – From Salih bin Kaysaan (d. 140 A.H.) who said:

‘I met up with Zuhri and we would seek knowledge( together), then we said: We should write the Sunnan,  we should write that which came from the Prophet -sallAllaahu alayhi wa sallam-, then we should write that which came from his Companions as indeed it is the Sunnah. So I said:  It is not the Sunnah and we should not write it.

He continues:  So Zuhri wrote it, but I did not write it, so he was successful whereas I became lost.’

[From ‘Jamia Bayyan al-Ilm’ 2/1176]

4 – From Muhammad Ibn Sireen (d. 110 A.H.) who was asked about combining the Umrah into the Hajj, so he said:

‘Umar bin Khattab and Uthman bin ‘Affaan disliked it, and if it was knowledge then they are more knowledgeable than me, and if it was their opinion then their opinion is better.’

[From ‘Jamia Bayyan al-Ilm’ 1/773]

5- From Sa’eed bin al-Musayib (d. 93 A.H.)that he was asked about something so he who said:

‘The Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- differed regarding this and I can have no opinion to place along with theirs.’

[From ‘Jamia Bayyan al-Ilm’ 1/770]

6 – From Mujahid (d. around 105 A.H.)who said:

‘The Scholars are the Companions of Muhammad -sallAllaahu alayhi wa sallam.’

[From ‘Jamia Bayyan al-Ilm’ 1/770]

7 – From AbdurRahmaan bin ‘Amr al-Aawza’i (d.156 A.H.) who said:

‘Knowledge is that which came from the Companions of Muhammad -sallAllaahu alayhi wa sallam-, and that which did not come from even one of them, then it is not knowledge.’

[From ‘Jamia Bayyan al-Ilm’ 1/769]

8 – From Ibrahim an-Nakha’i (d. 96 A.H.) who said:

‘If it had reached me concerning them, i.e. the Companions, that they did not exceed in the Wudu more than a finger nail, then I would not exceed it.’

[ash-Sharh wal-Ibaanah /161]

How a Companion of the Prophet is Identified ?

How a Companion of the Prophet -sallAllaahu alayhi wa sallam-   is Identified
By Miseekah bint ‘Assim al-Quruti
Translated by Abbas Abu Yahya 

‘The Companions can be known in a number of different ways:

1- Sometimes the Companions can be known by being mentioned in the Noble Qur’aan, like the saying of Allaah Ta’ala:

<<as one of two, when they were in the cave>> [Tawbah: 40]

the meaning of that is as-Siddiq Radi Allaahu anhu [Abu Bakr].

This is why the scholars say: ‘Whoever rejects Abu Bakr’s companionship of the Prophet -sallAllaahu alayhi wa sallam- is a disbeliever.’

Likewise the mention of the companionship of Zayed bin Harithah Radi Allaahu anhudue to the saying of Allaah Ta’ala:

<<So when Zayd had no longer any need for her, We married her to you>> [Ahzab: 37]

2 – By Tawatir (Recurring narratives) like the companionship of Umar, Uthmaan, Ali, Hudayfah, Abu Huriarah, ‘Aeysha and others from the senior Companions Radi Allaahu anhum ajmaeen.

3 – By beneficial information, and that is by a Companion of the Prophet -sallAllaahu alayhi wa sallam- being well-known amongst the other Companions. It is less thanTawatir (Recurring narratives), which means that many of the people knew them, even if it was hidden from a small number of them, like: Thaabit bin Qaays, Dhul-Yadain, Mu’aawiyah ibn al-Hakam as-Sulami, Bareerah the freed slave of ‘Aeysha and others from amongst them Radi Allaahu anhum ajmaeen.

4 – By the testification of other Companions of the Prophet -sallAllaahu alayhi wa sallam, as in the hadeeth of Ibn ‘Abbas Radi Allaahu anhu regarding the seventy thousand who will enter Paradise without reckoning; so ‘Ukashah bin Mihsan stood up and said: ‘O Messenger of Allaah make Dua’ to Allaah to make me from amongst them.’

The Messenger -sallAllaahu alayhi wa sallam- said: ‘You are from them.’

[Collected by Bukhari]

5 – By a Companion actually narrating from the Prophet -sallAllaahu alayhi wa sallam-that he heard him -sallAllaahu alayhi wa sallam- saying, or that he witnessed the Prophet -sallAllaahu alayhi wa sallam- in his time.

6 – By the testification of a Taabaiee’ (a successor of the Companions) where he says: ‘So and so from the Companions of the Prophet -sallAllaahu alayhi wa sallam- narrated to me.’  And this has some conditions:

a-    That the Isnad (chain) is authentic from that Taabaiee’.

b-    That he is a senior Taabaiee’ so that most of his narrations are from the Companions.

c-    That the Taabaiee’ is well known for his memory and precision. No mistake has been experienced from him, since he could have made a mistake and he was not aware of it.

7 – That the person himself says ‘I am a Companion of the Prophet -sallAllaahu alayhi wa sallam.’  That he is known to be just. It is obligatory that his announcement had been made within one hundred years of the death of the Prophet -sallAllaahu alayhi wa sallam. It has been affirmed by Tawatir (Recurring narratives) that the last of the Companions to die was Abu at-Tufayl bin ‘Aamir bin Waathilah al-Laythi, and what is correct is that he died in the year 110 A.H. so whoever claims companionship after that, then it is not accepted from him.

There is a principle, which is beneficial, and through it we can identify the companionship of a large number of Companions by knowing a general characteristic which includes all of them to be from the Companions of the Prophet -sallAllaahu alayhi wa sallam-, and this principle is taken from three Athaar:

The first: ‘The general people would only place the Companions in charge of battles. Whoever researches narrations which talk about the battles against those who apostated after the death of the Prophet -sallAllaahu alayhi wa sallam- and the battles concerning conquering other lands, finds that there had been many Companions mentioned.’

The second: ‘That Ibn ‘Awf said: ‘No one would have a new born except that he would bring it to that Prophet -sallAllaahu alayhi wa sallam- and he would supplicate for it.’

The third: ‘There had not remained anyone in Madina, nor Makkah, nor Taif by the tenth year after the Hijra except that he had accepted Islaam and had witnessed the farewell Hajj.’

Therefore, whoever was present at that time is classified as a Companion under this Companionship due to them seeing the Prophet -sallAllaahu alayhi wa sallam- even if he himself did not see them.’

[For References of this section see: ‘Muqqadamah Ibn Salah’ along with its explanation ‘at-Taqyeed’, ‘al-Baith al-Hatheeth’ by Ibn Katheer, ‘al-Isaabah’ by Ibn Hajr & ‘Fath al-Muggeeth’ by Sakhawee.’]

[From: ‘Sahabatul Nabi -sallAllaahu alayhi wa sallam’  p.15-16]

I am a Salafi أنا سلفي – Shaykh al Albaani

By the  Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

Why the ascription of Salafeeyah? Is it a call to Hizbeeyah?

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

‘Why the ascription of Salafeeyah? Is it a call to Hizbeeyah, or a sect, or Madhab, or is it a new group in Islaam?’

He answered:

‘Indeed the word ‘as-Salaf’ is well known in the Arabic language, and in the Sharia’, and what is important to us here is the research from the Sharia’ point of view.  It has been authentically reported from the Prophet -sallAllaahu alayhi wa sallam- that he said to Sayyidah Fatima Radi Allaahu anhu during the illness from which he died:

فاتقي الله واصبري، ونعم السلف أنا لك

‘Fear Allaah and be patient, for indeed I am a blessed Salaf (Predecessor) for you.[1]’

The scholars used this word ‘as-Salaf’ a lot, and it has been used so much more than can be enumerated, it is sufficient for us to use one example, and that is what we need to fight against Bida’:

كل خير في اتباع من سلف** وكل شر في ابتداع من خلف

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[2]

However, there are those who claim to have knowledge who reject this ascription, claiming that it does not have any foundation, so they say: it is not allowed for a Muslim to say I am a Salafi.  Its as if they say: it is not allowed for a Muslim to say: I follow the Salaf as-Salih of what they are upon from ‘Aqeedah, worship and manners!

There is no doubt that this type of rejection – if this is what they mean – necessitates being free from the correct Islaam which our Salaf as-Salih were upon, and at the head of them is the Prophet -sallAllaahu alayhi wa sallam- as is indicated in the Mutawatirhadeeth which is in Bukhari, Muslim and in other books, from the Prophet -sallAllaahu alayhi wa sallam:

خير الناس قرني، ثم الذين يلونهم ، ثم الذين يلونهم

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

Therefore it is not allowed for the Muslim to free himself from the ascription to the Salaf as-Salih, whereas if a Muslim freed himself from any other ascription, then it would not be possible for anyone from the people of knowledge to ascribe them to Kufr(disbelief) or Fasooq (openly sinning).

And this person who rejects this ascription, don’t you see that he himself ascribes to aMadhab from the Madhahib (plural: Madhab)?! Whether this Madhab was connected to ‘Aqeedah or with Fiqh?

So he is either an Ashari or a Matroodi, or either he is from the Ahl-ul-Hadeeth, orHanafi, or Shafia’i, or Maliki, or Hanbali from those who enter into the title of Ahl-ul-Sunnah wal Jammah. Even though he who ascribes to the Ashari Madhab or to the fourMadhahib then he ascribes to people who are without doubt not infallible, even though there from those scholars who are correct, I wish he had only rejected the likes of these ascriptions to individuals not infallible.

As for the one who ascribes to the Salaf as-Salih, then he ascribes to that which is in general infallible, and indeed the Prophet -sallAllaahu alayhi wa sallam- mentioned that from the signs of the Firqat an-Najeeha (the saved sect) that they adhere to that which the Messenger of Allaah sallAllaahu alayhi wa sallam was upon and what the Companions were upon, so who ever adhered to it is with certainty upon guidance from his Lord.

Without doubt the clear, manifest, distinguished, evident evidence of this title is to say: I am a Muslim upon the Book and the Sunnah and upon the methodology of our Salaf as-Salih, and that is to summarize it by saying:

أنا سلفي

I am a Salafi.’

[From ‘al-Asaalah’ Magazine No. 9 p. 86-87, & an-Nabthaa al-Waafi fee wajoob al-Intessab ila Salafeeyah p.26-29]


[1] Collected in Saheeh Muslim

[2] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’

The Status of al-Istiqaama – Imam Ibn al Qayyim

By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
Translated by Abbas Abu Yahya 

Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘From the levels of << It is only You we worship and only You we ask for help>> is the level of al-Istiqaama (being steadfast on the right way).

Allaah –Ta’ala – said:

<< Indeed, those who have said, ‘Our Lord is Allaah’ and then remained steadfast – the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.>>

[Fussilat :30]

Allaah –Ta’ala – said:

<< Indeed, those who have said, ‘Our Lord is Allaah,’ and then remained steadfast – there will be no fear concerning them, nor will they grieve. Those are the companions of Paradise, abiding eternally therein as reward for what they used to do.>>

[al-Ahaqqaf : 13-14]

And Allaah said to His Messenger -sallAllaahu alayhi wa sallam:

<< So remain steadfast as you have been commanded, [you] and those who have turned back with you [to Allaah], and do not transgress. Indeed, He Sees of what you do. >>

[Hood :112]

So He explained that Istiqaama is the opposite of oppression, which is overstepping the bounds in everything.

Allaah –Ta’ala – said:

<< Say, O [Muhammad], ‘I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness. >>

 [Fussilat : 6]

Allaah –Ta’ala – said:

<< And [Allaah revealed] that if they had remained steadfast on the right way, We would have given them abundant provision So We might test them therein. >>

[Jinn:16-17]

The most truthful of this Ummah and the one who had the greatest Istiqaama – Abu Bakr as-Siddeeq Radi Allaahu anhu was asked about Istiqaama? He answered:

‘That you do not associate anything with Allaah.’

What he intended was Istiqaama upon pure Tawheed.

Umar bin al-Khattab Radi Allaahu anhu said:

Istiqaama is that you remain steadfast upon commands and prohibitions. And do not dodge them in the way that foxes swerve away.’

Uthmaan bin ‘Affan Radi Allaahu anhu said:

‘To be steadfast means that you make your actions purely and sincerely for Allaah.’

‘Ali bin Abee Taalib Radi Allaahu anhu and Ibn ‘Abbas Radi Allaahu anhu said:

‘To be steadfast means: to perform the obligatory worship.’

Al-Hasan said:

‘Be steadfast upon the command of Allaah, fulfil His obedience, and distance yourself from sinning against Him.’

Mujahid said:

‘Be steadfast upon the testification of La ilaha ‘illa Allaah’ (‘There is none worthy of worship, in truth, except Allaah’) until they meet Allaah.’

I heard Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- say:

‘Be steadfast upon love for Allaah and His worship and do not turn away from Him to the right or to the left.’

In the Saheeh of Muslim from Sufyaan bin Abdullaah Radi Allaahu anhu who said: ‘I said O Messenger of Allaah tell me a statement about Islaam, which I can only ask of from you.’

He -sallAllaahu alayhi wa sallam – answered:

‘Say, I believe in Allaah, then be steadfast.’

Also in the Saheeh of Muslim from Thawbaan Radi Allaahu anhu from the Prophet -sallAllaahu alayhi wa sallam – who said:

‘Be steadfast, and you will not be in loss, and know that the best of your actions is the prayer, and no one is continuous upon Wudoo except a believer.’

What is required from the slave of Allaah is to remain steadfast, and that is being steadfast and upright. If he is not capable of remaining steadfast, then he should do that what is close to remaining steadfast as possible, however, if he falls below that, then he is in loss and in a state of negligence.

As is mentioned in the Saheeh of Muslim from the hadeeth of Abu Huraira Radi Allaahu anhu from the Prophet -sallAllaahu alayhi wa sallam – who said:

‘Adhere to the correct way and if you cannot then that which is nearest to it, and know that none of you will not succeed with just his actions alone.’

They asked: ‘Not even you O Messenger of Allaah?’

He -sallAllaahu alayhi wa sallam – answered:

‘Not even me, only if Allaah encompasses me with mercy from Himself and His excellence.’

All the different levels and status of the Deen are gathered together in this hadeeth, so the command of being steadfast means to be correct, namely to be correct in intentions, statements and in actions.

The Prophet -sallAllaahu alayhi wa sallam– mentioned in the hadeeth of Thawbaan that they would not be capable of continuously remaining steadfast, so he referred them to coming closer to being steadfast, namely that they come as close as possible to being steadfast according to their own capability, like the person who shoots at a target but he does not hit the target however he comes close to it.  Along with this he -sallAllaahu alayhi wa sallam – informed them that being steadfast and coming close to being steadfast will not grant you success on the Day of Judgement by itself. Therefore, one should not just rely upon ones actions alone, or be amazed by his actions, nor should one view his success through his actions alone, rather his success is with the mercy of Allaah and His pardoning and His excellence.

Istiqaama is a comprehensive word, its meaning embodies the Deen. And it is to stand in front of Allaah with honesty and adhering to the reality of truth, and fulfilling Allaah’s covenant.

Istiqaama is linked to sayings, actions, situations and intentions, so to possessIstiqaama in these matters means that they are done for Allaah and for the sake of Allaah and upon the command of Allaah.

Some righteous people said:

‘Make Istiqaama your companion, not one who seeks a miracle, even though your inner self desires to seek a miracle, because your Lord requests Istiqaama from you.’

I heard Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- saying:

‘The greatest of miracles is adhering to Istiqaama’.

[Taken from: ‘Madarij as-Salikeen’ vol 2 p.103]

Is it Permissible to Fast while Travelling ? – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah
by The Muhaddith, Shaykh, Allamaa’ Muhammad Naasiruddeen al-Albaani
Translated by Abbas Abu Yahya

No. 2595 – From Jabir bin Abdullaah who said that the Prophet sallAllaahu alayhi wa sallam  passed by a man who kept turning over on his back and front out of severe hunger, so the Prophet sallAllaahu alayhi wa sallam asked the people about him.  They said: ‘He is fasting O Prophet of Allaah.’

So the Prophet sallAllaahu alayhi wa sallam ordered him to break his fast, and said:

‘Is it not sufficient that you are in the path of Allaah and with the Messenger of AllaahsallAllaahu alayhi wa sallam that you have to fast.’

Collected by Ahmad, and its Isnaad is Saheeh upon the conditions of Imam Muslim.

Shaykh Albaani said:

‘In this hadeeth is a clear evidence that it is not allowed to fast while travelling if it is harmful to the person fasting, and the saying of the Messenger sallAllaahu alayhi wa sallam applies to him: ‘It is not from righteousness to fast while travelling.’ Or the Messenger’s sallAllaahu alayhi wa sallam saying: ‘Those are the disobedient ones.’ As for anyone else then he has the choice, if he wants he can fast and if he wants he can break his fast. This is a summary of what the hadeeth in this issue  intended, and there is no contradiction between the Ahadeeth, and all praise belongs to Allaah.’

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/1 – No. 2595]

Shaykh Albaani commented on another hadeeth in ‘Silsilah Ahadeeth As-Saheehah’:

No. 2884 – The hadeeth of Hamzah bin ‘Amr al-Aslami -Radi Allaahu anhu- when he asked the Messenger of Allaah sallAllaahu alayhi wa sallam about fasting whilst travelling and the Messenger sallAllaahu alayhi wa sallam said:

‘Whichever of those is easier for you then do it. i.e. not fasting in Ramadan or fasting while travelling.’

Collected by Tamam in ‘al-Fawaid’ and its Isnaad is Saheeh.

Shaykh Albaani said:

‘I brought the research of this wording here, firstly to reference this hadeeth to its source, and secondly to include the reason as to why the Messenger sallAllaahu alayhi wa sallam allowed this and let the traveler have the choice of fasting or breaking the fast, and that is the explanation of this issue.

People are completely different as is witnessed and well known from their different capabilities and their different natures (i.e. Physically and in terms of Taqwa) so for some people it is easier to fast along with the people and not make up for it, when they have finished fasting. And others differ so they do not fast because of the allowance not to, and then they make up the fasts later.

May Allaah send His prayers upon the unlettered Prophet to whom it was revealed:

<< Allaah intends for you ease, and He does not want to make things difficult for you >> [Baqarah: 185]

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/2 – No. 2884]

Tranquility & Peace – Imam Ibn al Qayyim

By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’

Translated by Abbas Abu Yahya 

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

‘Indeed Allaah mentioned ‘as-Sakeenah’ (Tranquility) in His Book in six places:

1) The saying of Allaah Ta’ala:

<< وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ >>

<<  And their prophet said to them, Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord >>[al-Baqarah: 248]

2) The saying of Allaah Ta’ala:

<< ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ >>

<<  Then Allah sent down His tranquility upon His Messenger and upon the believers >>[Tawbah: 26]

3) The saying of Allaah Ta’ala:

إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا

<<  and he said to his companion, ‘Do not grieve; indeed Allah is with us.’ And Allah sent down his tranquility upon him and supported him with Angels you did not see >>[Tawbah: 40]

4) The saying of Allaah Ta’ala:

<< هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا >>

<<  It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise. >>[al-Fath: 4]

5) The saying of Allaah Ta’ala:

<< لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا >>

<<  Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest  >>[al-Fath: 18]

6) The saying of Allaah Ta’ala:

<< إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ >>

<< When those who disbelieved had put into their hearts chauvinism – the chauvinism of the time of ignorance. But Allah sent down His tranquility upon His Messenger and upon the believers >>[al-Fath: 26]

Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- used to read the Ayaat ofas-Sakeenah (Tranquility) if matters became intense for him.

And I heard him talk about a great incident which occurred when he was sick, the general intellect is too deficient to comprehend how evil souls emerged and waged war against him in his state of weakness.

Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said :

When this matter became intense, I said to my relatives and those around me: ‘Read the Ayaat of as-Sakeenah (Tranquility).

Then I would be free from this condition, and I would sit up as if a transformation had taken place and there was nothing wrong with me.’

Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

I also tried this, and I read these Ayaat of as-Sakeenah (Tranquility) when the heart becomes agitated due to what affects it and I witnessed the amazing effects of theseAyaat on the tranquility of the heart and its peacefulness.’

[From: ‘Samma’aat Ibn al-Qayyim min Shaykh al-Islaam Ibn Taymeeyah’ p.352-353 Quoted from: ‘Madarij as-Salikeen’ 2/502]

Seeking Refuge from the Evil Eye for Children

Compiled & Translated  by Abbas Abu Yahya

From Ibn Abbas who said the Messenger of Allaah sallAllaahu alayhi wa sallam used to seek refuge for al-Hassan and al-Hussein, he would say:

‫أعوذ بكلمات الله التامة من كل شيطان وهامة ، ومن كل عين لامة

‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’

He sallAllaahu alayhi wa sallam said that this is how Ibrahim used to seek refuge for Ishaaq and Ismaeel.’

[Collected by Bukhari & Tirmidhi with the extra wording, authenticated by Albaani]

An Explanation:

Abul Ulaa AbdurRahmaan al-Mubarakfooree -Rahimullaah- said:

‘Allaah’s words’:     ‘It has been said that they are the Qur’aan and it has also been said they are Allaah’s names.’

‘Perfect’:               ‘Al-Jazari said: ‘Indeed Allaah’s speech has been described as being Perfect, because it is not permissible for any of His speech to have deficiency or fault like there is in the speech of people.’

‘It has been said that the meaning of ‘Perfect’ here is that it benefits the one seeking refuge with these ‘Perfect words’, and protect him from illnesses and this would be sufficient for him.’

‘Poisonous creature’:        ‘Every type of creature that kills with poison. And it is possible that it could mean any crawling animal even if it does not kill, like insects.’

‘Evil eye’:              ‘From every evil type of affliction from the eye.’

[Taken from: ‘Tuhfahtul Ahawadhi’ an explanation of Sunan at-Tirmidhi]

How to Seek Refuge from the Evil Eye for Children

By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani -Rahimullaah-

Shaykh al-Albaani was asked over the phone:

Phone rings.

Shaykh:       yes!

Caller:                  Aslaamu alaykum.

Shaykh:       Wa alaykum as-Salaam.

Caller:         O Shaykh regarding ‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’ Is this said three consecutive times or just once?

Shaykh:       No, it is mentioned once, however if it appears to the one saying this Dua’that he needs to repeat it without specifying three times, then there is no problem with that.

Caller:         and should he place his hand on the head of the one sought refuge for?

Shaykh:       Yes, yes!

Caller:         Even in congregation, if it is a group of children together, how can he place his hand upon all of them?

Shaykh:       He should place his two hands on two of the children, then repeat this on the rest of the children.

Caller:         Right hand and left hand, with both hands?

Shaykh:       Yes, yes.

Caller:                  Regarding the hadeeth that the Messenger sallAllaahu alayhi wa sallam

would not sleep until he recited Soorah Mulk, al – Isra, Zumar, and Sajdah, is this when he lies down on his bed at night, or before he lies down?

Shaykh:       What is important is that he recites before he falls asleep, whether it is whilst he is sitting or lying then it is up to him’

[Taken from: ‘Silsilah Huda wa Noor’ tape No. 323 at 3:42mins]

Saying Ameen Aloud After Reciting Fatiha – Shaykh Muhammad Bazmool

An Explanation By Muhammad bin Umar Bazmool
of the book  ‘Sifat as-Salah’ By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Umm Yahya

Shaykh Albaani Wrote:

The Imam Saying Ameen Aloud After Reciting Fatiha

When the Messenger of Allaah  had completed his recitation of Surah Fatiha he would say: ‘Ameen’ raising his voice and he would elongate it.

He would command those praying behind him to say Ameen loudly just after the Imam said it.

The Prophet  would say: ‘If the Imam recites: << not of those who have evoked [Your] anger or of those who are astray. >>  then say: ‘Ameen, for verily the Angels sayAmeen and verily the Imam says Ameen,’

And in other wording: ‘If the Imam says Ameen then say Ameen, whoever says it and it coincides with the Ameen of the Angels, (and in other wording if one of you saysAmeen in his prayer and it coincides with the other) all his previous sins will be forgiven.’

In another Hadeeth: ‘Say Ameen and Allah will love you.’

And the Messenger of Allaah  also said: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam’

______________________

Muhammad bin Umar Bazmool explained:

This chapter of saying Ameen has a few issues, which will be discussed below.

Firstly

The linguistic meaning of ‘Ameen’ is ‘O Allaah respond / answer.’

It has also been said it means ‘Subhanaka Ya Allaah’ (How far you are from imperfection) and it has been said it means ‘O Allaah’.

So when one who prays behind the Imam hears the Imam recite Surah Fatiha and reaches the part that says: << not of those who have evoked [Your] anger or of those who are astray. >>  Then it is the Sunnah for him to say Ameen after this, as the Messenger of Allaah would say. This is due to the general statement of the saying of the Prophet : ‘Pray as you have seen me praying.’

Secondly

The saying of Ameen is Sunnah for the Imam and those following him. It is the Sunnah for the Imam in those prayers that are audible and he says Ameen audibly/ with a raised voice after he recites Surah Fatiha. It is also the Sunnah for those praying behind him to say Ameen after he finishes reciting << not of those who have evoked [Your] anger or of those who are astray. >>

The scholars -may Allaah have mercy upon them- have mentioned that this is the point at which the saying of the word ‘Ameen’ of both the Imam and those following him coincide.

I asked Shaykh Al-Albaani -may Allaah have mercy on him- during his visit to the Kingdom in the year 1410 A.H. regarding the matter of the Imam saying Ameen and those who follow him, and the Shaykh -may Allaah have mercy on him- said that it is upon those who are following the prayer to say Ameen just after the Imam, to the count of one or two letters, as the saying of Ameen will then be after the Imam and they will join in saying some of the letters of the word. Therefore, if the Imam saysAmeen then those following say it in order for some of the letters of the word to coincide with one another, and at the same time the Imam will precede in one or two letters of the word. Thus in this manner the Imam saying Ameen and the followers will coincide in some of the letters and the end result will be that the saying of Ameen by the follower will be just after the Ameen of the Imam.

Thirdly

The virtue of saying ‘Ameen’. The author -may Allaah have mercy on him- mentions from the Messenger , that if the Imam says Ameen and the Angels say Ameen and those following say Ameen, and they coincide with one another Allaah will forgive them all their previous sins.

Another virtue is that Allaah –Subhanahu wa Ta’ala– answers your saying of the word ‘Ameen’ because it means ‘O Allaah answer \ respond.’

The third virtue is what the Messenger  mentioned in his saying: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam.’

This is why it is incumbent upon us, to ensure we say Ameen.

Fourthly

Due to what is mentioned with regard to the coinciding of saying Ameen of the Imam and those following him in prayer necessitates that those following are attentive in their prayer whilst following the Imam and the Imam’s recitation to ensure that he does not miss saying Ameen in the correct place. If he misses saying Ameen he loses great reward and recompense, which is mentioned in this hadeeth.

And this summons the presence of the heart and humility of the soul and the body whilst in prayer behind the Imam, and Allah knows best.

Fifthly

I would like to bring to attention that which is relevant to this discussion of saying ‘Ameen’, which is, once one is aware of the meaning of the word ‘Ameen’, (O Allaah answer or O Allaah). Some people, whilst the Imam reads Qunoot and Exalts Allaah, Praises Him –Subhanahu wa Ta’ala– and glorifies Him, stop saying ‘Ameen’, replacing it by saying ‘Subhanak’ (Glory be to You) or similar words. This clearly opposes the Sunnah as the word ‘Ameen’ is sufficient for all supplication regardless of whether it isDua’ praising Allaah Ta’ala or Dua’ of asking from Him or declaring Allaah’s Majesty and Greatness.

[Taken from: ‘Sharh Kitab Sifat Salat an-Nabi’ by Muhammad bin Umar Bazmool  p.187-188]

Some Ahadeeth Pertaining to taking Oaths, Vows and Expiations – Shaykh al Albaani

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

1 – 1175 – From Hudayfah that the Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Do not say: whatever Allaah wills and whatever so and so wills, but you should say: whatever Allaah wills then whatever so and so wills.’

No. 137

2- 1176 – From Sahl bin Haneef that the Messenger of Allaah sallAllaahu alayhi wa sallamnarrated to him, where he said: the Messenger of Allaah sallAllaahu alayhi wa sallam said to me:

‘You are my messenger to Makkah; so convey my Salam to them, and tell them: that the Messenger of Allaah sallAllaahu alayhi wa sallam orders you with three things:

‘Do not swear by your fathers –[and in another narration: with other than Allaah]– and if you relieve yourselves then do not face the Qiblah nor face your back to it, and do not clean yourselves using bones, nor with dung.’

No. 3953

3 – 1178 – From Abdullaah bin Buraidah from his father who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever swears by a trust then he is not from us, and whoever causes a wife to hate her husband or a slave to hate his master then he is not from us.’

No. 325

4 – 1180 – From Abu Umamah bin Thalabah who said: I heard the Messenger of AllaahsallAllaahu alayhi wa sallam saying:

‘Whoever acquires wealth of a Muslim by swearing a false oath; then it will be a black speck on his heart, and nothing will change it until the Day of Judgement.’

No. 3364

5 – 1183 – From Abdullaah bin ‘Amr bin al-Aaas: that the wife of Abu Dharr came on (al-Qaswa, the camel) the ride of the Messenger of Allaah sallAllaahu alayhi wa sallam, until the camel knelt down at the Masjid, and she said: ‘O Messenger of Allaah! I took an oath that if Allaah saved me/delivered me upon this, then I would eat from its liver and its hump!

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘What a wretched reward you have given it, this is not an oath, indeed an oath is what is done desiring the Face of Allaah.’

The Messenger sallAllaahu alayhi wa sallam said this about the wife of Abu Dharr who had taken an oath, that if she was saved from the kuffar upon the ride of the Messenger sallAllaahu alayhi wa sallam then she would slaughter it.’

No.3309

6 – 1184 – From Thabit bin ad-Dhihaak who said: a man at the time of the Prophet sallAllaahu alayhi wa sallam took an oath that he would slaughter an animal atBoowana (a certain place), when the Messenger of Allaah sallAllaahu alayhi wa sallamcame he said: I have taken an oath that I would slaughter at Boowana, so the Messenger of Allaah sallAllaahu alayhi wa sallam said to him:

‘Was there an idol from the idols of Jahileeyah worshipped there?’

He answered: ‘No.’

The Messenger asked: ‘Was there an Eid (a day of celebration) from the days of celebration at that place?’

He answered: ‘No.’

So the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Fulfil your oath, indeed an oath is not fulfilled in sinning against Allaah, nor in breaking relations, nor in that which the son of Adam does not possess.’

No. 2872

7 – 1185 – From Ibn Abbas Radi Allaahu anhu from the Prophet sallAllaahu alayhi wa sallam who said:

‘There are two types of vows, firstly, that which was for Allaah, so its expiation is fulfilling it. Secondly that which was for Shaytaan then there is no fulfilment of that but the expiation is the penalty of the unfulfilled vow.’

No. 479

8 – 1186 – From Abu Hurairah from the Prophet sallAllaahu alayhi wa sallam who said:

‘Allaah -Azza wa Jal- said: Making a vow does not earn anything for the son of Adam except that which I have destined for him.  Rather, making a vow is something which makes a miserly person give.  He comes to Me with that which he would not offer due to his miserliness.’

No. 478

9 – 1187 – From Uqbah bin ‘Aamir al-Jahnee who said: my sister made an oath that she would walk to the Ka’aba barefooted, and with her head uncovered, when the Messenger of Allaah sallAllaahu alayhi wa sallam saw her he asked:

‘What is wrong with her?’

They answered that she took an oath that she would walk to the Ka’aba barefooted, and with her head uncovered.

The Messenger -sallAllaahu alayhi wa sallam- said:

‘Order her to get a ride, and cover herself, perform the Hajj and slaughter a sacrificial animal.’

No. 2930

10 – From Ibn Abbas: that a man came to the Messenger of Allaah sallAllaahu alayhi wa sallam and said: last night I saw in a dream, shaded clouds trickling with clarified butter and honey, and I saw people taking handfuls from it, there were those who were taking a lot and there were those who were taking a little and there was a rope connected from the earth to the sky.  I saw you take it and ascend with it, then another man took it and ascended with it, then another man took it and ascended with it, then a man took it and it was cut off, then connected.

Abu Bakr said O Messenger of Allaah! May my father be sacrificed for you, I swear by Allaah if you allow me I will interpret it for you.

The Prophet -sallAllaahu alayhi wa sallam- said to him: ‘Go ahead interpret it.’

He said: ‘As for the shaded clouds then that is Islaam, as for the trickling of clarified butter and honey, then that is the Qur’aan and its sweetness trickles for the one who reads a lot of Qur’aan and for the one who reads a little of the Qur’aan.

As for the connected rope from the sky to the earth, then that is the truth which you are upon so you take it then Allaah caused you to ascend, then another man held on and ascended, then another man took it and ascended, then another man took it then it cuts off, then it connects and ascended with it, so tell me O Messenger of Allaah – may my father be sacrificed for you – was I right or wrong?’

The Prophet -sallAllaahu alayhi wa sallam- said: ‘You were right in some of it and wrong in some.’

Then Abu Bakr said: ‘I swear by Allaah that you will narrate to me of that which I made a mistake in.’

The Messenger -sallAllaahu alayhi wa sallam- said: ‘Do not take an oath.’

No.121

The Ruling of making Dhikr collectively in Unison

The Ruling of making Dhikr collectively in Unison according to the Imams of the Salaf
Researched by Ahmad bin Muhammad an-Najjar
Translated by Abbas Abu Yahya

[The scenario]

This is collectively coming together to make Dhikr (remembrance of Allaah) in unison (one voice) whether that Dhikr is reciting the Qur’aan, or making Dua’ or makingTasbeeh (saying: SubhanAllaah) etc. doing this without the aim of educating or learning.

[Its ruling According to the Imams of the Salaf ]

Indeed the Imams of the Salaf from the (Sahabah) Companions and those that followed them in goodness are all agreed upon the rejection of every innovation in theDeen, and rejecting every worship or form of worship which the Prophet -sallAllaahu alayhi wa sallam- did not do, nor what his noble Companions did not practice.  There are narrations from a group of the Companions and those who followed their way, concerning this form of making Dhikr, and here are their statements:

[Umar bin al-Khattab Radi Allaahu anhu]

From Abu Uthmaan an-Nahdi who said: ‘A worker for Umar bin al-Khattab wrote to Umar saying that there are a group of people who gather together to make Dua’ for the Muslims and the leader.’

So Umar Radi Allaahu anhu wrote to him: ‘Bring them to me with yourself.’

The man came and Umar said to the doorman, prepare the whip. When they entered upon Umar Radi Allaahu anhu he descended upon their leader by hitting him with the whip.’[1]

The rightly guided Khalifah Umar bin al-Khattab Radi Allaahu anhu rejected that a group gathered to make Dhikr in a form that the Prophet -sallAllaahu alayhi wa sallam-did not do, nor did the best of his Companions. To the extent Umar Radi Allaahu anhudid not suffice by rejecting what they did by just speaking about it, rather he beat their leader with a whip, and this shows the great concern the Companions had in rejecting innovated Bida’ in the Deen.

 

[Abdullaah ibn Mas’ood]

From ‘Amr bin Salamah:  We were sitting by the door of Abdullaah ibn Mas’ood before lunch, so that if he came out, we could walk with him to the Masjid.

Abu Moosaa al-Ash’aree came and said: Has Abu Abdur-Rahmaan come out yet?

We said: No.

So, he sat down with us, waiting for him to come out, and when he came out, we all gathered towards him, and Abu Moosaa said:

‘O Abu Abdur-Rahmaan! Previously I saw something in the Masjid, which I disliked. But, Alhamdulillaah, what I saw, was nothing but good.’

He said: What was it?

Abu Moosaa said, ‘If you live, you will see it.’

Then Abu Moosaa said, ‘I saw a group of people, sitting in circles waiting for the prayer.  In every circle there was a man and in their hands were small stones and he would say: ‘Say Allaahu Akbar 100 times’ and they would say ‘Allaahu Akbar’ 100 times.  Then, he would say, ‘Say laa ilaha ilAllaah 100 times’ and they would say ‘laa ilaha ilAllaah’ 100 times and he would say, ‘Say SubhaanAllaah’ 100 times and they would say ‘SubhaanAllaah’ 100 times.’

Abdullaah ibn Mas’ood said, ‘So what did you say to them?’

He said: ‘I did not say anything to them, rather I waited for your opinion [or ‘I waited for your command’].’

He said: ‘Why did you not command them to count their bad deeds [i.e. seek forgiveness from your deeds] and guarantee them that their good deeds would not be lost?!’

Then he walked and we walked with him until he reached one of those circles and he stood there and said, ‘What is this that I see you doing?’

They said: ‘O Abu Abdur-Rahmaan! These are nothing but small stones with which we are counting, saying ‘Allaahu Akbar, laa ilaaha illAllaah and SubhaanAllaah.’

He said, ‘Count your sins; I guarantee that you will not lose anything of your good deeds!  Beware, O Ummah of Muhammad!  How quick you are to your destruction!

Here we are, the Companions of your Prophet – abundant, everywhere and here is his clothing which has not been [wasted away] and his utensils have not been broken. I swear by Him in Whose Hand is my soul, either you are an Ummah more rightly-guided than the Ummah of Muhammad or you are opening the door of misguidance.’

They said; ‘We swear by Allaah, O Abu Abdur-Rahmaan, we did not intend anything but good.’

He said: ‘How many people intend good but never achieve it.  Verily the Messenger of Allaah – narrated to us, ‘Indeed there will be a people who read the Qur’aan but it does not pass beyond their throats.’  I swear by Allaah, I do not know. Perhaps most of them are from amongst you.’

Then he went away.

‘Amr bin Salamah said, ‘We saw some of those sitting in those circles fighting on the Day of Nahrawaan, along with the Khawaarij.’[2]

Indeed Ibn Mas’ood Radi Allaahu anhu reprimanded a group who were gathered together in the form of circles, remembering Allaah, and Ibn Mas’ood used as an evidence against their misguidance in that they opposed that what the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- were upon, those who had witnessed the Messenger -sallAllaahu alayhi wa sallam, and they knew his statements, his actions, and his situations, which the Companions used to use to show their guidance.

[Abu Hanifah an-Nu’man]

Imam Abu Hanifah -Rahimullaah- said:

‘That raising the voice in making Takbeer (saying Allaahu Akbar) is principally a Bida’, because it is Dhikr, and the Sunnah regarding Dhikr is with lowering the voice.’[3]

[Malik bin Anas]

From Ibn Wahab who said:

‘I said to Malik -Rahimullaah-: ‘What would you say if you saw a group of people gathering together and all of them together reading one Soorah till the end of theSoorah?

Imam Malik rejected that and found fault with that and said:

‘This is not how the people used to do this, rather one man used to recite to another person for learning purposes.’[4]

Ibn Wahab also said in ‘Taj wal-Ikleel li Mukhtasir Khaleel’:

‘Malik disliked that recitors gather together reciting one Soorah, and he said: ‘this was not from the practice of the people,’ and he regarded it as a Bida’.[5]

[Yahya bin Ma’een & Ahmad bin Hanbal]

al-Fadl bin Mihraan said: ‘I asked Yahya bin Ma’een and Ahmad bin Hanbal: ‘Indeed we have a group of people who get together and make Dua’, recite Qur’aan (collectively) and remember Allaah Ta’ala together, how do you view these people?’

As for Yahya bin Ma’een he said: ‘They should read from the Mus’haf (Qur’aan), and make Dua’ after the prayer and remember Allaah individually to themselves.’

al-Fadl bin Muhammad said: ‘I said: ‘I have a brother who takes part with them.’

Yahya said: ‘Forbid him from that.’

I said: ‘He does not accept.’

Yahya said: ‘Admonish him.’

I said: ‘He does not accept. Should I boycott him?’

He said: ‘Yes.’

Then I came to Ahmad and told him similar to what I had said to Yahya and Ahmad also said to me:

‘They should read from the Mus’haf, and remember Allaah Ta’ala individually and seek the hadeeth of the Messenger of Allaah sallAllaahu alayhi wa sallam.’

I said: ‘Should I forbid my brother?’

Ahmad said: ‘Yes.’

I said: ‘And if he does not accept.’

Ahmad said: ‘Of course he will InshAllaah, since indeed this is an innovation, this type of gathering which you describe.’

I said: ‘and if he does not accept should I boycott him?’

Ahmad smiled and remained silent.’[6]

If an opponent contests what has preceded and says, there are Sharia’ texts which indicate to the excellence of gathering for Dhikr, and this is what is established in Saheeh Muslim from Abu Hurairah Radi Allaahu anhu from the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Indeed Allaah –Tabaraka wa Ta’ala – has  noble Angels who travel around, they search for gatherings of Dhikr, and if they find gatherings where there is Dhikr they sit with those people and they encompass each other with their wings, until they fill that which is between them and the heavens of the Dunyaa, then when they leave they ascend and climb to the heavens.

Then Allaah – Azza wa Jal- asks them – while He knows more about them than they do -: ‘From where did you come?’

They will reply:

‘We came from worshippers of Yours on the earth, and they were saying:SubhaanAllaah (Far is Allaah from imperfection), Allaahu Akbar (Allaah is the Greatest), laa ilaaha illAllaah (there is none worthy of worship in truth except Allaah) and Alhamdulillaah (Praise be to Allaah) and they were asking of You. . . .’[7]

And there are other similar evidences.

The reply to this objection is from different points:

1- The wording ‘Dhikr’ and ‘Tasbeeh’ is mentioned in the texts (Book & Sunnah) unrestrictedly. For an unrestricted wording in the Sharia’ it is not allowed to limit it to a particular number or amount, or to a particular form, except if there is a text from theSharia’ present regarding it.

As for Dhikr in a collective form with voices in unison, then this has not been mentioned in the Book of Allaah nor in the Sunnah of His Messenger -sallAllaahu alayhi wa sallam.

Therefore, what is mentioned in the texts, with the encouragement to perform Dhikr in a plural form does not indicate in itself to making Dhikr collectively, because it is an unrestricted wording, and an unrestricted wording cannot be limited except with aSharia’ evidence, and there is no proof to restrict making Dhikr in unison in this issue.

2- That the Companions did not understand this form of Dhikr from these texts of theSharia’, rather they rejected this form, and they dispraised the one who did this form of Dhikr.  They regarded this from the innovated matters in the Deen, as has preceded in the story of Umar and Ibn Mas’ood, and the understanding of the Companions of the texts of the two revealed sources (the Book & the Sunnah) precedes the understanding of other than them.  Rather it is an obligation to follow their understanding, and it is not allowed to abstain from it.

3- That the Imams also rejected what the Companions rejected as has been mentioned from Abu Hanifah, Malik, Ahmad bin Hanbal and others.

This indicates that they are united upon rejecting and criticizing this form of Dhikr, and along with that I will add two more statements of two Imams from the Maliki Madhab, and they are Qurtubi and Tartooshi.

Abul-Abbas Ahmad al-Qurtubi said:

‘As for the saying of the Messenger -sallAllaahu alayhi wa sallam:

‘No people gather together in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, without tranquility descending upon them, mercy enveloping them, the angels surrounding them, and Allah making mention of them amongst those who are with Him.’[8]

The houses of Allaah are the Masajid, as Allaah Ta’ala said:

<< In houses (Masajid), which Allah has ordered to be raised, in them His Name is glorified in the mornings and in the afternoons or the evenings>>[9]

Those who hold it permissible to read the Qur’aan in congregation in unison (one voice) adhere to this hadeeth, as is done here in Morocco.  Some of our scholars have disliked that, and held the opinion that it is a Bida’, since it was not the way of the Salaf in reciting like this.  But rather the hadeeth is understood to be that every individual studies the Book of Allaah by them self, or with someone who will correct them.’[10]

Tartooshi said:

‘These Aathaar (narrations) necessitate the permissibility of congregating to recite the noble Qur’aan with the intent of studying it, learning it, and revising it. That takes place by a student reading it to a teacher, or a teacher reading it to a student. And if two people have an equal level of knowledge then one of them reads to the other for revision and studying purposes, this is how teaching and learning occur, without having to recite in congregation.’[11]

Concluding, I bring attention to an issue: which is that being continuous upon gathering for the Dhikr of Allaah – even if it does not include doing so in unison – has not been legislated, because there is no text from the Qur’aan nor from the Sunnah being continuous in gathering in this way. Likewise, being continuous upon this type of congregation resembles the congregations which are permissible, like the five daily prayers, the Juma’ prayer, the two Eid, and the Hajj.

Therefore, there is a distinction between what is taken as Sunnah and custom, and these gatherings, which resemble legislated ones, and between that which is done sometimes, since this is permitted, and this is the guidance of the Companions of the Prophet -sallAllaahu alayhi wa sallam, as they would sometimes gather together.

al-Imam Ibn Taymeeyah said:

‘Gathering for optional prayers, or to listen to Qur’aan, or for the Dhikr of Allaah, etc. if that is done sometimes then it is better since it has been authentically reported from the Prophet -sallAllaahu alayhi wa sallam- that he prayed an optional prayer in congregation sometimes. Likewise, he went out to his Companions and there would be amongst them one who would recite and the others would listen, and the Prophet -sallAllaahu alayhi wa sallam- would sit with them to listen. And the Companions of the Messenger of Allaah sallAllaahu alayhi wa sallam would, if they gathered order one of them to recite while they would listen. . . . .

As for taking gatherings successively repeating them, repeatedly and regularly over weeks, months and years, other than gatherings which have been legislated. Then these type gatherings which resemble gatherings for the five daily prayers, the Juma’prayer, the two Eid, and the Hajj, that is because those other gatherings are innovated and newly invented. Therefore, there is a difference between what is taken as a Sunnah and what is taken as a habit and that which resembles what is legislated, and this difference has been mentioned by Imam Ahmad and others from the Imams.

Abu Bakr al-Khalaal narrated in ‘the book of manners’ from Ishaq bin Mansoor al-Kosaj that he said to Abu Abdullaah:

‘It is disliked that a people gather to make Dua’ to Allaah and to raise their hands to Allaah.

Imam Ahmad said: ‘I do not reject for brothers, if they should unintentionally gather except that they should not do it a lot.’

Ishaq bin Rahawayeeyah said the same as what Imam Ahmad said.

As for the wording: ‘not do it a lot’ means not to take it as a habit so much that it is done a lot, and this is the speech of Ishaaq.’[12]

Ibn Taymeeyah also said:

‘Gathering upon reading, Dhikr and Dua’ is good and recommended as long as it is not taken as a regular habit – just like those gatherings which are legislated – and that there is no evil Bida’ connected to it.’[13]

Shaatabi al-Maliki said:

‘Constantly making Dua’ in a form of a congregation was not from the actions of the Messenger of Allaah sallAllaahu alayhi wa sallam, as it was not from the statements of the Messenger, nor was it from that which he allowed.’[14]

Footnotes

[1] Collected by Ibn Abi Shaybah (8/558) from Muwayeeyah bin Hisham who said Sufyaan narrated to us from Sa’eed al-Jareeree from Abi Uthmaan, & its chain is Hasan.

[2] Narrated by ad-Darmi in his Musnad. The chapter about the dislike of taking opinions (1/286-287) by ‘Amr bin Yahya bin ‘Amr bin Salmah from his father, from his grandfather.

[3] Badai’ as-Sanai’ by al-Kasani al-Hanafi (2/99)

[4] al-Madkhal by Ibn al-Hajj (1/91)

[5] (2/85) & al-Khaleel said: in his ‘Mukhtasir’ (p.38), and this is the main issue in theMadhab of Malik amongst the later comers: ‘This dislike of doing Sujood of gratefulness in unison, & reciting Soorah Zilzal together by raising voices in the Masjid and reciting Qur’aan and Dhikr in a musical way.’

The Malikeeyah clearly disliked this.

And in ‘at-Taj wal-Ikleel li Mukhtasir Khaleel’ (2/85): ‘Muhiddeen an-Nawawi commented regarding the saying of the Prophet -sallAllaahu alayhi wa sallam-: ‘No group of people gather together to recite the Book of Allaah except….’

This hadeeth shows the permissibility of reciting the Qur’aan in unison, this is ourMadhab, and the Madhab of the majority, however Malik rejected it and some of our companions interpolated it.

Ibn Rushd said: ‘Indeed Malik disliked this because it is a matter which is innovated, and because these people desired to recite it in a musical tone, in the same way singers do, so the reason for it being disliked is clear.’

[6] ‘al-Adab ash-Shareeya’ by Ibn Muflih (2/75)

[7] Collected by Muslim in the Book of Dhikr & Dua’, Chapter The Excellence of gatherings of Dhikr.

[8] Collected by Muslim in the Book of Dhikr & Dua’, Chapter The Excellence of gatherings of reading Qur’aan & upon Dhikr.

[9] [Noor: 36]

[10] ‘al-Mufhim ‘ala Saheeh Muslim’ (9/424)

[11] Kitab al-Hawadith wal-Bida’ p.166

[12] Iqtida Siraat-ul-Mustaqeem (1/305)

[13] Majmoo’ al-Fatawa (22/523)

[14] al-‘Itissam (1/248)

The Messenger’s -sallAllaahu alayhi wa sallam- Supplication For Anas -Radi Allaahu anhu – Shaykh al Albaani

The Messenger’s -sallAllaahu alayhi wa sallam- Supplication For Anas Radi Allaahu anhu
Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya 

140 – From Qatada who said: I heard Anas saying: I heard Umm Sulaym who said:

‘O Messenger of Allaah! Make Dua’ to Allaah for Anas’

The Messenger -sallAllaahu alayhi wa sallam- said: ‘O Allaah increase his wealth and offspring and bless him in what you have provided for him.’

Collected by Bukhari and Tirmidhi

141-  From Thaabit, from Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to Umm Haraam and she brought him some dates and margarine but the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Return this to its container and the other to its jug, since I am fasting.’

Then he stood and led us in a two Rakah optional prayer and Umm Haraam and Umm Sulaym stood behind us.  He made me stand on his right hand side – and according to Thaabit – Anas continued: He led us in an optional prayer on a mat. When he finished his prayer, Umm Sulaym said: I have a specific request, make Dua’ to Allaah for your young servant Anas.

The Messenger -sallAllaahu alayhi wa sallam- never left anything of good from theDuniya and the Hereafter except that he supplicated it for me, then he -sallAllaahu alayhi wa sallam- said:

O Allaah increase his wealth and offspring and bless it for him.’

Anas said:

‘My daughter informed me that I had been provided with some ninety odd offspring from my loins. There was not a man from amongst the Ansaar who had more wealth than me, then Anas said: ‘O Thaabit, I do not own any gold or silver except for my ring.’

Collected by Abu Dawood, I say that this Isnaad is Saheeh upon the conditions of Muslim. It is also collected by Ahmad & Muslim.

In the narration of Ahmad:

‘Then the Messenger sallAllaahu alayhi wa sallam supplicated for Umm Sulaym and her family.’

And the narrator mentions:

‘Anas mentioned that his eldest daughter Ameenah informed him that there were more than one hundred and twenty from his offspring buried when Hajjaj appeared.’

Albaani said: that this Isnad of three narrators is authentic upon the conditions of Bukhari & Muslim.’

Al-Albaani Commented:

‘From the benefits of the hadeeth and its Fiqh:

There are many benefits in this hadeeth, I will mention some of them briefly, except where detail is necessary:

1- That supplicating for increase in wealth and offspring is something which is legislated.

Bukhari has a chapter heading for this hadeeth: ‘Chapter: Supplicating for blessings in having lots of wealth and offspring.’

2- And that wealth and offspring are a blessing and goodness if Allaah -Tabaraka wa Ta’ala is obeyed in respect to them. How misguided is the one who tries to limit how many children they have, using so many different means, like birth control or regulating it, let alone aborting the foetus and for the most insignificant reasons, and obtaining Fatawa to make their actions permissible! !

3- Allaah answered the Dua’ of His Prophet sallAllaahu alayhi wa sallam for Anas, and it became reality, until he became the one with the most wealth and offspring from amongst the Ansar.

4- That it is allowed for the one fasting an optional fast, when he visits a person and food is presented to him that he does not have to break his fast, but he supplicates for the host with goodness. And from the chapters of Bukhari: ‘Chapter whoever visits a people and does not break his fast with them.’

5- That if a man is led in prayer by another man, he should stand on the right of the one leading the prayer.  What is evident is that he stands right next to him, not forward nor just behind him, because if anything like this ever occurred then the narrator would have narrated it, especially since the Messenger sallAllaahu alayhi wa sallam repeatedly led individual companions in prayer.

There is a hadeeth of Ibn Abbas regarding this in Saheeh Bukhari and Muslim, and Bukhari brought a chapter heading for the hadeeth of Ibn Abbas, and Muslim brought it from Jabir. The chapter which Bukhari mentions is: ‘Chapter: if there are two people praying then one stands equal next to the one leading the prayer.’

Al-Hafidh said in ‘al-Fath’ (2/160):

‘Regarding the saying of Bukhari: ‘equal’ means that he does not stand forward from the Imam and nor just behind him, it is as if the compiler (Bukhari) indicates to what occurs in some of the narrations from Ibn Abbas with the wording: ‘So I stood next to him’ and that apparently means equal to him.

And AbdurRazzaq narrates from Ibn Juraij  who said: I said to ‘Atta:

‘A man prays along with another man, where should he stand?’

He answered: ‘On his right hand side.’

So I asked: ‘Does he stand equal to him so that he is in line with him and one is not ahead of the other?’

He answered: ‘Yes.’

I asked: ‘Do you like it that they stand equal so there is no gap between them?’

He answered: ‘Yes.’

In ‘al-Muwatta’ from Abdullaah bin Utbah bin Mas’ood who said:

I entered upon Umar bin al-Khattab during the morning before Dhur and I found him inRuku (bowing in the prayer) I stood in prayer behind him, but he brought me forward until he placed me next to him on his right side.’

I (Albaani) say: This Athar in ‘al-Muwatta’ with an authentic chain from Umar Radi Allaahu anhu, along with the previously mentioned Ahadeeth are strong proof of the previously mentioned issue of standing equally in the prayer.

As for the saying that it is recommended that the single person following the Imam should stand slightly behind the Imam, as is mentioned by some of the Madhahib(schools of thought), with some of them elaborating about this issue – along with there being no evidence for it from the Sunnah likewise, it also opposes what is apparent from these Ahadeeth, and this narration of Umar, and the previously mentioned statement of ‘Atta and he is the Imam, the noble Taba’ee (Follower of the Companions) Ibn Abee Rabah and likewise it opposes the other statements.

It is more befitting for the Believer to leave those statements of the Madhahib (schools of thought) to their founders, believing that they are rewarded for it, because they endeavoured and formulated an opinion intending the truth, and it is upon the believer to follow what is established in the Sunnah, since indeed the best guidance is the guidance of the Messenger sallAllaahu alayhi wa sallam.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth no. 219  p.]

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 guidance.

Who is more knowledgeable in Hadeeth? – Shaykh al Albaani

By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

The Shaykh was asked:

Regarding refuting the book ‘Sunnah Nabaweeyah Bayn Ahl-ul-Fiqh wa Ahl-ul-Hadeeth’ [By Muhammad Ghazali] since there are flaws concerning the hadeeth, many of the scholars have refuted it. What is your opinion about the book? What’s your opinion about the refutations?

The Shaykh Answered:

‘This book is very dangerous to the Sunnah, and to the scholars of the Sunnah and the followers of the Sunnah.

There is no doubt that those who refuted it are united upon the truth, even though their methods may differ. From them are those who are strict, from them are those who are easy going and from them are those who are in the middle.

This man [Muhammad Ghazali] in addition to not being a critic, he is not established upon the knowledge of hadeeth nor upon the foundations of Fiqh principles, and along with that he adds to his use of evidence the opinions of others mockingly.  This is not what someone does whose aim it is to advise the people, so because of this he exposed himself to many, many problems and he is deserving of these problems. It is sufficient that he attacked the Ahadeeth which are present in the ‘Saheeh’ without following the methodology of the scholars and critics as some of them did in the olden days like; Daraqutni, and the likes of Ibn Taymeeyah, and Ibn al-Qayyim, when they would critically examine some of the Ahadeeth. However, they would criticize with knowledge, piety and reflection.  As for this man then he does not criticize except with his own desires from one direction, and with ignorance of hadeeth and its texts from another direction.  Due to this the scope of refuting him is very extensive, so perhaps those who take part in refuting him with their different methods, they took part in that which was obligatory upon them in supporting hadeeth firstly, and the scholars of hadeeth and its followers. This is a brief answer according to what you mentioned.’

The Questioner continues:

‘Do you not see O noble Shaykh, regarding this topic that it is better for the current scholars of Islaam to schedule a meeting and a debate about this subject, this is from one direction. Also, do you not see that it is necessary for the noble scholars of Islaam, the likes of yourself to author a refutation against this man, since these great refutations have an effect upon the people. Also, do you not see that there should be more refutations against him, more than a lecture and gathering because he has affected the minds of many of the Muslims?’

The Shaykh responded:

‘This is true, with no doubt or suspicion, however the issue is, as has been said a long time ago:

‘Not everything a person wishes, can be achieved * A ship does not want a severe storm to blow’

I have many works, which unfortunately do not allow me the scope to undertake some of the other religious obligations, this is due to the many projects that I am connected to.  However, perhaps those who have undertaken refuting this person, should form a committee to study these refutations and choose the best of them, then print them and distribute them to the people, to bring this refutation closer to all the people especially those who have been allured by the philosophy of this man and his tongue.

As for me personally, I am unable and cannot. I indeed held the opinion for example, of at least going to Afghanistan for calling to the Book and the Sunnah, at least amongst the different Arab nationalities, and I excused myself as you can see of my old age.  Otherwise it is necessary to undertake refuting this man, and from those who refuted this person, the likes of our brother Dr. Rabia’ bin Hadi, the professor of the subject of hadeeth in the university, you may have come across his refutation, indeed he has more knowledge of hadeeth than other than him.

Anyway, as for your suggestion of forming a committee of scholars to debate this man, then I don’t think that there will be any benefit whatsoever, because you have been trialed before him with some of the Soofeeyah, who supported some Bida’ and the superstitious acts of the Soofeeyah.  It was seen that he could be rectified and be debated but this did not benefit him whatsoever.

So perhaps, what is more advisable or better for rectification and beneficial is to form a small committee made up of some of the noble scholars and they choose the strongest and closest from these refutations in understanding, or that they choose from the collection of these refutations, issues which are stronger, and rewrite them with sentences which are clear and understandable for the general people.  This is my opinion, and Allaah knows best.’

[Taken from the Audio Cassette: ‘Rihlaat an-Noor’ 1410 A.H. Tape 38]

How Allaah Ta’ala Regards Disability ? – Shaykh al-Albaani

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

The Shaykh was asked:

‘A woman went to the hospital and the doctors aborted her four month old fetus, with the argument that the woman had German Measles or measles and if we did not abort it, it would have come out deformed or mentally disabled; what is your opinion?

The Shaykh Answered:

‘I am asked a lot regarding the likes of this situation, and we hold the opinion that you should not respond to these doctors, since their silent expression says: <<we do not think it but as a conjecture, and we have no firm convincing belief (therein).’>> [Al-Jathiyah: 32]

We have been informed from more than one source that some women had been informed by some doctors the like of this information [of aborting fetuses], but they did not consent to aborting and to miscarrying, and the new-born was delivered naturally, so this confirms that it is nothing but as conjecture.

Also, every command is in the Hand of Allaah –Tabarak wa Ta’ala- He has the command and He creates everything, so it is not befitting that some doctors participate in the likes of these matters, of which the reality is hidden from all people. Perhaps some people research into some hidden matters more so than others, so it is not allowed to look into the unknown future for all the people, and no-one knows the unseen except Allaah –Tabarak wa Ta’ala.

So a woman … perhaps gives birth to a fetus that is deformed or similar to a deformed child, or like it is said nowadays, that it is disabled etc. . . . so, in respect to us being Muslims believing in Allaah –Azza wa Jal-  and that He is al-Hakeem (The All-Wise) and al-Aleem (The All-Knowing) there is no fault in His creation. So this variance which we generally see between human beings whether it is in skin colour or in height or shortness in stature or in being males or females, or in health and safety, or regarding diseases and illness etc. then all of this is what al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) has pre-destined. Because the Lord –Azza wa Jal- wants to show His slaves that what they regard as good and ugly, then all of that according to Allaah –Azza wa Jal- is good. The way we look at the creation of Allaah – Azza wa Jal- is not the way the Creator Himself –Tabarak wa Ta’ala- views things, because <<there is nothing like unto Him and He is the All-knowing and All-Seeing.>> [Shura:11]

At this opportunity it is necessary for me to mention a hadeeth, which I regard as very great concerning this topic and an answer to this question.

The Prophet –sallAllaahu alayhi wa sallam- saw a  man from his Companions, walking wearing a long garment and it was trailing below his ankles, so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so, raise your garment since it is closer to piety and better to remain cleaner.’

The man said: ‘O Messenger of Allaah I am bow-legged.’

The shaykh continues:

‘So this person lengthened his garment so that he could cover up this deficiency as he had presumed, and he apologized for this reason for having lengthened his garment so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so – [the shaykh said: ‘and here is the main point’ ] – ‘All of Allaah’s creation is good. All of Allaah’s creation is good.’ [Saheeh: ‘Silsilah Saheehah’ 1441]

So this is why, what we see with our human physical eyes, has to be judged immediately that this is a deficient sight. We see, as is mentioned in an old Arabic proverb: ‘Not past his rabbit like nose’ (tip of his nose).  They used to say of old, ‘so and so does not see past his rabbit like nose’ (does not look further than the tip of his nose).  As for looking far ahead then no! In addition to this no matter how far a human being can see, no matter how very far, it is still a deficient sight.

This Companion from the Companions of the Messenger –sallAllaahu alayhi wa sallam-saw himself as defective due to being bow-legged and the disability which was in his calves, so he covered it up by lengthening his garment. Because if he raised his garment slightly then some of the disability would have become exposed, so the Prophet –sallAllaahu alayhi wa sallam- brought his attention to this. That what you see as a deficiency is not a deficiency because Allaah is the One Who created you like that, and this is not from your own doing. Just like Allaah –Azza wa Jal- said: <<This is the creation of Allaah. So show Me that which those (whom you worship), besides Him have created. >> [Luqman: 11]

Therefore this child, this fetus, if it is born naturally and it was disabled or was afflicted with an illness which the doctors previously had presumed, then this is the Will of Allaah which is the Destiny that Allaah made so that it can be a lesson for healthy people.  As it has been said: ‘Health is a crown placed upon the head of healthy people which none can see except a person who is ill.’

There is also a very great, noble prophetic instruction, which is: ‘Do not look at those above you but look at those below you, since it is more befitting that you do not belittle the blessings of Allaah upon you.’ [Saheeh Lighayrihi: ‘Saheeh Targheeb  wa Tarheeb 2233]

So perhaps there is a person who has a beautiful form, however there are people who look at themselves and view themselves as ugly and they might say that this person really is beautiful.  So this is the variance in the creation and in beauty and it is the predestination of Allaah al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) al-Hakeem (The All-Wise).

So when Allaah created beauty He also created its opposite, as we have said that it is created for an Infinite Wisdom, we can express this with what has been said a very long time ago: ‘Opposites clarify each other.’

If it was not for ugliness, beauty would not be known. If it was not for illness, health would not be known. If it was not for males there would not be females. If it was not for females there would not be males.  So all this creation that we see, that Allaah created the people upon, it is from the Wisdom of Allaah –Azza wa Jal- this is why it is not befitting to conform to the opinions of doctors concerning matters which have not yet entered the sphere of life, and when it comes into the sphere of life then comes the saying of the Messenger –sallAllaahu alayhi wa sallam-: ‘O slaves of Allaah seek treatment, since indeed Allaah did not send down a disease except that He sent down the cure.’

This is the hadeeth of Usamah bin Shareek –RadhiAllaahu anhu-, it was also narrated by another noble Companion and he is none other than Abdullaah bin Mas’ood –RadhiAllaahu anhu- with an extra wording, he said: ‘Seek cure O slaves of Allaah since indeed Allaah did not send down a disease except that He sent down the cure, whoever knew it, knew it and whoever was ignorant of it, was ignorant of it.’ [Saheeh: ‘Silsilah Saheehah’ 451]

Therefore, there is nothing to hinder seeking cure later on, however there is a condition which needs to be taken into consideration, which is, that this seeking cure is due to a matter which the new-born is exposed to, i.e. that it is not allowed to change the creation of Allaah –Azza wa Jal, because Allaah –Azza wa Jal- mentions about the accursed Shaytan in the Noble Qur’aan, that the Shaytaan challenged the will of the Lord of the worlds –Azza wa Jal- in respect to Adam and his offspring saying: << I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.>> [Nisa’:119]

So it is not allowed to change the creation of Allaah –Azza wa Jal- and this has examples, very many examples.

[Taken from the cassette collection ‘Silsilah al-Huda wa Noor’ No.634]