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Is it permissible to pay someone to teach the Qur’aan? Dr Saleh as Saleh

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Point of Benefit : Is it permissible to pay someone to teach the Qur’aan?
Researched By Dr. Saleh As-Saleh 1427/2006

Al-Hamdulillaahi Rabbil ‘Aalameen was-Salaatu was-Salaamu ‘Alaa Muhammadin wa ‘Alaa Aalihi wa-Sahbihi Ajma’een.

Payment in exchange for teaching of the Qur’aan is not without the following matters:

(a) It is a portion of Razq: subsistence-food, allowance, or the like provided by the state’s treasury (Baytul-maal). In this case it is permissible to take.

(b) It is an unconditional payment: the teacher does not set payment as a precondition. So, in this case, it is permissible to pay him for his teaching.

(c) It is a form of Ji’aalah: Setting up a reward, allowance, or the like for carrying on a permissible task within a specified or unspecified period. For example, to state that whoever teaches my son the Qur’aan or half of it, I will give him such and such. This is permissible. Even the majority of the scholars who see that it is forbidden to receive wages on teaching the Qur’aan, said that it is permissible to take the Ji’aalah and the Razq from Baytul-maal.

(d) It is a conditional payment: The teacher will only teach in exchange for specified wages. There are two main views for the ‘Ulamaa’ as to the permissibility of this case: (1) Impermissible, and (2) Permissible.

The First View: It is impermissible

This is the famous view of the math-hab of Imaam Ahmad (rahimahhullaah), and the saying of Imaam Abu Haneefah (rahimahhullaah), ‘Ataa’, Ad-Dahaak bin Qays, and Az-Zuhree (rahimahhullaah), and some contemporary scholars. They based their view on certain evidences, amongst which:

(i) The hadeeth of ‘Abdur-Rahmaan ibn Shibil (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and exceed not the limits therein and turn not away from it, and eat not with it and amass not wealth therewith…” [1]

The textual aspect for the impermissibility lies in the Prophet’s saying: “And eat not with it [don’t make a means of sustenance] and amass not wealth therewith.” Taking wages for the teaching of the Qur’aan is considered of “eating with the Qur’aan and amassing wealth therewith.”2

(ii) The hadeeth related by ‘Ubaadah ibn As-Saamit (radhi Allaahu anhu) in which he told of his teaching of the Qur’aan to some people of Ahlu-Suffah3 and that one of them gave him a bow as a gift. ‘Ubaadah said: “It is only a bow and not money.” He then asked the Prophet (صلى الله عليه و سلم) about it and he (صلى الله عليه و سلم) said: “If you are pleased that you would be encircled by it a ring of fire around your neck [on the Day of Resurrection], then accept it!” [4]

(iii) The hadeeth narrated by Ubay ibn Ka’b (radhi Allaahu anhu) who said: “I taught someone the Qur’aan and he gave a bow as a gift. I mentioned this to the Prophet (صلى الله عليه و سلم) who said: “If you take it then you would be taking a bow of fire.” So, I returned it. [5]

The proof of prohibiting the wages is deduced from the threatening torment on the Day of Resurrection for the one who takes a gift for teaching the Qur’aan. If it is prohibited to accept a gift for teaching the Qur’aan, then by all means the prohibition on taking wages is even greater.[6]

(iv) The hadeeth of Jaabir (radhi Allaahu anhu) in which it is narrated that the Prophet (صلى الله عليه و سلم) entered the Mosque while some people were reciting the Qur’aan. Thereupon, he (صلى الله عليه و سلم) said: “Recite, all is well. In the future there will appear people who will straighten it (the Qur’aan) as an arrow is straightened.[7]

They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the hear after).”8 In another narration: “Recite it before there appear people who will recite it and straighten it as an arrow is strained, They will get their reward for it in this world and will not get it in the hereafter.” [9]

(v) The hadeeth of ‘Imraan bin Husain (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and seek with it Allaah, the Blessed and the Most High’s, reward for there will be those after you who will recite the Qur’aan seeking people’s reward therewith.”10 The aspect of prohibition lies in the clarification by the Prophet (صلى الله عليه و سلم) that the recitation of the Qur’aan is such that one seeks with it the reward from Allaah, not a reward from the people in the form of payment of wages. [11]

The Second View: It is Permissible

This view is held by Imaam Maalik, Imaam Ash-Shaafi’ee, Imaam Ahmad (in a second narration), some Hanafiyyah, Abu Qalaabah, Abu Thawr, Ibnul Munthir, and many contemporary scholars. The evidences upon which they relied included the following:

(i) The hadeeth of ibn ‘Abbaas ( radhi Allaahu anhu) in saheeh al-Bukhaaree in which he narrated that some of the companions of the Prophet (صلى الله عليه و سلم) passed by some people, and one of those people had been stung by a scorpion. One of the companions recited soorat al-Faatiha on the stung person for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, “You have taken wages for reciting Allaah’s Book.” They referred the matter to the Prophet (صلى الله عليه و سلم) who said:

“You are perfectly entitled to take wages for Allaah’s Book.” [12]

Imaam al-Bukhaaree added: As-Sha’bee13said, “The teacher should not fix the tuition, but if he is given something, he should accept it.” Al-Hakam [14] said: “I have never heard anybody saying that it is disliked for the teacher to take tuition.” [15]…

(ii) The hadeeth of Abee Sa’eed al-Khudree (radhi Allaahu anhu) in as-saheehayn reporting the story of some of the Prophet’s companions who came across an Arabian tribe who did not entertain them. The chief of the tribe was bitten by a snake (or stung by a scorpion). The tribe asked the companions to treat the chief with ruqya (Qur’anic recitation as a treatment). The companions conditioned that they pay them in exchange for the ruqya. The tribe accepted and the chief was cured after the recitation of soorat al- Faatiha on him. The tribe presented a flock of sheep to the companions according to the agreement. The companions consulted with the Prophet (صلى الله عليه و سلم) before taking the sheep. He (صلى الله عليه و سلم) said: “Take it and assign a share for me.” [16]

These evidences were considered by the advocates of the first view as proof for the permissibility to take wages in exchange for ruqya not for teaching the Qur’aan. The response was that there is no difference between the two; if it is permissible to be paid in exchange for ruqya, which is part of the Qur’aan, then it is also permissible to take fees for teaching the Qur’aan, because ruqya is of the Qur’aan.

(iii) The hadeeth of Sahl bin Sa’d (radhi Allaahu anhu) in as-Saheehayn in which a woman presented herself to the Prophet (صلى الله عليه و سلم) for marriage, and a destitute man asked the Prophet (صلى الله عليه و سلم) to marry her to him. He did not have anything to pay for her dower. The Prophet (صلى الله عليه و سلم) asked him: “How much of the Qur’aan do you know (by heart)?” The man said: “I know such soorah and such soorah,” and he named them. The Prophet (صلى الله عليه و سلم) said: “I have married her to you for what you know of the Qur’aan.” [17]

This is considered a proof permitting the teaching of the Qur’aan in exchange for dowry, and if this is allowed in marriage, then by all means it is permissible in cases where teachers are to be hired out to teach the Qur’aan.[18]

Discussion: The evidences of the second view are stronger and more authentic in regard to their confirmation than those of the first view. The closest position is that the prohibition is directed more towards taking gifts, wages and the like for the recitation of the Qur’aan when, in the beginning of Islaam, there was a need to spread the Qur’aan in the hearts of the believers. Still, however, the evidences of the first view, cautions that it is better not to take wages for teaching the Qur’aan and thus limits the view of permissibility to befit the need and circumstances.

Given, the weak situation of Muslims nowadays, and the attachment of many of them to this worldly life, and knowing that in certain communities situations may arise such that there is a genuine need to teach the Qur’aan, then:

(i) If the teachers are available and there are those who teach without taking payment in return, then they should be preferred.

(ii) If the only teachers available are those who ask for tuition for their teaching, or that the teachers who do not request tuitions are few in number, then hiring teachers from the former category to fulfill the needs of the community is permissible due to necessity. In this case it is better to chose from those teachers who are in need, not the rich ones. Shaykul-Islaam Ibn Taymmeyah (rahimahhullaah) stated that it is permissible to hire needy teachers to teach the Qur’aan. In this way the teacher intends to teach it purely for Allaah’s sake and takes the wages to spend on himself and his family, assisting him on his worship of Allaah. [19] It is noted that even some of the scholars who held the first view approved giving wages for teachers on the condition that they are full-time teachers and that the scope of hiring should not exceed the needs of the communities.

(iii) If the available teachers do not set up conditions for their teaching, and the students, their parents or the community at large, pays them for their services, then I hope, inshaa’Allaah, that this would be permissible. AND ALLAAH KNOWS BEST.

The slave hoping for Allaah’s Forgiveness,
Saleh As-Saleh.
24th Dhul Hijjah, 1427.
19See Majmoo’ Fataawaa ibn Taymeeyah (vol. 30, pp. 205-207).

References :

[1] Reported by Ahmad, Abu Ya’la, Al-Bayhaqee, and At-Tabaraanee in Al-Kabeer and Al-Awsat. Al- Haafith ibn Hajar said: “Its isnaad is strong.” [Fath, vol. 9, p. 82], and Al-Albaanee stated that its isnaad is saheeh [As-Saheehah, vol. 1, p. 466].

[2] According to advocates of the second view, this text does not necessitate prohibiting what the student may pay willingly to the teacher. In addition they directed the prohibition as being specific to recitation only. They also pointed out that some scholars criticized the narration of this hadeeth considering it weak, and thus it cannot stand to oppose the authenticity of the ahaadeeth in the saheehayn and which they consider more explicit in allowing wages on teaching the Qur’aan. Those in support of the first view consider that the ahaadeeth pertaining to the prohibition strengthen one another.

[3] Ahlu-Suffah: Those were poor people from the Muhaajireen who were driven away from their homes and had no money, or families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them, and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

[4] Reported by ibn Maajah in his Sunan (no. 2157). It is considered weak by many scholars like ibn Al- Madeenee and others.

[5] Sunan Ibn Maajah (no. 2158). Imaam Ath-Thahabee said: “Its isnaad is mudtarib (confounding). Al- Albaanee stated that its isnaad is weak as in al-Irwaa’ (no. 1493). He, however, considered the hadeeth of ‘Ubaadah ibn As-Saamit (see above), and another weak hadeeth narrated by Abud-dardaa’ (radhi Allaahu anhu): “Whoever takes a bow in exchange for teaching the Qur’aan, Allaah will hang upon him a bow of fire on the Day of Resurrection,” as supporting evidence that elevates the hadeeth of Ubay to the degree of saheeh. Note: A hadeeth is considered mudtarib if it is reported through various conflicting narrations with no possibility of preponderating. This may affect the isnaad as well as the text, and it necessitates the weakness of the hadeeth.

[6] The second view: The hadeeth of ‘Ubaadah and that of Ubay are weak, and that the Prophet (صلى الله عليه و سلم) knew that they taught the Qur’aan purely for Allaah’s sake, so he disliked for them to take anything in return. There is no harm, however, that the teacher who teaches the Qur’aan for Allaah’s sake, and does not ask for tuition, accepts from the student what the latter gives him willingly. In addition, the second view holds that the ahaadeeth of prohibition is more directed to cases of taking money in exchange for recitation of the Qur’aan, not for ta’leem (teaching the Qur’aan), and that ta’leem and recitation are two different matters.

[7] Apparently in reference to those who exceed the limits in the way of pronunciation of the words of the Qur’aan while in recitation. And Allaah knows best.

[8] Collected by Abu Daawood in his Sunan (Engl. Transl. vol. 1, no. 829). Al-Albaanee stated that its isnaad is saheeh (as-Saheehah, vol. 1, no. 259).

[9] Ibid, hadeeth no. 830.

[10] Reported by Imaam Ahmad and At-Tirmithee who said: “This hadeeth is hasan, though its isnaad is is not that strong.” Al-Albaanee said, “At-Tirmithee declared it hasan though its isnaad is weak, because of the many supporting narrations, and that this terminology by At-Tirmithee is clarified in his book as-Sunan (4:400).” [as-Saheehah, vol. 1, no. 257; the Shaykh (rahimahhullaah) mentioned some of the supporting narrations, two of which are sighted above (i. and iv)].

[11] In response to this, the second view states that the evidence from this hadeeth is only regarding the prohibition of seeking reward, and this is not the same as taking payment in exchange for teaching.

[12] Reported by al-Bukhaaree in his saheeh (vol. 7, no. 633) and in vol. 3, p. 263. People of the first view hold that what is intended here is the reward in the Hereafter. According to the second view, the context of the hadaath totally disapproves this opinion.

[13] As-Sha’bee, ‘Aamir bin Sharaaheel bin ‘abd Al-Hamadaani (d. 103Hj or later). He encountered five hundred of the sahaabah. [See Siyar A’alaam an-Nubalaa’, vol. 4, p.249].

[14] Al-Hakam bin ‘Utaybah al-Kindee, Abu ‘Abdillaah, the scholar of al-Koofah (d. 113Hj) [ibid, vol. 5, 208].

[15] Although these sayings pertain to knowledge in general, supporters of the second view see no difference because, according to them, the salaf did not differentiate between learning the Qur’aan or other disciplines of knowledge.

[16] Reported in saheeh al-Bukhaaree (vol. 7, no. 632) and in saheeh Muslim (vol. 3, no. 5458).

[17] Reported by Bukhaaree (saheeh al-Bukhaaree, vol. 7, No. 54), and Muslim (saheeh Muslim, vol. 2, No. 3316).

[18] According to supporters of the first view the Prophet (صلى الله عليه و سلم) gave this woman in marriage to this destitute man without a dowry honouring him for what he knew of the Qur’aan, and that he (صلى الله عليه و سلم) did not set up the teaching of the Qur’aan as sadaaq (dowry). However, according to the second view, this opinion is refuted by the narration in Muslim: “I have given her to you in marriage for the part of the Qur’aan which you know.” Also, the first view points out that this permission is peculiar to this case only, based upon a hadeeth reported in Sa’eed bin Mansour’s Sunan. In it the Prophet (صلى الله عليه و سلم) gave a woman in marriage to a destitute man and said: “Give her the soorah (which he knew) as her sadaaq and it should not be a dowry for anyone after you.” In response, advocates of the second view see that (a) this constitutes no evidence that this story is the same as the one reported in as-Saheehayn, and (b) there is dispute regarding this additional statement in the sense that it is limited to this report, but not in as-saheehayn and as-sunan.

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The Fifteen Aayaat of Prostration in the Qur’an – Shaykh Uthaymeen

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Clarifying the Narrations Pertaining to the Prostration Places in the Qur’aan

Terminology:

marfoo’: “raised,” a narration attributed to the Prophet
mawqoof: “stopped,” a narration from a companion.
radiyallaahu ‘anhu (t): may Allaah be pleased with him.
soorat: a chapter of the Qur’aan.
mufassal:  means the “last seventh of the Qur’aan,” and it starts from soorat Qaaf (#50) to the last soorat of An-Naass (#114)

1-al A’raf 7:206

“Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him”

The Narration is marfoo’ to Abud Dardaa’ (t) and it is weak, but authentically mawqoof to Ibn ‘Umar and Ibn ‘Abaas (radiyallaahu ‘anhum) as reported by ‘Abdur Razzaaq (i.e. in his musannaf). The scholars unanimously agreed to prostrate in this place as reported by Ibn Katheer in his Tafseer.

2-ar Ra’d 13:15

“And unto Allaah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

3-an Nahl 16:49

“And to Allaah prostate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e. they worship their Lord with humility]”

An authentic mawqoof report from ‘Umar Ibn al-Khattaab (t) in al-Bukhaari.  ‘Umar (t) recited soorat an-Nahl on a Friday on the pulpit and when reached the verse of the sajdah he got down from the pulpit and prostrated and the people also prostrated. The next Friday ‘Umar did recite the same soorat and when he reached the verse of sajdah he said: O people! When we recite the verses of sajdah whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate. Also it is an authentic mawqoof report in ‘Abdur Razzaaq’s (musannaf) from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum).

4- al Israa 17:109

“And they fall down on their faces weeping and it adds to their humility”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

5- Maryam 19:58
“… When the Verses of the Most Beneficent were recited unto them, they fell down prostrating and weeping.”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. Ibn Katheer reported the unanimous agreement to prostrate in this place.

6- 7-al Hajj 22:18

“See you not that to Allaah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind?”

al Hajj 22:77
“O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful”

The hadeeth on the first prostration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. And the narration on both prostrations is a mawqoof report from ‘Amr Ibn al-‘Aaas but there is weakness therein. However, there is a supporting report to it from ‘Uqbah bin ‘Aamir and Khaalid bin Ma’daan. It is authentically mawqoof from ‘Umar and his son ‘Abdullaah, Abud Dardaa’, and Abu Musa al-Ash’aree (radiyallaahu ‘anhum). Ishaaq said: For seventy years I have seen people prostrating the two prostrations in soorat al-Hajj.

8- al Furqan 25:60
“And when it is said to them: “Prostrate to the Most Beneficent (Allaah)! They say: “And what is the Most Beneficent? Shall we fall down in prostration to that which you command us?” And it increases in them only aversion”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

9- an Naml 27:25
“Allaah, laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq.

10- as Sajdah 32:15
“Only those believe in Our Ayat, who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.”

Its narration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf). And from Abu Hurairah (t) that the Prophet (r) used to recite soorat Alif Laam Meem as-Sajdah (chapter 32) in the Fajr prayer (authentic, in al-Bukhaari). Al-Haafidh Ibn Hajar said in al-Fath (i.e. Fathul Baari). I did not see in the transmissions an explicit statement that he (r) prostrated except in the Book of Sharee’ah, then he (al-Haafidh) mentioned the narration and said: And in its isnaad (transmission) there is some whose condition (of reliability) require (careful) study. Then he said: And At-Tabaraani has, in his sagheer,  a narration that is marfoo’ to ‘Ali (t). There is, however, weakness in its chain of transmission (isnaad). [End of al-Haafidh’s statements].

11- Saad 38:24
“… And Dawud guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allaah) in repentance”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

12- Fussilat 41:38
“But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired.”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

13- an Najm 53:62
“So fall you down in prostration to Allaah, and worship Him (Alone)”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

14- Inshiqaq 84:21
“And when the Qur’an is recited to them, they fall not prostrate,”

Its hadeeth is authentically marfoo’ in Muslim

15- al ‘Alaq 96:19
” … Fall prostrate and draw near to Allaah!”

Its hadeeth is authentically marfoo’ in al-Bukhaari

Point of Benefit: Al-Muwafaq (Ibn Qudaamah Al-Maqdisee) in al-Kaafi (v.1, p. 206) said that, “the places of the verses of prostrations are unanimously affirmed except those of the mufassal and the second sajdah in soorat al-Hajj.” The evidences for those prostrations, however, are as mentioned (above).

Completed by the pen of Muhammad bin Saalih al-‘Uthaimeen on 3/8/1404  (corresponding to: 4/5/1984).
Rendered into English by Saleh As-Saleh, may Allaah forgive me, my parents, my shayekh, and all Muslims. 

Friday, 16th of Rabee’ al-Awwal 1427 AH, corresponding to April 14, 2006

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The Correct Tawassul (Means of nearness to Allaah) and its Types – Shaykh ibn Uthaymeen

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Question 56: What is the correct and false Tawassul ?

The Answer: At-Tawassul is the infinitive of Tawassala, Yatawassal–meaning to take a means that will make the person reach his intended goal. So, its original meaning is: Seeking to attain the intended objective.

And it is divided into two types:

Correct: And this is the Tawassul through the correct means leading to the intended goal.

Incorrect: And this is the Tawassul by a way that does not lead to the intended objective.

With regard to the first type, and which is the Tawassul by the means that lead to the intended objective, then it is of several types, including:

1-Tawassul (seeking a means of nearness to Allaah) by means of His Attributes, regardless whether it is done in the general or specific sense.

An example on the general way is the statements mentioned in the hadeeth reported by ‘Abdullaah bin Mas’oud (radhi Allaahu anhu) concerning the invocation said to relief from distress and grief:

“O Allaah! I am Your slave, son of Your male slave and female slave. My forelock is in Your Hand. Your judgment concerning me is continuously executed. Your Decree over me is Just. I ask You by every Name which is Yours, with which You Named Yourself, Taught to anyone from Your Creation, or sent down in Your Book, or which You kept to Your Self in the Knowledge of the Hidden with You, that You make the Qur’aan the nurturer (the life of) of my heart, the light of my chest, the removal of my sadness and of my anxiety.” [77]

This case is a Tawassul by means of Allaah’s Names in the general sense, as in his (صلى الله عليه و سلم) saying: “I ask You by every Name which is Yours, with which You Named Yourself.”

With regard to the specific aspect, then it is to make Tawassul by means of one particular Name for a specific request befitting this Name, like what was reported in the hadeeth of Abu Bakr (radhi Allaahu anhu) when he asked the Prophet (صلى الله عليه و سلم) to inform him of a supplication that he may use in his prayer. So the Prophet (صلى الله عليه و سلم) said:

“Say: O Allaah, I have done great injustice to myself, and none can forgive sin except You, so forgive me a forgiveness from You, and be merciful to me, as You are The Most Forgiving, The Most Merciful” [78]

So he sought Forgiveness and Mercy and made Tawasssul to Allaah, The Most High, by means of two of His Names befitting what is being requested. So he said: “You are The Most-Forgiving, The Most-Merciful.” This type of Tawassul falls under the Saying of The Most High:

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them”. [Qur’aan, soorat al-A’raaf (7): 180].

Supplication here comprises two types: Supplication when a request is made (du’aaul mas’alah), and invocation through worship (du’aaul ‘Ibaadah).

With regards to the Tawassul to Allaah by means of His Attributes, then it is like the Tawssul by means of His Names in the sense that it could be general and specific. As to the general way, then it is like your saying: “O Allaah, I ask you by Your Beautiful Names and Most Supreme Attributes,” then you mention your request. And with respect to the specific way, then it is to perform Tawassul to Allaah, The Most High, by means of a particular Attribute that is specifically related to a particular request, like that which was mentioned in the hadeeth:

“O Allaah by Your Knowledge of the Hidden and Unseen, and Your Power over the Creation, grant me life for as long as You Know that life is good for me, and grant me death when death is good for me.” [79]

Here Tawassul to Allaah, The Most High, is by means of the Attributes of ‘Ilm (Knowledge), and Qudrah (Power): “By Your Knowledge of the Hidden and Unseen, and Your Power over the Creation.” …This comprises the one type of Tawassul.

The Second Type: A person seeks means of Nearness to Allaah by means of His belief in Him and in His Messenger.

So, he says: “O Allaah I have believed in You and in Your Messenger, so forgive me, or grant me success and rectitude.” Or that he says: “O Allaah by my faith in You and in Your Messenger I ask you such and such.”

And from this is the Saying of Allaah:

“Verily! In the Creation of the heavens and the earth, and in the alteration of night and day, there are indeed signs for men of understanding. Those who remember Allaah [always, and in prayers] standing, sitting, and lying down”…to His saying: “Our Rabb! Verily, we have heard the call of one (Muhammad صلى الله عليه و سلم) calling to Faith saying: ‘Believe in your Rabb,’ and we have believed. Our Rabb! Forgive us our sins and expiate from us our evil deeds, and make us die [in the state of righteousness] along with the Abraar” [the pious and righteous believers].” [Qur’aan, soorat aal- ‘Imraan (3): 190-191].

So they sought nearness to Allaah by their Eemaan in Him that He Forgive them their sins, expiate from them their evil deeds, and make them die along with the Abraar.

The Third Type is to make Tawassul to Allaah by means of righteous deeds.

And from this is the story of the three people who entered into a cave to sleep in it. They were trapped in the cave when a boulder [rolled down from the mountain] and blocked the entrance of the cave and they could not remove it away. So each one of them sought a means of nearness (Tawassul) to Allaah by means of a righteous deed that he had done. So the first one of them used his kindness to his parents as Tawassul, and the second used as Tawassul his perfect abstention from fornicating [with his uncle’s daughter]. As to the third one, he used as Tawassul his preserving the right of his employee. Each one of them said: “O Allaah if I did that seeking Your Face, then release us from our situation.” So the rock moved. This is Tawassul to Allaah (Azza wa Jal) by means of a righteous deed.

The Fourth Type is to use as Tawassul the conditions of a person, meaning that the supplicant seeks a means of nearness to Allaah by mentioning his circumstances and his state of need. And From this is the saying of Moosaa (alaihis salam):

“O My Rabb! I am in need of whatever good that You bestow on me.” [Qur’aan, soorat al-Qasas (28): 24].

In doing so, he is using Tawassul to Allaah by mentioning his condition, asking Allaah to bestow whatever good on him. A related case is in the saying of Zakhariyyaah (alaihis salam):

“My Rabb! My bones have grown feeble, and grey hair has spread on my head.” [Qur’aan, soorat Maryam (19): 4].

So these are some of the types of Tawassul, and all of them are allowed since they are good means to use as Tawassul to attain what is being intended.

A Fifth Kind of Tawassul

Question 57: Are there any other types of Tawassul in addition to the four that you have mentioned?

The Answer: Yes, there is an additional type of Tawassul and it is the seeking of nearness to Allaah by means of the supplication of a righteous man and whom it is hoped that his invocation will be answered, because the companions (radhi Allaahu anhum) used to ask the Prophet (صلى الله عليه و سلم) to invoke Allaah for them, generally and specifically.

Indeed it is reported in the saheehayen (al-Bukhaaree and Muslim collections of hadeeth) from the transmission of Anas bin Maalik ((radhi Allaahu anhu)) that a man entered the Mosque on the day of Jumu’ah and the Prophet (صلى الله عليه و سلم) was giving the Khutbah and said: “O Messenger of Allaah, the livestock are dying and the roads are cut off so supplicate to Allaah for us that He should give us rain.” So the Prophet (صلى الله عليه و سلم) raised up his hands and supplicated and said: ‘O Allaah bless us with rain,’-three times…and he did not descend from the minbar (pulpit) until the rain was dripping from his beard. The rain continued for a whole week. And on the next day of Juma’ah the same man or someone else came while the Prophet (صلى الله عليه و سلم) was standing giving Khutbah…and said: ‘Buildings are being destroyed and livestock are being drowned, so supplicate to Allaah to withhold it for us.’ So the Prophet (صلى الله عليه و سلم) raised his hands and said: ‘O Allaah, around us and not upon us…’ so he did not point with his hands in any direction except that the clouds cleared away…and we went out walking in sunshine.” [80]

And there are several incidences on which the companions asked the Prophet (صلى الله عليه و سلم) to supplicate to Allaah specifically for them. And from this is the case when the Prophet (صلى الله عليه و سلم) mentioned that seventy thousand of his Ummah shall enter Paradise without reckoning nor punishment, and that they are those who do not treat themselves with Ruqya,[81] nor do they believe in good or bad omen nor do they get themselves branded (cauterized), but the put their trust in Allaah; thereupon ‘Ukaashah bin Muhsin stood up and said: “O Messenger of Allaah, supplicate to Allaah to make me from amongst them.” So he (صلى الله عليه و سلم) said: “You are one of them.” [82]

This is also from the kind of permissible Tawassul: that a person asks someone to supplicate to Allaah, The Most High, for him, if it is hoped for that this person’s supplication will be answered. However, it should be that the person requesting someone to supplicate Allaah for him intends to benefit himself and his brother, the one from whom he asked the supplication, so that the request is not solely for his own interest. Since if you want to benefit your friend as well as yourself, then this will end up as something good for him. This is because when a man supplicates to Allaah for his brother in his absence, the angel says: “Aameen, and for you the same.” Similarly when someone supplicates Allaah for his brother, then he is from those who do good by virtue of this supplication, and Allaah loves those who do good.”

References

[77] Reported by Ahmad (1/391) and the wording is his, and al-Haakim (1/509) and others and its isnaad is saheeh as in as-Saheehah (no.199).
[78] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.8, no.338.
[79] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.7, no.575.
[80] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.2, no.55, nos.126-132, no.34, vol.4, no.782, and vol.8, no.115.
[81] Ruqya: Recitation of Qur’anic texts on an ill or charmed person as a treatment from disease.

Source: Fiqhul ‘Ibaadaat – Understanding Worship, By Sh. Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah), Translated by Saleh as Saleh (rahimahullaah)

The Creed of the Salaf (Righteous Predecessors) regarding the Noble Qur’aan – Shaykh ibn Uthaymeen

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Bismillaah

Question 60:

What is the creed of the Righteous Predecessors regarding the Noble Qur’aan?

The Answer:

The creed of the as-Salaf pertaining to the Noble Qur’aan is like their creed with regard to the rest of the Attributes and Names of Allaah, and it is based upon what is proven by the Book of Allaah and the Sunnah of His Messenger (صلى الله عليه و سلم). And we all know that Allaah, The One free of all imperfection, The Most High, described the Qur’aan as being His Words, and that it is sent down from Him. So, He, Most Magnificent and Most High, Says:

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ

“And if anyone of the Mushriks seeks your protection, then grant him protection so that they may hear the Word of Allaah [the Qur’aan], and then escort him to where he can be secure” [Qur’aan, soorat at-Tawbah (9): 6].

And the intended by the “Word of Allaah” here, without any doubt, is the Noble Qur’aan. And furthermore, He, the Most High, Says:

إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ

“Verily, this Qur’aan narrates to the Children of Israel most of that in which they differ” [Qur’aan, soorat an-Naml (27): 76].

So, the Qur’aan is the Word of Allaah, The Most High, letter and meaning. He really Spoke it and bestowed it upon Jibreel, the trustworthy, who then brought it down upon the heart of Muhammad (صلى الله عليه و سلم) so that he may be one of those who warn, in the plain Arabic language.

The Salaf also believe that the Qur’aan is a Revelation, brought down by Allaah (عزّ وجلّ) upon Muhammad (صلى الله عليه و سلم) in parts over a period of twenty three years as necessitated by Allaah’s Wisdom. In addition, its revelation is either original or occasional, meaning that some of it is brought down in response to a certain occasion that necessitated its revelation, and some of it is revealed without being due to a certain reason. Also some of it is revealed as a narration of a past condition that occurred to the Prophet (صلى الله عليه و سلم) and his companions, whilst some of it comes down as original legislations, revealed for the first time. This is according to what has been mentioned by the people of knowledge pertaining to this matter.

Furthermore, the Salaf say: “The Qur’aan is in the beginning from Allaah (عزّ وجلّ), and to Him it shall return at the end of time.” This constitutes the saying of the Salaf regarding the Noble Qur’aan.

And it is something well known to us all that Allaah, The Most High, described the Qur’aan with great qualities. He described it as hakeem (wise), kareem (an honourable reciter: Noble), ‘atheem (great), and majeed (glorious). And these qualities with which Allaah has described His Words applies to the one who holds to this Book and works according to it openly and inwardly. So Allaah, The Most High, grants him from the glory, greatness, wisdom, might, and authority, something that it would not be given to the one who does not cling to the Book of Allaah (عزّ وجلّ). That is why I call upon, from this pulpit, all of the Muslims, rulers and ruled, scholars and common people, to cling hold to the Book of Allaah (عزّ وجلّ), openly and inwardly, so that they attain the might, happiness, glory, and prevalence in the East and West.

Source: Fiqhul ‘Ibaadaat – Understanding Worship, By Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah), Translated by Dr. Saleh as Saleh (rahimahullaah)

Timings of Salah (Prayers) – Dr Saleh as Saleh [Audio|En]

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Umdatul ahkaam – Salaah – 44 – Timings of Prayers – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-44-timings-of-prayers-part-1-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 45 – 47 – Times of Salaah – part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-45-47-times-of-salaah-part-2-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 49 – 50 – Times of Salaah – part 3
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-49-50-times-of-salaah-part-3-saleh-as-saleh.mp3]

Source: Umdatul Ahkaam – Book of Salaah – Dr. Saleh as Saleh [Audio|En]

Salah – Facing the Qiblah – Umdatul ahkaam – Dr Saleh as Saleh [Audio|En]

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Umdatul ahkaam – Salaah – 64 – Facing the Qiblah – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-64-facing-the-qiblah-part-1-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 65 – Rulings on Qiblah – part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-65-rulings-on-qiblah-part-2-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 66 – Rulings on Qiblah – part 3
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-66-rulings-on-qiblah-part-3-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 67 – Rulings on Qiblah – part 4
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-67-rulings-on-qiblah-part-4-saleh-as-saleh.mp3]

Source: Umdatul Ahkaam – Book of Salaah – Dr. Saleh as Saleh [Audio|En]

Prostration of Forgetfulness in Prayer – Shaykh Uthaymeen

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Prostration of Forgetfulness in Prayer – by Shaykh Muhammad Saleh Al Uthaymeen [PDF] Translated by Aboo Talhah Dawood ibn Ronald Burbank

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The Prostration of Forgetfulness – Shaykh Uthaymeen – Dawood Burbank [PDF]

Times Of Salah – Bulugh Al Maraam – Umm Abdillaah al-Waadi’eeyyah

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Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-129 143 Times Of Salah [PDF]

When is it Forbidden to Pray ? – Dr. Saleh as Saleh

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Based upon benefits from the duroos of our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah) And those our Sh. Saami As-Sghair (hafidhahullah)- Summer 1427 AH.

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Points of Benefit – Times When it is Forbidden to Pray – Dr Saleh as Saleh [PDF]

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

Times When it is Forbidden to Pray

There are five times when it is forbidden to pray; three of them are severe, and two are less severe. The five times are as follows:

1) From after the fajr prayer until the sun has risen
2) From sunrise until the sun has risen to the height of a spear (approximately one meter) above the horizon
3) From when the sun is at midday, until it passes the meridian
4) From after salaat al-asr until the sun reaches the height of a spear above the horizon
5) From the time the sun has reached the height of a spear from its setting till sunset.

The severe times when it is forbidden to pray are those which are short (namely the second, third, and fifth cases mentioned above). Also, it is forbidden to bury the dead during these times as in the hadith of Uqbah ibn ‘Aamir (radhi Allaahu anhu) in Saheeh Muslim where the Prophet (صلى الله عليه وسلم) mentioned it was not permissible to bury the dead during these three times. If we take our deceased to the cemetery and the sun has just risen, then it is not allowed to bury that person until the sun has risen the height of a spear. After that, we can bury the dead, and similarly with respect to the other times.

Exception to the Prohibition for a Fard Salaah

In general, the salaah is forbidden during these times; however, there are exceptions. The first exception is the missed prayers. For instance, if a man has missed a fard prayer, he can pray it during a forbidden time, even if that time is severe in terms of forbiddance. This is in accordance with the hadith of the Prophet (صلى الله عليه وسلم)

“Whoever forgets a prayer or sleeps and misses it, let him pray it when he remembers it, for there is no other expiation for it than that.”

[Reported by al-Bukhari (hadith no. 572) and Muslim (hadith no. 1564)]

The statement of the Prophet (صلى الله عليه وسلم) “let him pray it when he remembers it” is general and has no exception. Since this is an asserted fareedah(obligation), the prayer in this case should not be delayed after the person remembers it or awakes.

Exception to the Prohibition for a Salaah with a Cause

The second type of salaah that is excluded from this prohibition, according to the preponderating opinion, is those that have a cause for it; these can be prayed in the forbidden times. This is a narration from Imam Ahmad (rahimahullaah) and the choice of Shaykh al-Islam ibn Taymiyyah (rahimahullaah). An example of this is repeating the jama’ah; for instance, if a person prays fajr in congregation and goes to another mosque finding the people in prayer there, then in this case, it is permissible for him to pray with them, without sin. The evidence for this is that the Prophet (صلى الله عليه وسلم) when he was in Mina prayed fajr; after salaah, he saw two men who did not pray with him so he inquired as to why they did that. The men responded that they had already prayed in their residence. The Prophet (صلى الله عليه وسلم) said,

“If you do so and you come to a mosque where there is congregation prayer, then pray with them, and it will be naafil for you.”

Another example is when a person makes tawaaf, it is Sunnah to pray two rakat behind the station of Ibrahim (‘alayhis sallam). As such, if a person makes tawaaf after fajr, it is permissible for him to make these two rakat. The evidence is in the saying of the Prophet to Bani ‘Abd Manaf,

“O Bani ‘Abd Manaf, do not prevent anyone who makes tawaaf around this house or prays therein (i.e. in the masjid) any hour he wishes from the day or the night.”

Some of the ‘ulama considered this hadith as evidence to perform the two rakat following the tawaaf, even if it was during one of the forbidden times.

Also, from this exception is on the day of juma’ah, if the imam is giving the khutbah (sermon), then the person may offer the tahiyyat al-masjid even at the time when the sun is at its meridian. This is because once when the Prophet was delivering the khutbah, a man came into the masjid and sat down. The Prophet asked him if he had prayed, and the man replied in the negative. To this, the Prophet (صلى الله عليه وسلم) said, “Stand up and offer two rakat and make them light.”

The fourth instance from the second type of exception is the entrance to the masjid. For example, if a person enters the masjid after the fajr prayer or salaat al-asr, then he should not sit until he offers two rakat. This is because this salaat has a cause, namely the entrance to the masjid.

Fifth, upon the eclipse of the sun, it is permissible to pray the associated prayer.

The sixth type of salaah that is permitted during a forbidden time is the two rakat after the wudhu. This is because this salaat has a legal cause, namely the wudhu.

Seventh, it is permissible to make salaat al-istikharaah during the forbidden times. Salaat al-istikharaah is when a person makes two rakat and then asks Allah to guide him when he is uncertain about a certain matter. Suppose there arises a situation where someone needs to make this salaat, but this occurred during a time when it is forbidden to pray. In this case, it is permissible for him to pray these two rakat because of the associated cause.

Conclusion

Therefore, the hadith that there is no salaat after fajr or asr is general, particularized in cases where the person offers a salaat that has a cause; in such a situation, it is not forbidden. This is one narration from Imam Ahmad and the choice of Shaykh al-Islam ibn Taymiyyah. It is also the madhab of Imam ash-Shafa’i (rahimahullaah), and it is the correct opinion.

And Allaah, the Most High, Knows Best.

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

Saleh As-Saleh
22nd Rajab, 1427 AH
August 16, 2006

Description Of Salah – Bulugh Al Maraam – Umm Abdillaah al-Waadi’eeyyah

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Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-210 252 Description of Salah [PDF]

Rulings on Movements in Prayers – Shaykh Uthaymeen |Dr. Saleh As-Saleh

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Points of Benefit Regarding Movements in Salaah – Dr Saleh as Saleh [PDF]

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Points of Benefit Regarding Movements in Salaah
Rulings on Movements in Prayers
Prepared by Saleh As-Saleh

Based upon several talks & Fatawaas by our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah)
Transcribed by sis Umm ‘Ali, Haleima el Amazighia, from live duroos in Paltalk’s “Understanding Islam 1” room Text Edition by sis Umm Ahmad, al-Kanadiyyah

In the Name of Allaah, the Most Beneficent, the Most Merciful. I testify that there is no true god worthy of worship except Allaah and that Muhammad is Allaah’s true slave and Messenger.

In the Hadeeth of the Prophet (صلى الله عليه وسلم) concerning the redirecting the direction in the prayers towards Makkah, we know that the companions moved while in Salaah when the command came to redirect towards the Qiblah, a move for the benefit of the Salaah. And thus their move was an obligatory one, since it is inevitable that they must face the Qiblah.

“The Prophet prayed facing Bait-ul-Maqdis (i.e. Jerusalem) for sixteen or seventeen months but he wished that his Qibla would be the Ka’ba (at Mecca). (So Allah Revealed (2.144) and he offered ‘Asr prayers (in his Mosque facing Ka’ba at Makkah) and some people prayed with him. A man from among those who had prayed with him went out and passed by some people offering prayer in another mosque, and they were in the state of bowing. He said, “I, (swearing by Allah,) testify that I have prayed with the Prophet facing Makkah.” Hearing that, they turned their faces to the Ka’ba while they were still bowing. Some men had died before the Qibla was changed towards the Ka’ba. They had been killed and we did not know what to say about them (i.e. whether their prayers towards Jerusalem were accepted or not). So Allah revealed: — “And Allah would never make your faith (i.e. prayer) to be lost (i.e. your prayers offered (towards Jerusalem). Truly Allah is Full of Pity, Most Merciful towards mankind.” (2.143) [see Bukhari, vol. 6, no. 13].

The movements in Salaah can be classified into five categories:

1. Waajibah (obligatory)
2. Mustahabah (recommended or praiseworthy)
3. Muharamah (forbidden)
4. Makroohah (disliked)
5. Mubaahah (allowable)

1. The movement which is obligatory is the one upon which an obligation or an abstention from something unlawful depends.

For example, if a person is told that the Qiblah is to his right, while in the prayer, it is obligatory upon him, to move so as to face the Qiblah.

Similar to this is if a person is praying alone behind the row, then it becomes clear to him that there is a gap in the row in front of him, then the movement to close this gap and for him to enter the row, becomes in this case obligatory.

Also, if the avoidance of something haraam depends upon this movement, then the movement becomes obligatory. For example, a man is praying and sees on his headcover, or turban or hat, some impurity, some filth. In this case he must move to take off this head-cover. And from this is the incident which took place with the Prophet (صلى الله عليه وسلم) when Jibreel (‘alayhi salaam) came to the Prophet (صلى الله عليه وسلم) while he was leading the people in Salaah and he told him that there was some Najaasah (impurity) on his shoes. So he took them off since this is an obligation:

Abu Sa’eed reported that the Prophet removed his shoes and the people behind him did likewise. When he finished the prayer, he asked, “Why did you remove your shoes?” They said, “We saw you remove yours.” He said, “Gabriel came to me and informed me that there was some filth on them. Therefore, when one of you comes to the mosque, he should turn his shoes over and examine them. If one finds any dirt on them, he should rub them against the ground and pray with them on.” [The hadeeth is related by Ahmad, Abu Dawood (650, English), al-Hakim, Ibn Hibban and Ibn Khuzaimah. The latter graded it as saheeh. This narration from Abu Sa’eed is declared saheeh also by An-Nawawi, Ibn Katheer, Ibn Hajar and al-Albaani]

2. When the movement is praiseworthy or recommendable. This is when a recommended action depends upon it.

Take for example a group of three persons who established the congregational prayer. One stood to the right of the Imaam and the other stood to his left. In this case the Imaam would gently push them to his back, behind him. This pushing is recommended.

Also this is recommended if done to prevent something disliked. For example, if in front of you there is something distracting your calmness in Salaat, like decoration-type, then it is recommended for you to take it away, because they take away from your khushoo’.

And from that, if a person feels the need to scratch on some part of his body, like some itching on his head or on his hand, and it is distracting him, he needs to scratch it. In this case it is recommended for him to scratch it, and this happens a lot.

3. The movement in Salaah is forbidden if it is frequent and successive without necessity.

Some of the scholars (rahimahumullaah) mentioned that the frequency is determined by three movements. So, if the person makes three consecutive moves without need then this nullifies the prayer.

Other scholars (rahimahumullaah) state that, there is no justification to limit this to a number, because this requires a daleel (evidence). The criteria of what constitutes many moves is what is commonly conventional to be many, such that if the person is seen doing that, it would appear that as if he is not praying. And these moves are to be consecutive – one after the other and without a need to do so.

So, for example we see some people making many consecutive and unnecessary moves, checking his garment, hat, checking the time, moving a pen from one pocket to another, and so forth. But if, on the other hand, while in prayer, he hears some sounds behind him and all of the sudden there is a beast or a lion or something dangerous coming towards him, so he runs away. Although in this case he is making many moves, this is for a necessity and therefore this does not nullify his prayers.

4. The fourth movement in Salaah is that which is disliked. These are few while there is no need for them.

People do this a lot nowadays. Sometimes you see them looking at their watch during Salaah. And it is the Shaytaan who incites these people to make such moves.

5. The final category is the movement that is allowable.

These are slight moves because they may be needed, or many moves because of necessity.

6-There remains one kind of category, which is the core of the Salaah and that is the heart-movement.

If the heart is directed to Allaah ‘Azza waj Jaal (Most Might and Magnificent) and the believer feels that he is standing before Allaah (سُبْحَانَهُ وَ تَعَالَى), between His Hands, and he has a sincere longing to draw near to Him in his Salaah and he fears Him, then in this case his heart is present and in submissiveness and humility. And this is the most perfect situation. If otherwise, then his heart will go in all directions. As in the Hadeeth of ‘Ammaar bin Yaasir (radiya allaahu ‘anhu):

I heard Allaah’s Messenger (صلى الله عليه وسلم) say: “A man returns after saying his prayer while a tenth part of his prayer, or a ninth part, or an eighth part, or a seventh part, or a sixth part, or a fifth part, or a third part, or half of it, is recorded for him.” [Abu Dawood, no. 789; declared hasan by al-Hafidh al-‘Iraqi, and al-Albani].

So, the self-talk which may occur in the Salaah, it takes out of its perfection, but it does not nullify it.

All Praise is due to Allaah, and may Allaah’s Salaah and Salaam be upon our Prophet Muhammad (صلى الله عليه وسلم), his pure household, the noble companions, and those who follow on their Path. Aameen.

Saleh As-Saleh
26-5-1427 AH
June 22, 2006

Rulings on facing the Qiblah in the Prayers – by Saleh As-Saleh

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Points of Benefit Regarding Al-Qiblah – Dr Saleh as Saleh [PDF]

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The Fitnah of Takfeer (Imputing kufr on Muslims) – Dr Saleh as Saleh

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All Praise is due to Allaah, and may the Allaah’s salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow their path until the Day of Resurrection. The title fitnah of Takfeer: The Trials and Tribulations associated with imputing kufr (disbelief) on Muslims (rulers or ruled), is one of the most dangerous fitan in our times.

This misleading thought has spread amongst many of the youth in the Muslim world, east and west, north and south. Many of these youths are greatly motivated by their emotions and their vigilant care concerning the deen. As such, they took many of that which they received from the followers of desires. These followers of desires have renewed the principles and thoughts of the early Khawaarij (dissidents) and have become an extension of them. This has led to declare takfeer on the Islamic societies at large and on all Muslim leaders, without exception. The consequences of this have been very terrible. Blood is being shed.

Definition of Kufr:

To better understand takfeer, it is necessary to first define kufr. Linguistically, the term kufr means, “covering and shielding.” If an object covers something, then that object kafarahu (covered and shielded it). Similarly, it is said that the farmer when he puts the seed in the ground and covers it with soil is a kafir from the linguistic aspect, since he covered the seed with dirt.

As for the Islamic meaning, sometimes the word kufr means the major kufr, which takes a person out of the fold of Islaam. Kufr could also refer to the lesser type, which does not take a person from the fold of Islaam, known as al-kufr al-asghar. Islamically, the kafir is called a kafir because he covered and shielded the favor of Allaah (subhannahu wa ta’ala). Therefore, the kafir did not recognize the favor of Allaah upon him and did not give thanks to Allaah. Rather, he denied the favor of Allaah.

Ahlus-Sunnah (adherents to the Sunnah) is on the medium course, with respect to all fundamental matters in Islaam. They are between the two extremes, the excessive ones who exceeded the limits and the negligent ones. Allaah described this in Noble Qur’an (in the translation of the meaning):

«Thus, we have made you a just nation» Surah al-Baqarah (2:143)

Similarly, regarding the matter of takfeer, Ahlus-Sunnah is on a medium course between extremism and negligence.

The kafir is of two types. The first type is al-kafir al-aslee (the orginal kafir). This includes all of those who are not Muslims including the Christians and the Jews. Anyone who doubts the kufr of al-kafir al-aslee is himself a kafir. The second type is the apostate who was born to two Muslim parents, who in the stage of adulthood rejected Islaam, either by speech or by action.

Views of Ahlus-Sunnah and the Different Sects Regarding Takfeer:

The people are divided into three categories regarding takfeer.

The first category is al- Khawaarij. They impute kufr on the Muslim due to major sins; with some have gone to the extent to impute kufr on the Muslim due to minor sins. Similarly, they impute kufr on any Muslim who does not believe the same as them. As such, they have made the blood and wealth of most Muslims permissible. This group has an extension in our time and exists in many parts of the Muslim world.

The second group is al-Murji’ah. They claim that eeman (faith) is not affected by any sinful act, even if the Muslim commits a major sin. They say all Muslims are believers, and nothing affects faith. Although the beliefs of al-Murji’ah comprise different positions, this is an overall summary of their views.

Ahlus-Sunnah are on a medium course between the two extremes. They don’t rush to impute kufr on the Muslim while not refraining from imputing kufr on him if the person commits that which Allaah and/or His Messenger declared to be kufr. However, they note, “The Muslim who may say or do that which is considered kufr should not have kufr imputed on him specifically until the evidence is established on him, with all the conditions of imputing kufr fulfilled and all the impediments removed.”

Important Matters Regarding Takfeer

First, before takfeer can be established, all conditions must be fulfilled and all impediments removed. From the conditions of making takfeer are: knowledge, choice, intent, deliberate action or saying of kufr, and its acceptance. This implies determining whether the person knows his action is kufr, and he has chosen it, without being compelled. Moreover, it must be shown that the person was deliberate in his action and is content with it. From the impediments of takfeer are: affirmation of an error, ignorance, compulsion, and misinterpretation. Ahlus-Sunnah checks into both the impediments and conditions before imputing kufr on a specific person.

The second important matter is that imputing kufr on someone is an extremely dangerous matter. No one should indulge in takfeer, except those who are firmly established in knowledge and fulfill certain criterion. This arises from the fact that takfeer is the right of Allaah and His Messenger (صلى الله عليه و سلم:sallallaahu ‘alayhi wa sallam). Therefore, it can only be established by those who are the inheritors of the Prophets, the ulama (scholars) who make clear the ruling of Allaah and His Messenger; they are the only ones qualified. Anyone else who involves himself in takfeer is on a dark path of transgression and claims for himself a special right with Allaah. Hence, it is not permissible to make takfeer on anyone expect the one whom Allaah and His Messenger declared to be as such. Due to the seriousness of takfeer and its limits as established by Allaah and His Messenger, Shaykhul Islaam Ibn Taymiyyah, rahimahullah, stated:

“That is why the people of knowledge and Sunnah did not resort to making takfeer on those who opposed them, even if the opponent makes takfeer on them. This is because the matter of kufr is a legal right established by shariah, and therefore, the person can not punish by the like, just like if someone who belies you and makes lies against you, you can not spread lies about him, or if someone fornicates with members of your family, you can not fornicate with members of his family. This is because fornication and lying are haraam (unlawful) being Allaah’s right. Similarly, takfeer is a right that belongs to Allaah. Hence we do not impute kufr except on whom Allaah and His Messenger declared as such.” [Ar-Rad ‘Alal Bakari, v. 3, p. 381].

The danger involved with takfeer is not limited to the transgression against the right of Allaah (subhaanahu wa ta’ala). The person who imputes kufr on the others also risks falling into that which he accused his brother with. This is in line with the hadith of the Prophet (sallallaahu ‘alayhi wa sallaam),

“Any person who calls his brother, ‘Ya Kafir (Oh Unbeliever), has in fact done an act through which this unbelief would return to one of them. If it were so as he asserted, then the kufr of the man was confirmed, but if it was untrue, it returns to him (the one who labeled it on his Muslim brother).” [Reported by Muslim and At- Tirmithi.]

Similarly, in another narration, the Prophet (صلى الله عليه و سلم) stated:

“If somebody accuses another of Fusuq (by calling him ‘Fasiq’ i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent.” [Bukhari].

The third important matter is that takfeer causes hate amongst people, especially amongst those who are referred to as kafir since no one likes to be labeled as a kafir. In fact, this can lead to fights and bloodshed, which will inflict evil on the individuals involved and the society at large.

Shaykhul Islaam Ibn Taymiyyah, rahimahullah, said:

“And it is not the right of anyone to impute kufr on anyone of the Muslims even if he errs and does wrong until evidence is established upon him and the matter is made clear to him. And the one whose Islaam is affirmed with certainty then it ceases not to exist with him due to doubt. Rather his (state) of Islaam comes to an end only after the establishment of the proof and the elimination of the unclarity.” [Majmoo’ al-Fataawa, v. 12, p. 501]

Takfeer Practiced in Our Times:

First, a type of takfeer practiced in our time is the unrestricted takfeer on the Muslim rulers who do not rule by the rule of Allaah. This generalization, without details, has led many of the young Muslims to conclude that it is permissible to rebel against these rulers by force. Consequently confrontations, bloodshed and other problems arising from this are still growing. Moreover, it is bringing chaos and instability to the Muslim world as it is evident to everyone.

Furthermore, this thought did not stop at the rulers but has been extended to the government employees, security forces, and others. It has also reached many imams of masajid (mosques), muadhineen (those who give adhan), and scholars. This arises from the pretext that these are all collaborators with the government.

This pretext has even been extended to the Muslim society at large. Those who do not hold to the belief of these groups are considered kafir. This is not an issue in a vacuum; this is real. As such, one is not surprised as to why they kill Muslims or bomb places where there are many Muslims.

It has reached the extent that these groups have called for the complete disassociation from their societies, thinking that all of the society is kafir so they can not stay with them. They even abandon their wives if they do not adhere to the same belief as the person holding the takfeer principle; similarly, if a wife holds this takfeer principle, they say it is incumbent upon her to leave her husband if he does not agree with that. Furthermore, they tell their followers not to make the congregation prayers in the mosques claiming these are not real mosques, and that the imams of these mosques are not Muslims since they were assigned by the government. This is happening in some Muslim countries.

Solution:

The solution to this problem is to spread the knowledge of the righteous predecessors, alilm ash-shari’ saheeh (the correct knowledge of Islaam). This comes from the knowledge taught by the reliable scholars and the books of the salaf. The young should return to the ulama to seek their advice instead of following these so-called thinkers and their takfeeri books. All of those who write advocating this methodology are not even known for being from the true ulama holding to the path of the salaf.

On the other hand, Muslim societies and governments should take the corrective approach of adhering to the shar’eeah. Once this is done for the sake of Allaah (subhaanahu wa ta’ala), then the promise of Allaah to bestow strength and steadfastness upon the ummah will surely be manifested.

Furthermore, there should always be a hand extended to our youth who may have influenced by takfeer. There should be useful discussions in this matter and a refuting of the views held by them based on evidences and proofs.

If there is anything we need to emphasize every now and then, whether regarding this matter or the understanding of Islaam as a whole, it is that people should be very serious about knowing Islaam from its two sources, the Qur’an and the way of the Rasool Allaah (Messenger of Allaah) in accordance with the understanding of the companions. This is the criteria of safety; this is the path that every Muslim should give his utmost effort to learn; this is the true safeguard mechanism for the individual and thus for the family and the society at large.

And Advice to the Youth:

Finally, we all know that emotions are real, and care for Islaam is a strong motivation to its adherents. The motivation by care, sincerity, and emotion if not guided by the following of the Prophet Muhammad (صلى الله عليه و سلم) in accordance with the way of the salaf, then it can turn into a blazing fire of destruction. Hence, a sincere advice is stressed again for all of our youth: seek knowledge from its reliable sources and from the ulama who are on the path of the companions.

May Allaah the most High guide us and our Muslim youth to be on the path of righteousness and wisdom, and may Allaah, the Most High, safe guide this ummah from the fitnah of takfeer.

The slave of Allaah, Saleh As-Saleh.
9/5/1427 AH
June 6, 2006
Transcribed from the site understand-islam.net by Br. Abu Abdullah al-Amreeki.

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Blame Ourselves or Blame the Rulers – Imaam Ibnul Qayyim / Dr Saleh as Saleh

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Imaam Ibnul Qayyim (rahimahullaah) talked about what people think is the fitnah of “our times”, i.e. meaning his own times, but this applies just as well to the contemporary fitnah of our own times. About the ways of Allaah (Azza wa Jal) in this creation vis-a-vis the rulers and the ruled, he said :

“And contemplate Allaah’s (Azza wa Jal) Wisdom when He made people of authority, making them a reflection of the ruled. It is as if the deeds of the ruled appear in the form and deeds of their rulers :

if the ruled are upright, then their rulers will be upright

if the ruled incline away from uprightness, then their rulers will do the same to them

if the ruled transgress and oppress, then their rulers will do the same to them

if there appears deception and plotting from the ruled, then it will be the same from their rulers

if the ruled take away the rights of the people and become miser as to the rights of others, then their rulers will do the same to them and deprive them of their rights

if the ruled take away from the oppressed /weak among them that which they deserve not to take in their transactions with them, then their rulers will do that towards the ruled’s wealth and take what they deserve not, and impose on the ruled taxes and assignments

and whenever the ruled take from the oppressed and weak unjustly, then their rulers will do the same to them and take it by force

so the actions of the ruled appear in the actions of the rulers and it is not in the Divine Wisdom that Allaah (Azza wa Jal) assigns authority over the wicked and evils ones, EXCEPT to the ones who are of their own kind

Since the first generation was of the best generation and of the most righteous, … so were their leaders righteous

It is not befitting Allaah’s Wisdom that in “our times” (Ibnul Qayyim’s times) that those assigned to authority over us be the like of Muawwiya and ‘Umar bin ‘Abdul ‘Aziz, not to mention Abu Bakr and ‘Umar. The leaders of those before us were in accordance with their own conditions and ranks. Our leaders are in accordance with our own condition and rank. In both cases, this is entailed by the Wisdom of Allaah (Azza wa Jal).”

Such is the conclusion of Imaam Ibnul Qayyim (rahimahullah) concerning his times, i.e. the 8th century A.H., so what do you think about our own times?

The Wisdom of Allaah (Azza wa Jal) pertains to His Attributes. He puts things in accordance with His Hikmah and puts them in their proper places with what fits. The Wisdom of Allaah (Azza wa Jal) has a noble and most perfect objective.

As for those who hasten in making these roads for “deliverance” and see getting rid of the rulers as the solution to their problems, they confuse symptoms and disease.

The rulers are seen as being the causes when in reality they are only the symptoms. The true illness is within the ruled. Therefore, all endeavors towards finding a solution should focus on the ruled themselves.

The deeds of the ruled are reflected in the deeds of the people having authority over them. When the people are not ready and are away from the deen of Allaah, who would you expect them to deserve as rulers?

Contemplate this very carefully!

Dr Saleh As-Saleh(rahimahullaah)

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The Blemishes of Aqidah and the means to avoid them – Ibn Baz

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The Blemishes of ‘Aqidah and the means to avoid them – Ibn Baaz – alifta [PDF]

Kitaab ut Tawheed : Hadeeth – Whoever Says laa ilaaha illallaah – Dr Saleh-As-Saleh [Audio|En]

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Source: The Beneficial Saying on The Book of Tawheed – Dr Saleh as Saleh rahimahullaah

Important Lessons : Shahaadah – Testimony of Faith & Its Nullifiers – Dr Saleh as Saleh [Audio|En]

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Source: Important Lessons for the Ummah – Ibn Baaz

Description of Witr Salaah (Prayer) – Dr. Saleh-As-Saleh [Audio|En]

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An Explanation of The Du’aa of Qunoot – by Shaykh Muhammad Saleh Al Uthaymeen

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This is a concise explanation of the Du’aa, or supplication that is said during the Witr prayer. This explanation was given by Shaykh Muhammad Ibn Saalih al-‘Uthaymeen, may Allaah have mercy on him, during his lectures which he used to present in the central mosque in Mecca (al-Masjid al-Haraam) during the blessed month of Ramadhaan. This Article includes Memorization Chart & Glossary

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The Du’aa of Qunoot during Witr Prayer – Shaykh Uthaymeen [PDF]

Sutrah in Salaat – by Dr. Saleh As-Saleh [Audio|En]

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