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How to Attain Love for the Messenger sallAllaahu alayhi wa sallam ? – Shaykh al-Albaani

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

The following is a summary of what the Shaykh al-Albaani (d. 1420 A.H.) said in the introduction to a book entitled ‘Bidaytus – Sooli Fee Tafdeel Rasool -salAllaahu ‘alaihi wassalam as-Sharraffa w­­a Karrama’:

‘Indeed I firmly believe that it is upon every Muslim who is sincere in his Islaam, to familiarize himself abundantly with a good amount of manners, which Allaah has honoured His Prophet with, in addition to the virtues that Allaah placed upon the Prophet in order for him to excel above all the worlds, from the Jinn and all of mankind altogether, rather even above those Angels who are close to Allaah Ta’ala.

This familiarization can be attained through the established evidences from the Book and the Sunnah, researching them and having the correct understanding of them, because indeed that is what will, – without any doubt – increase the Muslim in Eemaan, and sincere love for the Prophet  -sallAllaahu alayhi wa sallam.

This Love for the Prophet  -sallAllaahu alayhi wa sallam which is a primary principle that becomes firm in the heart of the believer is also connected to the love of AllaahTa’ala, Who out of His Excellence sent us His Messenger, and blessed us – and Allaah Posses all blessings – with the Messenger.

Allaah Tabarak wa Ta’ala said:

<< He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah (As-Sunnah). And verily, they had been before in manifest error >>

And this is why the Messenger -sallAllaahu alayhi wa sallam- said:

‘There are three characteristics, whoever has them finds the sweetness of Eemaan: that Allaah and His Messenger are more beloved to him than other than them; that when he loves a person he loves him only for Allaah’s sake and that he hates to return to disbelief after Allaah has saved him from it just as he hates to be thrown into the Hell-Fire.’

And this love continues to rise in his heart until the Prophet -sallAllaahu alayhi wa sallam, becomes more beloved to him, more beloved than every respected person he knows.

As the Messenger -sallAllaahu alayhi wa sallam- said:

‘None of you truly believes until I am more beloved to him than his son, his father and all mankind.’

Know O brother Muslim, that it is not possible for anyone to rise to this level of love for Allaah and His Messenger except with the Tawheed of Allaah Ta’ala in His worship Alone [rather than to any other than Him].  And singling out the Prophet -sallAllaahu alayhi wa sallam, by following him from amongst Allaah’s slaves, due to the saying of Allaah Ta’ala:

<< He who obeys the Messenger, has indeed obeyed Allaah >>

and His saying:

<< Say: ‘If you (really) love Allaah then follow me, Allaah will love you>>

The Messenger -sallAllaahu alayhi wa sallam, said:

‘No, by Him in Whose Hand is my soul, even if Moosa was alive today he would have no recourse except to follow me.’

I (Albaani) say:  so if it is not granted even for the likes of Moosa whom Allaah spoke to, to follow other than the Prophet -sallAllaahu alayhi wa sallam, then would it be granted for anyone other than Moosa?

This is from the unequivocal/absolute proofs of the obligation of singularly following the Prophet -sallAllaahu alayhi wa sallam.  It is from the necessities of the testimony of ‘Muhammad is the Messenger of Allaah.’ And this is why Allaah Tabarak wa Ta’alastated it in the preceding Ayah, that following the Prophet -sallAllaahu alayhi wa sallam- alone is a proof of Allaah loving a person. And there is no doubt that whoever is loved by Allaah, then Allaah will be with him in all that he does, as is mentioned in the authentic hadeeth al–Qudsi:

‘And My slave does not come closer to Me except with that which is more beloved to Me than what I have made obligatory upon him, My slave continues to come closer to Me with the optional deeds until I love him, if I love him I will be his hearing with which he hears, and the sight with which he sees, and his hand with which he grips and the leg with which he walks, and if he asks Me I will definitely give it, and if he seeks refuge then I will definitely give him sanctuary . . ..  ’

If this is the divine concern that Allaah has for his beloved slave, then it is obligatory upon every Muslim to take those means which make him more beloved to Allaah. And this is done by no other way than singularly following the Messenger of Allaah -sallAllaahu alayhi wa sallam– as opposed to anyone else. Only by doing this alone will one be granted the special concern from ones Master [Allaah] – Tabaarak wa Ta’ala –do you not see that there is no path to knowing that which is obligatory and distinguishing that from optional worship except by following the Messenger -sallAllaahu alayhi wa sallam- alone?

There is no doubt, that when a Muslim becomes more knowledgeable about the biography of the Messenger of Allaah -sallAllaahu alayhi wa sallam, and knows more of his beautiful qualities and his excellence, then his love for the Messenger -sallAllaahu alayhi wa sallam– would be more, and thus his following of him -sallAllaahu alayhi wa sallam- would be more extensive and more comprehensive.

What drove me to research and distribute this blessed booklet was for me to help my Muslim brothers.

In reality my only goal in this life, after fulfilling the obligatory rights that Allaah has upon me, is to familiarize the Muslims through educating, lecturing and writing about the authentic Seerah of the Prophet -sallAllaahu alayhi wa sallam, from all its different angles according to my capability. And to encourage them to take the Messenger -sallAllaahu alayhi wa sallam- as the only example to be followed, just as Allaah Ta’alaencouraged them in doing so, in His saying:

<< Indeed in the Messenger of Allaah you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >>

and therein lies their happiness in the Dunyaa and the Hereafter.

The last piece of work that I worked on was about a year ago (1401 A.H.) when I summarized the book ‘Shammail al-Muhammadeeyah’ by Imam Tirmidhi.  I distinguished between the hadeeth being Saheeh and Da’eef by commenting upon them, this was while I was staying in my new place of migration ‘Amman’ [capital of Jordan], during a time of afflictions that interrupted me, simultaneously I was preoccupied with buying land and building my home.  After staying there for a few months, an event caused disruption resulting in my leaving my home and my family and travelling to the first place I migrated to: ‘Damascus’ where I went back and stayed for two days, and then from there to Lebanon in spite of a lot of turmoil and chaos making it a difficult place to reach.’

The Shaykh continues:

‘Indeed I then preceded to complete this book [‘Bidaytus – Sooli Fee Tafdeel Rasool -salAllaahu ‘alaihi wassalam as-Sharraffa wa Karrama’] despite great problems during this work, and with very upsetting news which caused me much pain, namely the death of my elder brother Muhammad Naajee Abu Ahmad during the season of Hajj, I continued completing this book whilst seeking mercy for my brother, being patient upon this affliction, due to his death. He was the best of my brothers and was the most sincere towards me, and the strongest from amongst them in response to my Dawa’ and he held a great concern for it. He was enthusiastic in calling to the Dawa’ may Allaah Ta’ala bestow his abundant mercy upon him.  We were patient, my brothers and his children and his grandchildren and his in-laws with this affliction. May Allaah grant them someone good as he was a good predecessor for them, may Allaah gather us all with him under the banner of the master/leader of the son of Adam, Muhammad -sallAllaahu alayhi wa sallam- <<The Day when there will not benefit [anyone] wealth or children But only one who comes to Allah with a sound heart.>> [26:88-89] and indeed we belong to Allaah and indeed to him is our return.  O Allaah reward me for my affliction and compensate it for me with better than that. O Allaah forgive Abu Ahmad and raise his rank amongst those who were guided to Islaam to the best of creation (the Prophet), and place someone to look after those still alive after him, and forgive us and him O Lord of all the worlds, and make his grave spacious for him, and make light in there for him.

Indeed I have digressed a lot from what we were dealing with. Everything that happens to humans is protection under the Will of Allaah and His Compassion, so we return to what we were discussing, so I say:

If you can comprehend that which has preceded in that Allaah’s Love cannot be attained except by following His Prophet, you should therefore be concerned with following his Sunnah, and one should spend in that cause, strive with oneself completely. He should not be deceived by that which some of the deceived, misguided people are upon, from amongst the Soofeeyah and frivolous people, those who have taken their religion to be play and amusement, with an–Nasheed (songs) and tunes. By which they claim that they please Muhammad -sallAllaahu alayhi wa sallamwith that which they call ‘religious an–Nasheed’ and they play them constantly for theirDhikr (meetings for remembrance of Allaah) and in their gatherings, which they organize on innovated Eids like the Eid of Mawlid (celebrating the Prophet’s birth) etc.

Indeed they are –and I swear by Allaah– clearly misguided, and are deviated from the truth.  How can they not be in clear misguidance since they have mixed up the Deenwith false amusements, and they have blindly copied shameless singers, with their rhythmical musical tunes, and they adhere to this in their Soofi paths which kill the hearts, and divert them from the remembrance of Allaah and the recitation of the Qur’aan.  The Prophet -sallAllaahu alayhi wa sallam- said:

‘He is not from us who does not recite the Qur’aan in a beautiful way.’

And this is especially because they add singing to musical instruments and clapping thus completing the resemblance between the two different groups. That is then broadcasted by some foreign radio stations, not only the Arab radio stations. Trying to please the people in the name of Dhikr (remembrance of Allaah) or religious an–Nasheed!  And regretfully some of the religious radio stations have began to follow their footsteps for which Allaah’s aid is sought.

It has even reached me that some of the visual broadcasters (Television) have presented some of these Dhikr (remembrances of Allaah) or religious an–Nasheed, as if it is from Islaam, and that it is from the characteristics of sincerity in which Muslims call to.

I will never forget, once a long time ago I visited a centre from some of the Islaamic organizations, and I was shocked to hear the sound of the Adhaan chanted with musical instruments!  So I questioned them regarding it?  It was said:  ‘It is some Muslim youth from some Arab countries who have come as guests to this organization, and one of them lets them hear the Adhaan with a musical chant,’ and now this is what we hear from many of the Islaamic radio stations.

It was finally brought to the attention of some Muslim youth, concerning that which those an-Nasheed contain of evil and deviancy opposing the Islaamic Sharia’, so they modified it to a different type of an–Nasheed which talked about enthusiasm, strength and reminders of Islaamic heroism, and they would also adhere to some musical chanting and some of them have even added some musical instruments like the Duff(Arabic drum) etc. to it.

Indeed, I heard it, with my own ears in some music stores, something of the like, so I spoke with them, due to that which is obligatory in the Deen by way of advising them and reminding them that it is not allowed, especially since many of them have begun listening to an–Nasheed as a habit, and it has busied them from reciting Qur’aan or listening to it.

All of this is from the evil of the deviancy of keeping away from the Salaf, indeed I am certain that this was not from their practice, even though they used to sometimes recite poetry in wars and battles. This practice is one thing and taking that and applying to it a musical chant and making it a habit and resembling the practice of the people of evil and mere amusements, then that is something else, and it is not hidden from the people of knowledge and insight.  May Allaah have mercy upon the one who said:

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

In summary: Indeed I advise everyone who reads this book, that they do not suffice with the knowledge in it but follow that up with hopeful consequences which is to sincerely follow this great Messenger, which necessitates the love of Allaah, and His Forgiveness for ones sin, <<and this is the great success>>

‘We ask Allaah Ta’ala that He makes us from them.’

[Taken from: A summary from the introduction to ‘Bidaytus – Sooli Fee Tafdeel Rasool –salAllaahu ‘alaihi wassalam as-Sharraffa wa Karrama’ p.4 -12]

How Sins can Cause you to Enter Paradise – Imam Ibn a Qayyim

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By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Umm Yahya

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

‘Indeed a slave commits a sin and enters Paradise through committing it and he performs a good deed and enters the Hellfire through performing it.’

It was asked ‘How is this (possible)?’

Ibn Qayyim -Rahimullaah- answered:

‘A sin is committed and thus does not cease to be before his eyes (causing him to be) fearful of it, concerned about it frightened and weeping due to his regret of doing it. Feeling ashamed due to this action before his Lord The Most High, with his head lowered between his hands, and his heart broken and despondent due to it.

Therefore that sin will be more beneficial to him than numerous acts of obedience could be. As a consequence these previously mentioned matters are the cause for this slave of Allaah’s happiness and success until that sin will be a reason for him to enter Paradise.

A slave of Allaah performs a good deed and he continues to view it as if he has performed a favour for his Lord and is egotistic due to that good deed, and he is conceited, vain and arrogant due to the sin. So he says I did such and such action (boasting) causing to him to inherit the characteristic of pride, haughtiness and adopting an overbearing attitude.

This becomes the reason for his destruction.

Thus if Allaah Ta’ala intends good for the needy slave He trials him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself. However if Allaah intended for him (the slave) anything other than good He (Allaah) would have left him alone and his vanity and pride and this is the deception which necessitates his destruction.’

[Taken from: ‘al-Waabil as-Sayyib min Kalim at-Tayyib’ By Ibn al-Qayyim page 15]

The Excellence of the One Who has Mercy upon the People – Imam as-Sa’adi

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Imam AbdurRahman bin Nasr as-Sa’adi
Translated By Abbas Abu Yahya

From Jareer bin Abdullaah –Radi Allaahu anhu– who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‫من لا يرحم الناس لا يرحمه الله

‘Whoever does not have mercy upon the people then Allaah does not have mercy upon him.’

Collected by Bukhari & Muslim

Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) commented on this hadeeth saying:

‘The literal wording of the hadeeth indicates that the one who does not have mercy upon the people then Allaah does not have mercy upon him. The understanding of the hadeeth is that whoever has mercy upon the people, then Allaah has mercy upon him.

Just like the Messenger -sallAllaahu alayhi wa sallam- said in another hadeeth:

‘الراحمون يرحمهم الرحمن. ارحموا من في الأرض؛ يرحمكم من في السماء‘

‘ar-Rahman (The Most Merciful) has mercy upon Merciful people. Have mercy upon those on the earth, and the One above the skies will have mercy upon you.’[1]

Therefore, the mercy a slave of Allaah has for the creation is from the greatest means by which the mercy of Allaah is acquired. From the effects of that mercy is goodness in the Dunyaa and goodness in the Hereafter. From the greatest means of Allaah’s mercy being blocked and prevented is if the slave of Allaah does not have mercy to the creation. The slave of Allaah is in great need and dire want of Allaah’s mercy, he cannot do without it for even the blink of an eye, and he cannot do without this mercy due to what it contains of blessings and repelling of punishment from the mercy of Allaah.

Consequently, when a person wants the mercy of Allaah to continue and increase, then he needs to implement all the means by which the mercy of Allaah is gained. All of these means are combined in the saying of Allaah Ta’ala:

إِنَّ رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

<< Indeed, the mercy of Allah is near to the doers of good. >> [Ara’af: 56]

They are doers of good (al-Muhsinoon) in the worship of Allaah, and they are al-Muhsinoon to the worshippers of Allaah. The Ihsaan (being good) to the creation has an effect from the effects of the mercy that the slave of Allaah has with the creation.

There are two types of mercy that the slave of Allaah has:

The First type: Natural & innate mercy

Allaah has granted some of His slaves this mercy.  He placed compassion, mercy and sympathy in their hearts for the creation.  These slaves of Allaah carryout what they are capable of in benefitting the people and this is what this mercy necessitates and they do so according to their capabilities. They are praised, and rewarded for what they do, and they are excused for that in which they fall short on, and perhaps Allaah wrote a reward for them, due to their truthful intentions even though their strength was not enough to carry out those actions.

The Second type is the mercy that a slave of Allaah acquires by following every path and means in order to characterize his heart with this mercy. The slave of Allaah knows that this description is from the most noble and most complete of manners and behavior.  He strives to characterize himself with it, and he is aware of the reward that Allaah has prepared for being merciful, and what he loses, if he is prohibited from this reward.  He desires excellence from his Lord, and he strives with all the different means to acquire that excellence.

The slave of Allaah knows that the reward is equivalent to the type of action carried out, and he knows that Allaah has ordained a religious brotherhood, and a love based on Eemaan between the Believers. Allaah ordered the believers to be brothers loving each other, and to eliminate everything that negates brotherhood from hatred, enmity and evil plotting.

The slave of Allaah continues to be acquainted with the means by which he acquires this noble characteristic of being merciful, and he exerts himself in implementing this characteristic so much so that he fills his heart up with this mercy, and sympathy for the creation. How great is this noble manner, and noble and complete characteristic.

The effects of this mercy, which is in the hearts, becomes evident upon the limbs and the tongue in striving to do good, righteousness and relaying benefits to the people, and to discontinue harm, and being compelling and offensive to the people.

The sign that shows the presence of mercy in the heart of the slave of Allaah is that he loves that goodness reaches all of the creation generally, and specifically to the Muslims, and he dislikes that evil and harm reaches them. And will be in relation to the level of love and dislike he has, and will be in relation to the level of mercy that he has.

Whoever is afflicted by the death of a beloved person or by other afflictions, and if his sadness upon that person or affliction is due to feeling merciful, then this sadness is praiseworthy, and it does not negate patience and seeking Allaah’s pleasure, this is because when the Messenger -sallAllaahu alayhi wa sallam- cried due to the death of his grandson, Sa’ad said to him: ‘What is this O Messenger of Allaah?’

The Messenger -sallAllaahu alayhi wa sallam- followed up his question with another statement and said:

‘هذه رحمة يجعلها الله في قلوب عباده، وإنما يرحم الله من عباده الرحماء’

‘This is mercy, which Allaah places in the hearts of His slaves.  Indeed those whom Allaah has mercy upon from His slaves are those who are merciful.’

[Collected by Bukhari & Muslim]

And likewise the Messenger -sallAllaahu alayhi wa sallam- said at the death of his son Ibraheem:

‘القلب يحزن، والعين تدمع، ولا نقول إلا ما يرضي ربنا. وإنَّا لفراقك يا إبراهيم لمحزونون’

‘The heart is saddened, the eyes shed tears, but we only say that which pleases our Lord. And indeed we are saddened by your separation O Ibraheem.’

[Collected by Bukhari & Muslim]

Likewise having mercy upon young children and slaves, and making them happy is also from being merciful­.

As for not having concern for them and not having gentleness with them, then this is from coarseness, harshness and cruelty, just like some of the coarseness of the Bedouins when they saw the Prophet -sallAllaahu alayhi wa sallam- and his companions kissing their younger children, one of the Bedouins said:

‘I have ten children I did not even kiss one of them.’

The Prophet -sallAllaahu alayhi wa sallam- said:

‘أو أملك لك شيئاً أن نزع الله من قلبك الرحمة؟’

‘How can I hold something for you, with Allaah has removed mercy from your heart?’[2]

Also, an example of being merciful is the mercy that the prostitute had when she gave water to a dog to drink, he was going to eat dirt due to extreme thirst, and Allaah forgave her due to that mercy.[3]

The opposite of that example is how a woman was punished due to her tying up a cat, she did not feed her or give her drink, nor did she leave her to eat from the leftovers on the earth, until that cat died.[4]

Additionally from this mercy is that which has been witnessed and experienced, and that is that whoever is kind to his animals by giving them food and drink and beneficial consideration, then Allaah blesses him regarding his animals, and whoever is evil to them, then he is punished in the Dunya before the Hereafter.

Allaah Ta’ala said:

مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

<<Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. >>

[Maidah: 32]

This is because the first heart has cruelty, harshness and evil, whereas the other heart has mercy and gentleness and compassion, and he is concerned with reviving all those people from whom he has the ability to revive, in comparison to the first heart which has cruelty, and is prepared to annihilate all the people.

We ask Allaah to place mercy in our hearts which will obligate us to follow all the ways that gain the mercy of Allaah, and that we sympathize with all the creation of Allaah due to this mercy. And that Allaah makes it a way of gaining Allaah’s mercy and His generosity; indeed He is the Bestower of goodness and the Most Kind.

[Taken from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82]

[1] Collected by al-Humaidi in ‘al-Musnad’, Ibn Abee Shaybah in ‘al-Musanaf’, Ahmad, al-Marwazi in ‘al-Birr wa Silaah’, Darmi in ‘ar-Radd ala Jahmeeyah’, Bukhari in ‘Tareekh al-Kabeer’, Abu Dawood & Tirmidhi and many other scholars.

It was authenticated by Tirmidhi, Hakim in ‘al-Mustadrak’ & Dhahabi agreed with him, Albaani in ‘Silsilah al-Ahadeeth as-Saheehah’ No. 925, & many other scholars.

Benefits:

Al-Imam Ishaq bin Rahawayyah (d.238 A.H.) said:

‘Allaah Ta’ala said: <<The Most Merciful [who is] above the Throne established.>> [Taha: 5]. There is a consensus (Ijmaa) of the people of knowledge that Allaah isMustawaa’ (ascended) above the ‘Arsh (Throne), and He knows every single thing under the seven earths.’

Ad-Dhahabi commented on this statement in ‘al-‘Aloo’:

‘Listen –and turn – to this Imam and how this Imam conveyed a consensus of this noble issue, just like Qutaibah conveyed this consensus in his time.’

Qutaibah bin Sa’eed (d.240 A.H.) said:

‘The statement of the Imams of Islaam, the Sunnah and the Jammaah is that we know that our Lord is above the sevens, above His ‘Arsh (Throne), like He said: <<The Most Merciful [who is] above the Throne established.>> [Taha: 5]

Ad-Dhahabi commented on this statement in ‘al-‘Uloo’:

‘So this is Qutaibah, being a great trustworthy Imam, who conveyed a consensus of this issue. He had met Malik, Layth, Hammad bin Zayd, the senior scholars and he lived a long life and the memorizers of hadeeth used to crowd around at his door.’

[Taken from: footnotes from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82]

 

[2] [Collected by Bukhari & Muslim from the hadeeth of Aeysha –Radi Allaahu anha]

[3] [Collected by Bukhari & Muslim from the hadeeth of Abu Huriarah –Radi Allaahu anhu]

[4] [Collected by Bukhari & Muslim from the hadeeth of Abdullaah bin Umar –Radi Allaahu anhu]

The Superiority of the Mother Over the Father

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Translated and compiled  By Abbas Abu Yahya

1- From Abu Hurairah –RadhiAllaahu anhu– who said: A man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah who from the people is the most deserving of my good companionship?

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’

The man said: ‘then who?’

The Messenger –sallAllaahu alayhi wa sallam– said: ‘Your father.’

[In another narration: ‘. . . . . the next closest relative then those closest after them.’]

[Collected in ‘Adab al-Mufrad’ no.3, Tirmidhi and ‘Irwaa al-Ghaleel’ 829/2232, declared Hasan by Albaani.]

[In another narration: ‘A man came to the Prophet of Allaah  –sallAllaahu alayhi wa sallam– and said: ‘What do you order me with?’ The Messenger  –sallAllaahu alayhi wa sallam– said: ‘Be good to your mother.’

Collected by ‘Adab al-Mufrad’ no. 6]

[Collected by Bukhari in ‘Kitaab al-Adab’ in the second chapter: ‘Who from the people is the most deserving of my good companionship?’ and also collected by Muslim in ‘Kitaab al-Birr wa Silat wal Adab’]

Imam Nawawee said in his explanation of this hadeeth:

‘The Scholars have said: the reason for the superiority of the mother is due to her becoming tired on your account, her compassion, her serving you, suffering hardship while being pregnant with you, then giving birth to you, then suckling you, then bringing you up, serving you, nursing you and other things.’

[Taken from the ‘Sharh Saheeh Muslim’ 16/80]

Ibn Hajr quotes Ibn Battaal in the explanation of this hadeeth:

Ibn Battaal said: ‘Malik was asked: my father requests me to do something but my mother prevents me from it.’

Imam Malik answered: ‘Obey your father and do not disobey your mother.’

[‘Fath ul Bari’10/402]

2- ‘Asma bint Abu Bakr said: ‘My mother came to me and she is a Mushrikah (Non-Muslim) at the time of the Messenger of Allaah –sallAllaahu alayhi wa sallam–, so I asked the Messenger of Allaah –sallAllaahu alayhi wa sallam– about this and I said to him: ‘My mother has come to me, and she is asking for me to be good to her, should I keep good relations with my mother?

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Keep good relations with her.’

[Collected by Bukhari, Muslim and in the wording mentioned by Abu Daawood: ‘Asma –RadhiAllaahu anha– said: ‘… and she hates Islaam.’ ‘Saheeh Targheeb  wa Tarheeb’ p.657 no. 2500]

Ibn Uayainah said: Allaah –Azza wa Jall – revealed << Allaah does not forbid you from dealing justly and kindly with those who did not fight against you on account of religion >> [al-Mumtahina: 8] regarding her.

[Collected by Bukhari in ‘Adab al-Mufrad’ no. 25, declared Saheeh by Albani in ‘Saheeh Abu Daawood’ (1468)]

3- It is narrated from Talha bin Muaaweeyah as-Sulamee –RadhiAllaahu anhu– who said I came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah! Indeed I want to participate in Jihaad in the path of Allaah.

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Is your mother alive?’

I said: ‘Yes.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Stay at her feet, for there is Paradise.’

[Collected by Tabraani and Albani declared it Saheeh li Ghayreehi in ‘Saheeh Targheeb  wa Tarheeb’ 2/2484 p.649]

In  a similar narration from Muaaweeyah bin Jaahimah where the Prophet –sallAllaahu alayhi wa sallam– said: ‘Stick to your mother, since indeed Paradise is at her feet.’

[Collected by Ibn Majah, Nisa’ee and Albani declared it Hasan Saheeh in ‘Saheeh Targheeb  wa Tarheeb’ 2/2485]

In a similar hadeeth the Prophet –sallAllaahu alayhi wa sallam– asked: ‘Do you have parents?’

I said: ‘Yes.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Stick to them, since indeed Paradise is under their feet.’

[Collected by Tabraani and Albani declared it Hasan Saheeh in ‘Saheeh Targheeb  wa Tarheeb’ no. 2485]

4 – From Ibn Umar –RadhiAllaahu anhu–  who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘Indeed I have committed a major sin, is there any repentance for me?’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have a mother?’

He answered: ‘No.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have an aunt (mother’s sister)?’

He answered: ‘Yes.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Then be good to her.’

[Collected by Tirmidhi,  and declared Saheeh by Albani and in the wording collected by Ibn Hibban and Hakim: ‘Do you have parents?’  ‘Saheeh Targheeb  wa Tarheeb’ p.658 no. 2504]

5- From al-Mughirah bin Shaybah –RadhiAllaahu anhu– from the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Indeed Allaah has prohibited you from being disobedient to your mothers, and burying your daughters alive, to withhold from what Allaah has allowed, claiming something which you do not have the right to claim.  And Allaah dislikes gossiping and excessive questioning, and wasting wealth.

[Collected by Bukhari]

From the Athaar of the Salaf

6- From Sa’eed bin Abu Burdah from his father who said: Ibn Umar –RadhiAllaahu anhu– said: he was making Tawaaf and he saw a man making Tawaaf while carrying his mother saying:

Indeed I am like her submissive camel ** Even if her ride becomes startled I will not become startled and run away

I carry her since she carried me more, do you think that I have paid her back O Ibn Umar?  He said No, not even one breath while giving birth.’

[Taken from ‘Akhbar as-Salaf’ p.268, ‘Mukarim al-Akhlaaq’ p.225, & ‘Adab al-Mufrad’ No.11 and authenticated by Albaani]

7- From Abu Hazim: that Abu Huraira –RadhiAllaahu anhu– did not perform Hajj until his mother died.

[Collected in ‘Mukarim al-Akhlaaq’ p.80, taken from ‘Akhbar as-Salaf’ p.268]

8 – From Muhammad who said: ‘There was a date palm which bore one thousand dates, so Usamah bin Zayd –RadhiAllaahu anhu– went to these dates and cut them off the tree due to their beauty.  He was asked about it, so he said: Indeed my mother mentioned to me that she would love to have them, and there is nothing from theDuniya that my mother wants and I have the capability of getting except that I will get it for her.’

[Collected in ‘Mukarim al-Akhlaaq’ p.225, taken from ‘Akhbar as-Salaf’ p. 268]

9 – From Ibn Abbas –RadhiAllaahu anhu– that a man came to him and said: ‘I proposed to a woman but she refused to marry me, someone else proposed to her and she liked him and married him.  I became jealous over her and I killed her, can I repent from this?’

Ibn ‘Abbas asked: ‘Is your mother alive?’

He answered: ‘No.’

Then Ibn Abbas said: ‘Repent to Allaah –Azza wa Jal- and come close to Him as much as you can.’

The narrator said: I went and asked Ibn ‘Abbas –RadhiAllaahu anhu-: ‘Why did you ask him whether his mother was alive?’

Ibn Abbas –RadhiAllaahu anhu– answered: ‘Indeed I do not know of an action closer to Allaah –Azza wa Jal- than being good to ones mother.’

[Collected by Bukhari in ‘Adab al-Mufrad’ no.4, declared Saheeh by Albaani in ‘Silsilah as-Saheehah’ 2799]

10  – From Abu Hazim that Abu Murrah, the freed slave of Umm Hani the daughter of Abu Taalib informed him that he rode with Abu Hurairah to al-Aqeeq where his land was. When he entered his land he yelled at the top of his voice: ‘O my motherAssalamu alaykum wa Rahmatullaahi wa Baraktuhu’

She replied: ‘Wa alayka assalam wa Rahmatullaahi wa Baraktuhu’

He said: ‘May Allaah have mercy upon you as you brought me up when I was small.’

She said: ‘O my son, and likewise to you, may Allaah reward you with goodness and may He be pleased with you, as you look after me while I am old.’

[Collected by Bukhari in ‘Adab al-Mufrad’ No.14, and Albaani declared it to have a Hasan Isnaad]

11 – From ‘Atta that a person’s mother took an oath from him that he should not pray except the obligatory prayer and not to fast except Ramadan, ‘Atta said: Obey her!’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.67, taken from ‘Akhbar as-Salaf’ p.269]

12 – From Humaid who said: When Umm Eyaas bin Muaaweeyah died, Eyaas cried, it was said: ‘What makes you cry?’ He said: ‘I used to have two doors open towards Paradise and one of them has been closed.’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.68, taken from ‘Akhbar as-Salaf’ p.269]

13- Muhammad bin al-Munkadir said: ‘I spent the night massaging my mother’s leg and Umar spent the night praying. His night would not make me happier than my night.

[Collected in ‘al-Hileeyah’ 3/150, taken from ‘Akhbar as-Salaf’ p.269]

14 – From Jafar bin Sulayman who said: Muhammad bin al-Munkadir used to place his cheek on the floor, and then say to his mother: ‘place your foot upon it!’

[Collected in ‘Mukarim al-Akhlaaq’ p.226, taken from ‘Akhbar as-Salaf’ p.270]

15 – From Ibn ‘Awn who said: ‘Muhammad bin Sireen used to when he was with his mother lower his voice and speak slowly.’

[Collected in ‘Mukarim al-Akhlaaq’ p.226, taken from ‘Akhbar as-Salaf’ p.270]

16 – From al-Hasan that a man said to him: Indeed I made Hajj and indeed my mother has given me permission to perform another Hajj.’  So al-Hasan said: ‘To sit with her at her table is more beloved to me than your Hajj [i.e. optional Hajj].

[Collected in ‘Mukarim al-Akhlaaq’ p.227, taken from ‘Akhbar as-Salaf’ p.270]

17 – From Hisham who said: Hafsah bint Sireen used to ask for Allaah’s mercy upon her son Huthayal and say: He would go and get reed and stalks to make a fire, he would peel them and gather them in the summer time, so when it is lit it would not produce smoke.  When it came to winter time he would come and sit behind me while I prayed and he would light a small fire so that I could feel the warmth from it and so that the smoke from it would not bother me. I used to say to him O my son it is night time go to your wife and he would say: ‘O mother I know what you want.’

She continued: ‘If I did not continue saying it to him perhaps he would be there till the morning time!’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.53, taken from ‘Akhbar as-Salaf’ p.270]

18- From ‘Alee bin al-Hussain that it was said to him that you are from the best amongst the people but I do not see you eating with your mother?’

He answered: ‘I fear that, if I eat with her, my hand might precede her eye upon some food, so I would have been disrespectful to her! !’

[Collected in ‘al-Birr wa Silaah’ p.82, taken from ‘Akhbar as-Salaf’ p.270]

19 – From Mansoor who said: ‘It has been said that the mother receives three quarters of al-Birr [being good to her].’

[Collected in ‘al-Hileeyah’ 5/42, taken from ‘Akhbar as-Salaf’ p.271]

20 – From Abu Bakr bin ‘Aeeyash who said: ‘I was sitting with Mansoor in his house, and his mother came and she was harsh and said: ‘O Mansoor, Ibn Hubayrah wants you to be a judge and you refused!?’  Mansoor did not raise his eyes up to look at her and his beard would touch his chest due to lowering his head.’

[Collected in ‘al-Birr’ by Ibn al-Jawzi p.53, taken from ‘Akhbar as-Salaf’ p.271]

21 – From al-Hasan bin Nuh who said: Khamas used to work using plaster every day for two small coins, and when the evening would approach he would buy a piece of fruit with that and bring it to his mother!’

[Collected in ‘al-Hileeyah’ 6/212, taken from ‘Akhbar as-Salaf’ p.271]

22 – From Mughira who said: Talq bin Habeeb used to help his mother with her work.’

[Collected in ash-Shuyb/7543, taken from ‘Akhbar as-Salaf’ p.271]

23 – From Hafsa bint Sireen who said: Umm Muhammad bin Sireen was a woman from the Hijjaz, and she loved dyed clothing.  When Muhammad would buy her clothing he would buy her the softest material that could be found, and if it was close to Eid he would have her clothing dyed.’

[Collected in ‘Tabaqaat’ by Ibn Sa’d 7/228 taken from ‘Akhbar as-Salaf’ p.271]

24 – ‘Amr bin Ubayr used to visit Khamas he would greet him with Salaams and sit with him and his companions. So his mother said to him: ‘Indeed I see this person and his companions and I dislike them, and I am not impressed by them so do not sit with them.’ ‘Amr and his companions came to him and he came close to them, and said: Indeed my mother dislikes you and your companions so do not visit me.’

[Collected in ‘al-Hileeyah’ 6/212, taken from ‘Akhbar as-Salaf’ p.272]

The Tongue must move in the Recitation of the Prayer and in your Supplications – Shaykh Muhammad Bazmool

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The correct way to recite in your prayers (Salah) and in Morning & Evening supplications : By Muhammad bin Umar Bazmool
Translated & Foreword by Umm Yahya

Foreword:

Are you saying your morning and evening Dua’ yet being afflicted by trials? This concise article may shed light on some questions.

Shaykh Muhammad bin Umar Bazmool says speaking about the correct way in which one should recite silently:

‘Once one is aware concerning the conditions of reciting audibly and silently, the way in which some people pray with their lips closed and not moving their tongue until they complete their prayer. They do not move their tongues to recite whilst standing in their prayer. Yet they are meant to be reciting but yet they do not move their tongues in remembrance, nor whilst in Ruku (bowing) or while standing up from it, nor in Sajood (prostration)  or as they come up from Sajood or while they sit in the Tashahood (sitting at the end of the prayer).

So we say that those people who pray like this, in fact their prayer is nullified because they have not recited in their prayer.

This is because the tongue must move in recitation, and according to some of the Scholars (Fuqaha) it is necessary to move the tongue in the silent prayers and you must be able to hear yourself. And this matter is of utmost importance.

Many people say: ‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’

So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue.  This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’

[Taken from: ‘Sharh Sifat Sallat an-Nabi –-sallAllaahu alayhi wa sallam-‘ by Muhammad Bazmool, p.221]

Related Link: https://abdurrahman.org/translations/abbas-abu-yahya

Seeking Treatment for an Illness by Giving Charity

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Compiled & Translated By Abbas Abu Yahya

1 – From Abu Umamah –Radi Allaahu anhu– who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Treat your sick by giving Sadaqah (charity).’

[Collected in Saheeh al-Jamia’ No. 3358 & declared Hasan by Albaani]

2 – From Ubadah bin Saamit who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘There is no person who is afflicted with a wound on his body, and he gives charity due to that, then Allaah expiates from him the like of what he gave in charity.

[Collected by Ahmad & Albaani declared it to have an authentic Isnaad in Saheehah No. 2273]

3 – A man asked Abdullaah bin al-Mubarak -Rahimullaah- about ulcers that had sprung out on his knee for about seven years, and he tried to treat it with various treatments, he had asked doctors but to no avail. So Ibn Mubarak said: ‘Go and dig a well in a place where people need water, indeed I hope that there springs up water there, and by that you stop bleeding.’  The man did that and Allaah Ta’ala cured him.’

[Taken from: ‘Seerah ‘Alaam’ 8/407]

Al-Bayhaqi quoted a story of our Shaykh al-Haakim Abu Abdullaah -Rahimullaah- who was afflicted with ulcers on his face, and he had tried a number of treatments but they did not go away, and it remained like that for nearly a year.

He then asked the teacher, Imam Abu Uthmaan as-Sabooni to make Dua’ for him in one of his gatherings on Friday, so he made Dua’ and many of the people with him said Ameen.  When it came to the next Juma’ a woman came to the gathering and left a brief message saying that she had gone back home and exerted herself in making Dua’ for al-Haakim Abu Abdullaah that night, and that she had seen the Messenger of Allaah-sallAllaahu alayhi wa sallam- in her sleep, and it was as if he was saying to her: “Tell Abu Abdullaah to distribute water amongst the Muslims.

I came with that message to al-Haakim, and he ordered that a watering place be built at the door of his home, when they had finished building it, he ordered for water to be poured into it and ice placed into that water, and then the people began drinking from that water.  Not a week had passed by, except that it was obvious that his health had been restored, and the ulcers had ceased. His face had become better than it was before, and he lived like that for a number of years.’

[Collected in ‘Saheeh Targheeb wa Tarheeb’ No. 964 Albaani declared it to be Saheeh Maqtu, 1/p.568]

4 – Abu Tahir as-Silafee said in ‘Mua’jam as-Safr’: I heard Abu Hasan Ali bin Abu Bakr Ahmad bin Ali the scribe of al-Minzi in Damascus saying: I heard Abu Bakr al-Khabazi (d. 449A.H.) in Nisaboor saying: I became sick with a very dangerous illness, and a righteous neighbor of mine saw me and said: ‘Utilize the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’

It was summer time, and I bought many watermelons, and a group of poor people and children got together and ate them, then they raised their hands to Allaah –Azza wa Jal- and they made Dua’ for me to be cured.  I swear by Allaah I had not reach the morning except that I regained complete health from Allaah –Tabaraka wa Ta’ala.

[Seerah ‘Alaam 18/44, Tareekh al-Islaam]

5 – al-Barzali (d. 841A.H.) said in his Fatwa (5/612): Ibn Rushd was asked about the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’ Is it authentic or not? And what does it mean? And if a person becomes sick and treats his illness with all types of medicines and they did not benefit him, then what is the way of giving Sadaqah as a medicine?

He answered:

‘I do not remember this text (narration) in any of the authentic collections of narrations, however, if it is authentic, then the meaning is an encouragement to visit the sick, because it is from the obligatory rights from the Sunnah that it is upon a Muslim that he visit a Muslim if he becomes sick.

As for the saying ‘The Muslim is a brother of a Muslim, he encourages him to say the testification at the time of death, and he visits him when he is sick, and advises him when he is absent or if he has to testify.’ As for visiting him then this is a good deed, and every good deed is Sadaqah, since it has a connection with the sick person and visiting him brings happiness to him, and just like making Dua’. There is no doubt that there is hope that the Dua’ will be answered and he will be cured.  Therefore, it does benefit him as a type of medicine, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘He who sent down the illness also sent down the treatment.’ 

Al-Barzali said: some of our shaykhs from al-Qarawan understood this to have an evident meaning, namely that if a person gives Sadaqah on behalf of the sick, and that he requests the person whom he gave Sadaqah to, to make Dua’ for the sick then it is hoped that he will be cured, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘The supplication of one of you for his brother in his absence is answered.’ 

6 – ad-Dooree narrated in ‘Tareekh’ and al-Bayhaqi in ‘Shu’ab al-Eemaan’ from Ibraheem an-Nakhai who said: ‘that the Companions used to regard giving Sadaqah as a means of repelling oppression.’

7 – From Hudayfah –Radi Allaahu anhu– that the Prophet -sallAllaahu alayhi wa sallam-said:

‘A fitnah (trail) which a man faces with regard to his family, his wealth, his own self, his son and his neighbor is expiated by fasting, prayer, charity, enjoining good and forbidding evil.’

[Collected by Bukhari & Muslim]

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

‘Indeed Sadaqah has an amazing effect in repelling different types of trials and tribulations, even if the charity was given by an evil person, or an oppressive person, in fact even if it was given by a non-Muslim! Indeed Allaah Ta’ala repels different types of trials and tribulations due to giving Sadaqah.  This is a matter which is well-known to the scholars and the general folk, and all of the people on the earth can associate with this fact because they have experienced it.’

[Taken from: ‘al-Wabil as-Sayyib’ p.63]

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

‘There are types of medicines which can treat illnesses which the minds of the senior doctors cannot comprehend, and that which their sciences, experiences and measurements cannot reach. These are the medicines of the heart and soul, and the strength of the heart, its dependence upon Allaah and trust upon Him and seeking refuge in Him. Prostrating and feeling in dire need of Allaah and humbling oneself for Allaah. Likewise giving Sadaqah (charity), making Dua’, repentance and seeking forgiveness, being good to the creation, aiding the distressed and liberating from grief and unhappiness.

Indeed these types of medication have been used by various nations, who are upon different religions and communities, and they found that they had an effect in the treatment of illnesses, which even the sciences of the most knowledgeable doctors could not reach, and they have no experience nor measurement of it. We have indeed experienced these matters a great deal and as others have, and we have seen what ordinary medicine can and cannot do.’

[Taken from: ‘Zad al-Ma’ad’ 4/11-12]

A Collection of Points Regarding Hijaama (Cupping) – Compiled and Translated by Abbas Abu Yahya

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A- Benefits related to Hijaama (Cupping)

Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- after speaking about the Neeyah (intention) and purpose, says that they are from the actions of the heart and it is a must to follow the Messenger –sallAllaahu alayhi wa sallam– with regard to intention and purpose:

‘From this issue is that when the Prophet –sallAllaahu alayhi wa sallam– had Hijaama performed upon him and ordered others to have Hijaama performed upon them, he said in an authentic hadeeth:

‘Cure/treatment for my Ummah is in the incision made by the one who performs Hijaama , by drinking honey or cauterization but I do not like to be cauterized.’

It was well-known that the purpose of Hijaama was to extract blood which is harmful to the body.

Hijaama is mentioned because in hot countries blood rises to the surface of the body and so Hijaama removes that blood.  This is why Hijaama is performed in the Hijaaz (the western provinces of Saudi Arabia) and in other similar hot countries because the intended aim of extracting blood is achieved with the Hijaama.

As for cold countries, the blood seeps into the veins and so the vein needs to be cut by performing venesection (opening/dissecting a vein for bloodletting).

This matter is well known from experience and from observation.

In cold periods, internally, the body warms up and, externally, it cools down.  So, as similar things attract each other, a cold wind cools down what it meets from bodies and the earth so that the heat which is present escapes from the cold which opposes it, moving to the inside and heating up the inside of the earth.  Similarly, heat escapes the cold and moves to the inner core of animals (’ internal systems) , so animals therefore seek shelter in warmer places.

In winter and in cold countries, due to the heat in his body, a person eats more than the one who eats in the summer or in hot countries because body heat helps to digest and utilize food.  Also, underground spring water in winter is warmed due to the warmth of the inside of the earth.

In such cases, warm blood is found inside veins and not at the surface of the skin and so in cold weather a  person such as this, having Hijaama performed on them will not benefit from it, in fact, they could be harmed by it.

In the summer and in hot countries, the surface warms up and the core cools down.  Therefore, food is not digested in this condition in the way it is digested in the winter.  Also spring water is colder due to the core of the earth being colder, causing animals to go out to the desert and open lands due to the heat of the wind.  So, for people such as these (in warm climates), venesection may not benefit them, rather it could even harm them, and so Hijaama is more beneficial for them.’

[Taken from Majmoo’ Fatawa V.17/486 ]

B- The Prophet –sallAllaahu alayhi wa sallam– recommended Hijaama

1- From Sumurah bin Jundub who said: I was seated near the Messenger of Allaah –sallAllaahu alayhi wa sallam– when he –sallAllaahu alayhi wa sallam– called for a person to perform Hijaama.  He attached a horn [1] to the Prophet –sallAllaahu alayhi wa sallam– and then made an incision with a blade.

A bedouin from Bani Fazaza came in and said: O Messenger of Allaah what is this person doing cutting your skin?

The Messenger –sallAllaahu alayhi wa sallam– answered: ‘This is Hijaama.’

He asked: what is Hijaama?

The Messenger –sallAllaahu alayhi wa sallam– said:

‘It is the best medicine with which people seek cure.’

[Collected by Nisa’ee and Hakim and it was authenticated by Shaykh Albaani in Silsilah as-Saheehah see v.3  h.1176]

2- From Ibn Abbas, in a narration ascribed to the Prophet:

‘The best days on which to have Hijaama performed are 17th, 19th and 21st. I did not pass a gathering of Angels on the night I was taken on the night journey except that they said: You should haveHijaama, O Muhammad.’

[Collected by Tirmidhee, al-Hakim, Ahmad and it was declared Hasan by Shaykh Albaani in Silsilah as-Saheehah No. 1847]

3- Days on which it is recommended to have Hijaama performed:

17th, 19th and 21st of every Islaamic month, according to the Hijiri calendar.

From Abu Huraira who said: The Messenger of Allaah said:

‘Whoever has Hijaama on the 17th, 19th and 21st then it is a cure for every illness.’

[Collected by Abu Daawood and Bayhaaqi and Tabraani see: Silsilah Saheehah No. 908 and Silsilah Daeefah’ No.1863 -1864]

4- Days on which Hijaama is not recommended and which should be avoided:

From Nafi’ who said: Ibn Umar said O Nafi’ I have blood pressure so find me a person who performs Hijaama and, if you can, make sure he is a gentle person.  Do not appoint an old man, nor a young child since I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying:

‘It is better to have Hijaama done while on an empty stomach.  Hijaama has a cure and blessings in it and it increases memory and intelligence.

So have the Hijaama performed with the blessings of Allaah on Thursday and keep away from Hijaama on Wednesday, Friday, Saturday and Sunday, to be cautious.  Perform Hijaama on Monday and Tuesday since it is the day Allaah pardoned Ayoob –sallAllaahu alayhi wa sallam– from his trial while Allaah imposed the trial on him on a Wednesday.  Neither a skin discolouration disease nor leprosy appear except by performing Hijaama on a Wednesday daytime or a Tuesday night.’

[Collected by Ibn Majah, Ibn Adee in ‘al-Kamil’ and Khateeb in ‘al-Faqeeh wa al-Muttafaqih’ and Shaykh Albaani graded it Hasan. See Silsilah Saheehah No.766]

C – Clarifications

A brief summary of the clarifications about Hijaama taken from ‘Iblaagh al-fahhaamah bi Fawaaid al-Hajjamaa’ by Abu Abdul Bari AbdulHameed bin Ahmad al-Arabi

  • 1- It is better not to have Hijaama after having a bath, except for the one whose blood is thick then he should take a bath relax for an hour then have Hijaama performed.
  • 2- It is obligatory that the utensils for Hijaama are clean and sterile so that contagious diseases do not transfer, by Allaah’s permission, from one person to another.
  • 3- It is better not to have the Hijaama performed 2 or 3 hours prior to Zawwal 
    (when the sun is at its highest point), except for the one who is in dire need of it, then for that person it is good for him at any time.
  • 4- You should not have Hijaama done on the top of the head except by a person who is very skilled at it, since it is a very sensitive area.
  • 5- Older people should not have Hijaama performed on them often except for the one who has a need.
  • 6- Doctors dislike Hijaama to be performed on a person who has a full stomach, so Hijaama on an empty stomach is better and more beneficial.

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] In the olden days, a horn used to be attached to suck out the blood, nowadays a plastic suction instrument is used.

The Ruling of Suicide Bombing Operations which have increased in Modern Times – Shaykh AbdusSallaam as-Suhaymee

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By Shaykh AbdusSallaam bin Salim bin Raja’ as-Suhaymee
Translated by Abbas Abu Yahya

Shaykh AbdusSallaam as-Suhaymee said:

‘Indeed the issue of speaking about Suicide missions, is that whether the person who is fought against, is he actually from the combatants, and that Jihad in reality is facing the Kuffar in  a battle.

Suicide Missions have become a modern day fashion, and many people are sympathetic with the one who carries it out by looking at the goal behind these missions.  The sympathetic person finds it sufficient from these missions that the intent of executing these missions is to raise the statement of Tawheed, and to aid Islaam and humble theKuffar as they claim.

However, what is the Sharia’ ruling regarding these Suicide Missions?

[The Ends Do not Justify the Means]

Indeed it is known from the Sharia’ that a good intention on its own is not sufficient to allow an action to be permissible according to the Sharia’.  These people, who carry out Suicide Missions, propel themselves by saying that the means to the end take the same rulings of the intended goals, so if the goal is legislated in the Sharia’ then its means are also legislated in the Sharia’.  However this is not acceptable, because the ends do not justify the means absolutely, rather it is obligatory that the means also have to be legislated in the Sharia’ to fulfill the goals in the Sharia’.  As for, if the means are not legislated in the Sharia’ then it is not sufficient for the goal to be legislated.  The principle for this is mentioned in Bukhari and Muslim from the saying of the Messenger–sallAllaahu alayhi wa sallam-: ( من عمل عملا ليس عليه أمرنا فهو رد )

‘Whoever does an action which we have not commanded then it is rejected.’

So every action which is not in accordance with the command of Allaah or His Messenger then it is rejected (Allaah does not accept it) from the one who does it, no matter how good his intention was.

Now that this point has been established, then indeed the well regarded scholars of today hold the view that these acts of suicide are not permissible, and from these scholars are: the respected Shaykh AbdulAzeez bin Baz -Rahimullaah-, and the noble Shaykh Muhammad bin Salih al-Uthaymeen, the respected Shaykh AbdulAzeez bin Abdullaah Alaa-Shaykh, the noble Shaykh Salih bin Fawzan al-Fawzan, and Shaykh AbdulAzeez ar-Rajihi, and Shaykh AbdulMuhsin al-Ubaykan and others.

The Sharia’ proofs from the Book and the Sunnah and the intellect, show that these operations are Haram according to the Sharia’.

From the Book of Allaah:

1- The saying of Allaah Ta’ala:

<<  إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ   >>

<< If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allaah may test those who believe, and that He may take martyrs from among you. And Allaah likes not the Zâlimûn (polytheists and wrong­doers).>>[Ala-Imraan: 140]

The proof being: that this Ayaah contains the evidence for a principle, which is, that seeking martyrdom in the path of Allaah is a selection made by Allaah and the choice of Allaah Subhanahu, and it is not for everyone who wants to be a martyr. The view that it is permissible to carry out suicide missions to kill the enemy nullifies this principle. The proof for this point in this Ayaah is the saying of Allaah Subhanahu: << آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ >> <<and that He may take martyrs from among you>>

So Allaah is the One who chooses who is martyred in His Way. As for the one who commits suicide to kill the enemy then he is not a martyr, because he himself has appointed the time in  which to die, and this in the Sharia’ is defined as suicide.

2- The saying of Allaah Ta’ala:

<< إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ >>

<<Verily, Allaah has purchased of the believers their lives and their properties; for the price that theirs shall be Paradise. They fight in Allaah’s Cause, so they kill (others) and are killed. >> [Tawbah:111]

3- The saying of Allaah Ta’ala:

<< وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا >><<and whoso fights in the Cause of Allaah, and is killed or gets victory, We shall bestow on him a great reward.>> [Nisa:74]

The proof being from these two Ayaat: that the one who kills himself with explosives or in other ways wanting to kill the enemy then it is not correct to label him as a martyr;because the martyr is the one who is killed by the enemy. In the first Ayaahthose that have been promised Paradise are two types:

The combatant and the one killed by the enemy. And in the second Ayaah: the one promised with great reward is the one who is killed by the enemy or the one who is victorious, however whoever kills himself with explosives does not enter under the meaning of these two Ayaat.

4- The saying of Allaah Ta’ala:

<< وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا () وَمَنْ يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا  >>

<<And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you. And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allaah.>> [Nisa:29-30]

The proof being: This Ayaah generally includes a person committing suicide, and these type of suicide operations include killing the innocent, from women, old people and children, and there is no doubt that this is from transgression and oppression, and the one who carries out a suicide mission is deserving of this severe warning and it applies to him.

From the Sunnah:

1- From Abu Huraira –radiAllaah anhu- who said: That the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

من قتل نفسه بحديدة فحديدته في يده يتوجأ بها في بطنه في نار جهنم خالدا مخلدا فيها أبدا و من شرب سما فقتل نفسه فهو يتحساه في نار جهنم خالدا مخلدا فيها أبدا و من تردى من جبل فقتل نفسه فهو يتردى في نار جهنم خالدا مخلدا فيها أبدا

‘Whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever. and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever. and whoever jumps off a mountain and kills himself, he will be jumping off into the (Hell) Fire wherein he will abide eternally forever.’

[Collected by Bukhari & Muslim]

2- From Thaabit bin Dhihak that the Messenger of Allaah –sallAllaahu alayhi wa sallam–said:

من قتل نفسه بشيء عذب به يوم القيامة

‘Whoever kills himself with something  then he will be punished with that thing on the day of Judgement.’

[Collected by Bukhari & Muslim]

3- From Abu Huraira –radiAllaah anhu- who said: That the Prophet –sallAllaahu alayhi wa sallam– said:

الذي يخنق نفسه يخنقها في النار و الذي يطعنها يطعنها في النار

‘Whoever strangles himself then he will strangle himself in the Hell-Fire, and whoever stabs himself then he will stab himself in the Hell-Fire.’

[Collected by Bukhari]

The proof being from these Ahadeeth:

That these Ahadeeth generally show that it is prohibited for a person to kill himself no matter what the reasons are, and this includes everyone that kills himself with whichever means used.

From the Intellect:

1- That these operations indeed bring a backlash with a greater evil consequence upon Islaam and the Muslims, whether that is in Palestine or in any other place.  These operations in reality show contempt and scorn of the blood of the Muslims, and sacrifices for these operations are with no benefit worth mentioning.

2- That these operations actually fulfill the aims of the enemies of Islaam in an indirect way, by giving the enemies of Islaam the excuse by which they have fulfilled their aims in the easiest way, along with the clear weakness of the Muslims in defending themselves.

3- That these suicide missions which are aimed at other than those who are combatants from women, children and old people are a deterrent against the  Deen of Allaah, because of the oppression of these suicide missions and their harshness, cheating, treachery, lying and all of these are contradictory to the Sharia’ of Islaam, all of them are contradictory and the explanation of that is from the following points:

First point: that the Deen of Islaam is the Deen of justice even in dealing with the enemy, so their oppression against the Muslims does not in turn justify oppressing them.

Allaah Ta’ala said:

<< وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ >>

<< and let not the hatred of some people in (once) stopping you from Al-­Masjid­ al-­Haraam (in Makkah) lead you to transgression (and hostility on your part). Help one another in Al-­Birr and At-­Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment.>> [Maidah:2]

Allaah Ta’ala said:

<< يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ >>

<<O you who believe! Stand out firmly for Allaah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allaah. Verily, Allaah is Well­Acquainted with what you do.>> [Maidah:8]

It is mentioned in the Hadeeth Qudsi that Allaah Subhanahu wa Ta’ala said:

‘O My worshippers, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.’ [Collected by Muslim.]

There is no doubt that aiming for innocent people and killing them due to the crime of someone else is from the severest of Dhulm (oppression).

Second point: that the Deen of Islaam is the Deen of mercy and doing goodness, and this is not just to human beings alone, but even to animals, and these suicide missions are in contradiction to mercy.

Third point: That the Deen of Islaam is a Deen of courage and sacrifice, and it is not courage to hide behind treachery and deception. Indeed Allaah ordered us at the inception of fighting a people, between whom we have a contract with or at the time we fear from them an action, Allaah ordered us to give them an announcement of war before launching war against them.  Allaah – Subhanahu – said: << وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ >>

<<If you fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms (that there will be no more covenant between you and them). Certainly Allaah likes not the treacherous.>> [Anfal:58]

Allaah obligated upon us that even in war with them that we do not kill except those who fight us from amongst their men. And these people who carryout suicide missions commit a great crime against Islaam and the Muslims, so they ascribed Islaam to oppression, treachery and cheating. Islaam is not aided with oppression nor with cheating.

What becomes clear from what has preceded, from the clear, authentic evidence that suicide operations are not allowed, which some have entitled: ‘martyr missions’ and that those who hold it to be permissible do not have any clear authentic proof what so ever, and what they use as proof for its permissibility is either a proof which is not authentic or it does not indicate to what they claim, and no one rejects this point except an ignorant person or someone who follows his desires.

And Allaah Knows Best.

[Taken From: ‘Jihad fee Islaam’ by Shaykh AbdusSallaam as-Suhaymee p.112 ]

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.

The Consequence of the One who Does not Believe in the Prophet

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The Consequence of the One who Does not Believe in the Prophet –sallAllaahu alayhi wa sallam–
Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 157 – From Abu Hurairah from the Messenger –sallAllaahu alayhi wa sallam– :

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

[Collected by Ibn Munda in ‘Tawheed’ and Muslim in his Saheeh, likewise Abu ‘Awaanah and Ahmad]

Shaykh Albaani said:

‘The hadeeth is clear in that whoever hears about the Prophet  –sallAllaahu alayhi wa sallam– and what he was sent with, and then it reaches that person in the way that Allaah revealed it to the Messenger  –sallAllaahu alayhi wa sallam–, and does not believe in the Prophet –sallAllaahu alayhi wa sallam– then his path is to the Hell-Fire.  There is no difference in this between a Jew, or a Christian, or a fire-worshipper, and the atheist.

My belief is that if many of the non-Muslims were granted the opportunity to become acquainted with the principles, beliefs and worship that Islaam came with, then they would hasten to enter into Islaam in crowds, as it occurred in the beginning of Islaam.

If only some of the Islaamic countries would send callers to the western countries, from those who have knowledge of Islaam and know its reality, and that they know what has attached itself to Islaam from superstitions, Bida’ (innovations) and lies. So that the one who calls to Islaam will be able to present it in a good manner to those he is calling, and this requires the caller to have knowledge of the Book and the authentic Sunnah, and he knows some of the common foreign languages. This is a matter which is honourable and it is something nearly lost.  So this issue requires keen preparation, so perhaps they will begin this preparation.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 1/157)]

No. 3093 From Sa’eed bin Jubair Mursal that the Messenger –sallAllaahu alayhi wa sallam– :

‘There is no-one who hears about me from this Ummah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

And Sa’eed bin Jubair said: ‘I began to say: Where is the confirmation of that in the Book of Allaah?!’ Sa’eed continued: ‘It was very rare that I heard a hadeeth from the Prophet –sallAllaahu alayhi wa sallam– except that I found a confirmation for that in the Qur’aan; until I found this Ayaah: << وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ >> <<but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur’aan), the Fire will be their promised meeting-place >> includes all the different nations.

[Collected by Tabari]

Shaykh Albaani said:

‘It is possible to include this hadeeth to be from what is a clarification and explanation of the saying of Allaah Ta’ala: << وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا >> <<And We never punish until We have sent a Messenger (to give warning).>> along with the point where the Messenger –sallAllaahu alayhi wa sallam– said: ‘hears of me’ i.e. that he hears about the Messenger –sallAllaahu alayhi wa sallam– upon reality as a human, a Messenger, a Prophet.  So whoever hears about the Messenger –sallAllaahu alayhi wa sallam– upon other than what he –sallAllaahu alayhi wa sallam– was upon, other than what he –sallAllaahu alayhi wa sallam– was upon from guidance, light and excellent manners; due to some of the ignorant Muslims, or the misguided callers from the Christian evangelists and atheists, who present the Messenger –sallAllaahu alayhi wa sallam– to their people in other than his real way that he was well known for.  So the likes of these people have not heard of the Messenger –sallAllaahu alayhi wa sallam–, and theDawa has not reached them, so the warning mentioned in the hadeeth does not include them.

And this is like the saying of the Messenger –sallAllaahu alayhi wa sallam–: ‘Whoever sees me in his sleep then it is as if he sees me in his wakeful state, since indeed Shaytaan cannot resemble me.’ [Silsilah Saheeh No.1004]  i.e. sees him in this real form and his characteristics which he was upon in his lifetime.  So whoever really claims that he saw an old Shaykh with a white beard, then he has not seen the Messenger –sallAllaahu alayhi wa sallam–; because this characteristic opposes that which the Messenger –sallAllaahu alayhi wa sallam– was upon, from that which is known from his characteristics SallAllaahu Ta’ala alayhi wa Alahi wa sallam.

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 6/3093)]

A Brief Summary of the Issue of Raising the hands for the Qunoot in the Witr

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Taken from the  ‘Original Sifat as-Salah‘ By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya 

And ‘the Messenger – sallAllaahu alayhi wa sallam – used to raise his hands.’

_________________________________

A Summary:

Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:

‘Anas said: I never ever saw the Messenger of Allaah –sallAllaahu alayhi wa sallam-painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– in the early morning prayer raising his hands and he supplicated against those who killed them.  [And in another narration: supplicating against them.]

Narrated by Ahmad (3/137)

This Isnaad is authentic.

At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:

‘Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’

This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaadis Saheeh or hasan’

There is a recommendation in this hadeeth of raising the hands while supplicating theQunoot.

Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)

Likewise Ahmad holds this opinion and so does Ishaaq.

The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab –Radi Allaahu anhu– as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:

‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.

As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.

This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’

So it is foremost that it should not be done, and restricting to what the Salaf –Radi Allaahu anhum– did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’

[Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]

Shaykh al-Albaani also said:

‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah –sallAllaahu alayhi wa sallam– when he made Dua’against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.

This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’

[Taken from ‘Irwaa al-Ghaleel’ (2/181)]

41- The Ruling of Raising the Hands in the Dua’ of al-Witr
By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz

Question:

What is the ruling of raising the hands in al-Witr?

Answer:

Raising the hands in the Qunoot of al-Witr is legislated; because the Qunoot is from the same type as the Qunoot when new hardships occur for the Muslims, and this is indeed established by the Prophet –sallAllaahu alayhi wa sallam, that he –sallAllaahu alayhi wa sallam– raised his hands when he made Dua’ in the Qunoot when new hardships occur for the Muslims.

This was collected by al-Bayhaqi –Raheem’ullaah- with a authentic chain.

[Taken from ‘Majmoo Fatawa wa Maqalaat Mutafariqa’ vol.30 p.51 ]

Some Athaar of the Companions regarding raising the hands in al-Qunoot
Collected by Zakareeyah bin Ghulam Qadir

a) From Abu Uthmaan who said: ‘Umar used to read the Qunoot with us after Rukoo’and he would raise his hands so much so that the side of his body would be seen, and his voice could be heard from the back of the Masjid.’

[Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)]

b) From Ibn Abbas that he prayed the Qunoot with the people at Fajr in Basrah, and he raised his hands so much so that the side of his body was raised up.’

[Saheeh – Collected by Ibn Abee Shaybah (2/316)]

c) From Ibn Mas’ood that he used to raise his hands in the Witr then after that he would lower them.’

[Hasan – Collected by Abdur Razzaq (4/325)]

The Four Principles of “You Alone we worship” – Imam Ibn al Qayyim

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The Four Principles of <<You (Alone) We Worship>>
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’
Translated by Abbas Abu Yahya

The Four Principles

<<You (Alone) we worship>> is built upon four principles which comprise conviction in what Allaah and His Messenger love and are pleased with from the statements of the tongue and the heart and from the actions of the heart and the limbs.

Uboodiyaah (servitude to Allaah) is a comprehensive title for these four levels.

So, the real people of <<You (Alone) we worship>>are the people of these four levels.

Regarding the statement of the heart, it is the belief in what Allaah –Subhanahu-informed of about His Self, His Names and His Attributes, His Actions, His Angels and the meeting with Him; as was revealed upon the tongues of His Messengers.

As for the statement of the tongue, it is information of Allaah and His Names and Attributes….etc.  Calling to and defending that, clarifying the falsity of Bida’ -which opposes Allaah – establishing His remembrance and conveying His commands.

Actions of the heart include having love for Him, reliance upon Him, turning repentantly to Him, fear of Him and hope in Him, making the Deen sincerely for Him, having patience upon His commands and prohibitions and upon what He has decreed, being pleased with that and with Him.

Also, having obedience to Allaah and loyalty to Him, having submission for Him and humility and being subservient to him, having serenity with Him as well as other actions of the hearts whose obligation is greater than that of the actions of the limbs and whose recommended actions are more beloved to Allaah than the recommended actions of the limbs.

Actions of the limbs without the actions of the hearts are either lacking in or are of little benefit.

As for the actions of the limbs then they are like prayer and striving, moving one’s feet to Jumu’ah and the congregational prayer, helping the weak one and being good to the creation etc.

So, <<You (Alone) we worship>> is adhering to these four rulings and accepting them and << and You (Alone) we ask for help (for each and everything). >> Is requesting help upon these principles and having the capability to perform them. <<Guide us to the Straight Way>> consists of knowing these two matters (<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything). >>) in detail, the guidance to establish them and to have the methodology of the path of the righteous in seeking Allaah with these principles.

The Da’wah of the Prophets

All of the Messengers did indeed invite to <<You (Alone) we worship and You (Alone) we ask for help (for each and everything). >>

Indeed all of them invited to the Tawheed of Allaah and to having sincerity of worship for Him, from the first of them to the last of them.

Nooh –alayhi sallam – said to his people: << ‘Worship Allaah! You have no other Ilâh(God) but Him.’ >> [al-‘Araaf: 59]

Just as Hood, Salih, Shuaib –alayhimus-salaam – and Ibraheem –alayhi sallam – said.  Allaah Ta’ala said:

<<And verily, We have sent among every Ummah a Messenger (proclaiming): ‘Worship Allaah (Alone) and avoid (or keep away from) Tâghût (all false deities, etc. i.e. do not worship Tâghût besides Allaah).’ >> [Nahl: 36]

And He said:

<< And We did not send any Messenger before you except that We inspired him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).’ >> [Anbiyaa: 25]

And Allaah Ta’ala said:

<<O (you) Messengers! Eat of the Taiyibât [all kinds of Halâl foods], and do righteous deeds. Verily! I am Well-Acquainted with what you do. And verily! This, your religion (of Islaamic Monotheism) is one religion, and I am your Lord, so keep your duty to Me. >> [Muminoon: 51-52]

The Characteristic of Uboodiyaah

Allaah Ta’ala made al-Uboodiyaah (servitude to Allaah) a characteristic of the most perfect of His creation and as such made them close to Him.

And He said:

<<The Messiah will never be proud and reject to be a slave of Allaah, nor the Angels who are near (to Allaah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. >> [Nisa’:172]

And He said:

<< 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. >> [Ara’af: 206]

And this explains there being a complete stop in the saying of Allaah in Soorah Anbiyaa << To Him belongs whosoever is in the heavens and on earth. >> Stop here  then resume reading from << And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship). They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so). >> [Anbiyaa: 19-20]

These are two complete separate sentences, i.e. indeed to Allaah belongs whoever is in the heavens and whoever is on the earth as a slave and Angel.  Then resumed with another sentence, He said: << And those who are near Him (i.e. the angels) are not too proud to worship Him >> i.e. that the Angels who are there are not too proud to worship Him such that they do not worship him haughtily with rejection, nor would they scorn or reject worshipping Him, nor are they (too) arrogant to worship, nor do they tire so that they become heedless of it, nor do they cease.  Rather, their worship of Allaah and their distancing Him from imperfection is the same as breathing is to the son of Adam.

So, the first is the characteristic of the slaves of Allaah with regards to Allaah’sRuboobeeyah (Lordship) and the second is the characteristic with regards to the slaves of Allaah’s Ilaaheeyah (Worship).

Allaah –Ta’ala – said:

<< And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness >> [Furqan: 63] to the end of the Soorah[1].

Allaah –Ta’ala – said:

<<A spring wherefrom the slaves of Allaah will drink, causing it to gush forth abundantly. >> [Insaan: 6]

Allaah –Ta’ala – said:

<< and remember Our slave Daawood,>> [Saad: 17]

Allaah –Ta’ala – said:

<< And remember Our slave Ayoob, >> [Saad: 41]

Allaah –Ta’ala – said:

<< And remember Our slaves, Ibrahim, Ishaaq, and Ya’qoob >> [Saad: 45]

Allaah said about Sulayman:

<< How excellent a slave! Verily, he was ever oft-returning in repentance (to Us)! >> [Saad: 30]

Allaah said about the Messiah:

<< He [‘Iesa] was no more than a slave. We granted Our Favour to him >> [Zukhruf: 59]

So Allaah made ‘Isa’s -sallAllaahu alayhi wa sallam- goal to be Uboodeeyah (servitude to Allaah) and not Ilaaheeyah (being worshipped), unlike what his enemies, the Christians have done.

Allaah describes the noblest of His creation and the highest of them to Him with the status of Uboodeeyah (servitude to Allaah), which is the noblest of ranks.

Allaah –Ta’ala – said:

<< And if you are in doubt concerning that which We have sent down to Our slave (Muhammad Peace be upon him)>> [Baqarah: 23]

Allaah –Tabaraka wa Ta’ala – said:

<< Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’aan) to His slave (Muhammad) >> [Furqan: 1]

And He –Ta’ala – said:

<< All the praises and thanks be to Allaah, Who has sent down to His slave (Muhammad) the Book (the Qur’aan)>> [Kahf: 1]

So Allaah spoke about His slave with Uboodeeyah in regards to the revelation of the Book (Qur’aan) to him and likewise in regards to the challenge of bringing something similar to the Qur’aan.

Allaah said:

<< (It has been revealed to me that) When the slave of Allaah (Muhammad) stood up supplicating to (his Lord Allaah) in prayer to Him they (the Jinns) made around him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s recitation). >> [Jinn: 19] So Allaah mentions him with Uboodeeyah in the matter of giving Dawa’ to Allaah.

And Allaah said:

<< Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him] Who took His slave for a journey by night >> [Isra’: 1]

So Allaah mentions him with Uboodeeyah in the matter of the night journey.

In the Saheeh on the authority of the Prophet -sallAllaahu alayhi wa sallam- that he said: ‘Do not over praise me like the Christians over praised the son of Maryam.  Indeed I am a slave of Allaah and His Messenger.’

And in the hadeeth: ‘I am a slave. I eat what a slave eats and sit like a slave sits.’

And in the Saheeh of Bukhari on the authority of Abdullaah bin ‘Amr who said: ‘I read the description of Muhammad -sallAllaahu alayhi wa sallam- in the Torah: Muhammad the Messenger of Allaah, My slave, My messenger, I named him al-Muttawakil, he does not have evil manners nor is he hard-hearted.  He was not one to raise his voice to compete in market places, he will not respond to evil with an evil, but he will pardon and forgive.’

Allaah – Subhanahu – gave absolute glad-tidings and signs for His worshippers, where He said:

<< So announce the good news to My slaves, those who listen to the Word [good advice Lâ ilâha ill-Allâh (none has the right to be worshipped but Allaah) and Islaamic Monotheism, etc.] and follow the best thereof (i.e. worship Allaah Alone, repent to Him and avoid Tâghût, etc.) >> [Zumar: 17-18]

Allaah provided them with absolute security.

Allaah –Ta’ala – said:

<< (It will be said to the true believers of Islaamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (You) who believed in Our Ayaatand were Muslims (i.e. who submit totally to Allaah’s Will and believe in the Oneness of Allaah – Islaamic Monotheism).>> [Zukhruf: 68-69]

Shaytaan had his authority over Allaah’s slaves, specifically, cut short and he placed his authority over the one who aligned himself with him and associated partners with Allaah.

Allaah –Ta’ala – said:

<< ‘Certainly, you shall have no authority over My slaves, except those who follow you of the Ghâwîn (Mushrikûn and those who go astray, etc.).>> [Hijr: 42]

And He –Ta’ala – said:

<< Verily! He has no power over those who believe and put their trust only in their Lord (Allaah). His power is only over those who obey and follow him (Satan) and those who join partners with Him (Allaah) [i.e. those who are Mushrikûn – polytheists]. >> [Nahl: 99-100]

The Prophet -sallAllaahu alayhi wa sallam- made Ihsaan (perfection of worship) ofUboodeeyah (servitude to Allaah) the highest level of the Deen.

He said in the hadeeth of Jibraeel – when Jibraeel asked the Messenger about Ihsaan – ‘Worship Allaah as if you see Him, and if you do not see Him, then know that He sees you.’

Taken from ‘Madarij as-Salikeen’ vol 1 p.120

[1] << And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night before their Lord, prostrate and standing. And those who say: ‘Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment.’ Evil indeed it (Hell) is as an abode and as a place to dwell. And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other ilâh (god) along with Allaah, nor kill such life as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islaamic Monotheism), and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful. And whosoever repents and does righteous good deeds, then verily, he repents towards Allaah with true repentance. And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.And those who, when they are reminded of the Ayât of their Lord, fall not deaf and blind thereat. And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqûn“(pious) Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein; excellent it is as an abode, and as a place to dwell. Say: ‘My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable permanent punishment).’ >>[Furqan: 63-77]

Requesting Someone to Supplicate after Concluding a Lesson – Shaykh al Albaani

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

Shaykh Albaani –rahimumAllaah- quoted an Athar of Ibraheem an-Nakhai in ‘Kitab al-ilm’:

‘They (the Companions) used to sit and study knowledge and goodness, then they would disperse and would not seek forgiveness from one another, they would not say: O so and so, make Dua’ for me.’

The Shaykh commented saying:

‘Which means that some of the Companions’ –Radi Allaahu anhum– making Dua’ for others after the completion of a lesson or on ending study was not their action. This is a Bida’. Similar to this is when a shaykh leads his companions in supplication and they follow the supplication after him, because that is something which becomes a fitnah (trial) for that shaykh and lead him to marvel at himself.’

Taken from Qamoos al-Bida’ p.702-703

From those Mannerisms that are Obligatory with Allaah Ta’ala – Shaykh al Albaani

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

From those Mannerisms that are Obligatory with Allaah

136 – From Qateelah bint Seefee a woman from Juhaynah who said:

‘Indeed a monk came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘You people commit Shirk! You say whatever Allaah wills and whatever you will, and you say I swear by the Ka’abah.’

So the Prophet –sallAllaahu alayhi wa sallam– said: ‘Say whatever Allaah wills, thenwhat you will, and say I swear by the Lord of the Ka’abah.’

Narrated by Tahawi in ‘al-Mushkil’ and al-Hakim and al-Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

137 – From Hudhayfah who narrates the same hadeeth: ‘Whereby the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Do not say: whatever Allaah wills and what so and so wills, but rather say: whatever Allaah wills then what so and so wills.’

Narrated by Abu Dawood and Tahaawi  in  ‘Mushkil al-Athaar’ and Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

Rabaee bin Harash followed up Abdullah bin Yasser on the authority of Hudhayfah bin al-Yamaan who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘I saw in a dream that I met some people of the book and they said you are a blessed people if it were not that you say, whatever Allaah wills and what Muhammad wills’, so the Prophet –sallAllaahu alayhi wa sallam– said: ‘Indeed I used to dislike that for you to say whatever Allaah wills then what Muhammad wills’

Narrated by Ibn Majah and Ahmad, Shaykh al-Albaani said that from what is apparent the hadeeth is authentic.

138 – From at-Tufayl bin Sakhbrah the brother of Aeysha from the same mother: ‘That he saw what a sleeping person sees (dreams), it was as if he passed by a group of  the Jews.  He asked: ‘Who are you?’

They said: ‘We are Jews.’

So he said: ‘Indeed you are the people, if only you did not claim that Uzayr is the son of Allaah.

The Jews said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

Then he passed by a group of the Christians.  He asked: ‘Who are you?’

They said: ‘We are Christians.’

So he said: ‘Indeed you are the people, if only you did not claim that the Messiah is the son of Allaah.

The Christians said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

In the morning he informed those whom he informed, then the Prophet –sallAllaahu alayhi wa sallam– came and he informed him of what he saw in the dream.

The Prophet –sallAllaahu alayhi wa sallam– asked him: ‘Did you inform anyone?’

He answered: ‘Yes.’

After the Messenger –sallAllaahu alayhi wa sallam– had prayed he gave them aKhutbah, and praised Allaah and glorified Him, then he –sallAllaahu alayhi wa sallam–said:

‘Indeed Tufayl saw a dream, and he informed whosoever from amongst you, and indeed you used to say a statement, and shyness used to prevent me from prohibiting you from it.’

Then he –sallAllaahu alayhi wa sallam– said: ‘Do not say: whatever Allaah wills andwhat Muhammad wills.’

Narrated by Ahmad.

139– From Ibn Abbas who said: A man came to the Prophet –sallAllaahu alayhi wa sallam– to ask about something then he said: ‘Whatever Allaah wills and what you will.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Have you made me an equal with Allaah (in another wording: a partner)?! No, but rather, what Allaah Alone wills.’

Narrated by Bukhari in ‘al-Adab al-Mufrad’, Ibn Majah, Tahawi in ‘al-Mushkil’, Bayhaqi, Ahmad, Tabrani and Albaani said its chain is Hasan.

The Fiqh of the Hadeeth:

I (Albaani) say: ‘In these Ahadeeth we find, that when a man says to someone else: ‘Whatever Allaah wills and what you will’ then this is regarded as Shirk in the Sharia’. This is from Shirk in wording, because it is presumed that the will of the slave of Allaah is that of the level of the will of the Lord – Subhanahu wa Ta’ala; the reason being that there is a connection between the two wills.

The like of this are the statements of some of the common folk and those similar to them who claim to have knowledge: ‘I have no one except Allaah and you’, and ‘we have relied upon Allaah and you.’

Likewise are the statements of some of those who deliver  lectures: ‘In the name of Allaah and the country.’ Or ‘In the name of Allaah and the people.’ And there are various other similar wordings of Shirk which it is obligatory to stop using, and to repent from using them; in order to have correct manners with Allaah – Tabaraka wa Ta’ala.

Indeed many of the common folk have been negligent of this noble mannerism, likewise there are of the specific people (who claim to have knowledge) who justify their utterances such as these statements of Shirk.  Like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people and swearing by them and not by Allaah – Ta’ala, and swearing by them above Allaah– Azza wa Jal.

When a scholar of the Book and the Sunnah criticizes them for this, rather than helping the scholar to forbid the evil, they show enmity by criticizing  him, and they say: ‘Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!

So they are ignorant or pretend to be ignorant – to please the common folk – they claim that the intention is good, you find this amongst the previously mentioned people; and it does not make an evil action into a good action.

The meaning of the previously mentioned Ahadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharia’ are converted to legislated good actions due to being similar to a good action, this is something which only an ignorant biased person says!

Do you not see that if a man prays towards a grave; then this would be an evil action even though he is praying; and this is due to his opposition to the Ahadeeth and the Aathaar which are mentioned about the prohibition against facing a grave for prayer.

So would an intelligent person say: to the one who returns to face the grave – after having knowledge that the Sharia’ has prohibited this – that his intention is good and his action is permissible?

This would never happen,  also those who seek deliverance and aid with other than Allaah, forgetting Allaah Ta’ala due to the circumstances in which they are in, they are in need of Allaah’s aid and help much more.

It is not intelligible that their end will be good, let alone that their action will be good, while they continue upon this evil knowingly.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth nos. 136-139 p.263 – 267]

Speaking about the people of Bida – Imam Ibn Taymeeyah

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By Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah-
Translated & Compiled by Abbas Abu Yahya 

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said:

‘And if giving advice is obligatory for general and specific religious interests: like regarding narrators of hadeeth who make mistakes and lie then like Yahya bin Sa’eed said: I asked Malik, Thawri, al-Laith bin Sa’ad – I think it was him – and al-Awza’ee about a man who is accused in hadeeth or he does not memorize hadeeth? They said: ‘Make clear his condition.’

Some of the people said to Ahmad bin Hanbal: ‘I find it difficult to say about a person that he has such and such problem, and so and so is like such and such.’

Imam Ahmad said: ‘If you remain silent and I remain silent when will an ignorant person know the authentic from the unauthentic?!’

Likewise the leaders of Bida’ from the people who have statements that oppose the Book and the Sunnah, or worship which opposes the Book and the Sunnah, it is obligatory to clarify their condition and warn the Ummah against  them and this is in agreement with the Muslims.  So much so that it was said to Ahmad bin Hanbal: Is a person who fasts, prays and makes Itikaf more beloved to you or speaking against the people of Bida’?’

He answered: ‘If he fasts, prays and makes Itikaf then that is for himself, and if he speaks against the people of Bida’ then that is for the Muslims and that is better.’

So it is clear that this benefit is general for all the Muslims for their religion and it is in the same class as Jihad in the path of Allaah. Since purifying the path of Allaah and HisDeen, His Minahij (methodologies), His Sharia’ and repelling the injustice of these people and their hostility upon this is  a general responsibility, which is something that is in agreement among the Muslims.

If it was not the case that Allaah made people in order to repel the harm of these people, the Deen would have become corrupted. The corruption of the Deen would be greater than the corruption caused by being conquered by the enemy at war. Since if these people take over they do not corrupt the hearts and what is in the heart is from the Deen, but they do it slowly, as for the People of Bida’ then they corrupt the hearts from the onset.’

[Taken from  ‘Majmoo fatawa’ 28/231-232]

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him – Shaykh al-Albaani

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Taken from Silsilah Ahadeeth As-Saheehah.
By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani.
Translated by Abbas Abu Yahya

No. 2654 – From Abu Hurairah from the Messenger–sallAllaahu alayhi wa sallam–:

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

Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger–sallAllaahu alayhi wa sallam–: recited:

<< And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>

Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.

It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.

This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them.  They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:

‘His knowledge of my condition spares me from asking from Him.’

So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]

Related Link:

https://abdurrahman.org/translations/abbas-abu-yahya/

https://abdurrahman.org/dua/

An Explanation That “Guide us to the Straight Way” to the End of the Soorah is a Refutation of the Rafidah – Imam Ibn al Qayyim

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An Explanation That << Guide us to the Straight Way >> to the End of the Soorah is a Refutation of the Rafidah
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’
Translated by Abbas Abu Yahya

The point which refutes their statement is that:

Allaah -Subhana wa Ta’ala – has divided the people into three categories:

1 – Those <<on whom You have bestowed Your Grace>> who are the people of as-Siraat al-Mustaqeem (the Straight Way), those who knew the truth and followed it.

2 – <<Those who earned Your Anger>> they are those who knew the truth and rejected it.

3 – <<Those who went astray>> they are those who were ignorant of and made mistakes in the truth.

So everyone who knows the truth and follows it; then he is foremost on the Siraat al-Mustaqeem (the Straight Way).

There is no doubt that the Companions –RadhiAllaahu anhum– of the Messenger of Allaah –sallAllaahu alayhi wa sallam- are more befitting of this description than the Rawafidah. This is since it is not possible that the Companions –RadhiAllaahu anhum– of the Messenger of Allaah –sallAllaahu alayhi wa sallam- were ignorant of the truth while the Rawafidah knew it, or that the Companions –RadhiAllaahu anhum– rejected the truth while the Rawafidah held fast to it.

We have indeed seen the signs showing which of the two groups are the people of truth.

So, we have seen the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam. They were granted victory over the lands of theKuffar which then became lands of Islaam and they were granted victory over the hearts with the Qur’aan, knowledge and guidance.So, their signs show that they are the people of as-Siraat al-Mustaqeem.

However, we have seen the opposite of this with the Rafidah in every time and place. There was never ever an enemy of the Muslims, outside of the Rafidah, except that they would help them against Islaam.

How much evil of affliction and calamity did they inflict upon Islaam and its people?

Did the swords of the Mushrikeen, the idol-worshippers -from the military of Hulakoo (Ghengis Khan) and those who were with him from the Tartars – not wreak havoc except under the leadership of the Rafidah?

Were the Masajid not destroyed and Musaahif (Qur’aans) not burnt, the leaders of the Muslims, their scholars, their worshippers and their Khaleefah not killed except due to the Rafidah and their foolish followers?

Their support for the Mushrikeen and the Christians is well-known amongst the learned and lay people and their influence in the Deen is well-known.

So which of the two groups has more right to the Siraat al-Mustaqeem and which one of them has earned the right to anger and misguidance if you do but know?

This is why the Salaf explained that the Siraat al-Mustaqeem and its people are Abu Bakr, Umar and the Companions –RadhiAllaahu anhum– ofAllaah’s Messenger –sallAllaahu alayhi wa sallam- and its Tafseer is just as they said. This is because the Siraat (Path) that they were upon was their path, the exact, same path of their Prophet. They were the onesupon whom Allaah bestowed His Grace while He was Angry with their enemies and He ruled that their enemies were upon misguidance.

Abul-Aaliyah Rufeea’ ar-Reeyahee- and al-Hasan al-Basaree – from the most noble of the Tabi’een said:

‘As-Siraat al-Mustaqeem is the Messenger of Allaah –sallAllaahu alayhi wa sallam-and his two Companions.’

Abul Aaliyah also said about the saying of Allaah ﭽ ﭫ ﭬ ﭭ ﭮ ﭼ <<The Way of those on whom You have bestowed Your Grace >> ‘they are the family of the Messenger of Allaah –sallAllaahu alayhi wa sallam-Abu Bakr and Umar.’

That is the truth as his family, Abu Bakr and Umar were upon one way and there was no difference between them, they had loyalty towards one another. The Companions praised Abu Bakr and Umar and waged war against those who warred against these two and there is safety for the one who honours these two. This is well-known amongst the Ummah, to both the learned and the layperson.

Zayd bin Aslam said: ‘Those on whom Allaah has bestowed His Grace; they are the Messenger of Allaah –sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’

There is no doubt that those who are blessed are those who follow the Messenger.

As for those who have anger upon them, then they are those who do not follow him.

Those who followed and obeyed the Messenger –sallAllaahu alayhi wa sallam-from the Ummah, were his Companions and his family.

Those who followed the Messenger –sallAllaahu alayhi wa sallam- the most from his Companions; who were regarded as his sight and hearingwere Abu Bakr and Umar.

Those who are the severest in opposition to the Messenger –sallAllaahu alayhi wa sallam- are the Rafidah. Their opposition to him is well-known amongst all the sects of the Ummah.

This is why the Rafidah hate the Sunnah and its people, they have enmity towards it and its people so, they are the enemies of his –sallAllaahu alayhi wa sallam Sunnah.

The Messenger’s –sallAllaahu alayhi wa sallam- family and those from their children who follow them are perfect heirs, rather they are his true heirs.

So it becomes clear that the Siraat al-Mustaqeem is the path of the Messenger’s –sallAllaahu alayhi wa sallam- Companions and his followers.

The path of the people who have the Anger of Allaah upon them and are upon misguidance, is the path of the Rafidah.

In this exact, same way the Khawarij are refuted, since their enmity towards the Companions is well known.

Taken from ‘Madarij as-Salikeen’ Volume 1, p.93-95

Mu’aawiyah: The Scribe of the Prophet – Shaykh al Albaani

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Mu’aawiyah The Scribe of the Prophet –sallAllaahu alayhi wa sallam–
Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

82 – ‘May Allaah not let his stomach become satisfied;’ i.e. Mu’aawiyah.

Collected by Abu Dawood at-Tayyalisi in his ‘Musnad’ (2746) Hishaam and Abu ‘Awaana narrated to us from Abu Hamza al-Qassaab from Ibn Abbas:

‘That the Messenger of Allaah –sallAllaahu alayhi wa sallam– sent someone to Mu’aawiyah to write something for him, and this person said he is eating, then the Messenger sent the person again, and again he said he is eating. Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘May Allaah not let his stomach become satisfied.’

I (Albaani) say: This Isnaad is Saheeh, its narrators are all trustworthy, they are the narrators of Imam Muslim.

Regarding Abu Hamza al-Qassaab – whose name is Umraan bin Abi ‘Atta – there is some talk about him from some of the scholars but it does not harm him, since a group from the Imams have regarded him as trustworthy, from them is Ahmad and Ibn Ma’een and others.

As for those who regarded him as weak then they did not clarify the reason, so therefore it is an unknown (Jarh) criticism, which is unacceptable.  It is as if this is why Imam Muslim used him as a narrator and narrated this hadeeth from him in his book ‘Saheeh’ (8/27) from the way of Shu’abah from Abu Hamza al-Qassaab with this hadeeth.

Ahmad narrated this hadeeth (1/240, 291, 335, 338) from Shu’abah and Abu ‘Awaana from Abu Hamza with this hadeeth without the saying: ‘May Allaah not let his stomach become satisfied.’

It seems that the hadeeth was summarized by Ahmad or by some of his Shaykhs, and they mentioned an extra wording:

‘. . . .and he was his scribe’,

And its chain is authentic.

Some of the sects took opportunity of this hadeeth, as a way of attacking Mu’aawiyah –Radi Allaahu anhu– but there is nothing in this hadeeth which helps them on this, and how can it, since in the hadeeth it mentions that he was the scribe of the Prophet –sallAllaahu alayhi wa sallam, and this is why al-Hafidh Ibn ‘Aasakir said: (16/349/2):

‘This is the most authentic narration which has been mentioned about the excellence of Mu’aawiyah.’

What is evident from this supplication from the Prophet -sallAllaahu alayhi wa sallam-is that it was not intentional, rather it is from what is the practice of the Arabs when using certain style of speech unintentionally; such as the statement of the Messenger –sallAllaahu alayhi wa sallam– regarding some of his wives:

‘May you be affected by pain in your throat’[1] [Collected by Bukhari & Muslim]

And

‘May your right hand be covered in dust’ [Collected by Bukhari & Muslim]

and like his -sallAllaahu alayhi wa sallam- statement in the hadeeth of Anas:

‘May your age not increase.’

It is possible that this statement from the Messenger –sallAllaahu alayhi wa sallam–about Mu’aawiyah was spurred on by his humanness which he has eloquently mentioned about himself –sallAllaahu alayhi wa sallam– in many reoccurring Ahadeeth, and from them is the hadeeth of ‘Aeysha –Radi Allaahu anha– who said:

‘Two men entered upon the Messenger of Allaah –sallAllaahu alayhi wa sallam– they spoke to him about something but I did not know what it was about, and they caused him to get angry, so he –sallAllaahu alayhi wa sallam– cursed them and reviled them, then when they left I asked: ‘O Messenger of Allaah! Good will reach everyone except these two people.

The Messenger asked: ‘And why is that?

She said: ‘You cursed them and reviled them.’

He –sallAllaahu alayhi wa sallam– said:

‘Did you not know that I have a contract with my Lord? I said: O Allaah indeed I am a human, so any Muslim whom I cursed or reviled, then designate it as charity and a reward for him.’

[‘Silsilah Ahadeeth As-Saheehah’ No. 83]

Collected by Imam Muslim along with the previous hadeeth before this in the chapter entitled:

‘Chapter: Whoever the Prophet -sallAllaahu alayhi wa sallam- cursed, reviled or supplicated against and he was not qualified for that; then it is a charity, reward and mercy for that individual.’

Then Imam Muslim narrated here the hadeeth of Anas bin Malik who said: ‘There was an orphan girl with Umm Sulaym, who was called Umm Anas, the Messenger of Allaah –sallAllaahu alayhi wa sallam– saw the orphan girl and said:

‘Are you her? Verily you have grown up, may your age not lengthen.’

Then the orphan girl went back to Umm Sulaym crying; Umm Sulaym said to her ‘What is wrong young girl?’

The young girl said: ‘The Prophet of Allaah –sallAllaahu alayhi wa sallam– supplicated against me that my age should not ever lengthen.’ Or she said: ‘my generation.’

So Umm Sulaym went out hastily wrapping her headscarf on her head, until she met the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her: ‘What is wrong O Umm Sulaym?’

She replied: ‘O Prophet of Allaah! Did you supplicate against my orphan girl?’

He –sallAllaahu alayhi wa sallam– asked:

‘And how is that O Umm Sulaym?’

She answered: ‘She claims that you supplicated that her age should not lengthen nor should her generation.’

The narrator said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– laughed then he –sallAllaahu alayhi wa sallam– said:

‘O Sulaym! Did you not know that I have a contract with my Lord that I have a contract with my Lord and I said: Indeed I am a human and I become pleased just like a human becomes pleased, and I get angry just as a human gets angry so whoever from myUmmah whom I supplicated against with a supplication of which he was not deserving, then make that as a purification for him and a charity and a means of coming closer to Allaah on the Day of Judgement?’

[‘Silsilah Ahadeeth As-Saheehah’ Hadeeth No.84]

Then Imam Muslim follows up this hadeeth with the hadeeth of Mu’aawiyah and with that he completed the chapter.  This was an indication from Imam Muslim -Rahimullaah- that this hadeeth of Mu’aawiyah is from one chapter and has the same meaning, therefore, just like the supplication of the Messenger –sallAllaahu alayhi wa sallam– does not harm the orphan girl – rather it is a charity and a means of coming closer to Allaah; likewise was the supplication of the Messenger –sallAllaahu alayhi wa sallam– for Mu’aawiyah.

Imam an-Nawawi said in his ‘Explanation of Saheeh Muslim’ (2/325 – Indian Print):

‘As for the supplication upon Mu’aawiyah, then it has two responses:

One of which is : that it was said upon the tongue without intent.

The second: that it was a punishment for Mu’aawiyah for being late, and Muslim -Rahimullaah- understood from this hadeeth that Mu’aawiyah was not deserving of the supplication upon him, therefore, this is why Imam Muslim entered this hadeeth into this chapter.  Other scholars have placed this hadeeth from the virtues of Mu’aawiyah because in reality this does become a supplication for him.’

Dhahabi indicated to this second meaning, he said in ‘Siyaar ‘Alaam an-Nubala’ (9/171/2):

‘I say: Perhaps it is said: this is a virtue for Mu’aawiyah due to the saying of the Messenger of Allaah! The one who I cursed or reviled, make that a charity and mercy for him.’

Know that the statement of the Messenger –sallAllaahu alayhi wa sallam– in these Ahadeeth:

‘Indeed I am a human and I become pleased just like a human . . . ; is indeed an explanation for the statement of Allaah Tabaraka wa Ta’ala:

<< Say, I am only a man like you, to whom has been revealed that your god is one God. >> [Khaf: 110]

Perhaps some of those who follow desires and rash emotions hasten to reject the likes of this hadeeth by their claim of veneration for the Prophet –alayhi as-Sallat wa Sallam – and clearing him from having said this statement!

There is no scope for the likes of this rejection, since verily the hadeeth is Saheeh(authentic), rather we see it as Mutawatir (has recurring chains).

It has been collected by Muslim from the hadeeth of ‘Aeysha and Umm Sulaym as we have mentioned, and from the hadeeth of Abu Hurairah and Jabir –Radi Allaahu anhuma, and it has been mentioned from the hadeeth of Salman, Anas, Samrah, Abu Tufayl, Abu Sa’eed and other than them. See: ‘Kunz al-‘Amal’ (2/124). 

Veneration of the Prophet -sallAllaahu alayhi wa sallam- is a veneration which is legislated, but it is done with having Eemaan with everything authentically established that came from the Prophet -sallAllaahu alayhi wa sallam, and along with having thatEemaan is him -sallAllaahu alayhi wa sallam- being a slave and Messenger without going to extreme or being negligent.  For he -sallAllaahu alayhi wa sallam- is a human with the testification of the Book and the Sunnah, however he is the chief of the humans and the best of them without exception because of the text of the authentic Ahadeeth, just as the history of his life and his biography indicate to.

And from what Allaah Ta’ala bestowed him with of noble manners and praiseworthy characteristics, which no human has in entirety as it is completely in the Messenger -sallAllaahu alayhi wa sallam- and Allaah The Great was truthful when he addressed the Messenger -sallAllaahu alayhi wa sallam- with His Noble statement:

<< and indeed you are on exalted standard character>> [Qalam:4]

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 1 hadeeth no 82-84 p.164]

Also another hadeeth from ‘Silsilah Ahadeeth As-Saheehah’:

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

‘O Allaah, indeed I make a pledge to You which I won’t break.  Indeed I am a human being; so any believer who I harmed, reviled, cursed or punished; make that as prayer for him, Zakat and a means of being close to You on the Day of Judgement.’

Collected by Muslim, Ahmad & in Silsilah Ahadeeth As-Saheehah No. 3999

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] T.N. al-hafidh Muhammad bin Nasr al-Humaydi (d.488 A.H.) said: ‘These are words which the Arabs supplicate with, when they get angry with someone.  The meaning is ‘May Allaah make her barren and destroy her.’ Which is that she be affected by pain in her throat.  This is to show how great the matter was which caused the person to get angry.’ [Taken from: ‘Tafseer Ghareeb ma Fee Saheehayin al-Bukhari & Muslim’ p.141]

Is It necessary to Adhere to a Shaykh from whom to Take a Tareeqah (a path)? – Shaykh al-Albaani

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Taken From A lecture ‘From the Principles of the Dawatus-Salafeeyah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya 

Question:

When a Muslim is guided to the path of goodness, some say that it is necessary for him to adhere to a Shaykh from whom he can take a Tareeqah (a path) because Allaah Ta’ala said:

<< the Most Merciful, so ask about Him one well informed. >> [Furqan: 59]

Allaah is truthful:

<< So ask the people of knowledge if you do not know.  >> [Nahl: 43] 

The Shaykh Answered:

And Allaah –Subhanahu wa Ta’ala – also says: << So ask the people of knowledge if you do not know. >> [Nahl: 43]

The Prophet –sallAllaahu alayhi wa sallam– said in the story of the man who went on a battle along with some of the Companions of the Prophet –sallAllaahu alayhi wa sallam.This man became afflicted with wounds, and in the morning he became defiled and thus it was obligatory upon him to have a Ghusl (ritual washing). He asked those around him if they could find a concession for him so that he would not have to make aGhusl.  They said to him you must make a Ghusl, he did so and died due to those wounds that were upon his body, when that news reached the Messenger of Allaah –sallAllaahu alayhi wa sallam–, the Messenger –sallAllaahu alayhi wa sallam– said:

‘They killed him, may Allaah fight them, if only they had asked when they did not know indeed that is the cure for any question.’

There is no doubt that these two previously mentioned Ayaat and this hadeeth places the Islaamic world in regards to knowledge and ignorance into two categories.

The first category are few in number and they are the people of knowledge and the other category are more in number and they are those who do not know, as you have heard in the previous Ayaah << So ask the people of knowledge if you do not know.  >> [Nahl: 43]   Allaah placed an obligation upon every one of these two types.  He made it obligatory upon those who do not know to ask the People of knowledge and He made it obligatory upon the People of Knowledge to answer the questioner as is authentically reported from the Prophet –sallAllaahu alayhi wa sallam–:

‘Whoever is asked about knowledge and he conceals that knowledge then he will be reined with a rein/bridle made of fire on the Day of Judgement.’ [Collected by Abu Dawood, Tirmidhi & authenticated by Albaani in Saheeh Targheeb wa Tarheeb]

It is necessary for the one who is not an ‘Aalim (scholar) that he should be a student of knowledge or at the very least he should ask the people of knowledge as is mentioned in the Athar from Mu’adh –Radi Allaahu anhu– that he said:

‘Be a scholar, or one who learns knowledge, or one who listens to knowledge, and do not be the fourth and be destroyed.’

The last one is the one who does not listen to knowledge nor asks about it, so at that time he lives like an ignorant person not knowing how to worship Allaah –Tabaraka wa Ta’ala.

Asking the people of knowledge is an issue where there is a difference of opinion, as for adhering to a Shaykh, a Shaykh of a Tariqah (following a certain Soofi path), then here you have come to know that the path which reaches to Allaah –Subhanahu wa Ta’ala – is the straight path which the noble Prophet –sallAllaahu alayhi wa sallam– left us upon.

The scholars are those who direct/show/indicate this path, so they are the ones to whom it is obligatory to ask, and it is not permissible to adhere to a Shaykh and single him out to follow, and to learn from him and not to learn from the other scholars, because here occurs a great mistake which is that just like as it is obligatory upon us to single out Allaah –Subhanahu wa Ta’ala – Alone for worship, it is also obligatory upon us to single out the Prophet –sallAllaahu alayhi wa sallam– in following him and it is not allowed to stick and follow just one from amongst the scholars, no matter how this scholar from amongst them was from the excellent and standing, since this status is not for anyone, except the Messenger of Allaah –sallAllaahu alayhi wa sallam– and this is from the meaning of the statement of the one who witnesses that: ‘Ashhadu alla ilaha ‘illa Allaah wahdahu la shareeka lahu wa anna Muhammadan Abduhu wa Rasooluhu (I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners and that Muhammad is His slave and Messenger’)  so he is the one who has to be followed from amongst the people.

If a Muslim adheres to one Shaykh or one teacher who teaches him, and he does not benefit from the other Mushayikh and other scholars from knowledge then this is violation of following the Messenger –sallAllaahu alayhi wa sallam–because it is necessary to take all the scholars as indicators/directors who show us what our Messenger –sallAllaahu alayhi wa sallam– was upon, and one single scholar no matter how much knowledge he has been given, and the matter regarding him and the right of every scholar, Allaah –Subhanahu wa Ta’ala – said: <<And mankind has not been given of knowledge except a little. >> [Al-Isra: 85] so this is an old superstition of theSoofeeyah that it is obligatory that every Muslim has to adhere to a Shaykh.

We say: that it is obligatory upon every Muslim that he should be either a scholar or a learner or a listener or otherwise he will be destroyed.

As for adhering to a Shaykh and singling him out alone then this is from the actions of the Shaytaan.

We ask Allaah –Subhanahu wa Ta’ala – to give us all the capability to follow the Book of Allaah and the Sunnah and what the Salaf as-Salih were upon and keep us away from following other paths, upon which at the head of every path is a Shaytaan calling the people to it.

<< And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way>> [An’am: 153]

And all Praise belongs to Allaah.

[Taken from a tape: ‘From the Principles of the Dawatus-Salafeeyah’ 1/8/1410 A.H.  Jeddah]

Some Narrations about the Reality of Zuhd & Dispraise of the Dunyaa

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Collected & Translated  by Abbas Abu Yahya

1- From Maymoon who said:

‘I entered upon Ibn Umar –Radi Allaahu anhu– and I added up everything that was in his house from a bed or a blanket or a rug and I found that it was only equivalent to one hundred Dirham! !’

[Zuhd – by Abu Dawood / 294]

2- From Abu Hamza who said:

‘I said to Ibraheem, verily Farqad as-Subkhee does not eat meat, and he does not eat such and such food.’ Ibraheem said: ‘The Companions of Muhammad -sallAllaahu alayhi wa sallam- were better than him and they used to eat meat and clarified butter, and such and such food.’

[al-Mussanaf  – 7/236]

3 – From Sha’abee who said:

‘No one leaves a thing in the Dunyaa for the sake of Allaah except that Allaah gives him that which is good for him in the Hereafter.’

[al-Hileeyah – 4/312]

4- From Jafar who said: ‘I heard Malik bin Dinaar saying:

‘Concern for the Hereafter leaves your heart due to the amount you grieve over the Dunyaa and concern for the Dunyaa leaves your heart due to the amount that you grieve over the Hereafter.’

[Zuhd – by Ahmad /387]

5 – From al-Hasan al-Basari who said:

‘Indeed the believer in this Dunyaa is like a stranger, he does not surrender to the humiliation of the Dunyaa, nor does he compete with the people of the Dunyaa for the honour of this Dunyaa.

The people according to him are relaxing, while his soul according to himself is busy (with the Hereafter). As a result Toobah (a tree in Paradise) is for the slave of Allaah who earns goodness and submits a virtuous action for a day when he will be poor and in need. (i.e. the Day of Judgment.)

[Zuhd by Ahmad 333/Muhasib an-Nafs by Ibn Abi Dunyaa 78]

6 – From Yahya bin Mu’adh who said:

‘We will not achieve everything that we wish from the Dunyaa however, we just submit our good actions for the Hereafter, as for the Day of Judgment, we do not know what our condition will be.’

[al-Hileeyah – 10/56]

7 – From Bilal bin Sa’ad who said:

‘O people of piety, you have not been created in order to become extinct, however you will transfer from one land to another land, just as you transferred from the loins to wombs, and from wombs to this Dunyaa, and from the Dunyaa to graves and from the graves to the area of standing (Day of Judgment) and from that area to eternity in Paradise or Fire.’

[Seera ‘Aalaam 5/91]

8 – From Malik bin Dinaar who said:

‘The worldly people leave this Dunyaa without having tasted the best thing in the Dunyaa.’ It was asked and what is that thing?

He answered: ‘Knowing Allaah.’

[Seera ‘Aalaam 5/236]

9 – From Malik bin Dinaar, that a thief entered upon Malik bin Dinaar but did not find anything to steal, whereby Malik called out to him:

‘You won’t find any worldly thing to take, however, do you desire something for the Hereafter?’

The Thief answered: ‘Yes.’

Malik said: ‘Make Wudu and pray two Rakah.’

So he did likewise, then Malik sat for a while and went out to the Masjid and the thief went with him.

Malik was asked: ‘Who is this?’

He said: ‘He came to steal from us but we ended up stealing him.’

[Seera ‘Aalaam 4/190]

10 – From Hatim al-Assam who said:

‘Sadness has two aspects: Sadness that is in your favour and Sadness that is against you, as for the sadness which is against you, then it is for everything which passed you by of the Dunyaa and you were saddened as a result of that, therefore this is against you.  As for everything that passed you by of the Hereafter and you were Saddened as a result of that, then that is in your favour.

The explanation of this is; if you had two Dirham and you lost both of them, and you were saddened as a result of that, then this is a sadness for the sake of the Dunyaa, and if an error, shortcoming or jealousy is committed or something causing sadness and regret (due to that error etc.) then that is in your favour.’

[al-Hileeyah – 8/77]

11 – From Rabee’a who said: Shafi’ee said to me:

‘Adhere to Zuhd, since Zuhd for a Zahid is better than jewelry on a mature woman!’

[Seera ‘Aalaam 10/36]

12 – From Wahab bin Munabbih who said: Malik ibn Dinaar said:

‘A man asked a person who was higher in status in terms of knowledge than himself: ‘How big shall I build my home? The person answered: ‘That which is sufficient to shelter you from the sun and protect you from a lot of rainfall.

The man asked: ‘How much food should I eat?’

He answered: ‘Enough not to remain hungry and less than being satisfied.’

The man asked: ‘How much shall I laugh?’

He answered: ‘Enough to bring colour to your face but not enough to hear your voice.’

The man asked: ‘How much shall I cry?’

He answered: ‘Enough that you do not get bored from crying from the fear of Allaah.’

The man asked: ‘How many of my good actions should I hide?’

He answered: ‘So much so that the people think that you do not do any good actions.’

The man asked: ‘How many of my good actions shall I make known?’

He answered: ‘Just enough to encourage a miser to do good actions (based on your example).’

[al-Hileeyah – 4/45]

13 – From al-Fudayl who said:

‘General Zuhd amongst people means that a person does not love people’s praise of him, nor does he not concern himself with their criticism.’

He continued:

‘If you are capable of not being known then do so, and do not look to the people if the people do not praise you. And it is not upon you that you are criticized if you are praised by Allaah.’

He continues:

‘Whoever loves to be mentioned then he is not mentioned, and whoever dislikes to be mentioned then he is mentioned.’

[al-Hileeyah – 8/88]

14 – From Ayoob Sakhteeyani who said:

‘A man should fear Allaah – Subhana wa Ta’ala- if he has Zuhd then he should not make his Zuhd as a punishment upon the people, indeed it is better for a man to hide his Zuhd than to announce it.’

[al-Hileeyah – 2/6]

15  – From al-Hasan al-Basari who used to say, when a person who was attached to the Dunyaa was mentioned:

‘ I swear by Allaah, he did not remain for the Dunyaa, nor did the Dunyaa remain for him, nor did he secure himself from its trials nor from its evil nor from its account, rather he left the Dunyaa in rags (a shroud).’

[al-Hileeyah – 2/144]

16 – From al-Hasan who said:

‘O you youth, adhere to seeking the Hereafter, we have often seen a person seek the Hereafter and he achieves the Hereafter along with the Dunyaa, however we have not seen anyone who seeks the Dunyaa and by that he also gains the Hereafter along with the Dunyaa.’

[Zhud al-Kabeer /12]

17 – From al-Hasan who said:

‘Indeed I met many people who were not overjoyed with what they received from the Dunyaa, nor would they grieve over what passed them by of the Dunyaa.’

[al-Hileeyah 6/270]

18 –  From Abdullaah bin al-‘Aayzaar who said: Umar bin AbdulAziz gave us a Khutbah in Shaam  standing on a Mimbar made of mud, and he praised and glorified Allaah and then he said:

‘O you believers rectify your secret actions and your manifest actions will be rectified, work for the Hereafter in order to protect the affair of your religion.’

[al-Hileeyah 5/298]

19 – From Abdullaah bin Wahhab who said: I heard Sufyaan at-Thawri say in Makkah:

‘Pleasing the people is a goal which cannot be achieved, and seeking the Dunyaa is a goal which cannot be achieved.’

[al-Hileeyah 6/386]

20 – From Sufyaan bin Uayainah who said:

‘Seeking from the Dunyaa what is necessary for yourself is not considered loving the Dunyaa.’

[al-Hileeyah 7/273]

21 –  From Sufyan at-Thawri who said:

‘Zuhd of the Dunyaa is Zuhd of the people, and the foremost of that is Zuhd of yourself.’

[Seera ‘Aalaam 7/268]

22 – From Abdullaah bin ‘Awn who said:

‘Indeed those who were before us would give to the Dunyaa that which was left over after from their Hereafter, and you give to the Hereafter that which is left over from your Dunyaa.’

[Sifat as-Saffwa 3/101]

A Warning Against the Spread of the Deen of the Rawafidh (Shia) in Algeria and Other Muslim Lands – Shaykh Rabee

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Compiled by The Eminent Shaykh, the Muhaddith, Rabee bin Haadee Umair al-Madkhalee
Translated by Abbas Abu Yahya

All praise belongs to Allaah, may Salaat and Salaam be upon the Messenger of Allaah, his Companions and all those who follow his way.

To proceed:

Indeed that which brings great sadness is that the destructive math-hab of the Rawafidh has been given scope and many opportunities to spread in the region of the Arab Muslim lands.  It has actually become intensely widespread and those behind its propagation are the Rulers of the Iranian Persian lands, Ayaat of Iran and the Mullahs who are the enemies of Islaam, of The Truth, of Tawheed and its people.  They exert themselves with everything that is precious and of value in disseminating this math-hab which is accompanied with harsh zeal and a frightening plot to seize all the Muslim lands.

They do this with their destructive math-hab which is established on:

–        Making Takfeer (declaring to be non-Muslims) of the Companions of Muhammad-sallAllaahu alayhi wa sallam.

–       Rejecting the Sunnah of Muhammad -sallAllaahu alayhi wa sallam- because it has come via the truthful and faithful Companions of Muhammad -sallAllaahu alayhi wa sallam.

–       Distorting the Qur’aan and applying texts regarding the Kuffaar and Munaafiqoon(hypocrites) to the Companions of Muhammad -sallAllaahu alayhi wa sallam.

–        Further applying texts, which mention the threat of the Hellfire to the Companions of Muhammad -sallAllaahu alayhi wa sallam, especially to Abu Bakr and Umar –Radi Allaahu anhuma.

–       Applying the Ayaat (verses) of praise and the promise of Allaah exclusively to themselves and the Family of the Prophet -sallAllaahu alayhi wa sallam.  However, Allaah has freed the family of the Prophet -sallAllaahu alayhi wa sallam- from the extremist math-hab of the Rawafidh and their principles of disbelief which are founded upon this disbelief.

From their deviance is that they apply the Ayaat (verses) of the Tawheed of Allaah which indicate worshipping Him alone – such as the saying of Allaah:

<<And Allaah has said: Do not take for yourselves two deities. He is but one God>> [an-Nahl: 51] – to their Imaams!

How much have they distorted the texts of the Qur’aan? Whoever wishes to know the reality of their religion should read their fundamental sources such as ‘al-Kafi’ by Kullayni, Tafseer al-Qummi and Tafseer al-‘Ayaashi, which has even exceeded the Jews and the Christians in terms of distortion!

From what fills the heart with grief is that this deviant, destructive math-hab has begun to be disseminated in Algeria.  Indeed we have read and heard that a large number of these people have embraced the ‘Aqeedah of Rafdh (Shia).  A number of them study in the Rafidhi city called Qum, though there has been opposition to this from the government and from some of the scholars, however it has been weak.  Where is the required concern from them for Islaam and Tawheed?!

And where is the concern for the Qur’aan and the Sunnah?  Where is the concern for the Companions of Muhammad -sallAllaahu alayhi wa sallam?!

O you Algerians – government and the people – indeed your remaining silent on the spread of this movement and its math-hab will – and I swear by Allaah – have disastrous results in relation to your Deen, your worldly matters, your politics and your Hereafter when you meet your Lord because you remained silent about the greatest of evils and the greatest of dangers upon your Deen and your worldly matters.

I ask Allaah to awaken the senses of the Muslims and their intellects in order to face this destructive danger.  An imperative aspect of what they are facing is keeping away from their websites, which promote and spread evil and major deviancy.

A clarification of some of the Principles of the Rafidhah (Shia)

1. From their principles is making Takfeer of the Companions and to attack them.  This is a type of destruction of Islaam, which has never been known except to cause destruction.  This is why they try to convey this Takfeer in the best way they can.

2. From their principles is that Imamate is from the fundamentals of the Deen, which is extremism from them.  The fundamentals of the Deen were explained by the Messenger of Allaah -sallAllaahu alayhi wa sallam- and Imaamate is not from them.

3. According to them, knowing the twelve Imaams is from the fundamentals of theDeen and whoever is ignorant of the twelve Imaams is regarded by them to be a Kaafir(disbeliever).

4. The Imaams are, in their view, infallible (protected from sinning) and are protected from any neglect or forgetfulness.  They favour them over the Prophets and Messengers –alayhim as-Salaam.

5. They believe that their Imaams know the Unseen and that they manage and control every single atom within the universe.  This is from the greatest acts of disbelief as they have made their Imaams associates with Allaah regarding the knowledge of the Unseen and the control of the universe.

6. They falsely claim that the Messenger of Allaah -sallAllaahu alayhi wa sallam-recommended that Ali –Radi Allaahu anhu– be the Khaleefah.  They claim that the Companions illegally and forcefully took the Khilafah from him.  This claim is the greatest of lies and it is the foundation of their misguidance and their tyranny against the Companions, their Takfeer of them and their cursing them.

7. From their superstitions and stories is that they have a Mahdi from the Prophet’s -sallAllaahu alayhi wa sallam- family whom they await and that he has been in a cave for more than 1200 years who they claim is the 12th Imaam.  This Imaam does not exist, this Mahdi has not even been created.  The Mahdi that the Messenger of Allaah -sallAllaahu alayhi wa sallam- mentioned is true, however, he is not the one that the Rawafidh (Shia) claim is the Mahdi.  From their stories is that Musa bin Jafar (d. 183AH)- who the Rawafidh claim is one of their Imaams – said to a person during his time: ‘If you live then you will meet him.’  Since then, 1249 years have passed and they still have not met him.  This is proof that this was a slander and a lie against Musa.

8. From their fundamental principles is having Eemaan (faith) that a person is brought back to life after having died and that, according to their Deen, whoever does not believe this is a Kaafir.  Al-Aloosi said in ‘Mukhtasir at-Tuhfa al-Ithna Ashareeyah’ (pp200-201):

‘The Math-hab of Ahlus-Sunnah is that the dead do not return to the worldly life before the Day of Judgement.  All of the Imaamiyyah (Shia) sect and some of the other sects of the Rawafidh (Shia) say that some of the dead will return.

They claim that the Prophet -sallAllaahu alayhi wa sallam- and the one that he bequeathed (meaning: Ali), the two generous ones (Hasan and Hussain) along with their enemies – by which they mean the three Khulafaa’, Mu’aawiyah, Yazeed, Haaroon, Ibn Ziyaad and their likes – and other Imaams and their people who were killed will all be brought back to life after the Mahdi appears and they (i.e. the Prophet-sallAllaahu alayhi wa sallam-, Ali, and Hasan and Hussain) will punish everyone that oppressed their Imaams and they will take revenge from them, before the arrival of the Dajjaal, then they will die awaiting resurrection on the Day of Judgement.’  May Allaah fight the Rawafidhah.

9. From the foundations of their beliefs is their claim against the Companions that they distorted the Qur’aan.  Allaah forbid that the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- – may Allaah be pleased with them all- distorted even one word from the Book of Allaah.  Rather, those who distorted it are actually the Rawafidh.  How many times have they distorted the wordings of the Qur’aan and its meanings?  Most of their distortion concerns the Ayaat of the promises of Allaah and His warnings and Ayaat regarding the Kuffaar and Munaafiqoon, which they apply to the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- whereas it is the Rawafidh who rightfully deserve that these Ayaat are applied to them.

10. From the greatest of their fundamentals is Tuqeeyyah (lying to cover up their falsehood).  They regard it to be nine tenths of their Deen and that whoever does not have Tuqeeyah has no Deen.  They ascribe this saying to Abu Jafar that he said: ‘Allaah -Azza wa Jall– insisted for us and you to have Tuqeeyah.’  They also say that he said: ‘Tuqeeyah is from my religion and the religion of my fathers and whoever does not have Tuqeeyah has no Eemaan.’ [See al-Kafi by Kulaani 2/217-218]

11. From their religion is to build structures over graves, especially the graves of their Imaams, and to perform Tawaaf around them and to seek aid from the inmates of the graves.  They give huge amounts of money to them and take oaths and sacrifices at the doors to these structures.  These are from the greatest types of Shirk.

12. From the important matters of their Deen is temporary marriage – which the Messenger of Allaah -sallAllaahu alayhi wa sallam- only made a concession for when there was a need and it was a necessity.  However, this was later abrogated by Allaah on the tongue of the Messenger of Allaah -sallAllaahu alayhi wa sallam.  From the narrators of the prohibition of temporary marriage was Ali –Radi Allaahu anhu– himself.  The Shia made temporary marriage permissible and narrated so-called ‘narrations’ showing its virtue something which both the Sharia’ and the intellect reject. For example, their saying: ‘Whoever gratifies his pleasure with a believing woman then it is as though he visited the Ka’bah 70 times.’

They say: ‘Trustworthy narrators narrated from as-Saddiq – alayhis-salaam – saying, ‘Indeed temporary marriage is from my Deen and the Deen of my fathers.  Whoever acts upon it then he has raised our Deen, whoever rejects it then he has rejected ourDeen and has believed in other than our Deen.’

Temporary marriage in this form, according to them, is from their greatest fundamentals such that if one were to leave it, it would be regarded as Kufr (disbelief).

There are some narrations from them regarding this, from them is this:

‘Whoever performs temporary marriage once, then his rank will be like the rank of al-Hussain – alayhis-salaam .  Whoever performs temporary marriage twice, then his rank will be like the rank of al-Hasan – alayhis-salaam .  Whoever performs temporary marriage three times, then his rank will be like the rank of Ali –Radi Allaahu anhu.  Whoever performs temporary marriage four times, then his rank is the like of my status.’

This statement of theirs ‘alayhis-salaam’ is from their expressions while, in reality, what should be said regarding the one who is a Companion is ‘-Radi Allaahu anhu-’ or‘Rahimahullaah’ for a Taabi’ee (the follower of the Companions) and those after them.

This is a brief insight into the Deen of the Rawafidh although their deviancy and disbelief fills up volumes of books.

Written by:

Rabee bin Haadee Umair al-Madkhalee

21/Jumada al-Akhiraa/1432 A.H.

Taken from miraath.net

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah