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Drinking standing up – 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

No. 175  – From Abu Huraira who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

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

In another wording:

From Abu Huraira said: from the Prophet -sallAllaahu alayhi wa sallam-: that he saw a man drinking standing up, so the Prophet -sallAllaahu alayhi wa sallam- said to him:

‘Vomit it out.’

The man asked: ‘Why?’

He -sallAllaahu alayhi wa sallam- said:

‘Would it please you that a cat drank along with you?’

The man answered: ‘No.’

The Messenger said:

‘For indeed, someone more evil than a cat drank along with you! Shaytan!!’

[Collected by Ahmad, Darmi and Tahawi , and Al-Albaani said this chain is Saheeh.]

No. 176/2175 – From Abu Huraira who said that Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

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

[Collected by Ahmad and Albaani said it was Saheeh]

No. 177 – From Anas from the Messenger of Allaah –sallAllaahu alayhi wa sallam–: that ‘he prohibited’ – and in another wording: ‘rebuked us’ – from drinking while standing.’

[Collected by Muslim, Abu Dawood, Tirmidhi, Darmi, Ibn Majah & Tahawi]

Shaykh Albaani commented:

‘The evident prohibition in these Ahadeeth acknowledge the prohibition of drinking whilst standing if you do not have an excuse. There are many Ahadeeth which mention that the Prophet -sallAllaahu alayhi wa sallam- drank standing up, so the scholars have differed in bringing harmony between the two different types of Ahadeeth.  The majority of the scholars hold the opinion that the prohibition is not a total prohibition, and that the command of vomiting after having drank is only a recommended action.

Ibn Hazm opposed them in this, and went with the ruling of the prohibition to drink standing up, and perhaps this opinion is closer to being correct.

As for the opinion that it is not a total prohibition then the wording ‘rebuked’ does not support that opinion, nor does the command ‘to vomit’, and what I mean by this is, that vomiting is a severe hardship upon humans, and I am not aware of such a hardship in the Sharia’ as a consequence for being lax about a recommended action! Likewise the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘Indeed Shaytan drank with you.’  Then this is a strict deterrent from drinking whilst standing up, and it cannot be inferred from this, that it is possible to say that, not sitting whilst drinking is merely leaving a recommended action.

As for the Ahadeeth which mention drinking whilst standing up, then we can assume that this is when there is an excuse for it, like if there is no space to sit, or that it is a hanging water skin and you need to reach it and this point has been indicated in some Ahadeeth, and Allaah knows Best.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (No. 175 – 177)]

Ahadeeth Pertaining to The Adhaan and the Prayer – Shaykh Al-Albaani

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

Part A

1- 475- On the authority of Jareer who said: I came to the Prophet –sallAllaahu alayhi wa sallam– while he wasbeing given allegiance, so I said: O Messenger of Allaah! Give me your hand so I can give you my allegiance, make it conditional because you know best.

The Messenger said: ‘I take your allegiance that you will worship Allaah, establish the prayer, give the Zakah, give advice to the Muslims and separate from the Mushrik.

No. 636

2- 476 – On the authority of al-Mattlab bin Abdullaah bin Hantab, on the authority of Abdullaah bin ‘Amr who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– climbed the Mimbar and said: ‘I do not swear, I do not swear, I do not swear.’ Then he came down and said: ‘Have glad tidings, have glad tidings; verily whoever prays the five prayers and keeps away from the major sins enters into Paradise from any door he wishes.’

Al-Mattlab said: I heard a man ask Abdullaah bin ‘Amr did you hear the Messenger of Allaah –sallAllaahu alayhi wa sallam– mention them? He said: ‘Yes, disobedience to parents, committing Shirk with Allaah, killing a human, falsely accusing a chaste woman, eating up the wealth of an orphan, retreating from a battle and eating up interest.’

No. 3451

3- 477 – On the authority of Abdullaah bin ‘Amr who said: We prayed the Maghrib prayer with the Messenger of Allaah –sallAllaahu alayhi wa sallam, some people left and some remained. The Messenger of Allaah –sallAllaahu alayhi wa sallam– came quickly and his breathing had become rapid and his knees had become uncovered and he said: ‘Have glad tidings; your Lord has opened a door from the doors of Heaven, for which the Angels compete with you.Then Allaah says: Look at My slaves, they have just completed the obligatory prayer and they are waiting for the next one.’

No. 661

4- 479- On the authority of Abu Idrees al-Kholaani, who said: I was in a gathering of the Companions of the Prophet –sallAllaahu alayhi wa sallam– and amongst them was Ubaadah bin as-Saamit. The Witr prayer was mentioned, some of them said that it was obligatory and some of them said it was Sunnah.

Ubaadah bin as-Saamit said: ‘As for me then I testify that I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say: ‘Jibraeel – alayhi Sallam- came from Allaah – Tabaraka wa Ta’ala – and said: O Muhammad! Indeed Allaah – Azza wa Jal – has said to you: Verily I have made five prayers obligatory upon your Ummah; whoever fulfils them with its Wudu, its timing and Sujood (prostration) then he has made with it a contract with Me that I will enter him into Paradise due to it. Whoever meets Me and some of it is deficient – or a word similar to it – then he does not have a contract with Me, if I want I will punish him and if I want I will have mercy on him.

No. 842

5- 481 – On the authority of Abu ‘Amama who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam–deliver a sermon in his farewell Hajj saying: ‘Fear Allaah your Lord, pray your five prayers, fast your month, pay the Zakah of your family and obey those in authority over you; you will enter the Paradise of your Lord.’

No. 867

6- 482 – On the authority of Anas who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– turned towards us to face us when we stood for the prayer before he said the Takbeer and said: ‘Complete the rows (and in another narration: [straighten, straighten] [come closer together]) indeed I see you behind my back like I see you in front of me.’

No. 3955

7- 485 – On the authority of ‘Aeysha on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Make a portion of your prayer in your homes, do not make your homes as graves just as the Jews and the Christians made their homes as graves.Indeed the house in which the Qur’aan is recited will be made apparent to the people of the Heaven justas the stars are made apparent to the people of the earth.’

No. 3112

8- 488 – On the authority of Samurah bin Jundub, that the Prophet of Allaah –sallAllaahu alayhi wa sallam– said: ‘Come to the remembrance (prayer) and come close to the Imaam, since a person will continue to be pushed back so much that he will be held back in Paradise even if he does enter it.’

No.365

9- 490 – On the authority of Talq bin ‘Alee who said: We set out as dignitaries to the Prophet –sallAllaahu alayhi wa sallam, six dignitaries, five from Bani Hanifa and a man from Bani Dabee’ah bin Rabia’tu.When we reached him, we gave our allegiance to him and prayed with him. We informed him that in our country we had a temple for worship and we requested from the Prophet –sallAllaahu alayhi wa sallam– the water which remained and fell from him after performing Wudu.

So the Prophet called for some water, made Wudu and gargled then poured it into the vessel and commanded us saying: ‘Go now, when you reach your country break your temple and sprinkle this water in its place and take it as a place of prayer (Masjid).

They said: Indeed the place is far away, the weather is severely hot and the water will dry up.

He answered: Pour some of this water into other water as it will not increase it except in goodness.’

As we were going, we argued as to who would carry the water container. So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– deputed between us, that every man from amongst us would carry it for a day and night. When we reached our country we broke our temple then sprinkled the water in its place, we took it as a Masjid and then called the Adhaan in that place. There was a monk who was a man from a place called Tee’ and when he heard the Adhaan he said: ‘This is a truthful call.’ Then he faced a streamfrom amongst our streams which ran from the top of the valley and we never saw him again.’

No. 2582/1430

Part B

10- 491 – On the authority of Sa’ad bin Abu Waqqas on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘If you come to the prayer, come in a tranquil and calm state, pray what you catch and make up what you miss.’

No. 1198

11 – 496 – On the authority of Anas bin Malik who was informed that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If the prayer has begun and one of you is fasting; then begin with dinner before the Maghrib prayer and do not be hasty with your dinner.’

No.3964

12- 498 – On the authority of Abu Huraira that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If the recitor says Ameen, then say Ameen, since the Angels say Ameen. So whoever’s saying of Ameen coincides with the Ameen of the Angels then he is forgiven for his previous sins.’

No. 1263

13- 503 – On the authority of Abu Huraira who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If a Muslim goes out to the Masjid, then with every step Allaah writes a good deed for him and He removes a bad deed from him due to that until he comes to his place.’

No.1063

14- 507 – On the authority of ‘Atta that he heard Ibn Zubair on the Mimbar saying: ‘If one of you enters the Masjid and the people are in Ruku (bowing); then you should make Ruku when you enter then move forward whilst in the Ruku position until you enter into the row since that is the Sunnah.’

No. 229

15- 512 – On the authority of Jubair bin Muttim that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If one of you prays towards a Sutrah then come close to it so the Shaytaan cannot walk between you and it.’

No.1386

16- 513 – On the authority of Ismah bin Malik al-Khatmee in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘If one of you prays theJumu’ah prayer, then he should not pray anything after it until he has spoken or he leaves that place.’

No. 1329

17- 515 – On the authority of Ibn Umar who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If one of you prays then he should wear his Thawb(garment), since indeed Allaah has more right that you beautify for Him.’

No.1369

18 – 517 – On the authority of ar-Rabia bint Mu’awaadh that the Prophet –sallAllaahu alayhi wa sallam–said: ‘If the people pray the funeral prayer and praise the deceased with good then the Lord – Azza wa Jal – says: I have accepted their testification about what they know and I forgive him that which they do not know.’

No.1364

Part C

19- 524 – On the authority of Abu Huraira who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If the Imaam reads << not (the way) of those who earned Your Anger, nor of those who went astray>> and says Ameen, then say Ameen since the Angels say Ameen to his supplication. So whoever says Ameen and it coincides with the Ameen of the Angels, he is forgiven his previous sins.’

No. 2534

20 – 527 – On the authority of Abu Ayoob al-Ansaari who said: A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘Advise me and make it concise.’

So the Messenger said: ‘When you stand to pray, then pray as if it is a farewell prayer. Do not say something for which you have to apologise tomorrow and do not have a want or hope for what other people have.

No. 401

21- 530 – On the authority of Ibn Umar who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam-say: ‘If one of you feels sleepy in the masjid on the day of Jumu’ah, he should move from the place he was sitting to another place.’

No.468

22 – 535 – On the authority of ‘Uthmaan who said: ‘I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam–say: ‘Do you not see that if one of you had a flowing river in front of your house and he washed from that river five times every day, would there remain any dirt on him?’

They said: ‘Not a thing.’

Then he said: ‘Verily prayers take away sins just like water takes away filth/dirt.’

No. 1614

23- 541 – On the authority of Makhool, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Seek the response to a Dua’ at the time two armies clash, at the time when the obligatory prayer is about to be prayed and at the time of rain.’

No.1469

24- 542 – On the authority of Abu Umamah who said: ‘I came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: ‘Tell me something which I can devote myself to.’

The Messenger of Allaah said: ‘Know that you do not make a Sajda (prostration) to Allaah except that Allaah raises you a degree and erases a mistake from you due to it.’

No. 1488

25- 565 – On the authority of Abu Musa al-Ashaari who said : the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed Allaah sends the Days of the week on the Day of Judgement in their own form but He sends the Day of Jumu’ah like a lit up flower.Its people (i.e. the people who attend Jumu’ah) gather around it like the bride presented to her beloved, it lights up for them and they walk in its light. Their colour is like white snow, their fragrance starts to spread like musk, they enter into a mountain of camphor and Jinn and mankind will look at them. They (i.e. the people who attend Jumu’ah) continue to be awestruck until they enter into Paradise and no-one will mix with them except the Mu’athinoon (the callers to prayer) who hope for a reward from Allaah.’

No.706

26- 566 – On the authority of Jaabir bin Abdullaahthat the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘Indeed the best place where female camels are ridden to is my Masjid and the ancient House (Ka’aba).’

No. 1648

27- 568 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘Indeed a man prays for sixty years and his prayer is not accepted, perhaps he completes hisRuku (bowing) but he does not complete his Sajood(prostration) or completes his Sajood (prostration) but does not complete his Ruku.’

No. 2535

Part D

28- 573-On the authority of Aasim bin Umar bin Qatadah on the authority of his father on the authority of his grandfather Qatadah bin Nu’maan who said:

It was a very dark and rainy night, so I said: ‘What if I could benefit on this night by attending the Isha prayer with the Prophet -sallAllaahu alayhi wa sallam-! Then Iwould definitely do so.’

When the Prophet -sallAllaahu alayhi wa sallam- went out, he saw me and he had a date-palm branch with a cluster of dates on it with which he was walking. So he said: ‘What are you doing, O Qatadah, here at this hour?’

I said: ‘I benefitted by attending the prayer with you O Messenger of Allaah.’

Then he gave me the date-palm branch with the cluster of dates on it and said: ‘Indeed the Shaytaan has gone behind you to your family, so take this date-palm branch and go, hold onto it until you reach your house, then take him behind your house and beat him with this.’

I left the Masjid, then the date-palm branch lit up like the light of a candle so I could see my way with it. When I came to my family I found them sleeping, I then looked in the corner of the room and saw a hedgehog so I continued to beat it with the date-palm branch until it left.

No .3036

29- 574- On the authority of Salim on the authority of Ibn Umar who said: I was a young single man at the time of the Messenger –sallAllaahu alayhi wa sallam– and I would sleep in the masjid. Whoever amongst us saw a dream would narrate it to the Prophet –sallAllaahu alayhi wa sallam.

So I said ‘O Allaah if I have any good with You, let me see a dream which the Prophet –sallAllaahu alayhi wa sallam will interpret for me.’

When I slept, I saw a dream that two Angels came and took me. They met another Angel who said: ‘Don’t fear,’ so they took me to the Hellfire and it was folded like the walls surround the inside of a well. It had people in there, some of whom I knew.They took a hold of me from my right side. When I awoke in the morning, I mentioned it to Hafsa.

Hafsa decided to narrate it to the Messenger of Allaah –sallAllaahu alayhi wa sallam– who said: ‘Indeed Abdullaah is a righteous man if he would pray muchin the night.’

Then Salim said: ‘So Abdullaah used to pray muchin the night.’

No. 3533

30- 575 – On the authority of Abu al-Muneeb who said that Ibn Umar saw a young person who excessively prolonged the prayer, so he said: ‘Do any of you know this person?’ A man said: ‘I know him.’

So Ibn Umar said: As for me, if I knew him I would have ordered him with lots of Ruku (bowing) andSujood (prostration) as I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying: ‘Indeed if a slave stands to pray then all his sins are brought and placed upon his shoulders, so every time he makes a Ruku or a Sajda, sins fall off him.’

No. 1398

31- 576 – On the authority of ‘Alee: the Messenger –sallAllaahu alayhi wa sallam– ordered us to use a Miswaak and he said: ‘Verily when a slave of Allaah stands to pray, an Angel comes to him and stands behind him listening to the Qur’aan and comes close to him. He continues to listen and comes closer until the Angel places his mouth on his mouth, so he does not recite a verse except that it enters the Angel.’

No.1213

32- 578 – On the authority of Abu Huraira from the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Indeed theMasajid have Musalleen (those who pray there) andthe Angels sit with them. If they are absent the Angels miss them, if they are sick the Angels visit them and if they are in need the Angels help them.’Then the Messenger said: Those who sit in theMasjid are of three types: A brother from whom you can benefit, a wise statement or a mercy which is in wait.’

No. 3401

33- 579 – On the authority of Salman al-Farsi –Rahiallaahu anhu- who said that the Messenger of Allaah–sallAllaahu alayhi wa sallam– said: ‘Indeed a Muslim prays and his sins are above his head. Every time he performs Sajdah (prostration) his sins fall away from him so when he has finished his prayer, his sins will have fallen away.’

No. 3402

34 – 582 On the authority of Abu Basrah al-Ghafaree who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– led us in the Asr prayer in a place called al-Mukhamas and said: ‘Indeed this prayer was presented to those before you but they neglected it, so whoever consistently guards this prayer, then he will have his reward twice, and there is no prayer after it until the stars appear.’

No. 3549

35 – 583- On the authority of Anas that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed the Jews are envious of you due to yourgiving Salaam to each other and your saying Ameenafter reciting Fatiha.’

No. 692

36 – 592- On the authority of Muadh bin Jabal who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– one day prayed a very long prayer. When he finished it we asked him: ‘O Messenger of Allaah,you lengthened the prayer today?’

He said: ‘Indeed I prayed the prayer with hope and fear. I asked Allaah -Azza wa Jal – three things for my Ummah, He gave me two and refused one. I asked Him that they not be overcome by an enemy from other than themselves, so He gave me this. I asked Him not to destroy them by drowning, so He gave me this. I asked Him that they do not warbetween themselves, but He refused it.’

No. 1724

Part E

37- 598 – On the authority of Anas in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: ‘The first thing that a slave of Allaah will be taken to account for on the Day of Judgement is the prayer.If it is in order then the rest of his actions will be in order and if it is corrupt then the rest of his actions will be corrupt.’

No. 1358

38- 606 – On the authority of Ibn Abbas who said: ‘Such is the Sunnah of Abul-Qaasim –sallAllaahu alayhi wa sallam– that a traveller completes his prayer if he is led by a resident, otherwise he shortens his prayer.’

No. 2676

39- 610 – On the authority of Anas bin Malik in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘There are three from whom the prayer will not be accepted, nor will it ascend to the sky, nor will it go above their heads: a man who leads a people in prayer and they dislike him, a man who leads the funeral prayer but he was not asked to and a woman whose husband calls her during the night but she refuses to come to him.’

No. 650

40-611- On the authority of Muhammad bin Isma’eel who said: It was said to Abdullaah bin Abu Hubayb –RadhiAllaahu anhu- Did you meet the Messenger of Allaah –sallAllaahu alayhi wa sallam?

He answered: ‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– came to us in our Masjid in Quba. I came,and I was a young boy, until I sat on his right-hand side and Abu Bakr sat on his left. Then he called for a drink and drank from it, he gave it to me, and I was on his right, so I drank from it then he stood and prayed and I saw him pray in his shoes.’

No. 2941

41- 614- On the authority of Abu Huraira that the Prophet –sallAllaahu alayhi wa sallam– said: ‘There is an expiation of the sins from one Friday until the next as long as you do not commit major sins.’

No. 3623

42- 619 – On the authority of Abu Huraira who said the Prophet –sallAllaahu alayhi wa sallam– passed by a recently-dug grave and said: ‘Two brief Rakah,which you regard as insignificant, and optional prayer which will increase them – while pointing to the grave – in deeds are more beloved to him than the rest of your Dunya.’

No. 1388

43- 622- On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘The nobility of a believer is his praying during the night and his honour is in being able to dispense with what is in the hands of the people.’

No. 1903

44- 625- On the authority of Ibn Umar who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: O Messenger of Allaah! Give me a statement and make it concise. So the Prophet –sallAllaahu alayhi wa sallam– said to him: ‘Pray your prayer, as it is a farewell prayer, as though you see Allaah and if you cannot see Him, then know that He sees you.Renounce what is in the hands of people and you will liveself-sufficiently and beware of that for which you have to make an excuse.’

No. 1914

45- 634- on the authority of Abu Huraira in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam:

‘Pray in a sheep pasture and stroke their backsbecause they are from the animals/beasts of Paradise.’

No. 1128

Part F

46- 642 – On the authority of Umm Salamah in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘The best of the Masajid for women are their houses.’

No. 1396

47 – 643 – On the authority of Abu Huraira who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘The prayer is of three parts of a third: purification is a third, Ruku is a third and Sujood is a third so whoever performs it correctly then it will be accepted from him and his other actions will be accepted and whoever has his prayer rejected then the rest of his actions will be rejected.’

No. 2537

48- 656 – On the authority of Abu Malik al-Ashjaaee, on the authority of his father, Tariq bin Asheem, who said: ‘If a person accepted Islaam the first thing we used to be taught was prayer,’ or he said: ‘Taught him the prayer.’

No. 3030

49- 661 – On the authority of al-Bara bin ‘Aazib: ‘If water was poured onto the Messenger’s –sallAllaahu alayhi wa sallam– back when used to perform Ruku, it would stay on his back.’

No. 3331

50 – 697 – On the authority of Abdullaah bin Saib who said: ‘The Messenger –sallAllaahu alayhi wa sallam– used to pray four Rakah before the Zuhr prayer afterZawwal (when the sun is at its highest point) and would say: Indeed the doors of the heavens/sky areopen then, so I love to present a good action at that time.’

No. 3404

51 – 701 – On the authority of Abu Huraira who said: The Messenger –sallAllaahu alayhi wa sallam– used to teach us and say: ‘Do not compete with the Imaam in the Ruku and Sujood, if he makes Takbeer then make Takbeer, if he says: << Wa laddaalleen>> then say: ‘Ameen’ and if what he says coincides with what the Angels say, then his previous sins are forgiven. If the Imaam makes Ruku then make Rukuand if he says: ‘Sami’Allaahu liman Hamida’ then say: ‘Allaahumma Rabbana wa laka al-Hamd.’ Do not rise before him and if he makes Sajda, makeSajda.’

No. 3476

52- 728 – On the authority of Abdullaah bin Abu Qatada who said: My father came to visit while I was taking a Ghusl (bathing) for Friday. He asked was this Ghusl for Janaba (defilement) or for Jumu’ah (Friday)?

I said: for Janaba.

He said: Do another Ghusl. Indeed, I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying: ‘Whoever makes Ghusl on Friday will be uponpurification until the next Friday.’

No. 2321

53 – 749 – On the authority of Abu Umamah al-Baahiliy who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Whoever reads Ayaat–ul–Kursi at the end of every prayer; nothing comes between him and entering Paradise except death.’

No. 972

Some Ahadeeth Pertaining to Behaviour and Seeking Permission

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

Part A

1- 205 – On the authority of Abu Huraira, on the authority of Messenger of Allaah –sallAllaahu alayhi wa sallam–that he said:

‘I order you with three and I prohibit you from three; I order you to worship Allaah and not to associate anyone with Him.

Hold together to the Rope of Allaah and do not separate.

Obey the one whom Allaah places as a ruler over you.

And I prohibit you from gossip, asking too many questions and wasting wealth.’

No. 685

2- 206 -On the authority of Jaabir bin Sulayman or Saleem that he said:

‘I came to the Prophet –sallAllaahu alayhi wa sallam– while he was sitting with his Companions, I asked: ‘Which one of you is the Prophet –sallAllaahu alayhi wa sallam–? Either the Prophet –sallAllaahu alayhi wa sallam– gestured to himself or the people motioned to him.

He was sitting with his knees against his chest with a garment and its trimming had covered his feet.

I said: ‘O Messenger of Allaah! I am ignorant about things so teach me.’

The Prophet –sallAllaahu alayhi wa sallam– said: ‘Fear Allaah – Azza wa Jal –, do not scorn any good deed even if you pour from a bucket into a vessel for the person who serves drinks.

Beware of arrogance! Indeed Allaah – Tabarak wa Ta’ala – does not love arrogance. If a person curses you and disgraces you with something which he knows about you, then do not disgrace him with something you know about him, so you will have his reward and he will have his sin. Don’t you dare ever curse anyone.’

No.770

3- 208 – On the authority of Jaabir in a narration ascribed to the Prophet:

‘The most beloved of food to Allaah is that which many hands partake of.’ No.895

4- 209 – On the authority of Ibn Umar who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– said: ‘O Messenger of Allaah! Which of the people are the most beloved to Allaah and which of the actions are most beloved to Allaah?’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘The most beloved of the people to Allaah are the most beneficial for the people. The most beloved of actions to Allaah –Azza wa Jal- are to cause happiness to reach a Muslim, to relieve him from a hardship, to settle a debt for a Muslim or to repel hunger from him. For me to walk with a brother in order to assist him is more beloved to me than to make ‘Itikaf in this Masjid (Masjid al-Madeenah) for a month.

Whoever holds back his anger then Allaah hides his mistakes. Whoever suppresses his anger – even though he is not scared to show it, but withholds due to the truth – Allaah fills his heart with hope on the day of Judgement.

Whoever walks with his brother to assist him with a need until he has helped him completely, then Allaah plants his feet firmly on the day people will not stand firmly. Indeed bad behaviour spoils good actions, just as vinegar spoils honey.’

No. 906

5- The Messenger –sallAllaahu alayhi wa sallam– said: ‘If a noble person comes from a people, then be generous to him.’

No. 1205

6- On the authority of Jaabir bin Abdullaah in a narration ascribed to the Prophet: ‘If a person speaks to you about something after which you leave, then you have been entrusted with that speech.’

No. 1090

7- 234- On the authority of Abu Huraira who said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If one of you enters upon his Muslim brother and he feeds him from his food, then you should eat and not ask about it. And if he pours him a drink from his drink, then he should drink from his drink and not ask about it.’

No.627

8- 235 – The Messenger –sallAllaahu alayhi wa sallam– said: ‘If you see those who praise you, throw dirt in their faces.’

No.912

9- 268 – On the authority of Hisham on the authority of his father that ‘Aeysha said to the Prophet –sallAllaahu alayhi wa sallam–: O Messenger of Allaah! All your women have a Kuniya except me! So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Take a Kuniya by virtue of your son Abdullaah – i.e. Ibn Zubayr, you are Umm Abdullaah.’

Then he said: ‘She was called Umm Abdullaah until she died and she had never given birth to a child.’

No.132

Part B

10- 269 – On the authority of Shaqeeq who said: Abdullaah –RadhiAllaahu anhu- said Labbayik while on the mountain of Safa. Then he said: ‘O tongue! Say good so you can benefit and remain silent so you are safe before you fall into regret.

They said: ‘O Abu AbdurRahman! Is this something you yourself say or did you hear it?’

He said: ‘No, rather I heard the Messenger of Allaah–sallAllaahu alayhi wa sallam– say: ‘Most of the mistakes of the son of Aadam are due to his tongue.’

No. 534

11- 274 – On the authority of 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.’

No. 3999

12- 275 – On the authority of Jaabir bin Abdullaah who said: ‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– came to visit us in our house and saw a man with dishevelled hair who had crudely parted it.Then he said: ‘Could this person not find that which will straighten his hair?!’

He saw another man with a dirty garment. So he said: ‘Could this person not find any water with which he could wash his garment?!’

No.493

13- 276 – On the authority of Ibn Umar in a narration ascribed to the Prophet: ‘Jibraeel ordered me to put older people first.’

No. 1555

14- 277 – On the authority of Abu Barzah al-Asslami who said that: I asked ‘O Messenger of Allaah! Command me with a good action that I should do.’

He said, ‘Remove a harmful thing from the path, since it is Sadaqah (charity) for you.’

No.1558

15- 278 – On the authority of Uqbah bin Aamir al-Juhani who said: I asked: ‘O Messenger of Allaah! What is salvation?’ He said: ‘Hold back your tongue, stay in your house fearing that you will harm people and weep over your sins.’

No. 890

16- 279 – On the authority of Aswaad bin Asram al-Muharibi who said: I said ‘O Messenger of Allaah!Advise me.’

He said: ‘Hold back your hand [in a narration: do not open your hand except for good].’

No. 1560

17- 281 -On the authority of Abu Huraira that a man complained to the Messenger of Allaah –sallAllaahu alayhi wa sallam– about having a hard heart, so he said to him: ‘If you want to soften your heart, then feed the needy and stroke the head of an orphan.’

No.854

18- 317 – On the authority of Anas bin Maalik in a narration ascribed to the Prophet: ‘Beware of everything you have to make an excuse for.’

No. 354

Part C

19- 318 – On the authority of Muaweeyah in a narration ascribed to the Prophet: ‘Beware of the one who praises you, because it is slaughter.’

No. 1284

20- On the authority of Ibn Abbas in a narration ascribed to the Prophet: ‘Blessings are with your elders.’

No. 1778

21- 323 – On the authority of Abu Dharr in a narration ascribed to the Prophet: ‘Smiling in your brother’s face is charity (Sadaqah) for you, when you enjoin the good and prohibit evil it is charity, when you show directions to a man who has lost his way it is Sadaqah for you. Helping a weak-sighted person by using your sight is charity for you. When you remove a rock, thorn and bones from thepathway it is charity for you. When you pour from your bucket into your brother’s bucket it is charity for you.’

No. 572

22- 324 – On the authority of Qais bin Abu Hazim, on the authority of his father who said: The Prophet–sallAllaahu alayhi wa sallam– saw me while I was sitting in the sun, so he said: ‘Move into the shade.’

No. 833

23- 326 – On the authority of Anas bin Malik that the Prophet –sallAllaahu alayhi wa sallam– said: ‘Patience/calmness is from Allaah and haste is from Shaytaan.’

No. 1795

24- 333- On the authority of Abdullaah bin ‘Amrooin a narration ascribed to the Prophet: ‘The best of the companions to Allaah are those who are the best to their companion. The best of the neighbours to Allaah are those who are best to their neighbours.’

No. 103

25- 335 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: ‘The best of you are those who are best to their wives. And if your companion dies make dua’ for him.’

No. 1174

26- 338 – On the authority of Abu Huraira in a narration ascribed to the Prophet: ‘Defend your honour with your wealth.’ They said: O Messenger of Allaah! How can we defend our honour with our wealth?’

He said: ‘Pay off the poet, to keep him fromspeaking against you, and the one whose tongue you fear.’

No. 1461

27- 339- On the authority of al-Hasan in a narration: ‘May Allaah have mercy upon the slave who speaks and benefits or remains silent and is saved.’

No. 855

Part D

28- 341- On the authority of Abu Huraira in a narration ascribed to the Prophet: ‘There are three types of dreams: good news from Allaah, one where a person dreams of a desire or something that he expects and the one with which Shaytaan scares you. If one of you sees a dream which pleases you then narrate it if you want.

If you see something you dislike then do not narrate it to anyone but stand up and pray.’

No. 1341

29- 343 – On the authority of Abdullaah bin ‘Amrooin a narration ascribed to the Prophet: ‘Reviling a believer is like supervising destruction.’

No. 1878

30- On the authority of Sulayman bin Ziyad al-Hadrami, that Abdullaah bin al-Harith bin Jaza az-Zubaydi narrated to him that he and his companion passed by Ayman and a group from the Quraish who had taken off and rolled up their garments and were hitting each other with them while they were naked.

Abdullaah said: When we passed by them, they said: Indeed these are priests so invite them to Allaah. Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– went out to them and when they saw him they dispersed. The Messenger of Allaah –sallAllaahu alayhi wa sallam– returned angry until he entered. I was behind a rock and I heard him say: ‘SubhanaAllaah. They were not ashamed of Allaah, nor did they cover up in front of the Messenger of Allaah.’ Umm Ayman was with him saying: Seek forgiveness for them O Messenger of Allaah!

Abdullaah said: ‘With what could he ask for forgiveness for them.’

No. 2991

31- 350 – On the authority of Abu Huraira on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘The thankful person who feeds people is of the same status of a patient person who is fasting.’

No.655

32- 351 – On the authority of Abu Musa al-Ashaariin a narration ascribed to the Prophet: ‘Every Muslim has to give Sadaqa (charity).’ It was asked what if it cannot be found?

He said: ‘He should work with his hands, so he benefits himself and gives Sadaqa.’

It was asked: ‘What if that cannot be done?’

He said: ‘He helps the person who is in need and is troubled.’

It was asked: ‘What if that cannot be done?’

He said: ‘Command good actions or goodness.’

It was asked: ‘What if he does not do that?’

He said: ‘Keeping away from evil is indeed Sadaqa.’

No. 573

33- 356- On the authority of Wahshee: that a man said: ‘O Messenger of Allaah we eat but we do notfeel satisfied.

The Messenger of Allaah said: ‘Perhaps you eat separately from one another; gather together atyour food and mention the name of Allaah Ta’alaupon it so that your food will be blessed.’

No. 664

34- 357- On the authority of Ibn Abbas in a narration ascribed to the Prophet: ‘The son of Adam has 360 (finger joints or bones or) joints and there is an act of Sadaqa which is due from every one of them every day; every good word is Sadaqa, a man helping his brother is Sadaqa, a drink of water that he pours for him is Sadaqa and removing something harmful from the path is Sadaqa.’

No. 576

35- 360 – On the authority of Abu Musa who said: ‘When the Messenger –sallAllaahu alayhi wa sallam– would send one of his companions for something he would say: ‘Give good news and do not push people away.Make things easy and do not make things difficult.’

No. 992

36- 362 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: ‘When the Messenger –sallAllaahu alayhi wa sallam– would sit in a gathering or pray a prayer he would say some words. So ‘Aeysha asked him about these words.

He said: ‘If what has been said is good then these words would be like a seal for them until the Day of Judgement and if he spoke other than good, then it would be an expiation for him. ‘Subhanak Allaahumma wa bihamdika, la illaha ill Anta, Astaghfiruka wa Atoobu eelayk.'(How far You are from imperfection O Allaah and praise is for You, there is none worthy of worship in truth except You, I seek forgiveness from You and repent to You.)

No. 3164

Part E

37- 359- It is narrated on the authority of ‘Aeysha that when the Prophet –sallAllaahu alayhi wa sallam– used to go to bed every night he, would cup his hands together, spittle in them and then read into them:

<< Say: “He is Allaah, (the) One>> [Soorah Al-Ikhlaas],

<< Say: “I seek refuge with the Lord of the daybreak >>[Soorah Al-Falaq]

and <<Say: “I seek refuge with the Lord of mankind>>[Soorah An-Naas] then wipe what he could from his body, starting from his head and face and then the rest of what he could of his body andhe would do that three times.’

No. 3104

38-366 – On the authority of Anas who said: ‘When the Companions of the Prophet –sallAllaahu alayhi wa sallam–used to meet they used to shake hands and if they came from a journey they would hug.’

No. 2647

39- 373 – On the authority of Ubaydullaah bin Ali bin Abee Rafah, on the authority of his grandmother Salma who said: ‘The Messenger –sallAllaahu alayhi wa sallam–used to dislike that the top of food be taken.’

No. 3125

40- 377 – On the authority of Abu Huraira who said: The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Every person from the children of Adam is a master, so the man is the master of his family and the woman is the mistress of her home.’

No. 2041

41- 378- On the authority of Ibn Umar who said: Allaah’s Messenger –sallAllaahu alayhi wa sallam– said: ‘Eat together and don’t separate. Indeed food for one person is sufficient for two and food for two is sufficient for four.’

No. 2691

42- 380- On the authority of Zaid bin ‘Arqam who said: ‘When the Prophet –sallAllaahu alayhi wa sallam– used to say salaam to us, we used to reply with: ‘Wa alayka as-Salaam wa Rahmatullahi wa Barakatuhu wa Maghfiratuhu.’ (and Salaam be to you and Allaah’s mercy, His blessings and His forgiveness.)

No. 1449

43- 383 – On the authority of Abu Massoud, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘A Muslim has four characteristics towards another Muslim: He replies ‘YarhamkuAllaah‘ (May Allaah have mercy upon you) if another Muslim sneezes, he answers his invitation, he attends if he dies and visits him if he is sick.’

No. 2154

44- On the authority of Zaid bin Aslaam on the authority of his father that Umar bin al-Khattab came upon Abu Bakr as-Siddeeq –RadhiAllaahu anhu-while he was pulling his tongue.

Umar said: ‘What are you doing O khaleefah of theAllaah’s Messenger?

Abu Bakr said: This has caused me to commit sins.Indeed the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘There is nothing from the body except that it complains to Allaah about the tongue, every single limb complains.’

No. 535

45- 387 – On the authority of Ibn Abbas who said: the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘A believer is not a person who eats his fill while his neighbour is hungry next to him.’

No. 149

Part F

46- 388- On the authority of Abdullaah bin Mas’oodwho said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘A believer does not defame, nor does he curse, nor does he do evil acts nor is he obscene/foul.’

No. 320

47- 395 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘A slave of Allaah is not provided with anything better in goodness nor in wealth than patience.’

No. 448

48- 396 – On the authority of Anas who said: ‘There was not a person in the world who the Companions loved to see more than the Messenger of Allaah -sallAllaahu alayhi wa sallam – and if they saw him they would not stand up for him as they knew about his dislike of standing for him.’

No. 358

49- 397 – On the authority of Usama bin Shareek in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘Do not do in secret that which you would dislike the people to see you do.’

No. 1055

50- 398- On the authority of Sharhabeel bin Muslim al-Khowlaani: that Rooh bin Zinbaa’ visited Tameem ad-Daari and found him sifting barley for his horse while his family was around him, so Rooh said to him: ‘Could not one of these people be sufficient for you?’ (i.e. to help you)

Tameem said: ‘Of course, but I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam – say: ‘There is no Muslim who sifts barley for his horse, then ties the food bag to the horse except that for every grain there is a good deed written for him.’

No. 2269

51-399 – On the authority of al-Bara bin ‘Aazib who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘There are no two Muslims who meet and shake hands except they are forgiven before they separate.’

No.525

52- 400 – On the authority of an-Nu’maan binBasheer in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: ‘The example of the believers in their affection, mercy and compassion for each other is like the body: if a limb of it complains due to an illness, it affects the rest of the body with sleeplessness and fever.’

No. 1083

53- 404 – On the authority of Abu Burdah who said: I came to Madina and Abdullaah bin Umar came to visit me and said: ‘Do you know why I came to see you?’

I said: ‘No’

He said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam – saying: ‘whoever loves to keep the ties of relationship with his father while he is in his grave, then he should keep the ties of relationship with his father’s brothers after him.’

Ibn Umar said: ‘since there was brotherliness and affection between my father and your father I liked to maintain the ties of relationship.’

No. 1432

54- 405- On the authority of Abu Umamah on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – that he said: ‘Whoever loves for the sake of Allaah, hates for the sake of Allaah, gives for the sake of Allaah and prohibits for the sake of Allaah then he has completed Eemaan.’

No.380

Part G

55 – 412 – On the authority of Abu Umamah in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “Whoever is merciful – even when slaughtering a small bird – Allaah will have mercy on him on the Day of Judgment.”

No.27

56 – 413 – On the authority of Abdullaah bin ‘Amr who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: “Whoever remains silent is saved.”

No.536

57- 415 – From Abu Hurairah on the authority of the Messenger of Allaah –sallAllaahu alayhi wa sallam– who said: “Whoever says when he goes to his bed to sleep:

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, He has the Dominion and for Him is all praise. He is capable of all things, there is no capability nor is there any power except with Allaah, far is Allaah from imperfection and praise is for Him, there is none worthy of worship in truth except Allaah and Allaah is the Greatest,

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer. La hawla wa la quwwata illa billaa

Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

Then his sins are forgiven – or his mistakes – even if they were like the foam on the sea.”

No.3414

58- 418 – On the authority of Anas bin Malik in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “Whoever restrains his anger then Allaah restrains His punishment from him. Whoever restrains his tongue then Allaah hides his mistakes.Whoever apologises to Allaah then Allaah accepts his excuse.”

No.2360

59- 419 – On the authority of Jareer who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: “Whoever is not merciful will not be shown mercy.Whoever does not forgive will not be forgiven.Whoever does not repent then he will not be shown repentance.”

No.483

60- 422- On the authority of Jaabir bin Abdullaah in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “Whoever helps his brother at the time of his need, then Allaah helps him at the time of his need.”

No.2362

61- On the authority of Sahl bin Sa’d in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “The believer is friendly, there is no good in the one who does not take friends and cannot be befriended.”

No.425

62- 423 – On the authority of Ibn Umar in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “The believer who mixes with the people and is patient with their harm is better than the one who does not mix with people and is not patient with their harm.”

No.939

63- 425 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “A believer befriends and is befriended. There is no good in the one who does not take friends and cannot be befriended. The best of the people are those who are most beneficial to the people.”

No.426

Part H

64- 426 – On the authority of Abu Barzah who said: I asked, “O Messenger of Allaah! Direct me to an action which I can benefit from.” The Messenger said: “Remove a harmful thing from the path of Muslims.”

No.2373

65- 429 – On the authority of a man from the Companions of the Prophet –sallAllaahu alayhi wa sallam– that the Prophet –sallAllaahu alayhi wa sallam– prohibited sitting between the sun’s rays and the shade and said:“This is where the Shaytaan sits.”

No.838/3110

66 – 431 – On the authority of Jaabir bin Abdullaah who states that the Prophet –sallAllaahu alayhi wa sallam–prohibited pictures in the house and prohibited a man from making them.

No.424

67- 432 – On the authority Ibn Umar that the Prophet –sallAllaahu alayhi wa sallam– prohibited isolation, that a man spends the night alone or travels alone.

No. 60

68 – 434 – On the authority of Muwayyiah bin Qurrah from his father who said that a man said: “O Messenger of Allaah –sallAllaahu alayhi wa sallam! Indeed when I slaughter a sheep, I have mercy on it.”

The Messenger mentioned: “If you are merciful with the sheep, then Allaah will be merciful to you.”

No. 26

69- 435 – On the authority of Anas bin Malik in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam: “I swear by Him in Whose Hand is my life; Allaah does not bestow His mercy except upon a merciful person. They said: ‘We are all merciful.’

The Messenger said: “It is not the mercy of one of you to his companion; rather it is being merciful to all the people.”

No. 167

70 – 436 – On the authority of Anas bin Malik who said: “I used to serve the Messenger of Allaah –sallAllaahu alayhi wa sallam– so I would enter upon himwithout permission. One day I came and entered upon him and he said: “Get back O my son! Indeed something has happened, so do not enter upon me except with permission.”

No.2957

71- 437 – On the authority of Abu Darda who said: that the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: “Do not eat while you are reclining, nor on a sieve (a large device that was used to sieve flour etc). Do not take a fixed place of prayer in the masjid so that you don’t pray except in that place and do not climb over the necks of the people on the day of Jumu’ah, such that Allaah makes you a bridge for them on the Day of Judgment.”

No. 3122

72 – 446 – From Samurah bin Jundab, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: “Do not curse with the curse of Allaah, with His Anger nor with the Fire. [and in a narration: with the Hell-Fire.]

No. 893

A Muhaddith or A Faqih – Shaykh al Albaani

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

Shaykh al-Albaani – may Allaah have mercy on him – was asked:

‘What is the connection between the knowledge of Fiqh(understanding of the religion) and the knowledge of hadeeth?  Is it necessary for a Muhaddith (scholar of hadeeth sciences) to be a Faqihi(scholar of Sharia’), or is he just a Muhaddith?’

So he answered:

‘It is necessary for a Faqihi to be a Muhaddith but it is not necessary for a Muhaddith to be a Faqihi, since a Muhaddith is already naturally aFaqihi.

Did the Companions of the Prophet -sallAllaahu alayhi wa sallam- study Fiqh or not?  What was the Fiqh that they used to study?

It was what they used to take from the Messenger of Allaah -sallAllaahu alayhi wa sallam-, so they used to study hadeeth.

As for these Fuqaha (scholars of Sharia’), who study the statements of the scholars and their Fiqh and do not study the hadeeth of their Prophet which is the spring of Fiqh, then it is said to these people: it is obligatory to study the knowledge of hadeeth since we cannot conceive there being a correct Fiqh without knowing, memorizingand authenticating the hadeeth and knowing the weak hadeeth,while at the same time we cannot imagine a Muhaddith not being aFaqihi.

The Qur’aan and the Sunnah are the two sources of Fiqh, of all Fiqh. As for general Fiqh today then it is the Fiqh of scholars and not theFiqh of the Book and the Sunnah.

Yes, some of it is present in the Book and the Sunnah and some of it is expression of opinions and Ijtihaad (deriving an opinion from the Book and the Sunnah) but much of what they have opposes the hadeeth because they did not comprehend the knowledge.’

* Taken from: ‘al-Asalaah Magazine’ vol. 7 Dated 15th Rabi al-Awwal 1414a.h.

He also said the following in a recorded lecture on cassette tape entitled: ‘Haqeeqat al-Bida’ wal-Kufr’:

‘The Sharia’ is not just taken from the texts nor from just one Ayaahor one hadeeth, rather it is all that is collected on that specific issue. Therefore it is not just obligatory to collect all the texts regardingFiqh issues so that we can know what abrogates from what is abrogated, the specific from the general, the absolute from the limited and …… and….etc, rather gathering the texts for ‘Aqeedah is foremost by a long way.’

* Taken from ‘Manhaj as-Salafi inda Shaykh Nasir ad-Deen al-Albaani’ p.61

Different types of Modesty & Shyness – Imam Ibn al Qayyim

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By  Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madaarij as-Saalikeen’
Translated by Abbas Abu Yahya

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

‘Al-Hayaa (modesty) is divided into 10 subdivisions:

Hayaa Jinayah (the shamefulness of committing a crime), Hayaa Taqseer (the shamefulness of deficiency), Hayaa Ijlaal (the modesty regarding the magnificence of Allaah), Hayaa Karm (modesty in being hospitable), Hayaa Hishmaa (shyness in personal matters), Hayaa Istissghar lilnafs (modesty and humbling one’s soul), Hayaa Muhabbah (bashfulness of love), Hayaa Uboodeeyah (shyness in worship), Hayaa Sharaf wa Izzah (being ashamed of his own nobility and honour) and Hayaa (being shy) of one who is modest from his own self.

As for:

1. Al-Hayaa (the shamefulness) of committing a crime:

From this is the Hayaa of Aadam -alaihi salam- when he fled in Paradise.

Allaah Ta’ala said ‘Are you escaping from Me O Aadam?’ he answered: ‘No, my Lord rather being ashamed in front of You.’

2. Hayaa Taqseer (the shamefulness of deficiency):

This is like the Hayaa of the Angels who glorify Allaah day and night and do not disobey Him and when the Day of Judgment comes they say ‘You (O Allaah) are far from imperfection and we did not truly carry out Your worship.’

3. Hayaa Ijlaal (modesty regarding the magnificence of Allaah):

This Hayaa is of having knowledge, it is the level of knowledge a slave has of his Lord – then the level of his Hayaa in this, will be in accordance to his level of knowledge of Allaah.

4. Hayya Karm (modesty in being hospitable):

Like the Hayya of the Prophet –sallAllaahu alayhi wa sallam– from the people when they called him to the Walima (wedding party) of Zainab and they sat with him for a very long time and he stood up and was shy from telling them to leave.

5. Hayaa Hishmaa (Shyness regarding personal matters):

Like the Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused, due to the status of the Prophet’s –sallAllaahu alayhi wa sallam– daughter.

6. Hayaa Istissghar lilnafs (modesty and humbling one’s soul):

Like the Hayaa of the slave of Allaah from His Lord when he asks Him for his needs, whereby he realizes that he is so needy and is humbled by it.

There could be two reasons for this type of Hayaa:

a) The questioner regards himself as small and insignificant and regards his sins as great in number.

b) He (the questioner) regards the One he is asking (Allaah) as Great.

7. Hayaa Muhabbah (bashfulness of love):

This is the Hayaa of the one who loves when he remembers what he feels for his beloved, to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart and reaches his face (bashfulness) and he does not know why he feels this is.

8. Hayaa Uboodeeyah (shyness in worship):

This Hayaa is combined with love and fear and one witnesses that his worship of the One being worshipped (Allaah) is not good enough and the worth and value of the One being worshipped is higher and more magnificent than his worship. Thus this worship will certainly obligate his feeling shy of Allaah.

9. Hayaa Sharaf wa Izzah (being ashamed of nobility and honour):

If the value and the goodness of his sacrifice, giving and goodness is less (than he is capable of) then Hayaa emanates from this  great and powerful soul and his soul becomes ashamed even though he has sacrificed (but it is not according to the caliber of his capability).

10. As for the Hayaa of the person from his own self:

It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with the deficiency within itself, which is(the deficiency) of being satisfied with less (goodness). So he finds himself being shy from himself to such a degree that it is as though he possesses two souls one soul feels shy from the other.

This is the most complete type of Hayaa, because if a soul feels shyness from his own self then it will obviously feel a greater shyness from other than himself.’

[Summarised from ‘Madaarij as-Saalikeen’ vol.2 p.250-251 as collected in ‘Nadratul Na’eem’ 5/1798]

الحَيِّي al-Hayyee (The Shy One): One of the Names of Allaah

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الحَيِّي  Al-Hayyiyu (the One Who honourably disdains anything unbecoming His mercy and generosity), the One Who honourably disdains to leave the servants who supplicate to Him empty handed, the One Who covers up the sins of the servants and does not expose them, the One Who does not do anything unbecoming His extensive mercy, His perfect generosity and His forbearance, rather He pardons the faults of the servants and covers them.

[Source: The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

—

The following is Translated & Compiled by Abbas Abu Yahya

1 – Allaah says:

<<Verily, Allaah is not ashamed to set forth a parable>>

[al-Baqarah: 26]

2 – What is mentioned in the hadeeth of Ya’ala bin Umayyah –Radi Allaahu anhu–:

that the Messenger of Allaah -sallAllaahu alayhi wa sallam- saw a man bathing at an open place where there was no partitioning and without a wrapping garment, so the Messenger -sallAllaahu alayhi wa sallam- climbed the Mimbar, and he praised Allaah and glorified Him and said:

‘Indeed Allaah – Azza wa Jal – is The Shy One, The One who Conceals, He loves modesty and covering up, so if one of you bathes (outside) then he should cover up.’

[Narrated by Abu Dawood and Nisaa’ee – authenticated by Albaani in ‘Irwa’ no. 2335]

3 – The hadeeth of Salman –Radi Allaahu anhu– who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Indeed your Lord – Tabaaraka wa Ta’ala – is The Shy One, The Generous, Allaah is Shy from His slave if the slave raises his hands towards Him, that He would return them without anything.’

[Narrated by Abu Dawood, Tirmidhi and Ibn Maajah – authenticated by Albaani in ‘Irwa’ no. 2335]

4 – The author Muhammad al-Hamood an-Najdi said:

‘Know – may Allaah have mercy upon me and you – that the greatest modesty which is necessary to have is with Allaah Ta’ala, He Who fluctuates His blessings and His virtue day and night. We cannot do without Him even for a blink of an eye. We are under His Hearing and Sight, and nothing of our condition, statements and actions is absent from Him.

Just like Allaah –Azza wa Jal- said:

<<Whatever you (O Muhammad) may be doing, and whatever portion you may be reciting from the Qur’aan, – and whatever deed you (mankind) may be doing (good or evil), We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record. >> [Yunus: 61]

[Summarised from ‘an-Nahaj al-Asma’ fee Sharh ‘Asmaa Allaah al-Hussna 3/99-]

5  – Shaykh Muhammad Khaleel Haraas -Rahimullaah- said:

‘The Name of Allaah Ta’ala al-Hayyee (The Shy One) is a Name which is appropriate to Him, and it is not like the Hayya (Modesty) of the creation, which is a change and effect, which seizes a person when he is frightened by that which brings him shame or fault.  Rather it is leaving that which is not appropriate with His abundant Mercy and His perfect Generosity and Kindness, and His great Pardoning and His Gentleness.

So the slave of Allaah openly sins even though modesty is the thing that he is in most need of, and modesty is the weakest thing he has, and he uses Allaah’s blessings to sin.  However, Allaah – Subhanahu– along with His perfection in not needing anything whatsoever and His complete ability over modesty, is shy from the slave from removing his veil and humiliating him, so Allaah covers up the slave with that which disguises him from the means of covering up, then after that Allaah pardons his sins and forgives them.  Just like the hadeeth of Ibn Umar –Radi Allaahu anhu–:

‘Indeed Allaah comes close to the believer, and covers him then asks him, between Himself and the slave: Did you not do such and such, on such and such day? Until the slave of Allaah acknowledges his sins, and is certain that he will definitely be destroyed and Allaah says to him: I covered up your sins in the Dunyaa and today I will forgive them for you.’

[Narrated by Bukhari and Muslim – Taken from ‘an-Nahaj al-Asma’ fee Sharh ‘Asmaa Allaah al-Hussna 3/103]

All Praise belongs to Allāh , may His Praise and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Benefits From al-Istikharah Prayer – Compiled & translated By Abbas Abu Yahya

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Compiled & translated By Abbas Abu Yahya

Jabir bin Abdullaah –RadhiAllaahu anhu- said the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us al-Istikharah (a prayer said for seeking blessings in carrying out a decision) for all matters, just like he used to teach us a chapter from the Qur’aan, he would say: If any of you intends to undertake a matter then he should pray two Rakah other than an obligatory prayer then he should say

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ ، وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ عَاجِلِ أَمْرِي وَآجِلِهِ فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ فِي عَاجِلِ أَمْرِي وَآجِلِهِ فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

O Allaah I request of You with Your knowledge, and by Your Power I seek capability, and I ask of you of your great favour, since indeed You are the One who is able while I am not, and You know and I do not, and You are the One who knows the unseen. O Allaah if You know that this matter – here he mentions his need – is good for me in this world and for my living and for the matters of my Hereafter – or he said, for my affairs now and the future – then decree it for me and make it easy for me and bless it for me. And if You know that this matter is evil for me in this world and for my life and for the matters of my Hereafter – or he said, for my affairs now and the affairs of my future – then turn it away from me and turn me away from it, and decree goodness for me where ever it may be and make me pleased with it.

[Taken from: ‘Kalimah Tayyib’ by Shaykh-ul-Islaam Ibn Taymeeyah p.115, collected by Bukhari (d.256 A.H.)]

Benefits:

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

‘The one who seeks guidance from the Creator and he consults the creation and is firm in his issue, will not have any regret.

Allaah Ta’ala said:

<< and consult them in the matter. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him). >> [3:159]

Qatada -Rahimullaah- said: ‘There are not a people who consult over an issue desiring the Face of Allaah except that they are guided to what leads them to their matter.’

[Hadeeth Salaatul – al-Istikharah by Dr. Aasim Qurutee p.50 ]

[The Connection with Tawheed]

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

‘Allaah compensated the Muslims by giving them this supplication, which is Tawheed,and it is being in need of Allaah, servitude of worship, reliance upon Allaah, asking the One in whose Hand is all goodness, Who Alone can turn away evil.

He Alone who, if He opens up Mercy for His slave then there is none who can seclude a person from that mercy, and if He (Allaah) withholds it then none can send mercy to a person whether it is using omens, astrology or lucky stars.

This Dua’ is the good fortune for the happy person, it is good fortune for the people of happiness and success, those for whom Allaah gave them happiness before, and it is not good fortune for the people of Shirk and wretchedness, those whom associate another deity with Allaah, then soon will they come to know.

This Dua’ includes the confirmation and testification of the existence of Allaah – Subhanahu wa Ta’ala. The confirmation and testification of His Perfect Attributes, from the perfection of Knowledge and Capability and universal Will. And it includes the confirmation and testification of Allaah’s Lordship and entrustment of this matter to Him – Ta’ala – and seeking aid from Him, and relying upon Him, and a person leaves the responsibility from himself and acquits himself from any capability and strength except that it is with Allaah Ta’ala. It also includes the acknowledgement of the slave of Allaah of the weakness of his knowledge and his own interests and his own capability upon these things, and his desire for them, and that all of these things are in the Hand of his Guardian and his Originator and his true Lord. . . . .’

Ibn al-Qayyim -Rahimullaah- continues:

‘So the purpose of al-Istikharah is to rely upon Allaah and entrustment to Him and the capability to fulfill the action with Allaah’s Capability, His knowledge. And that Allaah chooses good for His slave, and this is from those things which necessitate being pleased with Allaah as the Lord. As a person will not taste the flavour of Eemaan if he does not have these things (reliance, entrustment etc), and if he is pleased with destiny after al-Istikharah then that is a sign of happiness.’

[Taken from ‘Za’ad al-Ma’aad’ by Ibn al-Qayyim 2/443-445]

Regarding the importance of al-Istikharah

3 – The author: Abdullaah bin Muhammad al-Hamadi says:

‘Indeed the human being has been created weak, and is in need of Allaah -Ta’ala- in all his matters and that is because a human does not know from where good and evil will occur in the future from incidents and events.

This is why, from the Wisdom of Allaah – Subhanahu – and from His Mercy to His slaves, He legislated for them this Dua’ so that they can come closer to their Lord and that they can seek refuge with Him, and that He will direct them to the path leading towards good and benefits.

Indeed the Muslim slave of Allaah is upon certainty in which there is no doubt that the management of all matters and the execution of them is in the Hand of Allaah -Subhanahu wa Ta’ala – and He is the One who destines and executes whatever He wills in His creation.

As Allaah Ta’ala says: << And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified be Allaah, and exalted above all that they associate as partners (with Him).  And your Lord knows what their chests conceal, and what they reveal. And He is Allaah; Lâ ilâha illa Huwa (none has the right to be worshipped but He). His is all praise, in the first (i.e. in this world) and in the last (i.e. in the Hereafter). And for Him is the Decision, and to Him shall you (all) be returned.  >> [al-Qassas: 68-70]

‘Allaama Muhammad bin Ahmad al-Qurtubi al-Maliki (d. 671 A.H.) -Rahimullaah- said:

‘Some of the scholars have said: It is not appropriate for anyone to precede upon a matter from the matters of the Duniya until he asks Allaah for guidance in the matter by praying two Rakat Salaat -ul-Istikharah.’

[al-Jamia’ al-Hakaam al-Qur’aan (13/202)]

[Following the Sunnah & the Salaf]

Indeed the Salaf as-Salih understood this meaning and would seek guidance from their Lord in all their matters.

[The author brings an example of when Zaynab –RadhiAllaahu anha- married the Messenger of Allaah –sallAllaahu alayhi wa sallam– and she prayed al-Istikharah. The scholars mention that she did this fearing her shortcomings in fulfilling the rights of the Messenger of Allaah.]

Then he continues:

‘This is how the Companions –RadhiAllaahu anhum- were eager to follow the Sunnah and to rely upon Allaah -Subhanahu wa Ta’ala- and seek aid from Him in preceding with their matters.

And we follow the methodology of the Companions and those who came after them from the Salaf as-Salih that is why it is upon us to revive this Sunnah in our lives and rely upon our Lord – Subhanahu – for He is The Best Master and The Best Guardian, Disposer of affairs.

[Taken from ‘Kashf as-Sitaarah an Salatul-Istikharah’ p.15-17]

4 – Shaykh Muhammad Hayaat As-Sindi -Rahimullaah- (d. 1163 A.H.) said:

‘Regarding the saying in the Dua’: ‘If you know that this matter’:  This is not a doubt about the knowledge of Allaah Ta’ala, rather it means; the slave’s absence of knowledge compared to Allaah’s Knowledge -Subhanahu wa Ta’ala-, since it is impossible for something to be good, and The all-Knowing and The All-Aware not have knowledge of it.’

[Hasheeyat as-Sindi ‘ala Nisa’ee (6/80) [Hadeeth Salaatul -Istikharah by Dr. Aasim Qurutee p.40 ]

[After the Decision has been made]

Shaykh Muhammad bin Umar Bazmool said:

‘That al-Istikharah is not done when a person is uncertain about the matter at hand; because the Prophet –sallAllaahu alayhi wa sallam– said: ‘If any of you intends to undertake a matter’ and that the whole of the Dua’ indicates to this point.

So if a Muslim is uncertain about a matter, and he intends to pray al-Istikharah , then he should make a choice between the two matters and then pray al-Istikharah , and then after al-Istikharah he executes that matter, and if it was good then Allaah will make it easy for him and bless him in that, and if it was not good for him, then Allaah turns it away from him and makes easy for him that in which there is good by the permission of Allaah -Subhanahu wa Ta’ala.

[Taken from: ‘Buggeeyat al-Mutattawa’ fee salat at-tattawa’ p.105]

5 – What should be done after al-Istikharah?

Shaykh ‘Aasim al-Qurutee said:

‘Shaykh Kamal uddeen Muhammad bin Ali bin AbdulWahid bin az-Zamalakaani (d.771 A.H.) said:

‘If a person prays two Rakah al-Istikharah for a matter, then he should after that do what appears to him, whether his soul becomes delighted to his own-self or not, since praying al-Istikharah is good, even if it does not cause one to be happy with his own self.  ……. And there is nothing in the hadeeth that indicates that the soul should become relaxed as a condition for al-Istikharah to be accepted.’

[‘Tabbaqqat ash-Shafa’eeyah al-Kubra’ (9/206)]

And Shaykh Muhammad Badr ‘Aalaam said:

‘And know that the scholars of the past and the present indeed pointed out that it is not conditional for al-Istikharah that the person who made al-Istikharah sees a dream or that someone speaks to him or something occurs to his heart and mind. But rather Allaah Ta’ala makes his heart incline or lean to the side which causes his heart to be happy and is resolute upon this.’

[‘al-Badr as-Saaree ila Fayd al-Baari’ 2/247-248]

[Seeing a Dream]

Shaykh Muhammad ‘AttaAllaah Haneef -Rahimullaah- (d. 1408A.H.) said:

‘Likewise, there is nothing in the narrations mentioning sleep after al-Istikharah prayer or recognizing that which is better for that person of what he may see in a dream.

I bring attention to this, because many of the people claim that al-Istikharah is seeking information from Allaah Ta’ala and seeking consultation from Him, so they invent principles for al-Istikharah which the Messenger of Allaah –sallAllaahu alayhi wa sallam–did not bring.  Then if they do not see a dream in their sleep, they go and seek guidance from others whom they think are righteous people. Upon my life, indeed this action of theirs is from a type of fortune telling which the Messenger of Allaah –sallAllaahu alayhi wa sallam– prohibited and it negates the Sharia’ aim of al-Istikharah.’

He continues: ‘[That al-Istikharah is having] Tawwakul (reliance upon Allaah) before the action, and being pleased with it after it. So whoever relied upon Allaah before it, and was pleased with what it fulfilled after al-Istikharah then he has established al-Uboodeeyah (servitude of worship for Allaah).’

[‘Taleeqat as-Salafeeyah ala Sunnan an-Nisa’ee’ (2/67) [Hadeeth Salaatul –Istikharahby Dr. Aasim Qurutee p.61-63]

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.

Shaking Hands between Men & Women – 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

529 – From Umaymah bint Ruqayqah who said: ‘I came to the Messenger of Allaah  –sallAllaahu alayhi wa sallam– along with the women, so that we could pledge an allegiance upon Islaam.

So we said: O Messenger of Allaah we pledge allegiance to you that we will not associate anything with Allaah, nor will we steal, nor commit Zina, nor kill our offspring, nor will we utter slander intentionally forging falsehood, nor will we disobey you in a good action.

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– added: ‘In that which you have capability and energy to do.’

Umaymah said: ‘Allaah and His Messenger are more merciful to us than us being merciful to our own selves. Now then, we want to give you, O Messenger of Allaah the oath of allegiance.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I do not shake hands with women, as for what I say for a hundred women is like what I say for one woman.’

Collected by Malik (2/982/8), by an-Nisa’ee in ‘Ashaarat an-Nisa’ from his book ‘Sunnan al-Kubra’ (2/93/2), Ibn Hibban (14) and Ahmad (6/357). Narrated from Muhammad bin al-Munkadir from Umaymah bint Ruqayqah.

In another narration collected by an-Nisa’ee in ‘al-Mujtaba’ (2/184), Tirmidhi (1/302), Ibn Majah (2874), Ahmad and al-Humaydi in his Musnad (341) by way of Sufyan bin Uayinah from Muhammad bin al-Munkadir with the same narration, except that al-Humaydi and Tirmidhi summarized the narration but they brought extra wording after the saying: ‘Now then we want to give you allegiance’ that Sufyan said: ‘It means: shake our hands.’

And in the narration of Ahmad the wording is: ‘We said Messenger of Allaah will you not shake our hands?’

Tirmidhi said: ‘The hadeeth is Hasan Saheeh.’

I (Albaani) say: ‘And its Isnaad is authentic.

Muhammad ibn Ishaaq followed them in the narration and said: Muhammad bin al-Munkadir narrated to me, the rest of the narration with extra wording at the end: ‘Umaymah said: ‘and the Messenger of Allaah –sallAllaahu alayhi wa sallam– did not shake the hand of even one woman amongst us.’

Collected by Ahmad and al-Hakim, (4/71) with a Hasan Isnaad.  This narration has a brief and similar supporting evidence from the hadeeth of ‘Asmaa bint Yazeed. It was collected by al-Humaydi (368), Ahmad (6/454,459), ad-Dulaabi in ‘al-Kuna’ (2/128), Ibn AbdulBarr in ‘at-Tamheed’ (3/24/1) and Abu Na’eem in ‘Akhbar Asbahaan’ (1/293) by way of Shahr bin Hoshab from ‘Asmaa.  And in the narration by Ahmad:

‘Asmaa asked the Messenger –sallAllaahu alayhi wa sallam–: will you not put your hand out for us O Messenger of Allaah?’

And the Messenger –sallAllaahu alayhi wa sallam– said to her: ‘Indeed I do not shake hands with women.’

The narrator ‘Shahr’ is weak in regards his memory, and by this extra wording, it is perceived that the women used to take the hand of the Messenger –sallAllaahu alayhi wa sallam– when giving allegiance, with a garment covering his –sallAllaahu alayhi wa sallam– hand.

And there are some other narrations which mention this, however they are all Maraseel(A type of hadeeth which is weak, were a Tabia’ee narrates from the Messenger –sallAllaahu alayhi wa sallam thereby being a break in the chain), which al-Hafidh mentioned in ‘al-Fath’ (8/488) so none of them can be used as an evidence especially since they oppose that which is more authentic than these narrations, like the main hadeeth under discussion and that which comes after it, likewise the hadeeth of ‘Aeysha concerning when the Messenger –sallAllaahu alayhi wa sallam– would take the allegiance from women and she mentions that: ‘And no, I swear by Allaah the hand of the Messenger –sallAllaahu alayhi wa sallam– never ever touched a womanwhen they would give him allegiance, except that he would say: ‘I have taken your allegiance upon that.’

Collected by al-Bukhari

As for the statement of Umm ‘Atteeya –Radhiallaahu anha- : ‘We gave allegiance to the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and he recited to us <<that they should not associate anything along with Allaah>> and he forbade us from wailing at a death, so a woman withdrew her hand, she said: such and such woman helped me lament. . . .’

The hadeeth has been collected by Bukhari and this is not as apparent as it may seem that the women would shake the Messenger’s hand.

So the like of this narration cannot refute the clear text from the saying of the Messenger –sallAllaahu alayhi wa sallam–: ‘I do not shake hands with women.’ Also his action which was narrated by Umaymah bint Raqeeaa, Aeysha and Ibn Umar as we will mention.

Al-Hafidh said: ‘It is as if ‘Aeysha indicated to this, refuting that which came from Umm ‘Atteeya, from what Ibn Khuzaima collected and Ibn Hibban, al-Bazzar, at-Tabari and Ibn Mardaway from way of Isma’eel bin AbdurRahman from his grandmother Umm ‘Atteeya regarding the story of giving allegiance.  He said: the Messenger –sallAllaahu alayhi wa sallam– stretched out his hand from outside the house and then we [the women] stretched out our hands from inside the house. Then the Messenger –sallAllaahu alayhi wa sallam– said: ‘O Allaah bear witness.’

Likewise, in the hadeeth which comes after this where she said: ‘A woman from amongst us held her hand.’

Indeed one feels that they would give allegiance with their hands. And it is possible to reply to the first hadeeth that stretching out the hand from behind the Hijaab indicates that allegiance was taken even though the shaking of hands did not take place.

As for the second narration then the meaning of holding/clutching the hand was the delay in submitting allegiance, or that allegiance took place with a garment placed upon the hands.

Abu Daawood narrated in ‘al-Maraseel’ from ash-Sha’abee that when the Prophet –sallAllaahu alayhi wa sallam– took an allegiance from the women who came, using a garment from Qatar and he placed it on his hand and said: I do not shake hands with women….’

Then al-Hafidh mentioned the rest of the Ahadeeth in meaning and they are all ‘Maraseel’ and cannot be used as evidence.

What he (al-Hafidh) mentioned in reply to the two Ahadeeth of Umm ‘Atteeyah, then that is the main proof that her hadeeth are from Isma’eel bin AbdurRahman and he is not a strong narrator, because this Isma’eel is not well-known rather he is used as a supporting narrator.

So in summary, it is not authentic from the Messenger –sallAllaahu alayhi wa sallam–that he ever shook hands with a woman, not even while taking allegiance, more over so shaking hands when meeting each other.

As for what some people use as an evidence for its permissibility by using the hadeeth of Umm ‘Atteeyah which she mentioned, even though shaking hands is not mentioned. Likewise they turn away from the clear Ahadeeth where the Messenger –sallAllaahu alayhi wa sallam– refrained from shaking hands, and this is something which does not stem from a sincere believer, especially since there is a severe warning for the one who touches a woman who it is not lawful to touch as is in hadeeth no. 226 [ From the Messenger –sallAllaahu alayhi wa sallam– : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’ (See the Shaykh’s comment about this hadeeth at the end of this article.)]

There is a supporting hadeeth for the hadeeth of Umayma bint Ruqayqah  which will follow shortly.

After I wrote what has preceded, I saw that Ishaaq bin Mansoor al-Marwazi said in the book ‘Mas’ail Ahmad wa Ishaaq’ (1/211): ‘I said (to Ahmad): Do you dislike to shake hands with women?’ He answered: ‘I dislike it.’

Ishaaq said: ‘It is as he said it, whether it is an old lady or a young lady, indeed the Prophet –sallAllaahu alayhi wa sallam– took their allegiance while he had a garment covering his hand.’

Then I saw in ‘al-Mustadrak’ (2/486) from Ism’aeel bin Abee Owais who said that his brother narrated to him from Sulayman bin Bilal from Ibn ‘Ajlaan from his father from Fatima bint ‘Utbah bin Rabee’ah bin Abd-Shams. ‘That Abu Hudayfah bin ‘Utbah –Radhiallaahu anhu- came with her (Fatima bint ‘Utbah) and Hind bint ‘Utbah to the Messenger of Allaah –sallAllaahu alayhi wa sallam– to give allegiance to him. She said:

‘He took allegiance from us and he placed conditions upon us.’

She narrates that she said to him: O my uncle’s son did you ever know of any evil and sickness whatsoever about your people?’

Abu Hudayfah said: ‘Yes we will give him allegiance, and indeed this is what the allegiance was given about and this is its condition.’

Fatima said that Hind said: ‘I do not give allegiance to you upon not stealing rather I steal from my husband’s wealth, so the Prophet –sallAllaahu alayhi wa sallam– put out his hand and she put out her hand. Then he sent a message to Abu Sufyan and he –sallAllaahu alayhi wa sallam– made it permissible for her to take from him. Abu Sufyan said: ‘As for food stuff then she can take it, as for wealth then no and made Dua’against her!’

She said: ‘So we gave allegiance to him then Fatima said: ‘There was no person more hateful to me than yourself and I did not like that Allaah make it permissible for you to have authority and what it contains.  And now I swear by Allaah that there is no person more beloved to me than your person and that Allaah lengthens it and blesses it and gives recompense.’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Likewise, I swear by Allaah none of you truly believes until I become more beloved to you than your son and your father.’

Al-Hakim said: Saheeh al-Isnaaad and Dhahabee agreed.

I (Albaani) said: ‘Its Isnaad is Hasan because there is some talk about Muhammad bin Ajlaan and Isma’eel bin Abee Owais but it is not harmful Inshallaah.

This hadeeth supports the point that allegiance took place between the Messenger –sallAllaahu alayhi wa sallam– and the women by stretching out their hands without actually shaking hands, as was previously mentioned by al-Hafidh, since if it did take place the narrator would have mentioned it, as is apparent. So there is no difference between this hadeeth and the main hadeeth under discussion.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.2  hadeeth no.529  p.63-67]

Hadeeth No. 530

From Abdullaah bin Amr’: ‘that the Messenger of Allaah –sallAllaahu alayhi wa sallam–never used to shake hands with women in taking allegiance.’

Collected by Ahmad, Albaani said its Isnaad is Hasan.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 2  hadeeth no.530  p.67]

Hadeeth no. 226

Ma’aqal bin Yassar from the Messenger –sallAllaahu alayhi wa sallam– : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’

Collected by ar-Rooyaani in his ‘Musnad’ Albani said the Isnaad is good.

Shaykh Albaani commented:

‘In this hadeeth is a severe warning to the one who touches a woman who it is not allowed for him to touch. In this hadeeth is an evidence that it is prohibited to shake hands with women because no doubt shaking hands includes touching.

Many of the Muslims nowadays have been trialed by this and amongst them some of the people of knowledge, even if some of them showed disapproval in their hearts then the situation would have become minimized a little.  However, they try to regard it as permissible by using many different techniques and interpretations.

It reached us that a very big personality in al-Azhar (University in Egypt) was seen by some people shaking hands with women. Our complaint is to Allaah about the absence of Islaam.

Indeed some of the Islamic groups have taken the opinion that it is permissible to shake hands between men and women, and it was made binding upon every Hizbi(partisan) to implement it, and they use as an evidence for that, with that which is not correct, rejecting what is considered from the hadeeth, and there are other clear Ahadeeth which show the impermissibility of shaking hands between men and women.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1  hadeeth no.226]

The Ruling of Committing Suicide & not having Patience upon Trials – Ibn Baaz

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From Shaykh, Allaama, Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya

Question:

‘If a person commits suicide due to the circumstances of life and what he experiences of hardships of living and spending upon his family, would this mean that, that person will stay in Hell-fire?’

The Shaykh -Rahimullaah- answered:

‘All praise be to Allaah, Sallat and Sallam be upon the Messenger of Allaah.

To proceed:

Suicide is a great evil, and it is a sin from the major sins.  It is not permissible for a Muslim to commit Suicide.

Allaah –Azza wa Jal- said:

<< And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. >> 4:29

The Prophet -sallAllaahu alayhi wa sallam – said in an authentic hadeeth:

‘Whoever commits suicide using something then he will be punished using that thing on the Day of Judgement.’

What is obligatory upon a believer is that he forces himself to have patience and resilience if a catastrophe befalls him and he endures difficulties in his Dunyaamatters.  He should not be hasty in committing suicide, rather he should be warned against that, and fear Allaah, and he should be patient and utilize the means to keep away from committing suicide, and whoever fears Allaah then Allaah will make a way out for him.

If a person commits suicide then he risks the Anger of Allaah and His punishment, and that person is under the Will of Allaah, this is because committing suicide is less thanShirk.

Allaah –Subhanahu – said:

<< Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. >> 4:48

Therefore, whatever is less than Shirk then it is under the Will of Allaah, and committing suicide is less then Shirk, likewise is Zina (adultery & fornication), stealing and drinking alcohol.  All of these things are sins that are less than Shirk, and those who carry them out are under the Will of Allaah.  If a person dies while committing that sin then it is up to Allaah – Subhanahu – if He wants to forgive him due to righteous actions and the Islaam which is with him, or if Allaah wants, He will punish him in the Hell-Fire according to the amount of sins that he had committed.

Then after he is purified and cleared he will be taken out of the Fire, and according to the Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity. A sinner will not stay in the Fire for eternity, nor will a murderer, nor any other sinner, however if Allaah wants He will give him His punishment.  Allaah punishes whomsoever He wills in the Hell-Fire according to the amount of that person’s sins, then Allaah takes him out of the Fire to a river, which is called, the river of life, and he is planted there just like a seed is planted and grows on the sides of the banks of a torrential river. When that person’s growth has been completed, then Allaah enters him into Paradise due to his Islaam and his Eemaan upon which he dies. Only the disbeliever will stay in the Fire for eternity, only the disbelieving Mushrikoon (polytheists) those who disbelieve in Allaah and His Messenger, or those that belie Allaah’s Messengers, or that reject what Allaah’s Messengers brought, or other things similar to these of disbelief.

As for the sinner, then according to Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity, and this is in contrast to the position of the Khawarij and the Mu’atazilah.

Indeed groups from the Khawarij and Mu’atazilah – and they are two misguided groups – say that a sinner will stay in the Hell-Fire forever, if he enters it!  And this is a grave mistake.

As for the Ahl-ul-Sunnah wal-Jammah, and they are the Companions of the Prophet -sallAllaahu alayhi wa sallam– and those who followed them in goodness, they say that the sinner does not stay in the Hell-Fire for eternity as a long as he does not make something prohibited as permissible.  However, if he dies knowing that it is a sin, but the Shaytaan prompted him to commit the sin, then he does not stay in the Hell-Fire for eternity, in fact he is under the Will of Allaah, if Allaah wants He will pardon him and enter him into Paradise due to his Islaam and Eemaan and if Allaah wants, He will punish him in the Hell-Fire according to the amount of sin, then after he has been purified and cleared Allaah will take him out of the Hell-Fire to Paradise.

There are many reoccurring Ahadeeth from the Messenger –sallAllaahu alayhi wa sallam– about this point, namely that some people will enter the Fire due to their sins then Allaah will take them out of the Fire due to the intercession of the intercessors, or with Allaah’s mercy without anyone’s intercession, and all of this is established from the Messenger of Allaah –sallAllaahu alayhi wa sallam.’

[Taken from: sahab.net/home/?p=98%5D

From the Manners of Eating Food – 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

No. 71 – From AbdurRahman bin Jubayr who said: a man who used to serve the Messenger of Allaah -sallAllaahu alayhi wa sallam- for eight years narrated to him: that he used to hear the Messenger of Allaah -sallAllaahu alayhi wa sallam- say when food was brought close to him:

Bismillaah
‘In the name of Allaah’

when he would finish he would say:

Allãhumma ‘at`amta, wa ‘asqayta,  wa ‘aqnayta, wa hadayta, wa ‘ahyayta, falakal hamdu `alã mã ‘a`tayta *

‘O Allaah! You fed, You gave drink, You satisfied, You guided, You gave life, so for You is praise for what You have given.’

Shaykh Albaani said:

‘And in this hadeeth it mentions that saying ‘Bismillaah’ (in the name of Allaah) is done when you begin to eat, and that you do not add anything extra to that ‘Bismillaah’.

All the authentic Ahadeeth which have been mentioned regarding this topic, such as this hadeeth do not mention any extra wording, and I am not aware of it being mentioned in any hadeeth. Any extra wording is a Bida’ according to the Fuqaha (Scholars of Fiqh) with the meaning of a real Bida’, as for the blind followers then their answer is well-known: ‘What’s wrong with extra wording?!’

In fact we say: everything is wrong with it. Since it is a form of trying to amend the One who legislated the Deen, The Wise, Who never left anything whatsoever which will bring us closer to Allaah except that He ordered us with it and legislated it upon us.

Therefore, if it was legislated to add extra wording to ‘Bismillaah’ and there was nothing wrong with that, then the Messenger -sallAllaahu alayhi wa sallam-  would have added an extra wording, even once. And is this extra wording added to saying ‘Bismillaah’ not like the extra wording added on to sending Salaat (Praise) upon the Prophet -sallAllaahu alayhi wa sallam- when someone sneezes and adds the Salaat (Praise) after saying ‘Alhamdulillah’.

Abdullaah ibn Umar –Radi Allaahu anhu– rejected this Bida’ as is mentioned in the ‘Mustadrak’ of al-Hakim, and reaffirmed by Suyootee in ‘al-Haaweeya lilfatawaa’ that it is a disliked Bida’, so can the blind followers (al-Muqalidoon) give a reply to the reason which made Suyootee reaffirm that it is a Bida’! !

Some of the negligent people among them hastily accuse Suyootee – as is their habit to do so – that he is a Wahaabi! Even though Suyootee’s death took place before the death of Muhammad bin AbdulWahhab by about three hundred years! !

This reminds me of a strange story which took place in some of the schools in Damascus.  One of the famous teachers from amongst the Christians was talking about the movement of Muhammad bin AbdulWahhab in the Arabian Peninsula, and how they fought against Shirk, Bida’ and superstitions, and it seems as if he praised that movement, so some of his students said: it is evident that the teacher is a Wahhabi!!

Some of the other people, perhaps said that Suyootee was incorrect, however, where is the proof for this? ! On the contrary the proof is with Suyootee which is the saying of the Prophet -sallAllaahu alayhi wa sallam- : ‘Whoever innovates something in this matter of ours that which is not of it, then it will be rejected.’ (Collected by Bukhari and Muslim).’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (No. 71)]

* PS: Transliteration of the du’a slightly updated and minor corrections by AbdurRahman.Org

 

The Prohibition of Burying People in Houses – Shaykh Al-Albaani

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

No. 3112 – On the authority of ‘Aeysha that Prophet–sallAllaahu alayhi wa sallam– said: ‘Perform a portion of your prayer in your homes and do not make your homes as graves unlike the Jews and the Christians who placed graves in their homes.Indeed the house in which the Qur’aan is recited will be made apparent to the people of the Heaven just as the stars are made apparent to the people of the earth.’

Dhahabi said at the end of this hadeeth:

‘This hadeeth has a clean Isnaad and its text isHasan. It is a prohibition of burying people in houses and there is a supporting narration with another chain.The Prophet – sallAllaahu alayhi wa sallam –prohibited building over graves and if the people were to be buried in their homes, then graves and houses would become one thing.

Prayer in a graveyard is prohibited, whether it is a prohibition due to dislike or a prohibition meaning Haraam. The Messenger – sallAllaahu alayhi wa sallam –said: ‘The best prayer of a man is in his house except for that which is obligatory.’So it is appropriate that homes are not taken as graves.

As for the Prophet – sallAllaahu alayhi wa sallam – being buried in the house of ‘Aa’ishah then this is specific to the Prophet – sallAllaahu alayhi wa sallam.Just as his garment being spread out under him in the niche of his grave was specifically for him and just as it was specific to him that they each Companion prayed over him, individually, without an Imam, since he was their Imam in life and in death, in the Dunyaand in the Hereafter.

Just as it was also specific to him that his burial was delayed for two days, contrary to his Ummah for whom it is not allowed to delay the burial, since the Messenger – sallAllaahu alayhi wa sallam – is protected from change after death unlike us.They delayed his burial so that everyone could pray over him at his house and, therefore, the delay was due to that matter and also their being hesitant regarding his death for half the day until Abu Bakr came forward with his opinion.This was the reason for the delay.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.7 Hadeeth no.3112p.306-307]

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 Leading Supplication for Seeking Forgiveness – Shaykh ul-Islaam Ibn Taymeeyah

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A Summary of the Explanation of the Hadeeth of ‘The Leading Supplication for Seeking Forgiveness’. by Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah-
Translated by Abbas Abu Yahya

On the authority of Shaddad bin Aws –Radi Allaahu anhu–from the Messenger of Allaah –sallAllaahu alayhi wa sallam–who said:

‘Indeed the major supplication for forgiveness is

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِذَنْبِي وَأَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O Allaah You are my Lord, there is none worthy of worship in truth except You, You created me and I am Your slave and I abide by Your covenant and promise as best as I can, I seek refuge in You from the evil that I have committed, I profess to you my sins and I acknowledge Your favour upon me, so forgive me verily no one forgives sins except You.

Allaahumma anta rabbee, la ilaha illa anta, Khalaqtanee, wa ana abduka, wa ana ala ahdika wa wa’dika mastata’tu, a’outhu bika min sharri ma sanatu, aboo’u laka bi thambee wa aboo’u laka bini’matika alayya, faghfirlee fa’innahu la yaghfiru ath-thunooba ‘illa ‘anta

So whoever says this with certainty when the morning arrives and dies during that day before evening, then he is from the people of Paradise and whoever says it with certainty in the evening, and dies before the morning, then he is from the people of Paradise.’

Narrated by Bukhari, an-Nisa’ee & Tirmidhi

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said about the preceding hadeeth:

‘Regarding the saying of the Messenger -sallAllaahu alayhi wa sallam- about the Leading Supplication forSeeking Forgiveness is that when the slave of Allaah says: ‘O Allaah You are my Lord, there is none worthy of worship in truth except You’ this hadeeth comprises well-known, magnificent matters and therefore it is rightfully the Leading Supplication for Seeking Forgiveness since it commences with the slave of Allaah acknowledging al-Ruboobiyah(The Lordship) of Allaah.

Then the slave of Allaah follows that up with Tawheed al-Uloohiyah (Allaah’s sole right to be Worshipped) by saying: ‘there is none worthy of worship in truth except You.’ So here he acknowledges that it is Allaah who created him and brought him into existence when he was nothing and so Allaah is rightfully The One who takes charge of complete beneficence to His slave with forgiveness for his sins, just as He – Subhanahu wa Ta’ala – began with beneficence to him by creating him.

The slave of Allaah then says: ‘I am Your slave’ by which he acknowledges that servitude of worship is only for Allaah, since Allaah –Ta’ala- created the son of Adam for Himself and for His worship as is mentioned in some Athaar (narrations).

So, if a slave of Allaah leaves that for which Allaah created him, which is obedience to Allaah, knowing Him, loving Him, turning repentantly to Him and relying upon Him, then he has fled from his Master.When the slave of Allaah repents to Allaah and returns to Him, then he has repented to that which Allaah loves from the slave and so Allaah is pleased with this return. This is why the Messenger -sallAllaahu alayhi wa sallam- mentioned regarding Allaah Ta’ala that: ‘Allaah is greater in happiness with the repentance of His slave than that of a slave finding his lost ride, which had his food and his drink on it, in a perilous land after he had given up hope of recovering it.’

Allaah – Subhanahu – is The One who is capable of returning his ride and Allaah was The One who returned it to him. This is the height of excellence and beneficence, worthy of he who is in this circumstance, and there is nothing more beloved to the slave than Allaah.

The slave of Allaah then says: ‘and I abide byYour covenant and promise as best as I can’.So Allaah – Subhanahu wa Ta’ala – made a contract with His slaves wherein He set out commands and prohibitions. Allaah promised them that if they fulfilled His contract, He would reward them with the highest of rewards. So the slave of Allaah continues moving between fulfilling his contract to Allaah and attesting to Allaah’s promise, meaning: I fulfil Your contract, attesting to Your promise.

This meaning was mentioned by the Prophet -sallAllaahu alayhi wa sallam- in his saying: ‘Whoever fasts Ramadan with Eemaan and (al-Ihtisaab) hoping for a reward, then he is forgiven for his previous sins.’

Eemaan here is the action which is: the contract Allaah contracted with His worshippers.

Al-Ihtisaab (hoping for a reward) is: hoping for Allaah’s reward by doing this action -which is not fitting except when attesting to His promise.

As for his -sallAllaahu alayhi wa sallam- saying: ‘Eemaan andAl-Ihtisaab (hoping for a reward)’ then the slave of Allaah is driven to do this, due to his Eemaan.Allaah legislated and obligated it, was pleased with and commanded it. Al-Ihtisaab (hoping) is the reward with Allaah which means the slave of Allaah does this action sincerely for Allaah, hoping for His reward.

As for his saying: ‘as best as I can’, then this means: I fulfil this according to my ability and that which Allaah has made rightful upon me, not according to that which befits You O Allaah.

In this statement there is a proof which establishes that the slave of Allaah has strength and capability and that he is not compelled by destiny, rather he himself has the capability which is his being entrusted with commands and prohibitions, reward and punishment.

Also from this statement is a refutation of the Qadareeyah al-Mujbirah (a sect who believe that destiny means that actions are due to compulsion); who say that the slave of Allaah has neithercapability nor potential by himself and that he has no decision over actions whatsoever, but rather that Allaah will punish due to Allaah’s own action and not due to the action of Allaah’s slave.

This part of the supplication is also a refutation ofthe al-Majooseeyah (fire worshippers) and other than them.

Then the slave of Allaah says: ‘I seek refuge in You from the evil that I have committed’ so the slave of Allaah seeks refuge, protection and fortification with Allaah, fleeing to Him from that which one seeks refuge from, just like the refugee who secures himself from the enemy in a fortresswhich will save him from them.

There is affirmation of the actions of the slave of Allaah and his seeking his own livelihood and also that evil is attributed to his own actions and not to his Lord in his saying: ‘I seek refuge in You from the evil that I have committed’ so evil, in itself,is indeed from the slave of Allaah.

As for our Lord (Allaah) then He has Beautiful Names, all His Attributes are attributes of perfection and all His Actions are Wise and for a just purpose.What supports this is the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘evil is not attributed to You’ as is mentioned in the hadeeth narrated by Muslim in the supplication for beginning the prayer.

The slave of Allaah then says: ‘I acknowledge Your favour upon me’ which means I acknowledge this matter; i.e. I affirm this – that I acknowledge You with Your blessings upon me. You are The One deserving of this because You are The One who is praised and I seek forgiveness from You for my sins.This is why some of the righteous people said: ‘It is a must that every breath the slave of Allaah takes is one of two types; one breath where he praises his Lord and, in the next one, one where he seeks forgiveness from his sins.’

When the slave of Allaah testifies to these two matters then his Uboodiyah (servitude to Allaah) becomes correct, he is raised in degrees of goodness and Eemaan, his own self is diminished and he humbles himself for his Lord. This is the perfection of Uboodiyah by which he becomes free of being amazed by himself, of pride and of beautifying actions in order to show off.

Allaah is The One who gives success and He is The One Who Guides. All praise be to Allaah Alone and may the peace and blessings of Allaah be upon our leader Muhammad, his Family and his Companions, may Allaah be pleased with them all. Allaah is sufficient for us and He is The Best to protect.’

Taken From: ‘al-Majmoo’ al-‘Aleeyah min Kutub wa Rasail wa Fatawa Shakyh ul-Islaam Ibn Taymeeyah’ 1/54-59

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.

اللــَّـهُـمَّ – O Allaah أَنْـتَ – You

رَبِّـي – My Lord لا – No/None

إِلَـهَ – deity/god إِلَّا – except

خَـلَقْـتَـنِـي – You created me وَ – and

أَنَـا – I am عَـبـْدُكَ – Your slave

عَـلَـى – on عَـهْـدِكَ- I abide to Your covenant

وَعْـدِكَ – promise مَـا – what

اسْـتَـطَـعْـتُ – as best as I can أَعُـوذُ بِـكَ – I seek refuge in You

مِـنْ – from شَـرِّ – evil

صَـنَـعْـتُ – I have committed أَبُـوءُ لَكَ – I profess to you

بِـذَنْـبِـي – my sins بِـنِـعْمَـتـِكَ – Your favour

فَاغْـفِـرْ لـِي – so forgive me فَإِنَّهُ – verily He

يَـغْـفِـرُ – forgives الـذُنُـوبَ – sins

اللَّهُمَّ أَنْتَ رَبِّي – Allaahumma anta rabbee -O Allaah You are my Lord

لَا إِلَهَ إِلَّا أَنْتَ – la ilaha illa anta – there is none worthy of worship in truth except You

خَلَقْتَنِي وَأَنَا عَبْدُكَ– Khalaqtanee, wa ana abduka – You created me and I am Your slave

وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ – wa ana ala ahdika wa wa’dika mastata’tu – and I abide by Your covenant and promise as best as I can

أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ – a’outhu bika min sharri ma sanatu – I seek refuge in You from the evil that I have committed

أَبُوءُ لَكَ بِذَنْبِي – aboo’u laka bithambee – I profess to you my sins

وَأَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ – wa aboo’u laka bini’matika alayya – and I acknowledge Your favour upon me

فَاغْفِرْ لِي – faghfirlee – so forgive me

فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ – fa’innahu la yaghfiru ath-thunooba – verily no one forgives sins

إِلَّا أَنْتَ – ‘illa ‘anta – except you

The Encouragement to Eat of what Your Own Hands Have Earned & Sufficing with it Over Begging & Subjugating Oneself to Handouts

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Taken from ‘Riyadh as-Saliheen’ By Imaam an-Nawwawi
Translated by Abbas Abu Yahya

Allaah Ta’ala said:

<<Then when the (Jumu’a Salah) prayer has finished, you may disperse through the land, and seek the Bounty of Allaah (by working, etc.) >>

[Juma’ :10]

544 – On the authority of Abu Abdullaah az-Zubayr bin ‘Awwaam –Radhiallaahu anhu- who said: The Messenger of Allaah –sallAllaahu alayhi wa sallam–said: ‘For one of you to take his ropes, go to a mountain, carry a bundle of wood on his back and then sell it – Allaah making that sufficient for him – is better for him than asking from people, whether they give or withhold.’

Narrated by Bukhari

545 – On the authority of Abu Huraira –Radhiallaahu anhu-  who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘For one of you to gather wood in a bundle on his back is better for him than asking/begging from anyone, they either give it to him or withhold it from him.

Narrated by Bukhari and Muslim

546 – On the authority of Abu Huraira –Radhiallaahu anhu- from the Prophet -sallAllaahu alayhi wa sallam-  who said: ‘Dawood –alayhi sallam- never used to eat except from the earnings of his own hands.’

Narrated by Bukhari

547 – On the authority of Abu Huraira that The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Zakareeyaa –alayhi sallam- used to be a carpenter.’

Narrated by Muslim

548 – On the authority of al-Maqdaam bin Ma’ad Yakrib –Rahiallaahu anhu- from the Prophet -sallAllaahu alayhi wa sallam- who said: ‘No one ever ate food better than that which he earned with his own hands.  Indeed the Prophet of Allaah, Dawood -sallAllaahu alayhi wa sallam- used to eat from what his hands had earned.’

Narrated by Bukhari

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.

Only Saying Bismillaah When Beginning Food – Shaykh al-Albaani

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

No. 344- From Umar bin Abu Salmah who said: I was a young boy in the house of the Messenger of Allaah -sallAllaahu alayhi wa sallam- and my hands used to take food from all over the dish, the Messenger of Allaah -sallAllaahu alayhi wa sallam – said to me:

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

al-Albaani said: ‘In this hadeeth, there is evidence that the Sunnah regarding mentioning the name of Allaah when beginning food is to only say,

بسم الله

‘Bismillaah’ (In The Name of Allaah)

Likewise, there is the hadeeth of ‘Aeysha –Radi Allaahu anha– where the Prophet -sallAllaahu alayhi wa sallam- said,

‘If one of you eats food, then he should say ‘Bismillaah’.  If you forget to say it when beginning then you should say:

‫بسم الله في أوله وفي آخره

‘Bismillaah fee awwalihi wa fee aakhirihi’.’

[Collected by Tirmidhi, who authenticated it.  It also has a supporting narration in the hadeeth of Ibn Mas’ood.]

The hadeeth of Aeysha –Radi Allaahu anhu– was authenticated by Ibn al-Qayyim in ‘Az-Za’ad’ and was strengthened by al-Hafidh in ‘al-Fath’ where he said ‘It is the most clear hadeeth that has been mentioned regarding the manner of saying Bismillaah’.

He also said, ‘As for the statement of an-Nawawi in ‘Al-Athkaar’ regarding the manners of eating in which he said,

‘The description for saying Bismillaah is the most important thing out of those things which are necessary to know,  it is best to say:

بسم الله الرحمن الرحيم

‘Bismillaahir-Rahmaanir-Raheem’

(In The Name of Allaah, The Most Merciful, The Bestower of Mercy).

However, if he says ‘Bismillaah’, then this would be sufficient and he would have fulfilled the Sunnah.’

Ibn Hajr continues: I do not see any specific evidence to support his claim of being better.’

I (al-Albaani) say, there is nothing better than the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- ‘And the best guidance is the guidance of Muhammad -sallAllaahu alayhi wa sallam.’  Therefore, if nothing has been affirmed regarding saying ‘Bismillaah’ when commencing food except the saying of ‘Bismillaah’ alone, then it is not permissible to add extra wording to that saying of ‘Bismillaah’, nor to imply that there is an extra wording that is better than saying ‘Bismillaah’ alone!

This is because using this extra wording opposes that which is indicated in the hadeeth,‘And the best guidance is the guidance of Muhammad -sallAllaahu alayhi wa sallam.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (No. 344)]

The Language of the People of Paradise – Imam Ibn Taymiyyah

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By Shaykhul-Islaam Ibn Taymeeyah -Rahimullaah-
Translated by Abbas Abu Yahya

Shaykhul-Islaam Ibn Taymeeyah -Rahimullaah- was asked:

‘In what language will the people be spoken to on the Day of Resurrection? Will Allaah Ta’ala speak to the people in Arabic? Is it true that the language of the people of Hell-fire will be Persian and the language of the people of Paradise will be Arabic?’

He -Rahimullaah- answered:

‘All praise belongs to Allaah the Lord of all the worlds, it is not known in what language the people will be spoken to on that day, nor in which language they will hear the address of the Lord –Jala wa Ula’-because Allaah Ta’ala did not inform us of anything about this, nor did His Messenger-sallAllaahu alayhi wa sallam.

It is not authentic that Persian is the language of the people of the Hell-fire or that Arabic is the language of the people who will be in eternal blessing.

We do not know of a dispute between the Companions –Radi Allaahu anhum–, rather all of them refrained from this, because speaking about these types of things is from futile speech . . . However, there occurred a dispute between the people who came later so some of them said that: the people will converse in Arabic. Others said: ‘No, the people of Hell-fire will reply in Persian and it is their language in Hell-fire.’

Others said: ‘They will converse with Syriac (an Eastern Aramaic language) because it is the language of Adam and from it all other languages branched off.’

Others said: ‘No, the people of Paradise will speak Arabic.’

There is no basis any of these opinions by those who hold them, neither intellectual nor transmitted, rather it is a claim devoid of evidence and Allaah – Subhana wa Ta’ala – is most Knowledgeable and most Just.’

Taken from ‘Majmoo’ Fatawa’ 4/300-301

Some Ahadeeth regarding Hajj and Umrah – Shaykh al-Albanee

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

Part A

1- 1527 – On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘Jibraeel came to me and said: O Muhammad! Order your Companions to raise their voices with the Talbeeyah (proclamation for Hajj or Umrah), since it is from the signs of Hajj.’

No. 830

2- 1528- On the authority of Ibn Abbas in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’

No. 1185 & 1200

3- 1531 – On the authority of Ibn Abbas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘If you stone the Jamaar (pillars) it will be like light for you on the Day of Judgement.’

No. 2515

4- 1533 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘When you have completed your Hajj then you should hasten your journey to your family, since it is greater in its reward.’

No. 1379

5- 1536 – On the authority of Ibn Abbas: that the Quraish said: Indeed Muhammad and his Companions had been weakened by the fever of Yathrib (Madina).  So when the Messenger of Allaah – sallAllaahu alayhi wa sallam came in the year that he performed Umrah he said to his Companions: ‘walk briskly around the House (Ka’ba) so theMushrikeen can see your strength.’

So when they walked briskly, the Quraish said: They have not weakened.’

No. 2573

6- 1537 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Stone the Jamarah with pebbles like the size of chick peas.’

No. 1437

7- 1538 – On the authority of Ibn Umar in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘Appreciate this House (Ka’ba) since it has been destroyed twice and the third time it will be raised up.’

No. 1451

Part B

8- 1539 – The Messenger – sallAllaahu alayhi wa sallam said:

‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’

No. 2617

9- 1544 – On the authority of Jaabir in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘The goodness of Hajj is feeding people and good speech.’

No. 1264

10- 1541 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Indeed Allaah says: Indeed I have made a slave’s body healthy and given him adequate livelihood and five years have passed and he has not come and redeemed himself to Me, as a pilgrim.’

No. 1662

11- 1547 – On the authority of Abu Bakr as-Siddeeq who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam- was asked:

‘What is the best Hajj?’

He answered

‘The one where you raise your voice reciting theTalbeeyah and you slaughter an animal.’

No. 1500

12- 1548 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

No. 1820

13- 1554 – On the authority of Fadl bin Abbas who said

the Messenger of Allaah – sallAllaahu alayhi wa sallam said to the people when they left on the evening of ‘Arafat and Muzdalifah: ‘You should be tranquil.’ He said this while he was preventing his female camel from speeding.  Until he entered Mina and he descended in a place between Mina and Muzdalifah, then he said: ‘You should take pebbles the size of chick peas, with which you can stone theJamarah.’

No. 2144

14- 1560 – On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say that

The Messenger of Allaah – sallAllaahu alayhi wa sallam used to carry Zam-Zam water in leather water sacks and jugs, and he used to pour it on the sick and give it to them to drink.’

No. 883

Part C

15- 1561 – On the authority of ‘Uthmaan bin ‘Affan :

the Messenger– sallAllaahu alayhi wa sallam used to cover his face while he was a Muhrim (in a state of Ihram).’

No. 2899

16- 1562 – On the authority of Ibn Abbas:

the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’ba) every night from the nights of Mina.’

No. 804

17- 1563 – On the authority of Abdullaah bin ‘Amr who said

the Messenger – sallAllaahu alayhi wa sallam used to place his chest, face, forearms and hands between the Black Stone and the door of the Ka’ba,’ in hisTawwaf.’

No. 2138

18- 1566 – On the authority of Jaabir who said:

we used to preserve the slaughtered meat and take it to Madina during the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam.’

No. 805

19 – 1569 – On the authority of Abu Huraira in a narration ascribed to the Prophet: –sallAllaahu alayhi wa sallam:

‘A person does not ever makeTalbeeyah except he is given glad tidings, nor does a person ever sayTakbeer except he is given glad tidings.’

It was asked: ‘With Paradise?’

He answered: ‘Yes.’

No. 1621

20 – 1570 – On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘There is no other day in which Allaah frees more slaves from the fire than the Day of ‘Arafah. Indeed, He comes close to them then boasts about them to the Angels and then He says: ‘What do these people want?’

No. 2551

21- 1571- On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’ba barefoot and unveiled.  So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’

They said: She vowed to walk to the Ka’ba barefoot and unveiled!

So he said: ‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’

No. 2930

22- 1573 – On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Whoever makes seven circuits of Tawwaf around the House (Ka’ba) and prays two Rakats,  it is the same as freeing a slave.’

No. 2725

What is the Ruling of Reciting the Qur’aan for the Deceased in his House? – Shaykh bin Baaz

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Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya 

The Question:

Is reading the Qur’aan for the deceased- by placing copies of the Qur’aan in the home or house of the deceased – where some Muslim neighbours and friends come and each one of them reads a part for example, then they go off to their work and they are not paid for reciting …… And after they finish reciting they supplicate for the deceased and gift him the reward for reciting the Qur’aan … Does this recitation and supplication reach the deceased and is he rewarded or not?  I hope for a benefit and I am grateful to you….. Taking into account that I heard some of the scholars saying that it is absolutely prohibited, some saying it is disliked and some saying it is permissible.

The Answer:

This action and the like of it has no foundation and it is not recorded on the authority of the Prophet – sallAllaahu alayhi wa sallam – nor on the authority of his Companions -radiAllaah anhum – that they used to read for the deceased.

Rather the Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

Narrated by Muslim in his authentic book and Bukhari mentioned it without a complete chain but he was decisive about its authenticity.

Also, in the two Saheehs of Bukhari and Muslim on the authority of ‘Aeysha -radiAllaah anha – on the authority of the Prophet – sallAllaahu alayhi wa sallam – who said: ‘Whoever innovates in this matter of ours, that which is not from it, it will be rejected.’

In the Saheeh of Muslim on the authority of Jaabir -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam – used to say in his Khutbah on Fridays: Amma ba’d:

Indeed the best speech is the Speech of Allaah, the best guidance is the guidance of Muhammad – sallAllaahu alayhi wa sallam– and the worst of the affairs are the innovated ones.  Every innovation is a Bida’ and everyBida’ is misguidance.’

Nisa’ee mentioned an extra wording with an authentic chain: ‘and every misguidance is in the Hellfire.’

As for charity for the deceased and supplicating for them, then that benefits and reaches them and the Muslims are in consensus aboutthat.

And with Allaah is the capability and Allaah’s aid is sought.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 339

The Question:

We wish from the eminent Shaykh that he clarifies for the Muslims the ruling of reciting the Qur’aan over the dead, is it permissible or not?  And what is the ruling of the Ahadeeth that mention this?

The Answer:

Reading over the dead has no foundation which can be relied upon nor is there any legislation for this.  Indeed what has beensanctioned is reading the Qur’aan amongst the living so they can benefit and reflect upon the Book of Allaah and understand it.  As for reciting over the deceased at his grave or after his death – before his burial – or reading for him in any place so that the reward can be gifted to him, then we do not know of a foundation for it.

Some scholars have authored works and written many books, of them there are those who have allowed and encouraged reciting the whole of the Qur’aan upon the deceased and they regarded it from the same category of giving charity with wealth.  There are those from the people of knowledge who say that these matters are dependent upon evidence; which means that they are from aspects of worship so it is not permissible to perform them except with what the Sharia’ affirms.

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

There is no evidence for this issue – as far as we know – which indicates the permissibility of reciting for the dead.

There is no evidence regarding this issue from what we know which indicates the legality of reading over the dead, so it is necessary to remain upon the original foundation which is that worship is dependent upon evidence.

So reciting for the dead should not be done, in contrast to giving charity on their behalf, supplicating for them, Hajj, Umrah and paying off debts, then these matters benefit them.

There are texts which mention this and it is established from the Prophet – sallAllaahu alayhi wa sallam – that he said: ‘When the son of Aadam dies his actions are severed except for three: recurring charity,knowledge which he can benefit from or a righteous child who supplicates for him.’

And Allaah –Subhanahu – said:

<< And those who came after them [i.e. after his Companions] say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’ >>

[Hashr:10]

So, Allaah has praised those who came later because they supplicated for those who preceded them.  This indicates theallowance of supplicating for the deceased of the Muslims and that itdoes benefit them.  Likewise, charity benefits them due to theaforementioned hadeeth.

It is possible to give charity to the poor and needy people with the money used to hire someone to recite over the dead with the intention that it is for the deceased and that the deceased benefits with this money and saves himself from the vulgarity of Bida’. 

It is established in the Saheeh that a man said: ‘O Messenger of Allaah my mother has passed away and did not leave a bequest and I think that if she had spoken she would have given charity.  Will she receive a reward if I gave charity on her behalf?’

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Yes.’

So the Messenger – sallAllaahu alayhi wa sallam – clarified that charity on behalf of the deceased benefits him and likewise Hajj and Umrah on his behalf.

There are ahadeeth which mention this, likewise paying off debt benefits him.  As for a reward for the deceased for reciting Qur’aan or gifting it to the dead, praying or optional fasting on his behalf then all of this has no basis and what is correct is that it is not fromthe Sharia’.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 340- 341

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 Love of Ahl-ul-Bayt for the Khalifah of the Messenger of Allaah – Shaykh Muhammad al-Anjaaree

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The Love of Ahl-ul-Bayt -RadiAllaah anhum- for theKhalifah of the Messenger of Allaah – sallAllaahu alayhi wa sallam –
Taken from the book ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’
Compiled By Muhammad Uthmaan al-Anjaaree
Translated by Abbas Abu Yahya

1- On the authority of ‘Alee –RadhiAllaahu anhu– who said: If it was that I heard a hadeeth from the Messenger of Allaah – sallAllaahu alayhi wa sallam –then Allaah would cause me to benefit me from it with whatever He willed.

If anyone other than myself would narrate to me from the Messenger – sallAllaahu alayhi wa sallam –, I would request of him to swear that he heard it and if he swore then I would believe him.

Indeed Abu Bakr narrated to me, and Abu Bakr spoke the truth, that he heard the Prophet – sallAllaahu alayhi wa sallam – saying:

‘There is no-one who commits a sin, then performs Wudu correctly, prays two Rakah and seeks forgiveness from Allaah -Azza wa Jal –except that he is forgiven.’[0]

2- Fatima –RadhiAllaahu anha– said to Abu Bakr, the Khalifah of the Messenger of Allaah – sallAllaahu alayhi wa sallam –: ‘You and what you heard from the Messenger of Allaah – sallAllaahu alayhi wa sallam – know better.’[1]

3- ‘Alee –RadhiAllaahu anhu– said to Abu Bakr –RadhiAllaahu anhu– in front of Fatima, the daughter of the Prophet – sallAllaahu alayhi wa sallam –: ‘Indeedwe know well, O Abu Bakr, your excellence,’ and he mentioned their relationship with the Messenger of Allaah  – sallAllaahu alayhi wa sallam –and their rights.[2]

4- Shaykhul-Islaam Ibn Taymeeyah -Rahimullaah-: ‘It reached ‘Alee –RadhiAllaahu anhu– that Ibn Sowda’ cursed Abu Bakr and Umar, so he requested his presence.  It was said that he requested him to attendin order to kill him, but Ibn Sowda’ escaped ‘Alee –RadhiAllaahu anhu.

‘Alee –RadhiAllaahu anhu– also said: No-one comes to me, preferring meover Abu Bakr and Umar –RadhiAllaahu anhuma– except that I will lash him with the punishment of slanderer.[3]

5 – Shaykhul-Islaam –Rahimullaah- said: ‘Alee –RadhiAllaahu anhu– named his two sons Abu Bakr and Umar.[4]

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.

Footnotes

[0] Narrated by Imam Ahmad in his Musnad (1:2), Shaykh Ahmad Shakir said in his comments on al-Musnad: ItsIsnad is Saheeh and it was narrated by Abu Daawood in his Sunan no.1346.

[1] From part of a narration narrated by Imam Ahmad in his Musnad (1:4), Shaykh Ahmad Shakir said in his comment on al-Musnad no.14 : Its Isnad is Saheeh.

[2] From part of a narration narrated by Bukhari no.3508.

[3] Al-Furqan baynal haq wa al-Batil p. 21-22.

[4] Mukhtasir Minhaj as-Sunnah an-Nabbaweeyah p.209.

Some Different Types of Intercession (ash-Shafa’a) – Compiled by Abbas Abu Yahya

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Compiled and translated By Abbas Abu Yahya

The Shafa’a of the Messenger -sallAllaahu alayhi wa sallam- cannot be achieved except by obedience to him.

Ibn al-Qayyim said:

‘When the Messenger’s -sallAllaahu alayhi wa sallam- status of being dependent Allaah Subhanahu was complete, all of the creation were in need of him in the Duniya(for the rulings of worshipping Allaah Alone) and inthe Hereafter:

As for their need of him in this world; then it isstronger than their need for food, drink and breathing by which their bodies remain alive.

As for their need of him in the Hereafter; then the people will seek intercession from the Messengers so that they can be relieved from their severe condition. All of the Messengers will refrain from interceding but the prophet Muhammad -sallAllaahu alayhi wa sallam- will intercede for them and he is the one who will open the gates of Paradise for them.’

Taken from ‘al-Fawaid’ by Shaykhul –Islaam Ibn al-Qayyim p. 99

The Shafa’a of the Angels

Taken from the Sharh of Aqeedatu Tahaweeya by Shaykh Salih aalush-Shaykh:

The fifth point:

Ash-Shafa’a on the Day of Judgement is not specifically for the Prophet -sallAllaahu alayhi wa sallam- nor for the other Prophets; rather the Angels will intercede and the Believers will intercede according to their status’: ( the scholars, the martyrs and the righteous people will intercede), as is established in the Saheeh that Allaah Ta’ala will say on the Day of Judgement: {{ the Angels have interceded, the Prophets have interceded, the believers have interceded and nothing remains except the mercy of The Most Merciful of those who show mercy, so Allaah Ta’ala will command that groups of people, who did not do any good whatsoever, should be taken out of the fire. }} (hadeeth from Saheeh Muslim) to the end of the hadeeth.

So here ash-Shafa’a is not specific to the Prophets, but the Angels will also intercede as Allaah Ta’alasaid describing the Angels who carry the ‘Arsh and other than them: <> [Ash-Shurah: 5] and this seeking forgiveness is before helping them in the worst destination and punishment. They are the most merciful -who have been given responsibility- to the people of Eemaan, since they have seen the punishment and the worst destination.

Allaah said: {{the Angels have interceded, the Prophets have interceded, the believers have interceded}} so there is a general ash-Shafa’a for every righteous believer to intercede; he will intercede for his close relatives and for whoever he wills.

The Shafa’a of Children for their Parents

Hadeeth – taken from Silsilah Saheehah No. 3416

On the authority of Habeebah or Umm Habeebah who said: ‘We were sitting in the house of ‘Aa’ishah, and the Messenger of Allaah –sallAllaahu alayhi wa sallam–entered and said: ‘There are no two parents whose three children die before they reach the age ofaccountability, except that they are brought until they are standing at the door of Paradise.

It will be said to them; ‘Enter Paradise.’

They will say: ‘Should we enter Paradise even though our parents have not yet entered?!’

So it will be said them again to enter, – I do not know if it is the second time but it will be said to them-: ‘Enter Paradise along with your parents.’ The messenger said ‘and that is the saying of Allaah –Azza wa Jal – << So no intercession of intercessors will be of any use to them>>’ [Al-Muddathir: 48] and the Messenger also said: ‘the intercession of children benefits their parents.’

Narrated by Ishaq bin Rahawayah in his Musnad & authenticated by Shaykh al-Albaani

The Seventy Thousand that will enter Paradise with the Messenger’s Intercession

Hadeeth – taken from Silsilah Saheehah No. 1879

His -sallAllaahu alayhi wa sallam- Shafa’a on the Day of Judgement

On the authority of Abu Huraira from the Prophet: ‘I asked Allaah – Azza wa Jal – for ash-Shafa’a for myUmmah and Allaah said to me: ‘You can have seventy thousand who will enter Paradise without being taken to account.’ So I said: ‘O Allaah increase the number for me.’ So Allaah said: ‘Indeed you will have this.’ So Allaah increased them in front of Him and on the right and on the left.’

Narrated by al-Baghawi & authenticated by Shaykh al-Albaani

Shaykh al-Albaani brings another supporting evidence for the above hadeeth from ‘Mishkaat’ with an authentic chain:

On the authority of Abu Umaamah who said I heardthe Messenger of Allaah –sallAllaahu alayhi wa sallam– saying: ‘My Lord promised me that seventy thousand from my Ummah will enter Paradise without account or being punished and that with every thousand of these there will be another seventy thousand and there will be many, many more from those whom Allaah has increased.’

Narrated by Ahmad, Tirmidhi, Ibn Majah and authenticated by Shaykh al-Albaani in Mishkaat no. 5556

The Intercession of the righteous people from the Ummah of the Prophet -sallAllaahu alayhi wa sallam

Hadeeth – taken from Silsilah Saheehah No. 2178

On the authority of Abu Umaamah who said I heardthe Messenger of Allaah –sallAllaahu alayhi wa sallam– : ‘People will enter Paradise due to the Shafa’a of a person who is not a Prophet. The amount that will enter will be like the tribe of al-Hayyain, or the like of one of the sub-tribes of al-Hayyain like the tribe of Rabeeyah and the tribe of Maddar.’

A man said: ‘O Messenger of Allaah. Is not the tribe of Rabeeyah from the tribe of Maddar?’

The Messenger answered; ‘Indeed I say what I say.’

Narrated by Ahmad, Ibn ‘Aasakir and authenticated by Shaykh al-Albaani

The Correct Belief in ash-Shafa’a refutes the ideology of the Khawaarij

The Khawaarij hold the opinion that if a Muslim commits a major sin then he has left Islaam, however the correct belief of the Salaf is that he does not leave Islaam, but he must repent to AllaahTa’ala. The following is a refutation of the ideology of the Khawaarij:

On the authority of Anas who said that theMessenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘My intercession is for those from my Ummah who commit major sins.’

Narrated by Tirmidhi, Ibn Khuzaimah and authenticated by Shaykh al-Albaani in Mishkaat no. 5558-9

Those whose intercession will not be accepted

On the authority of Abu Darda who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying, ‘Indeed those who curse cannot be witnesses orintercessors on the Day of Judgement.’

Narrated by Muslim, Abu Dawood and Ahmad

This chapter heading was mentioned by Shaykh Muqbil in his book ‘ash-Shafa’a’

Intercession by reading the Qur’aan

On the authority of Abu Umaamah al-Baahilee who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying, ‘Read the Qur’aan, since it will come as an intercessor on the Day of Judgement for the one who reads it. Read the two illuminating lights, sooratul Baqarah and soorah Aali Imran since they will come on the Day of Judgement as though they are two shades overhead or two large clouds or two groups of birds with wings outstretched, bringing forward evidence for the one who reads these two Soorahs. Read Sooratul Baqarah because taking toit is a blessing (Barakah) and leaving it is sorrow, and magicians can cannot read/confront it.’

Narrated by Muslim, al-Bayhaqi and Ahmad

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.

What is the dress of the woman in the Prayer – Shaykh al-Albaani

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By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Compiled by Umm Ayyoob Noorah bint ‘Ahsan Ghawee
Translated by Abbas Abu Yahya

Umm Ayyoob quotes some of the narrations which Shaykh al-Albani brings about the permissibility for the woman to pray wearing her house dress (regular home clothing) and a Khimar (head covering) and then he brings the narration that she should wear an outer garment type of covering (e.g. like a Abayyah).

Then the Shaykh says:

‘Then all of this is understood to be, that it is more complete and better for her to wear an outer garment type of covering and Allaah knows best.’

[Mentioned in ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ p.161-162]

Umm Ayoob says:‘So in summary: Shaykh Albani -Rahimullaah- holds the opinion that it is recommended for the woman to wear the Jilbaab (Abayyah) on top of her house dress and a head covering for the prayer.  His sources for this are the following:

1- His understanding of the authentic Athaar (narrations) which show that it is sufficient for the woman to wear a house dress and head covering for the prayer.

2- The Shaykh affirms the Athaar which show that the dress of the woman in prayer should be a house dress and head covering along with a Jilbaab or wrapping sheet worn for prayer, or a wrapping garment.

3- Combining between these Athaar which are all authentic, Shaykh Albani concludes that it is recommended for the woman in the prayer to wear a Jilbaab and that it is better and more complete.

This is what the Shaykh established in his book ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ however I want to point to an important point about this topic and that is exemplified in that the Shaykh ‘Allaama al-Albani -Rahimullaah- retracted from his saying that of recommendation of  wearing the Jilbaab in the prayer to the opinion of it being obligatory to wear it in the prayer, as it occurs in his book ‘Hijaab al-Marrata al-Muslimah Fee al-Kitab wa Sunnah’ and in the book ‘Jilbaab’ in the last print.

This opinion of it being obligatory, is after his book ‘Tamaam al-Mina’ which affirms the Shaykh’s -Rahimullaah- retraction from the opinion of it being recommended to the opinion of it being obligatory.

The Shaykh -Rahimullaah- said while refuting the followers of Imaam Shafi’ee :

‘They say (the followers): that it is recommended for the woman to pray in a long and loose fitting shirt and head covering and to take a Jilbaab thick above her clothing to prevent her showing the size of her limbs.’

The opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded.

The statement of Imaam Shafi’ee -Rahimullaah- in the book ‘al-Umm’ which we previously mentioned, where he said (1/78):

‘….and if a man prays in a shirt (garment) which is see through then it is not allowed for him to pray in that . . .  and if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that, but it is not mentioned that he should repeat the prayer….. and there is more of a concern for the condition of the woman than the man if she prays in the house dress and head covering by which the house dress shows her size.’

Shaykh Albani continues:

‘Verily Aeysha -Radi Allaahu anha- said:

‘It is necessary for the woman to pray wearing three garments: a house dress, a Jilbaab and a head covering.’

‘Aeysha used to undo her waist wrapper and wear it as a Jilbaab.’

She used to do this so that nothing shown from her clothing.

Her statement: ‘It is necessary…’ is an evidence that it is obligatory to wear the Jilbaab.

Also, with the same meaning is the statement of Ibn Umar -Radi Allaahu anhu- :‘If a woman prays then she should pray in all her garments: house dress, head covering and a wrapping garment (i.e. like an Abayya or sheet).’

[‘Jilbaab al-Maraatul Muslimah Fee al-Kitaab wa Sunnah’ p.134-135]

Umm Ayyoob continues:

‘So the Shaykh has two opinions in this issue, the opinion that it is recommended, to which I previously indicated to, and the other opinion of it being obligatory, which he affirmed in the various prints of his book ‘Jilbaab al-Maraah’, and this is a strong proof of the Shaykh’s trustworthy responsibility of knowledge and how he retracted from what he viewed as a mistake, and how he was very careful with the truth and researching it, may Allaah have a lot of mercy upon him.’

[‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ – compiled by Umm Ayyoob p.57-58]

The Ruling of the Prayer in which Tight Fitted Clothing is Worn

By

Shaykh Muhadith

Muhammad Nasir- Deen Al-Albaani

Translated by

Abbas Abu Yahya

Umm Ayyoob said:

‘This question was put to the Shaykh: Is it permissible for the woman to pray in tight fitted clothing?

The Shaykh -Rahimullaah- answered saying:

‘If the intent by the word ‘permissible’ you mean is the prayer accepted? Then apparently the prayer is accepted. And if the intent of the word ‘permissible’ you mean that it is no problem for her to pray like that, then that is a problem, because as you know that from the conditions of dress by which one must cover the ‘Awraah (the private area) regarding a man let alone women that it should not show the size of the ‘Awraah.

However, we do not have any evidence to say that prayer in this condition is invalid.  But there is no doubt that with the second meaning that it would be okay for her to pray wearing tight fitted clothing, then this is not allowed, as for the prayer then it is accepted.’

Then the Shaykh -Rahimullaah- added by saying:

‘It is necessary that she wears above her clothing the like of an ‘Abayyaa, wrapping sheet worn for prayer and things similar to that.’

[‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ – compiled by Umm Ayyoob p.59]

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