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Trailing the Hem of a Garment for a Woman – Shaykh al-Albaani

by AbdurRahman.orgOctober 6, 2014October 13, 2014

Hadeeth No. 460 from Silsilah Ahadeeth as-Saheehah
By the Muhadith, Allama, Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani
Translated By Abbas Abu Yahya

“On the authority of Umm Salamah: that when the Messenger of Allaah -SallAllaahu alayhi wa sallam – said what he said about trailing the hem of a garment for the woman.

Umm Salamah mentions: then I asked: O Messenger of Allaah! How should we trail the hem of a garment?

He said: Trail it by a hand span.

Umm Salamah said: But the feet become uncovered!

Then he said: Then trail it a forearms length.”

I (al-Albaani) say: In this hadeeth there is a proof showing that the feet of a woman are ‘Awrah (i.e. those parts of the body that must be covered) and this was a matter that was well known amongst the women at the time of the Prophet sall’Allaahu alayhi wasallam.

Since, when the Prophet said: ‘Trail it by a hand span,’ Umm Salaamah said: “Then the feet become uncovered” and from this, one feels that she knew that the feet are from the ‘Awrah. It is not permissible to uncover them and the Prophet – SallAllaahu alayhi wa sallam – reaffirmed that for her and that is why he commanded her to trail her garment a forearm’s length.

In the Noble Qur’aan there is a reference to this fact and that is the saying of Allaah Ta’aala: <<And let them not stamp their feet so as to reveal what they hide of their adornment>> [Soorah Noor: 31]

* * *

Shaykh al-Albaani was asked a question regarding trailing the hem of the Hijaab for the woman: “Is it a condition that it should trail by a hand span or a forearm’s length?”

The shaykh answered by saying: “This condition is if the clothing of a woman was like the clothing of the women in the past, i.e. because the women before used to only wear a Kamees (long dress) i.e. like a thobe. This means they did not wear a sirwaal (like pyjamas) nor socks, nor anything that would cover her shins nor her feet, except this long kamees which used to be dragged along the floor, which is generally known as the Abaya. Nowadays if a woman wears socks or perhaps a long sirwaal, even though this is not common, then it is sufficient for the jilbaab to cover the top of her feet. It is not necessary for the hem of the garment to be dragging along the floor except in the situation when she cannot find, from her clothing, the likes of a sirwaal or socks etc. because, verily the Messenger – alayhis sallam- ordered her to lengthen her garment fearing that anything of the ‘Awrah of her feet or shins be uncovered. So, if they are covered with clothing or socks and over the top of them is the long Jilbaabthen it is not necessary, in this situation, for the hem of the garment to be dragging along the floor.

Questioner: May Allaah reward you

The Shaykh: May Allaah preserve you.

Questioner: So it is understood from your speech, that there is no problem if the shoes become uncovered or some of the socks are shown?

The Shaykh: No, I said to you that the Jilbaab should cover the top of the feet. Then you also mentioned shoes, the condition for the shoes is that they shouldn’t be decorated, because nowadays most women’s shoes are decorated.

Questioner: May Allaah reward you

The Shaykh: May Allaah preserve you.

Taken from ‘silsilat Huda wa noor’ – tape no. 565 at 21.49 mins.

The Encouragement to Fast the Day of ‘Ashura (10th of Muharram) – Shaykh Al Albaani

by AbdurRahman.orgOctober 6, 2014October 7, 2016

From ‘Saheeh Targheeb wa Tarheeb’
by The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya

Book of Fasting

Chapter: Persuasion to Fast the Day of ‘Ashura

(1) -1017 – Saheeh

On the authority of Abu Qataada -RadhiAllaahu anhu- that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked about the fast of the day of‘Ashura, so he answered: ‘It expiates the sins of the previous year.’

Narrated by Muslim and other than him, and by Ibn Majah and his wording is: ‘The fast of the day of ‘Ashura; Indeed the reward that Irequest from Allaah is that He expiates the sins of the year before this year.’

(2) -1018 – Saheeh

On the authority of Ibn Abbas -RadhiAllaahu anhu- ‘that the Messenger of Allaah–sallAllaahu alayhi wa sallam– fasted the day of ‘Ashura, and he ordered for it to be fasted.’

Narrated by Bukhari and Muslim

(3) – 1019 –

On the authority of Ibn Abbas – RadhiAllaahu anhu – was asked about the fast of the day of ‘Ashura, so he answered: ‘I do not know of the Messenger of Allaah -sallAllaahu alayhi wa sallam -fasting a day, wanting the excellence of that fast above that of other days, nor any other month other than this month. i.e. Ramadan.’

Narrated by Muslim

(4) – 1020- Hasan li ghayreehi’

On the authority of Ibn Abbas – RadhiAllaahu anhu – ‘That the Prophet -sallAllaahu alayhi wa sallam – never aspired for the excellence of a day after ramadan; except the day of ‘Ashura.’

Narrated by Tabaranee in ‘al-Awasat’, and its isnaad is Hasan with the isnad before it.

(5) – 1021 – Saheeh li ghayreehi’

On the authority of Abu sa’eed al-khudaree -RadhiAllaahu anhu- said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said; ‘Whoever fasts the day of Arafat he is forgiven for the following year and the previous year. And whoever fasts ‘Ashura then he is forgiven the year.’

Narrated by Tabaranee with an isnaad which is Hasan.

______________________

The day of ‘Ashura is the tenth day of Muharram.

Retraction of Shaykh al-Albaani regarding the Hadeeth of Worldly Affairs

by AbdurRahman.orgOctober 6, 2014March 18, 2015

Compiled and Translated by Abbas Abu Yahya

“Indeed Allaah hates every person who is arrogant, rude, rough, and is greedy, thinks he knows it all and shouts loudly in the market places, who is like a corpse during the night and a donkey during the day, knowledgeable about worldly affairs, ignorant about the matters of the hereafter.”

Da’eef – ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

This hadeeth which has been narrated by Ibn Hibban and al-Bayhaqi, it has been declared weak by Shaykh al-Albaani.

Initially the Shaykh had authenticated this hadeeth in ‘Silsilah Ahadeeth as-Saheehah’ no.195. However, the Shaykh retracted and declared it to be weak. He removed it from ‘Silsilah as-Saheehah’ and placed it in ‘Silsilah Ahadeeth ad-Da’eefah’ no.2304. The Shaykh also declared it Da’eef in his book ‘Daeef Targheeb wa Tarheeb’ no.378.

Although this hadeeth can be found authenticated in his book ‘Saheeh al-Jami as-Sagheer’, the Shaykh didn’t rely upon this book since it had been in the hands of untrustworthy publishers. The Shaykh never amended the book. However the Shaykh in latter part of his life began a journey to divide the Ahadeeth of ‘Saheeh al-Jami as-Sagheer’ into a more precise division of hadeeth terminology of‘Saheeh li dhaatihi‘ ( authentic by itself) and ‘Saheeh li ghayreehi‘ (authentic due to other hadeeth) and ‘hasan li dhaatihi‘ (hasan by itself) and ‘hasan li ghayreehi’ (hasan due to other hadeeth). This is a colossal task in itself. The Shaykh – may Allah have mercy on him- was sadly unable to complete this work.

The Shaykh commented on the hadeeth after declaring it weak by saying: “how applicable is this hadeeth – even though it is weak – to those kuffar who do not pay any importance to their hereafter, despite them having knowledge of many worldly affairs, AllaahTa’ala says about them:

<< They know only the outside appearance of the life of the world, and they are heedless of the Hereafter.>>

[ Soorah ar-Rum : 7 ]

Many Muslims have a large percentage of this characteristic in them. Those who spend their days roaming around in the market places, shouting and yelling in those places, and they neglect the obligatory actions and prayers.

<< So woe unto those performers of prayers (hypocrites), who delay their Salaat from their stated fixed times, those who do good deeds only to be seen (of men), and refuse Al-Ma’un(small kindnesses)>>

[Soorah Maa’oon : 4-7]

Taken from: ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

The Traveller Praying A Different Prayer Behind A Resident Imaam – Shaykh al-Albani

by AbdurRahman.orgOctober 5, 2014October 13, 2014

By Shaykh al-Albani
Translated by Abbas Abu Yahya

Shaykh al-Albani quotes from the book ‘Fiqh-us-Sunnah’ :

“….if a traveller does not find another traveller to lead him in prayer, then he should shorten the prayer and pray by himself. It is disliked to be led in prayer by a resident person.”

Shaykh al-Albani says:

‘I say: As for this dislike, then even though it is devoid of evidence, it also opposes the Sunnah which was narrated by the scholar of theUmmah, Abdullaah bin ‘Abbas -radiAllaah anhu.

Musa bin Salamah mentioned: ‘We were with Ibn Abbas in Makkah and I said to him: ‘When we are with you we pray four rakat prayers and when we return to our temporary residences we pray two rakat prayers?’ He answered: ‘That is the Sunnah of Abul-Qassim – sallAllaahu alayhi wa sallam.’’

Narrated by Ahmad with an authentic chain and it was also narrated in a summarized form by Muslim, Abu ‘Awaana and other than them. It has been researched in ‘al-Irwaa’ (571).

Taken from ‘Tamam al-Minnah’ p.371 by Shaykh al-Albani

Additional evidence reported from Saheeh al-Bukhari

On the authority of Jaabir bin ‘Abdullah who said, “Mu’adh bin Jabal used to pray with the Prophet and then go to lead his people in prayer once he led the ‘Isha‘ prayer and recited Soorat “Al-Baqarah.” Somebody left the prayer and Mu’adh criticized him. The news reached the Prophet and he said to Mu’adh, ‘You are putting the people to trial,’ and repeated it thrice (or said something similar) and ordered him to recite two medium Suras of Mufassal.” (‘Amr said that he had forgotten the names of those Suras).

Also narrated by Jaabir bin ‘Abdullah that Mu’adh used to pray with the Prophet and then go and lead his people (tribe) in the prayer.

Both hadeeth have been mentioned in the Book of Adhan from Saheeh al-Bukhari

The Advice of Imam Wahab ibn Munabih To a Man Affected by the Thought of the Khawarij

by AbdurRahman.orgOctober 5, 2014February 1, 2018

By Imam Wahab ibn Munabih
Researched By Shaykh ‘Abdus Salaam bin Burjis Aal‘AbdulKareem May Allaah have mercy upon him. Translated by Abbas Abu Yahya

Contents:

Introduction
The Biography of the Imam Wahab ibn Munabih
Advice to the Khawarij

Introduction

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

To Proceed:

Indeed the Khawarij are an evil people, inviters to Fitnah and a flag of separation. The affairs of the Muslims have never been in order and together except that the task of the Khawarij has been to tear this order apart and corrupt what has been rectified.

The presence of the Khawarij has been continuous since they first appeared. There has never been a period of time that has seen their absence until such time as the last of the Khawarij will rebel along with the Dajjal.

There are many recurring ahadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- warning against them and clarifying their characteristics and Allaah’s ruling regarding them. This is why the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – fought against them, as did the rulers who came after them, throughout all periods of Islamic history.

Even Ameer ul-Mumineen ‘Uthmaan bin Affan was not saved from their attacks and evil plots, neither was Ameer ul-Mumineen ‘Alee bin Abee Taalib nor was Ameer ul-Mumineen Muawiyyah bin Abee Sufyaan – RadhiAllaahu anhum ajmaeen. The Khalifah Umar bin Abdul Azeez -Rahimullaah- was not saved from them, they rebelled against him…… so in reality they are the enemies of the people of Islaam and they are not pleased with any one of the Muslims ruling, no matter how good he is.

Even the Messenger of Allaah – sallAllaahu alayhi wa sallam –was not saved from their attacks, to the extent that their leader Dhul-Khawaysira said to him: ‘Be just O Muhammad’ whereby he attacked the character of Allaah’s Messenger – sallAllaahu alayhi wa sallam.

The Khawarij in every time and place have a similarity in resemblance, so their hearts, their tongues and their actions are similar.

This booklet, which I have extracted from the biography of the Imaam Wahab ibn Munabih -Rahimullaah, clearly explains their description as, in that time, the Khawarij exhibited the issues for which they have become well-known:

a) Their view of the impermissibility of paying Zakat to the rulers of the Muslims; this was due to their declaration of Takfeer on the Muslim ruler and their claim that the Muslim rulers did not spend the Zakat in its proper place.

b) Their not seeking forgiveness for the one who does not hold their views because they hold such a person to be a disbeliever in Allaah The Great.

So those affected by these false claims were those who had little knowledge such that they were deceived by the Zuhud (abstention from loving worldly things), worship and severity in Deen of the Khawarij.

From amongst those affected by the Khawarij was an elderly and wealthy man from the people of Yemen, but when Allaah Ta’ala intended good for him, He led him to the Imaam Wahab ibn Munabih –Rahimullaah. Imaam Wahab informed this man of their condition and warned him about their corrupt ideas and their danger to a man’s religious and worldly affairs. He did all this in a clear way, supported by evidences, which are easily understood by those of sound comprehension.

If you reflect upon what the Khawarij used to propagate during that period and also at this time, the saying of Allaah Ta’ala springs to mind:

تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ

<< Their hearts are alike; We have indeed made plain the signs for people who believe with certainty>> [al-Baqarah:118]

The Biography of the Imam Wahab ibn Munabih

He is: Wahab ibn Munabih bin Kaamil bin Seej bin Dhi Kibaar Abu Abdullaah al-Yamaani as-Sanaani. His father came to Yemen from Khurasaan from Haraat.

Wahab was born in the year 34 A.H. during the Khilafah of ‘Uthmaan bin ‘Affaan – radiAllaahu anhu.

Wahab narrated on the authority of a group of the Companions, including Anas bin Maalik, Jaabir bin Abdullaah, Abdullaah bin ‘Abbas, Abdullaah ibn Umar, Abu Huraira and Abu Sa’eed al-Khudri.

He also narrated on the authority of: Tawoos bin Kaysaan, ‘Amroo bin Dinaar, ‘Amroo bin Shuaib, his own brother Hamaam bin Munabih and others.

Imaam Ahmad said: ‘He was from the children of Persia.’ Then he said: ‘Everyone from the people of Yemen who had the word ‘Dhi’ in his name was from the Shareef (from Bani Hashim), it is said: so-and-so has ‘Dhi’, and so and so has no ‘Dhi’.’[2]

Al-Ijaali said: He was a Tabi’ee (a successor of the Companions), trustworthy and he used to be a judge in Sana’.[3]

Abu Zurah, an-Nisaee and others regarded him as trustworthy.

He was a judge for Umar bin AbdulAzeez –Rahimullaah-in Sana’[4] and his hadeeth are to be found in Bukhari and Muslim. He had much knowledge of the People of the Book and he is counted as being from amongst the Zuhaad (those who abstain from loving worldly things) and the people of piety who would worship plentifully.

He died in the year 110 A.H. in Sana’ at the beginning of the Khilafah of Hisham bin Abdul Malik. It has been said that he died in the year 114 A.H. and Yaqoot deems this to be the stronger opinion in ‘Mu’ajam al-Udaba’.[5]

‘Abdus Salaam bin Burjis Aal ‘AbdulKareem

6/6/1418 A.H.

Advice to the Khawarij

‘Alee bin al-Madinee said: Hisham bin Yusuf as-Sanaani Abu AbdurRahmaan the Qaadi of Sana’ narrated to us, that he said I was told by Daawood bin Qays that he said:

I had a friend from the house of Kholaan from the city of Hadoor, who was called Abu Shaamir Dhu-Kholaan.

I left Sana’ heading towards his village, as I came closer to his village I found a book which had stamped on its back: To Abu Shaamir Dhu-Kholaan.

When I reached him, I found him disturbed and saddened, so I asked him why, he said: A messenger came from Sana’ and mentioned that some friends of mine wrote a book and sent it to me and the messenger lost it. So I sent one of my slaves with him to search for it between my village and Sana’ and they did not find it, so I was concerned about it.

I said: Here is the book, I have just found it.

He said: ‘Praise be to Allaah who has made you find it.’ He opened it and began to read.

I said: Read it to me.

He said: Indeed I am younger than you in age.

I said: What is it?

He said: It is about striking necks.

I said: Perhaps those who wrote it are the people of al-Haroora who wrote regarding the Zakat (obligatory charity) of the ruler?

He said: From where do you know them?

I said: I and my friends sit with Wahab bin Munabih and he tells us: ‘Keep away from these gullible youth, these people of al-Haroora. You should take the opinion that opposes them, because they are the shameful ones of this Ummah.’

He pushed the book towards me, so I read and found it said:

Bismillah ar-Rahmanir – Raheem

To Abu Shaamir Dhu-Kholaan

Peace be upon you.

Indeed, we praise Allaah before you. There is no God except Him and we advise you with Taqwa of Allaah Alone, Who has no partner. Indeed the Deen of Allaah is guidance and the correct path in this world and it is salvation and success in the Hereafter. Indeed the Deen of Allaah is obedience to Allaah and it is opposition of that which goes against His Sharia’ and the Sunnah of His Prophet. So if this book of ours reaches you – if Allaah wills – then see to it that you give Allaah His right in what He has obligated upon you (Zakat). Give it to those who deserve the rule of Allaah and the rule of His ‘Aawliyaa (His close friends).

And peace be upon you and the mercy of Allaah.

Then I said to him: Indeed, I warn you against them.

He said: How can I follow what you say and leave the saying of the one who is older than you are?

I said: Would you like me to take you to Wahaab bin Munabih, so that you can listen to what he has to say and he will tell you about them.

He said: Yes.

So I went to Sana’ and he came with me, then we proceeded until I took him to see Wahab bin Munabih. Masood bin ‘Auf was the ruler over Yemen appointed by Urwa bin Muhammad. ‘Alee bin al-Madini said: he is Urwa bin Muhammad bin ‘Ateeyah as-Saadi and he was preceded by Saad bin Bakr bin Hoowazin.

We found a group of people who usually attended his gatherings, sitting with Wahab and some of them said to me: ‘Who is this Shaykh?’ I said: this is Abu Shaamir Dhu-Kholaan from the people of Hadoor and he has need of Abu Abdullaah.

They said: why don’t you mention it?

I said: Indeed, he wants to consult him regarding a private matter.

So the people left.

Wahab said: ‘What is your need O Dhu-Kholaan?’

Dhu-Kholaan began to speak but he mixed up his words and became scared to speak.

Wahaab said to me: ‘Speak on behalf of your Shaykh.’

So I said: Yes O Abu Abdullaah, verily Dhu-Kholaan is from the people of the Qur’aan and the people of righteousness, from what we know and Allaah is more knowledgeable about his personal affairs. He has informed me, that he came across a group of people from Sana’ who are from the people of Haroora and that they said to him: The Zakat that you give to the rulers is not compensated by Allaah as reward for you because the rulers do not spend it in its rightful place. So, you should give it to us, verily we will spend it in its rightful place – we will divide it amongst the poor Muslims and we will implement the Islamic punishments.

I thought that your speech O Abu Abdullaah would be more satisfactory to him than mine. He has mentioned to me that he gives them the harvests of one hundred Firqan (a quantity) on his riding animals and he sends it with his slave.

So, Wahab said to him: O Dhu-Kholaan do you wish to become a Harooreey now you have become old and ascribe misguidance to one who is better than you? What will you say to Allaah tomorrow when you stand in front of Him?

The one you testify against, Allaah testifies that he has Emaan while you testify that he has committed kufr. Allaah testifies that he is guided while you testify that he is misguided? So where will you be if your opinion is opposed by the command of Allaah and your testification is opposed by the testification of Allaah.

Tell me O Dhu-Kholaan what do they say to you?

So Dhu-Kholaan then spoke and he said to Wahab: They order me not to give Sadaqa (charity) except to those who hold their opinion and not to seek forgiveness except for them.

Wahab said: you have spoken the truth, this is their false love.

As for their statement about charity then indeed it has reached me that the Messenger of Allaah – sallAllaahu alayhi wa sallam – mentioned a woman from the people of Yemen who entered the Fire due to her keeping a cat tied up, she neither fed it nor set it free to eat from the insects of the land.[6] So, is a person who worships Allaah, says that Allaah is Alone and does not associate anything with Him, more beloved to Allaah and worthier of being fed due to hunger or a cat?

And Allaah says in His Book:

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُوراً إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً

<< And they give food, in spite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive, (Saying): ‘We feed you seeking Allaah’s Face only. We wish for no reward, nor thanks from you. Verily, we fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme aversion to it).’ >> [al-Insaan: 8-10]

He also mentions a difficult and angry day for the sinners due to Allaah’s wrath upon them.

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُوراً وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيراًمُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْساً وَلَا زَمْهَرِيراً وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيراً وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَاباً طَهُوراً إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُوراً

<< So Allaah saved them from the evil of that Day and gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient. Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun and no moon). And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach. And amongst them will be passed around vessels of silver and cups of crystal, Crystal-clear, made of silver. They will determine the measure thereof according to their wishes. And they will be given to drink there a cup (of wine) mixed with Zanjabîl (ginger, etc.). A spring there, called Salsabîl. And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls. And when you look there (in Paradise), you will see a delight (that cannot be imagined) and a great dominion. Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver and their Lord will give them a pure drink. (And it will be said to them): ‘Verily, this is a reward for you and your endeavour has been accepted.’>> [al-Insaan: 11-22]

Then Wahab said: Allaah Tabaraka wa Ta’ala continuously describes what He has prepared for them of the blessings of Paradise.

Then he said: As for their saying: ‘Forgiveness is not to be sought except for the one who holds their opinion.’ Are they better than the Angels?

And Allaah Ta’ala says in the Soorah of <<Ha-Mim, Ayeen, Seen, Qaaf>>:

وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ

<< The angels glorify the praises of their Lord and ask for forgiveness for those on the earth>> [Shuraa’: 5]

And I swear by Allaah that the Angels could not do this by themselves nor could they do this unless they were ordered because Allaah Ta’ala said:

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَ

<<They speak not until He has spoken and they act on His Command>>

[Al-Anbiyya: 27]

Allaah has affirmed this Ayaat in Soorah << Ha mim…. >>[Shuraa’]

and it is explained in the major Soorah << Ha mim>>[Ghafir] where He said:

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا

<<Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord and believe in Him and ask forgiveness for those who believe>> [Ghafir: 7]

Do you not see O Dhu-Kholaan that I lived at the beginning times of Islaam and I swear by Allaah that the Khawarij did not have a group except that Allaah divided them because of their evil condition. Not one of the Khawarij came out with this opinion except that Allaah struck his neck and none of the Ummah ever gathered together under one man of the Khawarij.

If Allaah had given the Khawarij strength in their opinion, the world would have become corrupt and the highways would have been cut off, Hajj to the House of Allaah the Haraam would have stopped and the matter of Islaam would have returned to Jahileeyah, so much so that the people would seek help from mountain peaks as they used to in Jahileeyah.

Then there would stand more than ten or twenty men and there would not be a single one from amongst them except that he would call for Khilaafah for himself. With every one of these men there would be more than 10,000 people fighting each other, each group would testify to the disbelief of the other group until a believing man would become fearful for his self, his religion, his blood, his family and his wealth, he would not know which way to go, nor would he know whom he should be with.

However, Allaah has decided for this Ummah with His command, knowledge and mercy and He makes the best decision for them. He united them and placed love in their hearts for one man who was not from the Khawarij.

So Allaah protected their blood through him, covered up their and their offspring’s shortcomings and gathered all their different factions together through this one man. He made their highways safe and fought the enemy through this man even if it was only for the sake of the Muslims’ honour. He established the Islaamic punishments by way of him, justly judged the oppressed and strove against the oppressors. This man was a mercy from Allaah and he had mercy upon them due to the Mercy of Allaah.

Allaah Ta’ala said in His Book:

وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

<< And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allaah is full of Bounty to all that exists >> [Baqarah: 251]

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

<<And hold fast, all of you together, to the Rope of Allaah and be not divided among yourselves. And remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together so that, by His Grace, you became brethren and you were on the brink of a pit of Fire and He saved you from it. Thus Allaah makes HisAyaat clear to you, that you may be guided. >> [al-Imraan:103]

And Allaah Ta’ala said:

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

<<Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection)>> [Ghafir: 51]

So where do they stand from the point of view of these Ayaat? If they were believers they would have been made victorious.

And He Ta’ala said:

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ

<<And, verily, Our Word has gone forth of old for Our slaves, the Messengers, that they verily would be made triumphant and that Our hosts, they verily would be the victors. >> [Saffat 171-173]

So if they were the soldiers of Allaah they would have had victory in Islaam even if it was just once.

Allaah Ta’ala said:

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلاً إِلَى قَوْمِهِمْ فَجَاؤُوهُم بِالْبَيِّنَاتِ فَانتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

<<And indeed We did send Messengers before you to their own people. They came to them with clear proofs, then We took vengeance on those who committed crimes (disbelief, setting partners in worship with Allaah, sins, etc.) and (as for) the believers it was incumbent upon Us to help (them).>> [Room :47]

So if they were believers they would have been made victorious.

Allaah Ta’ala said:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئاً

<<Allaah has promised those among you who believe and do righteous good deeds that He will certainly grant them succession in the earth as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them. And He will surely give them in exchange a safe security after fear, provided they worship Me and do not associate anything (in worship) with Me. >> [Noor: 55]

So where do they stand in this regard? Are any one of them better informed about the Islaam from the days of Umar bin al-Khattab, when they are without a Khalifah or Jamaah and are without insight?

Allaah Ta’ala said:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ

<<It is He Who has sent His Messenger with guidance and the religion of truth to make it superior over all religions >> [ Taubah: 33]

I testify that Allaah has fulfilled what He had promised the ahl-us-Sunnah giving them aid, strength and victory over their enemies and those who oppose the opinion of their Jamaah.

Wahab said: Has not what sufficed Ahl-ul-Tawheed, Ahl-ul-Qibla and the people who have accepted the rulings of Islaam – the Sunnan practices and obligations of Islaam – sufficed you O Dhu-Kholaan? that which sufficed the Prophet of Allaah Nuh in response to the idol-worshippers and Kuffar, when his people said to him:

قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُون

<<They said: “Shall we believe in you, when the meanest (of the people) follow you?” He said: “And what knowledge have I of what they used to do?” Their account is only with my Lord, if you could (but) know. >> [Shu’araa 111-113]

Are you not satisfied with what sufficed Allaah’s Prophet and friend Ibraheem in replying to the worshippers of idols, when he said:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِناً وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

<<And (remember) when Ibraheem said: “O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols. O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me and whoso disobeys me, – still You are indeed Oft-Forgiving, Most Merciful.”>> [Ibraheem :35 -36]

Does not what sufficed Prophet Isa’ with the Kuffar– who took him as a god other than Allaah – suffice you O Dhu-Kholaan? Verily Allaah is pleased, until the Day of Judgement, with the sayings of Nuh, Ibraheem and Isa’ which the believers and those who come after them follow, by which I mean:

إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

<< “If You punish them, they are Your slaves, and if You forgive them, verily You, only You are The All-Mighty, The All-Wise.” >> [Maida: 118]

They (the believers) do not oppose the sayings of the Prophets of Allaah with their opinion, so whom will you follow, if you do not follow the Book of Allaah and the sayings and opinions of His Prophets?

Know, that your coming to see me is mercy for you if you have heard my speech and have accepted my advice to you. This is evidence against you tomorrow, when you meet Allaah, if you leave the Book of Allaah and return to the opinion of the Huroora.

Dhu-Kholaan said: So what do you command me to do?

Wahab said: As for your obligatory Zakat, then give it to the one whom Allaah has placed as a ruler over the affairs of this Ummah, and has gathered the people with him.

This is because the Dominion, indeed, is from Allaah Alone and it is in His Hand, He gives it to whom He wills and He takes it away from whom He wills. So he to whom Allaah gives rulership, none has the ability to take it away from him. So if you give your obligatory Zakat to the ruler then you have become free of it and if you have any extra then be good and give it to your relatives, those under your authority and your neighbours, from those who are needy, and be hospitable to the one who receives you as a guest.

Dhu-Kholaan stood up and said: I testify that I have relieved myself of the opinion of the Hurooreeyah and have believed in what you said.

Dhu-Kholaan died not very long after that.

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

[2] Al-Illaal 2/52

[3] Thiqaat al-‘ijaali(476)

[4] Akhbaar al-Qudaat by Wakee’a (3/303)

[5] (15/260) see ‘Tadhkiratul Huffadh’ (1/100) and ‘Tadheeb al-Kamal’ (31/140-162)

[6] As narrated by al-Bukhari in ‘the beginning of creation, chapter: if a fly falls into your drink.’ (6/254). Also by Muslim in ‘Righteousness & keeping good relations’ no.(2242) On the authority of Ibn Umar. And Muslim narrated it On the authority of Abu Huraira.

https://abdurrahman.org/innovated-groups-sects/khawaarij/

The Upbringing of Three Daughters – Shaykh bin Baz

by AbdurRahman.orgOctober 5, 2014October 13, 2014

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

The Question:

The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever had three daughters and was patient with them, gave them drink and clothed them then they will be a screen for him from the Fire.’

Will this screen from the Fire be just for their father alone or does the mother have a share in this? I have -all praise be to Allaah – three daughters.

The Answer:

The hadeeth is general for the father and the mother due to the Messenger’s saying: ‘Whoever has two daughters and is good to them then they will be a covering for him from the Fire.’

Likewise if he had sisters, aunts or similar to them and he is good to them then indeed we hope for Paradise for him due to that.

So when he is good to them he is deserving of a great reward, it will screen him from the Fire and it will come between him and the Fire due to his good deed.

This is specific to the Muslims. If a Muslim performs these good actions desiring the Face of Allaah, then he has attained a means for his salvation from the Fire.

Being saved from the Fire and entering into Paradise has many routes, so it is necessary for a believer to increase in them. Islaam itself is a single foundation and it is the fundamental reason for entering Paradise and being rescued from the Fire.

There are deeds which, if a Muslim performs them, he enters Paradise due to them and is saved from the Fire, such as the one who has been given daughters or sisters and is good to them, then they will be a screen for him from the Fire. Similarly, whoever had three of his offspring, who had not reached the age of accountability, die then they will be a screen for him from the Fire.

The Companions asked: ‘O Messenger of Allaah what about two daughters?’

He answered: ‘Even two,’ and they did not ask him about one daughter.

It is authentically reported on the authority of the Messenger –sallAllaahu alayhi wa sallam – that he said: Allaah – Azza wa Jal- said, ‘For My believing slave who, if I take his close friend from the people of theDuniya and then he performs righteous actions, there is no reward except Paradise.’

So Allaah –Subhanahu wa Ta’ala- explained that for His believing slave whose close friend He takes- i.e. His beloved – from the people of the Duniya, who is then patient and performs good deeds,He has no reward other than Paradise.

So even if one of our offspring enters this hadeeth and Allaah takes possession of him and takes him to Himself, then if that person’s father, mother or both of them are patient and they perform good deeds then they will have Paradise, and that is great excellence from Allaah.

Similarly, a husband, wife, the rest of the relatives and friends, if they are patient and perform good deeds then they enter this hadeeth provided that they are safe from that which could, perhaps, cause them to die on any of the major sins. We ask Allaah for safety.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 375-376

Rulings Regarding Holding the Mus-haf during the Taraweeh Prayer

by AbdurRahman.orgOctober 5, 2014October 13, 2014

The Fatawa from the Three Imaams of our Time Al-Albaani, Ibn Baz & Ibn Uthaymeen
Collected by Luqmaan bin Abee al-Qaasim Abu Abdullah al-Aajuree
Sahab.net
Translated by Abbas Abu Yahya

1- Shaykh, Allaama, Muhadith of the Islaamic Lands Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

Questioner: Is it permissible for the person following the Imaam in prayer- especially in the Taraweeh prayer – to stand behind, holds the Mushaf and follows the Imaam by looking at it?

The Shaykh: No, no, no, this is not from the Sunnah.

Questioner: If he did this is his prayer accepted?

The Shaykh: His prayer is accepted.

Questioner: But we say it is against the Sunnah?

The Shaykh: Yes.

Taken from Silsilah Huda wa Noor tape no. 679

2- The Noble Shaykh, Allaama, Abdul Azeez Bin Baz – May Allaah have mercy upon him.

Question: What is the ruling regarding the one who holds and carries the Mushaf in the Taraweeh prayer?

Answer: I do not know an origin for this action; but what is apparent is that he should have humility and be at ease and not hold a Mushaf. Rather he should put his right hand on his left hand like in the Sunnah, placing his right hand on his left hand, the wrist and forearm and place them on his chest. This is the stronger opinion and better, while holding the Mushaf busies him from following this Sunnah.

Also, reviewing the Mushaf and the Ayaat may busy his heart and his eyesight from listening to the Imaam. So, what I see is leaving off this action is the Sunnah, and he should listen and remain quiet and he should not use aMushaf. If he has knowledge then he can prompt the Imaam if he forgets or someone else can prompt him.

The let’s assume that the Imaam makes a mistake, and no one prompts him. This mistake has no harm in other than the recitation of al-Fatiha. This harm is specific to al-Fatiha, because al-Fatiha is a Rukn (pillar) which is most necessary. As for him leaving to recite some Ayaat in other than al-Fatiha, then this does not harm him, if there is no-one who is praying behind him to make him aware of the mistake.

If someone holds a Mushaf behind the Imaam due to necessity, then perhaps there is no problem with that. As for everyone to hold a Mushaf, then this is against the Sunnah.

Question: Some of those who pray behind the Imaam, follow the Imaam using a Mushaf while he is reciting. Is there a problem in doing that?

Answer: What is apparent to me is that this should not be done. It is more befitting to concentrate in the prayer and have khushoo, and place the hands on the chest reflecting upon what the Imaam is reciting. This is due to the saying of Allah Azza wa Jal:

{{ When the Qur’aan is being recited, then listen to it and remain silent, perhaps you will have mercy sent upon you }}

also the saying of Allah Subhaanu:

{{ Indeed the believers are successful. Those who offer their Salat (prayers) with all solemnity and full submissiveness. }}

Furthermore, due to the saying of the Prophet –sallAllaahu alayhi wa sallam:

“Most certainly the Imaam has been made to be followed; so if he makes the Takbeer then you make the Takbeer, and if he recites then remain quiet.”

Taken from the booklet: ‘Ajwaab as-Saheeh min Ahkaam Salaat al-layal wa Taraweeh’

3- Shaykh Allaama Muhammed bin Salih al-Uthaymeen – May Allaah have mercy upon him.

Question: What is the ruling of holding the Mushaf by those who are praying the Taraweeh prayer in Ramadaan with the proof that they are following the Imaam?

Answer: Holding the Mushaf for this aim is opposing the Sunnah and that is from different angles:

The person looses out on placing the right hand on the left while he is standing in prayer.
It leads to many movements for which there in no necessity from opening the Mushaf, closing it and placing it under the armpit, in a pocket, etc.
In reality it busies a person praying with his movements.
The praying person looses out by not looking at the place of Sajdah; majority of the scholar hold the opinion that looking at the place of Sajdah is the Sunnah and is better.
The person holding the Mushaf could perhaps forget that he is in the prayer if his heart is not attentive. Contrary to this if he has khushoo in his prayer, placing his right hand on his left, with his head bowing down towards the place of his sajdah, then this would make him closer to being aware that he is praying and that he is behind the Imaam.

Question: Noble Shaykh was asked: What is the ruling of following the Imaam using a Mushaf in the prayer?

Answer: The Noble Shaykh answered by saying: Following the Imaam by using a Mushaf means that the praying person holds and reads a Mushaf to follow the Imaam’s recitation. If there is need for this, whereby the Imaam has a weak memory, and it is said to one of the people praying: ‘Take a hold of the Mushaf and prompt me if I a mistake.’ Then there is no problem in doing this since there is a need for it.

As for it being in any other way; then I do not see it permissible for a person to follow the Imaam by reading theMushaf; since he looses out on what is required and falls in to that which is disliked. He looses out by not looking at the place of sajood, and also by placing the hands on the chest which is from the Sunnah. He falls into that which is disliked as a result of the movement of holding the Mushaf, opening it, closing it, and placing it down, There is no need for all these movements.

The people of knowledge have said that it is Makrooh (disliked) to move in the prayer if there is not a need for it, because it negates the perfection of khusoo in the prayer, some of the scholars even said: that the movements of the eyes nullifies the prayer, because the eyes will follow the recitation from the beginning of the line to the end of the line, then from beginning of the second line to the end of the line, etc. Along with all this, there are many letters and many words, as such there would be a lot of movements for the eyes, and this nullifies the prayer.

So, my advice for my brothers is that they leave this matter and they return themselves to having khusoo without looking at Mushaf.”

Taken from : ‘Majmoo’ Fatawaa ash-Shaykh’ ques. 819

From the sayings of the Salaf about Truthfulness and Sincerity

by AbdurRahman.orgOctober 5, 2014October 13, 2014

Collected by Abdul Wahhab bin Muhammad as-Salafi
Taken from sahab.net
Translated by Abbas Abu Yahya

1- The slave of Allaah cannot actualize ‘You are the One that we worship’ except with two principles: one of them is following the Messenger and the second is having sincerity (Ikhlaas) for the one worshipped.

Ibn al-Qayyim – ‘Tahdeeb al-Madrij’ 68

2- Sincerity for Allaah is that a person’s intent is for Allaah and intends everything for Him, causing fountains of wisdom to spring up from his heart on to his tongue.

Ibn Taymeeyah – ‘an-Naboowaat’ 147

3- Whenever the sincerity of the slave of Allaah strengthens, his worship becomes more complete.

Ibn Taymeeyah – ‘al-Fatawa’ 10/198

4- In relation to the amount of Tawheed a slave has for his Lord, and his sincerity for the religion for Allaah is the amount he is deserving of the generosity of Allaah upon him, from intercession and other things.

Ibn Taymeeyah – ‘As-Sarim al-Monkey’ 390

5- A person does not show his actions to the creation, except due to his ignorance of the Greatness of the Creator.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 31

6- Ikhlaas cannot be achieved except after having Zuhud, and there is no Zuhud except after havingTaqwa, and Taqwa is following the commands (of Allaah and His Messenger) and keeping away from prohibitions.

Ibn Taymeeyah – ‘al-Fatawa’ 1/94

7- Strive today in implementing Tawheed, since there is nothing that will deliver you to Allaah except Tawheed. Also, be eager in fulfilling its rights, since there is nothing that can save you from the fire except Tawheed.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 54

8- Whoever is sincere in regards to the actions of the Deen, which he does for Allaah, then he is from the pious Awliyah of Allaah.

Ibn Taymeeyah – ‘al-Fatawa’ 1/8

9- If you correct your hidden deeds subsequently Allaah will correct your outward deeds.

Ibn Taymeeyah – ‘al-Fatawa’ 3/277

10- Having the correct understanding of the Deen is light which Allaah throws into the heart of the slave of Allaah, which is increased by having the Taqwa of Allaah and having good intent.

Ibn al-Qayyim – ‘Ilaam al-Muaq’een’ 1/69

11- Ikhlaas is the way to salvation, Islaam is the ship to safety and Emaan is the seal of security.

Ibn al-Qayyim – ‘Dar miftah as-Sa’ada’ 1/74

12- Certainly the strength of Yusuf’s sincerity – alayhi sallam – was stronger than the beauty of Azeez’s wife, stronger than her allure, and his want for her.

Ibn Taymeeyah – ‘al-Fatawa’ 10/602

13 – The heart of the truthful person is filled with the light of truth and he has the light of Emaan.

Ibn al-Qayyim – ‘Madarij as-Salikeen’ 2/282

14- The sincere person is fortified by Allaah due to his worship of Him Alone, intending his Face Alone. He has humility for Him Alone, and hope in Him Alone, requesting from Him Alone, submissiveness for Him Alone and has a dire need of Him Alone.

Ibn al-Qayyim – ‘Madarij as-Salikeen’ 2/202

15- There is nothing that drives away the afflictions of this world except Tawheed. That is why the supplication of the distressed person is with Tawheed. Such as, the supplication of Yunus. The distressed person does not supplicate by what Yunus supplicated with except that Allaah releases him from his hardship with Tawheed.

There is nothing more gruesome for the distressed person except shirk, and there is nothing that can rescue you from it except Tawheed, it is the refuge for the creation, its shelter, its fortress and its aid.

Ibn al-Qayyim – ‘al-Fawaid’ 96

16-The reward is doubled in accordance with one perfecting his Islaam and with his perfecting the strength of Ikhlaas, in that action.

Ibn Rajab – ‘Jama’ al-Aloom’ 2/316

17- If a benefit could be achieved from an action performed without Ikhlaas, then Allaah would not have criticised the hypocrites.

Ibn al-Qayyim – ‘al-Fawaid’ 65

18- Without doubt al-Ikhlaas negates the reason for entering into the Fire, therefore, who ever enters the fire, from those who said: ‘‘la illah ila Allaah’ (there is none worthy of worship except Allaah)’ then this is proof that he never implemented the sincerity of ‘‘la illah ila Allaah’’ which would have prohibited him from the fire.

Ibn Taymeeyah – ‘al-Fatawa’ 10/261

19 – If the slave of Allaah perfects his Tawheed and his sincerity for Allaah and he establishes / fulfills all its conditions with his heart, and his tongue and his limbs then forgiveness for his past sins becomes obligatory.

Ibn Rajab – ‘Jama’ al-Aloom’ 2/417

20 – Fitnah continues upon the heart, except if the Deen of the slave is completely for Allaah.

Ibn Taymeeyah – ‘al-Fatawa’ 10/545

21- Without doubt, the sincere person has tasted the sweetness of his worship for Allaah, this is what stops him from performing worship for other than Allaah, since there is nothing more sweet or more blessed for the heart than the sweetness of Emaan in Allaah the Lord of the worlds.

Ibn Taymeeyah – ‘al-Fatawa’ 10/215

22- The different grades of doing actions for Allaah are in relation to what is in the heart fromEmaan, sincerity, love and that what follows them.

Ibn al-Qayyim – ‘al-Waabil as-Sayib’ 22

23- Sincerity is not combined in the heart along with the love of being praised by the people, and being commended by them, and also having greed for what the people have, except like water being combined with fire.

Ibn al-Qayyim – ‘al-Fawaid’ 267

24- Ikhlaas and Tawheed are a tree in the heart. Its branches are good actions. Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed andIkhlaas in this world.

Ibn al-Qayyim – ‘al-Fawaid’ 292

25- An action done without Ikhlaas and without following the Messenger is like a traveler whose sock becomes filled with sand, which weighs him down, and has no benefit.

Ibn al-Qayyim – ‘al-Fawaid’ 89

26- Allaah loves from His slave that he beautifies his tongue with the truth, and his heart withIkhlaas and love, turning repentantly and reliance upon Allaah.

Ibn al-Qayyim – ‘al-Fawaid’ 327

27- Having sincerity for the Deen of Allaah is the foundation of justice, likewise committing Shirkwith Allaah is a great injustice.

Ibn Taymeeyah – ‘al-Fatawa’ 1/87

Rebelling with the Sword and Performing Takfeer Due to Major Sins – Imaam ad-Dhahabi

by AbdurRahman.orgOctober 5, 2014October 13, 2014

Rebelling with the Sword and Performing TakfeerDue to Major Sins
Taken from ‘Al-Kabair’ The Major Sins
By Imaam ad-Dhahabi
Translated by Abbas Abu Yahya

The Major Sin – Forty-Nine

Allaah Ta’ala said:

<<… but transgress not the limits. Truly, Allaah does not like the transgressors. >> [al-Baqarah: 190]

Allaah Ta’ala said:

<< And whoever disobeys Allaah and His Messenger, he has indeed strayed in clear misguidance. >> [Ahzaab: 36]

316- The Prophet –sallAllaahu alayhi wa sallam– said: “Whoever says to his Muslim brother, O Kafir (disbeliever)!’ Then verily it returns to one of them.”[1]

There are many narrations which describe the Khawarij, and the people differed in performing Takfeer (taking people out of the fold of Islaam) upon them, since the Prophet –sallAllaahu alayhi wa sallam– said about them: “they will go out from (leave) their religion as an arrow goes out of the game. So, where-ever you find them, kill them.“[2]

318 – The Prophet –sallAllaahu alayhi wa sallam– said about them: “They are the most evil of those killed under the sky, and the best person killed is the one who is killed by them.”[3]

So the Khawarij are the people of Bida’, they make it Halaal to take the blood of people, and they perform Takfeer. They performedTakfeer upon ‘Uthmaan and ‘Alee and of a group from the pre-eminent Companions- may Allaah be pleased with all of them.

319– Ishaaq al-Azzraq, on the authority of al-‘Amash, on the authority of Ibn Abu ‘Awfaa – radiAllaah anhu- who said:

I heard the Messenger of Allaah – SallAllaahu alayhi wa sallam – say: The Khawaarij are the dogs of the Hell-fire.[4]

320- Hashraj bin Nubaatata, said Sa’eed bin Jumhaan narrated to me that he said: I entered upon Ibn Abu ‘Awfaa and he was blind, and he said: who are you?

I said: Sa’eed bin Jumhaan.

He said: What happened to your father?

I said: The al-Azzariqa (who are a sect from the Khawarij) killed him.

He said: May Allaah kill the al-Azzariqa! Then he said: The Messenger of Allaah – SallAllaahu alayhi wa sallam – narrated to us that they are the dogs of the hell fire.

I asked: only the al-Azzariqa?

He said: All the Khawarij.[5]

321- Hammad bin Salama said: Abu Hafs narrated to us, that he heard Abdullah bin Abu ‘Awfaa say while they were fighting the Khawarij: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say: “Tooba (a tree in paradise) for the one who kills them and is killed by them.”[6]

The praise of Shaykh Rabia’ al-Madhkhalee for Shaykh al-Albaani

by AbdurRahman.orgOctober 5, 2014October 13, 2014

The praise of Shaykh Rabia’ al-Madhkhalee for theMuhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani

Questioner: Is Shaykh al-Albaani at the head of the ahl-ul-Hadeeth of this time?

The Answer of the ‘Allaama al-Muhadith Rabia’ bin Hadi ‘Umair al-Madhkhalee HafidhAllaah, and May Allaah raise his grade in both worlds, was:

‘I swear by Allaah that this is what Shaykh Ibn Baaz and Ibn ‘Uthaymeen submit to, as do the other scholars who have spent time in his company. They submit to the fact that there is none that can be compared with him in hadeeth, never can any one be compared with him, actually, for many centuries no one has reached to where Shaykh al-Albaani has reached.

I hold the opinion, that in study of books, neither Ibn Taymeeyah, nor Ibn Hajr reached him in the study of books. As for memorization, then they memorized more than him, but as for study and research and working extremely hard in research then there is none in comparison to him.

He has offered a library for Islaam. The Islaamic Countries and their institutions fall short in offering this amount. Anyone who now writes about hadeeth has to refer back to this man.

This man was oppressed, and the Arabs never knew his reality. Allaah took this man from the heart of Europe and placed him in the Dhahireeyah library, the best library in the east, where he spent sixty years, and he put forward this great work. What did he get in return from us?

With sadness, the virtue of a people is only known by those who posses it. As for the scholars, they knew his virtue and they acknowledged that, such as the likes of Ibn Baaz, Ibn ‘Uthaymeen, and the scholars of Islaam other than them. The scholars of India and Pakistan and the Western Arab Regions and of other places knew the status of this man, from what he placed forward for thisUmmah, in ‘Aqeedah, Manhaj and the service to the Sunnah of the Messenger of Allaah – alayhi as-Salaat wa Salaam –, may Allaah have mercy on him, and reward him with goodness for the Deen of Allaah and the Sunnah of His Prophet – alayhi as-Salaat wa Salaam –, the reward for those who do good actions, and for those who gave a service to the Sunnah of the Messenger of Allaah and His Deen. Naaam!

Taken from a gathering in the blessed city of Madina an-Nabaweeyah on the 26/01/1426 A.H.

http://www.sahab.net

Translated by Abbas Abu Yahya

A Selection of Ahaadeeth and their benefits : ‘Silsilah al-Ahadeeth as-Saheehah’

by AbdurRahman.orgOctober 5, 2014October 13, 2014

A Selection of Ahaadeeth and their benefits taken from ‘Silsilah al-Ahadeeth as-Saheehah’
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya

Part one

Sufficing with one Tasleem in the prayer

316 – “He used to give one Tasleem.”

Summarizing the statement: That this hadeeth is authentic, and it is the most authentic of the Ahadeeth that mention giving one Tasleemin the prayer. Bayhaqi quotes a portion of these ahaadeeth, but none of those asaneed are without a weakness. However, in general they support this hadeeth. Bayhaqi said at the end: ‘It has been narrated on a group of the Companions – radiAllaahu anhum – that they gave oneTasleem, and this is from the differences that are permissible, and that can be limited to being allowed.’

And at-Tirmidhee mentions something similar about the Companions, then he says: ‘Ash-Shafiee said: If you wish you can give one Tasleem, and if you wish you can give two Tasleems.’

I say: The giving of one Tasleem is obligatory, which must be done, due to his –sallAllaahu alayhi wa sallam– saying: “….exiting oneself from the prayer is by giving Tasleem.” And giving two Tasleems is Sunnah, and it is permissible to leave the second Tasleem, sometimes due to this hadeeth.

And from the guidance of the Messenger –sallAllaahu alayhi wa sallam– the method of exiting from the prayer thus follows:

1 – Limiting to one Tasleem, as was previously mentioned.

2 – To say on his right hand side: ‘assalamu alaykum wa rahmatullaahi’, and to say on his left side: ‘assalamu alaykum.’

3 – Like the Tasleem before, except that you also add ‘wa rahmatullaahi’in the second Tasleem.

4 – Just like the Tasleem before, except that you add ‘wa barakatuhu’ in the first Tasleem.

All of these are established in the ahaadeeth and I have mentioned their sources in ‘sifaat as-salaat an-Nabi –sallAllaahu alayhi wa sallam–’ so whoever wishes can refer back to it.

516– On the authority of Abdullaah bin ‘Amr, on the authority of the Prophet –sallAllaahu alayhi wa sallam– who said: ‘The pleasure of your Lord is in the pleasure of your father and the anger of your Lord is in the anger of your father.

792– On the authority of Abdullaah bin Amr – in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: “Indeed the most beloved of you to me is the best of you in manners.”

From the Prophet’s – sallAllaahu alayhi wa sallam –humility

1002– On the authority of Abu Huraira who said: Jibraeel sat with the Prophet –sallAllaahu alayhi wa sallam– and he looked up to the sky, and there was an angel descending. Jibraeel said to the Prophet: This angel has never descended until this time since he was created.

So when the angel descended he said: ‘O Muhammad, your Lord has sent me to you: Shall I make you a king or slave & Messenger?’

Jibraeel said to him: ’Be humble for your Lord O Muhammad!’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘No, but rather a slave & Messenger.’

1047 – On the authority of Muhammad bin Saad, on his father in a narration ascribed to the Prophet –sallAllaahu alayhi wa sallam: ‘There are three things that are from happiness, and the three things from happiness are: A wife, who you are pleased with what you find from her, and if you are away from her she keeps herself and your wealth secure. And a riding beast which is quick and easy, so it can take you to your friends. And a house which is spacious and has many visitors.

And from the wretched things: A wife, who you are upset with from what you find from her, and she talks badly about you, and if you are away from her she does not secure herself nor your wealth. And a riding beast which is slow, so if you beat it you just tire yourself out, and if you leave it, it will not take you to your friends. And a house which is cramped and has few visitors.

1802– The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘There are three destructive things, and three successful things’, then he said: ‘The three destructive things are: miserliness which is obeyed, and a desire which is followed, and a person is amazed by his own self.And the three successful things: having fear of Allaah in secret and in the open, and having a balance in poverty and richness, and doing justice at the time of anger and at the time of happiness.

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof

1964 – “This is the trustworthy one of this Ummah. Meaning Abu Ubayda.”

Narrated by Muslim (1297) and Hakim (3/267) and Ahmad (3/125) and Abu Yaa’la (2/831) from the different routes on the authority of Hamad bin Salama on the authority of ‘Anas: “The people of Yemen came to the Messenger –sallAllaahu alayhi wa sallam– and said : Send a man with us who will teach us the Sunnah and al-Islaam.

Then the Messenger took the hand of Abu Ubayda and said: “ This is the trustworthy one of this Ummah. ” Then the Messenger mentioned him. This wording is from Muslim, and from the wording of Haakim, ‘teach us the Qur’aan.’

And Haakim said: ‘Authentic according to the conditions of Muslim, but Muslim & Bukhari did not narrate this hadeeth with mentioning the word: ‘Qur’aan.’

I say : and in this hadeeth there is an important benefit, the Khabar al-Ahad is used as a proof in ‘Aqeedah, like it is used as a proof in Fiqh rulings, since we know – out of necessity that the Prophet –sallAllaahu alayhi wa sallam– did not send Abu Ubayda to the people of Yemen just to teach them fiqh rulings, but also to teach the ‘Aqeedah. So if the khabar al-Ahad did not necessitate knowledge of the Sharia’ in‘Aqeedah, then sending Abu Ubayda to teach them by himself would be similar to mockery. And this is what the One who established theSharia’ is free from. So it is established with certainty that the Khabar al-Ahad necessitates knowledge, and that is my intent. I have two well-known booklets, which have been printed many times regarding this important issue, so anyone who wants a further explanation can refer back to them.

1939 – On the authority of Hani : When he came to the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and said : ‘O Messenger of Allaah what obligates Paradise for me? He said: “Have good speech and give food.”

From the best advice of the Messenger of Allaah – sallAllaahu alayhi wa sallam for Abu Dharr

2166 – On the authority of Abu Dharr, who said: ‘My friend – Messenger of Allaah –sallAllaahu alayhi wa sallam– ordered me with seven things : He commanded me to love the poor, and to come close to them.And he commanded me to look at the one who is lower than me, and not look at the one above me. And he commanded me to have good ties with my family even if they turn away. And he commanded me not to ask anyone for anything. And he commanded me to speak the truth even if it is bitter. And he commanded me not to fear for Allaah the blame of those who rebuke, and he commanded me to say :

There is no capability nor is there any power except with Allaah.

La hawla wa la quwwata illa billaa

often, as it is indeed from the treasures from under the ‘Arsh. [ And in a narration : indeed it is a treasure from the treasures of Paradise.]

3258 – On the authority of Rabeeyah al-Asslamee who said : I used to serve the Messenger of Allaah –sallAllaahu alayhi wa sallam– and he gave me some land, and he gave Abu Bakr some land, and when it came to dividing the land, we differed over a cluster of dates from a date palm tree. Abu Bakr said : this is on my side of the land! And I said : It is on my side! There used to be a problem between me and Abu Bakr, and Abu Bakr said a statement to me which I hated but he regretted saying it, so he said to me: ‘O Rabeeyah! Say something to me similar to what I said to you, so that it can be a requital.’

So I said : ‘I will not say it.’

Abu Bakr said : ‘You will say it or I will request the Messenger of Allaah –sallAllaahu alayhi wa sallam– to order you to say it.

So I said : ‘I will not say it.’

Abu Bakr left that portion of the land for me and went off to the Prophet –sallAllaahu alayhi wa sallam– and I followed him. The people from my tribe followed us and said to me: ‘May Allaah have mercy on Abu Bakr, why is he going to the Messenger of Allaah –sallAllaahu alayhi wa sallam–about you, and he said what he said about you.’

So I said : ‘Do you know who this is?? This is Abu Bakr as-Siddeeq, he is one of the two who were in the cave, he is one who has grown old as a Muslim ( one of the elders of the Muslims), beware he does not turn around and see you assisting me against him and becomes angry and he meets the Messenger of Allaah –sallAllaahu alayhi wa sallam– , and the Messenger of Allaah –sallAllaahu alayhi wa sallam– will become angry due to him being angry, and then Allaah Azza wa Jal becomes angry due to them being angry and then Rabeeyah will be destroyed.’

They said : ‘What do you order us to do?’

I said : ‘Go back.’

Abu Bakr –RadhiAllaahu anhu- went off to the Messenger of Allaah –sallAllaahu alayhi wa sallam– , so I followed him by myself, until he reached the Prophet –sallAllaahu alayhi wa sallam– and he told him the story as it was. The Prophet –sallAllaahu alayhi wa sallam– raised his head towards me and said: ‘O Rabeeyah what’s the matter between you and as-Siddeeq?’

I said : ‘O Messenger of Allaah –sallAllaahu alayhi wa sallam– such and such happened, and he said a statement to me which I disliked, then he said to me, say something similar to what I said to you so that it can be requited, but I refused.’

Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Yes, do not say a word back to him, but say: May Allaah forgive you O Abu Bakr. May Allaah forgive you O Abu Bakr.’

Hasan said: ‘Abu Bakr turned around and he was crying.’

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.

Gaining Rewards for easy actions : Saheeh al-Kalima at-Tayyib

by AbdurRahman.orgOctober 5, 2014July 5, 2018

The Hadeeth of the Prophet which were chosen For their great rewards for easy actions

Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’

By Shaykhul Islaam Ibn Taymeeyah
And Checked by Shaykh Muhammad Nasir-rudeen al-Albani

Compiled by Hajaj bin Abdullaah al-Areeni
Translated by Abbas Abu Yahya

Introduction

All praise belongs to Allaah, Lord of all the worlds. May peace and blessings be upon our Prophet Muhammad, upon his family, his Companions and all those who follow his guidance until the Day of Judgment.

Then to proceed, indeed Allaah Ta’ala sent Muhammad –sallAllaahu alayhi wa sallam– with the most eloquent of speech, Allaah Ta’ala says:

<<And he does not speak from his own desire, indeed it is revelation sent down to him>>

And He said:

<<Whatever the Messenger gave you then take it, and whatever he prohibits you from then keep away from it>>

And He said :

<<Whoever obeys the Messenger then he has obeyed Allaah>>

Allaah has blessed this Ummah with the guidance of the Messenger of Allaah –sallAllaahu alayhi wa sallam– and from the greatest of these blessings of guidance, is the ease of worship, coupled with the great reward for fulfilling that worship.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– mentioned, in many hadith, actions and sayings, which, if performed grant us great and well-known results. This is to encourage good actions and sayings.

This collection of hadeeth, contain some of the valuable pearls of sayings, from the Messenger of Allaah –sallAllaahu alayhi wa sallam. They yield immense rewards, in return of easy & effortless actions, for those whom Allaah has made them easy.

I have chosen these hadeeth from the book Saheeh al-kalima at-Tayyib by the Shaykh Muhammad Nasir-rudeen al-Albaani -Rahimullaah. This book consists of authentic hadeeth from the book of Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- called al-kalima at-Tayib. All of the hadeeth mentioned in this pamphlet have been graded authentic from the research of Shaykh al-Albaani -Rahimullaah.

This pamphlet has only been only limited to the texts of the hadeeth, since not more than the text is required. I have named this collection Hawiz ala jawaiz (Gaining Rewards). Because these chosen hadeeth, which yield great rewards or great known results which the Prophet –sallAllaahu alayhi wa sallam– informed us of.

It would be of great benefit, if someone by Allaah’s permission could carry out research similar to this. Delving into the books of hadeeth to bring forth knowledge guidance & good works to the people.

The Hadeeth

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

Whoever says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, and He is capable of all things.’ –

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

One hundred times in one day, then it is equivalent to him freeing ten slaves, a hundred good deeds are written for him, a hundred bad deeds are erased, it is a protection for him against shaytaan during that day until the evening, and no one comes with a better deed than him except for the man who does more actions than him.

2 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

‘Far is Allaah from imperfection and all praise is for Him’

Subhana allaahi wa bihamdihi

One hundred times in one day, then his mistakes / sins are cancelled out, even if they are like the foam on the ocean.

3 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two words which are gentle on the tongue, heavy on the scales, and beloved to ar-Rahmaan: –

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ

‘Far is Allaah from imperfection and praise is for Him, Far is Allaah The Sublime from imperfection

Subhana allaahi wa bihamdihi, Subhana allaahil atheem

4 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed that I say:

سُبْحَانَ اللَّهِ ، وَالْحَمْدُ لِلَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ

‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest,’

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

– is more beloved to me than what the sun rose upon.

5 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Is one of you so weak that he cannot acquire a thousand good deeds everyday? So a questioner from amongst those sitting there asked him: How can anyone of us gain a thousand rewards?

He said: say:

سُبْحَانَ اللَّهِ

– Far is Allaah from imperfection –

Subhana allaahi

A hundred times, so a thousand good deeds are written for him or a thousand sins are cancelled for him.

6 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Shall I not inform you of a statement, which is a treasure from the treasures of Paradise? I said: Yes O Messenger of Allaah, may my father and mother be sacrificed for you! He said: say:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

There is no capability nor is there any power except with Allaah.

La hawla wa la quwwata illa billaa

7 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoso ever, reaches the morning & reaches the evening and he says:

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

-‘Allaah is far from imperfection and all praise is for Him’ –

Subhana allaahi wa bihamdihi

One hundred times, then no one brings anything better than him on the day of judgment, than what he has brought. Except the one who says what he has said, or has said more than him.

8 – On the authority of Mua’ad bin Abdillaah ibn Khubayb on the authority of his father who said we went out on a very dark and rainy night searching for the Messenger of Allaah so that he could pray for us, then I found him and he –sallAllaahu alayhi wa sallam– said : Recite. So I did not say anything, then he said: Recite. So I did not say anything, and he said: Recite, so I said: what should I recite? He said: recite:

“قُلْ هُوَ اللَّهُ أَحَدٌ”

‘Say that Allaah is the One.’

And the last two Soorahs (al-muawaathatayan) in the evening and the morning, three times for it will suffice you for everything.

9 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said :

Indeed the major supplication for forgiveness is to say

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 to 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 bini’matika alayya, wa aboo’u bee thambee, faghfirlee fa’innahu la yaghfiru ath-thunooba ‘illa ‘anta

So if the worshipper says this when the morning arrives, truly believing in it and he dies, enters Paradise, and if he says this when the evening arrives truly believing in it enters Paradise.

10 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is not one from amongst the worshippers, that if he says, in the morning of everyday and the evening of every night: –

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ

In the name of Allaah with whose name nothing is harmed what so ever, on this earth nor in the heavens whatsoever, and He is the All Hearing and All Knowing

Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem

Three times nothing harms him what so ever.

11 – On the authority of Abu Huraira –RadhiAllaahu anhu-, the Prophet –sallAllaahu alayhi wa sallam– had placed Abu Huraira to look after the charity, some one came to him to take from the charity – and this person came night after night, so on the third night Abu Huraira said to him: I will take you to the Messenger of Allaah. So he said Why don’t you leave me and I will teach you some words that Allaah will benefit you by – and Abu Huraira was of those who were very attentive regarding good deeds – so the person said to him: When you go to bed, read Ayaat ul-Kursi:

(الله لا إلهَ إلا هُوَ الحيُ القَيُومَ )

<<Allaah, none has the right to be worshipped except Him The Ever living, The One Who sustains and protects all that exists>>

[verse 255 from Soorah Baqarah]

Until the end of the Ayaah, then this will continue to be a protection for you from Allaah, and Shaytan will not be able to come near you until the morning arrives. The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: He spoke the truth even though he is a liar, [that was Shaytan].

12 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever recites the last two Ayaat from Soorah al-Baqarah at night, then those two verses will be sufficient for him.

13 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Shall I not show you what will be better for you than a servant? When you lie down on your bed, say SubhanAllaah 33 times, say al-hamdulillaah 33 times and say Allaahu akbar 34 times.

14 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever wakes up at night, and says: –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَه،ُ لَهُ الْمُلْكُ وَلَهُ الْحَمْد،ُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ،الْحَمْدُ لِلَّهِ ،وَ سُبْحَانَ اللَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ ،وَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ العليِ الْعَظِيمِ.

‘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, and He is capable of all things, praise is for Him, and Far is Allaah from imperfection, and There is none worthy of worship in truth except Allaah, and Allaah is the Greatest, there is no capability nor is there any power except with Allaah the Most High the ‘Atheem.’ (Supreme)

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer Subhana allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

La hawla wa la quwwata illa billaa

Then he says : اللهمَ اغْفِرْلي O Allaah forgive me (Allaahumma aghfirlee), or he supplicates and his supplication is answered, and if he makes Wudu and prays then his prayer is accepted.

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

Who ever goes to bed with purification….there is not an hour of the night that he asks Allaah for something of good from this world and the hereafter, except that Allaah grants him that which he asked for.

16 – Abu Salma said that he heard Abu Qatada say that he heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say:

A good dream is from Allaah –Tabaraka wa Ta’ala– and a bad dream is from Shaytaan, so if anyone sees something in his dream which he dislikes, then he should spit on his left side 3 times when he awakens, and he should seek refuge with Allaah from its evil, then it will not harm him if Allaah so wills.

17 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A good dream is from Allaah, so if any one of you sees something in his dream that he likes, then he should not relate it to anyone except the one whom he loves, and if he sees that which he dislikes, then he should not relate it to anyone, rather he should spit on his left side 3 times, and he should seek refuge with Allaah from the evil of the accursed shaytaan, and the evil of what he saw, then it will not harm him.

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

Our Lord –Tabarak wa Ta’ala- descends every night to the lowest heavens, when there remains the last third part of the night, and He says who is there that supplicates to me so that I may answer his supplication, who is there that asks of me so that I may grant him what he asks for, who is there that seeks my forgiveness so that I may forgive him.

19 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Indeed, there is an hour from the night, which if a Muslim asks Allaah in that time from the good of the affairs of this world and the hereafter, then Allaah gives him of it, and that is in every night.

20 – On the authority of Abu Huraira that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever says, as he leaves from his house:

بِسْمِ اللَّهِ ، تَوَكَّلْتُ عَلَى اللَّهِ ،ولَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ تعالى

In the name of Allaah, I have placed my trust in Allaah, and there is no capability nor is there any power except with Allaah Ta’ala

Bismillaahi tawwakaltu alalaahi wa la hawla wa la quwwata illa billahi taa’la

then it is said to him: indeed you have been saved, and you have been protected, and you have been guided, and shaytaan has been kept away from him, so another shaytaan says: how can you affect a man who has indeed been guided and saved and been protected.

21 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If a man enters his home, and he remembers Allaah when he enters and when he eats his food, the shaytaan says: there is no place for you to spend the night nor is there any dinner. And if he does not remember Allaah when he enters his house then the shaytaan says: you have found a place to spend the night and if he does not remember Allaah while he is eating his food then he says you have found food to eat.

22 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

O my son if you enter your home then say Salaam it will be a blessing for you and your family.

23 – When the Messenger of Allaah –sallAllaahu alayhi wa sallam– would enter the Masjid he would say:

أَعُوذُ بِاللَّهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ

– I seek refuge with Allaah The Supreme and with His Noble Face, and His eternal authority from the accursed shaytaan –

A’outhu bil-lahil ‘atheem, wa bi-wajhihil-kareem, wa bi-sultanihil-qadeem min ‘ash-shayanir-rajeemi

Then he said: if he says this supplication then the shaytaan says: this person has been protected from me for the rest of the day.

24 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If the people knew what was there (in benefit for them) in the call to prayer and praying in the front row, and they could not get to it except by drawing lots, then they would draw lots.

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

There is none from the Jinn, mankind and anything else that hears the reach of the Muaddthin’s (the caller to prayer) voice except that they will testify for him on the day of Resurrection.

26 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If you hear the Muaddthin, then repeat what he says, then send prayers upon me, since indeed the one who sends prayers upon me once, Allaah sends ten prayers upon him. Then ask Allaah for me to be an intercessor since it is a high station in Paradise, which is not befitting except for a servant from the servants of Allaah and I hope that I am the one, so whoever asks intercession for me then intercession will take place for him.

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

Who ever says, when he hears the call to prayer:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ

– O Allaah Lord of this perfect call to prayer and Owner of this prayer to be performed, bestow upon Muhammad a station in Paradise and a rank above the rest of creation and give him the honorable station which you have promised him –

Allaahumma rabba hathihi ‘addawatittamati, was-salatil qa’imati, ‘ati Muhammadan ál-waseelata wal faaheelata, wab’ath-hu maqqaman mahmoodan ‘allathee wa’adtahu

then my intercession occurs for him on the day of Judgment.

28- A man said O Messenger of Allaah indeed the callers to the prayer are more favored than we are. So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: repeat what they say, and when you finish ask, and you will be given.

29 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

A supplication that is made between the Adhaan and the Iqama is not rejected.

31 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Two things which are not rejected, or rarely rejected: A supplication made at the time of the call to prayer, and at the time when the battle becomes severe.

31 -The Prophet –sallAllaahu alayhi wa sallam– said:

Shall I not teach you something, which the people who proceeded you attained, and those who come after you will proceed you with, and there will be no-one better than you except the one who does what you do? They said of course O Messenger of Allaah –sallAllaahu alayhi wa sallam. So he said: say: – far is Allaah from imperfection, Allaah is the Greatest and Praise is to Allaah – SubanAllaah and Allaahu akbar and Alhamdulillaah at the end of every prayer 33 times each.

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

Whoever says SubhanAllaah at the end of every prayer 33 times, says al-hamdulillaah 33 times, and says Allaahu akbar 33 times, then this adds up to 99, and if he says –

ِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘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, and He is capable of all things’

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

To complete a hundred, then his mistakes/sins are forgiven even if they were equivalent to the foam on the sea.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There are two characteristics or two qualities that if a Muslim slave of Allaah is continuous upon, will enter Paradise, they are simple but those who do them are few. To say SubhanAllaah at the end of every prayer ten times, says alhamdulillah ten times and says Allaahu akbar ten times, which is equivalent to 150 times on the tongue and 1500 on the scales. And he says Allaahu Akbar 34 times when he goes to bed and he says alhamdulillah 33 times and says SubhanAllaah 33 times, and that is equivalent to 100 on the tongue and 1000 on the scales.

34 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us al-Istikharah (a prayer said for aid in making 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.

35 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

The supplication of Yunas, when he supplicated while he was in the belly of the whale:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

– There is none worthy of worship in truth except You, far are You from imperfection, indeed I am from amongst the Thalimoon(oppressors) –

La ilaha ‘illa ‘anta, subhanaka ‘innee kuntu minath-thalimeena

No Muslim ever supplicates with this for anything except that Allaah responds to him.

36 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Allaah does not afflict a slave with grief nor sadness, except that if the slave says: –

اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

O Allaah indeed I am Your slave, and the son of Your slave, and the son of Your female slave, my forelock is in Your Hand, Your command over me is forever executed and Your decree over me is just. I ask of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Your self with the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and light of my breast and keep away from me my sadness, and that my grief goes away –

Allaahumma ‘innee ‘abduka, wabnu ‘abdika, wabnu amatika, nasiyatee biyadika, madhin fiyya hukmuka, adlun fiyya qadha’uka, asaluka bikulli ismin huwa laka, sammayta bihi nafsaka, aw anzaltahu fee kitabika, ‘aw allamthu ahadan min khaliqika, aw ista’tharta bihi fee ilmil ghaybi ‘indaka, án taj’alal-qurana rabee’a qalbee, wa noora sadree, wa jala’a huznee, wa thahaba hammee

Then Allaah takes away his grief and sadness and replaces it with happiness.

37 – Uthman ibn al-Aas came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: O Messenger of Allaah indeed the shaytaan comes between me and my prayer, and my recitation becomes confusing? The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: This is a shaytaan called khunsabun, so if you sense his presence then seek refuge in Allaah from him and spit on your left hand side three times. Uthman said: I did that and Allaah kept him away from me.

39 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

There is no one from among Allaah’s servants, who is afflicted with an affliction except that he says: –

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا

Indeed, we belong to Allaah and indeed to Him is our return – O Allaah recompense me for my affliction and replace it with something better than that

Inna lil-lahi wa inna ‘ilayhi raji’oona, ‘allahumma’jurnee fee museebatee, wa ákhliflee khayran minha

Except that Allaah compensates him in what he has been afflicted with, and gives him that which is better than the previous thing.

40 – ‘Alee –RadhiAllaahu anhu:

Shall I not teach you words that the Messenger of Allaah –sallAllaahu alayhi wa sallam– taught me that even if you have an equivalent of a mountain of debt upon you that Allaah will pay it off on you behalf? Say: –

َ اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ

O Allaah make what You have made lawful sufficient for me, as opposed to what You have made unlawful, and spare me by Your grace, from the need of others.

Allahumma ikfeenee bihalalieeka ‘an harameeka wa ‘aghninee bifadhlieeka ‘amman siwaka

41 – Uthmaan bin Abee al-Aaas complained to the Messenger of Allaah –sallAllaahu alayhi wa sallam– about a pain he had in his body since he had become Muslim, so the Messenger of Allaah –sallAllaahu alayhi wa sallam–said to him: place your hand on the part of your body that pains you and then say: –

بِاسْمِ اللَّهِ

In the name of Allaah, – three times,

and say seven times : –

أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ

I seek refuge with Allaah and with His Capability from the evil that I feel and wary of

‘Aouthu bi’izzatil-lahi waqudratihi min sharri ma ‘ajidu wa’uhathiru

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

Who ever visits a sick person who has not reached his appointed time, then says for him seven times: –

أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ

I ask Allaah The ‘Atheem (The Supreme), Lord of the magnificent ‘Arsh to cure you –

Except that Allaah cures him.

As’alul-laha ‘al-atheema, rabbal ‘arshil átheemi an yashfika

43 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Who ever stops at a place on his journey and then says: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

nothing will harm him until he leaves from that place.

44 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever eats some food and then says: –

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنِي هَذَا وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلٍ مِنِّي وَلَا قُوَّةٍ

All praise be to Allaah Who fed me this food and provided it for me without any ability from my self nor any strength from my self –

Al-hamdu lil-lahi ‘al-lathee at-‘amanee hatha, wa razaqaneehi min ghayri hawlin minnee wa la quwwatin

except that his previous sins are forgiven.

46 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

You will not enter Paradise until you believe, and you will not believe until you love one another, shall I not show you something that by doing it, will cause you to love one another, spread salaams between yourselves.

47 – Imran bin Hussain said: that a man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: Peace be to you.

The Messenger of Allaah said: ten.

Then another man came and said: Peace be to you and the mercy of Allaah, the Messenger of Allaah said: twenty.

Then another man came and said : Peace be to you and the mercy of Allaah and His blessings, the Messenger of Allaah –sallAllaahu alayhi wa sallam–said: thirty.

47 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

If one of you wants to have relations with his wife and says: –

بِاسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا

In the name of Allaah, O Allaah keep shaytaan away from us and keep shaytaan away from that which You provide for us –

Bismillahi allaahumma jannibna ash-shaytana, wajannib ásh-shaytana ma razaqtana

so if a child is born from them then shaytaan will never be able to harm him.

48 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sits in a gathering and speaks a lot, then he says before he gets up from his sitting place –

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

You are far from imperfection O Allaah, and praise is to You, I testify that there is none worthy of worship in truth except You, I seek Your forgiveness, and I repent to You –

Subhanaka allahumma wa bihamdika, ash-hadu alla ilaha illa anta, astaghfiruka wa atoobu ilayka

except that Allaah covers up for him what he said in that gathering.

49 – Sulaymaan bin Suradin said : I was sitting with the Prophet –sallAllaahu alayhi wa sallam– and two men were cursing, and one of them his face became red, and he became furious, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: indeed I know a statement if he says it then his anger will go away, if he says: –

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

I seek refuge in Allaah from the accursed shaytaan –

then his anger will go away.

50 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever sees some one who has been tried and then says: –

الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا

Praise be to Allaah Who has saved me from what He has trialed you with and chosen me above much of the creation –

Alhamdu lil-lahi allathee afanee mimma ibtalaka bihi, wa fadh-dhalanee ala katheerin mimman khalaqa tafdheelan

then that trial will not afflict him.

51 – The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

Whoever enters the market place and says –

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

‘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 gives life and He takes life and He is the Ever living and does not die, in His Hand is goodness and He is capable of all things.’ –

La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa youmeet wa huwa hayun la yamoot biyadihi alkhair wa huwa ala kulli shayin qadeer

then Allaah writes a thousand thousand good deeds for him, and erases a thousand thousand bad deeds for him, and He raises him up a thousand thousand grades.

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 great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij

by AbdurRahman.orgOctober 5, 2014October 13, 2014

Translated By Abbas Abu Yahya
Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

When the Hurooreeyah rebelled, they isolated themselves in a place. There were 6000 of them and they were united in rebelling against ‘Alee.Continuously people would come to ‘Alee and say: OAmeer ul-Mu’mineen! Verily these people are rebelling against you.

He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’

So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen! Delay the prayer until it is cooler perhaps I will speak to these people.

He said: ‘Verily, I fear for you.’

I said: ‘Never! I used to be known as a man of good manners, I never harmed anyone.’

He gave me permission to go. So, I put on a very nice garment, the best of what one could get from Yemen and I combed my hair. Then, I visited them at midday whilst they were eating.

I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship. Their foreheads were wounded due toSujood (prostration) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].

So, I gave salaams to them and they said, ‘Welcome O Son of Abbas! And what is this cloak you are wearing?’

I said, ‘what deficiency do you see from me?Indeed, I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– dressed in the best of what you can find in Yemeni clothing, then I recited this verse

<<Say, who has forbidden the adornment given by Allaah, which He has produced for His slaves, and the good things He has provided>>[1]

Then they said, ‘What has brought you here?’

I said to them, ‘I have come to you from amongst the Companions of the Prophet –sallAllaahu alayhi wa sallam–the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet –sallAllaahu alayhi wa sallam– (‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.

A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says

<<Nay! But they are a quarrelsome people>>[2],’

Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’

So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’

They said ‘three points’.

I said, ‘And what are they?’

They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said

<<The judgment is for none but Allaah>>[3]

What have men got to do with the Hukm?’

I said, ‘This is one point.’

They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’

I said, ‘This is the second point, and what is the third point?’ Or he said something similar.

They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineenthen he is the Ameer ul-Kaafireen.’

I said, ‘Do you have any points other than this?’

They said: ‘This is sufficient for us.’

I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet – SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’

They said: ‘Yes.’

I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham. Allaah, Tabaraka wa Ta’aala, commanded the people to judge in this matter.

Do you not understand the saying of Allaah,Tabaraka wa Ta’aala:

<<O you who believe, do not kill the game while you are in a state of ihram, and whosoever of you kills it intentionally, then the penalty is an offering equivalent to the one he killed, as adjudged by two just men among you.>>[4]

And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.

I ask you, for the sake of Allaah! Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”

They said: ‘Of course, this is better.’

‘And regarding a woman and her husband:

<< If you fear a breach between the husband and wife, appoint two arbitrators, one from his family and the other from hers >>[5]

Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?

Have we finished with this point?’

They said, ‘Yes.’

I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother? If you say: “We make Halaalfrom her that which we make Halaal from other than her,” then you have made/committed Kufr. And if you say that, “she is not our mother,” then you have also made Kufr: <<The Prophet is closer to the believers than their own selves, and his wives are their mothers >>[6] and so you are between the two ill judgments. So, which of them do you want to take?

Have we finished with this point?’

They said: ‘Yes.’

‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you: Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet –sallAllaahu alayhi wa sallam– said to ‘Alee: “Write, O ‘Alee! This is what Muhammad, the Messenger of Allaah, –sallAllaahu alayhi wa sallam– agrees with.”

They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.” So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Erase it, O ‘Alee! O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee! And write this, “This is what Muhammad ibn Abdullaah –sallAllaahu alayhi wa sallam– makes an agreement/contract upon.”’

I swear by Allaah, that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophet hood.

Have we finished with this point?’

They said: ‘Yes.’

‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them.[7]

The Takreej for this narration:

Narrated by ad-Darmi in his ‘Sunnan’ (1/68-69) & by Bahshal in ‘Tareekh Wasit’ this narration is reported on the authority of ‘Amr bin Salma. Authenticated by al-Albani.

There are other narrations of this story. It has been narrated by Abdullaah bin Ahmad in ‘Zawaid az-Zuhud’ (p.428) & by Abu Na’eem in ‘Hileeyat al-Awwleeyah’ (4/380-381). Also by Tabraani in ‘Kabeer’ (9/125-126), by AbdurRazaq in ‘al-Mussannaf’ (5409). Al-Haythamee narrated it in ‘Mua’jam az-Zawaid’ (1/181).

As for the narration of AbdurRazaq & Tabraani which has been authenticated by al-Haythamee in ‘mua’jam az-Zawaid’ (1/181).

The narration of Abu Na’eem in ‘al-Hileeyah’ was reported on the authority of Abu Za’raa.

This story has many other narrations, in ‘al-Kabeer’ and some of them were authenticated by al-Haythamee.

Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

[1] Soorah Al-A’raf :32

[2] Soorah az-Zukhruf :58

[3] Soorah an-Anaam : 57 and Soorah Yusuf : 40 & 67

[4] Soorah al-Ma’idah : 95

[5] Soorah an-Nisa : 35

[6] Soorah al-Ahzab : 6

[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama’ Bayaan Uloom (2/962-964/ 1834) and others.

The One Who Commits Suicide – By Imaam ad-Dhahabi

by AbdurRahman.orgOctober 5, 2014September 11, 2017

Taken from ‘Al-Kabair’ The Major Sins
By Imaam ad-Dhahabi
Translated by Abbas Abu Yahya

The Major sin – Twenty-Five

The One Who Commits Suicide which is from the Greatest of Sins

Allaah Ta’aala says:

<< And do not kill yourselves, indeed Allaah is Most Merciful to you.

And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allaah. If you avoid the major sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). >>

Allaah Ta’aala says:

<< And those who invoke not any other ilâh (god) along with Allaah, nor kill such life as Allaah has forbidden……>>

191 – Narrated by Jundub ibn Abdullaah radiAllaah anhu :

That the Prophet –sallAllaahu alayhi wa sallam– said, “Amongst the nations before you was a man who had a wound, and growing impatient (with its pain), he took a knife and cut his hand with it and the blood did not stop until he died. Allaah said, ‘My Slave hurried to bring death upon himself so I have forbidden him (to enter) Paradise.’

Agreed upon by Bukhari & Muslim

192 – Narrated Abu Huraira radiAllaah anhu who said:

That the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

“Whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever. and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; “

Agreed upon by Bukhari & Muslim

193 – In an authentic hadeeth: A person was wounded, he hurried death and killed himself with the tip of his sword, the Prophet –sallAllaahu alayhi wa sallam– said: “He is from the people of the fire.”

194 – It is narrated on the authority of Yahya bin Abee Katheer, on the authority of Abee Qilaaba, on the authority of Thabit bin al-Dahhak:

That the Prophet –sallAllaahu alayhi wa sallam– said : “Cursing a believer is like killing him, and whoever accuses a believer of Kufr then he is like his killer, and he who killed himself with something in this world then Allaah will punish him with that (very thing) on the Day of Resurrection.

Authentic hadeeth

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.

Ahadith regarding the benefits and blessings of Hajj – Shaykh Al Albaani

by AbdurRahman.orgOctober 3, 2014July 25, 2015

Taken from ‘Saheeh al-Targheeb wa Tarheeb’
By the Shaykh, ‘Allaama, the Muhadith Muhammad Nasr ud-Deen al-Albaani
Translated by Abbas Abu Yahya

It is narrated on the authority of Ibn Umar – radiAllaahu anhuma – who said: I was sitting with the Prophet – sallAllaahu alayhi wa sallam – in the masjidin Mina when a man from the Ansaar came and a man from the Thaqeef, they gave Salaam and said, “O Messenger of Allaah, we came to ask you questions.”

So the Messenger said: “If you want I can inform you why you came and what you want to ask, and I will do so, and if you want I will hold back and you can ask me and I will answer you.”

They said: “Tell us O Messenger of Allaah!”

The man from Thaqeef said to the Ansaari: “Ask.” So the Ansaari man said: “Inform me O Messenger of Allaah!”

The Messenger of Allaah said: “You came to me, to ask about leaving your house and aiming for the Bait-ul-Haraam and the reward for it; about praying two Rakah after Tawaaf and the reward for it; going between as-Safa and Marwa and the reward for it; your staying the evening in Mina, and the reward for it; stoning the Jamarah and the reward for it; slaughtering an animal and the reward for it; and the Tawaaf of al-Ifaadh.”

The man said: “I swear by the One who sent you with the truth! This is what I came to ask you about.”

The Prophet said:

“As for you leaving your homes aiming for the Bait-ul-Haraam: then your she-camel does not place its foot nor does it raise it except that Allaah writes for you a reward due to it, and wipes off one of your sins.

As for the two Rakah after the Tawaaf, then it is equivalent to freeing a slave from the Children of Ismaeel.

As for your circuiting of as-Safa and al-Marwa, then it is the same as freeing 70 slaves.

As for you staying till the evening in Arafah, then Allaah descends to the sky of the Duniya and He boasts about you to the Angels, and says: ‘My slaves have come to Me, looking rough, from every deep valley hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea I will forgive them. So go forth My slaves! Having forgiveness and for what or who you have interceded for.’

As for stoning the Jamaar (the pillars), then for every stone that you throw, it removes a big sin from the deadly sins.

As for your slaughtering, then it is saved for you with your Lord.

As for shaving your head, then there is a reward for every strand of hair that you shaved, and a sin is wiped off by it.

As for you performing Tawaaf of the House after all this, then by this time your are performing Tawaaf with no sin upon you and an Angel comes and places his hand between your shoulders saying: “Perform good deeds in what you face of the future for verily your past sins have been forgiven.”

Reported by at-Tabarani in his book “al-Kabeer” and by al-Bazaar. Shaykh Al-Albani graded it Hassan. Taken from ‘Saheeh al-Targheeb wa Tarheeb’. Volume 2, Page 9-10, hadeeth no. 1112

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 virtue of Abu Ubayda and using Khabar al-Ahad as a proof – Shaykh Al Albaani

by AbdurRahman.orgOctober 3, 2014October 13, 2014

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof

1964 – “This is the trustworthy one of this Ummah. Meaning Abu Ubayda.”

Narrated by Muslim (1297) and Hakim (3/267) and Ahmad (3/125) and Abu Yaa’la (2/831) from the different routes on the authority of Hamad bin Salama on the authority of ‘Anas : “The people of Yemen came to the Messenger – sallAllaahu alayhi wa sallam – and said : Send a man with us who will teach us the Sunnah and al-Islaam.

Then the Messenger took the hand of Abu Ubayda and said : “ This is the trustworthy one of this Ummah. ” Then the Messenger mentioned him. This wording is from Muslim, and from the wording of Haakim, ‘teach us the Qur’aan.’

And Haakim said : ‘Authentic according to the conditions of Muslim, but Muslim & Bukhari did not narrate this hadeeth with mentioning the word: ‘Qur’aan.’

I say : and in this hadeeth there is an important benefit, the Khabar al-Ahad is used as a proof in ‘Aqeedah, like it is used as a proof in Fiqh rulings, since we know – out of necessity that the Prophet – sallAllaahu alayhi wa sallam – did not send Abu Ubayda to the people of Yemen just to teach them fiqh rulings, but also to teach the ‘Aqeedah. So if the khabar al-Ahad did not necessitate knowledge of the Sharia in ‘Aqeedah, then sending Abu Ubayda to teach them by himself would be similar to mockery. And this is what the One who established the Sharia’ is free from. So it is established with certainty that the Khabar al-Ahad necessitates knowledge, and that is my intent. I have two well known booklets which have been printed many times regarding this important issue, so anyone who wants a further explanation can refer back to them.

Silsilah al-Ahadeeth as-Saheehah vol. 4 hadeeth no. 1964 – By Shaykh Muhammad Nasur-Deen al-Albaani

Translated by Abbas Abu Yahya

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.

Distinguished Characteristics of the Hadadiyaa – Shaykh Rabee bin Hadi

by AbdurRahman.orgOctober 3, 2014March 18, 2015

By The Shaykh, the Muhaddith Rabee’ bin Hadi al-Madkhali
Translated by Abbas Abu Yahya

Praise be to Allah; Allaah’s Peace & Praise be upon the Messenger of Allah, upon his family, upon his companions and upon whoever follows his guidance.

To Proceed:

Due to what took course, of the fitnah between the youth in Yemen and its tail has extended, and its branches spread out, so much so that it extended out in to other countries. Many people began seeking for an explanation of the truth and an explanation of who is correct from the one who is wrong.

From the causes of these fitn, was that some of the students of knowledge accused some of the other students of having the Manhaj of Hadadi.

So I was compelled to explain this Manhaj, perhaps this will make it clear for many of the students of the truth, so they can differentiate between the Manhaj of the Ahl-ul-Sunnah, and the Manhaj of the Hadadi.

Then perhaps this may share, to a far distant in dealing with this fitnah, along with our promise to continue with explaining other issues, in response to this urgent request and a share in trying to end the fitnah.

Manhaj of al-Hadaadeeyah

1- Their hatred towards the current scholars of the Manhaj as-Salafee, and their belittling them, claiming that they are ignorant and claiming that they are deviated, and lying upon them, especially the scholars of Madina. And they over-reach this to Ibn Taymeeyah, Ibn al-Qayyim and Ibn Abee al-‘Azz, the explainer of ‘at-Tahawee’. The Hadaadeeyah drone on about them, so that they can destroy their status and reject their sayings.

2- The statement of the Hadaadeeyah, that everyone who falls into a bida’ is declared as a mubtadi (innovator), and Ibn Hajar, according to them is more severe and dangerous than Sayed Qutb.

3- Declaring a person a mubtadi, if he does not declare that the person who fell into a bida’ is a mubtadi, and the Hadaadeeyah show enmity towards him and battle against him if he does not.

It is not sufficient, according to them, to say: that such and such person has ashareeyah in him for example, or is asharee, rather you have to say: that he is a mubtadi otherwise you will face war, hajr (being kept away from) and you will be declared as a mubtadi.

4- The Hadaadeeyah view an absolute prohibition of saying: ‘May Allah have mercy upon him” for the people of bida’, they don’t differentiate between a Rafidee, a Qadree, a Jahmee and between a scholar who fell into a bida’.

5- They declare a person as a mubtadi if he says: “May Allah have mercy upon him’ upon the likes of Abu Hanifah, ash-Shawkani, Ibn al-Jawzi, Ibn Hajr, and an-Nawawee.

6- Severe enmity against the salafiyoon, no matter what they sacrifice of hard work in calling to salafeeyah and defending it, no matter how hard they struggled to oppose the bida, hizbeeyah and misguidance.

The Hadaadeeyah concentrate on the scholars of Madina and Shaykh al-Albaani – may Allah have mercy on him- because he is from the senior scholars of the Manhaj as-Salafee, and he was the severest of the scholars in dealing with the hizbeeyoon, the people of bida’ and the people of taasub (being biased).

One of the Hadaadee’s came to one of my sittings and accused Ibn ‘Uthaymeen of lying more than ten times, I became angry, severely angry, and evicted him from my sittings.

The Hadaadeeyah authored books and distributed tapes and they distributed claims against the scholars, and they filled their books and their tapes and their claims with lies and falsehood.

From the injustice of al-Hadaad is that the authored a book attacking Shaykh al-Albaanee and writing distortions against him. This book consists of about 400 pages in his handwriting, and if it was printed, perhaps it would reach 1000 pages, he called it “al-Khamees” which means a huge army which has a frontline, and a back defense and a heart with a right wing and left wing.

al-Haddad used to claim that he warns against Ikhwaan al-Muslimeen, Sayid Qutb and al-Jahaymaaneeyah but we don’t see anything authored by him, not even a small booklet, let alone something like his book ‘al-Khamees’.

7- Their extremism regarding al-Hadaad and their claim of his superiority in knowledge, where by they can overthrow the senior people of knowledge and the Manhaj as-Salafee.

The Hadaadeeyah taking their shaykh to the level of an Imaam without any debate, just like the followers of the one who is affected with a craze for power.

They also say about the one who has reached a high level of knowledge, that it is upon him to sit at the feet of Abu Abdullaah al-Hadaad and Umm Abdullaah.

8 – The Hadaadeyah try to impose their selves upon the scholars of the Salafeeyah in al-Madina and of other places, accusing them of lying, so they say : so and so is a liar, such and such is a liar.

They try to show an appearance of love for the truth and striving for it, but when the lies of al-Hadaad were made clear with the evidences and proofs, Allaah exposed the reality of their situation and what they concealed of great evil, but it only increased them in their attachment to al-Hadaad and their exaggeration regarding him.

9- They are distinguished with cursing and hard-heartedness and violence, to the extent that they would threaten the Salafeeyoon with violence, and it even reached to the point that they physically beat some of the Salafeeyoon.

10- They curse specific people, to the extent that some of them curse Abu Hanifa, and some of them pronounce takfeer upon him, (take him out of Islaam).

When al-hadaad sees any statement whether correct or false he says ‘this is heresy’, which makes one feel that this man is a hidden Takfeeri.

11- Pride and stubbornness leads to rejecting the truth, similar to the other extremists of the ahl-ul-bida’. So everything that the ahl-ul Madina put forward as a clarification of the deviances of al-Hadaad away from the Manhaj of the Salaf, and that he rejects the Manhaj of the Salaf; so by these actions of theirs, they are the worst of the Islaamic sects, they are the most evil in their behaviour and partisanship.

12- They used to ascribe themselves to Imaam Ahmad a lot, so when it was clarified to them the opposition of al-Hadaad for Imaam Ahmad’s stance towards the ahl ul bida’; they denied this and began accusing those who had ascribed this to Imaam Ahmad. Then al-Hadaad said : ‘If this is true about Imaam Ahmad, then verily we do not blindly follow him.’

The Hadaadeeyah do no love the truth nor do they seek it, rather they want fitnah and to tear apart the Salafeeyeen.

Along with their extremism, the Salafeeyoon see the connections that some of them have with the Hizbeeyeen and some of them have connections with the fusaaq (corrupt people), and at the same time they battle the Salafeeyeen, and show a hatred, which is very severe, and perhaps they are concealing a lot more evil, and Allaah knows best with what they plot.

So if Abul-Hasan clarifies for us, with clear evidences that those who accuse him of hadaadeeyah, are really they themselves who have these characteristics, then we will not leave off striving to condemning them with al-Hadaadeeyah, rather we will force them back, by writing about them and warning against them, and attach them to al-Hadaadeeyah with out any consideration.

And if Abul-Hasan is not capable of doing this, then it is upon him to repent to Allaah Azza wa Jal and proclaim his repentance publicly, other wise we will not leave off striving to support the other people and in making victorious the Manhaj as-Salafee which we are upon, and we will defend the Manhaj and we will defend them.

It is upon the truthful Salafeeyeen that they make them victorious and aid the Manhaj which they are following, and they should cut off from the one who oppressed them and has oppressed their Manhaj, and beware, beware that one of them should fall into that which al-Hadaadeeyah fell in to, or even falling in to some of what they fell in to, and this is the field of knowledge to be able to differentiate between the truthful and the liar, like Allaah Ta’ala said :

(( Alif, Laam Meem, do the people think that they will be left alone, because they say: we believe, and that they will not be tested. Indeed We tested those who were before them. Allaah will certainly make it known, of those who are truthful and those who are liars. ))

I ask Allaah the most Kareem, the Lord of the great ‘Arsh that He protects all the Salafeeyeen everywhere from falling into this trial, especially in the land of Yemen where the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam – has appeared, according to the Manhaj as-Salafee.

Written by

Rabee’ bin Hadi al-Madkhali

20 / 2 / 1423 AH

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.

Where Patience is Mentioned in the Qur’aan – Imam Ibn al Qayyim

by AbdurRahman.orgOctober 3, 2014October 13, 2014

Taken from the book : Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imam Ahmad – may Allaah have mercy upon him – said: ‘Allaah – Subhanahu – mentions Sabr (patience) in the Qur’aan in 90 places.’

And we will mention the different types of Ayaat where Sabr(patience) is mentioned, and Sabr is of many types:

1)The command of having patience. As in His saying:

((And endure patiently, for your patience is not but from Allah))[1]

((So wait patiently for the command of your Lord))[2]

2) The prohibition of what opposes patience. Like in His saying:

((And be in no haste about them (Unbelievers).))[3]

And His saying:

((So do not become weak, nor be sad))[4]

And His saying: ((And be not like the Companion of the Fish))[5] and in brief, having patience with everything He has prohibited, since it opposes patience, which He has commanded us to have.

3) Attaching success to patience. As in His saying:

((O you who believe! Endure and be more patient, and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah so that you may be successful.))[6]

So He attached success to all of these matters together.

4) Notification that the reward is multiplied for the patient ones, more than the other people.

Like His saying:

((These will be given their reward twice over, because of what they were patient with))[7]

And His saying:

((Only those who are patient shall receive their rewards in full, without reckoning))[8]

Sulayman bin al-Qasim said: ‘The reward for every action is known, except the reward for patience. Allaah Ta’ala said: ((Only those who are patient shall receive their rewards in full without reckoning)).[9] Then Sulayman said: ‘like a heavy rain fall.’

5) Linking patience with leadership in the Deen and with havingYaqeen (certainty), Allaah Ta’ala said:

((And We made from among them (children of Israel) leaders, giving guidance under Our command, when they were patient and used to believe in Our Ayaat.))[10]

So with patience and certainty, leadership is achieved in the religion.

6) Allaah makes them victorious, by Allaah – Subhanahu- being with them. He Ta’ala said: ((Surely, Allah is with those who are patient)).[11]

Abu ‘Alee ad-Daqaaq said: ‘The Sabiroon (patient ones) are victorious and have honour in both worlds, since they have been told that Allaah is with them.’

7) That Allaah Ta’ala has combined three matters for the Sabiroonwhich He did not gather for anyone other than them. They are that Allaah gives the Salaat upon them (i.e. those who are blessed & will be forgiven) from Himself, and gives them mercy from Himself, and He gives them guidance from Himself.

Allaah Ta’ala said:

((But give glad tidings to those who are patient. Who when afflicted with calamity say: “Truly! To Allaah we belong and to Him we shall return. “They are those on whom are the Salaawat (who are blessed and will be forgiven) from their Lord, and they are those who receive His Mercy, and it is they who are the guided ones.))[12]

Some of the Salaf said – the patient person is honoured according to the affliction that he has been given – ‘What is wrong with me that I am not patient, and indeed Allaah has promised me three characteristics for being patient, and every one of these characteristics is better than the world and everything in it.’

8) Allaah Subhanahu made Sabr as an aid and a tool, and He commanded us to take assistance with Sabr, and He said: ((And seek help in patience and prayer))[13] so whoever has no Sabr, has nothing to help him.

9) Allaah Subhanahu attached victory to patience and piety, Allaah Ta’ala said: ((Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having distinctive marks))[14] this is why the Prophet –sallAllaahu alayhi wa sallam– said: ‘and know that victory comes with patience.’[15]

10) Allaah Subhanahu made patience and piety a great form of protection from the deception of the enemy and his evil planning. So the slave does not request a form of protection greater than patience and piety. Allaah Ta’ala said: ((But if you remain patient and become pious, not the least harm will their cunning do to you))[16]

11) Allaah Subhanahu said that His Angels send their salaams upon those who have patience, in Paradise. Like He said:

((And the angels shall enter unto them from every gate saying: Salamun Alikum for what you were patient with! Excellent indeed is the final home.))[17]

12) That Allaah Subhanahu allows the patient people to punish the enemy for what they, the enemy, afflict upon them, and then Allaah swears, stressing an oath with utmost emphasis, that being patient is better for them.

So He says:

((And if you punish your enemy, then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for those who are patient.))[18]

So ponder over this oath which uses [some of the words, which show great emphasis in the Arabic language, (Translators note)] in the answer.

13) That Allaah Subhanahu has prepared forgiveness and a great reward for patience and good actions.

So He said : ((Except those who show patience and do righteous good deeds, for them is forgiveness and a great reward ))[19] and Allaah has exempted these patient ones, from those despised types of humans who are characterized with despair and disbelief when they are afflicted, and with delight and pride when they receive a blessing. There is no escape from this despised character except with patience and good actions, just like forgiveness and a great reward cannot be acquired except with patience and good actions.

14) That Allaah Subhanahu made Sabr for afflictions from the things He had determined, meaning that from those things that are determined are the most noble and the most honoured, and Allaah said :

((And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah))[20]

And Luqman said to his son: ((Enjoin what is good and forbid what is wrong, and bear with patience whatever befalls you. Verily, these are some of the important commandments ordered by Allaah with no exception))[21]

15) Allaah promised the believers victory and success. This is His word, which He told them previously and it is a beautiful word, and He informs them that they can only achieve this victory and success with patience.

Allaah Ta’ala said:

((And the fair word of your Lord was fulfilled for the children of Israel, because of their endurance))[22]

16) Allaah Subhanahu linked His love with patience and He made it for the patient.

He Ta’ala said:

((And many a Prophet fought (in Allaah’s way) and along with him (fought) large bands of religious learned men. But they never lost heart for that which befell them in Allaah’s way, nor did they weaken or degrade themselves. And Allaah loves those who are patient.))[23]

17) That Allaah Subhanahu informs us about a good characteristic and it is not attained except by the patient, and He mentions this in two places in His Book : in Soorat al-Qassas about the story of Qaroon, and those who were given knowledge said to those who wished they had what they had been given :

(( Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are patient))[24]

And in Soorat Ha-Mim Sajda, where the slave is commanded to repel evil with that which is better than it, so if he does this, then he will become closer with the one with whom he had enmity as if he was a close and beloved friend, then Allaah Ta’ala said:

((But none is granted such goodness except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter).))[25]

18) Allaah Subhanahu informs us that indeed those who benefit from His Ayaat, and He admonishes them with these Ayaat, are the patient and thankful people.

Allaah Ta’ala said: ((And indeed We sent Moses with Our Ayaat “Bring out your people from the darkness into light, and remind them of the Days of Allah.” Truly, in this there are signs for every patient, thankful person.))[26]

And Allaah Ta’ala said about Luqman:

((Do you not see the ships sail through the sea by the grace of Allah? That He may show you His signs? Verily in this are signs for every patient, grateful person.))[27]

And He Ta’ala said regarding the story of Saba:

((So We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are signs for every steadfast, grateful person.))[28]

And He Ta’ala said:

((And among His signs are the ships, in the sea, like mountains. If He Wills, He can cause the wind to cease, and then they would become motionless on the back (of the sea). Verily in this are signs for everyone who is patient and grateful.))[29]

So these are four places in the Qur’aan which indicate that those who benefit from the Ayaat of the Lord are the patient and thankful people.

19) That Allaah Ta’ala commended His slave Ayyoob with the best of praise due to his patience.

He Ta’ala said:

((Truly We found him patient. How excellent a slave! Verily, he was ever oft-turning in repentance (to Us)!)).[30]

So He called Ayyoob an excellent slave, by knowing that he was a patient person, and this indicates that the person who does not have patience when he is afflicted by trials is indeed a wretched slave.

20) Allaah Subhanahu gave a verdict of loss, as a general verdict about everyone who does not believe, and they are not from the people of Haqq (truth) and patience. This shows that no one benefits except the people upon the truth and with patience.

Allaah Ta’ala said: ((By ‘Al-Asr’ (the Time). Verily! Man is in loss. Except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another with patience.))[31]

This is why Shafiee said: ‘If all the people ponder over this Ayaah it would suffice them.’ This is why the perfection of a slave is in the perfection of his sustenance: the sustenance of knowledge and the sustenance of good actions, and they are Imaan and righteous actions. And just as the slave needs to perfect himself, he also needs to perfect others than himself, and that is done with advising with the truth and advising with patience, and the basis for this and its foundation and the trunk upon which it stands is indeed Sabr.

21) Allaah singled out the people of the right hand in that they are the people of patience and compassion. They are characterized as such due to their having these two characteristics, and that they advise others with these characteristics.

Allaah Ta’ala said:

((Then he became one of those who believed, and recommended one another to perseverance and patience, and also recommended one another to mercy and compassion. They are those on the Right Hand (the dwellers of Paradise).))[32]

This is restricted to the people of the right hand who have these two characteristics. People in comparison to these two characteristics are of four types: those who have these two characteristics are the best of these four types; the evilest type is the one who does not have any patience nor does he have any mercy; the type that follows next is he who has patience but no mercy; then after them is the fourth type who has mercy and compassion, but has no patience.

22) Allaah Subhanahu linked Sabr with the ‘Arkaan (pillars) of Islaam and with all the aspects of Imaan:

He linked patience with Salah (prayer), like in His saying:

((And seek help in patience and prayer))[33]

And He linked patience with general good deeds, like His saying:

((Except those who show patience and do righteous good deeds, for them is forgiveness and a great reward))[34]

And He linked it to piety. Like His saying: ((Verily, he who fears Allaah with obedience to Him and is patient. ))[35]

And He linked it to being thankful. Like His saying:

((Truly, in this there are signs for every patient, thankful person.))[36]

And He attached patience to the truth. Like His saying: ((And recommend one another to the truth and recommend one another with patience))[37]

And He linked it with mercy. Like His saying: ((And recommended one another to perseverance and patience, and also recommended one another to mercy and compassion))[38]

And He linked it with Yaqeen (certainty). Like His saying: ((When they were patient and used to believe in Our Ayaat))[39]

And He linked patience to truthfulness. Like in His saying: ((The men and women who are truthful, the men and women who are patient.))[40]

And He made patience as a reason for His love, and His closeness and His victory, and His help and His good reward. Just some of these characteristics are sufficient as a honour and a favour, and Allaah knows best.

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

[1] Nahl 16 : 127

[2] Tur 52:48

[3] Ahqaf 46: 35

[4] 3:139

[5] Qalaam 68:48

[6] 3: 200

[7] Qassas 28:54

[8] Zumar 39:10

[9] Zumar 39:10

[10] Sajda 32:24

[11] Anfaal 8:46

[12] 2: 155- 157

[13] 2 : 45

[14] 3 : 125

[15] Authentic – narrated by at-Tirmidhee

[16] 3: 120

[17] ar-raad 13:23- 24

[18] nahl 16:126

[19] Hud 11:11

[20] ash-Shura 42:43

[21] Luqman 31:17

[22] araaf 7:137

[23] 3 : 146

[24] al-Qasaas 28:80

[25] Fussilat 41:35

[26] Ibrahim 14:5

[27] Luqman 31:31

[28] Saba 34:19

[29] Shura 42:32- 33

[30] Saad 38:44

[31] Al-Asr

[32] Al-balad 90:17-18

[33] 2 : 45

[34] Hud 11:11

[35] Yusuf 12:90

[36] Ibrahim 14:5

[37] Asr 3

[38] Balad 90:17

[39] Sajda 32:24

[40] Ahzaab 33:35

Imaan is Patience and Gratitude – Imam Ibn al Qayyim

by AbdurRahman.orgOctober 3, 2014March 18, 2015

Taken from the book: Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imaan is of two halves; half is patience (Sabr) and half is being thankful (Shukr).

More than one from amongst the Salaf said: ‘Patience is half ofImaan.’

Abdullaah bin Masood – radi Allaahu anhu – said: ‘Imaan is of two halves: half is patience and half is gratitude.’
This is why Allaah – Subhanahu – combines patience and being thankful in His saying: <<Truly, in this there are signs for every patient, thankful person.>>[1]

As Allaah has mentioned in the verses of soorat Ha Mim ‘Ain Seen Qaaf 33, and soorat Saba 19, and in soorat Luqman 31. Indeed there are considerations which have been mentioned for these classifications of patience and gratitude:

The First Consideration:

That Imaan is a definition for all sayings, actions and intentions. And this is divided into two divisions: performing righteous actions and leaving prohibitions; so doing an action is obedience to Allaah and that is the reality of Shukr. Leaving a prohibition is being patient in keeping away from sins, and all of the Deen is about these two aspects: doing that what you have been commanded to do, and leaving what you have been commanded to leave.

The Second Consideration:

That Imaan is built upon two pillars: Yaqeen (certainty), and Sabr(patience). They are two pillars that are mentioned in His Ta’ala’s saying:

<<And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat>>[2]

So with Yaqeen, the reality of commands and prohibitions is known, and the reality of reward and punishment is also known. With patience commands are carried out, and patience also stops a person from doing that which he has been prohibited from. He will not achieve true faith in fulfilling commands and keeping away from prohibitions, knowing these commands and prohibitions are from Allaah, nor will he achieve true faith of reward and punishment, except with Yaqeen (certainty).

It is not possible for the slave to remain steadfast upon carrying out commands, and stopping oneself from prohibitions except with patience, therefore patience becomes half of Imaan, and the second half of Imaan is being thankful, by carrying out what he has been commanded with, and leaving that which he has been prohibited from.

The Third Consideration:

Imaan is sayings and actions. Sayings of the heart, and sayings of the tongue. Actions of the heart, and actions of the limbs.

The explanation of this is: whoever knows Allaah with his heart, and does not affirm it with his tongue then he cannot be a believer.

As Allaah said concerning the people of Pharaoh:

<< And they belied the Ayaat, wrongfully and arrogantly, though they themselves were convinced thereof [i.e. those (Ayaat) are from Allaah] >>[3]

And like wise, Allaah said concerning the people of ‘Aad and the people of Salih :

<<And ‘Ad and Thamûd (people)! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the Right Path, though they were intelligent. >>[4]

And Musa said to Pharaoh:

(( Musa said: “Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear evidences ))[5].

So these people achieved the sayings of the heart: which are al-Ma’rifah (knowing) and ‘ilm (knowledge), but despite this they were not regarded as believers. Also, the person who says with his tongue that which is not in his heart is not regarded as a believer, but rather he is regarded as being from the hypocrites.

Also, the one who knows with his heart and affirms it with his tongue is not regarded as a believer with just that, until he performs actions of the heart from love and hate, friendship and hostility; so he loves for Allaah and His Messenger, and he has loyalty to the‘Aawliyah (friends) of Allaah and he shows enmity to the enemies of Allaah, and he submits his heart to Allaah Alone. Submitting oneself to following His Messenger and obedience to Him (Allaah), and adhering to His Sharia’ externally and internally, and if he does this, it is not sufficient for him to have complete Imaan until he does that what he has been commanded with.

So these four ‘Arkaan (pillars) are the ‘Arkaan of Imaan upon whichImaan is built, and it is: going back to knowledge and action, and abstaining from that which is prohibited, which is also regarded as action. Both knowledge and action cannot be achieved except with patience, so Imaan becomes two halves: one of which is patience, and the other which is the result of this patience, is knowledge and action.

The Fourth Consideration:

The soul has two forces: a driving force, and a restraining force, and the soul is always going back and forth between the rules of these two forces; driven towards that which it loves, and abstaining from that which it dislikes. The whole of the Deen is based upon, motivating oneself and abstaining. Motivation towards obedience, and abstention from sinning against Allaah. It is not possible to achieve any of these except by patience

The Fifth Consideration:

The whole of the Deen is hope and fear, so the believer is one who has hope and fear. Allaah Ta’ala said: <<Verily, they used to hasten on to do good deeds, and they used to call on us in hope and in fear>>[6]

And in the supplication at the time of going to sleep, which Bukhari narrated in his ‘Saheeh’: ‘O Allaah, indeed I have submitted my self to You, and directed my face towards You, and entrusted my matters to You.’

So you will never find a believer except that he is one who has hope and fear. Hope and fear are not established except on the stalk of patience, so fear encourages him to be patience and hope steers him towards being thankful.

The Sixth Consideration:

That everything that a slave is exposed to in this world, does not exclude that which will benefit him in this world and in the Hereafter, or that which will harm him in this world and in the Hereafter, or that which will benefit him in one of these two places, and harm him in the other. The noblest types of action that a person does are those that benefit him in the Hereafter, and he leaves the other world and leaves that which will harm him in it, and this is the reality of Imaan. Hence the action that benefits him isShukr (thankfulness), and leaving that which harms him is patience.

The Seventh Consideration:

That a slave cannot separate himself from an action that he does, nor a prohibition that he leaves, and destiny overtakes him. He has an obligation of three things, patience and thankfulness. So fulfilling that which you have been commanded to do is Shukr (thankfulness) and leaving prohibitions and being patient with your destiny, is patience.

The Eighth Consideration:

Indeed the slave consists of two aspects which call him: an invitation that calls him to the Duniya and its worldly desires and delights. And an invitation that calls him to Allaah and the Hereafter, and that which has been prepared in it for the ‘Aawliyahof Allaah from amongst its everlasting blessings.

So the rebel of worldly passions and desires is Sabr, and that which responds to Allaah and the Hereafter is Shukr.

The Ninth Consideration:

The Deen revolves around two fundamental principles: determination and perseverance. These are two principles which are mentioned in the hadeeth which has been narrated by Ahmad and an-Nisaee on the authority of the Prophet –sallAllaahu alayhi wa sallam– ‘O Allaah verily I ask of You perseverance in my affairs, and determination in conduct.[7]
The foundation of Shukr is the correctness of resolve, and the foundation of Sabr is the force of perseverance, so when a slave is supported with determination and perseverance, then he has indeed been supported with assistance and capability.

The Tenth Consideration:

Indeed the Deen is built upon two foundations: Truth and patience, and both are mentioned in the saying of Allaah Ta’ala:

<<And they advise one another to the truth, and recommend one another with patience.>>[8]

So what it is required of the slave is to do actions truthfully with in himself, and implementing them amongst the people.

And this is the reality of Shukr, which is not possible for the slave unless he is patient upon it, and in doing that Sabr becomes half ofImaan.

And Allaah –Subhanahu Ta’ala- knows best.

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

[1] Ibrahim 14:5

[2] Sooratul as-Sajda 24

[3] Sooratul Naml 14

[4] Sooratul Ankaboot 38

[5] Sooratul Isra 102

[6] Sooratul Anbiyya 90

[7] As-Saheehah 3228 – Shaykh Albaani

[8] Sooratul Asr 3

Seeking Assistance from the Dead : Aqeedah of the Grave worshipping Soofis

by AbdurRahman.orgOctober 3, 2014October 13, 2014

The difference between the ‘Aqeedah of the Salaf as-Salih and the‘Aqeedah of the grave worshipping Soofis

Compiled by Abbas Raheem
Translated by Abbas Abu Yahya

The grave worshipping Soofis promote matters of Shirk and innovation by way of the media, and from those matters is Isteegatha(seeking closeness to Allaah) from the dead of the Prophets, and the righteous people. This is a refutation against their falsehood and their trickery of the worshippers by mentioning what is ambiguous from the texts of Islaam, and using weak hadeeth and narrations, and their own understanding of the authentic hadeeth other than the understanding of the Salaf as-Salih. This refutation also contains the position of the Salaf as-Salih regarding this issue, according to the‘Aqeedah of the Salaf as-Salih, and all capability is from Allaah.

Isteegatha linguistically means requesting aid and victory.

The Sharia’ definition: There is no difference with the linguistic meaning, since it means requesting help and relief from distress.

And Isteegatha is a type of Dua’(supplication), and Dua’ is worship, as has been mentioned in the hadeeth of an-Numaan bin Basheer who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said : ‘Dua’ is worship.’ Narrated by Ahmad and Tirmidhee and he said the hadeeth was hasan saheeh.

From the principles of the Sharia’ is that all worship, whether apparent or internal, is prohibited until there is an evidence from theSharia’ that makes the action permissible.

Once this is understood, then know – may Allaah have mercy upon you, and may He direct you to His obedience – that makingIsteegatha from the people is divided into two sections according to the Salaf:

The first : The Isteegatha which is permissible : and that is seeking assistance in the time of need from a living person, with that which he has the ability to help with, without having to lower oneself to that person, or with humiliation in any form, or having submission in the same way that you ask from Allaah Ta’ala.

From amongst the evidences that show the permissibility of this type of Isteegatha is:

a) The saying of Allaah Ta’ala regarding the story of Musa – alayhi as-sallam – : <<The man from his (own) party asked him for help against his foe>>

b) The saying of Allaah Ta’ala: <<Help one another in goodness and piety, and do not help one another in sin and transgression.>>

The Second: The Isteegatha which is prohibited, is of two types:

a) Seeking assistance from living people with that which only AllaahTa’ala has the ability to help with, and there is agreement amongst the scholars, that this is prohibited.

And from amongst the evidences for this issue, is the saying of Allaah Ta’ala: <<And invoke not besides Allaah, any that will neither profit you, nor hurt you…..>>

b) Making Isteegatha with the dead, from the Prophets or the righteous people.

And from the proofs of this prohibition is the following:

1) The saying of Allaah Ta’ala: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me. So let them obey Me and believe in Me, so that they may be led aright. >>

So ponder – may Allaah look after you – about when the Messenger of Allaah –sallAllaahu alayhi wa sallam– was faced with questions, and the answer would come from Allaah Ta’ala, and Allaah Ta’ala would make the Messenger of Allaah –sallAllaahu alayhi wa sallam– an intermediary to convey the answer, so Allaah would say to him : <<Say….>> meaning O Muhammad tell them. The following are examples of that:

1) The saying of Allaah Ta’ala: <<They ask you about the new moons. Say: these are signs to mark fixed periods of time for mankind and for the pilgrimage. >> 2:186

2) The saying of Allaah Ta’ala : <<They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islaamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allaah is to prevent mankind from following the Way of Allaah, to disbelieve in Him,>> 2:217

3) The saying of Allaah Ta’ala: <<They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: ‘In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.’ >> 2:219

4) The saying of Allaah Ta’ala: <<They ask you what they should spend. Say : whatever you spend of good>> 2 : 215

5) The saying of Allaah Ta’ala: <<They ask you for a legal verdict. Say: ‘Allaah directs (thus) about AlKalâlah (those who leave neither descendants nor ascendants as heirs) >>

6) The saying of Allaah Ta’ala: <<They ask you what is lawful for them as food. Say : lawful unto you are all kinds of halaal food. >> 5:4

7) The saying of Allaah Ta’ala: <<They ask you about the Hour (Day of Resurrection): ‘When will be its appointed time?’ Say: ‘The knowledge thereof is with my Lord (Alone). >>

8) The saying of Allaah Ta’ala: <<They ask you about the spoils of war. Say: the spoils of war are for Allaah and the Messenger>> 8: 1

So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– was an intermediary to convey the message directed to him from Allaah Ta’ala by His saying : <<Say…>>, except in the issue of Dua’. Indeed AllaahTa’ala did not make the Messenger –sallAllaahu alayhi wa sallam– an intermediary for Dua’, but Allaah Ta’ala Himself undertakes the answering of theDua’ directly without saying: <<Say…>>

When the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked: ‘O Messenger of Allaah, is our Lord close so we can have intimate discourse with Him, or is He far, so that we have to call in a loud voice?’ Then Allaah revealed: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.>>

Narrated by Abdullaah bin Ahmad bin Hanbal in his book ‘Kitab as-Sunnah’1/ 277 and Ibn Hibban in his book ‘ath-Thiqaat’8/436, and at-Tabari mentioned it as a reason for the revelation of the Ayaah in his Tafseer book 2/158, and Ibn Katheer in his Tafseer book 1/219, and Qurtubi in his Tafseer book 2/308, and he mentioned it as a reason for it being revealed, on the authority of Hasan al-Basari – may Allaah have mercy upon him.

And this is a divine indication that Allaah does not love that, nor is a slave in need of intermediaries or intercessors when he supplicates to his Lord Azza wa Jaal, rather he supplicates to Allaah directly and the saying of Allaah Ta’ala <<So let them obey Me >> means : that they supplicate to Me.

2) The saying of Allaah Ta’ala: <<Say O Muhammad: I do not possess anything for myself that will benefit me nor harm me.>>

so indeed this Ayaah clearly explains that he (the Messenger of Allaah) does not control for himself that which will benefit him nor that which will harm him, so how can he possess that for anyone else.

And what confirms this point is the saying of the Messenger of Allaah –sallAllaahu alayhi wa sallam– : ‘O Fatima daughter of Muhammad, O Safiya, daughter of AbdulMuttalib, O tribe of AbdulMuttalib, I do not possess anything for you from Allaah, but ask me whatever you want from my wealth.’ Narrated by Muslim.

3) The saying of Allaah Ta’ala: <<Say (O Muhammad): ‘Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), ‘Uzair (Ezra), etc.]. They have neither the power to remove adversity from you nor even to shift it from you to another person.’ >>

Some of the Salaf said that this Ayaah was revealed about groups of people who used to supplicate to al-Azeez, the Messiah and the angels.

So if a person says that those people used to worship them (angels, prophets etc.) and not worship Allaah, but as for us then we don’t worship them, rather, we take them as intermediaries and intercessors with Allaah !!

Then the answer to them is: This statement of yours, is like the statement of the Mushrikeen at the time of the Messenger –sallAllaahu alayhi wa sallam.

The saying of Allaah Ta’ala: <<We do not worship them except that they bring us closer to Allaah>> and in spite of what they said, their claim was not accepted, nor did it benefit them, and the Messenger of Allaah fought against them.

4) A fundamental principle is that the dead are not like the living, Allaah Ta’ala says: <<The living and the dead are not the same>> fundamentally the dead do not hear the living.

Allaah Ta’ala said: <<And you do not make those in the graves to hear.>> except where the evidence shows exceptions to this principle, and here are some examples:

a) When the Messenger –sallAllaahu alayhi wa sallam– spoke to the dead of theMushrikeen after the battle of Badr, while they were in the well before they were buried.

And about this Ibn Qudamah al-Maqdasee – may Allaah have mercy upon him – said: ‘and this was a miracle of the Prophet –sallAllaahu alayhi wa sallam– and a matter that was specific to him, so you cannot use for anyone other than him.’ Taken from ‘Kitaab al-Mughnee’10/63.

b) The dead hear the footsteps of his companions.

c) The soul of the Messenger of Allaah –sallAllaahu alayhi wa sallam– is returned to him so that the angels can convey to him the Sallam of anyone who sends Sallam upon him.

d) When the dead person hears the Sallam of the one who sendsSallam to him at his grave. This is according to those who authenticate this hadeeth.

There is no evidence to show that the dead person hears the living person who asks of him and makes a request from him, and if there is no evidence for this then the principle is that the issue remains as it is, that the dead cannot hear the living.

And the fundamental principle is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is human, and the origin regarding the issue of death, is that he is like the rest of mankind. Allaah Ta’ala says: <<Indeed you will die, and indeed they will die>> except for what the evidence exempts, that the earth does not eat up his body and that his soul is returned to him in the grave to receive the Sallam of the one who sends Sallam to him, and that the actions of his Ummahare presented to him, and this is according to those who authenticate the hadeeth.

Since the dead not being able to hear the living has been established about the leader of the sons of Adam – alayhi as-Sallam – then this more readily applies to other than the Prophet –sallAllaahu alayhi wa sallam. If this is established that the Prophets do not hear the question of the one asking the question, then ponder over the saying of Allaah Ta’ala: <<And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?>>

5 – The saying of Allaah Ta’ala: <<So when you have finished, then stand up for Allaah’s worship. And to your Lord turn all your invocations>> and He did not say ‘Turn your invocations to the Prophets and the righteous people.’

Imaam at-Tabaree, may Allaah have mercy upon him, said, ‘The saying of Allaah Ta’ala: <<And to your Lord turn all your invocations>> Allaah mentions is : O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their associates. The people of Tafseer have also said similar to what we have just mentioned.

Taken from the book Tafseer at-Tabaree 30 / 237.

6 – Indeed what the Companions – radi Allaahu anhum – knew and understood is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was not made as someone from who aid was sought after his death nor was he taken as an intermediary, and this is confirmed by what has been narrated by al-Bukhari 1 / 342 and others have also narrated this.

On the authority of Anas – radi Allaahu anhu – and then on the authority of Umar bin al-Khattab – radi Allaahu anhu – if there was a drought, he would request rain by asking al-Abbas bin AbdulMuttalib, and he would say : ‘O Allaah indeed we used to come closer to You (makeTawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So, if you dear brother, dear reader, being unbiased, ponder that Umar and the senior Companions did not regard the permissibility of (Tawassul) coming closer to Allaah nor seeking assistance with the Prophet –sallAllaahu alayhi wa sallam– after his death, compared to when he was alive, in fact in their request for rain they used to make Tawassul with the Prophet –sallAllaahu alayhi wa sallam, but after he passed away they did not make Tawassul with him. Indeed Umar – radi Allaahu anhu – said in his authentic, well-known and established supplication, agreed upon by the people of knowledge, which was said in the presence of theMuhajiroon and the Ansaar in the famous year of the Great Drought. When the drought became severe and the people requested rain, he said : ‘O Allaah we used to, if we suffered from a drought, we used to make Tawassul with Your Prophet, and You used to give us rain, and now we make Tawassul to You with his uncle, so give us rain , and they were given rain.’

This well known supplication was accepted by all the Companions, not one of them denied it. This is one of the clearest examples of (Ijma’Sakootee) silent agreement.

Therefore, if Tawassul with the Prophet –sallAllaahu alayhi wa sallam– after his death was like the Tawassul during his lifetime, they would have said, why are we making Tawassul with al-Abbas while we don’t make it with the Prophet –sallAllaahu alayhi wa sallam, who is the best and greatest of creation with Allaah? Since not one of them said this, then this shows us that they knew Tawassul was only during the lifetime of the Prophet , and after his passing away, Tawassul is with the Dua’ of the righteous living people.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– did not order any one of his Companions. if they had a need or were afflicted with a problem, that they turn to him and they seek assistance from him after his death. In fact the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to Ibn Abbas – radi Allaahu anhu – : ‘If you ask of anyone, then ask Allaah, and if you seek help, then seek help from Allaah.’

Narrated by at-Tirmidhee and he said the hadeeth is hasan saheeh.

And there is other evidence which shows that Isteegatha with the dead from the Prophets and the righteous people is not allowed according to Islaam.

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.

Taken from sahab.net