The prohibition of praying to graves, upon them and in the graveyard – Shaykh Muqbil

Chapter 11 – The prohibition of praying to graves, upon them and in the graveyard

1 – On the authority of Abdullaah bin Umasr on the authority of the Prophet – sallAllaahu alayhi wa sallam – where he said:

Pray some of your prayers in your houses, and do not take them as graves.’

Narrated by Bukhaaree (v.2 p.75) & Muslim (v.6 p.68)

2- On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Do not make your houses into graveyards, verily Shaytaan runs away from the house in which Soorah alBaqarah is recited.’

Narrated by Muslim (v.6 p.568)

What is deduced from these two hadeeth, is that the Prophet – sallAllaahu alayhi wa sallam – ordered that some of the optional prayers should be prayed in homes, and prayer is not kept away from homes, as it is kept away from the graveyards.

3 – On the authority of Abu Murthid al-Ghanawee who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Do not sit on graves and do not pray towards them.’

Narrated by Muslim (v.7 p.38) Abu Dawood (v.3 p. 210), Tirmidhee (v.2 p. 154) Nisaee (v.2 p.53)

4- On the authority of Abu Sa’eed al-Khudree -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘The whole earth is a place in which to pray except for graveyards and bathing places.’

Narrated by Abu Dawood (v.1 p.184), Tirmidhee (v.2 p.263) Ibn Majah (v.1 p.246) Ahmad (v.3 p.83) by way of Muhammad bin Ishaaq on the authority of ‘Amr bin Yahya bin ‘Imarrah on the authority of his father on the authority of Abu Sa’eed.

Also by way of Hamad bin Salmah on the authority of ‘Amr bin Yahya on the authority of his father. Also as narrated from ath-Thawaree in a Mursalan form.

Also (p.96) by way of AbdulWahid bin Ziyad on the authority of the ‘Amr bin Yahya in a Mosoolun form. It was narrated by Ibn Hibban in his Saheeh, likewise in ‘Muwaarid athaaman’ (p.104) & Hakim (v.1 p.251) and he said it fulfilled the conditions of Bukhaaree & Muslim and ad-Dhahabi agreed with him.

Shaykh ul-Islaam ibn Taymeeyah said in ‘Iqtida as-Siraat al-Mustaqeem’: ‘Narrated by Ahmad and Abu Dawood, Tirmidhee, Ibn Majah and Bazzar and other than them, with good chains of narrations and whoever speaks against this hadeeth has not gathered all its chains.’

5- On the authority of Abu Huraira -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Do not make your houses into graves, do not make my grave as a place of Eid (i.e. regularly visited), and send your prayers upon me, since your prayers reach me from wherever you are.’

Narrated by Abu Dawood and Ahmad (v.8 p.155) from the ‘Tarteeb of al-Musnad’.

Shaykh ul-Islaam – may Allaah have mercy on him – said in ‘Iqtida as-Siraat ul Mustaqeem’ (p.321): ‘This chain is Hasan.’ then he mentioned what was said regarding one of the narrators, Abdullaah bin Nafa’ asSaaigh, and he mentioned its supporting narrations.

6- On the authority of Abdullaah bin ‘Amr -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – ‘Prohibited praying in a graveyard.’ Narrated by Ibn Hibban as is mentioned in ‘muwaarid athaaman’ (p. 105).

7- On the authority of Anas -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam -‘prohibited praying to graves.’ and in another wording: ‘He prohibited praying between graves.’

Narrated by lbn Hibban as in ‘Muwaarid’ (p.105), and al Haythamee said in ‘Mua’jam al-zawaid’ (v.2 p.27): narrated by Bazaar, and its narrators are the narrators of the saheeh

8- On the authority of ‘Amroo bin Dinaar who was asked about praying between graves – who said, ‘It was mentioned to me that the Prophet – sallAllaahu alayhi wa sallam – said:

‘Banu Israeel took the graves of their Prophets as places of prayer due to that Allaah Ta’ala cursed them.’

Narrated by Abdur Razzaq (v.1 p.407) and it is a mursal hadeeth (not attributed to the Prophet – sallAllaahu alayhi wa sallam.)

9- On the authority of Abu Sa’eed the freed slave al-Mahree who said that the Messenger of Allaah said:

‘Do not take my house as a place of Eid, nor your houses as graves and send your prayers upon me wherever you are, verily your prayers reach me.’

Hadeeth mursal narrated by Sa’eed bin Mansoor, as is mentioned in ‘Iqtida Siraat ul-Mustaqeem’ (p.322)

Therefore, what is exempted from the prohibition of praying in a graveyard is the funeral prayer, due to the ahadeeth which were mentioned about it:

1- On the authority of Ibn Abbas -radiAllaah anhu – that –

the Messenger of Allaah – sallAllaahu alayhi wa sallam – passed by a grave where someone was buried just that night and he said; ‘when was this person buried?’

They said; ‘last night.’
He said: ‘Why did you not inform me?’
They said: ‘He was buried in the dark of the night, and we disliked to wake you up.’

So the Messenger – sallAllaahu alayhi wa sallam — stood for the funeral prayer and we stood in a row behind him.

Ibn Abbas said: ‘and I was among them, and we prayed over him.’

Narrated by Bukhaaree (v.3 p.433), Muslim (v.6 p.24 & p.25), and Ahmad (v.7 p.226) with the tarteeb of Sa’aatee.

2- On the authority of Abu Huraira -radiAllaah anhu – that –

A black man or woman used to live in the masjid, and he died. The Prophet – sallAllaahu alayhi wa sallam -did not know about his death.

So that day the Messenger – sallAllaahu alayhi wa sallam -mentioned him and said: ‘What happened to that person?’
They said: ‘He died O Messenger of Allaah.’
He said: Why did you not inform me?
They said: Surely he was such and such, such is his story, and they belittled his matter.

The Messenger – sallAllaahu alayhi wa sallam – said: Show me where his grave is.’ He came to his grave and prayed over him.

Narrated by Bukhaaree (v.3 p.448) and Muslim (v.6 p.25, 26), Ahmad (v.7 p.223, 224) from the tarteeb of Musnad

3- On the authority of Anas bin Malik -radiAllaah anhu –

A black man used to clean the masjid and he died, he was buried during the night, and when the Prophet – sallAllaahu alayhi wa sallam – came, he was informed about him. He said: ‘Go to his grave.’

So they went to his grave and he said: ‘Certainly these graves are full of darkness for the inhabitants, and indeed Allaah Azza wa Jaal illuminates them by my prayer over them.’

When he came to the grave and prayed over it, a man from the Ansaar said: ‘O Messenger of Allaah! Indeed my brother died and he was not prayed over.’

He asked: ‘Where is his grave?’

So he told him, and the Messenger of Allaah went with the Ansaar.

Narrated by Ahmad (v.7 p.225), Sa’atee mentions in his Takhreej: narrated by al-Bayhaaqi, ibn Mundah and Abu Dawood at-Tayalisee and al-Haythamee mentioned with his wording and said: a part of it is in asSaheeh, it is narrated by Ahmad and its narrators are the narrators of As-Saheeh.

4- Also on the authority of Anas that –

the Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed for the woman at her grave, who had been already buried.

Narrated by Ahmad (v.7) from tarteeb of al-Musnad, as-Sa’atee mentions: narrated by al-Bazzar and alBayhaqi and narrated by Muslim also by way of Shobah with a chain of the hadeeth from that chapter; concise, with the wording that the Prophet – sallAllaahu alayhi wa sallam -prayed at a grave.

What is apparent is that the grave is of the woman who used to live in the masjid. This is what is generally understood although another meaning is possible. Allaah Subhana wa Ta’ala knows best.

5 – On the authority of Yazeed bin Thaabit -radiAllaah anhu – who said:

We went out with the Messenger of Allaah – sallAllaahu alayhi wa sallam – and when we reached al-Baqee (the graveyard). He came across a new grave. He questioned us about it, so it was said it was such and such woman, and he knew her.

He said: ‘Why didn’t you inform me about her.’

They said: ‘O Messenger of Allaah you were sleeping and fasting, we disliked to wake you up.’

He said: ‘Don’t do that. There is none amongst you who dies and I am here amongst you, except that you should inform me about that person. Verily my prayer over him is mercy for him.

Yazeed said; then he came to the grave and we made rows behind him, he prayed the funeral prayer over it with four Takbirs.

Narrated by Ahmad (v.7 p.225) from the Tarteeb of al-Musnad. Sa’atee mentions: it was narrated by anNisa’ee, al-Bayhaqee and its Sanad is good.

Imaam a-Bayhaqee – may Allaah have mercy on him – said: (v.4 p.48): We were informed by Abu Abdullaah al-Hafidh and Abu Sa’eed bin Abee ‘Amr who both said: Abul-Abbas Muhammad bin Yaqoob narrated to us that ar-Rabia’bin Sulaiman narrated to us that Bashr bin Bakr narrated to us that al-Awaz’aee narrated to me that Ibn Shihab informed me on the authority of Abee Umamah bin Sahl ibn Haneef al-Ansaari that some of the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – informed him that –

the Messenger of Allaah used to visit the poor, sick Muslims and those who were weak. He would follow their funerals, and no one used to pray over them except the Messenger. There was a poor woman from the people of al-Awaali (a place in Madinah) whose sickness lasted a long time. The Messenger of Allaah – sallAllaahu alayhi wa sallam -used to ask her neighbours about her, from those who used to visit her. He would order them that they should not bury her if anything happened to her, so that he could pray over her.

The woman died that night. So, they carried her and brought her with the funeral bier – or he mentioned the place of the funeral prayer – in the masjid of the Messenger of Allaah – sallAllaahu alayhi wa sallam -so that the Messenger of Allaah could pray over her as he had ordered them. However, they found that he had gone to sleep after the Isha prayer, and they disliked waking him from his sleep. They prayed over her, took her and buried her.

In the morning the Messenger of Allaah – sallAllaahu alayhi wa sallam -asked about her from her neighbours who came to visit him. They informed him about her and that they disliked to wake the Messenger of Allaah – sallAllaahu alayhi wa sallam – for her.

The Messenger of Allaah – sallAllaahu alayhi wa sallam — said to them: ‘Why didn’t you do it? Let’s go.’

So, they went with the Messenger of Allaah – sallAllaahu alayhi wa sallam – until they reached her grave. They arranged themselves in rows behind the Messenger of Allaah – sallAllaahu alayhi wa sallam – as they would arrange themselves in rows for the funeral prayer. The Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed over her, and said four takbeers just like he would say the takbeer for the funeral prayer.

This hadeeth is authentic.

Now, our noble Shaykh AbdulGhaffar al-Hindi – may Allaah preserve him – mentioned during the debate, that he required me to discuss the saying of Allaah Azza Wa Jal: << Then those who won their point said: “We verily shall build a place of worship over them.” >>

Since it is from the greatest doubts of the Qubooreeyeen (grave worshippers). I responded to his request – may Allaah preserve him – after the debate had ended, and I wrote the following:

The Qubooreeyeen have a doubt, and it is regarding the saying of Allaah Ta’ala << then those who won their point said: “We verily shall build a place of worship over them.” >>

They say: building masajid on graves was permitted in the Sharia’ for those before us, and it is also permissible for us now, as long as there is no abrogation.

The reply to this doubt is from the following angles:

Firstly: this action was the action of the people of the companions of the cave. The companions of the cave said, describing this nation: <<These, our people, have taken for worship gods other than Him (Allaah) >> Therefore whoever claims that the people of the companions of the cave accepted Islaam after the people of the cave isolated themselves, then he has certainly relied upon the stories of Banu Israeel.

From the evidences showing that their people remained upon their disbelief is the saying of Allaah Ta’ala: << And thus We made their case known to the people, that they might know that the Promise of Allaah is true, and that there can be no doubt about the Hour >>

He who does not know that the promise of Allaah is true and that there is no doubting the final Hour, then he is not a Muslim.

Secondly if we accept, for the sake of argument, that they were Muslims, then where do we find in their Sharia’ that building masajid on graves was permissible for them?

Is it not possible that they arrived at an understanding and were mistaken? Thirdly if we accept for the sake of argument that it has been permitted in the Sharia’ for those before us, then now it has been abrogated with our Sharia’.

The Ahadeeth are Mutaawatir (recurring chains) from the Messenger of Allaah – sallAllaahu alayhi wa sallam -which prohibit the taking of the graves as places of worship. The curse of the Prophet – sallAllaahu alayhi wa sallam -is upon the one who does this, as is mentioned in Bukharee and Muslim from the hadeeth of ‘Aeysha -radiAllaah anha.

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.

Posted from: The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil – Translated by Abbas Abu Yahya

Advice for Solidarity – Shaykh Rabee bin Hadi al-Madkhali

The Imam Allaama Shaykh Rabee bin Hadi al-Madkhali -hafidhullaah- said:

‘We advise the Salafis to have harmony/solidarity and to adhere to the Book of Allaah and the Sunnah of the Messenger -sallAllaahu alayhi wa sallam.

To have brotherhood upon what is contained in the Book of Allaah and the Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam of Aqeedah, worship and actions.

Having brotherhood for the sake of Allaah Azza wa Jal and to have Eemaan in these principles and these foundations and to love each other for the sake of Allaah Azza wa Jal.

If a person makes a mistake whether it is a minor one or a major one, advice is given with wisdom and good admonition.

There are people who make a claim of Salafeeyah, they are hard and forceful with falsehood, with slander and oppression. They are harsh and hard when being harsh is not required and they have no wisdom whatsoever, nor mercy or any of these things!

With sadness some people accuse the established Salafis with this exaggeration! This is extreme oppression.

I swear by Allaah we wage war against this harshness, the harshness of the Khawarij, we criticize these people who are extreme and delve too deeply and also the harsh ones.

We criticize those who water-down, belittle and wage war against the principles of Islaam who originate, derive and produce false, unintelligent principles and statements to protect the people of Bida.

We criticize this extremist and we call to the straight path and to that what the Salaf as-Salih were upon of beliefs, actions and manners.

So these are extremists in watering-down, belittling and warring against the principles of Islam and the others are extremists in declaring people innovators and making Takfeer of people, so both of these types deviate from the straight path.

Allaah ordered us to have moderation and justice and to be steadfast upon the straight path.’

[Taken from ‘Nafhaat al-Huda wal-Eemaan min majalis al-Quraan p.22-23]

Translated by Abbas Abu Yahya ,
Miraath al-Anbiyya, Miraathpubs.net

Requesting Forgiveness from the Prophet صلى الله عليه و سلم ? – Abbas Abu Yahya

هـل نـسـتـغـفـر النبي؟

Translated & Compiled By Abbas Abu Yahya

What has been said about the Ayaah:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

1 – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘From the people there are those who interpret the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]

They say : ‘If we seek forgiveness from the Messenger after his death then we are of the status of those who sought forgiveness from amongst the Companions.’  However, with this statement they oppose the Ijmaa (consensus) of the Companions and those who succeeded them with goodness and the rest of the Muslims, since not a single one of them sought from the Prophet –sallAllaahu alayhi wa sallam– after his death that he intercede for them. Nor did they ask him anything and not a single one of the Imams mentioned this in their books.’

[Majmoo al-Fatawa 1/190]

2 – Shaykh Allaama Saddeeq Hasan Khan (d. 1307 A.H.) said about this Ayaah :

‘This ‘visiting/coming to the Prophet’ is specific to his  –sallAllaahu alayhi wa sallam–  life time, and this does not mean that ‘this visiting /coming to’ is to  the enlightened place where he is buried after his death  –sallAllaahu alayhi wa sallam.  What indicates to this is what is mentioned in this Ayaah, as is affirmed in the book: ‘Saarim al-Munky’. This is why none from the Salaf of the Ummahand their Imams, not from  the Companions, Successors, nor from those who followed them in goodness ever took this extreme possibility [of seeking forgiveness from the Prophet –sallAllaahu alayhi wa sallam– after his death.]

[Fath al-Bayan fee Maqasid al-Qur’aan 2/315]

3 – Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr said:

‘As for the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then this Ayaah is in regard to the Munafiqeen, this becomes clear from what preceded this Ayaah and what came after it. ‘Coming to’ the Prophet  –sallAllaahu alayhi wa sallam– is specific to, in his lifetime. What is established in ‘Saheeh al-Bukhari’ from the Hadeeth of ‘Aeysha –Radhi Allaahu anha–that when she said: ‘O my head is hurting!’ The Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her:

ذَاكِ لَوْ كَانَ وَأَنَا حَىٌّ، فَأَسْتَغْفِرُ لَكِ، وَأَدْعُو لَكِ

‘If you die and I am alive then I will seek forgiveness for you and I will pray for you. . . ‘

If the Prophet –sallAllaahu alayhi wa sallam– was to seek forgiveness for anyone after his death then there would not have been a difference between him dying before her or her dying before him. Some of the people of Bida’ claim that which is much more than that, which is that the Prophet  –sallAllaahu alayhi wa sallam– brought his hand out of the grave and shook hands with one of the followers of the people of Bida’. What clearly invalidates this, is that the likes of this never occurred for the Companions –Radhi Allaahu anhum– and they are the best of this Ummah.  The Prophet  –sallAllaahu alayhi wa sallam– said :

أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ

‘I am the leader of the son of Adam on the Day of Judgement and I am the first for whom the grave will be opened and I am the first to intercede and the first to be interceded.’ [Muslim] And this opening of the grave will be when the resurrection takes place. Allaah Ta’ala said :

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

<< Then (again), surely, you will be resurrected on the Day of Resurrection. >>[al-Muminun : 16]

[Butlaan Qisatay by AbdurRahmaan al-Umaysaan p.179-180]

Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr also said:

‘As for the saying of Allaah -Tabarak wa Ta’ala:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then the intent is not approaching his grave  –sallAllaahu alayhi wa sallam– after his death, but rather the intent is come to him during his lifetime  –sallAllaahu alayhi wa sallam– just as the Companions–Radhi Allaahu anhum– understood it.  I clarified this is in a booklet called ‘The Importance of Tawheed al-Eebaadah’ (p.69) where I said:

‘The inmates of graves are visited and Dua is sought for them and they are not supplicated to. Allaah is requested for them and nothing is requested from them, not Dua’ nor cure nor to achieve benefit nor to repel harm. Since this is indeed requested from Allaah, Allaah -Subhanahu wa Ta’ala- is the One Who is supplicated to and to have hope in. Dua is made for anyone other than Allaah and is not supplicated to, the proof for this is that the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to request from him to make Dua during his lifetime and he would make Dua for them. After his death  –sallAllaahu alayhi wa sallam–  during his life of the Barzakeeyah they would not go to his grave  –sallAllaahu alayhi wa sallam–  and requested Dua from him. This is why  when the drought occurred at the time of Umar –Radhi Allaahu anha– he requested Dua for rain from al-Abbas–Radhi Allaahu anha– and Umar requested him to make Dua’.

Indeed Bukhari collected in his book from Anas that Umar bin al-Khattab used to request Dua for rain from al-Abbas bin AbdulMuttalib, if there was a drought and he would say: ‘O Allaah indeed we used to come closer to You (make Tawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You [Allaah] 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 the request for Dua from the Prophet  –sallAllaahu alayhi wa sallam– after his death was permissible Umar –Radhi Allaahu anha– would not have turned away from it and requested Al-Abbas to make Dua’ for rain.

[al-Eedhah wa Tibyeen fee Hukm al-Isteeghatha bil Amwaat wal Ghaibeen Page 33-34 ]

Posted with Permission from :
Day 18 – Bite Size Ramadan – 1437 A.H. – Miraath Publications
https://followingthesunnah.wordpress.com

Some Actions which Conflict with Aqeedah & Tawheed

Some Actions which Conflict with Aqeedah & Tawheed

1 – Reading Star Signs

Shaykh Salih Alaa ash – Shaykh -hafidhullaah- said :

‘Whoever reads the page which contains star signs and he knows the star sign of when he was born, or he knows that star sign which is significant for him, and he reads the comments mentioned in that star sign then it is as if he has asked a soothsayer/fortune teller. So his prayer would not be accepted for forty days.

If he attests to it and believes in that star sign then he has disbelieved in that which was revealed to Muhammad – sallAllaahu alayhi wa sallam- . . .’ (the Shaykh continues saying: ) ‘and if he brings home newspapers which contain these type of things then it is as if he brought a soothsayer / fortune teller into his house.’

[Tamheed Sharh Kitaab al Tawheed p. 349 ]

2 – Watching Magical Acrobatic Stunts & Circus Antics

Shaykh Salih Al-Fawzaan -hafidhullaah- said :

‘It is not permissible to use magic in the form of acrobatic stunts or circus antics or anything similar to that. Like the one who pulls a car with his hair, or a car is driven over him and does not harm him. . . . . all of this is magical imagery, so it is not allowed to perform it or to be happy with it, nor to attract your friends to do this in front of Muslims. Because it is clear evil, it is obligatory to reject and terminate it and to cleanse the Muslim lands of it . . . if those who go to see magic in the form of acrobatic stunts even though they are not pleased with going to see them, they have carried out something which is prohibited and they are sinful for it.

If they are pleased with this and they know that this is done by magic then they have fallen into disbelief because of it.’

[Daroos fee sharh Nawaqid al Islaam p. 152-156]

3 – Wearing an Engagement Ring

This enters under the saying of the Messenger – sallAllaahu alayhi wa sallam:

‘Indeed incantations, amulets and Tiwalah [1] (a form of magic) are Shirk.’

Collected by Ahmad and Abu Dawood.

Shaykh Muhammad Ibn Uthaymeen -rahimullaah – gave the example that an engagement ring is a Tiwalah and he explained:

‘If the people believe that it can benefit or harm, then with this intention it is from the minor Shirk, and even if this intention is not there – and this is highly unlikely that he does not have this intention – it is resemblance of the Christians since it is taken from them.’

[Al-Qawl al-Mufeed ala Kitaab al Tawheed 1 /228-229]

4 – Wearing Brass Bracelets to Battle Against Rheumatism

Shaykh AbdulAziz Ibn Baz – rahimullaah – said regarding these type of bracelets after having exhausted all the evidences:

‘The opinion which I hold in this issue is leaving these previously mentioned bracelets and not to use them; this is to block the path leading to Shirk, to terminate the aspect of any Fitnah with these bracelets and to incline to them, also that souls become attached to them.

Also, in having the incentive in turning the Muslim with his heart to Allaah -Subhanahu- and to have trust in Him, and reliance on Him sufficing with the means which are in accordance with the Sharia’ and their allowance is well known with committing Shirk.’

[Majmoo’ Fatawa ash-Shaykh Ibn Baaz vol.1 p.207]

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] See for a further explanation:
https://followingthesunnah.wordpress.com/2008/05/18/part-25-ahadeeth-of-tawheed-from-the-aspectsof-shirk/

[PDF Download]

Sourcehttps://followingthesunnah.wordpress.com

He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah

Neither Wealthy, Nor Knowledge of the Unseen, Nor an Angel
By Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah -Rahimullaah-

Translated By Abbas Abu Yahya

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ

<<Say (O Muhammad): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.”>> [Soorah Ana’am : 50]

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

‘Indeed the Messenger –sallAllaahu alayhi wa sallam– was ordered to free himself from claiming these three things with Allaah’s statement << Say : ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.’ >> This is also what Nuh -alayhi as-Salam- said and he was the first of the main Messengers, the first Messenger [1] whom Allaah Ta’ala sent to the people of the earth. Here, too now, is the seal of the Messengers and the seal of the main Messengers and they have both freed themselves from this claim. This is because people sometimes seek knowledge of the unseen from the Messenger–sallAllaahu alayhi wa sallam, as in the saying of Allaah:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ

<< They say: “When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth.” >> [Mulk:25]

And

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي

<< They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). >> [al-Aa’raaf: 187]

Also they sometimes seek this knowledge to be persuaded of the truth, as in the saying of Allaah :

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا () أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا () أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا () أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا

<< And they say: “We shall not believe in you, until you cause a spring to gush forth from the earth for us; “Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly; “Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allaah and the angels before (us) face to face; “Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.” Say : “Glorified (and Exalted) be my Lord (Allaah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?”>> [al-Israa: 90-93]

Sometimes, they would regard the human need a Messenger had as shameful, as in the saying of Allaah :

وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا () أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا

<< And they say: “Why does this Messenger eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him? “Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?” >> [Furqan : 7]

Therefore, Allaah ordered the Messenger to inform them that he neither knew the unseen, nor did he possess the treasures of Allaah, nor was he an Angel who was not in need of eating or wealth. Rather, he was a follower of what was revealed to him, following that which was revealed to him is the Deen, which is obedience to Allaah and he was commanded to worship Him with knowledge and actions, both inward and outward. A person attains from those three things, according to the amount Allaah Ta’ala gives him. He learns from him what He has taught him and has ability according to what Allaah gives him the capability to do, and he suffices himself with that which Allaah enriched him with in matters which would otherwise oppose general practices or the practice of the majority of the people.’

[Majmoo 11/312-313]

[1] T.N. Adam -alayhi as-Salam was the first Prophet & Nuh -alayhi as-Salam – was the first Messenger.

Day 6 – Bite Size Ramadan – 1437 A.H. – Miraath Publications

Posted from: https://followingthesunnah.wordpress.com

Related Beneficial Links:

“I am Allaah’s Slave and His Messenger” – Compiled & Translated by Dawud Burbank

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

FAQ and Clarification of Misconceptions Concerning Prophet Muhammad ﷺ – Dr Saleh as Saleh [Audio|En]

Does the Prophet صلى الله عليه وسلم have the knowledge of the unseen ? – Dr. Saleh as-Saleh

Was the Prophet (peace be upon him) created from light? – Al-Lajnah al-Daa’imah

Ruling On Qasidat al-Burda – Al´Allâmah Muḥummed Ibn Ṣāliḥ al-ʻUthaymīn [Video|Ar-En]

Prohibition of Using Names Like: Abdul-Naby, Ghulam Ahmad, Ghulam Mustafa

The Keys for Receiving Provisions – Shaykh Muhammad Bazmool

 ‏للـــرزق مفاتيـــح أهمهــــا خمســـة

The Keys for Receiving Provisions
By Shaykh Muhammad bin Umar bin Salim Bazmool
[From the ‘My Religion taught me’ series]

Translated by Abbas Abu Yahya

Receiving Provisions has keys, the most important are five:

The First: Being continuous upon the five daily prayers.

This is from the secrets of where paying Zakat is repeatedly connected to establishing the prayer.

This is – and Allaah knows best – an indication that whoever established the prayer then their provision will increase and they will possess wealth more than they need, so much so that paying Zakat becomes obligatory upon them. This is why the saying of Allaah is repeated [in the Qur’aan]:

(اقيموا الصلاة وآتوا الزكاة).

<<establish the prayer and pay the Zakat>>

The Second: Seeking Forgiveness

Allaah Subhanahu says:

{وَيَا قَوْمِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ وَلاَ تَتَوَلَّوْاْ مُجْرِمِينَ }

<<And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allaah).>> [Hud:52]

And Allaah Subhanahu says:

[فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً{10} يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً{11} وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً{12} مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَاراً].

”I said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” What is the matter with you, [that you fear not Allaah (His punishment), and] you hope not for reward (from Allaah or you believe not in His Oneness).》[Nuh:10-13]

The Third: keeping good relations with relatives

The most important and at the forefront is being good to parents.

From Anas bin Malik -Radhi Allaahu anhu- who said I heard the Messenger of Allaah –sallAllaahu alayhi wa Salam– saying:

((مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ أَوْ يُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ ))

‘Whoever is pleased that his provision is increased or that his life is lengthened then he should keep good relations with his relatives.’ [Collected by Bukhari]

The Fourth: Taqqwa of Allaah

Allaah Ta’ala said :

(وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً{} وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْراً).

And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things.》[Talaq: 2-3]

The Fifth: Performing Hajj & Umrah a lot.

From Abdullaah -Radhi Allaahu anhu- who said that the Messenger of Allaah –sallAllaahu alayhi wa Salam – said:

«تَابِعُوا بَيْنَ الْحَجِّ وَالْعُمْرَةِ؛ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَالذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ مِنَ الذَّهَبِ وَالْفِضَّةِ، وَليْسَ لِلْحَجَّةِ الْمَبْرُورَةِ ثَوَابٌ دُونَ الْجَنَّةِ»

‘Follow up between Hajj and Umrah since they wipe out poverty and sins, just as the furnace separates the iron slag from gold and silver. There is no reward for a Hajj done correctly except Paradise.’

[Collected by Tirmidhi, Nisa’ee & authenticated by Albaani in Saheeh Sunnan Tirmidhi]

[Taken from https://www.facebook.com/mohammadbazmool?fref=nf]

Day 8 – Bite Size Ramadan – 1437 A.H. – Miraath Publications

Posted from: https://followingthesunnah.wordpress.com/2016/06/13/day-08-the-keys-for-receiving-provisions/

Related Links:

The Beautiful Humble Dua of Abu Bakr -RadhiAllaahu anhu

The Beautiful Humble Dua of Abu Bakr -RadhiAllaahu anhu- the Best of Creation after the Prophets

Shaykh Albaani said after an announcer praised him:

‘I thank the brother, teacher Ibraheem for his statements and his praise, there is nothing that I can say in return except by following the first Khalifa Abu Bakr as-Siddeeq -RadhiAllaahu anhu- who was truly a Khalifa and the first of them for the Messenger of Allaah -sallAllaahu alayhi wa sallam – but even though he was the Khalifa when he would hear a person praising him with goodness – and I believe that praise, no matter how excessive that person was in giving it, as long as it was for the Khalifa of the Messenger of Allaah, then he deserved it — but along with that -Allaah ul-Musta’aan (Allaah’s help is required) [here the Shaykh begins to shed tears] along with that Abu Bakr used to say:

 اللهم لا تؤاخذني بما يقولون، 
O Allaah do not take me to task with   what they say, 

 واجعلني خيرًا مما يظنون، 
and make me better than what they presume 

واغفر لي ما لا يعلمون،
and forgive me for what they do not know.’ 

This is what as-Siddeeq al-Akbar said, so what can we say after him?

So I say – following him:

 اللهم لا تؤاخذني بما يقولون، واجعلني خيرًا مما يظنون، واغفر لي ما لا يعلمون، 

O Allaah do not take me to task with what they say, and make me better than what they presume and forgive me for what they do not know.

[The Shaykh cries trying to utter this statement]

The truth is – and I say the truth – I am not as was described previously, by what you heard from our respected brother Ibraheem, indeed I am only a student of knowledge, nothing else. It is upon every student of knowledge to be with the statement of the Prophet -sallAllaahu alayhi wa sallam:

 (بلغوا عني ولو آية، بلغوا عني ولو آية، وحدثوا
عن بني إسرائيل ولا حرج، ومن كذب عليّ
متعمدًا فليتبوأ مقعده من النار)

‘Convey from me, even if it is only one Ayaah, convey from me, even if it is only one Ayaah. There is no problem of narrating from Bani Israel. Whoever intentionally lies against me then he should take his seat in Hell fire.’ 

Collected by Bukhari from the Hadeeth of Abdullaah bin Amr.’

[Silsilah al-Huda wa Noor no. 640]

Translated by Abbas Abu Yahya
Miraath al-Anbiya
http://Miraathpubs.net

Benefit: Sleeping in a State of Purification 

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

       ” من بات طاهرا بات في شعاره ملك لا

         يستيقظ ساعة من الليل إلا قال الملك:

        اللهم اغفر لعبدك فلانا، فإنه بات طاهرا “.

‘Whoever sleeps while in a state of purification then an Angel sleeps in his garment, he does not wake up at any time during the night except that the Angel says: O Allaah forgive Your slave such and such since he went to sleep upon purification.’

[Collected by Abdullaah ibn al-Mubarak in ‘Hadeethihi’ & ‘Zuhd’, and Albaani declared it to have a Hasan Isnaad in Silsilah Saheehah no. 2539]

Translated by Abbas Abu Yahya
Miraath al-Anbiyya

Benefit: The Foolishness of the Khawarij

قال أبو العباس محمد بن يعقوب بن الأصمّ:
“طاف خارِجِيّان بالبيت، فقال أحدُهما لصاحبه:

لا يدخلُ الجنة من هذا الخلق غيري وغيرُك!،

فقال له صاحبُه: جنةٌ عرضُها كعرض السماء والأرض.. بُنِيَت لي ولك؟! قال: نعم!! فقال: هي لك، وترك منهج الخوارج واهتدى” .
• شرح أصول اعتقاد أهل السنة للاّلكائي (١٣٠٧/٧).

The Foolishness of the Khawarij 

Abul-Abbas Muhammad bin Yaqub bin al-Assm said :

‘Two of the khawarij were making Tawaf around the Ka’ba and one of them said to his companion : 

‘No one will enter Paradise from this creation except me and you!’

His companion said to him :

‘The span of Paradise will be like the span of the heavens and the earth, which has only been built for me and you?!!’

He said : ‘Yes!’

So he replied : ‘Then it is only for you!’

And he left the opinion of the khawarij and became guided. 

[Sharh Usul I’tiqad of al-Lalika’i 7/1307]

Translated by  Abbas Abu Yahya ,  Miraath al-Anbiyya

Benefit: Advising & Mistakes  – Shaykh Rabee bin Hadi

Exiting from the Fire for those who Worshipped Allaah Alone – Silsilah Ahadeeth As-Saheehah

20 – Exiting from the Fire for those who Worshipped Allaah Alone

225 – When the believers will have finished from the fire on the Day of Judgment and become secure. Then one of you arguing for the truth, in the Duniya for his companion will not be more intense than the debating of the believers with their Lord, regarding their brothers whom had been entered into the fire.

He said: they will say: Our Lord! These are our brothers they used to pray along with us, and fast along with us, and perform the Hajj along with us, and you have entered them into the fire.

He said: that Allaah will say: “go and take out those whom you know.”

So they will come to them, and they will know them by their faces. The fire would not have eaten their faces. From amongst them there will be, he whom the fire has reached half way up his shins, and he whom the fire has reached to his ankles, and they will take them out.

The believers will say: “We took out those whom You have commanded to take out.”

Then Allaah will say: “Take out he who has the weight of a dirham of Emaan in his heart. Then the one who has the weight of half a dirham,’ until He says: He who has an atom’s weight in his heart.

Abu Sa’eed said: whoever does not believe this, then let him read this Ayaah : << Surely! Allaah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from him a great reward. >>

He said: The Believers will say: “O our Lord! Indeed we have taken out those whom You have commanded to take out.’ Then there will not remain anyone in the fire who has good in himself.”

He said: Then Allaah will say: the Angels have interceded, and the Prophets have interceded, and the believers have interceded and The Most Merciful of those who shows mercy remains.

He said : Then Allaah will grab a handful from the fire – or He said : two handfuls – of people who never did any good for Allaah at all, indeed they will be burnt so much that they will have become charcoal.

He said: they will be brought to water, which is said to be called the water of life. It will be poured on them they will sprout out like the seed sprouts after what is left over by the torrential floods, they will come out of their bodies like pearls, and they will have a stamp on their necks, saying: those freed by Allaah.

He said: it will be said to them: Enter into Paradise, whatever you wish for or anything you see then it is for you, and I have something with Me which is better than that. He said: They will say: Our Lord! What can be better than this?

He said: Allaah will say: My being pleased with you, I will never be angry with you.”

1661- “Indeed Allaah Azza wa Jal will take out a people from the fire after nothing remains of them except for their faces and Allaah will enter them into Paradise.” The hadeeth is in saheeh al-Bukhari (4/463-464) by a different narration on the authority of Abu Sa’eed in a narration ascribed to the Prophet -sallAllaahu alayhi wa sallam, and he mentions the whole of the hadeeth of the intercession; and in it, is stated: “Allaah Ta’aala will say:

Go to those whom you find in their hearts the equivalent to a dinar of Emaan and take them out of the fire, Allaah prohibits the fire from their faces…

1450 – “Take out of the fire whoever has in his heart the equivalent of an atom worth of Emaan.”

1451- “Some people from the people of Tawheed will be punished in the fire, until they will be like charcoal, then mercy will reach them. They will be taken out and thrown at the doors of Paradise. He said: then the people of Paradise will sprinkle water upon them, they will sprout like seeds left over, sprouts after the torrential floods, then they will enter paradise.”

Posted from: The Ahadeeth of Tawheed, Part 05, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Reference: AbdurRahman.org

The Covenant that Allaah Took from His Slaves – Silsilah Ahadeeth As-Saheehah

22- The Covenant that Allaah Took from His Slaves

172- “Allaah will say to the one who has been punished the least from the people of the Hell-fire on the Day of Judgment: ‘O son of Adam! How have you found your resting place?’

He will say: ’An evil resting place!’

It will be said to him: ‘If you had the world and everything in it, would you ransom yourself with it?’

He will say: Yes.

Allaah will say: You have lied, what I wanted from you was less than that, while you were in the spine (and in another narration: in the back) of Adam, that you do not associate anything with Me, and I will not enter you into the fire, but you refused and committed Shirk. He will be ordered to be taken to the fire.’

Regarding this hadeeth:

Regarding His saying: ‘He will say: you have lied.’ An-Nawawee said:

‘It means: If We returned you to the Duniya, you would not have ransomed it, because you were asked for something easier than that but you refused. This will have the same meaning as in the saying of Allaah Ta’ala:

<< But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars >>

Therefore, the meaning of this hadeeth is combined with the saying of Allaah Ta’ala:

<< If they had all that is in the earth, and as much again therewith to ransom themselves thereby >>

Regarding, His saying: ‘I wanted from you’: i.e. I would have loved from you. When the word ‘Allaah’s Will’ (al-Irada) is mentioned in the Sharia’, it is used in the absolute sense. It means what is general both from the good and the bad, guidance and misguidance.

As is mentioned in the saying of Allaah Ta’ala:

<< And whomsoever Allaah wills to guide, He opens his heart to Islaam, and whomsoever He wills to send astray, He makes his heart closed and constricted, as if he is climbing up to the sky. >>

This Will of Allaah (al-Irada) is that which will most definitely happen. Sometimes when this Will of Allaah (al-Irada) is applied it means, that which is the synonym of love and being pleased. As is mentioned in the saying of Allaah Ta’ala:

<< Allaah intends for you ease, and He does not want to make things difficult for you >>

That is the meaning of the intent of the saying of Allaah Ta’ala in this hadeeth:

‘I wanted from you’ i.e. that I loved from you. The Will of Allaah (al-Irada) with this meaning might not happen, since Allaah Tabaraka wa Ta’ala does not force anyone to obey Him, even though He created them because of it.

<< Then whosoever wills, let him believe, and whosoever wills, let him disbelieve >>

So, therefore Allaah Tabarak wa Ta’ala could want from His slave that what Allaah does not love from His slave, and Allaah loves from His slave that which His slave does not want.

Ibn al-Qayyim -may Allaah have mercy upon him – called this Will of Allaah (alIrada) a will of the order of being (al-Irada), taking that from the saying of Allaah Ta’ala:

<< Verily, His Command, when He intends a thing, is only that He says to it, “Be!” and it is>>

He called the other Will (al-Irada) which is a synonym for ‘being pleased’: the Sharia’ Will (al-Irada).

Whoever understands this division, then he has a solution to many of the problems of understanding the issues of al-Qadaa (Allaah’s ordainment of everything in creation) and al-Qadr (Allaah’s Pre-decree for the creation). And he will succeed from the fitna (tribulations) of the stance of those who say that a person does actions under force, or who hold the beliefs of the Mu’tazilah. The explanation of this can be found in the magnificent book ‘Shifaa’ al-Aleel al-Qadaa wal-Qadr wal-Hikmaah wa Ta’aleel’ by Ibn al-Qayyim -May Allaah have mercy upon him.

Regarding His saying: ‘……. and you were in the spine of Adam.’ Qadi Iyaad said:

‘The Messenger indicates to the saying of Allaah Ta’ala << And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adam’s loin his offspring)>>, in the Ayaah.

This covenant was taken from them while they were in the spine of Adam. So, whoever fulfills it after he is brought into this world then he is a believer, and whoever does not fulfill it, is a Kaffir.

Therefore, the intent of this hadeeth is: I wanted from you when I took the covenant, but you refused so I took you to the Duniya but you committed Shirk.’

This is mentioned in ‘al-Fath’

Posted from: The Ahadeeth of Tawheed, Part 06, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Reference: AbdurRahman.org

Impermissible Vows : If Allaah cures me from my illness then I will give such and such in charity

The Dislike of Making a vow

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

And in another narration: ‘He offers that which he never offered before.”

From The Fiqh of the hadeeth

This hadeeth, with all its different wordings, indicates that it is not legislated to make a vow, rather it is disliked.

The apparent meaning of this prohibition in some of its narrations is that making a vow is haram as some of the scholars have said. However, the saying of Allaah Ta’ala: “Rather, making a vow is something which makes a miserly person give.” One feels that this dislike or prohibition is specific to making a vow which is offered to Allaah as a recompense or which is done in exchange for a reward rather than a vow which, from the onset, is done out of obedience to Allaah. This (second type of) vow is purely a means of coming closer to Allaah.

This is because the one who is making the (second type of) vow has the correct intent with it, i.e. that he wants to receive an obligatory reward, which is better than the optional reward. This is the vow which is intended – and Allaah knows best – with the saying of Allaah Ta’ala: <<They fulfil their vows>> rather than the meaning of the vow which is offered as a recompense to Allaah or which is done in exchange for a reward.

Al-Hafidh said in ‘al- Fath (11/ 5000) that at -Tabari narrated an athar with an authentic chain on the authority of Qatadah who said regarding the saying of Allaah Ta’ala: <<They fulfil their vows>>

‘They would make vows in obedience to Allaah in their prayer and their Fasting, Zakaat, Hajj, Umra and in those things that Allaah had made obligatory upon them. Allaah labelled them as righteous people. It is clear that this praise is not for the making a vow which is offered as a recompense to Allaah.’

Before this he said:

‘That Qurtubi mentioned in his book ‘al- Mufhim’, that the prohibition in the hadeeth regarding the vow was that vow offered as a reward to Allaah, and he said:

An example of this prohibition is to say for instance, “If Allaah cures me from my illness then I will give such and such in charity.” The point of objection here is when the goal of coming closer to Allaah is given a condition, this then makes it clear that the action was not done with the pure intention of coming closer to Allaah Ta’ala rather he did it in exchange for recompense.

What shows us this is that if he was not cured -from his illness- then he would not give charity. So he attached the act of giving charity to (Allaah) curing him. This is the condition of the miserly person. Surely he does not give anything from his wealth unless he has a quick, increased return on what he gave.

So this is the meaning which is referred to in the hadeeth when the Messenger of Allaah said “Making a vow is something which extracts from a miserly person, that which a miserly person would not give”

Sometimes what is added to this ignorant belief is the idea that a vow means that the goal will be achieved or that Allaah gives him this goal due to this vow. This is also indicated in the hadeeth: “Without doubt, a vow cannot repel whatever Allaah has destined”. The first situation is close to disbelief and the second is a clear mistake.’

Al- Hafidh said: “I say: rather that the second type is also close to disbelief.” Then he brings a quote from al-Qurtubi in which the scholars regarded the prohibition mentioned in the narration is understood to be of disapproval. Then he says: “what is apparent to me is that, it is held to be prohibited for the one whom you fear has corrupt belief. Therefore it would be haram for this person to make this vow, and it would be regarded as disapproval for the one who does not have that corrupted belief.”

This is a good explanation and what supports this is the story of Ibn Umar, who is the narrator of the hadeeth regarding the prohibition of vows, since they are vows offered as recompense.

I say: what he intends by this story is what has been narrated by Hakim (4/304) by way of Faleeh bin Sulayman on the authority of Sa’eed bin Harith that he heard Abdullaah bin Umar when he was asked by a man called Mas’ood bin ‘Amr, from the tribe of Bani Ka’b, say: o Abu Abdur Rahman my son was in the lands of the Persians, from those who were with Umar bin UbaydAllaah in Basra. There fell a severe plague, so when this reached me I made a vow that if Allaah brought my son to me I would walk to the ka’ba. My son came, but he was sick and died, so what do you think? ‘

Ibn Umar said: Were we not prohibited from making vows?! Certainly the Messenger of Allaah -alayhis-sallat wa sallam- said; “A vow doesn’t bring anything forward nor does it delay anything, rather it takes something out of a miserly person.” Fulfil your vow.”

So, summing up, there is a warning in this hadeeth for the Muslim not to approach a vow which is offered as a reward. Therefore it is for the people to know this so that they do not fall into this prohibition whilst they thought that they were acquiring good by their deeds!

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.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Visiting some of the graves of those who are called great men from amongst the kuffar – Shaykh al Albaani

Giving the Kaffir the glad-tidings of the Hellfire and Passing by the Places where the Mushrikeen Where Destroyed

18- ‘When ever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’

The Origin Of the hadeeth

‘A Bedouin came to the Prophet and said: ‘My father used to keep good relations with his relatives and he used to do such and such good deeds so where is he?” He -sall’Allaahu alayhi wa sallam- said ‘in the fire’: It was as if the Bedouin was upset due to this, so he said, “O Messenger of Allaah, then where is your father?”

He said: ‘Whenever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’

The Bedouin accepted Islaam and he said; the Messenger of Allaah -sall’Allaahu alayhi wa sallam- gave me the responsibility of a task; I did not pass by a grave of a kaffir except that I gave him the glad tidings of the Hellfire.’

From the understanding of the hadeeth

There is a great benefit in this hadeeth which many of the general books of fiqh have neglected which is none other than the legislation of giving the kaffir the glad tidings of the Hellfire if you pass by his grave.

What is in this legislation is not hidden, since it contains that which awakens the believer and reminds him of the danger of the sin of the kaffir, who has committed a great sin which would make all of the sins of the world facing him seem like nothing if they were all gathered together. The sin is disbelief in Allaah Azza wa Jal and committing shirk with him, which Allaah Ta’ala explained His severe hatred of such that He excludes shirk from His forgiveness. He says

<< Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases >>

This is why the Messenger – sallAllaahu alayhi wa sallam – said; ‘That the biggest of the major sins is that you associate a partner to Allaah while He is the One who created you.’ [Agreed upon.]

Without doubt ignorance about this benefit is what leads some Muslims to fall into that which is contrary to what Allaah, the Most Wise, intends by this benefit.

With certainty we know that many of the Muslims come to the lands of the kuffar to take care of some of their general or specific interests. However, they do not suffice themselves with just this, rather they intend to visit some of the graves of those who are called great men from amongst the kuffar. They place flowers and wreaths and they stand in front of those graves with humility and sadness which indicates being pleased with those in the graves and not having a detest for them.

They do this even though the best example i.e. that of the Prophets – alayhim assalam – dictates the opposite of what they do, as is mentioned in this authentic hadeeth. Listen to the statement of Allaah Azza wa Jal:

<< Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever >> the Ayaah.

This is their stance against those who were alive, so what about those are dead!!

Bukhaaree (2/120) and Muslim (8/221) narrate on the authority of Ibn Umar that the Messenger – sallAllaahu alayhi wa sallam said to them when he passed by Hijr (a place where the people had been destroyed):

‘Do not enter upon these people who were punished, except that you cry, and if you do not cry then do not enter upon them, so what afflicted them does not afflict you.’

Silsilah Ahadeeth As-Saheehah 19

[He veiled his face with is garment while he was on his mount]

Ahmad narrated this and the extra wording is from his book.

Sadeeq Hasan Khan mentioned a heading for this hadeeth in his book ‘Nazl alAbraar’ p.293, which is; ‘Chapter : crying and fear while passing by the graves of the oppressors and the place where they were destroyed, and showing the need of going back to Allaah Ta’ala and warning against being neglectful about this.’

I ask Allaah Ta’ala to give us the understanding of our Deen and inspire us to perform actions according to it. Indeed He is the One who hears and answers.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

No obedience to the created if it means disobedience to the Creator – Shaykh al Albaani

“There is no obedience due to anyone in disobedience to Allaah Tabarak wa Ta’aala.” [Silsilah Saheehah: 179]

“There is no obedience in disobedience to Allaah Tabaraka wa Ta’aala.” [Silsilah Saheehah: 180 ]

“There is no obedience to mankind in disobedience to Allaah, indeed obedience is in goodness.“[Silsilah Saheehah: 181]

The reason for this hadeeth:

The Messenger of Allaah- sallAllaahu alayhi wa sallam – dispatched an army, and he commanded a man to lead them, who lit a fire, and the man said to the army: enter into the fire. The people wanted to enter into the fire, but some of them said : verily we have just fled from the fire.

This was mentioned to the Messenger of Allaah – sallAllaahu alayhi wa sallam – and he said to those who wanted to enter into it: if you entered it you would have remained in it until the Day of Judgment, and he said a good word to the others, and he said…..(the above hadeeth).

The extra wording in the hadeeth is from Tayyalisee and the context is by Muslim.

In another narration by him where he said:

“The Messenger of Allaah – sallAllaahu alayhi wa sallam – dispatched a battalion and ordered a man from the Ansaar to lead them, and he ordered them to listen to him and obey him. They caused this man to get angry, so he said to them: Gather some firewood for me, so they gathered it for him. Then he said: light the fire and they lit the fire, then he said to them: Did not the Messenger of Allaah – sallAllaahu alayhi wa sallam – order you to listen and to obey me? They said Yes, of course.

He said – enter in to the fire!

So they started to look at each other, and said (and in another narration: a young boy said to them) : indeed we fled to the Messenger of Allaah – sallAllaahu alayhi wa sallam – from the fire, [ do not be hasty, until you meet the Prophet – sallAllaahu alayhi wa sallam – and if he orders you to enter it, then enter into it ], so this is what they did.

The man’s anger came down/subsided, and the fire was put out. When they returned to the Prophet – sallAllaahu alayhi wa sallam – and mentioned it to him, he said: if you had entered it, you would never have exited from it, indeed obedience is in goodness.”

Narrated by Bukhari (8/47, 13/109), Muslim (6/16), Ahmad (1/82, 134) and other narrations which contain the extra wording is also by Ahmad.

This hadeeth has many benefits, the most important of which is the impermissibility of obedience to anyone, if it is disobedience to Allaah Tabarak wa Ta’aala, whether it is the leaders, scholars and the shaykhs.

Also from this hadeeth you get to know the misguidance of different groups of people;

The first: some of the soofis who obey their shaykhs, even if they command them to commit sins, using as a proof, that they in reality are not committing sins. Also that the shaykh sees that which the follower does not see.

I know a shaykh from amongst these people who appointed himself as a leader. He mentioned a story to his followers in some of his lessons in the masjid, the summary of which is, one of the Soofi shaykhs ordered one of his followers that during the night he should go to his father and kill him while he is in his bed next to his wife! So when he killed him, he returned to the shaykh, happily having carried out the command of the shaykh! The shaykh looked at him and said: Do you think that you have really killed your father? Rather he is your mother’s boyfriend! As for your father he is away!

Then he makes and presents a Sharia’ ruling, as he claims, from his story, and he says to his followers : If a shaykh orders his follower with a ruling which is apparently against the Sharia’, it is upon the followers to obey him in this, then he said: Do you not see this shaykh, he apparently orders the boy to kill his father, however in reality he ordered him to kill the one who fornicated with his mother, and that person deserved to be killed!

The falsity of this story is not hidden according to the Sharia’ from many angles:

Firstly: Carrying out the punishment is not the right of the shaykh, no matter how important he is; rather it is from the right of the leader or the one in charge.

Secondly : if the case was that this actually took place, then why did he only carry out the punishment on the man and not the woman, and they both fornicated?

Thirdly: the Sharia’ ruling for the married adulterer is to be stoned to death, and the person is not killed except by stoning. From this it is clear that the shaykh has opposed the Sharia’ from many angles, this is also the situation with the follower who based upon this previous story, made it incumbent upon the Muslims to be obedient to the shaykh, to the extent one of them said to the people: if you see the shaykh and he is wearing a cross around his neck, then it is not allowed to criticize him!

With all the clarity of the absurdity of these stories, and their opposition together to the Sharia’ and to the intellect, we find some people become deceived by these stories, and amongst them some of the cultured youth. A discussion took place between me and one of those youths about that story, and he had heard it from that follower of the shaykh, and what the shaykh had based his ruling upon. However, the discussion with him did not bring about any benefit. He persisted in believing this story, since according to his claim, it was a miracle, and he added: you people reject miracles!

So when I said to him: If your shaykh orders you to kill your father, would you do it?

He said: Indeed, I have not reached that level yet!

So after this can anyone be blamed for characterizing the religion of these shaykhs except that they are the opium of the people?

The second group is:

The blind followers who prefer to follow the statements of the Madhab above the statement of the Prophet – sallAllaahu alayhi wa sallam with what is clearly taken from the statements of the Prophet – sallAllaahu alayhi wa sallam. So if it is said to one of them, for example: do not pray the Sunnah of the Fajr prayer after the obligatory prayer has begun, due to the prohibition of the Prophet – sallAllaahu alayhi wa sallam – from doing so, which is clear, they do not obey, and they say the Madhab allows this.

If it is said to them: the Nikah at-Tahleel ( whereby another man marries the divorced woman and then divorces so that she can be allowed to marry her first husband) is invalid, because the Prophet – sallAllaahu alayhi wa sallam – cursed the one who does this. They would answer by saying: No, but it is permissible according to such and such Madhab!

There are hundreds of issues like this, and this is why many of the scholars held the opinion that the saying of Allaah Tabaraka wa Ta’ala about the Christians: << They took their rabbis and their monks to be their lords besides Allaah >> applies to these blind followers, as Fahkr ar-Razi has explained in his Tafseer.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

This is Daesh ISIS. . . . ! – Shaykh Badr bin Muhammad al-Badr al-Anazi

Translated by Abbas Abu Yahya

Daesh (in Arabic) are the initials for ‘Dawla al-Iraq wa Shaam al-Islaami. [Islamic state of Iraq and Shaam(1) & in English termed as ISIS (2)] (3)

  • They do not know anything of Islaam except for the word ‘Islaam’, they are the most ignorant about Islaam.
  • This misguided sect came from the Khawarij [4] al-Qa’ida movement, the grandchildren of Abdurahman bin Muljam. [The evil dog who assassinated Ali RadhiAllaahu anhu]
  • The al-Qa’ida movement was the mother whilst Daesh and Jabha an-Nusrah are the children.
  • The children (ISIS) have begun making Takfeer [5] of each other and killing each other as was the condition of their forefathers , the Najdaat and the Azaariqa who made Takfeer of each other and killed each other.
  • So the children (ISIS) repeated the history of their fathers in making Takfeer, treachery and cheating. Moreover the children – meaning Daesh – have even more extreme exaggeration than their forefathers.
  • The Khawarij of old used to make Takfeer of those who committed major sins. As for Daesh and those similar to them make Takfeer of both, those who commit major and minor sins!!!
  • When they make Takfeer of one of the Muslims ➡ they ‘declare his blood, wealth and honour lawfully to be taken.’

I have been informed from the trustworthy people of Shaam:

That if Daesh make Takfeer of someone:

– they carry out capital punishment for apostasy by being shot to death.
– they take his wealth as spoils of war for the stockpile reserves for the Muslims.
– they take the women folk of Shaam as slaves and they carry out lewd acts on them, with the argument that these women are what the right hand possess.
– it has also been affirmed that they carry out pedophilia with the children of the Muslims and refuge with Allaah is sought.

they are filthier than the Jews and Christians and more defiled than the saliva of dogs.

The Khawarij swear allegiance with the Shia against the people of Sunnah:

– when the Khawarij rebelled against the rightly guided Khalifa Uthmaan bin Affan – RadhiAllaahu anhu – there was with them Abdullaah bin Saba a senior from the Shia and along with some of those people who came from the land of Yemen, they entered along with the Khawarij and killed Uthmaan -RadhiAllaahu anhu.

Today this is Daesh which takes oaths of allegiance with the Shia Nusayreeya.

– they fight against the people of Sunnah in the land of Shaam; they have no mercy upon the young, or old, or those of intellect, nor the insane, or a woman or a baby.
– they display the dead bodies of the Muslims and set fire to them.
– the Hadeeth mentions: ‘The Prophet – alayhi salat wa sallam – prohibited mutilation and displaying the dead body.’

– it is affirmed from the Messenger – alayhi salat wa sallam:
ً أوصاه بتقوى الله وقال لھم اغزوا ولا تغدروا ولا تمثلوا ولا تقتلوا امرأة )
أنھ إذا أمر أمیرا
ً
ً ولا صبیا
(…ولا شیخا

‘When he would appoint a leader, he would advise him with having Taqwa of Allaah. He would say to them go to battle, do not be treacherous, do not mutilate and display the body, do not kill a woman, old person nor a child.’

The Khawarij hate the leaders of the Muslims and they make Takfeer of them:

– the Khawarij were not pleased with the authority of the Amir al – Mumineen Ali bin Abi Talib -RadhiAllaahu anhu.
– they broke their oath of allegiance. . . and they made Takfeer of him and those who were with him. . . .
– they waged war against him and they killed him treacherously when he came out to pray the Fajr prayer.

 This is Daesh

– ‘they make Takfeer of the rulers of the Muslims.’
– ‘they make their blood lawful to take.’
– ‘rather they make Takfeer of everyone who opposes them from the Muslims.’
– ‘they wish to remove the Islaamic countries, because they do not view them as Islaamic countries, rather they view them as countries of disbelief. This was the ‘Aqeedah of the destructive Sayed Qutb, a leader of the Takfeeris (those who excommunicate Muslims) of the modern times.

  •  The Messenger of Allaah – alayhi salat wa sallam – said:
    (یقتلون أھل الإسلام ویتركون أھل الأوثان)
    ‘They kill the people of Islaam and leave off the people who worship idols.’
  • The forces of Daesh try to wipe out the Muslims in the country of Shaam whilst the Muslims say La ilaha illa Allaah.
  • Just like the forefathers of Daesh did so when they killed the Muslims in Basara; they killed Abdullaah bin Khabbab bin al-Araat [6] and threw him in a river. Then they cut open his wife’s belly and took out the baby and threw him in the river as well.
  • They would cut off the highways in Basra, kill the Muslim and let go the Christian.
  • The Messenger of Allaah – alayhi salat wa sallam – said :
    (لزوال الدنیا أھون عند الله من قتل مسلم بغیر حق)
    ‘The whole of the Dunyaa being destroyed is lesser to Allaah than unlawfully killing a Muslim.’

The Daesh forces:

○ The Daesh forces consist of a number of nationalities from different countries, from them:

– the people of Morocco, they are the extremist of the people in excessively making Takfeer.
– the people from Iraq and they are those who carry out killings, looting, plundering and crucifixion.
– those from the people of the Arabian Gulf carry out suicide operations.
– those from Chechneya are war commanders in Daesh.
– those from the people of Sham from the Baith party are spies and traitors. They inform Daesh of the homes of Syrians so they can kill them.

This is some of what I have heard about this misguided sect, dogs of the Hell fire. I ask Allaah Ta’ala to hasten their destruction.

Written by Shaykh Badr Muhammad al-Badr al-Anazi
[Taken from http://ar.miraath.net/audio/11986]

Footnotes:

[1] The regions of Syria, Jordan Palestine etc.

[4] The description of the Khawarij:

Narrated by Zaid bin Wahb al-Juhani who reported: That he was amongst the army which was with Ali -Radhi Allaahu anhu and which went out against the Khawarij. Ali -Radhi Allaahu anhu- said:

‹O people, indeed I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

«There would arise from my Ummah a people who would recite the Qur’aan, and your recital would seem insignificant compared with their recital, as would your prayer as compared with their prayer, and your fast, as compared with their fast. They would recite the Qur’aan thinking that it supports them, whereas it is an evidence against them. Their prayer does not get beyond their throats..[Bukhari]

[5] Excommunicating Muslims and placing them outside the fold of Islaam.
See: http://followingthesunnah.wordpress.com/2008/02/02/warning-against-the-fitnah-of-takfeer/

Posted from: https://followingthesunnah.files.wordpress.com/2015/10/this-is-daesh-isis.pdf

Statements Which are Better than Amassing Gold & Silver

Translated by Abbas Abu Yahya

1 – The Hadeeth

Shaddad bin Aws Radhi Allaahu anhu said that the Messenger of Allaah -sallAllaahu alayhi wa sallam-said to me:

‘O Shaddad bin Aws! If you see the people amassing gold and silver then say these statements a lot:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ، وَأَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ، وَحُسْنَ عِبَادَتِكَ، وَأَسْأَلُكَ قَلْبَاً سَلِيمَاً، وَلِسَانَاً صَادِقَاً، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ، إِنَّكَ أنْتَ عَلاَّمُ الْغُيُوبِ

‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen[1], and determination in practicing of the Deen and goodness.  And I ask of You for that which obligates Your mercy and resolutions for Your forgiveness.

And I ask of You for the capability to be thankful for Your blessings and to worship you in a correct and good way.

And I ask of You for a heart which is purified in belief[2] and free from desires and a truthful tongue.

And ask of You for the best of what You know, and I seek refuge with You from the evil of what You know and I seek forgiveness for that which You know.

Indeed You are the One who knows the unseen.’

2 – Transliteration

‘Allaahumma innee as-alooka ath-Thabat fil Amr Wal azzeemata ala Rushd, wa as-alooka Moojeebat Rahmatik, wa Azzaim Maghfiratik, wa as-alooka Shukr Na’maatik,  Wa husn ibadaatika, wa as-alooka Qalbun Saleeeman wa Lisaanan Saddiqun, as-Alooka min khairi ma Ta’lamu wa Audhubika min Sharee ma Ta’lamu, wa astaghfiruka lima Ta’lum, Innaka Anta Alam al- Ghayoob.’

3 – Tahkreej:

Collected by Tabraani in ‘Mu’ajam al-Kabeer’ (7/335-336), Abu Na’eem in ‘al-Hileeyah’ (1/266), Ibn Aasakir in ‘Tareekh Damishk’. Albaani said this Isnaad is Jayyid, in ‘Silsilah Saheehah’ No. 3228.

Ahmad & an-Nisaee, from ‘Silsilah Saheehah’ No. 3228. Shaykh Albaani originally declared it to be weak in ‘Tammam al-Mina’ p.225, ‘Kalima Tayyib’ 105 and ‘Da’eef al-Jamia’ 1190 then he declared it to be Saheeh lighayrihi in ‘Silsilah Saheehah’ No. 3228 and ‘Taleeqat al-Hasaan’ 931,’al-Mishkat’ 955.

Shawkani mentioned it in ‘Nail Awtaar’ 92/332 and said the narrators of its chain are trustworthy.

4 – Different Wordings:

1 – In another narration the Prophet -sallAllaahu alayhi wa sallam- used to teach us to say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

2 – As for the wording: ‘If the people gather gold and silver, then gather this Dua’. . . . . ‘ then this is from the wording of the Hadeeth collected by Imam Ahmad whereby Shaddad Radhi Allaahu anhusaid:

سمعت رسول الله صلى الله عليه وسلم يقول إذا كنز الناس الذهب والفضة فاكنزوا هؤلاء الكلمات

‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

‘If the people gather gold and silver, then gather these words. . . . .’

[ Collected by Tabraani in ‘Mu’ajam al-Kabeer’, Abu Na’eem in ‘al-Hileeyah’ Ibn Aasakir in ‘Tareekh Damishk’. Albaani said it is Saheeh lighayrihi in ‘Silsilah Saheehah’ and  ‘Taleeqat al-Hasaan’ No. 93. ]

3 – It has also been collected with similar wordings, as for it being from the Dua’ said in the prayer then this has been collected by Nisa’ee in his ‘Sunnan’ with the wording:

(أن رسول الله صلى الله عليه وسلم كان يقول في صلاته…)

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam-  used to say in his prayer. .  .’

Also narrated ibn Hibban in ‘Saheeh ibn Hibban’ Also narrated by Ahmad with extra wording:

وكان رسول الله صلى الله عليه وسلم يعلمنا كلمات ندعو بهن في صلاتنا أو قال في دبرصلاتنا.

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to teach us statements with which we make Dua’ in our prayer or he said at the end of the prayer.’

5 – Explanation:

Explanation by Shaykh Muhammad bin AbdurRahmaan al-Mubarakfoori (d. 1353 A.H.)  in the explanation of Tirmidhi, ‘Tufhat ul-Ahwaadhi’:

‘and determination in conduct’ – which is seriousness and determination in being correct whereby a person implements all that which is correct from his matters.

‘Conduct and being correct’: is righteousness,  success and correctness.’

In the narration of Ahmad: ‘I ask of You for strength of perseverance on the Deen and determination in conduct.’ Meaning:  having a resolve with the heart upon accomplishment of the matter.

‘And I ask of You to be able to be thankful for Your blessings’: meaning to have the ability to be thankful for Your blessings.

‘And to worship you in a correct and good way.’ meaning: for the worship to take place in a good accepted way.

‘And I ask You for a truthful tongue’ meaning: protected from lying.
‘and for a heart which is correct in Aqeedah’ meaning: secure from corrupt beliefs and secure from desires.

‘and I seek refuge with You From the evil of what You know’ meaning: that which You know and I do not know of.

‘and I seek forgiveness for that which You know’ of me, of my negligence.

‘Indeed You are the One who knows the unseen’ meaning : the hidden things which do not occur from the outset except with the knowledge of The Gentle One and the well informed.’

[From ‘Tuhfatul Ahwaathi’ ]

6 – Benefits

  • Ibn Qayyim aj-Jawzeeyah -Rahimullaah- said:

‘As for the slave of Allaah being complete then that is with adhering to the truth and being upright upon it and having a firm resolve. Therefore, whoever does not have a firm resolve then he is deficient.

Whoever has a firm resolve but does not adhere to the truth and is not upright upon it then he is deficient.

So if adhering to the truth and being upright upon it is coupled with having a firm resolve then the fruits of every noble status and perfect condition occur.

This is why in the Prophet’s Dua’ which has been narrated by Imam Ahmad and Ibn Hibban in his book ‘Saheeh’ there occurs : ‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen, and determination in practicing of the Deen and goodness. ‘ and it is known that the tree of strength of perseverance does not stand except upon the tree trunk of patience.’

[Tareeq al-Hijratayn p.400-401]

  • Shaykh Ibn Baz advised with memorizing this Dua’ and he said:

‘If you see the people amassing gold and silver then amass this Dua’.’

سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

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:

[1] Similar to this is what is mentioned in the Hadeeth of Umm Salamah Radhi Allaahu anha who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to say this Dua’ a lot : ‘O Turner of hearts, turn my heart to be upon Your obedience.’ She said: I mentioned to the Messenger of Allaah: ‘You  make a lot of supplication with this Dua, do not the hearts go back and fro?’

The Messenger said: ‘Yes, there is no heart except that it is between the two Fingers from the Fingers of Ar-Rahmaan (The Most Merciful) He turns them whichever way He wants, if He wants He makes it steadfast and if He wants He causes it to deviate.’

[Collected by Tirmidhi & authenticated by Albaani]

[2] Allaah Ta’ala said: << The Day whereon neither wealth nor sons will avail, except him who brings to Allaah a clean heart [clean from Shirk (polytheism) and Nifâq (hypocrisy)].>> [Shu’ara: 88-89]

From an-Num’an bin Basheer, who said : I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam-say :

‘. . . . .Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart.’ [ Bukhari and Muslim]

Posted from: https://followingthesunnah.wordpress.com

Getting Married with the Intention of Divorce – Shaykh Ibn Uthaymeen

by Shaykh Allaama Muhammad bin Salih al-Uthaymeen (d.1421 A.H.)
Translated by Abbas Abu Yahya

Getting married with the intention of divorce is Haraam because it is cheating the wife and her family

The Esteemed Shaykh Muhammad bin Salih al-Uthaymeen may Allaah have mercy upon him was asked:

A person wanted to travel outside this country because he had been delegated to do so, and he wanted to protect himself by getting married from that country for a specific time, then after that he will divorce this wife, he would have married her without informing her that he will divorce her, so what is the verdict regarding his action?

So the Shaykh answered:

‘This marriage with the intention of divorce is of two situations: either he makes it a condition in the contract, that he marries her for a month or a year, or until he completes his studies, then this is a marriage of Muta’ (temporary marriage) and this is Haraam.

Or either, he intends that without making it a condition, so what is well-known from the Madhab of the Hanabila, that this is Haraam, and that the marriage contract is invalid because they say that the one who makes this intention is similar to the one who makes a condition (i.e. specific period of time), due to the saying of the Prophet -sallAllaahu alayhi wa sallam-:

‘Indeed actions are but by intentions and indeed every person will have what they intended.’

If a man marries a woman from someone who has pronounced a divorce from her three times, and he marries her to make her Halaal for her previous husband so he can re-marry her, and then he divorces for this reason then this type of  Nikah (Marriage contract) is invalid, even if this Nikah was without the condition of divorcing her, since the one who makes the intention of doing this is like the one who makes it a condition.

Therefore, if getting married with the intention of making the wife permissible for her previous husband invalidates the marriage contract then the intention of Muta’ also invalidates the marriage contract,  this is the opinion of the Hanabila.

The second opinion of the people of knowledge regarding this issue is: that it is correct for a man to marry a woman and he has the intention to divorce her, if he leaves that  country, like those foreigners who go abroad for education, etc.

Their reasoning is that the man has not made a condition (of a specific period of time), and the difference between this and Muta’ is, that in Muta’ if the time period finishes then a separation takes place between the husband and wife, whether the husband likes it or not, this is contradictory to the other way, since it is possible for him to want and have interest in the wife and she continues to remain with him, and this is one of the two sayings of Shaykh ul-Islaam Ibn Taymeeyah.

What I say is, that this is correct, it is not Muta’ since the definition of Muta’ (temporary marriage) cannot be applied to this, but marriage with the intention of divorce is Haraam from the angle that it is cheating the wife and her family.   Indeed the Prophet has made cheating and deception  Haraam, and if the wife came to know that this man did not want to marry her except for this period of time, she would not have married him, and her family would also not marry her to him since the man would not allow his daughter to marry a person who has the intention of divorcing her when he has finished with his need from her, so how can this man allow for himself to deal with others with that which he does not allow for them to deal with him.

This contradicts Eemaan, due to the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘None of you truly believe until you love for your brother what you love for yourself.’

Since I have heard that some people have taken this verdict as a means which leads to a matter that no-one holds permissible which is that some people travel to countries only to get married (temporarily). They go to these countries so they can get married and then they stay with this wife, whom they marry with the intention of a temporary period, then they return however long Allaah wills.

This is also seriously forbidden in this issue, so it is better to close this door, due to what is there from cheating, deception and dishonesty and because this opens the door and the people are ignorant, and most people are not prevented due to following their desires, transgressing against what Allaah has made Haraam.’

[‘Fatawa for the Muslim Women’ V.2 p.757 &  Fatawa ash-Shaykh Muhammad Salih al-Uthaymeen V.2 p.789]

Posted from Abbas Abu Yahya hafidhahullaah’s blog
https://followingthesunnah.wordpress.com

Wearing Hair in a Bun at the Back of the Head Under the Hijaab – Shaykh al-Albani & Ibn Uthaymeen

Compiled & Translated by Abbas Abu Yahya

The Hadeeth

From Abu Hurairah who said the Messenger of Allaah -SallAllaahu alayhi wa Sallam- said:

صنفان من أهل النار لم أرهما قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رءوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا

‘There are two types of the people of the Hell-Fire who I have not seen, a people who have whips like cows’ tails with which they are hitting the people, and women who will be naked in spite of being dressed, who are seduced (to wrong paths) and seduce others, their heads will be high like a camel with humps they will not enter Paradise, nor will they find its fragrance, even though its fragrance can be found from travelling such and such distance.’

[Collected by Imam Ahmad in ‘al-Musnad’ & Muslim in ‘as-Saheeh’]

Shaykh, Allaama, Muhadith Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

The Questioner:

‘What is the ruling of a woman gathering her hair above her neck at the back of the head whereby it is shaped like a ball, taking into consideration that when a woman covers herself with Hijaab the shape of her hair would be apparent from her Hijaab?’

Shaykh Albaani said:

‘This is a mistake many women who wear Hijaab fall into, whereby they gather their hair at the back of the head and it bulges out from the back of their head, even though they have covered it with covering Hijaab over it.

Indeed this opposes a condition from the conditions of Hijaab, which I had gathered in my book ‘Hijaab Al-Marata Al-Muslimah min Al-Kitab wa Sunnah‘. From these conditions is that the clothing should not show the shape of the limb or anything from the woman’s body,  this is why it is not permissible for a woman to put her hair in a circular shape at the back of her head or at the side of her head whereby it bulges out, so that it appears to the one who sees her, even unintentionally that she has shaggy hair or that she has little hair.

It is obligatory that it is left hanging and not piled up/crumpled up.’

[From the cassette collection ‘Silsilah al-Huda wa Noor’ No.386, seehttp://albanyimam.com/play.php?catsmktba=13094]

The Ruling of  a Woman Winding up her Hair at the Top of her head

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

Question:

‘Some women gather their hair in the shape of a bun at the back of the head,  does this enter into the warning mentioned in the Hadeeth: ‘Women whose  heads will be like the inclined hump of a camel they will not enter Paradise’.

Shaykh al-Uthaymeen said:

‘If a woman gathers her hair for when she is busy working away, then afterwards she lets it down,  then there is no harm in this, since she does not do this as an adornment or beautification but rather out of necessity.

As for gathering her hair and raising it up for the purpose of beautification, and it is facing upwards then it enters under the prohibition, due to the saying of the Prophet -sallAllahu alayhi wa sallam:

‘Their heads will be like the hump of a camel.’

A camel hump is at the top, and if the hair is above the neck then it does not enter under the Hadeeth. However, it is warned against doing so if a woman wants to go out to the market, since if she goes out to the market and gathers her hair on her head then it will appear from within her Abaya (outer garment), and it will cause attention, so she is prohibited from having this hair-style if she goes out to the market places.

[From ‘Liqa al-Baab al-Maftooh’ Tape 161, see: http://www.mktaba.org/vb/showthread.php?t=13165]

Abbas Abu Yahya hafidhahullaah Blog – https://followingthesunnah.wordpress.com

Cutting the Beard After the Fist – Compiled & Translated By Abbas Abu Yahya

Cutting the Beard After the Fist

Compiled & Translated By Abbas Abu Yahya

Contents:

  • 1 – Introduction
  • 2 – A Summary of the Evidences for Cutting the Beard after the Fist
  • 3 – Principles For Understanding Ahadeeth
  • 4 – Research of Shaykh Albaani
  • 5 – The Length of the Prophet’s Beard
  • 6 – Statements of Imam Ahmad Regarding Cutting the Beard after the Fist
  • 7 – Some Statements of the Scholars of Jarh wa Ta’adeel
  • 8 – A Discussion about the Statements of the Scholars of Jarh wa Ta’adeel
  • 9 – Some Statements of the People of Knowledge
  • 10 – Some Fatawa of Shaykh Albaani From Silsilah Huda wa Noor[1]
  • 11 – A Meeting With the Shaykh
  • 12 – Conclusion

1. Introduction

All praise belongs to Allaah Lord of all the Worlds, may His Praise, peace and blessings be upon the final Prophet sent to all mankind, and upon his Family, and all his Companions.

The discussion highlighted in this research paper is a discussion of the ruling of cutting the beard after a fistful. The researcher has brought the evidence, research and argument from those who hold it to be permissible, and a presentation of the overwhelming proofs and evidences. This is not a comparative research of both opinions, being permissible and impermissible.

Compiled & Translated  by Abbas Abu Yahya

2. A Summary of the Evidences for Cutting the Beard after the Fist

A – Hadeeth of Bukhari from Nafa’ from Ibn Umar from the Prophet -sallAllaahu alayhi wa sallam- who said:

خالِفُوا المُشْرِكينَ؛ وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ

‘Differ from the Mushrikoon, grow the beard and trim the moustache.’

Ibn Umar used to, if he performed Hajj or Umrah hold his beard in a fist and cut whatever was extra.’

B – Hadeeth of Muslim from Abu Hurairah from the Prophet:

جزوا الشوارب وأرخوا اللحى

‘Trim the moustache and grow the beard.’

C – Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist he would cut it.’[2]

D – Many narrations of the Salaf & their understanding

 3. Principles For Understanding Ahadeeth

  • Principle 1

Adhering to general texts which have not been implemented or acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh (understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’[3]

  • Principle 2

A Companion is more knowledgeable about what he narrates than anyone else

‘A Companion is more knowledgeable about what he narrators than anyone else

‘If a Companion narrates a Hadeeth and he himself explains it, or understood its meaning in a certain way from the different meanings then it is appropriate to agree according to what that Companion held the opinion of, from the meanings of that Hadeeth because he himself is the narrator of the Hadeeth, and a narrator is more knowledgeable about what he narrators than anyone else.

If two Companions differed and one of them was the narrator of the Hadeeth then he is given precedence above the other Companion, because the Companion who narrated the Hadeeth was more knowledgeable of what he narrated than the other Companion.’

As-Sam’aani said in ‘Qawatta’ al-Adilla’ (1/190):

‘As for the explanation of a narrator for one of the two possibilities of a meaning of a narration then the narrator is an assured confirmation of the explanation of that narration.

Like what was narrated by Ibn Umar that two people in a transaction have the choice (to accept or reject) the transaction as long as they do not step away from each other.’ Ibn Umar explained it to mean as long as they physically step away and not verbally separate, so his explanation is foremost, because he indeed witnessed the statement of the Messenger  and knew its intent and his explanation is of the same status as conveying the intent of the Hadeeth.’[4]

 4. Research of Shaykh Albaani

Research One

Shaykh Albaani commented in his research in ‘Silsilah Ahadeeth Da’eefah’:

‘Know that there it is not established in an authentic Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- of taking from the beard not in a saying of his or in an action.

Yes this action is affirmed from some of the Salaf, here are some of them:

1 – From Marwan bin Salim al-Muqfa’ who said:

‘I saw Ibn Umar grab a hold of his beard and cut what was more than a fistful.’

[Collected by Abu Dawood and others with a Hasan Isnad; as I have explained in Irwaa no. 920 & Saheeh Abi Dawood no. 2041]

2 – From Nafa’: that if Abdullaah bin Umar would finish from Ramadan and intended to go on to Hajj, he would not cut any of his hair nor his beard until Hajj.’

In another narration: that if Abdullaah bin Umar would shave his head in Hajj or Umrah he would take from his beard and his moustache.

Collected by Malik in ‘Muwatta’

Al-Khalaal narrates in ‘Tarrajjal’ with an authentic chain from Mujahid who said:

‘I saw Ibn Umar grab his beard on Yawm an-Nahr (11th of Dhul Hijjah), then he said to the Barber: take from that which is below a fistful.

Al-Baji said in ‘Sharh al-Muwatta’:

‘He means that he would want to cut from his beard and get his head shaved, and Malik -Rahimullaah-would hold that to be recommended because taking from the beard in this form does not change his innate character of beauty.

3 – From Ibn Abbas that he said about the saying of Allaah Ta’ala:

<< let them complete the prescribed duties (Manasik of Hajj) for them>>

At-Tafath (prescribed duties): Shaving the head, taking from the moustache, plucking armpit hair, shaving pubic hair, trimming fingernails, taking from the sides of the face,  (and in another narration: The beard), stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

[Collected by Ibn Abi Shaybah & Ibn Jareer in ‘Tafseer’ with an authentic chain.]

4 – From Muhammad bin Ka’ab al-Qurtubi that he used to say about this Ayaah:

<< Then let them complete the prescribed duties (Manasik of Hajj) for them>>, he mentioned similar things, one before the other, and in it occurs: and taking from the moustache and the beard.’

[Also Collected by Ibn Jareer and its Isnaad is Saheeh or at the least it is Hasan.]

5 – From Mujahid similarly with the wording:

‘….and cutting the moustache and cutting the beard.’

[Collected by Ibn Jareer also with an authentic Sanad.]

6 – From al-Muharibi (AbdurRahman bin Muhammad) who said I heard a man ask Ibn Juraij about the saying of Allaah: << Then let them complete the prescribed duties (Manasik of Hajj) for them>> he said: ‘It is taking from the beard and from the moustache.  . .’

7 – Also in ‘Muwatta’ that it reached him:

that if Salim bin Abdullaah wanted to go into Ihraam, he would call for scissors and would cut his moustache and take from his beard before climbing upon his camel and before making the intention by saying the Talbeeyah and entering into Ihraam.’

8 – From Abu Hilal who said a Shaykh narrated to us – I think he is from the people of Madina- who said:

I saw Abu Hurairah trim from its sides, meaning take from it. I saw that he had a yellowy beard.’

[Collected by Ibn Sa’ad in ‘ Tabaqat’]

I (Albaani) say:

I hold that this Shaykh [Narrator] from Madina is Uthmaan bin Ubayd Allaah, since indeed Ibn Sa’ad narrated Ahadeeth after this with an authentic Sanad from Ibn Abi Dhib from Uthmaan bin Ubayd Allaah who said:

I saw Abu Hurairah dying his beard while we were in a small area for studying and memorising Qur’aan.’

Ibn Hibban mentioned him in ‘Thiqaat’, so to me the Sanad is hasan.

And Allaah knows best.

I (Albaani) say:

In these authentic Aathaar (narrations) is what indicates to that trimming the beard, and taking from it was a matter well known to the Salaf,  this is in contrast to what some of our brothers from the Ahl-ul-Hadeeth think, those who are extreme in not taking from the beard, those who adhere to the general saying if the Messenger -sallAllaahu alayhi wa sallam: ‘Grow the beard’ without paying attention to what they understand from the generality that this is not the meaning of the Hadeeth due to the Salaf no it acting upon it,  and from them is he who narrated this general Hadeeth and they are Abdullaah bin Umar and his Hadeeth is in Bukhari and Muslim and Abu Hurairah, and his Hadeeth is from Muslim,  and both these Hadeeth are researched in ‘Jilbaab al-Marata al-Muslimah’ and Ibn Abbas and his Hadeeth is in ‘Mujma al-Zawaid’.

Of that which there is no doubt, is that the narrator of a Hadeeth is more aware and knowledgeable with the intent of the Hadeeth, than those who did not hear the Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- and that the narrator was more concerned about following the Prophet than they were.

This is supposing the meaning of ‘al-‘Iafaa'(to let grow) means ‘abundant’ and ‘a lot’ as is well known.

However, al-Baji said in ‘Sharh al-Muwatta’ quoting from al-Qadi Abi al-Waleed saying, that to me it is possible that what he meant by grow  the beard is also to trim it, because having a big beard is also something which had not been ordered to just leave, Ibn Qassim narrates from Malik:

There is no problem with taking what flutters from the beard and is abnormal.’ It was said to Malik: ‘What if it grows very long? ‘ He said: ‘ I hold the opinion that you should take from it and cut it.

It was narrated from Abdullaah bin Umar and Abu Hurairah that they both used to take from their beards whatever was more than a fistful.’

I (Albaani ) say : that al-Khalaal collected that from them in the book ‘at-Tarajjul’ with two authentic chains.

He also narrated from Imam Ahmad that he was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful, and it is as if that was Imam Ahmad’s opinion.’

Harb said: I asked him: ‘What is ‘growing the beard’?

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was ‘growing the beard’ according to him.

I (Albaani) say: and from what is known is that the narrator of his Hadeeth is more knowledgeable about it than anyone else, and especially if he had a concern for the Sunnah like Ibn Umar, and he sees his Prophet -sallAllaahu alayhi wa sallam- the one who ordered with growing the beard – day and night, so reflect upon this.

Then al-Khalaal narrates by way of Ishaq who said: I asked Ahmad about a man who takes from his beard?

He said: Whatever is more than a fistful of the beard is cut.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard.’

He said: ‘Take from its length and what is under the throat.’

And I saw Abu Abdullaah taking from the length of the beard and from under his throat.

I (Albaani ) say: I have extended this a little by mentioning these texts from some of the Salaf and Imams due to its status and due to the presumption of many people that these narrations oppose the generality of the Hadeeth: ‘and grow the beard’,

However they did not pay attention to the principle that if a single aspect from the general aspects is not acted upon, then this is an evidence that this was not the intent of it, and so many Bida’ occur due to this reason, which Imam Shatibee named ‘al-Bida’ al-Edafeeyah’ (associated innovation).

Along with this it is still rejected by the people of knowledge, because it was not from the actions of the Salaf, and they were more pious, more knowledgeable than those who came later.  So it is hoped that attention is paid to this, since the issue is precise and important.’[5]

Research Two

Shaykh Albaani Comments:

لا يأخذ أحدكم من طول لحيته ، ولكن من الصدغين

‘None of you should take from the length of his beard, but rather from the area of the face which is from the eye to the ear.’

Da’eef Jiddan (VeryWeak)

Collected by Ibn Adee (2/260) and Abu Na’eem in al-Hileeyah (3/323-324) and al-Khateeb in Tareekh (5/187), from Ufayr bin Ma’daan from ‘Atta from Abu Sa’eed al-Khudri from the Prophet.

Ibn Adee said that the general narrations of Ufayr bin Ma’daan are not strong.

And in the book ‘Taqreeb’: ‘he is Da’eef’

I (Albaani) say:

‘Some of this Hadeeth has supporting proof which is reported from the companions; collected by al-Muhaamali in ‘al-Amali'(12/65):

From Ibn Abbas who said regarding the statement of Allaah Ta’ala:

( ثم ليقضوا تفثهم)

«Then let them complete the prescribed duties (Manasik of Hajj) for them》

He said: ‘Attafath (prescribed duties): is shaving the head, trimming the moustache, and plucking the armpit hair, shaving the pubic hair, trimming fingernails, taking from the sides of the face and cheeks, stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

The narrators are all trustworthy except for Hasheem, since he makes a lot of Tadlees (deception in narrating) and in this narration he has narrated using the form of ‘anana’  (meaning from a narrator but not mentioning how the narration was conveyed); If it was not for his Tadlees I would have declared his Isnaad to be authentic.

Then I found that Imam at-Tabari collected this Athar in the Tafseer of the mentioned Ayaah (17/109).

From way of Hasheem who said that AbdulMalik informed us from ‘Atta from Ibn Abbas with the Athar.

So Hasheem clearly mentioned that he was informed, therefore, we have been saved from the evil of his Tadlees; so his Isnaad is Saheeh, and all praise belongs to Allaah.

Then it had also been narrated from Muhammad bin Ka’ab al-Qarthee that he used to say about this Ayaah:

«Then let them complete the prescribed duties (Manasik of Hajj) for them》:stoning the Jamaraat, slaughtering an animal, and taking from the moustache, beard, and nails, and performing Tawaf of the House (Kaba) and between Safa and Marwa.

I say: and its Isnaad is Saheeh. Then Tabari narrated similarly about cutting the beard from Mujahid likewise, and its Isnaad is authentic. What prompted the research of the Hadeeth of this issue was a question from one of the Salafi brothers regarding its authenticity, he showed me by hand a book entitled: ‘Grow the beard and trim the moustache’ by Shaykh Abdurahman bin Muhammad bin Qasim al-Asimi al-Hanbali so I ordered him to research the narrations against the book ‘Tareekh al-Baghdad’ I showed that it was weak due to the narrator ‘Afeer bin Ma’daan, I decided to research it in this [book] ‘Silsilah’ for a general benefit and to bring to attention various points:

Firstly:  The aforementioned Shaykh presented the Hadeeth from the narration of al-Khateeb whilst remaining silent about it after quoting the saying of Nawawi:

‘What the chosen opinion is, is leaving the beard as it is, and not to oppose it by trimming any of it from the outset.’

The Hadeeth – along with it being Da’eef is an evidence against him, since it is clear in the permissibilty of cutting from ‘the area of the face which is from the eye to the ear ‘ (الصدغين) which is dual for (الصدغ) : The side of the face from the eye to the ear. The intent is: the hair from above that.

Secondly: The word الصدغين ‘the area of the face which is from the eye to the ear ‘ has not been presented, so I do not know, was this intentionally or out of negligence? !

Thirdly: It appears that the author has not been precise in conveying the Ahadeeth from their original sources, perhaps he delegated some students to relay them, indeed I saw some mistakes in this which are not possible, see his statement on p.4:

‘And by Muslim: who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

“خالفوا المجوس ؛ لأنهم كانوا يقصرون لحاهم ويطولون الشوارب” …” !

‘Differ from the Majoos, because they used to shorten their beards and lengthen their moustaches “…”!

This is how the motive of the sentence occurred: “Because they used to. . .” between  speech marks; and it is not from the Hadeeth, not from Muslim or anyone else rather it is [inserted] from the speech of the author! So rightfully it should have been placed after the last two speech marks.

What is apparent is that the Shaykh did not supervise the draft corrections of the book. The Hadeeth is a portion from the Hadeeth of Abu Hurairah Marfoo’ (from the Prophet) with the wording:

“جزوا الشوارب وأرخوا اللحى،خالفوا المجوس”

‘Trim moustaches and grow beards, differ from the Majoos.’

Collected by Muslim (1/153). The Shaykh mentioned it on the following page (5) without this last sentence: ‘Differ from the Majoos’, but mentioned it on the page preceding this, along with the insertion I indicated to earlier.

Fourthly: He mentions (p.7) the Hadeeth of Zayd bin Arqam marfoo with the wording: ‘Whoever does not take off his moustache then he is not from us.’

And he said: ‘authenticated by Tirmidhi’!

I say: But the wording of the Hadeeth from Tirmidhi (2762) mentions: ‘… from his moustache…’ With the extra word: ‘from’, and likewise it is in ‘al-Mishkat’ (443) narrated by others, also narrated by Ibn Hibban (1481) – Mawarid, and Diyaa al-Maqdasi. The difference between this and what occurred in the book is not hidden, since the first indicates that taking from the moustache means some of the moustache, and not all of the moustache as is the opinion of the author, and cutting the moustache is by cutting what grows over onto the lip as I explained as a practical Sunnah. See ‘Adab az-Zafaf’ (p. 120).

Fifth: The author (p.14) said: ‘Some of the people of knowledge gave a concession in taking what is more than a fistful; due to the action of Ibn Umar.’ And he commented upon it saying: ‘the evidence is in his narration not for his opinion; there is no doubt that the statement of the Messenger and his actions are more correct and foremost to follow than the statement or action of other than him; no matter who that individual is!’

So I say: of course; however to place an opposition between the Prophet  sallAllaahu alayhi wa sallamand Ibn Umar is a mistake, because there is not a Hadeeth of his actions that he sallAllaahu alayhi wa sallam did not use to take from his beard.  And regarding saying: ‘and grow the beard’ it is possible that he meant absolutely and without exception, so the action of Ibn Umar would not be in opposition to the Prophet, so the difference between the scholars returns to the understanding of the text.

Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:

The narrator knows more about what he narrates than anyone else, especially since some of the Salaf are in agreement with him with taking from the beard as has preceded, without anyone from the Salaf opposing Ibn Umar, from what we know. And Allaah knows best.

Then I came across an important Athar narrated from the Salaf which aids what preceded regarding taking from the beard.

Al Bayhaqi narrates in ‘Shuab al – Eemaan’ (2/1/263):

Abu Tahir al-Faqeeh informed us that Abu Uthmaan al-Basri narrated to us that Muhammad bin AbdulWahhab narrated to us that Ya’ala bin Ubayd conveyed to us that Sufyaan narrated to us from Mansoor from Ibrahim who said:

‘They [the Companions] used to take from its sides and clean it.’ Meaning the beard.

I say: and this Isnaad is Jayyid; all the narrators above al-Basri are all trustworthy from the narrators in the book ‘Tahdheeb’.

As for Abu Uthmaan al-Basri then he is Amr bin Abdullaah, as in the biography of Muhammad bin AbdulWahhab – and he is al-Fara an-Naysaboori – from ‘Tahdheeb ‘.

Hafidh Dhahabi mentioned him in the book ‘Wafayaat’ in year 334 his grandfather was called ‘Dirhaman al-Mutowa’ee’, and described him as: ‘Musnad Naysaboor’ in his book ‘Tadhkirah al-Huffadh’ (4/847).

As for Abu Tahir al-Faqeeh, then he is from the well-known shayookh of al-Hakim, those from whom he narrated a lot in ‘Mustadrak’, and his student al-Bayhaqi participated in narrating from him. His name is: Muhammad bin Muhammad ibn Muhamash az-Zayadi, Dhahabi mentioned him in ‘Tadhkirah’ also in ‘Wafayaat’ Year 410, and described him as: ‘Musnad Naysaboor al-Allamma’. There is a biography of him in ‘Tabaqat ash-Shafia’eeya’ by Subki (3/82).[6]

 

 5

The Length of the Prophet’s Beard

From Abdullaah bin Jafar who said:

” ثُمَّ ذَهَبَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فِي الْحَائِطِ فَقَضَى حَاجَتَهُ، ثُمَّ تَوَضَّأَ، ثُمَّ جَاءَ وَالْمَاءُ يَقْطُرُ مِنْ لِحْيَتِهِ عَلَى صَدْرِهِ، فَأَسَرَّ إِلَيَّ شَيْئًا لَا أُحَدِّثُ بِهِ أَحَدًا، فَحَرَّجْنَا عَلَيْهِ أَنْ يُحَدِّثَنَا، فَقَالَ: لَا أُفْشِي عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سِرَّهُ حَتَّى أَلْقَى اللهَ

‘…..Then the Messenger of Allaah sallAllaahu alayhi wa sallam went into the garden and relieved himself, then he performed Wudu, then he came and water was dripping from his beard on to his chest, and he whispered something to me which I will not tell anyone.’

We tried hard to get him to inform us, but he said: ‘I will not spread  the secret of the Messenger of Allaah sallAllaahu alayhi wa sallam until I meet Allaah.’[7]

 

6

Statements of Imam Ahmad -Rahimullaah-

Regarding Cutting the Beard after the Fist

Abu Bakr Ahmad bin Muhammad Al-Khalaal[8] -Rahimullaah- (d. 311 A.H.) brought a chapter heading:

Chapter Regarding the Saying of the Prophet -sallAllaahu alayhi wa sallam- Grow the Beard

92 – Khalaal said that Harb[9] informed me that Ahmad was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful,’ and it is as if that was Imam Ahmad’s opinion.

Harb said: I asked him: ‘What is al-I’afaa (to grow) the beard?’

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was al-I’afaa (to grow) the beard according to him (Imam Ahmad).

93 – al-Khalaal said Muhammad bin Abee Haroon informed me that Ishaq narrated to them that he said: I asked Ahmad about a man who takes from his beard from the sides of his cheeks?

Imam Ahmad said: ‘Take from the beard whatever is more than a fistful.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard?’

He said: ‘Take from its length and what is under the throat.’

I saw Abu Abdullaah (Imam Ahmad) taking from the length of the beard and from under his throat.

95 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us from Ibn Abee Najeeh from Mujaahid who said: I saw Ibn Umar take a fistful of his beard on the day of Nahr (10th day of the Hajj) then he said to the barber: ‘Take what is below the fist.’[10]

96 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us that Ibn Tawoos said: My father used to command me to take from this, and he indicated to the bottom of his beard.’[11]

97 – al-Khalaal said Ahmad bin al-Hasan bin Hassan informed us that ar-Rabia’ bin Yahya narrated to us that Shu’ba narrated to us from Umar bin Ayyoob narrated to us that Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist[12] he would cut it.’[13]/[14]

Ibn Haani said: ‘I asked Abu Abdullaah (Imam Ahmad) about a person who takes from the beard from his cheeks?’ He replied: ‘ Take from the beard what is more than a fistful.’ I said: ‘What about the Hadeeth of the Prophet –   – :’Trim the Moustache and grow the beard’?’ He said: take from the length and from under the throat, and I saw Abu Abdullaah take from the sides of his cheeks and under his throat.’[15]

[1] These discussions with the Shaykh were translated and amended for readability whilst adhering to the meaning of the Shaykh’s wording.

[2] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[3] [Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

[4] [From: ‘Usool al-Fiqh ala Manhaj Ahl ul Hadeeth’ 1/94,http://www.mediumd.com/forum/archive/index.php/t-69720.html%5D

[5] [Silsilah Ahadeeth Da’eefah vol. 5 p. 375 – 380]

[6] [Silsilah Ahadeeth  ad-Daeefah vol. 11 no. 5453]

[7] [Collected by Imam Ahmad in his ‘Musnad’ No. 1754.  The researchers said: ‘Its Isnaad is Saheeh upon the conditions of Muslim, its narrators are trustworthy and are the narrators of Bukhari and Muslim except al-Hasan bin Sa’ad then he is from the narrators of Muslim. Albaani brings the origin of this Hadeeth in Saheehah No.20]

[8] T.N. – Al-Khalaal was the student of Imam Ahmad who narrated the most from him.

[9] Harb was: Abu Muhammad Harb bin Isma’eel al-Hunthali al-Karmani, he narrated many issues from Imam Ahmad & died in 280 A.H.

[10] Its narrators are trustworthy, and Ibn Abee Shaybah collected from Nafa’ from Ibn Umar -Radhi Allaahu anhumma- narration similar to this.

[11] Ibn Abee Shaybah collected from Ibn Tawoos from his father: that he would take from his beard but he would not obligate it.

[12] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[13] The researcher adds: ‘Taking what is more than a fistful from the beard was done by Ibn Umar and Abu Hurairah -Radhi Allaahu anhumma, and it was regarded as something good  by Sha’abi and Ibn Sireen. A group from the Hanabilah did not dislike it, from them was Ibn Muflih in ‘al-Faroo’ & al-Mardawi in ‘al-Insaaf’. The Hanafiya held it to be recommended as Ibn Abideen clearly mentions in his comments to ‘ad-Dur al-Mukhtar’. The Malikiyah say there is no problem from taking from the beard that which what flutters from the beard and is abnormal  and there is no problem with taking from its length if it grows very long. See ‘al-Muntaqa Sharh al-Muwatta & As-hal al-Mudarik’.

[14] T.N. – Taken from the book ‘at-Tarajjul’ by Abu Bakr Ahmad bin Muhammad Al-Khalaal (p. 113- 110). Footnotes are from the researcher of the book, Dr. Abdullaah bin Muhammad al-Mutlaq.

[15] [Ibn Haani in his ‘Masail (2/151)]

Cutting the Beard after the Fist – Part Two

7

Some Statements of the Scholars of Jarh wa Ta’adeel

1 – al-Hakim -rahimullaah- brings a chain up to Sa’eed bin Mansoor al-Makki who said: ‘I asked ibn Idrees did you see Salim bin Abee Hafsa? He said: ‘I saw him, he has a long beard and made it stupid.’

[Maarifath  Uloom al-hadeeth  p. 204 & ‘al-Ijili 3/374]

In the narration collected by al-Uqali the wording is:

‘Yes I saw him, he had a long beard, and he was stupid.’

[Ad-Dua’fa al-Kabeer by Uqali 2/152-153 no. 655]

2 – Abu Dawood was asked about Abee Isra’eel al-Malaee and he said he was mentioned in front of Hussain al-Jua’fee and he said:

‘He used to have a long beard and was stupid.’

[Swalaat al-Aajjuri Li Imam Abee Dawood 1/122 no.62]

3 – Imam Shafi’aee said:

‘Whenever the beard is lengthened the intellect is lessened.’

[al-Wafi bilwafayaat 2/123 in the biography of Imam Shafi’aee]

4 – Ibn al-Imaad al-Hanbali -Rahimullaah-  said: that al-Muzzni said:

‘I never saw anyone with a more beautiful face than Shafi’aee, if he took his beard in his fist, his beard would not be more than his fist. Za’affarani said: his beard was slim/thin from the sides.’

[Shaddarat ad-Dhahab 2/204 in the biography of Imam Shafi’aee]

5 – Abu Dawood was asked about Abi Israeel al-Mala’ee, so Abu Dawood said that he was mentioned in the presence of Hussain al-Jua’fi who said: ‘He had a long beard and he was stupid.’

[Swallat al-Ajjuri li Imam Abi Dawood  1/122]

6 – Al-Mu’mal bin Isma’eel said: I heard Abu Hanifah said: It is said:

‘Whoever had a long beard did not have intellect.’

[Collected by Ibn Hibban in ‘Thiqaat’ 9/162]

7 – Hussain al-Ja’afi said:

‘He had a long beard and was stupid.’

[From Tahdeeb al-Tahdeeb 1/257]

8 – It was asked to Khalid at-Tahaan why do you not narrate from Majalid? He answered: ‘Because he has a long beard.’

[Meezan 3/438 in the biography of Majalid bin Sa’eed al-Hamdaani]

8

A Discussion about the Statements of the Scholars of Jarh wa Ta’adeel

Questions regarding Trimming the Beard

A discussion took place with Shaykh al-Albaani regarding the Jarh (Criticism) used by the Muhaditheen (Scholars of Hadeeth) regarding someone with a long beard.

Questioner:           I have reservations regarding the use of the Muhaditheen when they said about some narrators that they had long beards but in a way of dispraise and criticism, how can the Muhadithoon use it in this way? This opens the door against those who adhere to growing the beard and not just those who grow the beard long.

The Shaykh:         Do not say growing the beard because that returns the dispraise of the hadeeth.

Questioner but this could possibly strengthen the thought of the person who says that it is from above the fist .

The Shaykh:         therefore, it is necessary to say regarding this point that the dispraise is for the one who opposes growing the beard and lengthens it.

Questioner:           Is it possible to use what these Muhaditheen formulated to strengthen the thought of the person who holds the opinion of Ibn Umar –RadhiAllaahu anhumma?

The Shaykh:         Absolutely this is correct, because the Imam of the Sunnah, Imam Ahmad bin Hanbal holds the opinion of cutting what extends more than a fistful.

Questioner:           The use of the Muhaditheen of this criticism is from the point of view of fickle minded, heedless and stupid and other meanings as well?

The Shaykh:         Yes!’[1]

 

9

Some Statements of the People of Knowledge

1 – Abu al-Waleed al-Baaji said:

‘Ibn al-Qasim narrated from Malik: ‘there is no problem taking from the beard what flutters from the beard and is abnormal.’ it was said to Malik: If it grows very long?’

He answered: I hold the opinion that one takes from the beard and cuts it, it is narrated from Abdullaah bin Umar and Abu Hurairah -RadhiAllaahu anhumma- that they both used to take from their beard what was more than a fistful.’[2]

2 – Ibn Haani said:

‘I asked Abu Abdullaah (Imam Ahmad) about a person who takes from the beard from his cheeks?’ He replied: ‘ Take from the beard what is more than a fistful.’ I said: ‘What about the Hadeeth of the Prophet sallAllaahu alayhi wa sallam : ‘Trim the Moustache and grow the beard’?’ He said: take from the length and from under the throat, and I saw Abu Abdullaah take from the sides of his cheeks and under his throat.’[3]

3 – Hafidh Ibn AbdulBarr said:

‘In the action of Ibn Umar taking from the bottom of his beard in Hajj is an evidence of  cutting from the beard in other than Hajj because if cutting the beard was not allowed then it would not have been allowed in Hajj. and Ibn Umar narrated from the Prophet sallAllaahu alayhi wa sallam: ‘Grow the beard’ and he is the most knowledgeable about what he narrated, therefore, the meaning to him and to the majority of scholars is to take from the beard that which flutters and Allaah knows best.’[4]

4 – Shaykh ul-Islaam Ibn Taymeeyah said:

‘As for growing the beard then it is left as it is, and if he takes what is more than a fist then this is not disliked. The text for this is as preceded from Ibn Umar, and likewise he took from his beard what flutters.’[5]

5 – Qurtubi said:

‘It is not allowed to shave the beard nor to pluck it, nor to cut a lot of it, as for taking from the length and the width of what flutters from the beard, or that which disfigures him and causes to becoming well-known, then this is good according to Malik and other than him from the Salaf.’[6]

6 – Ibn al-Jawzi brings some narrations:

From Sa’eed bin Mansoor that he said, I said to Ibn Idris, Have you seen Salam bin Abi Hafsah? He answered: Yes, I saw him, he had a long beard and he was stupid.

From Ibn Sireen that he said: If you see a man with a long beard then you know that he has nothing in his intellect.

Zayed ibn Ubayy said: A man’s beard does not increase more than a fist’s length except that increase is deficiency in his intellect.’[7]

7 – Al-Khateeb al-Baghdadi mentions:

‘Al-Awfi used to have a very long beard, and regarding his beard there were some strange matters.

Ali bin Abu Ali informed us that Talha bin Muhammad al-Mua’dal informed us that Ahmad bin Kamil narrated to me that Hussain bin Fahm narrated and said: al-Awfi’s beard used to reach up to his knees’.[8]

8 – al-Qadi Ayyad said:

‘As for taking from its length and its width is good.’[9]

9 – Ibn Battal said:

‘Atta said: It is no problem to take a little from ones beard, from its length and its width if it is long.’[10]

10 – al-Mardawi said:

‘and grow his beard . . . .and it is not disliked to take from that which extends from the beard more than a fistful, -and Ahmad had mentioned – there is no problem with taking from the beard and taking from under the throat….’[11]

11 – Ibn Abi Shaybah brings a chapter heading in ‘Musannaf’:

‘What has been said regarding taking from the beard’

From Abu Zura’ah who said: Abu Hurairah used to take a hand hold from his beard then cut what wasa extra from the handful.’[12]

 

10

Some Fatawa of Shaykh Albaani From Silsilah Huda wa Noor[13]

Discussion One

Questioner:           Regarding what I have heard from someone mentioning from your Fatawa which says it is permissible to take from the beard in other than Hajj or Umrah, is this correct?

Shaykh Albaani: 100 % correct.

Questioner:           100% correct, okay then what is the evidence for this?

Shaykh:                    The action of the Companions.

Questioner:           Is it possible that you could mention some examples for what you mentioned that it is from the actions of the Companions?

Shaykh:                    The action of Ibn Umar, since it is established from him that he took from his beard restricting it to doing that in Hajj and Umrah, and also without restricting doing so in other than Hajj and Umrah.

Likewise it has been mentioned from some of the Companions and the Tab’aieen, like Abu Hurairah and Mujahid and other than them, this is what I can remember.’

The Shaykh continues the discussion later on..

Shaykh:                    so how can we view these Companions and at the head of them is Ibn Umar, that either we are saying about him he did not have an understanding of this text [growing the beard] whether it was a general text or absolute; or along with his understanding he opposed the Messenger – alayhi as-Salat wa Salam-, even though he was    amongst the Companions, and he was the one single companion of       whom we know that he would overstress and had strictness in following the actions of the Messenger – alayhi as-Salat wa Salam- even in those actions which were the Messenger’s natural disposition and were not from the Sunnan of worship; therefore, it is not possible for it to be said that, since Ibn Umar was the one who had great concern in following the Messenger – alayhi as-Salat wa Salam- and indeed he accompanied him for all those years which Allaah had willed, watching the Messenger – alayhi as-Salat wa Salam- coincide his sayings with his actions, and his actions with his sayings, and then he comes along and opposes the saying of the Prophet and his action together!! This is so farfetched to occur from the likes of this Companion!!

It is possible for the sake of argument, that the like of this opposition to occur from those Companions who were Bedouins, like the Bedouin who came to the Messenger – alayhi as-Salaam- and believed in him and heard some advises or some issues then he returned to his sheep, camels and the desert. But as for Ibn Umar who accompanied                 the Messenger – alayhi as-Salaam- and had that concern, which was a strange and strict concern in following him – alayhi as-Salam- even in those things which others will see as not being at all from following the Messenger, but rather Ibn Umar’s love for the Messenger led him to overstress in following the Messenger  sallAllaahu alayhi wa sallam–  even in that which was not from the Sunnah.

It is extremely difficult to hold the opinion that Ibn Umar would     come and see the Messenger -alayhi as-Salam- do something – and what confirms this is the Messenger’s saying: ‘and grow the beard’ – then he would not grow the beard and oppose what he saw from the Messenger and what he heard from the Messenger.

I believe that none who has an intellect and understanding has any doubt that this address which a companion hears generally and Ibn Umar heard specifically and directly from the mouth of Messenger sallAllaahu alayhi wa sallamwith his own ears, that he will have a better understanding than any other person who appears at a later date or even a long time ago however he had not directly heard from the Messenger  sallAllaahu alayhi wa sallam.[14]

Discussion Two

Shaykh:                    As for it to be said that this is specific to Ibn Umar, then no, firstly    this is not just established by Ibn Umar alone, but rather it is also established from Abu Hurairah. It is established on more than one of the Successors (Taba’een, followers of the Companions), so much so that  one of them and that is, Ibrahim bin Yazeed an-Nakha’ee who said: ‘They used to take from their beards.’ If  a Taba’ee (a Successor) narrates with the wording ‘They used to’ who do they mean? The Companions.  Therefore, we have a number of texts that taking from the beard was not something that Ibn Umar alone carried out and not other Companions. . .

The Shaykh continues later. . .

Shaykh:                    . . . you have understood that the text is general [not to cut the beard] and Ibn Umar did not understand that the text is general, this is not something a person would say. So they had a better understanding than us, this is firstly, then secondly there is something with which they are distinguished above us which is the saying of the  Messenger -alayhi as-Salam: ‘A witness sees that which an absent person does not see.’ And the second hadeeth . . . ‘Being informed is not like the one who investigates it.’ This is a great hadeeth.

The Shaykh continues. . .

Shaykh:                    . . . O people this is a general text upon which the Salaf did not act upon it [in this way] there is no hadeeth from the Messenger nor from other than the Messenger that they would leave their beards . . .

The Shaykh continues. . .

Shaykh:                    here we say, we are Salafioon, we do not ascribe to the Salaf in vain and futilely, but so we don’t fall into problems like these, and start understanding the text opposite to how they understood the text. This is why Allaah Ta’ala said:

ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرا

<< And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination.>> Here we have perfect wisdom, the mention of the path of the believers. . . .’[15]

Discussion Three

Shaykh said:

. . . .if we want to act upon a general text then it is obligatory to keep it as it is, however what was the stance of the Salaf to this text? Here it becomes clear to you the importance of our Salafi Manhaj when we say, it is not sufficient to follow the Book and the Sunnah but it is necessary to return to the Salaf who implemented these texts which were the statements of the Prophet sallAllaahu alayhi wa sallam.  The first of these [Texts], which has reached you is the narrator of the Hadeeth ‘grow the beard’, he was Abdullaah bin Umar and he would take what was more than his fist full of his beard, he would cut what was more than a fist full.  He was not the only one to do this, rather this action is also authentic from Abu Hurairah, it is also authentic from a number of Companions without there being any mention whatsoever from anyone of the Companions that they opposed this action.

We know from some of the scholars of Fiqh, like Ibn Qaddamah al-Maqdasi and others from the scholars that when they mentioned an action of a single Companion they would clarify it by saying, ‘and we do not know of anyone who opposed him in this, then this is a consensus (Ijma’)’. So how about the situation if the issue being conveyed is not just from one Companion but from a number of Companions and it is not mentioned that anyone from them opposed them in this issue.’[16]

Discussion Four

Questioner:           It has reached us from some of our brothers that you have mentioned it is obligatory to take from the beard. That you have used as evidence or mentioned the proof of the action of Ibn Umar  that he would take from his beard and him being the narrator is more aware of the meaning of what he narrates.

Shaykh:

‘In reality we have a very important principle, we hope that the students comprehend and understand it correctly, because as a result of this principle there are hundreds of Fiqh issues which branch off from it if not thousands. The Principle is: ‘It is not allowed to act upon general texts, which due to their nature are general and include a number of different sections in that text, when it is established that the Salaf did not act upon a section of these different parts of the text. So here it is not allowed to act upon this because of the generality of this text, due to this part of the text being specific.’ Is this speech clear? However, it will become clearer by driving home an example or more than one example.

Before we bring a new novel example, we would like to bring to attention that every Bida’ which is wide spread among the Muslims, which the Mubtadia’ (people of Bida’) have no lack of, meaning the Mubtadia’ or those who regard Bida’ as good are never deprived of finding a text for their Bida’ in the Book or in the Sunnah, a general text which aids this section of the Bida’ that they establish.

Take for example: the Adhan al-Muhammadi (the Prophetic Adhan) which commences with ‘Allaahu Akbar Allaahu Akbar’ and ends with ‘La ilaha illAllaah’ all the Muslims acknowledge this reality. There  does not exist, and I hope that it does not exist, that a person, no matter how ignorant he is or misguided that he says that Bilal, Umar bin Umm Maktoom and Abu Mahdoorah used to say after saying ‘La ilaha illAllaah’ that they would say: as-Salat ala Rasool -Alayhi as-Salam (aloud).

This did not occur and I hope it does not occur, however along with this they use as an evidence against us – the callers to the Sunnah and to follow the Salaf and the Imams- the saying of Allaah Ta’ala: <<O you who believe! Send your Salat on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islaamic way of greeting (salutation i.e. As-­Salamu ‘Alaikum).>>[17]

They say this is a general text, and they are truthful, it is a general text, because Allaah Ta’ala did not say send Salat in a certain place, or do not send Salat in a certain place, but rather send Salat generally.  So what is our reply to these people? [The reply is]the previous principle [‘It is not allowed to act upon general texts, which the Salaf did not act upon.’]

Now I will give you an imaginary example, because sometimes the imagination can broaden the horizons of thinking and cause to comprehend a reality which a person discusses. So we are now discussing that a generality in a specific section of which was not acted upon is not allowed to be acted upon.

[The example is] we say if a person were to enter a Masjid at the time of Dhur prayer for example, and a group of people enter along with him and each one went to a separate part of the Masjid wanting to pray two Rakat Sunnah or four Rakat Sunnah before the obligatory prayer, then  one of them says, O people lets pray [Sunnah prayer] in congregation and immediately uses as proof two Ahadeeth; ‘Allaah’s Hand is upon the Jama’ah’ and ‘Prayer in congregation is twenty five or twenty seven times better than prayer individually.’ Is this use of proof correct? Of course all of you will say no, even if there was – and Allaah forbid- a Mubtadia’ among you. Why? We have no reply [to their claim] except the same reply to [saying Salat aloud] after the Adhan, before the Adhan and increasing upon giving Salat. There are tens, hundreds even thousands of examples like this. So our reply is that if this was good they [the Salaf] would have preceded us in it.  If it was good to pray optional and prescribed Sunnah prayers in congregation and the Messenger had said: ‘Prayer in congregation…’ till the end of the Hadeeth, did not they [the Salaf] have a better understanding than us or not? They were more concerned than us to come closer to Allaah. Secondly, if they did not act upon [a deed] then this is an evidence that they did not take this understanding which you have understood. I think this principle has become clear.

Applying this issue [cutting the beard] to this principle; we know that in many Ahadeeth the ProphetsallAllaahu alayhi wa sallam said: ‘Trim the Moustache and grow the beard and differ from the Jews and Christians.’

This is an absolute text (Mutlaq). ‘Grow the beard’ is an  absolute text as we mentioned as an example earlier with the ‘prayer in congregation’, ‘Allaah’s Hand is upon the Jamah’ and as we gave an example with that Ayaah, <<O you who believe! Send your Salat on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islaamic way of greeting (salutation i.e. As­-Salamu ‘Alaikum).>>[18]

Discussion Five

Shaykh said:

‘I have found it to be very, very important to especially bring to attention this point that it is not allowed to act upon a section from the sections of a general text of which the Salaf did not act upon, this is because they have a better understanding than us.

It is strange that I say all goodness is in following the Salaf and all evil is in what the Khalf innovated, and if it was goodness, they would have preceded us in it, but it does not enter into the hearts of our brothers.’[19]

Discussion  Six

Should we implement the principle ‘The consideration is with the narrator’s narration and not by his opinion’ in the issue of cutting the beard?

Questioner:

Some people present a doubt regarding the issue that a narrator of a Hadeeth is more knowledgeable of his narration than anyone else, they say that in this research of taking from the beard we implement another principle which is ‘The consideration is with the narrator’s Hadeeth and not by his opinion’, so how do we reply to this doubt?

The Shaykh:

‘Here, when an opinion opposes the narration as is [the example of] the  Hadeeth of Abu Hurairah.  Abu Hurairah narrated the Hadeeth of washing seven times, ‘If a dog licks your container then you must wash it seven times the first of which with soil.’ It is narrated in an Isnaad from Abu Hurairah  which contains a person whose name is Abdul Malik ibn Abi Sulayman, who  is from the narrators in Saheeh Muslim.  There is some sort of criticism about him, but I say this is from the aspect of information even though I am certain of his trustworthiness. He narrates from Abu Hurairah that Abu Hurairah himself said wash the vessel which a dog has licked three times, here O brother comes this principle, because this statement [of Abu Hurairah] contradicts the other [the Hadeeth of Abu Hurairah]. It is not possible to say that this statement of Abu Hurairah is a Tafseer (explanation) of the Hadeeth. As for the principle of general text and absolute text, then this is not like that principle.

Shaykh Continues:

We say O brother, if Ibn Umar used to take from his beard and lived in a society not like the societies of our time today, where there is no enjoining good, or forbidding evil, at their time it was totally the opposite, as soon as a person appeared to do something opposite [to the Sharia] you find some objection and disapproval from all angles. Then they will be informed of what is correct, this is if, one person were to do so, how about this issue, you have Companions Ibn Umar and Abu Hurairah, the Taba’een (successors to the Companions) ‘Atta ibn Abi Rabbah and al-Hasan al-Basri and  many others, this is from just one book ‘al-Musannaf’. What if we opened a book for example, ‘Shua’b al-Eemaan’ which was printed recently, we would find other Athaar (narrations).

Therefore, if we understand that taking from the beard is the Salafi Sunnah of                                 the best of the people at that time, then in this situation the principle, that the                               Hadeeth of a narrator precedes his opinion. In this situation of taking from the                                beard, then this is not an opinion.’[20]

Discussion Seven

The Shaykh said:

‘….. now we enter into the crux of the subject, actions of the Salaf. Here it is necessary for me to pause, our Dawa’ is not limited to the Book and the Sunnah, as is the Dawa of every Muslim, as it should be. However we want to say that our Dawa is established by the Book, the Sunnah and the Manhaj of the Salaf as-Salih. Why? Because if it was not for the Salaf as-Salih we would not have been able to understand our religion precisely and this is why the Islamic Jama’at -old and present time – have separated into groups and parties. <<each group rejoicing in its belief >>[21]  as Allaah has mentioned in the Noble Qur’aan.

I say, why is this? Because the Islaamic groups did not rely upon that what the Salaf as-Salih were upon and they took the Tafseer (explanation) of the texts according to their whims and desires, so they fell into confusion and extreme contradiction. They separated, as we mentioned into groups and parties. As for us, then we say we are Salafis, we see how the Salaf as-Salih used to understand the Sunnah of the Messenger, with its three divisions, his statements, actions and allowances and we follow that path.

Is it upon us to limit ourselves with this limitation [understanding of the Salaf] and act upon the Sharia’? We say how can we not! Allaah Ta’ala said: <<And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers.  We shall keep him in the path he has chosen and burn him in Hell – what an evil destination. >>

Therefore, opposing the path of the believers is the same as opposing the Sunnah of the Messenger of Allaah -Alayhis Salaam- because the intent of following them is that they directly saw the Messenger and they conveyed to us the Sunnah of the Messenger. They were his Companions, then those who came after them, then those who came after them, as is mentioned in the authentic Hadeeth. So when we say the Book, the Sunnah and upon the Manhaj of the Salaf as-Salih, taking this from the Ayaah and the Hadeeth of al-Irbaad bin Sareeyaa, ‘upon you is my Sunnah and the Sunnah of the rightly guided Khulafa’.

Also taking from the Hadeeth of Anas bin Malik & Muwaweeyah and others:

‘and my nation will split up into 73 sects all of whom will be in the fire except one.

The Companions asked, ‘Which one O Messenger of Allaah?’

“What I am upon and my Companions are upon.”

Now we return [to the issue], we do not have a single Hadeeth not even a weak one like our Hadeeth which says that the Prophet sallAllaahu alayhi wa sallam used to take from his beard from its sides and length, we said it was weak. Nor does there exist a weak Hadeeth that the Messenger did not take from his beard. There are those from the scholars now who say that the Messenger did not used to take anything from his beard, there is no origin for this Hadeeth at all. What there is, is the speech which says a general Hadeeth, ‘and grow the beard’. However, this generality is like the other generality upon which no action was done because of it.

Then we have in difference to the issue that it has not been conveyed that the Messenger used to take from his beard, which is that his Companions who witnessed him took from their beards, do you think that these Companions would oppose the Messenger while they narrate the Hadeeth of the Messenger, ‘and grow the beard’? No they do not oppose the Messenger. It is a widespread mistake here and in other issues, which is a two- fold mistake, you previously narrated from Ibn Umar that when he used to perform Hajj or Umrah he would take from his beard.  This is an authentic narration, but it is not unrestricted, meaning did he only do that in Hajj and Umrah? No, he used to take from his beard even in other than Hajj and Umrah.

Then there is a second widespread mistake that it was only Ibn Umar who took from his beard, this is also a mistake, since it is also authentic from Abu Hurairah, that he would also take from his beard. It is not just this, but rather it is authentic from Ibraheem bin Yazeed an-Nakha’ee and he is from the Taba’een (successor of the Companions) who said: ‘they used to take from their beards’. ‘They used to take….’ who are ‘they’ who used to take? The Companions of the Messenger – alayhi as-Salaam.  There are no texts (narrations) which oppose these texts whatsoever. Therefore, the guidance of the Salaf is not is to let the beard grow (completely) like we see some of those who preceded of [ignorant] worshippers . . . . . and there is no way for us to know the likes of this except by way of the Companions of the Messenger. From among the Companions of the Messenger was Ibn Umar who was the most concerned with following the Messenger, so much so that he would follow the Messenger even in the matters of the Messenger’s habits – and these issues are well known to you. ‘

 

11

A Meeting With the Shaykh

My cutting the beard after the fist

By Abbas Abu Yahya

After having been guided to follow the Sunnah of the Prophet sallAllaahu alayhi wa sallam I began to grow my beard, and while taking a literal understanding of the Hadeeth: ‘grow the beard and trim the moustache’ I would not trim my beard rather I let it grow.

My beard had reached past my navel. During my first Umrah trip I encountered a student of knowledge who began to question the reasons for the extra long length of my beard. So I reminded him of the Sunnah -as I had understood it – and he promptly informed me that there were Companions of the Prophet sallAllaahu alayhi wa sallam who would trim their beards after a fist long.

He mentioned many of the proofs, for example from the books of Hadeeth and that Ibn Hajr mentions that 12 or 14 of the Companions trimmed their beards after the fist. However, even with all this evidence my heart needed contentment and I needed to hear this from a scholar.  Here he dropped a bomb and said even Shaykh Albaani holds this opinion.

With this I could not be content without actually asking this question face to face.  So began a journey for seeking knowledge. Allaah had favoured me out of His Mercy,  that the following day of the night of which I had arrived in the Hashmite Kingdom of Jordan, there was going to be a gathering with the Shaykh and we had been given an invite.

The following is what took place in that memorable gathering.

To set the scene, I was being driven to a gathering with the Shaykh, we headed towards Amman on a Friday morning,  around 8.30 – 9.00 o’clock,  the weather was nice and warm as it was summer time.  We drove off the main highway down a side path surrounded by very tall trees, and at the end of the track was a small farm house, getting out of the car I recognised that famous sweet voice and an amazing smile appeared on my face which contrasted with the nice bright summery morning.

I rushed into the main room where everyone was gathered, sitting tightly squeezed together, and found a place amongst the people and there was the Shaykh of Hadeeth sitting on a large arm chair with his legs on a footstool, covered with a blanket due to rheumatism. The excitement was exhilarating, unfortunately being unlettered in the Arabic language, I could not understand anything, and having been sleep deprived my energy level began taking its toll.  I commented to myself, you came all this way and you’re sitting in front of a scholar of the highest calibre and you’re falling asleep!! You need to go outside, this is shameful!!

I picked up the courage when the Shaykh was interrupted and dived outside, the scene was beautiful, picturesque,  there I was sitting on the veranda on a nice warm summer’s day listening to that beautiful Arabic tone and as far as the eyes could see, were olive trees lining the earth in front of me. A funny thing happened that Abu Layla – who records the Shaykh’s sittings came out and asked me a question to which I replied in my pigeon Arabic ‘Maafee Arabee’ (no Arabic). Then he quoted the Hadeeth of the Angels sitting in gatherings of knowledge, and I understood the Arabic word for Angels,  so I ventured back in.

Anyhow, or the story continues, after Jummah we had returned to the farm house but now the venue was outside in the veranda,  and the Shaykh begins by asking me,  ‘Are you from the Jamiat Ahl ul Hadeeth of Pakistan?’ I replied, ‘No,  I’m not with them.’ (There was a translator on hand).

The Shaykh continued by saying: ‘They, like our brothers in Saudi hold the opinion that it is not permissible to trim the beard after a fistful, and they are mistaken in this,  since Ibn Umar trimmed his beard after the fist,  either in Hajj or Umrah.’

I quickly asked: ‘O Shaykh is this not regarded as his Ijtihaad since he opposed the Hadeeth[23]?’

He answered very cleverly: ‘Who is more knowledgeable about the Hadeeth, you or Ibn Umar?’

I answered bewildered: ‘Ibn Umar – RadhiAllaahu anhu – without doubt!!’

The Shaykh followed up to my amazement: ‘Ibn Umar was the narrator of the Hadeeth, ‘grow the beard and trim the moustache.’ I was dazed, it hadn’t even crossed my mind, that’s why he’s the Shaykh.

He continued: ‘there’s a principle that the narrator of the Hadeeth is more knowledgeable about the narration than anyone else. And Ibn Umar narrated this Hadeeth.

Another thing, imagine Ibn Umar did this action in Hajj or Umrah imagine he was surrounded by companions.  They are not like us that if they see something opposing the Sunnah that they would remain silent, but we do not have a single narration of anyone opposing Ibn Umar.’

Here, I was convinced I did not require any more proof. I had been given many more evidences while visiting Saudi. However, I needed clarification of the foundational principle, so I asked: ‘Shaykh are you saying that we can’t follow the Hadeeth except by the understanding of the companions?’
He answered : ‘ Of course!!’

Here it was the clear Salafi Manhaj had been well and truly laid out.

There were five or six others in this gathering, students of knowledge and Imams of Masajid, who had long beards, Abu Layla had passed a pair of scissors around and they began trimming their beards after a fist while saying we have heard and we obey.

The scissors were passed to me and at the same moment the food was brought in, Abu Layla looked at me and I indicated after we’ve eaten.

After having shared food with the shaykh I went to wash my hands and as I looked up from the basin into the mirror I saw Abu Layla standing behind me with his scissors,  like a psychopathic murderer! !

After I had trimmed my beard -which I had not trimmed for seven years or so – we went back to the gathering and Abu Layla announced to the Shaykh that I had cut my beard,  the Shaykh heartedly said Mubarak! !

[This incident took place in Jordan in the year 1992]

 

12

Conclusion

The overwhelming evidence shows – and Allaah knows best – that the correct understanding of the Hadeeth which command the growing of the beard have to be understood with the understanding of the first three generations.

Shaykh Albaani said:

‘Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:

The narrator knows more about what he narrates than anyone else, especially since some of the Salaf are in agreement with him with taking from the beard as has preceded, without anyone from the Salaf opposing Ibn Umar, from what we know. And Allaah knows best.’[24]

How excellent was the saying of the poet:

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[25]

سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

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] [From ‘ad-Durr fee Masa’il al-Musttalah wal Athar’p.238]

[2] [al-Muntaqa Sharh al-Muwatta 4/367]

[3] [Ibn Haani in his ‘Masail (2/151)]

[4] [From ‘al-Istidhkaar’ 4/317]

[5] [From: ‘Sharh al-Umdah’ 1/236]

[6] [From: ‘Mufhim’ 1/512]

[7] [From: ‘Akbaar al-Hamqa wal Mughafileen’ p.7]

[8] [‘Tareekh Baghdad’ 8/29-30 No. 4079]

[9] [Ikmaal al-Mualim 2/36]

[10] [Sharh al-Bukhari (9/147)]

[11]  [al-Insaaf 1/121]

[12] [Musannaf 8/356]

[13] These discussions with the Shaykh were translated and amended for readability whilst adhereing to the meaning of the Shaykh’s wording.

[14] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 42]

[15] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 496]

[16] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]

[17] Soorah Ahzaab: 56

[18] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]

[19] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]

[20] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]

[21] [23:54]

[22] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 702]

[23] [fn: ‘grow the beard’]

[24] [Silsilah Ahadeeth  ad-Daeefah vol. 11 no. 5453]

See Page 18 article

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

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