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

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A- Benefits related to Hijaama (Cupping)

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

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

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

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

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

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

This matter is well known from experience and from observation.

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

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

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

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

[Taken from Majmoo’ Fatawa V.17/486 ]

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

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

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

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

He asked: what is Hijaama?

The Messenger –sallAllaahu alayhi wa sallam– said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

C – Clarifications

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

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

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

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

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

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

Shaykh AbdusSallaam as-Suhaymee said:

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

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

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

[The Ends Do not Justify the Means]

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

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

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

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

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

From the Book of Allaah:

1- The saying of Allaah Ta’ala:

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

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

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

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

2- The saying of Allaah Ta’ala:

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

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

3- The saying of Allaah Ta’ala:

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

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

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

4- The saying of Allaah Ta’ala:

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

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

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

From the Sunnah:

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

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

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

[Collected by Bukhari & Muslim]

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

من قتل نفسه بشيء عذب به يوم القيامة

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

[Collected by Bukhari & Muslim]

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

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

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

[Collected by Bukhari]

The proof being from these Ahadeeth:

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

From the Intellect:

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

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

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

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

Allaah Ta’ala said:

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

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

Allaah Ta’ala said:

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

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

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

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

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

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

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

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

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

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

And Allaah Knows Best.

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

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

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

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

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

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

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

Shaykh Albaani said:

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

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

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

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

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

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

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

[Collected by Tabari]

Shaykh Albaani said:

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

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

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

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

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

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

_________________________________

A Summary:

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

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

Narrated by Ahmad (3/137)

This Isnaad is authentic.

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

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

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

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

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

Likewise Ahmad holds this opinion and so does Ishaaq.

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

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

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

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

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

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

Shaykh al-Albaani also said:

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

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

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

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

Question:

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

Answer:

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

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

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

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

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

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

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

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

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

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

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

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

The Four Principles

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

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

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

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

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

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

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

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

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

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

The Da’wah of the Prophets

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

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

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

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

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

And He said:

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

And Allaah Ta’ala said:

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

The Characteristic of Uboodiyaah

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

And He said:

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

And He said:

<< Surely, those who are with your Lord (Angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him. >> [Ara’af: 206]

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

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

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

Allaah –Ta’ala – said:

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

Allaah –Ta’ala – said:

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

Allaah –Ta’ala – said:

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

Allaah –Ta’ala – said:

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

Allaah –Ta’ala – said:

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

Allaah said about Sulayman:

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

Allaah said about the Messiah:

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

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

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

Allaah –Ta’ala – said:

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

Allaah –Tabaraka wa Ta’ala – said:

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

And He –Ta’ala – said:

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

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

Allaah said:

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

And Allaah said:

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

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

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

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

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

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

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

Allaah provided them with absolute security.

Allaah –Ta’ala – said:

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

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

Allaah –Ta’ala – said:

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

And He –Ta’ala – said:

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

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

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

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

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

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

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

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

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

The Shaykh commented saying:

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

Taken from Qamoos al-Bida’ p.702-703

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

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

From those Mannerisms that are Obligatory with Allaah

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

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

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

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

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

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

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

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

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

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

They said: ‘We are Jews.’

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

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

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

They said: ‘We are Christians.’

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

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

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

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

He answered: ‘Yes.’

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

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

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

Narrated by Ahmad.

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

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

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

The Fiqh of the Hadeeth:

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

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

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

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

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

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

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

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

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

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

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

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

Speaking about the people of Bida – Imam Ibn Taymeeyah

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

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Shaykh Albaani comments:

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

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

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

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

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

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

Related Link:

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

https://abdurrahman.org/dua/

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

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

The point which refutes their statement is that:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘May Allaah not let his stomach become satisfied.’

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

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

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

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

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

‘. . . .and he was his scribe’,

And its chain is authentic.

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

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

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

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

And

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

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

‘May your age not increase.’

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

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

The Messenger asked: ‘And why is that?

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

He –sallAllaahu alayhi wa sallam– said:

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

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

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

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

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

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

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

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

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

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

He –sallAllaahu alayhi wa sallam– asked:

‘And how is that O Umm Sulaym?’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question:

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

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

Allaah is truthful:

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

The Shaykh Answered:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And all Praise belongs to Allaah.

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

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

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Collected & Translated  by Abbas Abu Yahya

1- From Maymoon who said:

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

[Zuhd – by Abu Dawood / 294]

2- From Abu Hamza who said:

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

[al-Mussanaf  – 7/236]

3 – From Sha’abee who said:

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

[al-Hileeyah – 4/312]

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

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

[Zuhd – by Ahmad /387]

5 – From al-Hasan al-Basari who said:

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

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

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

6 – From Yahya bin Mu’adh who said:

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

[al-Hileeyah – 10/56]

7 – From Bilal bin Sa’ad who said:

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

[Seera ‘Aalaam 5/91]

8 – From Malik bin Dinaar who said:

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

He answered: ‘Knowing Allaah.’

[Seera ‘Aalaam 5/236]

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

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

The Thief answered: ‘Yes.’

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

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

Malik was asked: ‘Who is this?’

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

[Seera ‘Aalaam 4/190]

10 – From Hatim al-Assam who said:

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

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

[al-Hileeyah – 8/77]

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

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

[Seera ‘Aalaam 10/36]

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

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

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

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

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

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

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

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

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

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

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

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

[al-Hileeyah – 4/45]

13 – From al-Fudayl who said:

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

He continued:

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

He continues:

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

[al-Hileeyah – 8/88]

14 – From Ayoob Sakhteeyani who said:

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

[al-Hileeyah – 2/6]

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

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

[al-Hileeyah – 2/144]

16 – From al-Hasan who said:

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

[Zhud al-Kabeer /12]

17 – From al-Hasan who said:

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

[al-Hileeyah 6/270]

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

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

[al-Hileeyah 5/298]

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

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

[al-Hileeyah 6/386]

20 – From Sufyaan bin Uayainah who said:

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

[al-Hileeyah 7/273]

21 –  From Sufyan at-Thawri who said:

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

[Seera ‘Aalaam 7/268]

22 – From Abdullaah bin ‘Awn who said:

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

[Sifat as-Saffwa 3/101]

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

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

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

To proceed:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Written by:

Rabee bin Haadee Umair al-Madkhalee

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

Taken from miraath.net

Drinking standing up – Shaykh al-Albaani

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

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

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

In another wording:

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

‘Vomit it out.’

The man asked: ‘Why?’

He -sallAllaahu alayhi wa sallam- said:

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

The man answered: ‘No.’

The Messenger said:

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

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

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

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

[Collected by Ahmad and Albaani said it was Saheeh]

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

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

Shaykh Albaani commented:

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

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

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

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

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

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

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

Part A

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

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

No. 636

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

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

No. 3451

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

No. 661

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

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

No. 842

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

No. 867

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

No. 3955

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

No. 3112

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

No.365

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

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

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

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

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

No. 2582/1430

Part B

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

No. 1198

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

No.3964

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

No. 1263

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

No.1063

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

No. 229

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

No.1386

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

No. 1329

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

No.1369

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

No.1364

Part C

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

No. 2534

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

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

No. 401

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

No.468

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

They said: ‘Not a thing.’

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

No. 1614

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

No.1469

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

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

No. 1488

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

No.706

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

No. 1648

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

No. 2535

Part D

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

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

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

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

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

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

No .3036

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

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

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

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

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

No. 3533

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

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

No. 1398

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

No.1213

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

No. 3401

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

No. 3402

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

No. 3549

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

No. 692

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

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

No. 1724

Part E

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

No. 1358

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

No. 2676

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

No. 650

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

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

No. 2941

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

No. 3623

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

No. 1388

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

No. 1903

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

No. 1914

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

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

No. 1128

Part F

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

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

No. 1396

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

No. 2537

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

No. 3030

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

No. 3331

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

No. 3404

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

No. 3476

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

I said: for Janaba.

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

No. 2321

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

No. 972

Some Ahadeeth Pertaining to Behaviour and Seeking Permission

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

Part A

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

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

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

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

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

No. 685

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

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

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

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

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

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

No.770

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

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

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

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

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

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

No. 906

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

No. 1205

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

No. 1090

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

No.627

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

No.912

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

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

No.132

Part B

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

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

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

No. 534

11- 274 – On the authority of Abu Huraira that the Prophet –sallAllaahu alayhi wa sallam– said: ‘O Allaah, indeed I make a pledge to You which I won’t break. Indeed I am a human being; so any believer who I harmed, reviled, cursed or punished; make that as prayer for him, Zakat and a means of being close to You on the Day of Judgement.’

No. 3999

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

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

No.493

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

No. 1555

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

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

No.1558

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

No. 890

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

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

No. 1560

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

No.854

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

No. 354

Part C

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

No. 1284

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

No. 1778

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

No. 572

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

No. 833

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

No. 1795

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

No. 103

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

No. 1174

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

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

No. 1461

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

No. 855

Part D

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

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

No. 1341

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

No. 1878

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

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

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

No. 2991

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

No.655

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

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

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

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

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

He said: ‘Command good actions or goodness.’

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

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

No. 573

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

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

No. 664

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

No. 576

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

No. 992

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

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

No. 3164

Part E

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

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

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

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

No. 3104

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

No. 2647

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

No. 3125

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

No. 2041

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

No. 2691

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

No. 1449

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

No. 2154

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

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

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

No. 535

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

No. 149

Part F

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

No. 320

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

No. 448

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

No. 358

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

No. 1055

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

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

No. 2269

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

No.525

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

No. 1083

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

I said: ‘No’

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

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

No. 1432

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

No.380

Part G

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

No.27

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

No.536

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

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

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

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

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

No.3414

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

No.2360

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

No.483

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

No.2362

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

No.425

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

No.939

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

No.426

Part H

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

No.2373

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

No.838/3110

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

No.424

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

No. 60

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

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

No. 26

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

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

No. 167

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

No.2957

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

No. 3122

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

No. 893

A Muhaddith or A Faqih – Shaykh al Albaani

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

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

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

So he answered:

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

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

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

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

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

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

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

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

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

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

Different types of Modesty & Shyness – Imam Ibn al Qayyim

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

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

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

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

As for:

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

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

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

2. Hayaa Taqseer (the shamefulness of deficiency):

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

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

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

4. Hayya Karm (modesty in being hospitable):

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

5. Hayaa Hishmaa (Shyness regarding personal matters):

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

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

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

There could be two reasons for this type of Hayaa:

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

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

7. Hayaa Muhabbah (bashfulness of love):

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

8. Hayaa Uboodeeyah (shyness in worship):

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

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

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

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

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

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

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

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

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

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

—

The following is Translated & Compiled by Abbas Abu Yahya

1 – Allaah says:

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

[al-Baqarah: 26]

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

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

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

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

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

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

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

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

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

Just like Allaah –Azza wa Jal- said:

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

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

5  – Shaykh Muhammad Khaleel Haraas -Rahimullaah- said:

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

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

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

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

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

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