Claiming the people have control over the Divine Predestination – Shaykh Naasir ud-Deen al-Albaanee

Question:

The poet Abul-Qaasim Ash-Shaabee wrote: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.”

Answer:

This is a direct form of disbelief. And it indicates that the people have gone far away from the knowledge. So they are not aware of what is permissible and what is not permissible for Allaah alone, as well as what is not permitted for those other than Him. This is due to neglectfulness – and it is from the factors that have made this poet say such a thing.

And some Arab radio broadcasts have even adopted this saying as a hymn of Arab nationalism! This poetry states: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.” So this means that Al-Qadar is under the Will of the people! And this is in opposition to Allaah’s saying: “And you will not will until Allaah, Lord of the worlds, has willed” [Surah At-Takweer: 29]

O Allaah, guide us with those You have guided. And do not cause our hearts to deviate after having guided us. And grant us mercy from Yourself, indeed, You are the Grantor.

Shaykh Naasir ud-Deen al-Albaanee
Al-Asaalah, No. 17
Translated by Ismaa’eel Alarcon

Ruling on the Nasheeds (Songs) – Shaykh al-Albaani

[53] Question: What is the ruling on the nasheeds (songs) that are circulating amongst many of the youth and which they call “Islaamic nasheeds?”

Answer:

If these nasheeds possess Islaamic meanings, and there aren’t any stringed or musical instruments accompanying them, such as the Duff, the drum and its types, then there is no problem with it.

However, an important condition to its permissibility must be clarified. And it is that they must be free of anything that opposes the Religion, such as going to extremes and its sorts. Also, there is another condition.

And it is that it must not be taken as a (habitual) practice. This is since it turns those who (constantly) listen to it away from reciting the Qur’aan, which the authentic Sunnah of the Prophet encourages.

Likewise, it turns them away from seeking beneficial knowledge and calling towards Allaah (i.e. da’wah), the One free of all defects.

As for using the duff with the nasheed, then it is permissible for the women when it occurs (solely) amongst them, apart from the men. And it is permissible during the time of ‘Eed and marriage only.

[Al-Asaalah, Issue #2]

[62] Question: Many of the Muslim youth exchange and pass around tapes that have songs (nasheeds) on them, which they call Islaamic. What is the correct opinion on this matter?

Answer: If these songs (nasheeds) are void of stringed and musical instruments, then generally I say that there is no harm in them on the condition that they are free from things that are in opposition to the Religion, such as asking for help from other than Allaah (Istighaathah) and seeking a way of getting close to Allaah (tawassul) through the creation.

Also it is not permissible to take them as part of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and reflecting on it. And that is what Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, urged us with in many authentic ahaadeeth, such as his saying: “Recite the Qur’aan and chant it (i.e. recite it in a nice melodious manner), before there comes a people that will rush through it and not take their time with it. So chant it (nicely).

And whoever reflects on the condition of the Companions, will find that they did not have the likes of these songs (nasheeds) in their lives, for they were men of realities and not men of entertainment.

[Al-Asaalah, Issue #17]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

Related Linkhttp://salaf-us-saalih.com/category/islam/nasheed/

Woman Disposing her Wealth without the Permission of her Husband – Shaykh Al Albaani

[43] Question: Is it permissible for a woman to freely dispose of her own money without the permission of her husband? And what if she knows prior to that, that her husband does not agree with her disposing of her money, even if it is for charity? And also, what about giving away her jewelry which she bought with her own money, without his permission. What is the ruling concerning this?

Answer: The ruling on this matter is clear from the hadeeth of the Prophet, sallAllaahu ‘alayhi wa sallam:

“It is not permissible for a woman to freely dispose of her wealth except with the permission of her husband.”

This is a hasan saheeh hadeeth, hasan by itself and saheeh based on its various routes of narration. And as for all the reports that it is thought present a contradiction to this hadeeth, then it is not correct to rely on that or claim that they contradict the hadeeth.

As for the hadeeth in which the women gave their rings and earrings away in charity, as is reported in the Saheeh, then this has been responded to from many different angles:

One of them is that it was probable that these charitable donations were given with the permission form the husbands of these women. And it is also possible that this event occurred before this ruling that occurs in the hadeeth became firmly established.

So due to this, we advise every Muslim woman that adheres to acting on the Qur’aan and the Sunnah to not give away from her wealth without the permission of her husband. This is because it will be a cause and a reason for the occurrence of disputes between the couple, and the end result of that will be very bad.

But in the case where a husband is mean and oppressive to his wife (by not granting her permission), she can take her case to the legal jurisdiction. And this is especially the case since today, the legal jurisdictions are in favor of the women. And in a more particular example, in cases like these, all of the judges are in agreement that the woman may freely dispose of her money without the permission of her husband. So if the matter is taken up to the court and the judge rules that this action was a violation on the part of the husband to his wife and he rules that she can give away her money, (she may do so). But if her husband objects and holds that by her doing so, she will be squandering money, at that point the judge can prevent her because, even though he bases it on the rule that it is allowed for her to spend from her wealth, he can not permit her to give away in charity that which is considered excessiveness and a squandering of money. And Allaah knows best.

[Al-Asaalah, Issue #19]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

It is not permissible for a girl’s guardian to force her into marriage – Shaykh al-Albaani

[45] Question: If a girl has reached the proper age for getting married, can her guardian force her to get married?

Answer: It is not permissible for the guardian of a girl’s affairs to force her into getting married. So if the girl has not reached the proper age and has been forced into marriage, she can look for a way to dissolve this marriage after having reached the age of comprehension and maturity.

This is because there was a girl that was forced into marriage during the time of the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. After the marriage, she went to the Messenger, sallAllaahu ‘alayhi wa sallam, and said to him: “O Messenger of Allaah! My father has married me to a man that I dislike, in order to raise his own status.” So the Messenger, sallAllaahu ‘alayhi wa sallam, nullified her marriage.

Due to this, it is not permissible for a girl’s guardian to force her into marriage, regardless if she is a girl who has reached the legitimate age (of marriage) or she is divorced or she was married and then lost her husband. Rather it is only required of him to direct her towards what is most beneficial for her in her affairs of this world and the hereafter.

The Prophet, sallAllaahu ‘ alayhi wa sallam, said: “There is no marriage except with (the permission of) a guardian and (the presence of) two trustworthy witnesses.” And he, sallAllaahu ‘alayhi wa sallam, also said: “Do not force your women (to get married), but rather get their consent.” And he, sallAllaahu ‘alayhi wa sallam, said: “Her silence is her consent.”

These are etiquettes and conditions that must be adhered to. However, at times there occurs something that opposes the Divine Legislation, such as when the father prevents his daughter and delays her marriage because of a materialistic ambition. Or because the man proposing marriage to her is poor, and due to this, his status will not be elevated. And so the girl remains without a husband. In this situation, the Divine Legislation has permitted her to marry herself because the Messenger, sallAllaahu ‘alayhi wa sallam, has said:

“Any woman that marries herself without the permission of her guardian, then her marriage is invalid, her marriage is invalid, her marriage is invalid. But if they differ, then the authoritative figure (sultaan) is the guardian of one who has no guardian.”

Therefore, this girl – whose father has prevented her marriage due to an obvious materialistic reason – she can take her case to a legitimate judge. So he will investigate the guardian of the girl’s affairs and interrogate him as to the reason why he is preventing her (from getting married). So if he hears a legitimate reason from him, such as that the man intending marriage is an innovator or he doesn’t pray or that he drinks alcohol, then the judge cannot oppose him in this. But if he hears illegitimate reasons from him, then at that point, the judge can assume guardianship of her marriage.

[Al-Asaalah, Issue #6]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Ruling on leaving one’s hair to grow , cut it short or shaving it off – Shaykh al Albaani

[57] Question: One of the students of knowledge asked: Many school students ask one another concerning the ruling on leaving one’s hair to grow and shaving it off. They are confused about this issue because of what the school presses on them from the obligation of shaving all of the head or cutting it very short and because eof what the students see from some practicing teachers who let their hair grow and do not cut it, but they maintain and groom it.

So therefore I say [33] – seeking assistance from Allaah – that leaving the hair is Sunnah, as Ahmad Ibn Hanbal (rahimahullaah) said:

It is sunnah. If we were able to manage and control it, we would keep it. But there is discomfort and trouble with (keeping) it (long).”

And Ibn Al-Qayyim (rahimahullaah) said in Zaad Al-Ma’aad:

And it was not preserved from him, sallAllaahu ‘alayhi wa sallam, that he used to shave his head except during the sacrificial ceremonies of Hajj (nusuk).”

There are many authentic ahaadeeth that clarify the description of the Prophet’s sallAllaahu ‘alayhi wa sallam hair. It is stated in Al-Mughnee:

It is recommended that a person’s hair be according to the description of the Prophet’s hair. If it is long, then it should go to his shoulders and if it is short, then to the earlobes. And if it grows longer than that, then there is no harm in that. This has been reported on Ahmad.”

[33] These are still the words of the questioner.

Answer:

Indeed, keeping one’s hair and leaving it to grow must meet certain requirements, among which are:

There must be sincerity to Allaah, the Most High and following of the guidance of the Prophet, sallAllaahu ‘alayhi wa sallam, in order to attain reward and merit.

There should be no imitation of women in his leaving of the hair to grow, such that he does with his hair what the women do with their hair, from the aspects of beautification that is specific to them.

He should not desire by it to imitate the People of the Book or anyone else among the idol worshippers. Or in imitation of the haircuts and hairstyles of sinful Muslims, such as music and film artists or whoever treads their way, such as the shameless ones among the sports figures.

One should clean it and groom it every other day. And it is recommended to oil it, perfume it and split it down the middle of the head. And if it grows long, then one can put it in locks.

As for shaving the hair off, then Shaikh-ul-Islaam Ibn Taimiyyah has written a detailed discussion on this subject and divided it into four types. A summary of what he said is as follows:

If the shaving of the head is done for (1) Hajj or ‘Umrah or (2) for a necessity such as medical treatment, then this is established and prescribed in the Qur’aan and the Sunnah, and there is no doubt about it’s allowance (under these circumstances). As for it being done for any other reason besides those mentioned above, then it falls into being one of two types:

(3) First: That he shaves it with the intention of making worship to Allaah (ta’abbud), to practice his Religion (tadayyun) and to abstain from the worldly affairs (zuhd) and not for Hajj or ‘Umrah. An example of this is such as his making the shaving of the head a trademark of the people of piety and Religion or from the highest level of abstinence and worship. Or that he places those who shave their heads as being better or more practicing or more pious than those who don’t shave it.

Shaikh-ul- Islaam Ibn Taimiyyah said:

“This is an innovation that neither Allaah nor His Messenger sallAllaahu ‘alayhi wa sallam commanded. It is neither obligatory nor recommended according to any of the Imaams of the Religion. Nor was it done by the Companions and those who followed them in righteousness, nor by the scholars who were well known for their piety and their worship, whether from the Companions, the Taabi’een, those who followed them or those that came after them.”

(4) Second: That he shaves his head for a reason other than the sacrifice of Hajj or ‘Umrah, and for other than a necessity, and not for trying to please or get closer to Allaah. The scholars have two opinions concerning this:

The first opinion: The dislike of it: This is the madh-hab of Maalik and others and it is found in one of the reports on Ahmad, may Allaah have mercy on them all.

Ahmad said: “They used to dislike that.” The proof used by those who hold this opinion is that shaving the head is a trademark of the people of innovation, for the Khawaarij used to shave their heads. And the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Their sign is the shaving of the head.” Also, some of the Khawaarij consider the shaving of the head as the completion of repentance and religious sacrifices. It is established in the Saheeh that: “When the Prophet, sallAllaahu ‘alayhi wa sallam was distributing the war booty on the Day of the Conquest, a man with a thick beard and a shaved head came to him…” And it is stated in the Musnad of Imaam Ahmad that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “He is not from us who shaves his head.” Ibn ‘Abbaas said: “The one who shaves his head persistently is a devil.”

The second opinion: Its allowance: This is the most known opinion with the followers of Abu Haneefah and Ash-Shaafi’ee and it is found in a report from Ahmad also. And their proof is what Ahmad, Abu Dawood and An-Nasaa’ee have reported with an authentic chain, as has been stated by the author of Muntaqaa Al-Akhbaar, on the authority of Ibn ‘Umar, radyAllaahu ‘anhumaa, that: “The Prophet sallAllaahu ‘alayhi wa sallam saw a young boy who had shaved part of his head and left the rest of it, so he forbade them from that. And he said to them: ‘(Either) shave all of it or leave all of it.'” Afterwards, three small children were brought to him and he, sallAllaahu ‘alayhi wa sallam, shaved their heads.

Because he forbade al-qaz’, and that is to have some of the head shaved, then this provides evidence for the allowance of shaving all of it. Ash-Shawkaanee said in Nail-ul-Awtaar commenting on the hadeeth that the author of Al-Muntaqaa mentioned: “In it is proof for the allowance of shaving all of the head. Al-Ghazaalee said: ‘There is no harm in it for the one who desires cleanliness.’ And in this is a refutation against those who hold that it is disliked.”

Furthermore, it is stated in Al-Mughnee: “Hanbal said: ‘My father and I used to shave our heads during the lifetime of Abu ‘Abdillaah. So he would see us while we had our heads shaved and he would not forbid us from it.” Ibn ‘Abd-il-Barr said: “The scholars have unanimously agreed upon the allowance of shaving the head. And this is sufficient as a proof.”

Question :

I say,[34] and with Allaah lies the success, this second opinion is what is more established to me due to the authenticity of its reports and their conclusiveness. And Allaah knows best. As for the school’s executive board preventing the general mass of students from letting their hair grow, then this regulation is only in the way of “suppressing the means and preventing the evil.” And this is because of what the school has noted in that a group of students, not small in number, keep their hair long not for the sake of following the Sunnah. But rather, they only do so for the sake of resembling and imitating the famous amongst the shameless celebrities and sports figures, regardless of whether they are Muslims or not. And this is done by them combing their hair in a manner that resembles the hair of these celebrities, expressing their love for them, their amazement with them and with what they are upon. Also, the harm of these students, who blindly follow, is not just limited to themselves and that’s all. Rather, their influence extends to their school colleagues and so they become affected by this false way, which leads to the wearing down of the students to having weak souls amidst their group. This is especially since they are in this age in which they have constantly changing personalities, numerous desires, and are quick to be influenced and quick to make make decisions. So you will find that the student at this age will receive more influence from his colleagues in school than from the incentives of his teachers or even his parents!! This is what I have to say and Allaah knows best.

[34] These are still the questioner’s words

Answer:

All praise is for Allaah, and may the peace and blessings be upon Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, his family, Companions and those who follow his guidance. To proceed, I strongly support the words that were stated in the last part of the fatwaa for it is traced back to an important legal principle, which is “Preventing the evil (mafsadah) comes before bringing about the good (maslahah).” So how can it be when there is no sort of maslahah (beneficial good), but only imitation of the disbelievers or the sinful people? And the Prophet, sallAllaahu ‘alayhi wa sallam, said in the authentic hadeeth: “…And whoever imitates a people is one of them.” There are many other ahaadeeth in various subjects of the Religion that bear this same meaning. I have mentioned about forty ahaadeeth from them in my book “Hijaab Al-Ma’at-ul-Muslimah”, which I have printed recently under the title “Jilbaab Al-Mar’at-ul-Muslimah.”

So due to this, I will always give the ruling that it is not permissible for the male youth and students to let their hair grow long and that they should either shave it off or cut it short, as the general masses of Muslims are doing today, and with Allaah lies the success.

And furthermore, it is not for anyone to say today that it is disliked to shave the head, for there is no proof for that other than that it was a trademark of the Khawaarij. But today, they – and from among them are the Ibaadiyyah – do not adhere to this practice anymore, from what I know. And if they are found in some land to still be abiding by this practice, then the people of that land should contradict them in that due to what has been stated previously. And if this is not the case, then the fundamental principle is the allowance (to cut), as is stated in the hadeeth of Ibn ‘Umar which has been authenticated in Al-Muntaqaa. And Muslim has also reported it as I have verified in Al-Ahaadeeth As- Saheehah (no. 1123).

As for the hadeeth: “He is not from us who shaves his head” then it is a shortened version of the hadeeth of Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, with the wording: “He is not from us who shaves (his head), tears (his clothes) and wails.” This is the way a group of the scholars have reported the hadeeth, such as Imaam Ahmad in his Musnad (4/411) and the two Shaikhs in their (respective) Saheeh collections. Al-Bukhaaree introduced it in his Saheeh by saying: “Chapter: What is forbidden from the act of shaving due to a calamity.” So therefore, the hadeeth is specific for someone who shaves his head as a means of announcing his grief due to the death of one of his relatives. What consists of this person’s objection of Allaah’s Divine Ordainment is the Prophet’s, sallAllaahu ‘alayhi wa sallam, linking it to his words “tears”, meaning his clothes and “wails” meaning raises his voice in wailing.

And what supports this is the occasion in which Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, reported this hadeeth, for he reported it at the time when he was on his deathbed as occurs in the two Saheehs. And it is verified in Irwaa-ul-Ghaleel (no. 771) and in Ahkaam-ul-Janaa’iz. As for the narration from Ibn ‘Abbaas that has been mentioned in the previous fatwaa, then I have not come across its chain of narration and I do not deem that it is authentic. But if it is authentic, then it is likely that it is in reference to imitation of the Khawaarij based on what has been stated previously.

As for the saying that growing the hair on one’s head long is Sunnah, then there is no proof for it by which an argument can be established. And it is not sufficient in that regard to say that it is authentically reported on the Prophet (that he had long hair), for that was from his customs (‘aadaat). And it has also been authentically reported on him, sallAllaahu ‘alayhi wa sallam, that he entered Makkah while having four locks (of tied hair), as is mentioned in my book “Mukhtasar Ash-Shamaa’il Al-Muhammadiyyah” (35/23). And “locks ” means braids and plaits. But this was just an Arab custom, which some of them did not do all the time. So can it be said that this was the Sunnah also? Of course not! So then in customs like this, there must be a specific proof that asserts that it is a Sunnah of worship. But how can this be when the Prophet, sallAllaahu ‘alayhi wa sallam, has placed an equality between the one who shaves his hair and the one who leaves it to grow as is found in his, sallAllaahu ‘alayhi wa sallam, saying: “(Either) shave all of it or leave all of it.” Rather, he shaved those three children’s heads as was mentioned in the fatwaa. And that is an authentic hadeeth also, which I have verified in my book “Ahkaam Al-Janaa’iz wa Bid’ihaa” (pg. 166).

So it is not for any of the youth that are being tested with imitation of the disbelievers or of the sinful people in their hairstyles, to use the “Sunnah” as a pretext (i.e. excuse), for it is a Sunnah of custom and not a Sunnah of worship. And this is especially since many of these youth do not imitate the Prophet, sallAllaahu ‘alayhi wa sallam, in what is obligatory upon them, such as trimming the moustache and growing the beard.

“Verily, in that there is a reminder for he who has a heart or lends his ear, while he is heedful.” [Surah Qaaf: 37]

Perfect are You, O Allaah, from all imperfections, and by Your praise, I bear witness that no deity has the right to be worshipped except You. I seek forgiveness in You and repent to You.

[Al-Asaalah, Issue #12]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

What is the best way for women to give da’wah? – Shaykh al-Albaani

[40] Question: What is the best way for women to give da’wah?

Answer: I say to the women: “Remain in your homes.” [Surah Ahzaab: 33]

And you should not concern yourselves with da’wah. I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da’wah.

The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet,sallAllaahu ‘alayhi wa sallam: “And (praying in) their homes is better for them”, i.e. than the (congregational) prayer in the masjid.”

Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu’ah prayer. In spite of this, their homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da’wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.

Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da’wah, then these are from the presentday innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da’wah and yet they have very little knowledge.

[Al-Asaalah, Issue #19]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Shaykh Al-Albani on the Fashion of Dawah

The Fashion of Dawah – Shaykh Al-Albānī رحمه الله
https://owaisalhashimi.info/al-albani…
Translated by Owais Al-Hashimi حفظه الله
Video Courtesy: Brother Bilal Nahim

Allaah’s Attributes of Mocking and Ridiculing – Shaykh Al-Albaanee

[3] Question:

What should be said concerning Allaah’s saying: “Allaah mocks at them…” [13] and “Allaah ridicules them…”, [Surah At-Tawbah: 79] as well as what is similar to that from the Mutashaabihaat (unclear) verses?

Answer:

The Salaf (Predecessors) used to say concerning these ayaat as well as those similar to them: “Leave them as they are stated.” But they did not mean by this to leave them the way they are without attaching any understanding to them. Rather, they meant by it, to leave them the way they are stated according to their correct understanding, without making comparisons for (the Attributes of Allaah stated in) them (tashbeeh), describing their manner (takyeef), misinterpreting them (ta’weel) and denying them (ta’teel). Allaah says:

“There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All- Seer.” [Surah Ash-Shooraa: 11]

In this ayah, there is tanzeeh (negation of all anthropomorphic qualities from Allaah) as well as ithbaat (affirmation) for two attributes for Himself, which are hearing and seeing. The understanding of this elimination of all similarities to Allaah (tanzeeh) is that we must (also) affirm the attributes that Allaah has described Himself with or the Messenger, sallAllaahu ‘alayhi wa sallam, has described Him with, as it befits His grandness, may He be Glorified and Exalted. And we do not say “how” that is, such as by saying: “His hearing is like our hearing and His seeing is like our seeing.”

Likewise, we do not misinterpret that (i.e. make ta’weel) as has been done by some of the extremists from the Mu’tazilah, such that they have misinterpreted Allaah’s hearing and seeing to be His knowledge. And this is in spite of Allaah’s describing Himself with knowledge in many other ayaat of the Noble Qur’aan! Thus, the misinterpretation (ta’weel) of these individuals of hearing and seeing for knowledge constitutes ta’teel (denial of Allaah’s Attributes). The scholars say about this: “The one who commits ta’teel worships nothing, while the one who commits tajseem worships a statue.” [14]

Based on this, we say, concerning the two ayahs mentioned previously in the question, which contain Allaah’s mocking and ridiculing, that it is a mocking and a ridiculing that is befitting for Allaah. And it is not like that which limited intellects may perceive it to be, from that which has comparisons to the
creation.

[13] Surah Al-Baqarah: 15
[14] Translator’s Note: This is because the one who commits ta’teel (mu’attil) denies all of Allaah’s Attributes, so it is as if he is worshipping nothing. On the other hand, the one who commits tajseem (mujassim) ascribes anthropomorphic qualities to Allaah, for example saying His eyes are like our eyes and His hand is like our hands. So it is like He is worshipping a statue.

[Al-Asaalah, Issue #3]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah) From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

Women Praying in the Basement or Upper Levels of Masjid – Shaykh al Albaani

[37] Question: There are some masjids in which the women pray below the actual masjid, such as in the basement or in an upper level (above the masjid). We are women who pray in these masjids, at times following the Imaam from a point where we are not able to see him nor the male followers. And sometimes there is a large empty space left over in the area of prayer for the men. Is our prayer valid if we cannot see the Imaam or any of the (male) followers, and while knowing that sometimes we enter the masjid and don’t know what rak’ah he is in. Is it allowed in this situation to follow (the Imaam) by (hearing) the raised voice only? And is it correct for us to follow the Imaam while we are on an upper or lower level knowing that at times there is ample room in the masjid (floor)?

Answer: The answer is in two parts.

The first is that the prayer and the mentioned scenario is valid so long as the women pray in the masjid, regardless of whether it is in the upper or lower level. And it is so long as they are able to hear the takbeers from the Imaam indicating the change in position, such as from standing to bowing to prostrating.

The second part is that it is not proper for the women to pray like this unless the area for the men is filled with people and they (the women) cannot find a place behind the rows for them to pray in. In these circumstances, it is permissible for the women to pray in the upper or lower level of the masjid. But if this masjid, where the Imaam and the men behind him pray, has ample room left over, then it is not allowed for the women to go up to the upper level or down to the lower level where they won’t be able to see the movements of the Imaam or the movements of the men praying behind him.

The reason for this goes back to two matters:

1. When the Prophet, sallAllaahu ‘alayhi wa sallam, said: “The best rows for the men are their first ones and their worst (rows) are their last ones. And the best rows for women are their last ones and the worst (rows) are their first ones“, he meant by it the same ground that the Prophet, sallAllaahu ‘alayhi wa sallam, and his Companions behind him used to pray on. The women were not in upper or lower levels.

2. The underlying reason for this is that the speakers at times can be low and at other times they are not working. So the prayer of the women who are following him from an upper or lower level, from which they cannot see the prayer of the Imaam or those behind him, is subject to becoming invalid.

To summarize this answer:

The prayer that is performed while on an upper or lower level is valid. However, it is not permissible to designate those places for prayer when there is enough room in the prayer place (musalla), such that the women are able to pray in the back of it.

[Al-Asaalah, Issue #19]

Source : Fataawaa of Shaikh Al-Albaanee (rahimahullaah) – From Al-Asaalah Magazine Issues 1-21 – Translated and Arranged by: Isma’eel Alarcon

The Jumu’ah Khutbah and Current Affairs – Sa’ood Ibn Malooh Al-‘Anzee

AUTHOR: Sa’ood Ibn Malooh Al-‘Anzee
SOURCE: Al-Asaalah Magazine (Issue 20, pg. 73-78)
PRODUCED BY: Al-Ibaanah.com

Many speakers introduce into the subject of the Jumu’ah khutbah that which is not part of it. And they divert it away from the purpose for which it was prescribed. So they have created a new methodology for the manner of conducting it, contrary to the way the khutbah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) was done, and likewise that of the righteous Khaleefahs and Imaams.

This methodology was innovated by speakers whose souls burn with politics, so they changed the sermon (khutbah) of Jumu’ah into a lecture for political analysis, taking the material for their lectures from newspapers, magazines and radio broadcasts!! This is such that you cannot even hear one ayah or one hadeeth in their khutbahs, disregarding the fact that the Salaf condemned the khutbah in which there was no mention of ayaat from the Book of Allaah or ahaadeeth from the Sunnah of the Messenger of Allaah.

And during the course of this gross political analysis – which is dispersed during the Jumu’ah khutbah – the Muslims who attend the Jumu’ah Prayer miss the chance to gain understanding of the affairs of their Religion. And they fail to find someone who can soften their hearts, which have been preoccupied with their daily affairs for the past seven days. So perhaps the Muslim comes with the hope of hearing an ayah that will lift his soul or a hadeeth that will, by just hearing it, soften his heart. But instead he doesn’t find anything except a repetition of what he hears in the news broadcasts!!

These speakers forget – or they neglect – the fact that a majority of the people who come to listen to them do not perform their worship properly, which they are obligated to do repeatedly throughout the day and night in the correct manner. In fact, there can even be found amongst the audience, those who commit acts of Shirk (polytheism) that negate Tawheed, which they mix into their worship thinking that they are doing something good. So there is no doubt that these people and their likes have an extreme need for being rescued from these acts of Shirk and for being corrected in their worship.

But unfortunately, we find a big negligence and reluctance on the part of these political speakers and callers to “current affairs” to fulfill this great duty, for which purpose the prophets and messengers were sent.

In fact these politically based khutbahs are the cause for the occurrences of many outbreaks of fitnah. So instead of their mimbars serving as torches that light the way of guidance, they serve as matches that kindle the fire of fitnah, of which many innocent souls have fallen victim to, and which our ummah is still being burned by. And the situation the Muslims are in today bears witness to the truth of this.

And because these speakers have a right upon us that we must advise them, then indeed I call them to fear Allaah concerning the ummah of Muhammad and that they leave off this innovated methodology, which they seek to introduce. And I call them to adhere to the guidance of Allaah’s Messenger, and his Khaleefahs after him, for their khutbahs.

Al-‘Izz Ibn ‘Abd-is-Salaam (rahimahullaah) said: [1]
“The speaker should not mention in his khutbah anything except that which conforms with its objectives – (which are) such as praising (of Allaah), supplication, targheeb and tarheeb (encouraging Muslims to do good and warning them from evil), mentioning the promises and the threats (of Allaah), as well as everything that incites one to obedience and restricts one from disobedience. And likewise there must be the recitation of the Qur’aan.

The Prophet (sallAllaahu ‘alayhi wa sallam) would give khutbah on Surah Qaaf (50) many times[2] because it contained in it the mentioning of Allaah, the praise for Him, His knowledge of what the soul whispers to itself and what the angels record from the human being of good or bad deeds. Then it mentions death and its pains. Then it mentions the Day of Judgement and its horrors and the testimony against the created beings of their actions. Then it mentions Paradise and the Hellfire and then it mentions when the people will come out of the graves to be judged. Then there is the counsel and the prescription of establishing the prayers.

So whoever goes out of the realm of these objectives, then he is an innovator. And it is not proper in it to mention the Khaleefahs, or the kings or the leaders[3] because this is a place specifically reserved for Allaah and His Messenger, in which one must incite the people to obey Him (Allaah) and restrict them from disobeying Him. [Allaah says]: ‘And the masaajid belong to Allaah, so do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] But if some incident has occurred with the Muslims, then there is nothing wrong with talking about what relates to this incident, so long as the Religion encourages and mandates it. This is such as when an enemy has come and the speaker incites the people to make Jihaad against him or to prepare to fight them. And also when there is a drought, the likes of which the Isitisqaa (asking Allaah to send rain) must be made for. So the speaker (khateeb) can supplicate for it to be uplifted.”

Ibn Al-‘Attaar (rahimahullaah) said: [4]
“The sermon – in every time and place – must be done in accordance to what the people are in need of from those things they lack knowledge of, such as religious rulings, as well as that which leads one towards obeying Allaah and His Messenger. And there must be brief talking about the worldly affairs apart from the affairs of the Hereafter. And there must be in it that which directs towards belief in the resurrection and the distribution (of people’s records of deeds), and Paradise and Hellfire. And there should be that which directs to doing good deeds and being sincere in that, as well as what leads to being righteous with one another, keeping contact with one another and being merciful towards one another. And also there should be that which directs towards the abandonment of breaking ties with one another, opposing one another and oppressing one another. And in it should be that which directs to mutual cooperation with one another on goodness and fearing of Allaah and helping the oppressed one as well as the oppressor, by refraining him from oppressing.

And he should encourage [5] the leaders to be just and fair and righteous and to abandon oppression, sin and transgression. And he should encourage the people to take on the task of commanding good and forbidding evil, which is a cause for which trials are removed and victory is gained over the enemies. And for which reason the Lord of all lords answers the supplication and the blessings are sent down and the sins are forgiven.

And he could mention the virtuous times and months and years [6] and encourage people to pray and fast and make Hajj and to abide by all the precepts of the Religion. This was the way of the Messenger of Allaah, the rightly guided Khaleefahs, and the Imaams and Scholars with regard to their khutbahs, admonitions and reminders. And their objective and aim was to give warning and to give good tidings. So this is the Sunnah, and what is outside of this then it is an innovation.”

Ibn Qayyim Al-Jawziyyah (rahimahullaah) said:
“The scope of the Prophet’s khutbah would be centered on: Praising Allaah, thanking Him for His blessings, describing His perfection and praiseworthy Attributes, teaching the principles of Islaam, mentioning Paradise, the Hellfire and the final Day of Return, commanding the people to be dutiful to Allaah, and explaining what causes Allaah’s Anger and what brings about His Contentment. This is what the khutbahs of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would be centered around.” [7]

He also said: “In his khutbah, he would teach his Companions the foundations and legislations of the Religion. And he would command and forbid them in his khutbah if a command or a prohibition was presented to him.” [8]

Imaam Al-Bayhaqee (rahimahullaah) said: [9]
“I love that the Imaam limit his khutbah to the praising of Allaah, sending Salaat on Allaah’s Messenger, admonishing the people and reciting the Qur’aan – and that he not go beyond this.” [10]

He also said: [11] “’Abdul-Majeed reported to us from Ibn Juraij that he said: ‘What the people call to nowadays in the khutbah, has it been conveyed to you from the Prophet (sallAllaahu ‘alayhi wa sallam) or from someone after the Prophet?’ So he responded: ‘No, rather it was innovated. The khutbah used to just be a reminder.’” [12]

Shaikh Sideeq Hasan Khaan (rahimahullaah) said:
“Furthermore, you must know that the legislated khutbah is that which the Prophet (sallAllaahu ‘alayhi wa sallam) would constantly do, from inciting the people towards good while forbidding them from evil (i.e. targheeb wa tarheeb). In fact, this is the main essence of the khutbah for which reason it was legislated.” [13]

In his book As-Sunan wal-Mubtad’iaat (pg. 90), Ash-Shuqairee (rahimahullaah) lists as one of the innovations of the Jumu’ah khutbah: “That one make his khutbah void of any admonishing, instructing and reminding, inciting and warning (targheeb wa tarheeb), and commanding good and forbidding evil.”

Ibn Qudaamah (rahimahullaah) said, while listing the obligations of the Khutbah:
Third: The Admonition – This is because the Prophet (sallAllaahu ‘alayhi wa sallam) used to admonish the people. And this is the whole point behind the khutbah, so it is not permissible to make one’s khutbah void of admonition.” [14]

In Summary: [15] The essence of the khutbah is that it be a fair admonition derived from the Qur’aan or other sources, as has been stated previously in the words of some scholars.

Considering the way the Prophet preserved his khutbah to consist of (mainly) the command to fear and be dutiful to Allaah, warning against His anger and inciting towards what brings about His contentment and recitation of the Qur’aan, it becomes clear that having these things in the khutbah is an obligation. This is because the Prophet’s action is an explanation of what is stated generally in the verse concerning Jumu’ah. And also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [16]

Other scholars stated that the Prophet’s constant persistence upon a matter indicates an obligation. It is stated in Al-Badr at-Tamaam: “This is the most dominant opinion and Allaah knows best.”

Jaabir Ibn Samurah described the Prophet’s khutbah and what it contained and was about – in brief – saying: “The Prophet (sallAllaahu ‘alayhi wa sallam) would give two khutbahs and sit once between them. And he would recite the Qur’aan and remind the people.” [17]

I will now summarize some things a speaker must abide by during his khutbah. So I say: Upon him are the following matters: [18]

1. He must instruct the common folk towards having knowledge of Allaah, and what is obligatory to affirm for Him from His perfect Attributes, what is permissible and impermissible with respect to Allaah and what the rights of Allaah’s prophets and messengers are.

2. He must educate them about the pillars of the Religion, such as the prayer, fasting, Hajj and Zakaat, and he must explain to them the wisdom of performing these pillars and the many benefits that they will profit from in this world and the Hereafter as a result of that.

3. He must call them to good and call them away from evil. And he must command them to do good and forbid them from evil, and incite them to hold onto the Religion, by way of it’s manners and virtues, and what Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) have commanded.

4. He must incite them to act and strive for the above, and He must tell them that each soul will be rewarded for what good it earns and punished for what evil it earns. Allaah says: “So whoever does an atom’s weight of good, he will see it. And whoever does an atom’s weight of evil, he will se it.” [Surah Az-Zalzalah: 7-8]

5. He must incite them to assist one another in performing the obligations and educating and upbringing the children, and he must encourage them to enter into every matter from its proper perspective and to guard their trusts and actualize the brotherhood, which is the source for the livelihood of all nations, and the cause for their prosperity in this world before the Hereafter. Allaah says: “And whoever seeks the reward of this worldly life, We will give him that (only).”[Surah Aali ‘Imraan: 145]

6. He must cleanse their hearts from the false conceptions, before they grow to become corrupt beliefs. And how many they are in these days, which have spread amongst the Muslims. This is such that the people can submit themselves to the Creator of the Heavens and the Earth, and the Compeller of all mankind. And this is such that they will say what Ibraaheem said: “Verily, I have turned my face towards Him who has created the Heavens and the Earth, sincerely for Him alone. And I am not from the polytheists.” [Surah Al-Ana’aam: 79] Similarly, Allaah Messenger commanded us to say: “Say: ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, Lord of the Worlds.’” [Surah Al-Ana’aam: 162]

So O you political speakers! What situation is it that calls you to tread such a methodology? We have stated here the way of the Prophet (sallAllaahu ‘alayhi wa sallam) and his righteous Khaleefahs in this regard, and it contains nothing of what you have brought forth in your politically based khutbahs! And here are the books of the Sunnah and History before you, which dictate the methodology of our Salaf (Predecessors). So anything that was newly introduced in opposition to what they were upon – in the least way of describing it – it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

So come with us and let us all act on the way Allaah has instituted for us in His saying: “Let there come out from you a group of people calling to that which is good, commanding the good and forbidding the evil. These are the successful ones. And be not like those who divided and differed among themselves after the clear proof had come to them. It is they for whom there is an awful torment. On the Day when some faces will become white and some faces will become black. As for those whose faces will become black, (it will be said to them): ‘Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith.’ And as for those whose faces will become white, they will be in Allaah’s Mercy (in Paradise), dwelling therein forever.” [Surah Aali ‘Imraan: 104-107]


Footnotes:

[1] Fataawaa Al-‘Izz Ibn ‘Abdis-Salaam (pg. 77-78)

[2] It is reported in Saheeh Muslim (pg. 873) that Umm Hishaam Bint Haarithah said: “I did not memorize (surah) ‘Qaaf. By the Glorious Qur’aan’ [Surah 50] except from the tongue of Allaah’s Messenger, which he would recite every Friday while on the mimbar (pulpit) while he was giving the sermon to the people.”

[3] In his Tafseer (18/107), Al-Qurtubee quoted Az-Zamakh-sharee as saying: ‘If it is said to you: How can the Remembrance of Allaah (mentioned in Surah Al-Jumu’ah) here refer to the khutbah, when it contains other than it in it. I say: What is found in the mention of Allaah’s Messenger, praise for him, his righteous Khaleefahs and the pious believers, admonishing and reminding – all of this – is from theRemembrance of Allaah. As for what is beyond that from mentioning the tyrannical leaders and their titles, praising them and making du’aa for them, even though the are more deserving pf the opposite of that – then that is from the Remembrance of the Devil.’” I say: The correct opinion, is that there is nothing wrong with supplicating for the oppressive leaders – that Allaah guide them – and so on. This is on the condition that it is not taken as a sunnah (constant habit), such that it would be considered as being part of the Jumu’ah khutbah. The previous words of Az-Zamakh-sharee come as a result of his Mu’atazilah Creed and their beliefs with regard to the Leaders.

[4] Adab-ul-Khateeb (pg. 125-126)

[5] According to the manners dictated in the Religious texts!

[6] Those times of which their virtues have been established in the Qur’aan and Sunnah!

[7] Zaad al-Ma’aad (1/188)

[8] Zaad al-Ma’aad (1/427)

[9] Ma’arifat as-Sunan wal-Athaar (4/373)

[10] See Al-Umm (1/202-203)

[11] Ma’arifat as-Sunan wal-Athaar (4/373)

[12] See Al-Umm (1/203; “Chapter: What type of speech is disliked in the Khutbah”)

[13] Ar-Rawdat-un-Nadiyyah (1/345)

[14] Al-Kaafee (1/328)

[15] See the book Al-Qawl-ul-Mubeen fee Akhtaa al-Musalleen (pg. 387)

[16] Reported by Al-Bukhaaree

[17] Reported by Muslim in his Saheeh (no. 862)

[18] See Tuhfat-ul-Waa’idh fee Al-Khutab wal-Mawaa’idh of Ahmad Fareed (pg. 11-12)

The Relationship between Fiqh and Hadeeth – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Al-Asaalah Magazine (Issue # 7)
PRODUCED BY: Al-Ibaanah.com

[21] Question: What is the relationship between the Science of Fiqh and the Science of Hadeeth? And is a Muhaddith required to be a Faqeeh or just a Muhaddith only?

Answer: A Faqeeh is required to be a Muhaddith while a Muhaddith is not required to be a Faqeeh. This is since a Muhaddith is a Faqeeh automatically due to the nature of his condition. Did the Companions of Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, used to study Fiqh or not? And what was the Fiqh that they used to study? It is that which they used to take from the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam (i.e. the hadeeth). So they were in fact studying the Hadeeth.

As for those Fuqahaa who study the opinions of the scholars and their Fiqh, while not studying the Hadeeth of their Prophet, sallAllaahu ‘alayhi wa sallam, who is the source of (all) Fiqh, it must be said to them: “You must study the Science of Hadeeth.” This is since we cannot imagine there being a correct Fiqh without knowledge of the Hadeeth, memorizing them, authenticating them and declaring them weak. And at the same time, we cannot imagine there being a Muhaddith that is not a Faqeeh.

Thus, the Qur’aan and the Sunnah are the source for all of the Fiqh. As for the Fiqh that is commonly known today then it is the Fiqh of the scholars and not the Fiqh of the Book and the Sunnah. Yes, some of it exists in the Book and the Sunnah, but some of it consists purely of opinions and scholarly deductions. However, in much of these (opinions and deductions), there is a contradiction on their part with the hadeeth, for they were not able to encompass all the knowledge of it. [Al-Asaalah, Issue #7]

Published: March 26, 2006

Family Etiquettes: Guidelines for the Husband in Interacting with his Wife – Dr. Marwwan Al-Qaisee

AUTHOR: Dr. Marwwan Al-Qaisee
SOURCE: Al-Asaalah Magazine
PRODUCED BY: Al-Ibaanah.com

The family is that brick which forms the foundation of a society. It is composed of individuals that have permanent relations established between them. Most importantly, it possesses almost a majority of the different kinds of personal relations.

Because of this, there must be certain etiquettes placed in order to control and regulate these relations. This is such that it can be maintained in the best possible manner, and so that it can generate and produce its proper fruits. Family relations consist of the relationship between the spouses from one perspective, the relationship between the parents and the children from a second perspective, and the relationship between the children themselves from a third perspective.

Etiquettes of the husband:

1. It is not from the deficiencies, but rather from good manners, that the husband shares in the responsibility of specified matters, such as the mending of garments or what is similar to that.

2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extend a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that.

3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners (to her), according to the full extent of the meaning contained in these (last) two expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind in the view of Islaam. This good way of living between the spouses must be deeply imbedded into the daily marital life, even at the time of divorce.

4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad results.

5. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing is at the entrance of matters forbidden in the Religion.

6. The husband should specify a time in which he can play around and pass free time with his wife.

7. The relationship between the spouses must contain one singular and specific nature. And it cannot be this way unless the couple begins demolishing all the obstacles and impediments that stand between them. For example, the husband should not feel timid and restrain himself from drinking out of the same cup that his wife drinks out of.

8. There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that does not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at that point, he should not try to change her personality so that it complies with his natural preference.

9. And he must always remember that for each member of the couple, there will be an aspect of ones personality that conflicts with the others personality. And he should also remember that if there are some characteristics that he doesn’t find pleasing in his wife, then indeed she has other characteristics, which will definitely be pleasing to him.

10. Do not let Ramadaan be a barrier that impedes you from showing affection to your wife, such as by kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days of Ramadaan is only sexual intercourse.

11. Do not chase after the errors of your wife and recount them to her, for too much blaming and reprimanding will worsen the relationship between the two of you, and it will pose a threat to your marital life. So overlook your wife’s easy ability to make mistakes, and make her falling into them seem like something small.

12. If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability.

13. Do not give little importance to implementing the punishment required for any acts in opposition to the Religion, which your wife has committed, whether it is in the home or outside it. This should be the main reason that causes you to become angry, thus no other reason should affect you (besides this one).

14. What has been stated previously does not mean that you should leave matters alone until that result comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and determination, without being too harsh or rude about it.

15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of the house.

16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. For indeed that is an act that goes against correct behavior and it will lead to raising anger in the hearts of people.

17. If you are forced to place punishment upon your wife, then let it be by staying away from her at bedtime. And do not boycott her except that it is done within the household. And avoid using foul language, insulting her, beating her and describing her with repulsive names. For these matters do not befit an exemplary husband.

18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your love for her. However it is on the condition that you do not go to great extremes in this jealousy. For then at that point, it would turn into something worthy of no praise.

19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do not forget to remember Allaah, the Mighty and Sublime, when you enter the house.

20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for that is something restricted and forbidden.

21. Constantly maintain the cleaning of your mouth and the freshening of your breath.

22. Guardianship of your wife doesn’t mean that you can exploit what Allaah has bestowed upon you from taking charge of her, such that you harm and oppress her.

23. Showing respect and kindness to your wife’s family is showing respect and kindness to her. And this applies even after her death, on the condition that it is not accompanied by an act forbidden in the Religion, such as intermingling of the sexes or being in privacy (with them).

24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect for you. So do not joke too much with your wife.

25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage agreement is a matter possessing the highest of importance and priority. So do not neglect that after getting married.

26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of words and expressions for your speech. And do not reprimand her in front of others or in front of your children.

27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.

28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard, the environment she was raised up in. Rural service is not like urban service, and the service of a strong woman and her preparation for it is not like the service of a weak woman.

29. There is nothing in the obligation of a woman’s service to her husband that negates his assisting her in that regard, if he should find the free time. Rather, this is from the good manners of living between the spouses.

This discussion will continue in an upcoming issue, if Allaah wills.

The Ruling on Masturbation – Imaam Muhammad Naasir-ud-Deen Al-Albaanee

Al-Asaalah Magazine (Issue #3)
Al-Ibaanah.com

[56] Question: What is the ruling on masturbation?

Answer: We have no doubts regarding the forbiddance of such a practice. And this is due to two reasons, the first of which is the saying of Allaah, the Most High, concerning the description of the believers: 

“Successful indeed are the believers. Those who offer their prayer with full submissiveness. And those who turn away from false and vain talk. And those who pay the Zakaah. And those who guard their chastity – Except with their wives or (slaves) that their right hands possess, for (in that) they are free from blame. But whoever seeks beyond that, then those are the transgressors.” [Surah Al-Mu’minoon: 1-8] 

Imaam Ash-Shaafi’ee used this ayah as proof for the forbiddance of masturbating. This is since, in this ayah, Allaah has placed two ways for the true believers to fulfill their desires – either by marrying free women or by enjoying the slave women and female war captives. Then He says: ”But whoever seeks beyond that, then those are the transgressors” meaning: Whoever desires a way by which to transmit his desires, apart from these two ways of marriage and taking female war captives, then he is a transgressor and a wrongdoer. 

As for the second reason, then it has been medically established that there are unhealthy consequences for the one who does such an act, and that there are harms to the health caused by this practice, especially for those who constantly engage in it day and night. It is reported on the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: ”Do not harm and do not be harmed.” Thus it is not permissible for a Muslim to engage in anything that will cause harm to himself or to others.

There is one more thing that must be mentioned and it is that those who engage themselves in this practice fall under the statement of Allaah: 

“Will you exchange that which is lower for that which is better?” [Surah Al-Baqarah: 61] 

Also there has been reported on the Prophet (sallAllaahu ‘alayhi wa sallam) that which further confirms this forbiddance and it is his saying: 

“O you group of young men! Whoever amongst you is able to marry then let him marry, for indeed it is the best means for lowering one’s gaze and the best way to protect one’s private parts. And whosoever is not able, then let him fast, for indeed it will be a shield for him.” 

The Disputes Between Ahlus-Sunnah themselves and Disputes Between Ahlus-Sunnah and Ahlul-Bid’ah

Shaykh Muhammad Nasir Uddin al-Albani / [Al-Asaala h, Issue 18}  

Question: Are there any differences between (1) the disputes that take place between Ahl-us-Sunnah themselves and (2) the talk that is directed from a person of Ahl-us-Sunnah to an innovator? And what are they?

Answer: There is no doubt that there are differences between the two at times and at other times there aren’t any. The area of distinction between what occurs amongst the Ahl-us-Sunnah themselves from disputes and debates and between what occurs amongst Ahl-us-Sunnah on one side and the innovators on the other side, is clear and evident.

This is because the obligation is that when there occurs a debate and refutation between the Ahl-us-Sunnah themselves, then it must be from the aspect of Allaah’s saying: “By the time. Verily, mankind is truly at loss. Except those who believe and do righteous deeds and enjoin one another towards the truth and enjoin one another towards patience.” [Surah Al-‘Asr:1-3]

So any debate or dispute that occurs between the Ahl-us-Sunnah, then it must be based on the likes of this part of the verse: “And they enjoin one another towards the truth and they enjoin one another towards patience.” This is also how it must be when the Ahl-us-Sunnah debate from one side and those who oppose them with regard to the Sunnah – and they are the innovators – debate from the other side. However, the manners of conduct may differ between the Ahl-us-Sunnah versus themselves and between the Ahl-us- Sunnah versus the innovators. So what is obligatory when there occurs a dispute between the Ahl-us-Sunnah themselves, is that they take into account the saying of Allaah: “Merciful to one another” [Surah Al-Fat’h: 29] when doing that. As for when there occurs a dispute between these Muslims from Ahl-us-Sunnah and the people of innovation, then there may be some harshness and severity in the manners of conduct, which is suitable for this innovation and goes well against their innovation. This is one difference between Ahl-us-Sunnah versus themselves from one perspective and Ahl-us-Sunnah when they are debating or refuting the innovators from another perspective.

However, we must consider something with regard to each side, by which we do not exalt one group over another nor criticize one group over another, and it is that we do not violate the principle found in Allaah’s saying: “Call unto the Way of your Lord with wisdom.”

So many times when a person of the Sunnah refutes another person of the Sunnah, the refutation does not just require wisdom, but rather it requires what is more important than that, from what has been stated in the likes of Allaah’s saying: “And do not let your hatred of a people cause you to be unjust. Be just! That is closer to Taqwaa.” [Surah Al-Maa’idah: 8]

But many times, there occurs vile manners when they are refuting one other. And unfortunately, this has now become manifest recently in current times in such a way as we would love for it not to be present within the Sunni community, which we call the Salafee community. This is what I was able to say in response to this question.

[Al-Asaala h, Issue 18]

Why Choose Salafiyah ? by Shaik al-Albanee

Shaykh Muhammad Nasir Uddin al-Albani / Source: Al-Asaalah, Issue 9

Question:

Why use the name Salafee? Is it a call towards a party or a group or a madh-hab (school of thought)? Or is it a new sect in Islaam ?

Answer:

Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has authentically been reported on the Prophet, sallAllaahu ‘alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu ‘anhaa: “…So fear Allaah and have patience. And I am the best Salaf (predecessor) for you.” 20

Furthermore, the scholars have used this word “Salaf” many times, such that it would be too abundant to number and take into account. Sufficient for us, is one example, and it was that which they have used in their battle against innovations: “And every good lies in following he who has preceded (man salaf) while every evil lies in the innovating of he who came after (man khalaf).”

 However, there are from those who claim to have knowledge, some people who reject this ascription, claiming that there is no basis for it! And so they say: “It is not permissible for a Muslim to say: ‘I am Salafee.’” So it is as if he is saying that it is not permissible for a Muslim to say: “I am following the Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and methodology”! There is no doubt that such a rejection – if that is what he intended – necessitates that one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of whom was the Prophet, sallAllaahu ‘ alayhi wa sallam. This is as is indicated in the mutawaatir hadeeth found in the two Saheehs and other than them, that he, sallAllaahu ‘alayhi wa sallam, said: “The best of mankind is my generation, then those that come after them, then those that come after them.” So it is not permissible for a Muslim to absolve himself from this ascription to the righteous predecessors, whereas, if he were to absolve himself from any other ascription, the scholars would not be able to ascribe him with disbelief or sinfulness.

As for the one who rejects this name from himself, will you not see him ascribing himself to one of the madh-hab s?! Regardless of whether this madh-hab is related to ‘Aqeedah (Creed) or Fiqh (Jurisprudence)? So he is either Ash’aree or Matureedee. Or perhaps he is from the people of Hadeeth or Hanafee, or Shaafi’ee or Maalikee or Hanbalee or whatever else enters into the title of “Ahl-us-Sunnah wal-Jamaa’ah.” But in spite of this, the one who ascribes himself to the Ash’aree madh-hab or to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew – why doesn’t he reject the likes of these ascriptions to individuals who are not free from error? But as for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed ascribes himself to infallibility (‘isma h), in the general sense. The Prophet, sallAllaahu ‘alayhi wa sallam, has mentioned that one of the signs of the Saved Sect is that they will cling tightly onto what the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, was upon and what his Companions were upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.

And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes himself to any other ascription, since they are not free from one of two things. Either it is an ascription to a specific individual that is not infallible or it is an ascription to a group of people who follow the methodology of this individual who is not infallible. So there is no infallibility (in their ascriptions) either way. On the opposite of this, there is the infallibility of the Companions of the Prophet, sallAllaahu ‘alayhi wa sallam, (as a whole). And it is that which we have been commanded to hold tightly onto, from his Sunnah and the Sunnah of his Companions after him. And we must persist and strongly emphasize that our understanding of Allaah’s Book and the Sunnah of His Messenger, sallAllaahu ‘alayhi wa sallam, must be in accordance with the methodology of his, sallAllaahu ‘alayhi wa sallam, Companions. This is so that we can be upon infallibility, as opposed to inclining away towards the right or the left, or deviating with an understanding that comes solely from ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger, sallAllaahu ‘alayhi wa sallam, that which provides evidence for it. Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur’aan and the Sunnah? The reason goes back to two matters, the first of which is related to the religious texts , and the second of which is due to the existence of numerous Islaamic groups .

With regard to the first reason, then we find in the religious texts, a command to obey something else in connection with the Qur’aan and the Sunnah, as is found in Allaah’s saying: “O you who believe! Obey Allaah and obey the Messenger and those in authority amongst you.”

 So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would be obligatory to obey him just as it would be obligatory to obey the Qur’aan and the Sunnah. So even if he or those around him commit errors, it would be obligatory to obey him in order to repel the harm of differences of opinions. But this is with the well-known condition: “There is no obedience to a creation (if it involves) disobeying the Creator.” 21

And Allaah, may He be Exalted, says: “And whosoever opposes the Messenger after the guidance has been clearly explained to him, and follows a way other than the Way of the Believers, We will turn him to what he has chosen and burn him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And there is no doubt or uncertainty that His mentioning of “the Way of the Believers” here, is only due to an immense and comprehensive wisdom and benefit. So it indicates that there is an important obligation – and it is that our following of the Book of Allaah and the Sunnah of His Messenger, sallAllaahu ‘alayhi wa sallam, must be in accordance with what the first Muslims were upon. And they are the Companions of Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, then those who came after them, then those who came after them. And this is what the da’wat-us-salafiyyah (The Salafee Call) invites and calls to. And it is that which is its main priority in the foundation of its call and the methodology of its educating process.

Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the ummah. Allaah, Mighty and Sublime, says: “O you who believe, fear Allaah, and be with the truthful.” [Surah At-Tawbah: 119]

So anyone that distinguishes between the Book and the Sunnah on one side and the Salaf As-Saalih (Righteous Predecessors) on the other side, then he can never be truthful. As for with regard to the second reason, then the groups and parties of today do not direct at all towards the following of “the Way of the Believers ”, which has been mentioned in the ayah. And there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, described them as: “The one which is upon the same thing that I and my companions are upon today.” 22

This hadeeth resembles that ayah which mentions the “Way of the Believers ”. Also, there is the hadeeth of Al-‘Irbaad Ibn Saariyah, radyAllaahu ‘anhu, in which he, sallAllaahu ‘alayhi wa sallam, said: “So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me.” 23

So therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu ‘alayhi wa sallam, and the Sunnah of the righteous Khaleefahs. So there is no doubt that we – who come in a later time – must return back to the Qur’aan, the Sunnah and “the Way of the Believers.” And it is not permissible for us to say: “We can understand the Qur’aan and the Sunnah by themselves, without turning towards what the righteous predecessors were upon.” And there must be an ascription in this time that distinguishes and is detailed. So it is not sufficient for us to say, “I am a Muslim” only! Or “My madh-hab is Islaam”! For every sect says that! – the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!! So what is it that distinguishes you from them?

And if you were to say, “I am a Muslim who is upon the Qur’aan and the Sunnah”, this would also not be sufficient. This is because, the members of these sects – of the Ash’arees and the Matureedees and the Hizbees – they all claim to follow these two sources also. So there is no doubt that the clear, plain, distinctive and decisive classification is to say, “I am a Muslim who is upon the Qur’aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said in short by saying, “I am a Salafee.” So based on this, indeed the truth which is unavoidable, is that it is not enough to rely on the Qur’aan and the Sunnah without the methodology of the Sala f, for it explains these two with regard to understanding and concept, knowledge and action, and da’wah (calling) and Jihaad.

And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically cling onto one specific madh-hab or to one specific individual. So there was not found amongst them he who was Bakree (a follower of Abu Bakr), or ‘Umaree (a follower of ‘Umar), or ‘Uthmaanee (a follower of ‘Uthmaan) or ‘Alawee (a follower of ‘Alee). Rather, if it were more easy for one of them to ask Abu Bakr or ‘Umar or Abu Hurairah, he would ask any of them. This is because they believed that it was not permissible to have total and unrestricted devotion in following, except to one individual. Indeed, he was the Messenger of Allaah sallAllaahu ‘alayhi wa sallam, the one who did not speak from his own desire, rather it was only revelation revealed to him.

And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves “Muslims” only, without ascribing ourselves to the Salaf – in spite of it being an honorable and correct ascription. Would they abandon classifying themselves with the names of their parties or their madh-habs or their ways – based on the fact that they are not prescribed in the Religion nor are they correct? “So this contrast between us is enough for you And every container becomes wet due to what is in it.” And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom we seek assistance.

[Al-Asaala h, Issue 9]

Buying in Installments with a Raised Price : Shaykh al-Albanee

Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:Al-Asaalah (Issue #6) [E-Book: Fataawaa of Shaikh Al-Albaanee]
Translator:isma’eel alarcon

Question: What is the religious ruling concerning buying in installments?

Answer: First of all, buying in installments is an innovation of the actions that was not known to the Muslims in every preceding generation. Rather it is from the aspects that have been passed onto them from the disbelievers, those who, in the past, took over their lands, colonized them and governed over them with their rules of disbelief. Then when they departed from the lands’ major districts, they left behind their evil and misguided traditions. And, today, the Muslims live upon those practices and acts that the disbelievers imposed on them.

There is another concern – which is the most important – and it is as the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “I have not left anything that would bring you closer to Allaah, except that I have commanded you to do it. And I have not left anything that would distance you from Allaah, while bringing you closer to the Hellfire, except that I have forbidden you from doing it.” [1]

From this, we see that he (Sallallaahu ‘alaihi wa Sallam) forbade from that which today is called “buying in installments.” Therefore, this kind of business transaction is an innovation, which the Muslims of the past did not know of. I also want to say that this name is an innovation (in itself) for there is nothing found in the books of Fiqh with the name “buying in installments.” Rather, there is found in the Muslim books, that which is called Ad-Dain (debt) and that which is called Al-Qard-ul-Hasan (a goodly loan). This (latter) has become, in the daily affairs of Muslims, just a name without any form and reality to it. This is in spite of the Prophet’s (peace be upon him) incitement towards giving goodly loans and his going to great extents in that, to the extent that he regarded the lending of two dollars to be as if you gave one dollar away in charity. This means: If you lend your Muslim brother two dollars, it is as if you have taken a dollar out of your pocket and given it for charity. Just as he (peace be upon him) encouraged these goodly loans, he forbade from taking extra money in exchange for delaying your brother’s payment of his end of the deal.

The Prophet (peace be upon him) said: “Whoever makes two business transactions out of one, then he gets either the lowest of the two or the interest.” And in another hadeeth, he “forbade that two business transactions be made for one (transaction).” The reporter of this hadeeth was asked about the meaning of this forbiddance, so he responded: “It is that you say: ‘I will sell you this thing for such and such amount of money in cash, and for such and such (more) money in delayed payment.”

I will sell you this appliance for 100 dollars in cash directly, and for 105 dollars in installments, meaning as a debt. He (Sallallaahu ‘alaihi wa Sallam) said: “Whoever makes two business transactions out of one, then he gets either the lowest of the two or the interest.” This means that if he takes the exra money, then it is interest, as is seen in the example of the appliance that was sold for 105 dollars, five dollars more in exchange for the delay.

If there were an Islaamic rule for individuals and rulers, this buyer who was deceived and had five extra dollars taken from him in exchange for the businessman’s waiting on the delay, he would have the right to take hold of him and complain about him to the people of knowledge.

So this is the understanding of this hadeeth. The thing being sold is one, however the offer is in two transactions: In cash directly for this amount and in delayed payment for that amount. So the increase of money for the delay in paying at once was labeled as interest by Allaah’s Messenger (peace be upon him).

Advice and Guidelines for those Performing Hajj – Shaikh Muhammad Ibn Jameel Zaynoo

Author:Shaikh Muhammad Ibn Jameel Zaynoo
Source:Al-Asaalah Magazine Issue 11 (pg. 45-47) 

Translator:isma’eel alarcon – al-ibaanah.com

Know, my fellow brother, that there are certain etiquettes to the Hajj, which one must abide by and adorn himself with, such as:

1. Maintain cleanliness in your clothes, your tent, the place where you stay, and in your food and drink. This is because keeping clean will aid in preserving your health and in repelling sicknesses.

2. Beware of dropping filth or spoiled food in the roads that people use, for it will cause those performing Hajj to be bothered, and it will cause diseases to spread. So one must remove harmful objects from the road and put them in their proper place (i.e. garbage).

3. Bear the harm that comes from your neighbors with patience, and do not (let that cause you to) harm any of your brothers. Instead, repel their harm in a manner that is better, such as by using kind words.

4. Avoid sexual relations, committing sins, arguing and debating with falsehood, so that your Hajj can be accepted. Listen to the words of Allaah:

“So whoever intends to perform Hajj therein (in the months of Hajj), then he must NOT have sexual relations, nor commit sin, nor debate unjustly during Hajj.” [Surah Al-Baqarah: 197]

And the Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever goes to Hajj and he does not have sexual relations in it nor does he commit sin, he returns back (from Hajj) like the day when his mother gave birth to him (i.e. free from sins).” [Reported by Al-Bukhaaree and Muslim]

5. Be lenient in your buying and selling, and show good manners. And do not deal with anyone in a manner that he is not pleased with.

6. Beware of smoking, displaying bad manners and insulting others, for reviling a Muslim is sinfulness and fighting against him is disbelief.

7. Do not waste your time in the market places – buying and selling – or in gossiping with the “he said/she said” talk.

8. Be gentle with those around you when performing Tawaaf, kissing the Stone, the Sa’ee, and when throwing the stones (Ramee) and so on. This is from the gentleness that is required, for Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever is deprived of gentleness, he is deprived of all kinds of good.” [Reported in Saheeh Muslim]

9. Do not raise your voice out loud when making du’aa (supplication) during Tawaaf, because it disturbs the others making Tawaaf.

10. Do not push and shove people, especially when kissing the Black Stone. If it is too crowded and there is too much shoving, it is enough for you to just point in its direction.

And when casting the stones (Ramee), it is not permissible for you to use large stones, because this has been forbidden in the religious texts and because it will cause harm to those standing (in front of you).

Also, do not throw your shoes (instead of rocks) – as some ignorant people do – for this is a reprehensible act!

Avoid touching the glass surrounding the Prophet’s grave, and avoid touching the walls of the Ka’abah. Rather what is to be touched and kissed from it is (only) the Black Stone. The Yemeni Corner is also touched. [1]

11. You must shave your head or cut your hair very short when in the state of Hill (out of Ihraam), but beware of shaving the beard off, for that is forbidden according to the unanimous agreement of the scholars.

Allaah says:

“…with (the hair on) their heads shaven or cut short…”

Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Trim the moustaches and leave the beards to grow – Do the opposite of the Majoos.” {Reported by Muslim]

12. Beware of supplicating and calling out to other than Allaah, such as calling to deceased people or others not present. This is from the types of Shirk that Allaah has forbidden in His saying:

“And do not call besides Allaah that which can neither bring you benefit nor cause you harm. If you do that, then you will be from the wrong-doers.”

What is meant by “wrong-doers” in this ayah are the polytheists (those who commit shirk). If a Muslim commits Shirk, his good deeds become nullified and his Hajj is lost, as Allaah says:

“And if you commit Shirk, We will surely cancel out your good deeds and you will indeed be from the losers.” [Surah Az-Zumar: 65]

13. Beware of Riyaa, which is doing a deed for the sake of being seen or heard.

An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]

14. Increase in your recitation of the Qur’aan and acting on what is in it, your performing of Tawaaf, your sending of Salaat on the Prophet. And make a lot of supplication, especially at night, because Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever wakes in the night and says when he awakens: ‘Laa Ilaaha IllAllaah wahdahu laa shareeka lahu. Lahul-Mulk wa lahul-Hamd wa Huwa ‘alaa Kulli shay’in Qadeer. SubhaanAllaah wal-Hamdu Lillaah wa Laa Ilaaha IllAllah wa-Allaahu Akbar wa laa Hawla wa laa Quwata Illaa Billaah.’[3]

And then he says: ‘Allaahumma Ighfir Lee’ or some supplication, he will be answered. And if he makes ablution and prays, his prayer will be accepted.” [Saheeh Al-Bukhaaree]

Footnotes:

[1] Translator’s Note: The Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“Touching the Black Stone and the Yemeni Corner removes sins.”

[Reported by At-Timrimidhee and Ibn Khuzaimah and authenticated by Al-Albaanee in his book on Hajj.

[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.

[3] Translator’s Note: This means:

“There is no deity worthy of worship except Allaah – alone and with no partner. To Him belongs the Dominion and the Praise and He is Able over all things. Glory be to Allaah, all praise be to Allaah, and there is no deity worthy of worship except Allaah. And there is no movement nor power except by Allaah’s permission.”

The next phrase means: “O Allaah, forgive me.”

Ruling for Holding a Second Jamaa’ah in the Same Masjid : Shaykh Albanee

Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:Al-Asaalah Magazine: Issue 13-14 (Contained in the E-Book: Fataawaa of Shaikh Al-Albaanee)
Translator:isma’eel alarcon

Question: What is the religious ruling concerning holding a second congregational prayer in the masjid?

Answer: The scholars of Fiqh have differed with regard to the ruling on holding the second congregational prayer. However, before we mention the difference of opinion and clarify which is the most correct of them, we must first identify the type of congregation that they differ on.

The subject of disagreement is with regard to the congregation that is established in a masjid that has a regular employed Imaam and mu’adhin. As for the congregations that are established in any other place, be it in ones home, a masjid built on the road (i.e. musalla) or a store, then there is nothing that prevents one from having repeated congregations in those places.

The scholars who hold the opinion that it is disliked to have numerous congregations in the above type of masjid, the one that has a regular Imaam and a regular mu’adhin, derive their ruling from two evidences. The first is textual and comes from the Divine Legislator, while the other is theoretical and it is a contemplation of the narrations and the wisdom behind the prescription of the prayer in congregation.

As for the textual evidence, then they have investigated and found that the Prophet (Sallallaahu ‘alaihi wa Sallam) went throughout his life leading the people in congregational prayer in his masjid. Nevertheless, whenever any individual from his Companions entered the masjid and found that the congregational prayer had finished, he would pray alone and he would not wait (for others to come). Nor would he turn towards his left or right, as the people do today, looking for one or more people so that one of them can pray with them as an Imaam.

The Salaf never used to do any of this. So when one of them would enter the masjid and find that the people had prayed, he would pray by himself. This is what Imaam Ash-Shaafi’ee concluded in his book Al-Umm, and his discussion on this topic is from the moist comprehensive of talks that I have seen from the discussions of the Imaams on this issue, such that he said:

“If a group of people enter a masjid and find that the Imaam has already prayed, then they should pray individually. But if they pray in a congregation, then their prayer is acceptable and correct, however, I hate that they do this for it was not from the customs of the Salaf.”

Then he said: “As for the masjid that is on the highway, which doesn’t have a regular employed Imaam and mu’adhin, then there is no harm in holding numerous congregational prayers in it.”

Then he said: “And we have memorized that a group from the Prophet’s Companions missed the congregational prayer, so they prayed individually. Even though they had the ability to congregate and pray together a second time, they did not do this because they hated to hold the (same) congregational prayer in the masjid twice.”

This is the saying of Imaam Ash-Shaafi’ee. And what he mentioned that the Companions used to pray individually when they would miss the congregational prayer, has been mentioned as a ta’leeq narration in shortened form. And Al-Haafidh Abu Bakr Ibn Abee Shaybah transferred that to his famous book Al-Musannaf. He reported it with a strong chain of narration on the authority of Al-Hasan Al-Basree that when the Companions would miss prayer in congregation, they would pray individually.

Ibn Al-Qaasim related this understanding in his Mudawwanat-ul-Imaam Maalik on a group of the Salaf, such as Naafi’ the servant of Ibn ‘Umar, Saalim Ibn ‘Abdillaah and others, that when they would miss the prayer, they would pray individually and they would not establish the congregation a second time.

Also, Imaam At-Tabaraanee reported in his Mu’jam Al-Kabeer with a good chain of narration from Ibn Mas’ood that he went out one day with two of his companions from his house to the masjid in order to pray in the congregation. But when they got there, they found the people leaving the masjid for they had finished the prayer. So he returned to his home and led them in prayer. So this returning of Ibn Mas’ood – being who he was due to his accompaniment of the Messenger (Sallallaahu ‘alaihi wa Sallam) and his knowledge and understanding of Islaam – if he knew the prescription of praying numerous congregations in one masjid, he would have entered with his two companions and prayed in congregation with them. This is since he knew the saying of the Prophet (Sallallaahu ‘alaihi wa Sallam): “The best prayer of a man is the one he performs in his house, except for the obligatory prayer.” So what was it that prevented Ibn Mas’ood (raa) from praying this obligatory prayer in the masjid? – his knowledge that if he prayed it in the masjid, he would have to pray it alone. So he held that if he congregated in his home that would be better than if he and those with him prayed individually by themselves in the masjid.

So this is a collection of the quotes that support the point of view of the majority of the scholars that have disliked numerous congregations held in the described masjid in the manner mentioned previously.

Thereafter, people will not miss finding other evidences, while doing some deduction and precise investigation. Thus, the two Imaams, Al-Bukhaaree and Muslim, have reported from the hadeeth of Abu Hurairah (raa) that the Prophet (Sallallaahu ‘alaihi wa Sallam) said, “I felt a strong desire to command a man to lead the people in prayer. Then command some men to fetch firewood, then go to the people who have left off praying in congregation and set their houses on fire. By the One in whose hand the soul of Muhammad is, if one of them knew that he would find two good hunted game in the masjid, he would surely come to witness the two.” In this hadeeth, the Prophet (Sallallaahu ‘alaihi wa Sallam) threatened those who refrained from attending the congregational prayer in the masjid with burning them with fire. I believe that this hadeeth alone informs us of the previously mentioned ruling or it informs us of what Imaam Ash-Shaafi’ee has stated and what Ibn Abee Shaybah has related. And that was that the Companions would not repeat the prayer in congregation in the masjid. This is since, if we were to assume that the second and third congregations were legislated in the masjid, then there came this severe threat from Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) to those who refrained from the congregational prayer, which congregation is it that they are refraining from? And for which congregation that they refrained from attending was this severe threat intended?

If it is said: “For the first congregation”, then it must said: These other congregations are not legislated. And if it is said: “This severe threat only applies to the one who refrains from every congregation, however many even if their number is continuous. So then in this case, the argument of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) against anyone of those people who refrained from any of the congregations would not be established at all. This is since if he were to surprise one of them, after having put someone in charge to lead the prayer, by going to his house and finding him spending leisure time with his wife and children. And so he (Sallallaahu ‘alaihi wa Sallam) would reprimand him for this, saying: “Why don’t you go pray in congregation?” He would simply reply to him: “I will pray with the second or third congregation.” So will the Messenger’s (Sallallaahu ‘alaihi wa Sallam) argument be established against him? Due to this, the Messenger’s strong desire to authorize someone to take his place and for him (Sallallaahu ‘alaihi wa Sallam) to surprise those who refrained from attending the congregational prayer and burn their houses down, is the greatest proof that there is no second congregation at all. This is with respect to the textual reports that the scholars have relied on for support.

As for the investigation, then it is from the following angle: There are many ahaadeeth reported that state the virtue of the prayer in congregation. From them is the Prophet’s (Sallallaahu ‘alaihi wa Sallam) saying: “Prayer in congregation is better than praying alone by twenty-five – and in one report – by twenty-seven degrees.” So this great virtue was only stated for the prayer in congregation.

And there is stated in other ahaadeeth that: “The prayer of a man along with another man is more purer in the sight of Allaah, than his praying alone. And the prayer of a man along with two other men is purer in the sight of Allaah than his praying with one man.” This is because every time the congregation increases in its number of individuals, its reward multiplies with Allaah.

So if we keep this understanding in mind and then look at the consequences of the opinion that allows the holding of numerous congregations in the masjid that has a regular Imaam, then it has the worst consequences. This is because the opinion for holding repetitive congregations will lead to the minimizing of the amount of people who attend the first congregation. And this contradicts the incitement that we find in the hadeeth: “The prayer of one man along with another man is purer that his praying alone” since this hadeeth encourages that there be many people in the congregation. And holding the opinion that the congregations can be repeated in the masjid, by necessity, leads towards a minimization of the amount of people in the prescribed first congregation and a division of the Muslims’ unity.

And there is something else that requires careful examination. And it is that we must remember that the hadeeth of Ibn Mas’ood (raa) in Saheeh Muslim, similar to the hadeeth of Abu Hurairah (raa): “I strongly desired to command a man and so he would lead the people in prayer.” It was stated with respect to those who refrained from performing the Jumu’ah prayer. So when we know that Ibn Mas’ood (raa) placed a threat, of a specific type, on every person that refrains from attending the Jumu’ah and the congregational prayer, then we realize that these two prayers are with regard to their link to the congregation. For indeed, this threat means that there is to be no second congregation after any of these two prayers. Thus, the Jumu’ah prayer – until now – is preserved in its singularity and there is no opinion held stating that it is prescribed to have numerous (Jumu’ah) prayers in one masjid. All of the scholars, in spite of their differences agree on this. Due to this, we can see the masjids crowded with people on the day of Jumu’ah. And if it doesn’t escape out minds, we must remember that from the causes of the masjids being filled on the day of Jumu’ah is that there are those who attend Jumu’ah yet do not attend any of the other (regular) prayers. However, there is no doubt that the cause for the masjids being filled with people on the day of Jumu’ah is that the Muslims do not practice – and all praise is for Allaah – the act of repeating the Jumu’ah prayer (continuously) in the same masjid. So if the Muslims were to treat the congregational prayer like they treat the Jumu’ah prayer and like the way the matter was during the time of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam), the masjids would be filled with people. This is since every person that constantly prays in congregation will always have in his mind that if he misses the first congregation, he will not be able to attain it after that. So this belief will serve as an incentive for him to closely guard his attending of the congregational prayer. And the opposite is true also. If a Muslim holds inside that if he misses this first congregation, then he can always find a second one or a third one or sometimes even a tenth one, then this is from the things that weaken his enthusiasm and aspiration in attending the first congregation.

There are two things that remain before us:

First we must clarify that those who held the view that the second congregation, according to the particularization mentioned previously, was not legislated, and who said that doing it was disliked, they are the majority of the Imaams of the Salaf. Amongst them are the three Imaams – Abu Haneefah, Maalik and Ash-Shaafi’ee. Imaam Ahmad is also amongst them according to one report. However, this report is not well known amongst his followers today, even though one of his most specialized students, Abu Dawood As-Sijistaanee mentioned it. Thus, he reported from him in his book Masaa’il Al-Imaam Ahmad that he (Ahmad) said: “Repeating the congregational prayer in the two sacred masjids (i.e. of Makkah and Madinah) bears the highest level of disapproval (kiraaha).” So this, from the aspect of preference, indicates to us that there also exists the disapproval of repeating the congregations in other masjids as well. However, it (the level of disapproval) is more severe in the two (sacred) masjids. So in this report, Imaam Ahmad is in conformity with the other three Imaams.

Secondly, the other report on Imaam Ahmad – the one which is more known to his students – he (rahimahullaah) and those interpreters who followed him, base their support for it on a hadeeth reported by At-Tirmidhee, Imaam Ahmad and others. It is the hadeeth of Abu Sa’eed Al-Khudree, in which he said: “A man entered the masjid when the Messenger (Sallallaahu ‘alaihi wa Sallam) had already prayed and his Companions were gathered around him (Sallallaahu ‘alaihi wa Sallam). This man wanted to pray, so the Prophet (Sallallaahu ‘alaihi wa Sallam) said: ‘Is there not a man who can give charity to this person by praying with him?’ So a man stood up and prayed with him.” And in the report of Abu Bakr Al-Baihaqee, which is found in his Sunan Al-Kubraa, it is stated that this man was Abu Bakr As-Siddeeq. However, this report has weakness in its chain. The report that is authentic doesn’t name the man in it. So these (scholars) have used this hadeeth as evidence and say: “The Messenger (Sallallaahu ‘alaihi wa Sallam) has approved of the second congregation!”

The response to the use of this evidence is that we must consider that the congregation, which the hadeeth talks about, is not the same congregation that is being indicated in the question. This is since the congregation that the hadeeth refers to the congregation of a man who enters the masjid after the first congregation has finished and wants to pray alone. But the Messenger (Sallallaahu ‘alaihi wa Sallam) incited those of his Companions who had prayed with him already to let one of them get up and volunteer and pray a voluntary prayer. So someone did it and that is the way it occurred. So this congregation consists of two people: The one leading the prayer (imaam) and the one being led (ma’moom). The Imaam is praying his obligatory prayer, while the ma’moom is praying a voluntary prayer. So who is the one who put this congregation together? If it were not for the one praying voluntarily, there would be no congregation. So therefore, this is a supererogatory and voluntary congregation, and not an obligatory congregation. And the differing (mentioned in the question) is only with regard to the second obligatory congregation. So due to this, using the hadeeth of Abu Sa’eed Al-Khudree as evidence for this area of dispute is not correct. And what further confirms this is the fact that the hadeeth states: “Is there not a man who can give charity to this person by praying with him?” In this incident that occurred, there was someone who gave charity and there was someone who received charity. So if we were to ask a person with the least amount of knowledge and understanding: “Who is the one giving the charity and who is the one receiving the charity in this situation, which the Messenger (Sallallaahu ‘alaihi wa Sallam) has approved of?” The answer would be: “The one giving the charity is the person praying the voluntary prayer, who had already prayed the obligatory prayer behind Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam), while the one who is receiving the charity is the person who arrived late.”

Now if we were to throw this same question on the congregation that is in dispute right now: for example six or seven people enter the masjid, and find that the Imaam has already prayed. So one of them leads the prayer and the rest follow him in a second congregation. So who is the one giving the charity amongst these people? And who is the one receiving the charity? No one can give the same answer as in the first example. So this congregation (of people) that has entered after the Imaam finished praying, all of them are praying their obligatory prayer. There is no one giving charity, nor is there anyone receiving charity. On the contrary, this obscurity is quite obvious and clear in the first example. The one giving charity is the person who is praying the voluntary prayer, who already prayed behind Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). His prayer was recorded as twenty-seven levels (of reward). So because of that, he is rich and therefore able to give away in charity to others. And the one who leads the prayer – and if it were not for that person giving charity, he would have prayed alone – he is poor and in need for someone to give him charity. This is since he did not earn what the person who is giving him charity earned (from reward).

So the reason for this person being the one giving the charity and that person being the one receiving the charity is clear. As for the scenario that is in dispute now, then the scenario is not clear, for all of the people (praying) are poor, since they have all missed out on the virtue of the first congregation. So the saying of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) “Is there not a man who can give charity to this person by praying with him” doesn’t apply here. Therefore, in a situation like this, it is not valid to use this incident (mentioned in the hadeeth) as evidence. Nor can it be used in reference to this issue, which is the area of our discussion.

We will link this to another evidence they use as proof, which is the Prophet’s (Sallallaahu ‘alaihi wa Sallam) saying: “Praying in the congregation is more virtuous than praying alone by twenty-seven degrees.” So they use the generality (in the hadeeth) as evidence, meaning they understand that the word “the” before the word congregation is for a general inclusion (of all congregations). This means that (according to them) every congregational prayer is more virtuous than praying alone. We respond by saying, basing it on the previously mentioned evidences that “the” is not for a general inclusion, but rather it is for a specific designation. This means that the congregational prayer – which the Messenger (Sallallaahu ‘alaihi wa Sallam) prescribed, incited towards, ordered the people to attend, threatened those who abandoned it with burning their houses and which those who abandoned it were described as being hypocrites – is the prayer in congregation that is more virtuous than praying alone. And it is the first congregational prayer. And Allaah, the Most High, knows best.

 

Praying Alone in the Last Row of Prayer : Shaykh Al Albanee

Pulling someone back from the complete row to avoid praying alone

Question:

If you enter the masjid and the first row of prayer is complete, can you pull someone from it behind so that he can pray with you (in the second row) or should you just pray by yourself?

Answer:

If the hadeeth about pulling someone back from the first row so that one would not pray alone in the second row were authentic, it would be obligatory to base the opinion on it. However, its chain of narration is not authentic, as I have explained in Irwaa-ul-Ghaleel and As-Silsilah Ad- Da’eefah (second volume).

Therefore so long as this hadeeth is not authentic, then the person who enters the masjid and the row of prayer in front of him is complete, he must try to squeeze into the row that is before him. This is possible in most cases, during this era in which a majority of Muslims have abandoned the act of joining tightly (by squeezing together) in the lines of prayer, for many of them do not stand close together in the lines of prayer. So if he finds that the row is complete, he should try his best to find an empty space in it, even if he has to gesture to the one he wants to pray next to, to make some space for him to enter.

But if he is not able to do this, either because the people in the row are closely packed together or because some of the people praying do not make room for him, then he could stand in the second row by himself, and his prayer will be valid. This is because the Prophet’s saying, “There is no prayer for the one who prays in the row by himself” is only in reference to the extent of one’s ability and adequacy to perform all the rest of the acts of worship.

We know, for example, that standing for the obligatory prayer is a pillar (of the prayer). Therefore, if one prays sitting while he has the ability to stand, his prayer is not valid. However, if he is not able to stand, then he could pray sitting, as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Pray standing. But if you are not able to, then sitting. But if you are not able to, then on your bed.” This goes the same for the case of the individual who prays behind the row by himself, in that his condition is that he is not able to join into the row that is before him.

So the hadeeth, “There is no prayer for the one who prays alone behind the row“, is most likely applicable to the person that takes this issue lightly or to the one who turns away from this legal ruling. As has been done by many people, especially those mu’addhins who do not join into the rows, but rather pray by themselves in places near to the door (of the masjid). So these individuals are the ones whom the hadeeth is directed to.

As for the man who enters the masjid and tries to join into the row but is not able to, nor does anyone come that will join him (in the second row), then he can pray by himself. And Allaah does not burden a soul with a responsibility, except that He has given it the ability to fulfill the responsibility. And this is the view of Shaikh-ul-Islaam Ibn Taimiyyah.

[Al-Asaalah, Issue #10]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Every Innovation is a Misguidance : Shaykh al-Albanee

Source: Al-Asaalah, Issue #21
Translator: isma’eel alarcon

One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two magnificent and great fundamental principles. Indeed they are

1) worshipping only Allaah apart from others and
2) following and taking our example from only the Prophet (Sallallaahu ‘alaihi wa Sallam) apart from others.

However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan does not become complete until he believes that Muhammad (Sallallaahu ‘alaihi wa Sallam) is the Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to that his belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is His slave and messenger. So if it is this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of Tawheed):  “So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)” [Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah.

Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger) completes the first testimony (of bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second) testimony – understanding, believing and accepting it firstly, and then applying it in the affairs of his life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger” requires, among other things, that we believe that Muhammad (Sallallaahu ‘alaihi wa Sallam) conveyed the message and that he carried out his task in its complete and perfect form, such that no one that comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord, may He be Glorified and Exalted, indicated this fact in his saying:  “This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3] 

This is why it is authentically reported on the Prophet (Sallallaahu ‘alaihi wa Sallam) from numerous paths of narration that he said: “I have not left anything that will bring you closer to Allaah and distance you from the Hellfire, except that I have commanded you with it. And I have not left anything that will bring you closer to the Hellfire and distance you from Allaah except that I have forbade you from it.” So there has not been left any room for amending anything from it, whether it be a simple or a trivial thing being amended.

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: “Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: ‘This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.’ [Surat-ul-Maa’idah:3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part.”

This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then claims that it is something good, he has in fact claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is “not (part of) the Religion on this day.”

So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And that he (Sallallaahu ‘alaihi wa Sallam) brought the complete and pure message, without adding to it or subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the points where his Prophet (Sallallaahu ‘alaihi wa Sallam) has placed limits for him, such as the acts of worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed previously (i.e. no more revelation after Muhammad (Sallallaahu ‘alaihi wa Sallam). And there was no room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the Prophet). Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all acknowledging the extent of the Prophet (Sallallaahu ‘alaihi wa Sallam) in that he first fulfilled his mission and conveyed the Message, as you know. And (second) that he was the best worshipper amongst Allaah’s worshippers and the most fearing of Allaah. So there is no room to correct him:

1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah and Imaam Maailk’s comments about it.

2. Such that it can be claimed that there is someone who is a better worshipper and more worshipping (of Allaah) than Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is impossible.

So whoever understands these two facts, which are related to one’s belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger, he will limit the worship he performs for Allaah to only that which has been reported on the Prophet (in the ahaadeeth). And he will not put any example or role model before him other than the Prophet (Sallallaahu ‘alaihi wa Sallam). Nor will he ever claim this second point, meaning it is impossible that it can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or more worshipping of Allaah than him (Sallallaahu ‘alaihi wa Sallam). This is something impossible.

We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn Maalik (raa) that a group of people went to see the Prophet (Sallallaahu ‘alaihi wa Sallam) but asked his wives because they were not able to find him. So they asked his wives about the Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his relations with his wives. So they mentioned to them what they knew about his guidance regarding that – and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah: “And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to these men that he (Sallallaahu ‘alaihi wa Sallam) would fast and break his fast, and that he would pray at night and also sleep and that he would marry women.

Anas (raa) said: “When they heard that from the wives of the Prophet, they found his (Sallallaahu ‘alaihi wa Sallam) worship to be little.” They thought it to be little because of what had settled in their minds that the Prophet must pray the whole night and that he must fast all the time and that he was a monk and did not go near his wives. So they were shocked to find something that was not in compliance with their notions. So they assumed that the reason for this was because Allaah had forgiven all of the Prophet’s past and future sins. So it is as if they said: “The Prophet (Sallallaahu ‘alaihi wa Sallam) only minimized in his worship – which they thought to be little – because Allaah had forgiven his sins.

So there wasn’t left any obstacle preventing him from increasing in the worship of his Lord.” This was a mistake on their part without a doubt. This is since they didn’t know that this worship which they thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Dawood was the best worshipper amongst mankind.” This group of people did not know that the Prophet was the best worshipper amongst mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to perform his worship, as I have mentioned.

And that was from the things that he (Sallallaahu ‘alaihi wa Sallam) was asked about when some people – who were well aware of his habits not like that group of people that was ignorant of his habits – found him, and they felt compassion for him (Sallallaahu ‘alaihi wa Sallam), because they saw him standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O Messenger of Allaah! Be easy in the worship, for your feet have become swollen.” And his response was: “Should I not then be a grateful servant?” 

This is a refutation of the false reasoning employed by that small band of people, who said the reason for the Prophet’s little worship was because Allaah had forgiven his past and future sins. They were not aware that the Prophet (Sallallaahu ‘alaihi wa Sallam) would stand in night prayer until his feet would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins”, he responded: “Should I not then be a grateful servant?”

Basing on what they imagined was little worship on the part of the Prophet and what they knew of Allaah having forgiven his past and future sins, each person in this small group assumed that they were obligated to exceed in worship and that they must surpass what they heard about the Prophet’s worship with regard to his fasting, praying at night and relations with women. So they made the following pledges to themselves: The first person said “I will pray all night and won’t sleep.” The second one said: “As for me, I will fast all the time and never go a day without fasting.” And the third person said: “I will not marry women.”

Why? Because they assumed that marriage was a distraction and turned one away from perfecting one’s worship to Allaah. But they did not know – and Allaah knows best but it seem to me that they were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam – that marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to the Prophet (Sallallaahu ‘alaihi wa Sallam) and said:

“The people with much wealth and income have surpassed us – they pray like we pray, they fast like we fast, and they make Hajj like we make Hajj. And they give money in charity but we don’t give away anything in charity!” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Shall I not direct you to something, which if you do, you will surpass those in front of you and those behind you will never be able catch up to you (in reward), except for those who do the same as you?” So the representative of the poor people went back to his companions among the poor folk and related to them the good news that came from the Prophet. So they became very happy at hearing it. However, it was not long before their representative went to Allaah’s Messenger again to tell him: “O Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do what we are doing.” So Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said: “That is the bounty of Allaah, which He gives to whom He pleases.”

This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Verily in every tasbeehah (saying SubhanAllaah) there is charity for you. And in every tahmeedah (saying Al-Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity. And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and forbidding evil is charity. And removing a harmful obstacle from the road is charity.” Then the Prophet (Sallallaahu ‘alaihi wa Sallam) continued to mention many noble characteristics. Then he said at the end of the hadeeth: “And in your having relations with your wife, there is charity.” They said in amazement: “O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get rewarded for that?” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Don’t you see that if one fulfills it in a forbidden way, that he will have a burden (of sin) for it?” They said: “Of course, O Messenger of Allaah.” So he said: “Then likewise, if he fulfills it in a lawful way he will be rewarded for it.” 

So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an incitement to get married and especially in producing children and progeny, as is reported in the authentic hadeeth: “Marry the fertile and loving woman, for indeed I will compete with other nations by you, as regards to who has the most followers, on the Day of Judgement.” So the one who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This group was ignorant about this, so there was one among them who made a pledge binding on himself that he would not marry, saying: “As for me, I will not marry women.” Then that group left and when the Prophet (Sallallaahu ‘alaihi wa Sallam) returned home, his wives informed him of what they heard from that group of people and the pledges they made to themselves. So the Prophet (Sallallaahu ‘alaihi wa Sallam) gave a khutbah about this in his masjid, saying: “What’s wrong with these people who say such and such” (?) – repeating to the audience what these individuals who came to his house had said. “This last person will not marry women. The second said he would fast everyday and not go a day without fasting. And the other one said that he will pray all night and not sleep.”

However it was from the Prophet’s etiquettes when admonishing, reprimanding and teaching the people that he would hide the faults of those who committed errors or sinned (by not mentioning their names). So he would not expose them but rather make such statements like the one you just read above: “What’s wrong with these people who say such and such?” This is because there is no benefit in mentioning the (name of the) person who erred, unless his error involves a large group of people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for reminding them goes away. So in this situation, one must mention that to the people publicly. And it is not like that which is thought by some people who know about wisdom and gentleness when commanding good and forbidding evil, for they do not realize that gentleness does not nullify manifesting the criticism of one who errs if his error involves a group of people. The stories of our Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Umar who said:

“‘Umar Ibn Al-Khattaab, rady Allaahu ‘anhu, was giving the Friday khutbah – naturally in the Prophet’s masjid – when a man from the Companions of Allaah’s Messenger entered – and in one narration it states that it was ‘Uthmaan Ibn ‘Affaan. So ‘Umar stopped his khutbah and turned towards this person that had come late and had missed coming early to hear the dhikr and to hear the Jumu’ah khutah. So the man responded, saying: ‘O Commander of the Believers, I did not do anything except hear the Adhaan, make wudoo and then come to the masjid.’ So he said to him reprimanding him in a disapproving interrogating manner: ‘The wudoo also, for I heard Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) say: Whoever goes to (pray) Jumu’ah, then he should take ghusl (bath).'”

The point we derive from this report is that he (Sallallaahu ‘alaihi wa Sallam) reprimanded ‘Uthmaan Ibn ‘Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu’ah khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah regarding that group of people that had come to his house. So he said: “What is wrong with these people who say such and such” making an indication of them but not naming anyone of them.

The point is that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “As for me…”, which is a refutation of the essence of what was stated by those people who claimed the reason that the Prophet, had little worship was due to Allaah having forgiven his past and future sins. So he said: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast” – meaning I don’t fast all the time. “And I pray at night and I also sleep” – meaning I do not stay up the whole night, as is done by those extremists amongst worshippers who increase and try to surpass the worship of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is why ‘Aa’ishah said, as is recorded in Saheeh Muslim: “The Prophet (Sallallaahu ‘alaihi wa Sallam) never stayed up a whole night in worship.”

So the Prophet (Sallallaahu ‘alaihi wa Sallam) said, reminding us that the Religion is moderation and that worhsip is moderation – neither exaggeration nor negligence: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast. And I pray at night and I also sleep. And I marry women. So whoever turns away from my Sunnah then he is not from me.”

So the Prophet’s Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according to the testimony of Allaah’s Messenger, came after the Prophet’s being sent with this complete and perfect Islaam, he would not be able to encompass doing all of the Prophet’s acts of worship. This means all of the acts of worship that Allaah’s Messenger brought whether through speech, actions or silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after Allaah completed His Religion by sending His Prophet with this perfect Islaam.

So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and fearing of Allaah amongst them, there should not be anything but following of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). We are upon certainty that we will never be able to encompass the worship of Allaah’s Messenger, except for occasionally or at brief periods of time. So we are completely incapable of following and tracing the footsteps of Allaah’s Messenger in his worship. This is impossible – with respect to every individual amongst mankind after the Prophet.

Therefore, there remains nothing before us except that we all strive for two things:

1. To learn the Sunnah of Allaah’s Messenger in all matters that came to us from Islaam – whether in Creed or in Worship or in characteristics and manners. And as I said before, we will never be able to do more than just imitate him, as it is said:

“So imitate (them) if you are not like them,
Verily, imitating the righteous ones is success.”

It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of humans according to unanimous agreement. And everyone that imitates him after he has gone will be overwhelmed by his ocean of worship.

2. This is the first thing – that we must know the Sunnah of Allaah’s Messenger according to the wide and extensive meaning. This is since the Prophet’s saying concerning that group of people: “So whoever turns away from my Sunnah, then he is not from me”, this sentence in this general hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of the hadeeth is: “Whoever turns away from my Sunnah” meaning from my Way and from my Methodology in all affairs of my religious life. This is the kind of person that is not from him. And this kind of person varies with regard to his remoteness from following the Prophet.

So the Sunnah has two meanings:

1. A religious Arabic language-based one, and it is that which the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) and those who followed his way were upon.

2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types – Fard (Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is: “That which the one who does it will be rewarded for and which the one who abandons it will not be punished for.”

As for the person that abandons the Messenger’s Sunnah, with its first meaning – i.e. his way and methodology – then this person is in misguidance. And his deviance can either be large or little depending on his closeness or remoteness to following Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). So based on this, we should find ourselves as having no need for amending and introducing a “good innovation” (bid’ah hasanah) into Islaam, claiming that there is nothing wrong with this innovation. This is because we should find ourselves as falling short and being incapable of following the noble Prophet (Sallallaahu ‘alaihi wa Sallam) in everything that has been reported to us concerning his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-Bukhaaree in his Saheeh so that you can realize the worth of Allaah’s saying: ”This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

Al-Bukhaaree reported that one of the Jewish Rabbis went to ‘Umar Ibn Al-Khattaab during the time of his Khilaafah and said to him: “O Commander of the Believers! There is an ayah in the Book of Allaah that if it had been revealed unto us – a gathering of Jews – we would have taken the day it was revealed as a day of ‘Eid (holiday).” So he asked: “Which ayah is it?” So the Rabbi mentioned the ayah: “This day I have completed your Religion for you…” So ‘Umar said: “This ayah was indeed revealed on a day of ‘Eid, on the day of Jumu’ah while the Allaah’s Messenger was in ‘Arafaat (meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which there is a combination of two virtues and two ‘Eids – the ‘Eid of Jumu’ah and the ‘Eid of ‘Arafaat.”

Why did this Jew say: “Had it been revealed unto us, we would have taken the day it was revealed as a day of ‘Eid?” It is because he was aware of the greatness of this blessing, which Allaah bestowed upon His servants. But what about us Muslims today? Unfortunately, we do not give this great blessing its due weight in worth. This is why you find many people in the past – in previous generations – who have filled the Muslims with prayers, words of remembrance and supplications that the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate, in fact it is more than our human capabilities can grasp. However, each one of us takes from this worship what he is able to and what conforms to his capability and capacity.

Books Recommended by Shaik Nasiruddin Albanee

[6] Question: What are the books you recommend a young person that is starting out in his Islaamic studies to read?

Answer:

If he is a novice, then from the books of Fiqh, we advise him to read “Fiqh As-Sunnah” of Sayyid Saabiq, while seeking assistance from some of its references, such as “Subul-us-Salaam (the ways of Peace & Safety) (of Imaam As-Sana’aanee, rahimahullaah). And if he looks into “Tamaam-ul-Mannah” (of Al-Albaanee) then that will be stronger for him.

And I advise him to read “Ar-Rawdat-un-Nadiyyah” (of Sideeq Hasan Khaan).
As for the subject of Tafseer, then he should habitually read from the book “Tafseer Al-Qur’aan-ul-‘Adheem” of Ibn Katheer – [chm file download ]even though it is somewhat long – for it is the most authentic from the books of Tafseer today.

Then, on the subject of religious exhortation and heart-softening narrations, he should read the book “Riyaad-us-Saaliheen” of Imaam An-Nawawee. [Daeef hadeeth in Riyadh us Saleheen – Albanee ]

Then, with regard to the books related to Creed, I advise him to read the book “Sharh Al-‘Aqeedat-ut-Tahaawiyyah” of Ibn Abee Al-‘Izz Al-Hanafee. And he should seek assistance, also, from my comments and explanations to it.

Then, he should make it his customary practice to study from the books of Shaikh-ul-Islaam Ibn Taimiyyah and his student Ibn Qayyim Al-Jawziyyah, may Allaah have mercy on them. For I hold them to be from the rare and unique Muslim scholars that have treaded upon the methodology of the Salaf As-Saalih (righteous predecessors) in their understanding, while having Taqwaa and righteousness. And we do not purify anyone over Allaah.

[Al-Asaalah, Issue #5][Source al-manhaj]