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Do not sell what you don’t have : Forbidden Business Transactions – Shaikh Saalih al-Fawzaan

by AbdurRahman.orgFebruary 12, 2014March 24, 2015

And from the forbidden types of business transactions is: When a man sells something that he doesn’t own.

For example, a man goes to a businessman looking for a specific product, but this businessman doesn’t have this specific product. Yet they both agree to a contract (for the sale of the product) and agree on the extent of the price (on the item) presently or in the future. And all the while, the product is not found in the possession of the businessman or the buyer. Then the businessman goes and buys this product and hands it over to the buyer after they already agreed to a price and they made a contract and determined the value as it relates to present terms or in the future.

So this kind of business transaction is haraam. Why? Because he sold something he didn’t own and he sold something before gaining possession of it, if the product was specified. As for if the product was not specified and its price was delayed, he actually sold a debt on credit. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from doing that, as was the case when Hakeem bin Hazaam (radyAllaahu ‘anhu) came to him, saying: “O Messenger of Allaah, what if a man comes to me wanting to buy something from me, but I don’t have it. Then I go to the marketplace and buy it for him?” The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Do not sell what you don’t have.” This is a clear cut forbiddance, therefore it is not permissible for a person to sell some specified commodity unless he is in possession of it before making a contract on it, whether he will sell it right there or in the future.

It is not permissible to take this matter lightly. So whoever wants to sell something to the people, then he should store the products in his store or in his shop or in a warehouse or in the trunk of his car or in his office, so that he can have the products ready with him. Then if some people who want to buy the products come to him, he can sell it to them directly or at a later time.

Posted from: Forbidden Business Transactions– by Shaikh Saalih al-Fawzaan

Thalaathat-ul-Usool: The Three Fundamental Principles [Complete Translation]

by AbdurRahman.orgJanuary 31, 2014February 26, 2018

The Three Fundamental Principles
Of the Imaam and Mujaddid Muhammad bin ‘Abdil-Wahhaab [Died 1206H]
– may Allaah have mercy on him –

Translated by Abu Maryam Isma’eel AlArcon,
al-Ibaanah e-books

[Read or Download Arabic Matn (Text) Here] [PDF] [27 Pages]

About the Book:

Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uthThalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab.

This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood.

It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.

[Download the PDF Here]

Read the Text Below :

The Three Fundamental Principles

In the Name of Allaah, the Most Merciful, the Bestower of Mercy.

Know, may Allaah have mercy on you, that we are obligated to learn four matters:

First: Knowledge, which means: awareness of Allaah, awareness of His Prophet, and awareness of the Religion of Islaam, based on evidences.
Second: Acting on this.
Third: Calling to it.
Fourth: Patience with the harm that befalls due to it.

The proof for this is Allaah’s saying:

“In the Name of Allaah, the Most Merciful, the Bestower of Mercy. By the time! Verily mankind is at loss – except for those who believe and perform righteous deeds, and advise one another towards the truth and advise one another towards patience.” [Surah Al-‘Asr]

Ash-Shaafi’ee, may Allaah have mercy on him, said: “Had Allaah not sent down a proof to His creation other than this surah (chapter), it would have been sufficient for them.”

Al-Bukhaaree, may Allaah have mercy on him, said: “Chapter: Knowledge comes before speech and action.”

The proof for this is Allaah’s saying:

“So know that there is no deity worthy of worship except Allaah, and seek forgiveness for your sins.” [Surah Muhammad: 19]

So He began by mentioning knowledge before speech and action.

Know, may Allaah have mercy on you, that it is obligatory upon every Muslim male and female to learn and act upon the following three things:

First: That Allaah created us, provided sustenance for us, and did not leave us neglected. Rather, He sent a Messenger to us. So whoever obeys him will enter Paradise, whereas whoever disobeys him will enter the Hellfire.

The proof for this is Allaah’s statement:

“Verily, We sent to you a Messenger, to be a witness over you, just as we sent a Messenger to Pharaoh. But Pharaoh disobeyed the Messenger (i.e. Moosaa) so We seized him with a severe punishment” [Surah Al-Muzzammil: 15-16]

Second: Allaah is not pleased with anyone being mixed into worship with Him – neither an angel brought close nor a prophet that was sent.

The proof for this is:

“And verily the masaajid belong to Allaah, so do not call unto anyone along with Allaah.” [Surah Al-Jinn: 18]

Third: Whoever obeys the Messenger (i.e. Muhammad) and singles Allaah out (in worship), it is not permissible for him to take as allies those who oppose Allaah and His Messenger, not even if they are close relatives.

The proof for this is Allaah’s saying:

“You will not find any people who believe in Allaah and the Last Day making friendship with those who oppose Allaah and His Messenger, even if they are their fathers or their sons or their brothers or there kindred. For such He has written Faith in their hearts, and strengthened them with Rooh (light and guidance) from Himself. And He will admit them into Gardens under which rivers flow to dwell therein forever. Allaah is pleased with them and they with Him. They are the party of Allaah. Verily it is the party of Allaah that will be the successful.” [Surah Al-Mujaadilah: 22]

Know, may Allaah grant you the ability to obey Him, that Al-Haneefiyyah, the Religion of Ibraaheem, is that you worship Allaah alone, making the religion sincerely (i.e. solely) for Him. This is what Allaah ordered all of mankind to do, and this is the purpose for which He created them, as Allaah says:

“And I did not create the Jinn and mankind except to worship Me.” [Surah AdhDhaariyaat: 56]

The meaning of “to worship Me” is “to single Me out (in worship).”

The greatest thing that Allaah commanded is Tawheed, which means: Singling Allaah out in worship. And the greatest thing that Allaah warned against is Shirk, which is: Supplicating to others along with Him.

The proof for this is Allaah’s statement:

“And worship Allaah (alone) and do not mix anything (in worship) with Him.” [Surah An-Nisaa: 36]

So if it said to you: What are the three fundamental principles that mankind is obligated to know?

Then say: That the servant knows his Lord, his Religion and his Prophet Muhammad, may the peace and blessings of Allaah be on him.

The First Fundamental Principle:

So if it is said: Who is your Lord?

Then say: My Lord is Allaah, the One who nurtured me and nurtured all of creation through His favors. And He is the One whom I worship, there being to me no (false) deity worshipped that is equal to Him.

The proof for this is Allaah’s statement:

“All praise be to Allaah, Lord of the ‘Alameen (i.e. all of creation).” [Surah AlFaatihah: 1]

The word ‘Aalam refers to everything apart from Allaah, and I am part of that creation. So if it is said to you: How did you come to know of your Lord?

Then say: By way of His signs and His creations. And among His signs are the night and the day, and the sun and the moon. And among His creations are the seven (levels of) heaven and the seven (levels of) earth, as well as whoever [and whatever] lies in them and between them. The proof for this is Allaah’s statement:

“And from among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves to the sun or to the moon, but rather prostrate yourselves to Allaah who created them, if it is He whom you truly worship.” [Surah Fussilat: 37]

And His statement:

“Verily, your Lord is Allaah, who created the heavens and the earth in six days, and then rose over the Throne. He brings the night as a cover over the day, which it follows rapidly. And He made the sun, the moon and the stars subjected to His Command. Surely, to Him belongs the Creation and the Command. Blessed is Allaah, Lord of the Worlds.” [Surah Al-A’raaf: 54]

The word Rabb (Lord) means One who is worshipped. The proof for this is Allaah’s saying:

“O mankind! Worship your Lord who created you and those before you, so that you may be dutiful to Him. He is the One who made the earth a resting place for you, and the sky as a canopy, and sent down water from the sky and brought forth therewith fruits as a provision for you. So do no set up rivals with Allaah in worship knowingly.” [Surah Al-Baqarah: 21-22]

Ibn Katheer, may Allaah have mercy on him, said: “The creator of these things is the One who truly deserves to be worshipped.”

The types of worship that Allaah commanded, such as Islaam, Eemaan and Ihsaan, which includes: Supplication (Du’aa), Fear (Khawf), Hope (Rajaa), Reliance (Tawakkul), Longing (Raghbah) and Dreading (Rahbah), Submissiveness (Khushoo’), Awe (Khashyah), Repentance (Inaabah), Seeking Assistance (Isti’aanah), Seeking Refuge (Isti’aadhah), Asking for Help (Istighaathah), Offering Sacrifices (Dhabah), Making Oaths (Nadhar) and all of the other types of worship that Allaah commanded – all of these belong to Allaah, alone. The proof for this is Allaah’s saying:

“And the masaajid belong to Allaah, so do not call unto anyone along with Allaah.” [Surah Al-Jinn: 18]

So whoever directs any part of these (acts of worship) to other than Allaah, then he is a polytheist, disbeliever. The proof for this is Allaah’s saying:

“And whoever calls unto another god besides Allaah, of which he has no proof for, his reckoning is only with his Lord. Surely, the disbelievers will not be successful.” [Surah Al-Mu’minoon: 117]

It is stated in a hadeeth: “The supplication is the core of worship.” [1]

The proof for this (i.e. supplication) is Allaah’s saying:

“And your Lord says: ‘Supplicate to Me, I will respond to you. Verily those who are to proud to worship Me will enter the Hellfire in disgrace.’” [Surah Ghaafir: 60]

The proof for Fear (khawf) is Allaah’s saying:

“So do not fear them, but fear Me if you are true believers.” [Surah Aali ‘Imraan:175]

The proof for Hope (Rajaa) is Allaah’s saying:

“So whoever hopes to meet his Lord, then let him perform righteous deeds, and not mix anyone into the worship of his Lord.” [Surah Al-Kahf: 110]

The proof for Reliance (Tawakkul) is Allaah’s saying:

“And upon Allaah (alone) put your reliance if you are truly believers.” [Surah AlMaa’idah: 23]

And His saying:

“And whoever relies upon Allaah, then He is sufficient for Him.” [Surah At-Talaaq:3]

The proof for Longing (Raghbah) and Dreading (Rahbah) and Submissiveness (Khusoo’) is Allaah’s saying:

“Verily, they used to rush to do good deeds, and they would call on Us, longing (His reward) and dreading (His punishment), and they used to humble themselves submissively before Us.” [Surah Al-Anbiyaa: 90]

The proof for Awe (Khashyah) is Allaah’s saying:

“So do not be in awe of them, but have awe of Me.” [Surah Al-Baqarah: 150]

The proof for Repentance (Inaabah) is Allaah’s saying:

“And turn to your Lord in repentance and submit to Him (as Muslims).” [Surah Az-Zumar: 54]

The proof for Seeking Assistance (Isti’aanah) is Allaah’s saying:

“You alone do we worship and in You alone do we seek assistance.” [Surah AlFaatihah: 4]

And in the hadeeth: “When you ask for assistance then seek assistance in Allaah.” [02]

The proof for Seeking Refuge (Isti’aadhah) is Allaah’s saying:

“Say: I seek refuge in the Lord of the Daybreak.” [Surah Al-Falaq: 1] And:

“Say: I seek refuge in the Lord of Mankind.” [Surah An-Naas: 1]

The proof for Asking for Help (Istighaathah) is Allaah’s saying:

“And remember when you sought help from your Lord and He responded to you…” [Surah Al-Anfaal: 9]

The proof for offering sacrifices (Dhabah) is Allaah’s saying:

“Say: Verily my prayer, my sacrificial offerings, my living and my dying are for Allaah, Lord of the Worlds. He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [Surah Al-An’aam: 162-163]

And from the Sunnah is: “May Allaah curse the one who offers a sacrifice to other than Allaah.” [03]

The proof for Making Oaths (Nadhar) is Allaah’s saying:

“They are those who fulfill their vows and fear a Day whose evil will be widespread.” [Surah Al-Insaan: 7]

The Second Fundamental Principle:

Knowing the Religion of Islaam, based on evidences. This (i.e. Islaam) means submitting to Allaah by way of Tawheed, surrendering one’s (full) obedience to Him, and absolving oneself from Shirk and its people. This can be divided into three levels:

1. Islaam
2. Eemaan, and
3. Ihsaan

Each one of these levels has its own pillars.

The Level of Islaam:

The pillars of Islaam are five:

The testimony that there is no deity that has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah;
Establishing the Prayer;
Giving the Zakaat;
Fasting in Ramadaan;
Performing Hajj to Allaah’s Sacred House.

The proof for the testimony of Faith is Allaah’s saying:

“Allaah bears witness that there is no deity that has the right to be worshipped except Him, and so do the angels and those who possess knowledge. He is always maintaining His creation with justice. None has the right to be worshipped but Him – the All-Mighty, the All-Wise.” [Surah Aali ‘Imraan: 18]

The meaning of it (i.e. the testimony of Faith) is: There is no one that has the right to be worshipped except Allaah, alone. Laa Ilaaha negates everything that is worshipped besides Allaah, while IllaaAllaah affirms the worship of only Allaah, free from any partner being mixed in with His worship, just as there is no partner mixed in with His Dominion.

An explanation of this, which will clarify it further, is found in Allaah’s saying:

“And remember when Ibraaheem said to his father and to his people: ‘Verily, I am free from all that you worship – except for He who created Me, and verily He will guide me.’ And He made it a statement that will endure among his offspring that they may turn back to.” [Surah Az-Zukhruf: 26-28]

And Allaah’s saying:

“Say: ‘O People of the Scripture (i.e. Jews and Christians)! Come to a word that is just between us and you – that we worship none but Allaah alone and that we associate no partners with Him; and that none of us shall take others as lords besides Allaah.’ Then if they turn away, say: ‘Bear witness that we are Muslims.’” [Surah Aali ‘Imraan: 64]

The proof for testifying that Muhammad is the Messenger of Allaah is His saying:

“Verily there has come to you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be guided) and he is full of kindness and mercy towards the believers.” [Surah AtTawbah: 128]

The meaning of testifying that Muhammad is the Messenger of Allaah is: Obeying him in what he has commanded, believing him in what he has informed us of, avoiding what he forbade and warned against, and not worshipping Allaah except by what he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) prescribed.

The proof for Prayer and Zakaat and the explanation of Tawheed is found in Allaah’s saying:

“And they were not commanded except that they should worship Allaah, making the religion (i.e. worship) solely for Him alone, and that they should perform the prayer and give the Zakaat. And that is the right Religion.” [Surah Al-Bayyinah: 5]

The proof for Fasting is Allaah’s saying:

“O you who believe! Fasting is prescribed for you just as it was prescribed for those before you, in order that you may acquire Taqwaa (dutifulness to Allaah).” [Surah Al-Baqarah: 183]

The proof for Hajj is Allaah’s saying:

“And the Hajj (pilgrimage) to the House (Ka’bah) is a duty that mankind owes to Allaah for those who are able to do it. And whoever disbelieves (by denying Hajj), then indeed Allaah is not in need of any of His creation.” [Surah Aali ‘Imraan: 97]

The Level of Eemaan:

Eemaan consists of more than seventy branches. The highest of them is saying Laa Ilaaha IllaaAllaah and the lowest of them is moving a harmful object from the road. And Hayaa (modesty) is a branch from Eemaan. [04]

Its pillars are six:

That you believe in Allaah,
His angels,
His books,
His Messengers,
the Last Day, and that you believe in
Al-Qadar (Divine PreDecree) – the good of it and the bad of it.

The proof for these six pillars is Allaah’s statement:

“Righteousness (birr) is not that you turn your faces towards the east and the west (in prayer), but rather righteousness (birr) is (for) the one who believes in Allaah, the Last Day, the Angels, the Books and the Prophets.” [Surah AlBaqarah: 177]

And the proof for Al-Qadar (Pre-Decree) is Allaah’s saying:

“Verily, We have created all things with Qadar (divine pre-decree ordained for it).” [Surah Al-Qamar: 49]

The Level of Ihsaan:

Ihsaan is one pillar, which means: To worship Allaah as if you see Him, but even if you don’t see Him, He indeed sees you. [05]

The proof for this is Allaah’s saying:

“Verily, Allaah is with those who have Taqwaa (dutifulness to Allaah) and those who have Ihsaan.” [Surah An-Nahl: 128]

And His saying:

“And put your trust in the All-Mighty, the Most Merciful, who sees you when you stand up (for prayer at night), and (who sees) your movements among those who prostrate themselves (to Him). Verily, He is the All-Hearer, the All-Knower.” [Surah Ash-Shu’araa: 217-220]

And His saying:

“There is no deed that you (O Muhammad) do, nor any portion of the Qur’aan that you recite, nor any deed that you (humans) do, except that We are witnesses to it, whilst you are doing it.” [Surah Yoonus: 61]

The proof from the Sunnah is the famous hadeeth of Jibreel, which is reported from ‘Umar bin Al-Khattaab (رضي الله عنه) who said: “One day we were sitting with the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) when there appeared to us a man with extremely white garments and extremely black hair. No trace of journeying could be seen on him nor did any amongst us recognize him. Then he sat in front of the Prophet, lining up his knees with his (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) knees and placing his palms upon his (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) thighs, and said: ‘O Muhammad, inform me about Islaam.’ So he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘It is that you testify that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. And that you establish the prayer, give the Zakaat, fast during Ramadaan and perform the Hajj (pilgrimage) to (Allaah’s) House, if you are able to do it.’ He said: ‘You have spoken truthfully.’ So we were amazed that he had asked him and then told him that he was truthful.

Then he said: ‘Now inform me about Eemaan.’ So he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘It is that you believe in Allaah, His angels, His (revealed) books, His messengers, the Last Day, and that you believe in Al-Qadar, the good of it and the bad of it.’ He said: ‘You have spoken truthfully. Now inform me about Ihsaan.

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘It is that you worship Allaah as if you see Him, but even though you don’t see Him, He indeed sees you.’

He then said: ‘Now inform me about the (Final) Hour.’ He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘The one who is being asked does not have any more knowledge of it than the one who is asking.’ He said: ‘So then inform me about its signs.’ He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘It will be when the mother gives birth to her (female) master, when the barefooted, barren and lowly shepherds will compete with one another in constructing tall buildings.’

Then he left and we remained (seated) there for a while. Then he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘O ‘Umar, do you know who the questioner was?’ I said: ‘Allaah and His Messenger know best.’ He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘That was Jibreel who came to you to teach you your Religion.’”

The Third Fundamental Principle

Knowledge of your Prophet, Muhammad: He is Muhammad, the son of ‘Abdullaah, the son of ‘Abdul-Mutallib bin Haashim. Haashim was from the (the tribe of) Quraysh and Quraysh was from the Arabs. And the Arabs are from the offspring of (Prophet) Isma’eel, son of (Prophet) Ibraaheem. May Allaah send the best of His peace and blessings on him and on our Prophet (Muhammad) (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

He lived for sixty-three years, forty of which was prior to his prophethood and twentythree of which he spent as a prophet, messenger. He became a prophet due to (Allaah’s saying): ْ“ اقْرَأ Read” [Surah ‘Alaq: 1] and a messenger due to: ُيَا أَيُّهَا الْمُدَّثِّر “O you wrapped in garments.” [Surah Al-Muddathir: 1]

His homeland was Makkah, and he (later) migrated to Madeenah. Allaah sent him to warn against Shirk (polytheism) and to call to Tawheed (pure monotheism). The proof for this is Allaah’s saying:

“O you wrapped in garments. Rise and warn! And magnify your Lord (Allaah). And purify your garments. And abandon ar-rujz (idols). And do not give away something in order to have more. And be patient for the sake of your Lord.” [Surah Al-Muddathir: 1-7]

The meaning of: “Rise and warn” is warn against Shirk and call to Tawheed. “And magnify your Lord” means glorify Him by way of Tawheed. “And purify your garments” means cleanse your actions from Shirk. “And abandon ar-rujz.” “Rujz” means statues, and “Abandon” means leave them and free yourself from them and those who worship them. He remained doing this for ten years, calling the people to Tawheed. And after ten years, he was ascended up to the heaven, where the five daily prayers were made obligatory on him. So he prayed in Makkah for three years and thereafter, he was ordered to make the Hijrah (migration) to Madeenah.

Hijrah means Moving from a land of Shirk to a land of Islaam. It is obligatory upon this ummah to migrate from a land of Shirk to a land of Islaam, and this is everlasting until the (Final) Hour is established. The proof for this is Allaah’s saying:

“Verily, as for those whom the angels take (in death) while they are wronging themselves (by not performing Hijrah), they (angels) will say (to them): ‘In what (condition) were you?’ They will reply: ‘We were weak and oppressed in the earth.’ They (angels) will say: ‘Was not the earth of Allaah spacious enough for you to migrate therein?’ Such men will find their abode in Hell – what an evil destination! Except the weak ones among men, and women and children – who cannot devise a plan, nor are they able to direct their way. These are the ones whom Allaah is (most) likely to forgive, and Allaah is Ever Oft-Pardoning, Most Forgiving.” [Surah An-Nisaa: 97-99]

And Allaah’s saying:

“O My servants who believe (in Me)! Verily, My earth is spacious so to Me alone, perform your worship.” [Surah Al-‘Ankaboot: 56]

Al-Baghawee, may Allaah have mercy on him, said: “The reason for the revelation of this ayah was due to some Muslims who had resided in Makkah and did not migrate (to Madeenah). Allaah called out to them using the title of Eemaan (for them).”

The proof for Hijrah from the Sunnah is his (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) saying: “Hijrah will not cease until repentance ceases. And repentance will not cease (to be accepted) until the sun rises from where it sets (i.e. the west).” [07]

So when he settled in Madeenah, he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded all of the remaining Laws of Islaam, such as Zakaat, Fasting, Hajj, Adhaan, Jihaad, commanding good and forbidding evil, as well as the other laws of Islaam. He remained doing this for ten years, and then passed away, peace and blessings of Allaah be on him, while his Religion remained.

This was his Religion – there was no good except that he directed his ummah towards it, and there was no evil except that he warned them against it. The good that he directed his ummah to was: Tawheed and everything that Allaah loves and is pleased with. The evil that he warned his ummah about was: Shirk and everything that Allaah hates and rejects.

Allaah sent him to all of mankind, and He made it an obligation upon everyone from the two species of Jinn and mankind to obey him. The proof for this is Allaah’s saying:

“Say: ‘O people! Verily, I am the Messenger of Allaah sent to all of you.’” [Surah Al-A’raaf: 158]

Allaah perfected and completed his Religion through him (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). The proof for this is Allaah’s saying:

“This day [08] I have completed your Religion for you, and perfected my Favor upon you. And I am pleased with Islaam as a Religion for you.” [Surah Al-Maa’idah: 3]

The proof that he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) died is Allaah’s saying:

“You will surely die and they too will surely die. Then on the Day of Recompense, you will be disputing before your Lord.” [Surah Az-Zumar: 30-31]

When people die they will be resurrected. The proof for this is Allaah’s saying:

“From it (the earth) We created you, and to it We shall return you, and from it We shall bring you out once again.” [Surah TaHa: 55]

And Allaah’s saying:

“Allaah has brought you forth from the earth. Afterwards, He will return you into it and (then) bring you forth (once again, i.e. resurrection).” [Surah Nooh: 17-18]

After being resurrected, they will be judged and recompensed for their actions. The proof for this is Allaah’s saying:

“And to Allaah belongs all that is in the heavens and all that is in the earth, that He may recompense those who do evil with that which they have done (i.e. Hellfire), and reward those who do good with what is best (i.e. Paradise).” [Surah An-Najm: 31]

Whoever rejects the resurrection, disbelieves. The proof for this is Allaah’s saying:

“The disbelievers claim they will never be resurrected. Say (O Muhammad): ‘Yes, by my Lord! You will certainly be resurrected then you will be informed of what deeds you did.’ And that is easy for Allaah.” [Surah At-Taghaabun: 7]

Allaah sent all of the messengers, giving good tidings and warning. The proof for this is Allaah’s saying:

“Messengers bearing good news and warning – in order that mankind could have no plea against Allaah after (the coming of) the Messengers.” [Surah AnNisaa: 165]

The first of them was Nooh and the last of them was Muhammad, who was the Seal of
the Prophets.

The proof that Nooh was the first of them is Allaah’s saying:

“Verily, We sent the revelation to you (O Muhammad), just as We sent the revelation to Nooh and the prophets after him.” [Surah An-Nisaa: 163]

Every nation that Allaah sent a messenger to, from Nooh up to Muhammad, he (i.e. the messenger) would command them to worship Allaah alone and forbid them from worshipping the Taaghoot. The proof for this is Allaah’s saying:

“And We have indeed sent a messenger to every nation (saying): ‘Worship Allaah (alone) and avoid the false deities (Taaghoot).” [Surah An-Nahl: 36]

Allaah obligated all of His servants to disbelieve in the Taaghoot and believe in Allaah. Ibn Al-Qayyim, may Allaah have mercy on him, said: “The meaning of Taaghoot is someone or thing for whose sake a worshipper transgresses limits, such as those who are worshipped, followed or obeyed.”

The Tawaagheet (pl. of Taaghoot) are many, but their heads are five:

(1) Iblees (the Devil), may Allaah curse him;
(2) whoever is worshipped while being pleased with that;
(3) whoever calls the people to worship himself;
(4) whoever claims to have knowledge of the Unseen, and
(5) whoever rules by other than what Allaah has revealed.

The proof for this is Allaah’s saying:

“There is no compulsion in the Religion. Verily, the right path has become distinct from the wrong path. So whoever disbelieves in the Taaghoot and believes in Allaah, then he has taken hold of the firmest handhold that will never break. And Allaah is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 256]

This is what is meant by the statement Laa Ilaaha IllaaAllaah.

And in the hadeeth: “The head of the matter is Islaam and its main pillar is the Prayer. And its highest part is Jihaad in the Cause of Allaah.” [09]

And Allaah knows best. May Allaah send His peace and blessings on Muhammad, his family and his Companions.

[End of the Treatise]

Footnotes:

[01]Reported by At-Tirmidhee with a weak chain of narration. However it is authentically reported from An-Nu’maan bin Basheer with the wording: “The supplication is worship.” This was reported by Ahmad (18351), At-Tirmidhee and others with an authentic chain of narration. Refer to Saheeh alJaami’-us-Sagheer (3407) as well as Da’eef al-Jaami’-us-Sagheer (3003), both from Imaam AlAlbaanee, rahimahullaah.

[02] An authentic hadeeth based on its several paths of narration, reported by Ahmad and At-Tirmidhee.

The first part of it is: “O young lad. I will teach you some words: Safeguard Allaah and you will find Him before you; If you ask (for something), then ask (it from) Allaah; and when you ask for assistance, then seek assistance in Allaah.”

The remainder of the hadeeth as occurs in al-Mishkaat (5302) is: “And know that if the ummah were to gather together to benefit you with something, they would not be able to benefit you except with something that Allaah has already written for you. And if they were to gather together to harm you with something, they would not be able to harm you except with something that Allaah has already written against you. The pens have been lifted and the pages have dried.” Refer to Saheeh al-Jaami’-us-Sagheer (7957) and Saheeh Sunan AtTirmidhee (2043) of Imaam Al-Albaanee, rahimahullaah.

[03] This is a portion of a hadeeth found in Saheeh Muslim on the authority of ‘Alee (رضي الله عنه). The complete hadeeth reads: “May Allaah curse the one who curses his father. And may Allaah curse the one who offers a sacrifice to other than Allaah. And may Allaah curse the one who accommodates an innovator.” This hadeeth is found in the Musnad of Imaam Ahmad (no. 953 and 1305). Also refer to Saheeh Sunan An-Nasaa’ee (4119)

[04] This is based on an agreed upon hadeeth; i.e. reported by Al-Bukhaaree and Muslim.

[05] Part of a hadeeth reported by Muslim on the authority of ‘Umar (رضي الله عنه) and by Al-Bukhaaree from Abu Hurairah (رضي الله عنه).

[06] An authentic hadeeth reported by Al-Bukhaaree and Muslim

[07]Reported by Ahmad (16882) and Abu Dawood (See Saheeh Sunan Abee Dawood: 2166). The second part of it is found in Saheeh Muslim from the narration of Abu Hurairah (رضي الله عنه).

[08]Translator’s Note: What is meant by “This Day” is the day of Jumu’ah (Friday), which occurred on the Day of ‘Arafah after ‘Asr during the Prophet’s farewell pilgrimage. This is what has been related in the Saheeh of Imaam Al-Bukhaaree from ‘Umar bin Al-Khattaab (رضي الله عنه).

[09] Reported by At-Tabaraanee from Mu’aadh with the wording: “The head of this matter is Islaam. And whoever submits to Islaam is saved. Its main pillar is the Prayer. And its highest part is Jihaad. No one will attain it except for the best amongst them.” This is a weak hadeeth. Refer to Da’eef al-Jaami’-us-Sagheer (3077).

Related Link:

Book Study Resources for “Three Fundamental Principles”
https://abdurrahman.org/islamic-book-study/thalaathat-ul-usool-the-three-fundamental-principles/

How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee

by AbdurRahman.orgJanuary 31, 2014February 4, 2015

Imaam Muhammad Naasir-ud-Deen Al-Albaanee
“Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 35-40)
Al-Ibaanah.com

[ Here is complete book]

[9] Question: How are we obligated to interpret the noble Qur’aan?

[9] Answer: Allaah, Blessed and Exalted, sent the Qur’aan down to the heart of His Messenger Muhammad in order to bring mankind from out of the darkness of disbelief and ignorance to the light of Islaam. Allaah says: “Alif-Laam-Raa. This is a Book which We have revealed unto you (O Muhammad) in order that you may lead mankind from out of the darkness (of disbelief) into the light (of Islaam), by the permission of their Lord, to the path of the All-Mighty, the Most Praiseworthy.” [Surah Ibraaheem: 1]

And He placed His Messenger (sallAllaahu ‘alayhi wa sallam) to clarify, interpret and explain what is in the Qur’aan. Allaah says: “And We revealed to you (O Muhammad), the Reminder (i.e. the Sunnah), in order for you to explain to mankind what was (already) revealed to them, and so that they may reflect.” [Surah An-Nahl: 44]

So the Sunnah came in order to explain and clarify what is found in the noble Qur’aan, and it is (also) a revelation sent by Allaah, as He says: “And he (i.e. Muhammad) does not speak from his own desire. Rather, it is just revelation that is revealed to him.” [Surah An-Najm: 3-4]

Furthermore, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I was indeed given the Qur’aan and something similar to it along with it. It is imminent that there will come a time where a man who has eaten to his full will recline on his couch and say: ‘Stick to the Qur’aan. Whatever you find in it that is Halaal (lawful), then declare it lawful. And whatever you find in it that is Haraam (unlawful), then declare it unlawful!’ Whereas, whatever Allaah’s Messenger made unlawful is just like what Allaah made unlawful.”

So the first source that must be used to interpret the noble Qur’aan is the Qur’an (itself) along with the Sunnah, which consists of the Prophet’s statements, actions and silent approvals. Then after that, it must be interpreted using the interpretations (tafseer) of the people of knowledge, at the head of whom are the Companions of the Prophet (sallAllaahu ‘alayhi wa sallam). And the foremost amongst the Companions with regard to this subject (tafseer) is ‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu). This is due to several factors, one being that he was one of the first to accompany the Prophet (sallAllaahu ‘alayhi wa sallam) (i.e. accept Islaam), and another being that he (radyAllaahu ‘anhu) would give strong emphasis to asking about, understanding, and interpreting the Qur’aan. Then after him comes ‘Abdullaah bin ‘Abbaas (radyAllaahu ‘anhu), about whom ‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu) said: “He is the interpreter (turjumaan) of the Qur’aan.”

Then after them, any Companion whose interpretation (tafseer) of an ayah can be authentically confirmed – and there exists no difference of opinion amongst the Companions regarding it, we accept this interpretation (tafseer) from him with full contentment, submission and reliance. And if no such tafseer can be found (from the Companions) regarding a particular ayah, then we take its tafseer from the Taabi’een, particularly those who specialized in studying tafseer under the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), such as Sa’eed bin Jubair, Taawoos and others who are well known for their studying of tafseer under some of the Companions, particularly Ibn ‘Abbaas (radyAllaahu ‘anhu), as we mentioned previously.

Unfortunately, there are some ayaat that are interpreted according to a certain opinion or madh-hab (school of Jurisprudence), and for which no direct explanation from the Prophet (sallAllaahu ‘alayhi wa sallam) can be found. So because of this, some latter-day individuals relied solely on applying such ayahs according to their madh-hab in order to interpret them. And this is an extremely dangerous matter – where ayaat are interpreted in order to support one’s madh-hab and (personal) views – whereas the scholars of tafseer have interpreted these verses in a different way than the adherents of these madhaahib have interpreted them.

Perhaps, we should mention an example of this, which is Allaah’s statement: “So recite what is easy from the Qur’aan.” [Surah Al-Muzammil: 20] Some of the adherents of certain madhaahib have interpreted this ayah to refer to just the recitation itself, meaning: What is obligatory to recite from the Qur’aan in all of the prayers is just one long ayah or three short ayaat. They said this in spite of there being reported the authentic hadeeth from the Prophet (sallAllaahu ‘alayhi wa sallam): “There is no prayer for the one who doesn’t recite the opening chapter (Faatihah) of the Book (Qur’aan).” And in another hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever performs a prayer in which he doesn’t recite the opening chapter of the Book, then it is deficient, deficient, deficient, and not complete.”

The basis of proof indicated in these two hadeeths is rejected by the afore-mentioned interpretation of the above ayah, which is that the ayah refers to the recitation of the Qur’aan in general. And according to them, it is not permissible to interpret the Qur’aan except with the Sunnah that came in mutawaatir[1] form – meaning it is not permitted to interpret the mutawaatir except with the mutawaatir. So because of this, they rejected the two previously mentioned hadeeth due to their relying on their opinion or madh-hab for the interpretation of this ayah.

In spite of this, all of the scholars of tafseer, past and present, have explained that the meaning of the noble ayah “So recite what is easy from the Qur’aan” is: “So pray what is easy for you from the Night Prayer (Tahajjud).” This is since Allaah mentioned this part of the ayah in connection to His saying (i.e. the complete ayah): “Verily, your Lord knows that you stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you. And Allaah measures the night and the day. He knows that you are unable to pray the entire night, so He has turned to you (in mercy). So recite what is easy from the Qur’aan.” [Surah Al-Muzammil: 20]

The last part means: “So pray what is easy for you from the Night Prayer (Tahajjud).” Therefore, the ayah is not in reference to what a person is obligated to recite specifically during the night prayer. Rather, (in this ayah), Allaah facilitates for the Muslims to pray what they are able to perform from the Night Prayer. This means that they are not obligated to pray what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to pray, which was eleven rak’aat, as you are aware of.

So this is the meaning of the ayah. It is phrased in an Arabic style of “applying a portion, by which the whole is intended.” Thus, Allaah’s statement: “So recite” means “So pray.” The prayer is the whole, while the recitation (in prayer) is the portion. The purpose of this phrasing is to clarify the importance of this portion with respect to that whole. Another example of this is Allaah’s statement: “Perform the prayer from midday until the darkness of the night (Dhuhr, ‘Asr, Maghrib, ‘Ishaa), and (also) the (recitation of the) Qur’aan of Fajr (dawn).” [Surah Al-Israa: 78]

The meaning of “the Qur’aan of Fajr” is “the Fajr Prayer.” So in this situation also, the portion is applied but the whole is intended. This is a style in the Arabic Language that is well known.

So therefore, after showing the interpretation of this ayah from the scholars of tafseer, without there being any difference of opinion amongst the past and present from them, it is not permissible to reject the first and second hadeeths (mentioned previously), claiming that they are ahead, and that it is not permissible to interpret the Qur’aan with ahaad hadeeth! This is since the afore-mentioned ayah was interpreted by the statements of the scholars who are knowledgeable of the language of the Qur’aan. This is first, and secondly, it is because the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam)(sallAllaahu ‘alayhi wa sallam) does not contradict the Qur’aan, but rather, it explains and clarifies it, as we explained in the beginning of this discussion. How can this be when this ayah has no relation to the subject of what a Muslim is obligated to recite during prayer, regardless of whether it is an obligatory or recommended prayer.

But as for the two afore-mentioned hadeeths, then it is clear that they both are on the subject of a person’s prayer not being valid unless he recites Surah Al-Faatihah in it: “There is no prayer for the one who doesn’t recite the opening chapter (Faatihah) of the Book (Qur’aan)” and “Whoever performs a prayer in which he doesn’t recite the opening chapter of the Book, then it is deficient, deficient, deficient, and not complete.”

This means that the prayer is defective. So whoever finishes his prayer while it is deficient, then he in fact didn’t pray at all. And his prayer at this point becomes invalid, as is apparent in the first hadeeth.

So if this reality becomes clear to us, we must therefore feel secure with the ahaadeeth that come to us from the Prophet, which are reported in the books of Sunnah, firstly, and with their authentic chains of narration, secondly. And we must have no doubts or uncertainties about them due to some philosophical approach to the ahaadeeth, which we hear about in current times, such as:

“We only accept the ahaad ahaadeeth on issues regarding rulings, and not for issues regarding creed. This is since matters of creed cannot be established based on ahaad ahaadeeth.” [2]

This is what they claim! Yet we know for a fact that the Prophet (sallAllaahu ‘alayhi wa sallam) sent Mu’aadh (radyAllaahu ‘anhu) to call the People of the Scripture to believe in Tawheed, and he was just one individual.

This brief discussion is sufficient with regard to this topic that I wanted to clarify, which is related to: How are we obligated to interpret the Noble Qur’aan?

May Allaah send His Peace and Blessings on our Prophet, Muhammad, his family, Companions and those who follow them in goodness until the Day of Recompense, and all praise is for Allaah, Lord of all that exists.

Footnotes:

[1] A Mutawaatir hadeeth is a narration that has been reported by a group of people that is so large that it is impossible to conceive that they conspired to lie regarding it.

[2] An Ahaad hadeeth is a narration reported by just one narrator. It is the opposite of Mutawaatir. A Mutawaatir hadeeth is a narration that has been reported by a group of people that is so large that it is impossible to conceive that they conspired to lie regarding it.

Some of the Benefits of Surah Al-Faatihah : Imaam Muhammad bin ‘Abdil-Wahhaab

by AbdurRahman.orgJanuary 31, 2014March 17, 2015

Imaam Muhammad bin ‘Abdil-Wahhaab
His treatise “Ba’adu Fawaa’id Surat-il-Faatihah”
Al-Ibaanah.com

In the Name of Allaah, the Most Merciful, Bestower of Mercy.

[1] All praise is for Allaah, Lord of the worlds.

[2] The Most merciful, the Bestower of Mercy

[3] Owner of the Day of Recompense

These three verses contain three matters:

The First Verse: Consist of Love. This is since Allaah is the One who grants blessings, and the One who grants blessings is loved in accordance to His granting of blessings.

Love is divided into four types:

The First Love: The Polytheistic Type of Love: This applies to those about whom Allaah said: “And amongst mankind are those who take rivals apart from Allaah, loving them like the love that is due to Allaah…” up to where He said: “And they will not be able to get out from the Fire.”

The Second Love: Love for falsehood and its adherents while having hatred for the truth and its adherents. This is the characteristic of the hypocrites.

The Third Love: The Natural Type of Love: This applies to love for wealth and children. If such things do not preoccupy one from obeying Allaah or assist in disobeying Allaah, then they are allowable.

The Fourth Love: Love for the adherents of Tawheed (monotheism) and hatred for the adherents of Shirk (polytheism). This is the strongest handhold of Faith and the greatest thing a servant can worship his Lord by.

The Second Verse: Contains Hope

The Third Verse: Contains Fear.

“You alone do we worship…” meaning: “I worship You, O Lord, with what has preceded – i.e. the three things – with Love for You, Hope in You, and fear of You.”

These three things are the pillars of worship, and directing them to someone (or something) other than Allaah is Shirk (polytheism).

In these three things is a refutation against those who cling onto just one from amongst them, such as those who cling onto only Love, or cling onto only Hope or cling onto only Fear.

So whoever directs any of these three aspects to someone other than Allaah is a polytheist.

Amongst its benefits is:

A refutation against the three groups, each of which sticks to one aspect apart from the others, as is the case with those who worship Allaah with only Love. And as is the case with those who worship Allaah with just Hope, such as the Murji’ah, and those who worship Allaah with just Fear, such as the Khawaarij.

[4] You alone do we worship and in You alone do we seek assistance

This verse contains the Oneness of Allaah in the Worship due to Him and the Oneness of Allaah in His Lordship.

“You alone do we worship” contains the Oneness of Allaah in the Worship due to Him, i.e. Tawheed al-Uloohiyyah.

“And in You alone do we seek assistance” contains the Oneness of Allaah in His Lordship, i.e. Tawheed ar-Ruboobiyyah.

[5] Guide us to the Straight Path

This verse consists of a refutation against the innovators.

As for the last two verses,[1] then from among its benefits is that Allaah mentions the (various) conditions of the people. Allaah has divided them into three categories: (1) Those whom Allaah has bestowed His Blessing on; (2) Those whom have gained Allaah’s Anger; and (3) Those who are astray.

Those who have gained Allaah’s Anger are the people who have knowledge but no actions.

Those who are astray are the people who perform worship but no knowledge with it.

Even though the reason why this verse was revealed was with regard to the Jews and the Christians, it applies to everyone that characterizes himself with these attributes.

The third category consists of those who are characterized with knowledge and action. They are the ones whom Allaah has bestowed His Blessing on.

Another of the benefits derived from this surah is that an individual is freeing himself from any power or might since he is the one who is having the blessings bestowed on him. This surah also presents a complete awareness of Allaah and negates all defects from Him, Blessed and Exalted. The surah also contains a person’s aware ness of his Lord and awareness of himself.

This is since if there is a Lord, then there must also be one who is governed. If there is one who grants mercy, then there must also be one who is shown mercy. If there is an owner, then there must be that which is owned. If there is a worshipper, then there must also be one that is worshipped. If there is one that is guided then there must be one that guides. If there is one who bestows blessings, then there must also be one who receives the blessings. If there is one who obtains anger, then there must also be one who is angry. And if there is one who is astray, then there must also be one who leads astray.

So this surah consists of the Oneness of Allaah in His Worship and Lordship and a negation of deficiencies from Allaah. It also consists of the definition and pillars of worship. And Allaah knows best.

Footnotes:

[1] Translator’s Note: Meaning: “The Path of those upon whom You bestowed Your Blessing. Not of those who have gained Your Anger nor of those who are astray.”

Published: January 30, 2006

A Brief Discussion on Hijrah : Shaikh ‘Abdur-Rahmaan bin Qaasim An-Najdee

by AbdurRahman.orgJanuary 31, 2014January 14, 2015

His Explanation of “Thalaathat-ul-Usool”
Al-Ibaanah.com

In his explanation (sharh) of Imaam Muhammad bin ‘Abdil-Wahhaab’s treatise Thalaathat-ul-Usool, Shaikh ‘Abdur-Rahmaan bin Qaasim [Died 1392H], may Allaah have mercy on him, said:

The author states: “Hijrah means: Moving from a Land of Shirk to a Land of Islaam.” This is in order to preserve one’s religion. The Muhaajireen (migrants) were called by this name because they left behind their lands and homes where they had grown up, for the sake of Allaah, and instead joined a land in which they had no family or wealth. This was the case when they migrated to Madeenah. Therefore, everyone that separates himself from his homeland is a Muhaajir (migrant). The root of the word “Muhaajarah” comes from breaking away, separating oneself and remaining far away from somebody.

The author says: “It is obligatory upon this ummah to migrate from a Land of Shirk to a Land of Islaam.” This is affirmed by the Book, the Sunnah and the unanimous consensus of the scholars. The one who abandons Hijrah is threatened with punishment. Several scholars have relayed that there is consensus on the obligation of Hijrah from the Land of Shirk to the Land of Islaam. In fact, Allaah obligated the Hijrah upon His Messenger (sallAllaahu ‘alayhi wa sallam) and his Companions before He obligated fasting and Hajj, as is agreed upon in the books of principles and subsidiary issues, and well known from the Religion by necessity.

His statement: “And this is everlasting until the (Final) Hour is established” is based on the unanimous agreement of the trustworthy scholars. Shaikh-ul-Islaam (Ibn Taimiyyah) said: “One cannot be safe from Shirk unless he remains far away from its adherents.”

The author continues: “The proof for this is Allaah’s saying: “Verily, as for those whom the angels take (in death) while they are wronging themselves…” i.e. by residing amidst the disbelievers. This ayah was revealed concerning a group of people from the inhabitants of Makkah who professed Islaam but yet did not migrate. So Allaah says: “Verily, as for those whom the angels take (in death).” He is either referring to the Angel of Death and his supporters or just the Angel of Death alone, since the Arabs would speak to one person using the plural form. “…while they are wronging themselves…” by abandoning Hijrah. “They (angels) will say (to them): ‘In what (condition) were you?’” Meaning: Why did you keep living here and not make Hijrah? This is a rebuking, reprimanding, and scolding type of question. Its meaning is: Why did you continue to live here and not make Hijrah? Which side were you on? This is even though the angels know well what side those who didn’t make Hijrah, after it was obligated on them, were on.

Allaah’s saying: “We were weak and oppressed in the earth” means: “We were not able to make Hijrah. We did not have the ability to leave our land nor to travel through the earth.”

“They (angels) will say: ‘Was not the earth of Allaah spacious enough for you to migrate therein?’” This refers to Madeenah – such that they migrate to it and abandon the people of Shirk. The angels did not accept their excuse. And in a hadeeth, it states: “Whoever commingles with a polytheist and resides with him, then he is indeed like him.” [Reported by Abu Dawood and others in various ahaadeeth]

Concerning Allaah’s statement: “…Such men will find their abode in Hell – what an evil destination”, this means: What an evil path to Hell. This shows that the one who abandons Hijrah after it has been made obligatory on him is committing one of the major sins.

Allaah’s saying: “…Except the weak ones among men, and women and children…” refers to those who are unable to perform the Hijrah. The word “children” here refers to both male and female children before the age of puberty.

“Who cannot devise a plan” means: To separate themselves from the polytheists. So these types of people cannot devise a plan or do not have monetary means or power to leave. “Nor are they able to direct their way” means: They do not know of any way to leave from Makkah to Madeenah, since it had become a land of Islaam.

“These are the ones whom Allaah is (most) likely to forgive” meaning: He will pardon those who failed to make Hijrah due to weakness and valid excuses. When Allaah uses “likely” for Himself, it is binding since it is something He desires.

“And Allaah is Ever Oft-Pardoning, Most Forgiving.” This means that He is Oft-Pardoning, overlooking their trespasses, and Most Forgiving to those who turn to Him in repentance. He does not burden a soul with a responsibility except that He gave it the ability to handle it.

Ibn ‘Abbaas said: “My mother and I used to be from among the weak ones, and the Prophet (sallAllaahu ‘alayhi wa sallam) would supplicate for the weak ones while in prayer.”

Allaah says: “O My servants who believe (in Me)! Verily, My earth is spacious.” Allaah orders His believing servants to migrate from the land in which they are not able to establish the Religion to His vast earth. So He informs us that the earth is not constricted, but rather vast, encompassing all of the creatures. If a person is in a land in which he cannot openly practice his Religion, then indeed Allaah has made the earth vast for him so that he could worship him in it as He has commanded him.

Hijrah is likewise obligatory upon everyone that resides in a land in which sins are openly committed and he is not able to change that. Allaah then says: “So to Me alone, perform your worship.” This means: “Single Me out in worship in My vast earth, which I created as well as everything upon it for you. And I created you upon it to worship Me.”

In a qudsee hadeeth, Allaah says: “Son of Aadam, I created you for My sake (i.e. to worship Me.), and I created all things for your sake.”

The author states: “Al-Baghawee, may Allaah have mercy on him, said…” His nickname was Muhyee-us-Sunnah, Abu Muhammad Al-Husayn bin Mas’ood Al-Faraa’. He was the author of the Tafseer, Sharh-us-Sunnah and other books. He passed away in 516H.

He (i.e. Al-Baghawee) said: ‘The reason for the revelation of this ayah was due to some Muslims who had resided in Makkah and did not migrate (to Madeenah). Allaah called out to them using the title of Eemaan (for them).” He reported this on a group amongst the Taabi’een. So he is implying that the one who abandons Hijrah after it has been made obligatory on him is not a disbeliever. Rather, he is sinful and disobedient by having abandoned it. So he is still a believer, but yet has deficient Eemaan. Therefore, he is one of the sinful believers.

The author (i.e. Muhammad bin ‘Abdil-Wahhaab) continues: “The proof for Hijrah from the Sunnah is…”, i.e. proof for the obligation of performing Hijrah from the Land of Shirk to the Land of Islaam from the Sunnah of Muhammad (sallAllaahu ‘alayhi wa sallam), which we were ordered to follow.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Hijrah will not cease until repentance ceases…” This means: Migrating from the Land of Shirk to the Land of Islaam will not come to an end until the repentance comes to an end, i.e. until repentance ceases to be accepted from those who repent. This hadeeth shows that so long as repentance is accepted, Hijrah is obligatory due to its presence.

As for the hadeeth of Ibn ‘Abbaas: “There is no (more) Hijrah after the Conquest (of Makkah), but instead Jihaadand (good) intention” then what this means is: “There is no (more) Hijrah after the Conquest of Makkah from Makkah to Madeenah since Makkah had become a Land of Islaam after it was conquered. This was since a group of people wanted to migrate from Makkah to Madeenah thinking that this was something encouraged. So the Prophet (sallAllaahu ‘alayhi wa sallam) explained to them that he only encouraged this when Makkah was a Land of Disbelief. But as for when it became a Land of Islaam, then it did not apply anymore. So this means: “There is no (more) Hijrah from Makkah to Madeenah.” But as for the establishment and continuity of Hijrah from the Lands of Shirk to the Lands of Islaam, then this is well-known by way of the texts and unanimous agreement.

Hijrah will Continue to Remain in Effect : Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 31, 2014February 6, 2017

Q&A Section of Sharh Sitta Mawaadi’ min as-Seerah (pg. 67-68)
Al-Ibaanah.com

Question: Is Hijrah still applicable in this time of ours? And if it is, there must be a place of residence and provision for it. And it is not possible to achieve this…

Answer: Hijrah will remain in effect. The Messenger said: “Hijrah will not cease until repentance ceases. And repentance will not cease until the sun rises from its place of setting (i.e. the west).”

Hijrah is still in effect. So if a person is not able to establish his Religion in one area, he should go to another area where he will be able to establish his Religion along with the Muslims. And if he feels that he is not able to go to the lands of the Muslims, he should go to those lands in which he will be able to establish his Religion even if the country he goes to is a Land of Kufr (Disbelief). This is since some types of evil are less harmful than other types.

The Companions migrated to Abyssinia – which consisted of Christians – since there they were able to establish their Religion and be safe from the harms of the pagan Arabs (of Makkah). Allaah says: “So fear Allaah as much as you are able to.” [Surah At-Taghaabun: 16]

So if there is a country in which there exists a Muslim minority or perhaps many Muslims, he should go there and be with them – even if it is a country of disbelievers. If he is not able to go to one of the lands of the Muslims, he should look to minimize evil (from himself) however much he is able to.

The Meaning and Ruling of Hijrah : Shaikh Ahmad bin Yahyaa An-Najmee

by AbdurRahman.orgJanuary 31, 2014July 13, 2017

His explanation of Thalathat-ul-Usool
Al-Ibaanah.com

In his explanation of “The Three Fundamental Principles” of Imaam Muhammad bin ‘Abdil-Wahhaab, Shaikh Ahmad An-Najmee said:

The definition of Hijrah is: To abandon the Land of Shirk, i.e. to leave it, and to come to a Land of Islaam. This is since the word Hijrah is derived from the root hajr which means to abandon or leave off. The Muslims were commanded to abandon the Land of Shirk and go to the Land of Islaam. The ruling on Hijrah is that it is obligatory for the one who is able to do it. This is why Allaah informs us that there will be a group of people whom the angels will take in death while they are wronging themselves due to their lack of migrating and their preferring the Land of Shirk.

Allaah says: “Verily, as for those whom the angels take (in death) while they are wronging themselves (by not performing Hijrah), they (angels) will say (to them): ‘In what (condition) were you?’ They will reply: ‘We were weak and oppressed in the earth.’ They (angels) will say: ‘Was not the earth of Allaah spacious enough for you to migrate therein?’ Such men will find their abode in Hell – what an evil destination! Except the weak ones among men, women and children – who cannot devise a plan, nor are they able to direct their way. These are the ones whom Allaah is (most) likely to forgive, and Allaah is Ever Oft-Pardoning, Most Forgiving.” [Surah An-Nisaa: 97-99]

And He says: “O My servants who believe (in Me)! Verily, My earth is spacious so to Me alone, perform your worship.” [Surah Al-‘Ankaboot: 56]

Al-Baghawee, may Allaah have mercy on him, said: “The reason for the revelation of this ayah was due to some Muslims who had resided in Makkah and did not migrate (to Madeenah). Allaah called out to them using the title of Eemaan (for them).”

We derive from these verses that Hijrah is obligatory on the one who is able to do it, which requires him to move from a Land of Disbelief to a Land of Islaam. This is since in a Land of Disbelief, the believer is exposed to harm and the government will be against him as opposed to in his favor. Even though he may be safe from harm, he will still not be safe from having to seek judgement in laws that are not from Allaah’s Legislation, such as man-made laws, which they use to govern the people.

However, Hijrah in our present time must only be done with the permission from the country that one is migrating to. So if the country refuses to accept this emigrant, then he has no ability or power in the matter except by Allaah’s leave.

Things used to be easy (in the old days). But as for today, there is difficulty in Hijrah either from the side of the country that one is migrating from or from the side of the country that one is migrating to. So whoever is able to make Hijrah, with ease and no difficulty, to a Land of Islaam, then such a person is obligated to do that. Furthermore, some of the Muslim countries today apply strict measures against those who adhere to the Religion of Allaah in everything that he brings and leaves behind.

In summary, any Muslim that lives in a country, which the disbelievers rule based on man-made laws, must migrate from it if he is easily able to do it. And if it is not easy for him, then according to what is apparent (from the texts), he is excused due to Allaah’s saying: “Allaah does not burden a soul with more than it can handle.” [Surah Al-Baqarah: 286]. And with Allaah lies the success.

Foundation for the Islâmic Awakening : by Shaykh al-Albani

by AbdurRahman.orgJanuary 30, 2014January 19, 2015

Shaykh Muhammad Nâsir ud-Dîn al-Albânî [1]
Al-Istiqaamah Magazine, Issue No.4 – Jumâdal-Awwal 1417H / November 1996
Taken from al-Asaalah magazine (11/84-87).

[Q]: What are the foundations that will enable the Islaamic world to arise again anew?

[A]: That which I believe, is what has been reported in the authentic hadeeth – which is a clear answer to this question, and to those questions similar to it which are asked in our present time – and that is the Prophet sallallaahu ‘alayhi wa sallam’s saying: “When you deal in ‘eenah (a transaction involving usury), take hold of the tails of cows, become content with agriculture and abandon jihaad in the path of Allaah, then Allaah will permit your humiliation and He will not remove it from you, until you return to your Religion.”2 Thus the foundation is to return to Islaam.

This very fact has been pointed out by Imaam Maalik (d.179H), rahimahullaah, in a statement transmitted from him, which is worthy of being written in gold ink: and that is his saying: “Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muharnrnad sallallaahu ‘alayhi wa sallam has betrayed his message. Read the saying of Allaah – the Most Blessed – the Most High:

“This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

So that which was not part of the religion at that time, cannot be part of the religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part.”3

The last sentence is the essential part with regards to the answer to this question, since he said: “And the last part of this Ummah cannot be rectified, except by that which rectified its first part.” So, just as the affair of the Arabs in jaahillyyah (pre-Islaamic ignorance) was not rectified, except by the advent of the Prophet Muhammad sallallaahu ‘alayhi wa sallam via Divine Revelation – which brought them happiness in this world and will bring them salvation in the Hereafter – then likewise, re-establishing a happy and successful Islaamic life cannot be based upon anything other than returning to the Qur’aan and the Sunnah (the Prophetic guidance).

However, this matter is in need of some clarification, due to the presence of a multitude of Islaamic groups and parties in our midst today, each of them claiming to have set out the correct manhaj (methodology) which will bring about the Islaamic society and the rule of Islaam.

We know from the Book of Allaah and the Sunnah of Allaah’s Messenger sallallaahu ‘alayhi wa sallam that the path to be taken in order to realise this objective (of bringing about the Islaamic society and the rule of Islaam) is a single path, and that is the one which Allaah – the Mighty and Majestic – mentions in His saying:

“Indeed this is My Straight Path, so follow it, and do not follow other paths that will separate you from His Path.” [Soorah al-An’aam 6:152].

And Allaah’s Messenger sallallaahu ‘alayhi wa sallam explained this to his Companions, since: One day he drew a straight line for them on the ground and then drew many short lines on both sides of it. He then recited the previous aayah (verse) whilst he was moving his noble finger over the straight line, and he said: “This is Allaah ‘s Path.” He then pointed to the other lines and said: “These are other paths, and at the head of each one their is a devil calling towards it.”4

Our Lord – the Mighty and Majestic – emphasised in another aayah this very same point which was mentioned in the previous aayah; along with the explanation of Allaah’s Messenger sallullaahu ‘alayhi wa sallam in the hadeeth. Allaah – the Most High – said:

“And whosoever opposes the Messenger, even after the guidance has been clearly conveyed to him, and follows a path other than that of the Believers, we shall leave him in the path he has chosen and land him in Hell, what an evil destination.” [Soorah an-Nisaa 4:115].

This aayah (verse) contains a great wisdom, since He – the Most Perfect – placed the path of the Believers in conjunction with that which the Messenger sallallaahu ‘alayhi wa sallam brought. And the fine point of this wisdom was also indicated by the Allaah’s Messenger sallallaahu ‘alayhi wa sallam in the hadeeth of al-lftiraaq (the

authentic narration concerning the splitting-up of this Ummah into seventy-three sects), when he was asked about the Saved-Sect, so he replied: “It is that which I and my Companions are upon today.”5

So what is the wisdom in Allaah – the Mighty and Majestic – mentioning the path of the Believers in the previous aayah’ And what is the underlying point of Allaah’s Messenger sallallaahu ‘alayhi wa sallam mentioning his Companions straight after mentioning himself, in the previous hadeeth?

The answer to this is: that these noble Companions are the very people who received the two Revelations (the Qur’aan and the Sunnah) from Allaah’s Messenger sallallaahu ‘alayhi wa sallam, who explained it to them directly – without an intermediary – and this is contrary to all those who came after them. And there is no doubt that the affair is as Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Indeed, the one present sees that which the absent one does not.”6 This is why the eemaan (faith) of the Companions was greater than those who came after them, and this is what has been clearly indicated by the Messenger sallallaahu ‘alayhi wa sallam in the authentic hadeeth: “The best of mankind is my generation, then those who follow them, then those who follow them.”7 Therefore, it is not possible for any Muslim to independently understand the Book and the Sunnah. Rather one must seek aid in understanding them by returning to the understanding of the noble Companions, who took their understanding from the Prophet sallallaahu ‘alayhi wa sallam; via his statements, his actions and his tacit approvals.

Thus, along with calling to the Book and the Sunnah, it is absolutely essential to attach to this the understanding and the practice of the Salafus-Saalih (the Pious Predecessors: the first three generations of Muslims whose excellence has been testified to in the above hadeeth); acting upon the preceding verses and hadeeth, which order clinging to the path of the Believers, which has been explained to be the path upon which the Prophet sallallaahu ‘alayhi wa sallam, his Companions and those who followed them in beliefs and actions, were upon.

And here, a very important question arises, which many of the Islaamic groups and parties neglect; and that is: How does one obtain knowledge of the understanding and the practical application of the Sunnah that the Companions adhered to?

The answer to this is: that there is no way in obtaining this knowledge, except by returning to ‘ilmul-hadeeth (the knowledge of hadeeth); ‘ilm mustalahul-hadeeth (the science of hadeeth) and the science of al-jarh wat-ta’deel (the science of verifying the condition of the narrators) – applying its principles and its terms such that the Scholars are able to distinguish that which is authentic from the Prophet sallallaahu ‘alayhi wa sallam, from that which is not.

So in ending the answer to the question, we say in the the dearest possible manner, to those who desire to bring back to Islaam its honour, strength, supremacy and rule, that you must actualise two matters:

Firstly: to bring back to the minds of the Muslims the knowledge of the Sharee’ah (Laws) of Islaam; purified from all the innovations that have entered into it, which was not part of it on the day when Allaah – the Most Blessed, the Most High – revealed His saying:

“This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

Accomplishing this matter requires a huge and tremendous effort on the part of the Muslim Scholars in all parts of the world.

Secondly: It is a must that this purified knowledge is coupled with constant and steadfast action.

Thus, the day the Muslims return to understanding their religion as the Companions of Allaah’s Messenger sallallaahu ‘alayhi wa sallam understood it; and then act upon this purified Islaam in the correct manner, in all aspects of life, then that will be the day that the Muslims will rejoice at the help of Allaah and His victory. So this is what I am able to write in this short time. I ask Allaah that He grants us and all the Muslims the correct understanding of Islaam – in light of the Book, the authentic Sunnah (guidance) of His Messenger sallallaahu ‘alayhi wa sallam and that which the Salafus-Saalih (Pious Predecessors) were upon – and that He grants us the ability to act in accordance with it. Indeed Allaah is the One who hears and responds.

1. Taken from al-Asaalah magazine (11/84-87).
2. Saheeh: Related by Abu Daawood (no.3462) and al-Bayhaqee in as-Sunanul-Kubraa (5/316), from ‘Abdullaah ibn ‘Umar radiallaahu ‘anhu. It was authenticated by Ibn Taymiyyah in Majmoo’ul-Fataawaa (29/30).
3. Related by al-Qaadee ‘Iyaadh in ash-Shifaa (2/676).
4. Hasan: Related by Ahmad (1/435) and an-Nasaa’ee (7/49), from Ibn Mas’ood radiallaahu ‘anhu. It was authenticated by al-Albaanee in Dhilaalul-Jannah fee Takhreejis-Sunnah (no.16).
5. Hasan: Related by at-Tirmidhee (no.2796) and al-Haakim (1/128), from ‘Abdullaah ibn ‘Amr ibn al-‘Aas radiallaahu ‘anhu. It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (3/199).
6. Saheeh: Related by lbn Sa’d in at-Tabaqaat (2/176),from ‘Alee radiallaahu ‘anhu. It was authenticated by al-ALbaanee in Saheehul-Jaami’ (no.1641).
7. Related by al-Bukhaaee (5/199) and Muslim (7/184), from Ibn Mas’ood radiallaahu ‘anhu.

Why Choose Salafiyah ? by Shaik al-Albanee

by AbdurRahman.orgJanuary 30, 2014March 12, 2015

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]

The Supplication and Al-Qadar : Imaam Ibn Qayyim Al-Jawziyyah

by AbdurRahman.orgJanuary 30, 2014January 30, 2017

Imaam Ibn Qayyim Al-Jawziyyah
Source:His monumental book Ad-Daa wad-Dawaa [The Sickness and the Cure] (pg.22 -23)
al-ibaanah Publications

Here there occurs a very popular question and it is:

If the thing that is being supplicated for is already decreed for the servant, then there is no doubt that it is going to come to pass for him, regardless of whether he supplicates for it or not. And if it has not been decreed for him, then it will not come to pass, regardless of whether he asks Allaah for it or not.

There is one group that perceives this question to be valid and so they have abandoned the supplication and are of the view that there is no benefit in doing it. These people, along with their excessive ignorance and misguidance are in clear contradiction, for if we were to follow their opinion, it would require us to reject all the different means for attaining something (desired).

So it can be said to one of them:

If satisfying your appetite and quenching your thirst were already decreed for you, then there is no doubt that they are going to come to pass, whether you eat and drink or you don’t. And if they were not decreed for you, they will not come to pass, whether you eat and drink or you don’t.

And likewise, if a child were decreed for you, then you will definitely receive it, whether you have sexual intercourse with your wife or you don’t. And if that was not decreed for you, then it will not come to pass. Thus there is no need for marrying, having sexual relations and so on and so forth.

Who says such a statement? Is it one possessing common sense or a beast? Rather, even the animal has a natural inclination (fitrah) towards seeking the means of attaining something (desired), which (for example) will give it sustenance and livelihood. So the animals have more common sense and possess more understanding than these types of people who are like cattle – nay, far worse!

Some of them try to be clever and say:

Preoccupying oneself with supplication falls into the realm of worship solely – Allaah will reward the one supplicating, without that having an effect on what he is asking for in any way. According to this type of person, there is no difference between supplicating and refraining from supplicating by heart and tongue, with regard to that having an effect on attaining what is being asked for. And according to them, the relation of the supplication to it (what is being asked for) is like its relation with silence. There is no difference between them.

Another group, more slick than this one says:

Rather, the supplication is a sign, which Allaah displays as a symbol that a matter has been carried out. So when Allaah grants his servant the ability to supplicate, it is a sign and a symbol that the matter he was requesting has been carried out. This is just as if one were to see a frigid black cloud during the winter season. It is a sign and an implication that it will rain.

They say: Similarly is enacting good deeds with respect to reward, and committing disbelief and sins with respect to punishment – they are pure signs for the occurrence of (either) reward or punishment – not means (by which the result will be attained).

Likewise, according to them, with the matters of breaking, kindling and destroying – none of these things serves as a means for the occurrence (result) of a wreck, fire and death, respectively. Nor is there any connection between those things and what results from them, other than the fact that they are normally paired together – not that one is caused due to the means of the other!

They have contradicted perceptual observation and common sense with this opinion, as well as revelation and fitrah (natural inclination), not to mention all of the other intellectual groups. Rather, those with intellects laugh at them!

The correct view:

There is a third category, apart from those mentioned by the questioner. And it is that the decreed result is preordained along with its proper means, which lead to its occurrence. One of these means is the supplication. It is not preordained just like that, without any means (leading to its occurrence), rather it is preordained along with its proper means (which will ensure its occurrence). So when a person comes across the means, the decreed matter will come to pass. And if he does not come across those means, the decreed matter is denied.

So satisfying one’s appetite and quenching one’s thirst are preordained with (the means of) eating and drinking. Children are preordained with (the means of) sexual intercourse. Harvesting crops is preordained with (the means of) planting and, the withdrawal of the soul from an animal is decreed with slaughter. Likewise, entrance into Paradise is preordained with (good) deeds, while entrance into the Hellfire is preordained with (bad) deeds.

This category is the true one. And it is the one that the questioner has been deprived of and not granted.

—

Tags: dua can change destiny hadith, dua can change taqdeer hadith, can dua change destiny of marriage, nothing can change the divine decree except dua, can dua change qadr islamqa, nothing can change qadr except dua

The Meaning of Salaat and Salaam on the Prophet : Shaikh ‘Abdul-Muhsin Hamad Al-‘Abbaad

by AbdurRahman.orgJanuary 30, 2014February 2, 2015

Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
His treatise “Fadlus-Salaat ‘alaan-Nabee” (pg. 11-15)
Al-Ibaanah.com

The Meaning of Salaat on the Prophet:

The Salaat of Allaah upon His Prophet has been interpreted to mean His praising of him before the angels, while the Salaat of the angels upon him has been interpreted to mean their supplication for him. This is the way Abul-‘Aaliyah (radyAllaahu ‘anhu) has defined it as mentioned by Al-Bukhaaree in his Saheeh in the introduction of the chapter on “Verily, Allaah and His angels send their Salaat upon the Prophet. O you who believe, send your Salaat upon him as well as Salaam.” [Surah Al-Ahzaab: 56]

Concerning the explanation of the angels’ sending Salaat upon the Prophet, Al-Bukhaaree reported the following saying of Ibn ‘Abbaas (radyAllaahu ‘anhu), after mentioning the (above) interpretation of Abul-‘Aaliyah:

“To ‘send their Salaat’ means to send their blessings.” Meaning: They supplicate for him to be blessed.

The Salaat of Allaah on the Prophet (sallAllaahu ‘alayhi wa sallam) has also been explained as meaning His Forgiveness and Mercy on him. Al-Haafidh Ibn Hajr quoted many narrations (from the Salaf) in his Fat’h-ul-Baaree concerning this. He afterward commented on the Salaat being defined as such, saying: “The most preferable and likely of these opinions (concerning the definition of Salaat) is that which was mentioned previously from Abul-‘Aaliyah that the meaning of Allaah’s Salaat on His Prophet is His praising and honoring of him, while the Salaat of the angels, as well as everyone else, upon him means their requesting the same thing (i.e. praise and honor) for him from Allaah. However, what is intended here by their request is that of an increase in praise and honor and not the same amount as intended by the original Salaat.”

Al-Haafidh (Ibn Hajr) said: “Al-Haleemee said in ash-Shu’ab: ‘The meaning of Allaah’s Salaat on the Prophet is His extolling of him.’ So what is meant by our statement: ‘Allaahumma Salli ‘alaa Muhammad’ is ‘O Allaah, Exalt Muhammad.’ What is intended by this is: Extolling him in the worldly life with the highest form of remembrance, while manifesting his Religion and preserving his legislation. As regards to the Hereafter, what is intended by it is that he (sallAllaahu ‘alayhi wa sallam) be given tremendous reward, granted the ability to intercede on behalf of his ummah and that his virtue be manifested in the praiseworthy station.’

So based on this, what is meant by Allaah’s statement “Send your Salaat upon him” is: “Invoke your Lord to send His Salaat on him.”

The great scholar, Ibn Al-Qayyim said in his book “Jalaa-ul-Afhaam fis-Salaati was-Salaam ‘alaa Khair-il-Anaam” while discussing the meaning of the Salaat of Allaah and His Angels on His Messenger (sallAllaahu ‘alayhi wa sallam) and His commanding the believing servants to send their Salaat on him, after refuting the claim that the meaning of Salaat is Mercy and Forgiveness:

“Rather, the Salaat that the people were commanded with in it – i.e. the ayah in Surah Al-Ahzaab – is a request to Allaah that he implements what He has informed us about concerning His Salaat and the Salaat of the Angels, and that is: Praising him, manifesting his virtue and nobility, and seeking to honor and elevate him.” So it consists of a notification and a request. This asking and supplicating on our part was called “Salaat on him” for two reasons:

First: It entails that when a person sends Salaat on him, he is praising him and extolling the mention of his virtue and nobility, as well as desiring and loving for Allaah that He do the same. So it consists of a notification (i.e. of a person’s praises) as well as a request (from Allaah that He send His praises).

Second: Such an action was called Salaat from us due to the fact that we are asking Allaah to send His Salaat on him (i.e. the Prophet). So therefore, the meaning of Allaah’s Salaat on the Prophet is His praising of him in order to elevate his remembrance and rank with Allaah, while the meaning of our Salaat on the Prophet is: Asking Allaah to do that (i.e. the above) for him.” [End of Ibn Al-Qayyim’s words]

The Meaning of Salaam on the Prophet:

As for the meaning of Salaam on the Prophet (sallAllaahu ‘alayhi wa sallam), Al-Majd Al-Fayrooz Abaadee said in his book As-Silaatu wal-Bushr fis-Salaati ‘alaa Khair-il-Bashr: “It means: As-Salaam – which is one of Allaah’s Names – be upon you. And the interpretation of that is: ‘May you not be void of goodness and blessing, and may you be safe from detestable and harmful things. This is since a Name of Allaah is only mentioned upon certain things in the hopes of gathering all of the meanings of good and blessing for those things, and to remove the occurrence of defects and corruption from those things.

It is befitting that the Salaam (here) take on the meaning of Salaamah (i.e. peace/safety). Meaning: May Allaah’s divine decree on you be that of peace and security – i.e. May you be safe and secure from blemishes and defects.

So if you say: ‘O Allaah, send your Salaam on Muhammad’, then what you intend from this is: ‘O Allaah, decree for Muhammad – with regard to his Call, ummah and remembrance – safety and absolvement from every defect. Thus throughout the passage of time, let his Call increase in status, his ummah in numbers, and his remembrance elevation.'”

Published: April 4, 2006

What should one Preoccupy his Time with during the Month of Ramadaan? Shaykh Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 29, 2014June 4, 2017

Ittihaaf Ahlil-Eemaan bi Duroos Shahri Ramadaan
Al-Ibaanah. com (site is down)

All praise be to Allaah for His blessings and generosity. He has blessed us by allowing us to reach the month of Ramadaan and enabling us to do good deeds by which we can draw nearer to Him. And may the peace and blessings be on our prophet Muhammad – who was the first to hasten to do good deeds – as well as upon his family and Companions – those who believed in him, supported him and followed the light that was revealed to him. They are the successful ones.

As for what follows, then:

I advise you and myself to fear Allaah during this blessed month as well as in any other month. However, this month has a special merit by which Allaah has distinguished it, since it is a unique occasion for performing good deeds. The Prophet (sallAllaahu ‘alayhi wa sallam) would supplicate to Allaah to allow him to be able to reach Ramadaan. So when the month of Rajab would come in, he (sallAllaahu ‘alayhi wa sallam) would say: “O Allaah! Bless us during Rajab and Sha’baan and allow us to reach Ramadaan.”

The Prophet (sallAllaahu ‘alayhi wa sallam) would also give his Companions the glad tidings of its arrival and explain to them its many virtues, saying to them:

“O people! A great and blessed month has come upon you.”

The Prophet (sallAllaahu ‘alayhi wa sallam) would encourage his Companions to strive hard in performing good deeds during this month, both the obligatory and recommended ones, such as prayer, charity, showing goodness and kindness, being patient while obeying Allaah, spending one’s day with fasting, one’s night with praying and one’s hours with recitation of the Qur’aan and remembering Allaah.

So do not waste time by being heedless and refusing, as is the case with the wretched ones who have forgotten Allaah and so He has caused them to forget themselves. Such people do not extract benefit from the passing of occasions for doing good, nor do they realize their sanctity or know their worth.

Many people don’t know this month except as a month for various types of foods and beverages. So they go to great extents in giving their souls what they desire. And they exceed in buying fancy types of foods and drinks.

It is well known that the intake of too much food and drink causes one to be lazy with acts of worship. What is required for the Muslim is that he decrease in his intake of food and drink such that he is energetic when it comes to acts of worship.

Some people don’t know the month of Ramadaan except as a month in which one sleeps during the day and stays up all night doing things that have no benefit or things that cause harm. So these people stay awake most of the night or all of it then sleep in the daytime even over the times of the obligatory prayers. So they don’t pray with the congregation or in the prescribed times of prayer.

Another group of people sit at the dinner table when it’s time to break fast and abandon performing the Maghrib prayer in congregation.

These types of people do not know the value of the month of Ramadaan nor do they refrain from violating its sanctity by committing the forbidden type of sleeplessness (i.e. all night), abandoning the obligations and doing the prohibited.

Next to these people are those individuals who don’t view the month of Ramadaan except as an opportunity for doing business, displaying their products and chasing after the worldly life, which is temporary. So they are active in buying and selling, thus spending all their time in the marketplaces and abandoning the masaajid. And if they do go to the masaajid, then they are in haste and anguish. They do not relax while in the masaajid since their joy and comfort lies in the market areas.

And there is another type of people that do not know the month of Ramadaan except as a time for begging in the masaajid and in the streets. So they spend most of their time going back and forth from here and there and traveling from one country to another in order to collect money through begging and by presenting themselves as being needy when they are in fact wealthy, and as injured when they are in fact healthy! Such people are denying Allaah’s blessing on them and taking the people’s wealth unjustly. And they are wasting their precious time in things that are harmful to them. So there are no special merits that can be found in Ramadaan for these types of people.

O servants of Allaah! The Prophet (sallAllaahu ‘alayhi wa sallam) would strive hard during this month more than he would in any other month. Even though the Prophet (sallAllaahu ‘alayhi wa sallam) was strong in performing worship at all times, he would free himself up during this month from many of the duties, which in reality were acts of worship, leaving off these righteous deeds for deeds that were better than those. The Salaf would follow his example in this regard and so they would particularize this month with higher ambitions, thus keeping themselves unoccupied in it so that they could perform good deeds. They would spend their night in Tahajjud prayer and their day in fasting, remembrance of Allaah and recitation of the Qur’aan, thus frequenting the masaajid for that purpose. So we should compare our conditions to their conditions and see what the extent of our abilities is in this month.

And we should know that just as the good deeds are multiplied during this month, then likewise, evil acts are worse and their punishment is greater. So we should fear Allaah and magnify the sanctity of this month.

“And whoever magnifies the sacred things of Allaah, this is better for him in the sight of his Lord.” [Surah Al-Hajj]

May Allaah grant us all the ability to have righteous statements and actions.

And may the peace and blessings be on our prophet Muhammad, as well as all of his family and Companions.

Published: October 5, 2005 | Modified: October 5, 2005

Rulings for Fasting that are Specific for Women : Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 29, 2014June 9, 2017

Author: Shaikh Saalih Al-Fawzaan
Source: His book Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat (pg. 62-67)
Translator: Isma’eel Alarcon

Fasting the month of Ramadaan is an obligation on every male and female Muslim, and it is one of the pillars and great foundations of Islaam. Allaah says:

“O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you may attain Taqwaa.” [Surah Al-Baqarah: 183]

The word “kutiba” (prescribed) here means “furida” obligated.

So when the young girl reaches the age in which she will be held accountable for her actions, by having one of the signs of puberty become apparent in her, among which is menstruation, then the obligation of fasting begins for her. She could begin menstruating as early as when she is nine years old. However, some young girls are not aware that they are required to begin fasting at that point, so she doesn’t fast thinking that she is too young, nor do her parents order her to fast. This is a great negligence, for one of the pillars of Islaam is being abandoned. If this occurs to any woman, she is obligated to make up for the days of fasting that she abandoned since the point when she began menstruating, even if a long time has passed since that time, for it remains in her obligations.

Who is obligated to fast Ramadaan?

When the month of Ramadaan comes, every male and female Muslim that (1) has reached the age of puberty, is (2) healthy and (3) a resident (i.e. not traveling) is obligated to fast. And whoever is sick or traveling during the month, may break the fast and make up the number of days missed on other days.

Allaah says: “So whoever sights the (moon indicating the beginning of the) month, then he must fast. And whoever is sick or on a journey, then (he may break the fast and instead fast) the number of days missed on other days.” [Surah Al-Baqarah: 185]

Likewise, whoever enters into Ramadaan and he is very old and not able to fast or has a chronic illness, which does not expect to be cured any specific time – whether male or female – may break the fast and instead feed a needy person half a saa’ (four handfuls) of the food from that people’s land for every day missed. Allaah says: “And as for those who can fast (but) with difficulty, they (may break their fast and) feed a needy person.” [Surah Al-Baqarah: 184] Ibn ‘Abbaas (radhi Allaahu anhuma) said: “This ayah is for the old man of whom it is not anticipated that he will be cured.” [Saheeh Al-Bukhaaree] And the sick person of whom it is not hoped that he will be cured from his sickness falls under the ruling of the old person. And he does not have to make up the missed days because of his inability to fast.

A woman is specified with certain excuses that permit her to break the fast in Ramadaan, on the condition that she makes up the days she missed fasting due to these excuses on other days. These excuses are:

1. Menstrual and Postpartum Bleeding: A woman is forbidden from fasting while she is in these two conditions. And she is obligated to make up these missed days of fasting on other days. This is based on what is reported in the two Saheeh collections from ‘Aa’isha (radhi Allaahu anha) who said: “We were ordered to make up the (missed) days of fasting but we were not ordered to make up the (missed) prayers.” She gave this answer when a woman asked her: “Why does a menstruating woman have to make up the (missed days of) fasting and not have to make up the (missed) prayers?” So she (radhi Allaahu anha) clarified that this is from the matters dependent on revelation, which must comply with the reported texts.

As for the wisdom behind that, then Shaikh-ul-Islaam Ibn Taimiyyah said in “Majmoo’-ul-Fataawaa” (15/251):

“The blood that comes out of the woman because of menstruation has a discharge of blood in it. A menstruating woman can fast in times other than when the blood that comes out of her due to menstruation contains her blood. So her fasting in this situation is a moderate and balanced fast – no blood, which strengthens the body and which is its main substance – comes out of her during these times. But her fasting when she is menstruating necessitates that her blood come out during this time – the blood, which is the main component of her body and which will lead to a weakness and deficiency in her body. And this will necessitate that her fast not be that of a moderate and balanced nature. So that is why she is commanded to fast in times when she is not menstruating.”

2. Pregnancy and Breast-Feeding: If because of fasting there is harm caused to the woman or the baby or to both of them, then she may break the fast while she is pregnant or breastfeeding. But if the harm for which reason she is breaking her fast only applies to her baby and not her, then she must make up for the days she missed of fasting and feed a needy person for each day missed. And if the harm only applies to herself, then it is sufficient for her to only make up the missed days. This is based on the pregnant woman and breastfeeding woman falling under the generality of Allaah’s saying: “And for those who can fast (but) with difficulty, they (may break their fast) and instead feed a needy person.” [Surah Al-Baqarah: 184]

Al-Haafidh Ibn Katheer (rahimahullaah) said in his Tafseer (1/379):

“Amongst those who fall into the meaning of this ayah are the pregnant and breastfeeding women if they fear for themselves or for their children.”

And Shaikh-ul-Islaam Ibn Taimiyyah said:

“If a pregnant woman fears for her fetus, then she may not fast and instead make up each day of fasting that was missed on other days and feed a needy person around 2 kilograms of bread.” [Majmoo’-ul-Fatawaa: 25/318]

Important Notes:

1. Istihaadah (Irregular Bleeding): This is the condition in which a woman has blood come out of her, which is not her menstrual blood. She must observe the fast and it is not permissible for her to break her fast because of this type of bleeding. When mentioning the allowance of the menstruating woman of breaking her fast, Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said:

“This is contrary to the woman in the state of Istihaadah, for this state comprises an unfixed period of time, and there is not a time in it in which she can be commanded to begin fasting (again). So because of this, it is not possible to caution against it, the same as for throwing up unexpectedly, emitting blood due to a wound, getting a boil, Ihtilaam (when sexual fluid comes out of the private parts not due to intercourse or foreplay), as well as all the other things that do not have a fixed time in which they could be cautioned against. So this (Istihaadah) was not made as something that nullifies the fast, such as the blood of menstruation.”

[Majmoo’-ul-Fataawaa: 25/251]

2. The Menstruating woman as well as the pregnant and breastfeeding women, if they break their fast in Ramadaan, must make up for the missed days of fasting in the time that occurs between the Ramadaan in which they broke their fast and the forthcoming Ramadaan. But to complete them early is better. And if there only remain a few days before the next Ramadaan begins, then they are obligated to make up the missed days of fasting (from the previous Ramadaan) such that the new Ramadaan will not come upon them while they still have to fast days from the previous Ramadaan. But if they don’t do this and Ramadaan comes upon them while they still owe days of fasting from the previous Ramadaan, and they have no (valid) excuse for delaying it, they are obligated to make up the missed days and to feed a needy person for each day. But if they have a valid excuse, then they must only make up the missed days of fasting. This goes the same for those who must make up the missed days of fasting due to sickness or traveling. Their ruling is like the ruling of the woman who broke the fast due to menses, with the previously mentioned details.

3. It is not permissible for a woman to observe a recommended fast if her husband is present unless she has his permission. This is based on what Al-Bukhaaree, Muslim and others have reported from Abu Hurairah (radhi Allaahu anhu) that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “It is not permissible for a woman to fast while her husband is present except with his permission.” In some narrations of the hadeeth in Ahmad and Abu Dawood, there occurs the wording “…except Ramadaan.” But if the husband permits her to observe a recommended fast or he is not present around her or if she doesn’t have a husband, then it is encouraged for her to observe this recommended day of fasting. This is especially for the days in which it is recommended to fast such as Mondays and Thursdays, three days in every month, six days in Shawaal, the tenth day of Dhul-Hijjah, the Day of ‘Arafah and the Day of ‘Aashooraa along with the day before or after it. However, she should not observe a recommended fast while she owes days to make up for (the previous) Ramadaan, until she first makes up these missed days and Allaah knows best.

4. If a menstruating woman stops bleeding during the day in Ramadaan, she must begin her fasting for the remainder of the day but still make it up with the days that she didn’t fast because of menses. Her fasting for the remainder of the day in which she stops bleeding is an obligation on her out of respect for the time (i.e. Ramadaan).

Remaining Steadfast After Ramadhaan : Abdullaah bin Saalih Al-Fawzaan

by AbdurRahman.orgJanuary 29, 2014June 25, 2017

‘Abdullaah bin Saalih Al-Fawzaan
Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 155-157)
Al-Ibaanah.com

Sufyaan Ibn ‘Abdillaah (radyAllaahu ‘anhu) said: “O Messenger of Allaah, tell me something about Islaam of which I will not ask anyone else besides you (after that).” He said: “Say: ‘I believe in Allaah’ and then be steadfast (on that).” [1]

This hadeeth is proof that the servant is obligated, after having Eemaan in Allaah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion, without drifting away from it to the right or to the left.

If a Muslim lived through Ramadaaan and spent its days in fasting and its nights in prayer, and in that month he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allaah at all times (after that). This is the true state of the servant (‘abd), for indeed, the Lord of the months is One and He is ever watchful and witnessing His servants at all times.

Indeed, steadfastness after Ramadaan and the rectification of one’s statements and actions are the greatest signs that one has gained benefit from the month of Ramadaan and that he struggled in obedience. They are tokens of acceptance and signs of success.

Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another. Rather they continue and extend until one reaches death, for Allaah says: “And worship your Lord until the certainty (i.e., death) comes to you.” [2]

If the fasting of Ramadaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year, and all praise is due to Allaah. If standing in prayer at night during Ramadaan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur’aan and pondering over its meaning as well as every other righteous deed that is desirable, for they can be done at all times. From the many bounties that Allaah has bestowed upon His servants is that He has placed for them many different types of acts of worship and He provided many means for doing good deeds. Therefore, the enthusiasm and the zeal of the Muslim must be constant and he must continue to remain in the service of his Master.

It is unfortunate to find some people performing worship by doing different types of righteous acts during Ramadaan – they guard strictly their five daily prayers in the masjid, they recite the Qur’aan abundantly and they give in charity from their money. But when Ramadaan comes to an end, they grow lazy in their worship. Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the Fajr prayer!

And they (even) commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of ‘Eed! Obtaining help from these evils is only through the Grace of Allaah. Thus, they demolish what they have constructed and they destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allaah for His safeguarding and protection!

Indeed, these types of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to (only) the month of Ramadaan. So they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadaan, and not out of fear for Allaah! How evil are these people who do not know Allaah except in Ramadaan!

Truly, the success that Allaah grants His servant lies in the fasting of Ramadaan. And Allaah’s assisting him to do that is a great blessing. Thus, this calls for the servant to be grateful to his Lord. And this understanding can be found in Allaah’s saying, after having completed the favor of the month of fasting: “(He wants that you) must compete the same number of days, and that you must magnify Allaah (by saying Allaahu Akbar) for having guided you, so that you may be grateful to Him.” [3]

So the one who is grateful for having fasted, he will remain upon that condition and continue to perform righteous deeds.

Indeed, the true manner of a Muslim is that of one who praises and thanks his Lord for having been bestowed the ability to fast and make qiyaam (night prayer). His condition after Ramadaan is better than it was before Ramadaan. He is more ready to obey, desiring to do good deeds and quick to implement the obligatory acts. This is since he has acquired benefit from this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allaah only accepts from those who have Taqwaa.

The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that they would be accepted and fearing that they would be rejected. From the reports of ‘Alee (radyAllaahu ‘anhu) is that he said: “Be more concerned with having your deeds accepted than with the deed itself. Did you not hear Allaah say: ‘Verily Allaah only accepts from those who have Taqwaa’?” [4] [5]

‘Aa’ishah said: “I asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) concerning the aayah: ‘And those who give away that which they give (i.e., charity and other good deeds), while their hearts tremble with fear.’ Are they the ones who drink alcohol and steal?” He (sallAllaahu ‘alayhi wa sallam) said: “No, O daughter of As-Siddeeq. But rather, they are the ones who fast and pray and give in charity, yet fear that it won’t be accepted from them. They are the ones who rush to do good deeds and they are the first to do them.” [6]

So be warned and again be warned – of turning backward after having attained guidance, of going astray after persevering! And ask Allaah to provide you with endurance in doing righteous deeds and continuity in performing good acts. And ask Allaah that He grant you a good end, in order that He may accept our Ramadaan from us.

Footnotes:

[1] Saheeh Muslim (no. 38)

[2] Surat-ul-Hijr: 99

[3] Surat-ul-Baqarah: 185

[4] Surat-ul-Maa’idah: 27

[5] Lataa’if-ul-Ma’aarif (pg. 246)

The Complete Guidance on the Rulings of Wiping : Shaykh al-Albanee

by AbdurRahman.orgJanuary 29, 2014January 25, 2017

Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Tamaam-un-Nas’h fee Ahkaam-il-Mas’h ( which is an appendix to his checking of the book Al-Mas’h ‘alaal-Jawrabayn of Imaam Jamaal-ud-Deen Al-Qaasimee)
Translated by isma’eel alarcon

1. Wiping over the shoes: As for wiping over the shoes (na’alayn) [1] when performing ablution, then it has become popular amongst the contemporaries to say that it is not permissible to wipe over them. And we do not know of any evidence to support that claim, other than what has been stated by Al- Bayhaqee (rahimahullaah) in his Sunan (1/288):

“The asl is the obligation for washing the feet, unless there is an established aspect of the Sunnah that makes it more specific, or there is a consensus (ijmaa’) in which there is no differing. And wiping over the shoes or the socks is not included in any of the two, and Allaah knows best.”

This is what he has stated. And it is well known, unfortunately, that it indicates an unawareness of the previously mentioned ahaadeeth in this treatise [2] regarding the establishment of wiping over the socks and the shoes. And the chains of narration regarding some of them are authentic, as has been clarified previously. This is why At- Turkmanee Al-Hanafee (rahimahullaah) commented on these words, saying:

“This is incorrect, for it has preceded that At- Tirmidhee has authenticated the (hadeeth of) wiping over the socks and the shoes and declared it hasan from the hadeeth of Muzayl on Al- Mugheerah (radhiAllaahu anhu).

He also declared the hadeeth of Ad- Dahhaak on Abu Moosaa (radhiAllaahu anhu) to be hasan. Also, Ibn Hibbaan has verified wiping over the shoes by authenticating the hadeeth of Aws (radhiAllaahu anhu).

Similarly, Ibn Khuzaimah [2] has authenticated the hadeeth of Ibn ‘Umar (radhiAllaahu anhu) on wiping over the shoes. And what Al-Bayhaqee mentioned from the hadeeth of Zayd Ibn Al-Hibaab on Ath-Thawree (meaning with the chain of narration going to Ibn ‘Umar (radhiAllaahu anhu) and it was stated previously) regarding wiping over the shoes, is a good hadeeth. Ibn Al- Qataan has also authenticated it on Ibn ‘Umar (radhiAllaahu anhu).”

[Al-Jawhar-un-Naqee (1/288)]

I say that once you have come to know this, it is not permissible to even hesitate in accepting this allowance – especially after the hadeeth concerning it have been established.

This is since, as the author (Al- Qaasimee) has stated in what has been mentioned previously: “The hadeeth concerning it are authentic, thus there is no recourse other than to hear and obey.”

This is especially the case after knowing that the Sahaabah acted in accordance with it. And foremost amongst them, was the rightly guided Khaleefah, ‘Alee Ibn Abee Taalib (raa). Furthermore, it is the view that was held by some of the Imaams from the pious predecessors (Salaf As-Saalih), may Allaah be pleased with all of them.

Thus, Ibn Hazm (rahimahullaah) said in Al-Muhallaa (2/103):

“Issue: So if the footwear (khuff) are cut so that they fall beneath the ankles, then wiping over them is permissible. This is the opinion of Al- Awzaa’ee and it has been reported on him that he said: ‘The muhrim may wipe over his shoes that come beneath the ankles…’ Others have stated: ‘He may not wipe over them unless they go over the ankles.'”

2. Wiping over khuffs or socks that have holes in them:

As for wiping over khuffs (leather socks) or socks that are torn with holes, then the scholars have differed in this issue with many opinions. The majority of them forbid it based on a long differing amongst them, which you can see in the detailed discussions found in the books of Fiqh and Al-Muhallaa. Other scholars held the opinion that it was permissible, and this is the opinion that we favor. Our argument for this is that: the source principle is the (absolute) allowance for wiping. So whoever forbids it, or places a condition on it – such as that they must be void of any holes – or he places limits to it, then he is refuted by the statement of the Prophet:

“Every condition that is not found in the Book of Allaah, then it is false.” [Al-Bukhaaree and Muslim]

It has also been authentically reported that Sufyaan Ath-Thawree (rahimahullaah) said: “Wipe over them (the socks) so long as they are attached to your feet. Were the socks of the Muhaajireen and the Ansaar anything but torn (with holes), ripped and tattered?” [Reported by ‘Abd-ur-Razzaaq in Al-Musannaf (no.753 ) and from that path of narration, by Al-Bayhaqee (1/283)]

Ibn Hazm (rahimahullaah) said:

“So if there is found in the khuffs, or whatever is worn on the feet, any holes that are small or large, long or wide, such that some part of the foot is visible, whether a little or a lot, or both, then all of that is the same. And wiping over them is permissible, so long as any part of it continues to attach itself to the feet. This is the opinion of Sufyaan Ath-Thawree, Dawood, Abu Thawr, Ishaaq Ibn Raahawaih and Yazeed Ibn Haaroon.” [Al-Muhallaa (2/100)]

Then he (rahimahullaah) goes on to relate the statements of the scholars that forbid it, according to what they contain from differing and contradiction. And then he goes on to refute them and explain that it is an opinion that has no evidence to support it except opinion. Then he closed that with his statement:

“However the truth in this matter is what is reported in the Sunnah, which explains the Qur’aan, in that the ruling for the two feet, which do not have any garment over them to wipe over, is that they must be washed. And the ruling for the two, if there is a garment over them, is that they can be wiped over. This is what is reported in the Sunnah ‘and your Lord is not forgetful.’ [Surah Maryan:64 ]

The Messenger (Sallallaahu ‘alaihi wa Sallam) knew, when he commanded for the wiping over the khuffs or whatever is worn on the feet – and he wiped over the socks – that there was large and small holes, as well as no holes, in the shoes, socks and whatever else is worn on the feet.

And he (Sallallaahu ‘alaihi wa Sallam) also knew that there existed the footwear that was red, black or white as well as the new and the old. But he (Sallallaahu ‘alaihi wa Sallam) did not specify some of it over another. And if the ruling for that in the Religion varied, then Allaah would not have forgotten to send down revelation concerning it, nor would the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) have neglected explaining it, far is he removed from that. Thus, it is correct that the ruling for this wiping applies to all conditions.” [Al-Muhallaa (2/100)]

Also, Shaikh- ul-Islaam Ibn Taimiyyah (rahimahullaah) said in his Ikhtiyaaraat (pg.13 ):

“It is permissible to wipe over the (foot) garments on one of its two sides – Ibn Tameem and others related this. It is also permissible to wipe over the khuff that has holes in it, so long as it continues to hold that name (khuff) and one is able to walk in it. This is the older of the two opinions Ash- Shaafi’ee held on it, and it is that which Abul-Barakaat and other scholars have preferred.”

I say: Ar-Raafi’ee attributed this view in Sharh Al-Wajeez (2/370) to the majority of the scholars and uses as a support for it, his argument that the opinion that forbids wiping over them, narrows the door of this allowance, so one must wipe. And he was correct, may Allaah have mercy on him.

3. Does taking off the footwear that is wiped over, nullify the ablution?

The scholars have also differed concerning the one who takes off the khuff and its types after having performed ablution and wiped over them. Their differing can be divided into three opinions.

The First: His ablution is valid and he is not required to do anything.

The Second: He must wash his two feet only.

The Third: He must redo his ablution.

Each of these opinions were held by groups of scholars among the predecessors (Salaf). ‘ Abd-ur-Razzaaq (rahimahullaah) has transmitted their narrations regarding these opinions in his Al-Musannaf (1/210/809-813), as well as Ibn Abee Shaybah (1/187-188) and Al-Bayhaqee (1/289-290).

There is no doubt that the first opinion is what is most correct, for it is in correspondence with the essence of wiping, in that it is an allowance and a facilitation from Allaah. Thus any opinion, other than the first, would deny this facilitation, as has been stated by Ar-Raafi’ee in the previous Issue (#2). Furthermore, the other two opinions are outweighed by two arguments, based on the following two evidences:

First: It complies with the action of the rightly guided Khaleefah ‘Alee Ibn Abee Taalib (raa), for we have presented previously with an authentic chain of narration, that he (raa) once broke his ablution, then performed a new one and wiped over his shoes. Then he took them off and prayed (without them).

Second: It is in compliance with the correct analogy, for indeed if one were to wipe over his head and then shave his hair off, he would not be obligated to wipe over his head again, since he would already have ablution. This is the opinion that Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) favored, as he states in his Ikhtiyaaraat (page15 ):

“The ablution of the one who has wiped over his khuffs and turban is not canceled when he removes either of these two garments. Nor is it canceled by the cessation of its time limit (for wiping). And he is not obligated to wipe over his head nor is he required to wash his feet (because of removing the head or foot garment). This is the view of Al- Hasan Al-Basree. This (view) takes the similitude of the hair that is wiped, according to the correct opinion of the Hanbalee madh-hab and the opinion of the majority of the scholars.”

This was also the view of Ibn Hazm (rahimahullaah), so refer to his words in which he argues against those that oppose it, for indeed it is valuable. [See Al- Muhallaa (2/105-109)]

As for what has been reported by Ibn Abee Shayba (1/187) and Al-Bayhaqee (1/289) on the authority of a man among the Prophet’s companions, who when asked about a person that wiped over his khuffs, then took them off, said: “He should wash his feet.” Then in the chain of narration of this hadeeth is Yazeed Ibn ‘Abd-ir-Rahmaan ad-Daalaanee.

Al-Haafidh Ibn Hajr (rahimahullaah) said of him: “He is truthful, however he made too many mistakes in his narration. And he used to commit tadlees. Al- Bayhaqee (rahimahullaah) reported a similar narration from Abu Bakrah (raa). The narrators of this hadeeth are all reliable except for ‘Alee Ibn Muhammad Al- Qurshee, for I do not know of him.”

Then he (rahimahullaah) reported from Al- Mugheerah Ibn Shu’aba that he (Sallallaahu ‘alaihi wa Sallam) said: “Wiping over the footwear is three days for the traveler and one day for the resident, so long as he doesn’t remove them.”

Then he (rahimahullaah) said. “‘ Umar Ibn Rudaih is alone in reporting this and he is not a strong reporter.”

I say that this addition of “so long as he doesn’t remove them” is rejected due to the loneliness of this weak narrator in reporting it and due to the lack of there being any supporting evidence for it.

Footnotes:

[1] Translator’s Note: The word used in this treatise for shoes is na’alayn, which can mean sandals or shoes that do not pass the ankle. At the time of Allaah’s Messenger (صلّى الله عليه وسلّم ) , the people used to wear these sandals, which were considered shoes. We have decided to translate the word as shoes for fear that if the word sandals were used, people would limit the ruling found in this treatise to just sandals, while the rulings apply to any type of shoe worn on the foot. And Allaah knows best.

[2] Translator’s Note: The treatise he is referring to is Al-Mas-h ‘Alaa Al-Jawrabain (Wiping over the Socks) by the great scholar of Shaam Jamaal-ud-Deen Al-Qaasimee (rahimahullaah). This treatise of Shaikh Al-Albaanee comes directly after his checking of Al-Qaasimee’s book. Al-Albaanee included this last section to the book in order to clarify common misunderstandings present today and to compliment the book. Thus, there will be some references made to this book, such as “as has been stated previously”. This means previously in the book Al-Mas-h ‘Alaa Al-Jawrabain.

Footnotes:

[1] Translator’s Note: The word used in this treatise for shoes is na’alayn, which can mean sandals or shoes that do not pass the ankle. At the time of Allaah’s Messenger (صلّى الله عليه وسلّم ) , the people used to wear these sandals, which were considered shoes. We have decided to translate the word as shoes for fear that if the word sandals were used, people would limit the ruling found in this treatise to just sandals, while the rulings apply to any type of shoe worn on the foot. And Allaah knows best.

[2] Translator’s Note: The treatise he is referring to is Al-Mas-h ‘Alaa Al-Jawrabain (Wiping over the Socks) by the great scholar of Shaam Jamaal-ud-Deen Al-Qaasimee (rahimahullaah). This treatise of Shaikh Al-Albaanee comes directly after his checking of Al-Qaasimee’s book. Al-Albaanee included this last section to the book in order to clarify common misunderstandings present today and to compliment the book. Thus, there will be some references made to this book, such as “as has been stated previously”. This means previously in the book Al-Mas-h ‘Alaa Al-Jawrabain.

Download the PDF documentThe Complete Guidance on the Rules of Wiping (over Footwear) – Shaykh Albanee

4. When does the time limit for wiping begin?

There are two well-known views of the scholars concerning this issue:

The First: It begins at the point when the ablution is broken (for the first time), after having put on the footwear.

The second: It begins at the point when the first wiping occurs after, having broken the ablution.

Abu Haneefah, Ash- Shaafi’ee, Ahmad and their companions held the first opinion. And we do not know of any evidence on their part, which deserves mentioning, other than that it was simply an opinion. It is for this reason that some of their companions (i.e. from the same madh-hab) have contradicted them, as we shall mention. Nor do we know any of the predecessors from the Sahaabah that opposed the second view, for their guide was the authentic ahaadeeth and the ruling of ‘Umar Ibn Al- Khattaab (raa).

As for the Sunnah, then there are the authentic ahaadeeth, which were reported on many of the companions, in Saheeh Muslim, the Four Sunan collections, the Musnads and others. In these narrations, the Prophet (Sallallaahu ‘alaihi wa Sallam) commanded wiping. In some narrations he allowed the wiping. And in one narration, he (Sallallaahu ‘alaihi wa Sallam) prescribed wiping the length of one day and one night for the resident and three days and three nights for the traveler.

From the matters that are extremely evident, is that this hadeeth serves as a determining factor for the commencement of the time period for wiping, in that it begins immediately after the (first) wiping. It also serves as a refutation for the first opinion, since that (opinion) necessitates, as is determined in the subsidiary issues (furoo’), that the person that prays the Fajr prayer shortly before the rising of the sun, then breaks his ablution (for the first time) during the time of Fajr on the second day. Then performs a new ablution and wipes over his footwear for the first time for the Fajr prayer, that he is not permitted to wipe over them after that! So is it truthful to say that this person has performed the wiping for “a day and a night”?!

If we go according to the second opinion, the one that is most correct, then he is able to wipe over his footwear until shortly before the Fajr prayer of the third day. Rather, they hold even a more strange view than that of what we have mentioned. And it is that: “If one excretes and doesn’t wipe over his footwear, such that a day and a night, or three if he is a traveler, comes to pass, after the excretion. The time limit comes to an end and wiping is not permissible after that, until he takes off his footwear, renews his ablution and then puts his footwear back on.” [An-Nawawee mentioned this opinion in his Majmoo’ (1/476)]

Thus, they prevent an individual from making use of this allowance (rukh-sah), basing it upon this opinion, which is in opposition to the Sunnah! For this reason, Imaam An-Nawawee (rahimahullaah) was left with no choice but to go in contradiction to his madh-hab, due to the strength of the evidence, even though he was keen not to contradict it (the Shaafi’ee madh-hab) if he was able to. So after relating the first opinion and those that held it, he (rahimahullaah) said:

“Al-Awzaa’ee and Abu Thawr said: ‘The commencement of the time limit begins at the point of the (first) wiping (over the footwear) after the first breaking of the ablution.’ And it is a report from Ahmad and Dawood. This is the most favorable (opinion), the one that has the most established evidences in support of it. Ibn Al- Mundhir has favored this view. And something similar to this has been related on ‘ Umar Ibn Al-Khattaab (raa). Al- Maawardee and Ash-Shaashee have reported on Al- Hasan Al- Basree that it begins when the footwear is put on. Those that say that the time limit begins at the point of the (first) wiping use as evidence, the following hadeeth of the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam): ‘The traveler may wipe (over his footwear) for three days.’ And these ahaadeeth are authentic as has been stated previously. This hadeeth is conclusive evidence that he (Sallallaahu ‘alaihi wa Sallam) wiped (over his footwear) for three days. And this would not be possible, unless the time limit began from the first wiping. And this is also because Ash- Shaafi’ee said: ‘If one excretes while he is a resident, (then travels) and wipes (over his footwear) while traveling, he should completes the wiping (duration) of a traveler, for the ruling for wiping applies.’ Our (Shaafi’ee) companions use the hadeeth of Safwaan (raa), which has been reported by Al-Haafidh Al-Qaasim Ibn Zakariya Al-Matrazee: ‘…from the time of excretion to the time of excretion…’ to support their view. And this is a strange addition (to the hadeeth). It is not established. And they also use Qiyaas (judgment derived by analogy) for their claim…” [Al-Majmoo’ (1/487)]

I say: If the Qiyaas that is mentioned here, is by itself correct in its validity, then for it to be accepted and used as an evidence, it must meet the condition of not contradicting the Sunnah. But if it does contradict it, as I believe it does, then it is not permissible to incline (one’s view) towards it. For this reason it is said:

“When the narrations are mentioned, the deduction is nullified.
And when the influx of Allaah comes, the influx of intellect is nullified.”

How can this analogy be correct, when it also contradicts the opinion of the rightly guided Khaleefah ‘ Umar Ibn Al-Khattaab? I know the blind followers claim to accept the authentic Sunnah when it contradicts ‘Umar’s opinion, as they have done regarding the issue of the pronouncement of the third divorce. So why don’t they accept his opinion when it does conform with the Sunnah?! ‘Abd-ur-Razzaaq has reported in Al-Musannaf on Abu ‘Uthmaan An-Nahdee, who said:

“I came upon Sa’ad and Ibn ‘Umar when they were both arguing in front of ‘Umar (raa) concerning the issue of wiping over the khuffs. So ‘Umar (raa) said: ‘He can wipe over them until the same hour (of the first wiping), for that day and night.'” [Al-Musannaf (1/209/807)]

I say that its chain of narration is authentic according to the conditions of Al-Bukhaaree and Muslim. And it is a conclusive evidence for the fact that the (time limit for) wiping begins when it is first executed over the footwear, and lasts until that same hour the next day. This is what is predominantly apparent in all the narrations that have been reported on the Sahaabah concerning the time limit for the wiping, according to what we have knowledge of, from what has been reported by ‘Abd-ur-Razzaaq and Ibn Abee Shayba in Al-Musannaf. As an example, I will mention what Ibn Abee Shayba (1/180) reported on ‘Amr Ibn Al-Haarith, that he said:

“I traveled with ‘Abdullaah to the (various) cities and he wiped over his khuffs for three days, while not taking them off at all.”

Its chain of narration is saheeh according to the conditions of Al-Bukhaaree and Muslim. Thus, the narrations from the predecessors along with the Sunnah of Muhammad (Sallallaahu ‘alaihi wa Sallam) have agreed with what we have stated. So hold onto it and by the Will of Allaah, you will be guided.

5. Does the end of the time limit cancel the ablution?

Concerning this issue, the scholars are divided into several opinions, the most famous of which are two from the Shaafi’ee madh-hab. And they are:

The First: One is obligated to renew his ablution

The Second: It suffices him to just wash his feet

The Third: There is nothing required of him. Rather, his ablution is valid and he can pray while in its state, so long as he does not excrete or break it. This is what An-Nawawee (rahimahullaah) has stated.

I say: This third opinion is the most strongest of them. And it is that which An-Nawawee favored, also in contradiction to his madh-hab. Thus, he said: “This opinion has been related by Ibn Al- Mundhir on Al- Hasan Al-Basree, Qataadah and Sulaimaan Ibn Harb. Ibn Al- Mundhir favored it. And it is what is the most preferable and most convincing. Our (Shaafi’ee) companions have reported it from Dawood.” [Al-Majmoo’ (1/527)]

I say that Ash-Shi’araanee has related it to Imaam Maalik in Al-Meezaan (1/150) and An-Nawawee related it to others, so refer to it. Also, it is the opinion that Shaikh- ul-Islaam Ibn Taimiyyah took, as you have seen in his afore-mentioned words under the Third Issue, in accordance with Ibn Hazm. And this last one (Ibn Hazm) mentions that the other scholars that held this opinion, included Ibraaheem An-Nakha’ee and Ibn Abee Lailaa.

Then he (rahimahullaah) said:
“This is the view of which it is not permissible to take anyone other than it. This is since there is no mention in the reports that the ablution is annulled due to the body parts that are washed over or some of them, by the termination of the time limit for wiping. Indeed, the Prophet (Sallallaahu ‘alaihi wa Sallam) only forbade that someone wipe over them for more than three days for the traveler and for more than one day for the resident. So whoever holds an opinion contrary to this, then he has crammed some (false) meaning into the reports that which is not present there, and into the statement of the Prophet (Sallallaahu ‘alaihi wa Sallam) that which he (Sallallaahu ‘alaihi wa Sallam) did not say. So whoever does this mistakenly, then there is nothing upon him. And whoever does it intentionally after the argument has been established against him, then he has embarked on committing one of the major sins. And nothing cancels the ablution, except for the excretion (hadath). And this person that has correctly performed his ablution and then does not excrete, then he is in a state of purity. And anyone that is in a state of purity can pray so long as he does not excrete or so long as there does not occur a clear text stating that his purity has been canceled, even if he doesn’t excrete. So this person, whose time limit for wiping has finished, he has not broken his ablution and there is no text that states that his state of purity has been annulled, whether on some of his body parts or all of them. So he is in a state of purity and can pray. This is until he excretes, at which point, he must take off his khuffs and whatever else is worn on his feet, and perform ablution. Then the time limit for wiping is renewed again. And this is the way it will always be and with Allaah lies the success.” [Al-Muhallaa (2/94)]

Beirut1370 H Muhammad Naasir-ud-Deen Al-Albaanee

The Things that Nullify Wudoo : Shaikh ‘Abdul-Muhsin Al-‘Abbaad

by AbdurRahman.orgJanuary 29, 2014November 4, 2018

His explanation of Shuroot as-Salaat of Imaam Ibn ‘Abdil-Wahhaab
Al-Ibaanah.com

The author (Imaam Muhmmad bin ‘Abdil-Wahhaab) stated: “The things that nullify (nawaaqid) the ablution are eight:

(1) Whatever comes out from the two private parts;
(2) Any foul impure substance that comes out from the body;
(3) Loss of consciousness (i.e. sleep/insanity);
(4) Touching a woman with sexual desire;
(5) Touching one’s private part with the hand, whether it is the frontal or rear (private part);
(6) Eating the meat of camels;
(7) Bathing a deceased person; and
(8) Apostating from Islaam, may Allaah protect us from that!”

The Explanation:

First: “Whatever comes out from the two private parts”: This refers to everything that comes out from the two private part areas, such as feces, urine, passing gas, blood, sperm, female ejaculation and so on. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Allaah does not accept the prayer of any of you if he releases (something) from his private parts, until he performs wudoo.” [Reported by Al-Bukhaaree (6954) and Muslim (537) from Abu Hurairah (radyAllaahu ‘anhu)]

Second: “Any foul impure substance that comes out from the body”: The scholars have differed concerning blood that is emitted from other that the two private parts – does it nullify the wudoo or not? Some of the scholars have taken the view that this does not cancel out the wudoo, since nothing has been authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) concerning that. Some other scholars have taken the view that it only cancels out the wudoo if a lot of this foul substance is emitted. This is the view that was reported on some of the Sahaabah and Taabi’een, and this is the same opinion that the author has preferred here, may Allaah have mercy on him. This is taking the view that is most cautious and more removed from differing. See al-Mughnee (1/247), the Majmoo’ Fataawaa of Shaikh Ibn Baaz, may Allaah have mercy on him (10/159) and the Fataawaa of the Permanent Committee for Verdicts (5/261).

Third: “Loss of consciousness (i.e. sleep/insanity)”: Wudoo is nullified by the loss of consciousness, whether due to insanity, drunkenness, fainting or deep sleep. As for the sleep in which one is drowsy and lightly dozes without him losing his sense of feeling, such as when one is sitting or standing and he dozes off, so his head bops back and forth, then he becomes conscious, this does not nullify the wudoo. Muslim reported in his Saheeh (376) from Anas (radyAllaahu ‘anhu) that: “The Companions of Allaah’s Messenger would sleep then pray without performing (new) wudoo.” The wording of this hadeeth as reported by Abu Dawood (200) states: “The Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would wait for the ‘Ishaa prayer to the point that their heads would bop around. Then they would pray without performing (new) wudoo.” This proves that the loss of consciousness does not nullify wudoo in itself, but rather that it is just the most likely scenario where one’s wudoo will be broken. What also proves this is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “The drawstring of the anus is the eyes. So whoever falls asleep must perform (a new) wudoo.” [Reported by Abu Dawood (203) from ‘Alee (radyAllaahu ‘anhu) and its chain of narration is sound. See Irwaa-ul-Ghaleel (113). An-Nawawee, Al-Mundhiree and Ibn as-Salaah have also been quoted as declaring it hasan (sound).]

Fourth: “Touching a woman with sexual desire”: The opinion preferred here by the author is just one of the three opinions that exist on this issue. The second view holds that touching a woman nullifies one’s wudoo absolutely without exception. The third view states that touching a woman does not break one’s wudoo in the absolute sense, regardless of whether it is done with sexual desire or not, so long as nothing is emitted (i.e. ejaculation) with desire. This (last) opinion is the most correct of all the opinions because of the lack of there being any authentic texts that indicate that this nullifies the wudoo. See the Fataawaa (10/132-138) of Shaikh Ibn Baaz, may Allaah have mercy on him.

Fifth: “Touching one’s private part with the hand, whether it is the frontal or rear (private part)”: This view that has been preferred here by the author is the view of the majority of the scholars, and it is the correct view. This is if the touch occurs without any barrier between the hand and the private part, regardless of whether one touches his own private part or the private part of someone else, or if the one being touched is young or old, dead or alive. This is based on the hadeeth narrated by Busrah bint Safwan (radyAllaahu ‘anhu) who reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever touches his penis must perform wudoo.” [Reported by At-Tirmidhee (82) and others and he said it was a “hasan saheeh hadeeth.” See Irwaa-ul-Ghaleel (116) and the Fataawaa of the Permanent Committee for Verdicts (5/263-266)]

Sixth: “Eating the meat of camels”: There are two opinions from the scholars concerning the wudoo of one who eats the meat of camels. The first is the view of the majority of the scholars, which is that one is not required to perform wudoo from eating their meat. The second view states that one is obligated to perform wudoo because of that regardless of whether the meat is raw or cooked. As for the milk that comes from camels and the juice (gravy) of their meat as well as the food that is cooked along with its meat, then these things do not nullify one’s wudoo. What proves that one is required to perform wudoo because of eating the meat of camels is the hadeeth of Jaabir bin Samurah (radyAllaahu ‘anhu) that a man once asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam): ‘Should I perform wudoo after eating the meat of sheep?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘If you wish, perform wudoo and if you wish do not perform wudoo.’The man then asked: ‘Should I perform wudoo after eating the meat of camels?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes, perform wudoo from the meat of camels.’ The man asked: ‘Can I pray in the sheep stables?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes.’ The man asked: ‘Can I pray in the camel resting areas?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘No.’ ” [Reported by Muslim (360)]

Then there is also the hadeeth of Al-Baraa bin ‘Aazib (radyAllaahu ‘anhu) in which he said: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was asked about performing wudoo after eating the meat of camels, so he replied: ‘Perform wudoo from that.’ And he was asked about the meat of sheep, so he replied: ‘Do not perform wudoo from that.’ Then he was asked about praying in the resting area of the camels, so he replied: ‘Do not pray in the resting areas of the camels for indeed these places are from the devils.’ Then he was asked about praying in the sheep stables, so he replied: ‘Pray in them for indeed these areas are a blessing.’” [Reported by Abu Dawood (184) and others with an authentic chain of narration]

The fundamental principle with regard to a command (from the Prophet) is that that matter becomes an obligation. And the fundamental principle with regard to the mention of wudoo here is that it refers to the Islamic definition of wudoo. So this command is not to be interpreted as a recommendation nor is the wudoo here to be interpreted according to its linguistic meaning, which is washing the hands and rinsing. This is due to the lack of there being something that turns away this fundamental principle. See Irwaa-ul-Ghaleel (118). In his explanation of Saheeh Muslim, An-Nawawee mentioned the difference of opinion of the scholars concerning having to retake wudoo from the meat of camels, saying: “Ahmad bin Hanbal and Ishaaq bin Raahwaih reported two hadeeths concerning this – i.e. performing wudoo from the meat of camels – the hadeeth of Jaabir and the hadeeth of Al-Baraa. This is the view with the strongest proofs even if the majority of the scholars disagree with it.” Also refer to Majmoo’ Fataawaa of Shaikh Ibn Baaz (10/156-158), may Allaah have mercy on him, and the Fataawaa of the Permanent Committee for Verdicts (5/273-277).

Seventh: “Bathing a deceased person”: The scholars have differed into two opinions on the ruling of whether one is required to perform wudoo as a result of washing a dead person’s body. The first opinion is that it is obligatory to perform wudoo after washing the body of a deceased person, while the second states that it is just recommended. Ibn Qudaamah mentioned these two opinions in al-Mughnee (1/256) and inclined towards the view that it is recommended. Abu Dawood (3161) reported from the hadeeth of Abu Hurairah in marfoo’ form: “Whoever washes a dead person, should perform ghusl. And whoever carries his body, should perform wudoo.” Al-Albaanee mentioned it in Irwaa-ul-Ghaleel (144) and in the book Ahkaam-ul-Janaa’iz (53), quoting Ibn Al-Qayyim, Ibn Al-Qattaan, Ibn Hazm, and Ibn Hajr Al-‘Asqalaanee as declaring it authentic. He (i.e. Al-Albaanee) also mentioned that it most likely indicates its recommendation not its obligation, due to an authentic hadeeth in that regard from Ibn ‘Abbaas as well as a narration from Ibn ‘Umar, may Allaah be pleased with them.

If while washing the body, a person touches the private part of the person he is washing without there being a cover between him and the private part, he then becomes obligated to perform the wudoo for having touched the private part, not because he washed the deceased body. Also see the Fataawaa of Shaikh Ibn Baaz (10/165), may Allaah have mercy on him.

Eighth: “Apostating from Islaam, may Allaah protect us from that”: What the author, may Allaah have mercy on him, mentioned here from one losing his wudoo due to apostasy, is what Ibn Qudaamah attributed to the madh-hab of Imaam Ahmad in al-Mughnee (1/238). Furthermore, he attributed the view that apostasy doesn’t nullify the wudoo to the other three Imaams. So if a person performs wudoo and then apostates from Islaam, then returns back to it before committing one of the things that would break his wudoo, except apostasy, then he remains in his state of wudoo, according to the second opinion. So he is not required to repeat the wudoo. However, according to the first view, he is required to repeat the wudoo. But as for the opinion mentioned by the author, then it is the most cautious one and the farthest removed from differing, based on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “Leave that which makes you doubt for that which doesn’t make you doubt.”

Published: July 6,2005 | Modified: July 6, 2005

Concerning Zakaat and Its Benefits : Shaykh ibn Uthaimeen

by AbdurRahman.orgJanuary 29, 2014February 1, 2015

Author:Imaam Muhammad bin Saalih Al-‘Uthaimeen
Source:Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat [E-Book]
Produced By:Al-Ibaanah.com

Lesson Six: Concerning Zakaat and Its Benefits

Zakaat is one of the obligations of Islaam. It is also one of its (five) pillars, and the most important amongst them after the Testimonies of Faith and the Prayer. Proof for its obligation can be found in the Book of Allaah, the Sunnah of His Messenger and the unanimous consensus of the Muslims. So whoever rejects its obligation is a disbeliever who has apostated from Islaam, and he should be made to repent, and if not then he should be killed. And whoever is cheap with giving it or minimizes any portion that is due from it, then he is from the wrongdoers who are deserving of Allaah’s punishment.

Allaah says: “And let not those who hold back miserly from giving that which Allaah has bestowed on them from His Bounty think that it is good for them. Nay, it will be worse for them. The things that they held back from giving will be tied to their necks like a collar on the Day of Recompense. And to Allaah belongs the heritage of the heavens and the earth, and Allaah is well-Aware of all that you do.” [Surah Aali ‘Imraan: 180]

And in Saheeh Al-Bukhaaree, Abu Hurairah (radyAllaahu ‘anhu) reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Whoever Allaah has given money to and does not give his Zakaat for it, it will take the form of a shiny-headed male serpent with two black spots over its eyes, which will encircle him on the Day of Judgement and bite his cheeks saying: ‘I am your money, I am your wealth.’”

Allaah says: “And those who hoard up gold and silver and do not spend on them in the Way of Allaah (i.e. by giving Zakaat), give them the tidings of a painful punishment. This will be on the Day when those treasures (i.e. gold and silver) will be heated in the Fire of Hell and with it their foreheads, bodies and backs will be branded. (And it will be said to them): ‘This is the treasure that you hoarded for yourselves, so taste what you used to hoard.” [Surah At-Tawbah: 34]

And in Saheeh Muslim, Abu Hurairah (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “There is no one that possesses gold and silver and doesn’t give his due (Zakaat) on it except that on the Day of Judgement, it will be made into plates of fire, then dipped into the Fire of Hell and with it his body, forehead and back will be branded. Each time the plates grow cool, they will be reheated and brand him again. This will occur on a Day the length of fifty thousand years, until Allaah judges His servants.”

Zakaat has many religious, behavioral and communal benefits of which we will mention the following from them:

From its religious benefits are:

1. It is abiding by one of the pillars of Islaam, upon which rests an individual’s prosperity in this worldly life and the Hereafter.

2. It brings a servant close to his Lord and increases his Faith. This is the case with all of the acts of worship.

3. What comes as a result of doing it, such as great reward. Allaah says: “Allaah will wipe away (the reward) of usury and increase that of charity (i.e. Zakaat).” [Surah Al-Baqarah: 276]

And He says: “And that which you give as a gift (to others) in order that it may increase (your wealth by expecting something in return) from other people’s property, has no increase with Allaah. But that which you give in Zakaat sincerely for the sake of Allaah, those people shall have manifold increase.” [Surah Ar-Room: 39]

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever gives away charity the size of a date, which is earned lawfully, since Allaah only accepts the good lawful things, Allaah will indeed take it with His right Hand and cause it to grow for its owner, just as one of you raises up his colt, to the point that the charity will become like the size of a mountain.” [Reported by Al-Bukhaaree and Muslim]

4. Allaah wipes away the (minor) sins by way of it, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Giving charity wipes away sins just as water extinguishes fire.” The word charity (sadaqah) here refers to the Zakaat as well as the supererogatory form of charity.

From the benefits it has on a person’s character are:

1. It causes him to follow the way of the generous individuals possessing kindness and magnanimity.

2. Giving the Zakaat requires a person to characterize himself with the attributes of mercy and sympathy towards his destitute brothers, and Allaah shows mercy to those who have mercy on others.

3. What has been witnessed is that giving financial and physical support to Muslims causes the hearts to become open and the soul to be pleased. And it causes a person to become loved and respected according to the extent of support he gives to his fellow brothers.

4. Giving Zakaat cleanses one’s character from stinginess and miserliness, as Allaah says: “Take the charity (Zakaat) from their wealth in order to purify and cleanse them by way of it.” [Surah At-Tawbah: 103]

From its communal benefits is that:

1. Zakaat provides for the needs of the poor who are the majority of people in most countries.

2. Zakaat strengthens the Muslims and raises their status. This is why one of the areas Zakaat can be given in is Jihaad in the Cause of Allaah, as we will mention later, by the Will of Allaah.

3. It removes the grudges and ill feelings found in the hearts of the poor and destitute. This is since when the poor see the money the wealthy have and their not benefiting them with it, by giving them neither a little nor a lot, then it is likely that they will hold hatred and rancor for the wealthy as they did not enforce their rights or provide for their needs. But when the wealthy do give some of their money to them at the beginning of every year (i.e. after holding the wealth for a year’s time), these things terminate and there comes about love and harmony.

4. Giving Zakaat boosts one’s wealth and increases it’s blessedness, as is stated in the hadeeth from the Prophet (sallAllaahu ‘alayhi wa sallam) in which he said: “Charity does not detract from one’s wealth.” This means that even though charity (Zakaat) takes away from one’s wealth numerically, it indeed never takes away from its blessedness or its increasing in the future. Rather, Allaah will replace what he gave away and bless his wealth.

5. Zakaat is a means for spreading and distributing wealth (throughout the community). This is since if some wealth is given out, its range is broadened and many people benefit from it, contrary to when the wealth is just preserved amongst the rich, since the poor will not gain any part of it.

All of these benefits that come from giving Zakaat show clearly that Zakaat is something necessary and required in order to rectify the individual and the society. How perfect is Allaah, the All-Knowing and Most Wise!

Zakaat is required to be given on specific forms of wealth, which include:

1. Gold and silver, on the condition that they meet the nisaab (minimum requirement). With regard to gold, the nisaab is 11 3/7 Saudi pounds, and for silver it is 56 Saudi Riyals worth of silver or whatever equals that amount from other forms of paper currency. One is obligated to pay a quarter of a tenth Zakaat on the above (i.e. 2.5%). It makes no difference if the gold and silver come in the form of cash, coins or jewelry.

Furthermore, one must pay Zakaat on a woman’s gold and silver jewelry if it meets the nisaab, regardless of whether she wears that jewelry or lends it out. The reason for this is because the evidences that mandate that Zakaat be paid on gold and silver are general and not detailed. And it is also because there are specific ahaadeeth that indicate the obligation of giving Zakaat on jewelry, even if it is worn, such as what has been reported by ‘Abdullaah bin ‘Amr bin al-‘Aas (radyAllaahu ‘anhu) that:

“A woman once came to the Prophet (sallAllaahu ‘alayhi wa sallam) with her daughter who had two gold bangles on her hand. So the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Do you pay Zakaat on this?’ She said: ‘No.’ So he (sallAllaahu ‘alayhi wa sallam) said: ‘Would it please you if Allaah made you wear two bangles of fire instead?’ So she took them of and said: ‘They are for Allaah and His Messenger.’” [It is stated in Buloogh-ul-Maraam: “Reported by the Three[1] and its chain of narration is strong.”]

Another reason is because this is more cautious and the most cautious approach takes precedence.

2. Also from the wealth that one is obligated to pay Zakaat on is: Business merchandise, which includes everything that is prepared for business purposes, such as real estate property, automobiles, livestock, household goods and other types of wealth. It is obligatory to pay a quarter of a tenth (i.e. 2.5%) on these items.

After holding the item for one year, one must estimate how much it is worth and pay 2.5% (Zakaat) on it, regardless of whether it now costs more, less or the same amount as what he originally paid for it. As for the items he prepares for his personal use or which he leases, such as real estate property, automobiles, appliances and so on, then there is no Zakaat due on them based on the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “A Muslim is not obligated to pay Zakaat on his slave or his horse.”

However, Zakaat is due on things that are rented out, when their year time-limit is reached, as well as on gold and silver due to what was stated previously.

Footnotes:

[1] Translator’s Note: Meaning Abu Dawood, An-Nasaa’ee and At-Tirmidhee

Those Entitled to Receive Zakaah : Imaam Muhammad bin Saalih Al-‘Uthaimeen

by AbdurRahman.orgJanuary 29, 2014March 17, 2015

Author:Imaam Muhammad bin Saalih Al-‘Uthaimeen
Source:Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat [E-Book]
Produced By:Al-Ibaanah.com

Lesson Seven: Those who are entitled to receive the Zakaat

The people entitled to Zakaat are those places we can direct our Zakaat to. Allaah took charge of explaining for Himself what these places are, saying:

“The charity (Zakaat) is only for the poor, the needy, those employed to collect (the Zakaat), those whose hearts will be inclined (towards Islaam, by giving them Zakaat), for slaves, for those in debt, for (Jihaad in) the Cause of Allaah, and for the wayfarer (i.e. destitute traveler). It is an obligation imposed by Allaah, and Allaah is the All-Knower, the All-Wise.” [Surah At-Tawbah: 60]

1. The Poor (Fuqaraa): They are those who are not able to support themselves with sufficient means, except for very little, which is less than half (a year). So if a person cannot find that which will support himself and his family for at least half a year, he is considered poor (faqeer) and he should be given what will suffice him and his family for a year.

2. The Needy (Masaakeen): They are those who are able to support themselves with sufficient means for half of the year or more, but not enough for the entire year. So they should receive support that will complete the year for them. If a person does not have any cash on him, but yet has some other source of income, such as a profession, a salary or investment profits that will support him financially, he should not be given Zakaat. This is based on the Prophet’s statement: “There is no share in it (i.e. the Zakaat) for a wealthy person or for a strong able-bodied person who can earn a living.”

3. Those employed to collect the Zakaat: They are the ones put in charge by the ruler of a country to collect the Zakaat from those who owe it, distribute it to those who are entitled to it, guard the funds and all other types of duties involved with the supervision of Zakaat. So they should be given a portion of the Zakaat in accordance with the work they put in, even if they may already be wealthy.

4. Those whose hearts will be inclined: This refers to tribal and clan leaders, who do not have strong Faith. They should be given Zakaat so as to strengthen their Faith, which will make them callers to Islaam and good role models. But what if a person is weak in his Islaam, and he is not from the leaders who are followed and obeyed, but rather from the common folk, should he be given some Zakaat in order to strengthen his Faith?

Some scholars hold that it should be given to him since benefiting one’s religion is better than benefiting one’s body. Look at the example of a poor person. He is given Zakaat in order to nourish his body. So nourishing someone’s heart with Faith is greater and of more benefit. However some scholars hold that he should not be given the Zakaat since the benefit of strengthening his Faith is a personal benefit that is specific to him alone.

5. Slaves: What falls under this is buying slaves using Zakaat funds in order to free them, as well as assisting in the liberation of Muslim war captives.

6. Those in debt: They are the ones who owe debts. This is on the condition that they do not possess that which will enable them to remove their debts. So these people should be given enough (Zakaat) that will relieve them of their debt, whether it is a small or large amount, even if they may be wealthy due to their livelihood. So in the case where there is a man who has some income that is enough for the livelihood of himself and his family, but he has some debt that he cannot repay, he may be given sufficient Zakaat that will remove his debt from him. However, it is not permissible for a person who is owed money by a poor person to cancel that person’s debt, intending to give his share of Zakaat by that.

The scholars have differed regarding the case where the one in debt is someone’s father or son. Can he be given Zakaat in order to remove his debt? The correct opinion is that it is permissible. It is permissible for a person who owes Zakaat to go to the creditor (person owed the debt) and pay him back the loan of the indebted without the latter being aware of it. This is on the condition that the person owing Zakaat knows that the indebted one is unable to repay his debt.

7. In the Cause of Allaah: This refers to Jihaad in the Cause of Allaah. So those who fight in Jihaad should be given a portion of the Zakaat that will suffice them for their Jihaad and enable them to buy the necessary tools for Jihaad in the Cause of Allaah.

What also falls under “the Cause of Allaah” is religious knowledge. So a student of Islamic knowledge should be given that which will enable him to seek knowledge, such as books and so on. This is unless he already has money of his own that will enable him to achieve that.

8. The Wayfarer: This refers to a traveler that has been cut off from his journey. So he should be given enough Zakaat that will enable him to return to his homeland.

These are the people who are entitled to receive Zakaat, the ones whom Allaah has mentioned in His Book and informed us that this is an obligation that He mandated, which stems from His knowledge and wisdom. And Allaah is All-Knowing, All-Wise.

It is not permissible to direct the Zakaat to any other place, such as towards building masaajid or fixing roads. This is because Allaah has told us those who are entitled to receive the Zakaat for the purpose of limiting them to just those mentioned. So this limitation indicates that we are to negate all other potential recipients that due not fall under this limitation.

If we were to reflect on those individuals that we may give Zakaat to, we would come to realize that among them are those who are in need of the Zakaat for personal use as well as those who are in need of it for the Muslims generally. So by this, we can see the extent of wisdom behind the requirement of Zakaat. And we would come to know that the wisdom behind Zakaat is to build a complete and upright society, as best as possible. And that Islaam does not disregard money or the benefits that can be generated from wealth, nor does it leave greedy and stingy souls to go about freely an unchecked with their stinginess and vain desires. On the contrary, it is the greatest guiding force towards the good and betterment of nations. And all praise is due to Allaah, Lord of the universe.

The Regulations of Khul‘: Dissolution of Marriage : Shaykh Fawzan

by AbdurRahman.orgJanuary 29, 2014February 7, 2015

Author:Shaykh Saalih bin Fawzan bin ‘Abdullah al-Fawzan
Source:His Book Al-Mulakhas al-Fiqhee: vol. 2, pg. 381-385
Produced by:al-manhaj.com

Al-Khul‘ is the separation of a husband from his wife, while receiving a return (of monetary gain from her) and using specific statements (to bring about the dissolution of the marriage).

Al-Khul‘ (literally removal or shedding off) was termed with this (descriptive named) because the woman in essence seeks to remove herself from her husband as she would remove or shed off a garment since spouses are the garments of one another.

Allaah, the Most High says (what means): “It is made lawful for you to have sexual relations with your wives on the night of fasting. They are a Lîbaas (i.e. body cover) for you and you are a Libaas for them.” [Surah Al-Baqarah: 187]

It is commonly held that marriage is what binds the spouses together and cultivates a relationship built upon Ma‘roof (righteousness in all of its forms). Stemming from this relationship a family takes form and a new generation is produced.

Allaah the Most High says: “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” [Surah Ar-Room: 21]

When this (relationship) is not attained in the marriage – affection and repose is not achieved for one or both of the spouses’ and the situation is foreboding with little chance of reconcilement then the husband is ordered to release her in kindness.

Allaah the Most High says: “…either you retain her on reasonable terms or release her with kindness.” [Surah Al-Baqarah: 229]

“But if they separate (by divorce), Allaah will provide abundance for every one of them from His Bounty. And Allaah is Ever All Sufficient for His creatures’ need, All Wise.” [Surah An-Nisaa: 130]

But if the husband finds repose and comfort, but the wife does not find the same in him as a result of her disliking his traits, physical appearance, deficiency of religion or she fears that she would displease Allaah by not fulfilling his (husband’s) rights and needs; then in this case she may request a separation and dissolution from him while extending to him an offer of monetary gain so as to liberate herself from him.

Allaah the Most High says: “…except when both parties fear that they would be unable to keep the limits ordained by Allaah (i.e. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her (to achieve Al-Khul’).” [Surah Al-Baqarah: 229]

This means:

That if the husband or the wife know that they will not fulfill the ordainments of Allaah towards each other if they remain in union, leading to the transgression of the husband on the woman, causing her to disobey him (refuse his cohabitation), then there should be no harm in the woman liberating herself from him by appeasing him financially (to gain discharge). There is also no harm in the husband accepting the remuneration and then letting her go.

The Ruling of al-Khul‘:

The woman can free herself from her husband completely in a just process that is beneficial to both parities. The husband is to cooperate with her in this regard. If he loves her then it is preferred for her to remain with him and have Sabr and not seek to separate.

Khul‘ is Mubaah (permitted) when the proper reasons – alluded to in the previous verses are found. These reasons include both parties fearing that if they remain in union that they will not fulfill the ordainments of Allaah towards each other. (On the other hand) it is Makrooh (disliked) and in the opinion of some scholars it is Haraam (prohibited) to seek Khul‘ without due cause. To this effect, Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Any woman who asks her husband for a divorce (khul‘) without due cause, then the scent of Paradise is Haraam for her (i.e. she will not smell it).”

[Reported by the five except an-Nasaa’ee] [1]

Shaikh Taqee-ud-Deen (Ibn Taimiyyah) said: “The Khul‘ which is in accordance to the Sunnah is that the woman has an abhorrence to the man (her spouse). She ransoms herself from him in the same way a captive is ransomed.” [2]

If the husband hates her but retains her hoping that she will seek to ransom herself (in so doing producing a profit for himself) then he is Dhaalim (Oppressive and tyrannical). Any monetary gain he receives is thus Haraam and the Khul‘ is invalid (i.e. he is to divorce her and not do Khul‘). Allaah, the Most High says:

“O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them…” [Surah An-Nisaa: 19]

This means that no harm should be inflicted while living together so as to compel her to give back the dowry or not ask for a marital right that she is due by her husband unless it is a censure from the husband to a woman who has fornicated and he seeks to take back what he had graced her with. This instance is sanctioned by Allaah. Allaah says:

“O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse.” [Surah An-Nisaa: 19]

Ibn ‘Abbaas (raa) said explaining this verse:

“This verse pertains to a man who has a woman whom he hates to be in companionship with but he owes her payment of her dowry. So he harms her so that she will relinquish seeking the dowry from him so as to free herself from him. Allaah has prohibited this action when He said: ‘…unless they commit open illegal sexual intercourse.’ Zinaa (adultery) is what is implied. In this instance the husband can take back what he had given her as dowry. He is to compel her to relinquish all the dowry he gave to her and then grant her the Khul‘.”

The Evidence for the Permissibility of al-Khul‘:

The evidence for the permissibility of al-Khul’, when there is a valid cause for it, can be found in the Qur’aan and Sunnah and the Ijmaa‘ (consensus of the scholars):

As for the Qur’aan, we find evidence in the previously mentioned verse wherein Allaah says:
“…except when both parties fear that they would be unable to keep the limits ordained by Allaah (i.e. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her (to achieve Khul’).” [Surah Al-Baqarah: 229]

As for the Sunnah, then we find in the authentic narrations:
Narrated Ibn ‘Abbas (raa): The wife of Thaabit bin Qais came to the Prophet and said, “O Allaah’s Apostle! I do not blame Thaabit for defects in his character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him).” On that Allaah’s Apostle said (to her): “Will you give back the garden which your husband has given you (as Mahr)?” She said, “Yes.” Then the Prophet said to Thaabit, “O Thaabit! Accept your garden, and divorce her once.” [Al-Bukharee] [3]

As for Ijmaa’, then we note that Ibn ‘Abdul-Barr (rahimahullaah) stated: “We do not know of anyone who disagreed (on the validity of Khul‘) except al-Muznee – he is the only one who has stated that the verse [Al-Baqarah: 229] was abrogated by: ‘But if you intend to replace a wife by another and you have given one of them a Qintar (of gold i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?’ [Surah An-Nisaa: 20]”

The following Shuroot (prerequisites) must exist to ensure the validity of al-Khul‘:

1. A valid (legally acceptable) remuneration must be extended

2. The remuneration must be to the spouse who can (is the one to) agree to the separation

3. The husband is not allowed to treat the woman harshly – except where deemed proper – so as to force her to pay him

4. The separation is to be stated with the expressed articulation of Khul‘. To use the statement of Talaaq or that which is known to be a statement of Talaaq with the intention of Talaaq is to be counted as Talaaq (and not a khul‘), which eliminates the man’s power to reclaim her as his wife. He may remarry her with a new ‘Aqd (marital contract and Dowry) even if she has not taken a husband other than him as long as he has not pronounced Talaaq thrice upon her

5. If the man pronounces the separation with the statement as that of Khul‘ or Faskh (dissolution) or ransom (yourself from me) – and does not intend divorce then it is a dissolution of marriage that is not incorporated in the Talaaq count. This is reported from Ibn ‘Abbaas. His proof was from the following verses.

Allaah the Most High says: “The divorce is twice…” [Surah Al-Baqarah: 229]

Then later on Allaah said: “And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” [Surah Al-Baqarah: 230]

So notice Allaah mentioned two divorce pronouncements, then mentioned the Khul‘ then mentioned another divorce pronouncement. Therefore we assess that Khul‘ does not count as a Talaaq pronouncement or else the count would be four (exceeding the limit of three).

Footnotes:

[1] Reported from Thawbaan by Abu Dawood (2226), at-Tirmidhee (1190) and Ibn Maajah (2055).

[2] Majmoo‘ al-Fataawaa (32/282)

[3] Reported by Al-Bukhaaree from Ibn ‘Abbaas [(Arab) vol. 9, pg. 389, no. 5273 and ( Eng. ) vol. 7, no. 197]

Is Khul’ considered a Divorce Pronouncement? : Ibn Taimiyyah

by AbdurRahman.orgJanuary 29, 2014February 7, 2015

Author:Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah)
Source:Majmoo’ al-Fataawaa (vol. 32, pg. 289 – 290, 292)
Produced by: al-manhaj.com[Begin Quote from Page 289]

He (rahimahullaah) was asked about al-Khul‘:

“Is Khul‘ considered divorce and is it counted as one of the three divorce pronouncements? Is it (Khul‘) still considered valid without intending divorce and saying the word Talaaq (or its equal)?”

He (rahimahullaah) answered:

This issue has been an issue of great dispute between the Salaf (predecessors) and the Khalaf (contemporaries). The famous opinion in the Madh-hab of Al-Imaam Ahmad and his companions is that it (khul‘) is a permanent separation and complete dissolution of the marriage that is not to be incorporated as being from the three Talaaq pronouncements. Therefore if the man was to perform Khul‘ ten times (to the same woman, remarrying her after each Khul‘) then this is allowed for him as long as he remarries her with a new wedding contract (and its requisites – Dowry, etc.) even if she has not wed another man other than him (between each consecutive remarriage).

This is also one of the reported statements of Ash-Shafi‘ee. This has also been chosen and sponsored by a large majority of the Sahaabah. Another group of Sahaabah sponsored it but did not choose it.

This is the position of the Jumhoor (overwhelming Majority) of the Fuqahaa of Hadeeth – Ishaaq bin Rahawiyah, Abu Thawr, Dawoud, Ibnul Mundhir, and Ibn Khuzaymah. It is also authentically established as a statement of Ibn ‘Abbaas (radyAllaahu ‘anhu) and his companions – Tawoos and ‘Ikrimah.

The second opinion (claims) that it (khul‘) is to be counted as one of the three divorce pronouncements. It is (also) reported as the statement from many amongst the Salaf. It is the opinion of Abu Haneefah, Maalik and one of the opinions of Ash-Shafi‘ee. Some claim it was his most recent verdict. It is also reported as one of the statements of Ahmad.

They report narrations from ‘Umar, ‘Uthmaan, ‘Alee and Ibn Mas‘ood (to support their position).

But we find that Imaam Ahmad and numerous others from the Imaams of Knowledge of Hadeeth (Scholars of Hadeeth) – Ibnul Mundhir, Ibn Khuzaymah, al-Bayhaqee and others – have declared (with evidence) that the narrations attributed to them (‘Umar, ‘Uthmaan, ‘Alee and Ibn Mas‘ood) are da‘eef (Weak and unsubstantiated).

The only authenticated narration is that which is reported from Ibn ‘Abbaas (radyAllaahu ‘anhu) that Kkul‘ is Fas-kh or dissolution and not Talaaq.

Ash-Shafi‘ee himself stated we do not know the condition of the reporter of the narration of ‘Uthmaan – whether he is Thiqah (trusted) or other than Thiqah?

Therefore we establish that they (the holders of the second opinion) did not authenticate the narrations attributed to the Sahaabah. On the other hand they admitted that they did not know the authenticity of the narrations. Further, we know that no one from the scholars authenticated those narrations attributed to the Sahaabah stating that Khul‘ was to be counted (and dealt with) as an irrevocable Talaaq that is counted as one of the three pronouncements.

Furthermore, we report the Saheeh narration that ‘Uthmaan ordered a woman in the state of Khul‘ to wait only one menstrual cycle (before remarrying) to have Istibraa’ (prove that she is not pregnant from the previous husband). He stated to her: “You do not have ‘Iddah or waiting period (other than Istibraa’).” This proves that he deemed khul‘ a complete separation that was not divorce, since (the regulations of) Talaaq for the woman who has been entered upon (cohabited with her partner) that she must wait three Quroo’ (menstrual cycles) as is explicitly stated in the Qur’aan and the consensus of the Muslims (scholars). This of course is dissimilar to the state of Khul‘. In the authentic Sunnah and Athaar (narrations) of the Sahaabah, we see that the waiting period is Istibraa’. That is the opinion of Ishaaq, Ibnul Mundhir and others. It is also one of the two reported statements of Ahmad.

Ibn ‘Abbaas also permitted the return of a woman who had been divorced twice and was separated finally with a khul‘ to return to her husband without marrying another man before returning to him.

Ibraheem bin Sa‘d bin Abee Waqaas asked Ibn ‘Abbaas about this issue when he was appointed by Az-Zubair as the custodian of Yemen . He said to Ibn ‘Abbaas (radyAllaahu ‘anhu) that the majority of Talaaq in Yemen was that of Fidaa’ – woman ransoming herself or Khul‘. Ibn ‘Abbaas (radyAllaahu ‘anhu) responded: “To pay to dissolve the marriage is not Talaaq. People have erred in labeling it.” Ibn ‘Abbaas then recited:

“The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allaah (i.e. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Khul’ (divorce). These are the limits ordained by Allaah, so do not transgress them. And whoever transgresses the limits ordained by Allaah, then such are the wrongdoers. And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” [Surah Al-Baqarah: 229-230]

Ibn ‘Abbaas then said: “Allaah mentions after (sanctioning) al-Fidyah or Khul‘ after two pronouncements of divorce that if “he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” This incorporates al-Fidyah specifically and other than it in general. If Fidyah (Khul‘) were counted as Talaaq then the count would have been four.

This is also the famous statement reported from Ahmad and from the companions of Ibn ‘Abbaas..

[End quote from page 290]

[Begin Quote from Page 292]

Those from amongst the Fuqahaa who followed what was (erroneously) attributed to the Sahaabah that Khul‘ is to be counted as an irrevocable Talaaq were under the impression that they were authentic narrations. They did not posses the ability (resources) to be critical of these particular Athaar and distinguish the Saheeh from the Da‘eef. Only Imaam Ahmad (at that time) and his peers from like caliber scholars possessed the resources to weed out those narrations. Therefore those who reported the statements of the Sahaabah who differed with Ibn ‘Abbaas and his companions from the Sahaabah did not know that there was nothing authentically reported to dispute his authentically reported narrations. [1]

[End Quote from Page 292]