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Concerning the Dancing of Women – Shaykh Al-Albaanee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

Question: We know that a woman’s dancing in front of her husband, and likewise her dancing with women, which is swaying, and the dabkah [1] of men are forbidden, but what is the proof for that? Please provide us with some insight on this, may Allaah reward you.

Answer: This question consists of three parts:

First: A woman dancing in front of her husband
Second: Her dancing in front of other women
Third: The dabkah performed by men

As for the first part, which is a woman’s dancing in front of her husband. If her dancing is natural and not professional – meaning that she learned how to dance, as is the fashion of this time – even if she stirs the desires of the man, then there is no text that can be found that forbids this. But this is on the condition that it occurs between her and her husband only. As for the case where she has learned to dance and she applies the principles of modern-day dancing, then this is not permissible. This is because I believe that if she will do that in front of her husband, then she will surely also do it in front of other men besides her husband.

As for her dancing in front of other women, then I also say that if her objective in dancing is to dance this modern style of dancing, then it is clear that it is not permissible. And if it is said: “What is the proof for what you have stated?” I say:

Moderation in matters is very rare; there is either excessiveness or there is negligence. This is especially the case with people who have lived a long period of time in deviation of a specific nature. Then when it becomes clarified to them that this matter was a deviation and that the Religion rejects it, they turn away from it and introduce in place of that, a severe reaction.

This is what has befallen us in this present time with regard to the issue of demanding the proof in place of the liberation from blind following. The Muslims, both special and common people, have lived long generations not knowing anything but the madh-hab of so and so and the madh-hab of so and so – four madh-habs, the madh-habs of Ahl-us-Sunnah wal-Jamaa’ah. And this is not to mention the other madh-habs, those that have deviated from the Sunnah and the Jamaa’ah. As for relying on what Allaah and his Messenger, sallAllaahu ‘alayhi wa sallam, said for support, then this was only found in the generations that have received testimony of their excellence. Then that affair came to an end for a point in time until there came the time of Ibn Taimiyyah and those of his students who were devoted to him. So they informed the Muslims of the obligation of returning back to what the first Salaf (predecessors) were upon, such as relying on the Qur’aan and the Sunnah for support.

There is no doubt that the Call of Ibn Taimiyyah and his students had a positive effect. However, its scope was very weak during his time and intellectual impassiveness (i.e. not reflecting on proofs) took over and became dominant amongst the special classes of people, not to mention the common ones.

Then there followed succeeding generations in which this re-awakening that Shaikh-ul-Islaam Ibn Taimiyyah ignited died out. And the Muslims turned back to their indifference of comprehending and understanding (i.e. the evidences), until this present time and a brief period before it, for many scholars rose to take charge of the Da’wah’s revival, due to the need of returning to the Qur’aan and the Sunnah. They were preceded in some of that by Shaikh Muhammad Ibn ‘Abd-il-Wahhaab, for in reality, he called to the following of the Qur’aan and the Sunnah. But looking at the areas in which the Arabs of Najd during Shaikh Muhammad’s land used to live in, and considering the paganism that took place in their lands, his greatest effort was in showing strong concern for Tawheed.

And as is very natural, in my opinion, such that mankind’s ability is limited, he was not able to wage his war on every front, as they say. So because of this, all of his efforts were geared towards spreading the call of Tawheed and waging war against paganism and idolatry. And he received all the success in that and his splendid Call was spread all over the Islaamic world afterwards. And this was even though, unfortunately, there occurred fighting between him and his opponents. But this is the Sunnah (Way) of Allaah with regard to His creation. And you will not find any change in the Sunnah (Way) of Allaah.

However, in current times, the scholars have renewed their call to the Book and the Sunnah and thus many of the common and special people in the Arab lands have re-awakened. As for the non-Arab lands, then unfortunately they are still in a state of sleep.

These Arab lands have been tested by a reversal, which is what I have indicated previously, such that some of them do not stop at the middle point of moderation. Instead they know of one thing and are ignorant of another thing. So you will see the common man who doesn’t understand anything, when he asks the scholar on any subject “What is its ruling?”, regardless of whether the answer is a denial and a negation, he begins with his demand: “What is the proof?”

And sometimes that scholar is not able to establish the proof, especially if the proof is deduced and adopted through thorough research, and it is not stated in a specific text in the Qur’aan and the Sunnah. So in issues of this nature, it is not proper for the questioner to go deep and say: “What is the proof?” And it is required that the questioner know himself. Is he from the people that understand evidences or not? Does he have any share in knowledge of the general (‘aam) and the specific (khaas), the unrestricted (mutlaq) and the restricted (muqayyad), the abrogating (naasikh) and the abrogated (mansookh). So if the person does not understand any of these things, then does he get any benefit from saying: “What is the proof”?! For what?! – For the ruling on a woman dancing in front of her husband or her dancing in front of her Muslim sister, whether it is either permissible or forbidden! And the dabkah of men! He wants the proof for that! But in reality, there is no textual proof from the Messenger, sallAllaahu ‘alayhi wa sallam, on that matter that exists for us. There is only investigation, deduction and the acquisition of understanding for it.

Due to this, we say at certain times: Not every issue has an explicit proof that can be presented in detail, which every Muslim can understand, whether he is a common unlettered person or a student of knowledge. But this is not for all the issues. This is why Allaah, the Most High, says: “Ask the people of knowledge if you don’t know.”

From the extremism that we indicated previously – and due to it, the most ignorant of people has begun to decline the proof – is that many of those who attribute themselves to the Book and the Sunnah. They believe that the scholar, when he is asked on an issue, it is obligatory upon him to link “Allaah said and His Messenger sallAllaahu ‘alayhi wa sallam said” with his answer.

I say that this is not an obligation, and that it is from the benefits of belonging to the methodology of the Salaf As-Saalih (righteous predecessors). And furthermore, their biographies and their fataawaa (religious verdicts) is a proof in action for what I have stated. So based on this, mentioning the proof is obligatory when the situation necessitates it, however it is not an obligation on him every time he is asked a question to say: “Allaah says such and such” or “The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said such and such.” And this is especially if the issues are from the detailed and intricate issues of Fiqh in which there are differences of opinion.

Furthermore, the saying of Allaah:

“Ask the people of knowledge if you don’t know” is first of all in the unrestricted sense, so all you have to do is ask someone whom you feel is from the people of knowledge. And when you hear the answer from him, then it is upon you to follow it, unless you have a doubt about it due to what you heard from another scholar. There is no harm in you mentioning that to him. So at that point, the scholar must make an effort, with the knowledge he has, to remove this doubt presented by the questioner.

In summary: A woman dancing in front of her husband, along with the condition mentioned previously, is permissible. As for her dancing in front of other women, then it has two forms also, as we have stated before. With regard to a woman dancing in front of her husband, then if her dancing is not joined with professionalism, but rather it is just a moving and waving of hands. And there is no shaking of ones hips or those sorts of things that stir the desires, then there is also no problem with this dancing. If it is correct to call it dancing!

But if any of those (evil) things mentioned above are found in it, then refraining from it is the original principle. As for the dabkah of men, then if it is in imitation of the dances, which we see are normally joined with singing, not to mention that there are words mentioned in it that are not from the Religion, then this is lahw (vain pastime) and it is not encouraged. Rather, it is encouraged to stay away from it, as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Every lahw (vain pastime) the Son of Adam engages in is falsehood, except his playing with his wife, his playing with his horse, archery and learning to swim.” So due to this hadeeth, we hold the opinion that it is falsehood.

So if this is the condition of the pure vain pastime in that we are encouraged to refrain from it and that is not from the truthful matters, then we say that it allowable, so long as is not accompanied with something that opposes the Religion. However, it is an allowance that must be weighed by the hadeeth that I have mentioned previously.

But in my opinion, and Allaah knows best for I have not witnessed any of these dabkahs, it is not possible for it to be free from any opposition to the Religion. And this is because, for example, we have heard the dabkah at times, and it is not just it alone. Rather, we hear along with it, music, the mu’adhdhin calling the Adhaan and the Imaam reciting the Qur’aan out loud. And they do not care about anything else but instead they are busy with their vain pastime. Therefore, the dabkah is from the vain pastimes that must be weighed and determined. And we do not say that it is Haraam (forbidden) unless it is combined with something that goes against the Religion from one of the aspects, for then it would turn without a doubt into something Haraam (forbidden).

Footnotes:

[1] Translator’s note: A dabkah in Arabic is a dance in which people form a line by holding each other’s arms. The question is with regard to this dance being performed by a group of men.

Published: January 17, 2005 | Modified: January 17, 2005

The Conditions for the Proper Hijaab – Shaykh Zayd Al-Madkhalee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
SOURCE: His treatise “Wujoob Sitr-il-Wajhi wal-Kafayn”
PRODUCED BY: Al-Ibaanah.com

Second: An explanation of the conditions required for the Hijaab to fulfill its religious objective. Below is a list of the Hijaab’s necessary conditions:

1. The Hijaab must cover a woman’s entire body, based on Allaah’s statement: “O Prophet! Tell your wives and your daughters and the believing women to cast their jalaabeeb over themselves (i.e. their bodies).” [33:59] You have already come to know from what we have written previously that the jilbaab is a long garment that is ample enough to cover the entire body and that the meaning of the word idnaa (to cast) is “to lower” and “to let down” as was stated previously.

2. The garment must be thick, not thin and transparent. This is since the objective of the Hijaab, which is to veil a woman’s entire body and her hidden and apparent adornment, cannot be achieved with a thin garment. Therefore, that which a great amount of covered women wear today, which they call the ‘abaa’ah (cloak) or the malaa’ah (mantle), but which are transparent and describe the skin, such that the onlooker can see what lies beneath the garment, is not considered a legitimate Hijaab since it only brings about an increase in her ability to entice (men) with her attractive and alluring features. And yet they only wear it so that it could be said: “They are wearing Hijaab.” So we seek Allaah’s refuge from deception, the harm of which only falls on those who love and are infatuated with it.

3. The Hijaab must not be a source of decoration in itself, such as by it being colorful and flashy, causing eyes to turn towards it and hearts to be diseased (with temptation). We explained previously the meaning of Allaah’s saying: “And (tell the believing women) not to display their zeenah (adornment) except for that which is apparent from it.” [24:31] So since it is this way, then every Hijaab that does not prevent the display of one’s adornment in front of male-strangers, is not a valid Hijaab.

4. It must be ample and loose, since a tight garment outlines the body and reveals it in front of male strangers. So it goes against the objective that is sought after from the obligation of Hijaab. Furthermore, from the various types of tight clothes is that which is called pants, since it does not properly cover what it goes over. On top of that, it describes and outlines the body, as well as resembling the dress of men, and the Prophet (sallAllaahu ‘alayhi wa sallam) cursed: “The man who wears a woman’s garment and the woman who wears a man’s garment.” [Reported by Abu Dawood and An-Nasaa’ee]

5. It is also required for the Hijaab not to be perfumed, since fragrances cause men’s desires to be incited and for them to be tempted, against their wills. So a woman who does this carries the sin of her action as well as the sin of those who respond to her active call to this type of fornication. It is reported in a hadeeth collected by the Sunan compilers and others that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed, when a woman perfumes herself and then passes by a gathering, she is such and such” – meaning a fornicator. And in another narration, he (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a woman perfumes herself and then passes by a group of people such that they can smell her scent, she is a fornicator.”

These, O Muslim brothers and sisters, are the conditions required for the Hijaab to achieve its intended objective. So we must fear Allaah and be dutiful to Him by obeying what He has commanded and abstaining from what He has forbidden, and by following His Messenger (sallAllaahu ‘alayhi wa sallam), for indeed this brings success in both this life and the next.

Rulings derived from the Evidences on Hijaab – Shaikh Zayd Al-Madkhalee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
SOURCE: His treatise “Wujoob Sitr-il-Wajhi wal-Kafayn”
PRODUCED BY: Al-Ibaanah.com

First: A clarification of the rulings that can be derived from the evidences on Hijaab, and they are as follows:

1. The obligation of the legislated Hijaab is definite and binding on all of the believing women, there being no room for lenience or negotiation with regard to abolishing it or belittling its status and its significance.

2. A clarification that the Prophet’s chaste wives and noble daughters serve as the best examples and most outstanding role models for all Muslim women when it comes to implementing the issue of Hijaab.

3. The prescribed Hijaab is that which covers a woman’s adornment, garments and all of her body, which includes the face and the hands.

4. The obligation of wearing the Hijaab on the Muslim woman consists of honoring her status, raising her rank, and protecting her dignity and personality. In fact it protects the whole society from the avenues of mischief and corruption appearing in it and the spreading of vile acts amongst its people and inhabitants.

5. A severe warning to the Muslim woman against her wearing that which will make the eyes of men look towards her or which will make their hearts incline to her or which will incite the causes of mischief. Such enticements include wearing perfumes and cosmetics. However she is permitted to wear these when she is in the presence of her husband or her male guardians according to the limits of the noble Religion.

6. There is nothing wrong with children, young boys and whoever else falls under their ruling, to enter into a woman’s presence due to the lack of there occurring any fitnah or danger from them, as is apparent from the Qur’aan.

7. The obligation of repenting to Allaah in general and to seek forgiveness for falling short of abiding by the Hijaab in particular, hoping for Allaah’s Contentment and Mercy, and desiring to attain success in both this world and the next life, acting on Allaah’s statement:

“And turn in repentance to Allaah, all of you, O believers, in order that you may be successful.” [Surah An-Noor: 31]

How do we Fulfill the Rights of our own Flesh and Blood? – Shaykh Muhammad Baazmool

by AbdurRahman.orgSeptember 29, 2014August 10, 2017

AUTHOR: Shaikh Muhammad ‘Umar Baazmool
SOURCE: Fildhaat-ul-Akbaad (pg. 18-25)
PRODUCED BY: Al-Ibaanah.com

This is an excerpt from an upcoming e-book entitled “Your Flesh and Blood – The Rights of Children” by Shaikh Muhammad ‘Umar Baazmool, may Allaah facilitate it.

Chapter Five:
How do we Fulfill the Rights of our Flesh and Blood?

I will mention here some examples of this:

1. Choosing a good name for him:

The proof for this is the fact that it is authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) that he would change vile names and that he would encourage (his followers) to choose good names (for themselves and their children).

Ibn ‘Umar (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Indeed the most beloved of your names to Allaah are: ‘Abdullaah and ‘Abdur-Rahmaan.” [1]

‘Aqeel bin Shabeeb reported from Abu Wahab Al-Jushamee – one of the Companions – that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Name yourselves with the names of the prophets. And the most beloved of names to Allaah are: ‘Abdullaah and ‘Abdur-Rahmaan while the most truthful of them are: Al-Haarith and Hammaam. And the vilest of them are Harb and Murrah.” [2]

2. Holding an ‘Aqeeqah for him:

On the authority of Muhammad bin Sireen: Salmaan bin ‘Aamir Ad-Dabbee narrated to us, saying: I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: “The ‘Aqeeqah is to be offered for the (newborn) boy. So spill blood on his behalf (i.e. offer a sacrifice) and remove the harm from him.” [3]

3. Breastfeeding him:

This is one of the initial rights that a child gets after birth. The noble Qur’aan has affirmed it and defined the maximum time-frame for it, saying: “The mothers shall give suck to their children for two whole years (that is) for those (parents) who desire to complete the term of suckling.”[Surah Al-Baqarah: 233]

4. Paying his expenses:

Allaah says: “But the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear.” [Surah Al-Baqarah: 233]

And He says: “And kill not your children because of poverty. We provide sustenance for you and for them.” [Surah Al-An’aam: 151]

And He says: “And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing of them is a great sin.” [Surah Al-Israa: 31]

So if it were not for the fact that spending on them was an obligation, they would not have any fear of poverty. However, Allaah affirmed that and shows them that He is the One who provides for them and their offspring.

Az-Zuhree said: Abu Idrees ‘Aa’idhullaah bin ‘Abdillaah informed me that ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) – who was present at the Battle of Badr and who was one of the chiefs on the night of ‘Aqabah – reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said while a group of his Companions were around him: “Give me the pledge that you will not worship anything along with Allaah, that you will not steal, that you will not commit illegal intercourse, that you will not kill your children, that you will not bring forth a slander which you fabricate between your hands and legs (i.e. by making illegal children belong to their husbands), and that you are not disobedient with respect to (implanting) good. Whoever amongst you fulfills his pledge will be rewarded by Allaah. And whoever indulges in any of these sins and is then punished for it in this worldly life, the punishment will serve as expiation for him. And whoever indulges in any of these sins and then Allaah conceals it for him, the matter is with Allaah – if He wishes, He will pardon him and if He wishes, He will punish him.” ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) said: “So we gave him the pledge of allegiance upon these conditions.” [4]

We also mentioned previously the report in which the Prophet (sallAllaahu ‘alayhi wa sallam) said:“It is sufficient sin for a man that he neglects those whom he supports.” [5]

Hishaam narrated: My father reported to me from ‘Aa’ishah that Hind bint ‘Utbah said: “O Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), Abu Sufyaan is a very miserly man and he doesn’t give me what suffices myself and my child, except for what I take from him without him knowing!” He (sallAllaahu ‘alayhi wa sallam) said: “Take what suffices you and your child in goodness.” [6]

Anas bin Maalik (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Whoever supports two girls until they reach the age of puberty will come on the Day of Judgement – him and I.” And he (sallAllaahu ‘alayhi wa sallam) interlaced his fingers. [7]

5. Being fair when giving out gifts:

‘Aamir narrated: I heard An-Nu’maan bin Basheer say while he was on the mimbar: “My father once gave me a gift but ‘Amra bint Rawaahah (i.e. my mother) said she would not agree to it unless he made Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) a witness to it. So my father went to Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and said: ‘I have given a gift to my son from ‘Amra bint Rawaahah, but she ordered me to make you witness it O Messenger of Allaah.’ He (sallAllaahu ‘alayhi wa sallam) asked him: ‘Did you give the rest of your children a similar gift?’He said: ‘No.’ So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Then fear Allaah and be fair towards all of your children.’ So my father went back and took back his gift.” [8]

6. Commanding them to pray and being patient with them upon that:

This is based on Allaah’s statement: “And enjoin prayer on your family and be patient in offering it. We do not ask you for any provision, (rather) We provide for you, and the good end is for those with Taqwaa.” [Surah TaHa: 132]

‘Amr bin Shu’aib reported from his father who reported from his grandfather that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Order your children to pray when they are seven years old and beat them to it (if they refuse) when they are ten. And separate them in their beds.” [9]

7. Beware of supplicating against them:

‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) reported from Jaabir bin ‘Abdillaah (radyAllaahu ‘anhu) that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Do not supplicate against your own selves. Do not supplicate against your children. And do not supplicate against your wealth. Do not correspond with Allaah on an hour in which He is asked something and thus grants it.” [10]

8. The Order to Restrain Children during the Hours in which the Jinn spread out:

Jaabir (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “When night falls, restrain your children, for indeed the devils spread out at that time. So when an hour has passed from the evening, you may then release them. And close your door and mention Allaah’s Name. Turn off your light and mention Allaah’s Name. Cover your containers and mention Allaah’s Name – even if you put something across it.” [11]

9. Inciting them to keep good company and warning them about bad companions:

Abu Moosaa (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The example of a righteous companion and an evil companion is like that of a seller of musk and a blacksmith. From the first, you would either buy musk or enjoy its good smell while a blacksmith would either burn your home or your clothes or you would experience a foul smell from him.” [12]

10. Being merciful and compassionate towards them:

‘Urwah bin Az-Zubair reported from ‘Aa’ishah (radyAllaahu ‘anhaa), the wife of the Prophet (sallAllaahu ‘alayhi wa sallam), who narrated to him, saying: “A woman with two children came to me to beg but nothing could be found in my possession except one date, so I gave it to her. The woman took it and divided it between her two daughters. She then got up and left. When the Prophet (sallAllaahu ‘alayhi wa sallam) came in, I told him what had happened. So he said: ‘Whoever is put in charge of some affair of these daughters and is good to them, they will act as a shield for him from the Fire.’” [13]

Az-Zuhree reported: Abu Salamah bin ‘Abdir-Rahmaan narrated to us that Abu Hurairah (radyAllaahu ‘anhu) said: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) once kissed Al-Hasan bin ‘Alee while Al-Aqra’ bin Haabis At-Tameemee was sitting next to him, so Al-Aqra’ said: ‘I have ten children and I have not kissed any of them.’ The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) cast a look on him and said: ‘Whoever is not merciful (to others) will not be treated mercifully.’” [14]

‘Aa’ishah, may Allaah be pleased with her, reported that once a Bedouin man came to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “You people kiss children but we don’t kiss them.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I cannot put mercy in your heart after Allaah has taken it away from it.” [15]

Abu Sulaymaan Maalik bin Al-Huwairith reported: “We came to the Prophet (sallAllaahu ‘alayhi wa sallam) when we were young men around the same age and stayed with him for twenty nights. He (sallAllaahu ‘alayhi wa sallam) then thought that we missed our families so he asked us whom we left behind to look after them, and we told him. He was compassionate and merciful and said to us: ‘Go back to your families and teach them and command them (with good). And pray as you have seen me praying. And when the time for prayer comes in, one of you should make the Adhaan for all of you, and the eldest amongst you should lead the prayer.’” [16]

11. Serving as good role-models for them:

A child’s guardians should behave in accordance with their responsibility due to the generality of the afore-mentioned hadeeth: ‘All of you are shepherds and each one of you is responsible over his flock.’”

12. Teaching them the aspects of the Religion that they are required to learn:

Anas bin Maalik (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Seeking knowledge is obligatory upon every Muslim.” [17]

This goes along with a warning against children traveling abroad even for educational purposes until they first fortify themselves with religious knowledge and a righteous wife.

Footnotes:

[1] Reported by Muslim in his Saheeh: Book of Manners (no. 2132)
[2] Reported by Ahmad in al-Musnad (31/377, no. 19032), Abu Dawood in his Sunan: Book of Manners (no. 4950) and An-Nasaa’ee in his Sunan: Book of Horses (no. 3565); The chain of this narration revolves around ‘Aqeel bin Shabeeb who is unknown. No one reported on his authority except for one narrator. Ibn Hibbaan mentioned him amongst the reliable narrators. Those who have checked the Musnad have declared its chain of narration weak because of this.
[3] Reported by Al-Bukhaaree in his Saheeh: Book of ‘Aqeeqah (no. 5471)
[4] Reported by Al-Bukhaaree in his Saheeh: Book of Faith (no. 18) and Muslim in his Saheeh: Book of Punishments (no. 1709)
[5] Its references were mentioned previously. Its source is found in Saheeh Muslim but the wording here is from Abu Dawood who reported it with a good chain.
[6] Reported by Al-Bukhaaree in his Saheeh: Book of Provision (no. 5364) and Muslim in his Saheeh: Book of Judgements (no. 1714)
[7] Reported by Muslim in his Saheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2631)
[8] Reported by Al-Bukhaaree in his Saheeh: Book of Gifts, their Virtue and the Encouragement to Give them (no. 2587) and Muslim in his Saheeh: Book of Gifts (no. 1623)
[9] Reported by Ahmad in al-Musnad (2/180) and Abu Dawood in his Sunan: Book of Prayer (no. 495)
[10] Reported by Muslim in his Saheeh: Book of Abstinence and Heart-Softening Narrations (no. 3014)
[11] Reported by Al-Bukhaaree in his Saheeh: Book of the Beginning of Creation (no. 3280) and Muslim in his Saheeh: Book of Drinks (no. 2012)
[12] Reported by Al-Bukhaaree in his Saheeh: Book of Business Transactions (no. 2101) and Muslim in his Saheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2628)
[13] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5994) and Muslim in hisSaheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2639)
[14] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5997) and Muslim in hisSaheeh: Book of Virtues (no. 2318)
[15] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5998) and Muslim in hisSaheeh: Book of Virtues (no. 2317)
[16] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 6008)
[17] Reported by Ibn Maajah in the introduction to his Sunan: Book of the Virtue of the Scholars (no. 224)

Published on: May 31, 2007

[The above article has been extracted from Al-Ibaanah e-Book :
Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool ]

Children Praying in the Masjid – Shaikh Muhammad Amaan Al-Jaamee

by AbdurRahman.orgSeptember 29, 2014February 10, 2015

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee
SOURCE: Sharh Shuroot as-Salaat (pg. 7)
PRODUCED BY: Al-Ibaanah.com

A child that is below the age of seven does not yet comprehend. This is why we were commanded to order our children to pray when they turn seven since before this age they do not possess the adequate level of comprehension. So the point at which he begins to comprehend things is the age of seven. After reaching this age, a child must be ordered to pray. This is based on the statement of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam): “Order your children to pray at seven (years of age), and beat them to it (if they fail to comply) at ten. And separate them in their beds.”These are Islamic etiquettes that we are required to follow, and included amongst them is: Commanding the children to pray at the age of seven.

Ordering them to pray doesn’t mean that you just tell your child “Pray” and that’s it. The understanding that we derive from this command of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) of ordering our children to pray is that we should teach them how to pray. And if this is not so, then the act of you telling your child who is playing by the door: “Go to the masjid and pray” when you have not taught him how to purify himself or how to perform the prayer, does not remove the responsibility from your shoulders.

You have only fulfilled your responsibility when you have taught him how to purify himself and then you tell him “Go pray.” In this circumstance, you have complied.

Many people are inconsiderate when they bring to the masjid their children – aged seven or less – who are not in a state of purity and have no understanding of how to pray, and then place them in a row of prayer. This row is considered disconnected due to this child standing in it since he is not praying.

The following statement of the Prophet (sallAllaahu ‘alayhi wa sallam) applies to people who this:“Whoever connects the row, then Allaah will connect him, and whoever cuts off the row, then Allaah cut him off.”

You bring a child who does not comprehend the prayer to the masjid and put him to stand in the first row next to you behind the Imaam while the people remain silent out of courtesy. This child is not in prayer. Perhaps he may not even be in a state of purity, i.e. he may have impurities in his body! This is since you took him from the front of the house before teaching him how to purify himself and how to pray. This is incorrect.

So it is mandatory that you teach him at home how to purify himself and how to pray. Then you should teach him where to stand in the masjid. He should not stand in the front row. Rather, he should stand in the row where all the children are lined up. If a group of people congregate for prayer and they consist of two rows, then the children should stand in the second row, i.e. the last row, after the row of men. This is what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) instructed us to do. So we must abide by these etiquettes.

Then when the child reaches ten years of age, and non-compliance and rebelliousness (against this order) arises in him, he should be hit for the purpose of disciplining and intimidating him until he prays and safeguards all of his prayers.

Children should be separated in their beds at this age also, i.e. each child must sleep by himself (in his own bed). This is the etiquette of Islaam.

Published on: April 23, 2007

Choosing a School and Friends for your Child – ‘Abdus-Salaam As-Sulaymaan

by AbdurRahman.orgSeptember 29, 2014February 10, 2015

AUTHOR: ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan
SOURCE: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 65-68)
PRODUCED BY: Al-Ibaanah.com

[From an upcoming Al-Ibaanah publication: “Raising Children in Light of the Qur’aan and Sunnah” by ‘Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaikh Saalih Al-Fawzaan.]

5. Choosing a School:

The father should strive to carefully choose a good school for his child, thus selecting the one that is of the finest quality and not necessarily the one that is closest to him. He should also ask those involved in the field of teaching and educating, who are sincere and honest, as to which of the schools is the best.

School has a deep impact on a student since it is there that he spends a quarter of his day – which is in fact the best time of the day. In the school he learns and is educated, and that is the place where he finds friends and companions.

So based on this, the father must keep a close connection with the school by going to visit it, staying in contact with it by phone and asking about the state of his son or daughter. He should be concerned with asking about his child’s character, behavior and friends before asking about his grades.

He should also follow up on his child’s educational development and studies, and check his notes and homework and be aware of the remarks the teacher makes to his child’s work so that he may correct it.

So your concern with your child’s studies and your solid relationship with his school, his teachers, his schoolwork, and his levels of education is a good that will assist in his well-being and learning, by the will of Allaah.

6. Choosing a Friend:

From the things in which there is no doubt is that a friend has a profound effect on an individual – whether positive or negative. Sufficient to clarify this point is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam) when he said: “The example of the righteous companion and the evil companion is like that of a seller of musk and a blacksmith.” [Reported by Al-Bukhaaree and Muslim]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [Reported by Abu Dawood]

Therefore, O father, it is incumbent upon you to look for a good friend and a sincere companion for your child before he chooses one on his own, for he may choose the wrong ones and then grow attached to them, after which it will be hard for you to separate them.

There are many accounts, too numerous to be recorded, in which children were raised in good environments and in conservative households but ended up mixing with bad companions on the pretext that they were going on a trip or an outing with them or using the excuse that they wanted to play with them or have fun with them or study with them. And the end result of this was that they had a negative effect on them.

In these days it is extremely difficult for a father to raise his child in exclusion of friends. Trials and temptations constantly surround the youth from all directions.

Bad friends can either be people who are engulfed in their desires or in misconceptions. If they are those who are given into whims and desires, they will lead your child towards mischief and a digression from good character. As for those who follow misconceptions, they will lead your child towards innovations and opposing the guidance of the pious predecessors (Salaf as-Saalih). Perhaps he may even fall into the acts of declaring Muslims disbelievers and innovators. This particularly applies to the members of those methodologies that are foreign to this country (i.e. Saudi Arabia), as has occurred to some of our youth, may Allaah guide them and return them back to the truth.

In conclusion, I ask Allaah to rectify for all of us our intentions and offspring, and that He forgive our parents, granting them the best of rewards on our behalf. I ask Allaah to assist us in being dutiful to them during their lives as well as after their deaths.

I also ask Allaah to aid us in raising our children upon the Qur’aan and the Sunnah and to make them righteous offspring and an enjoyment to our eyes in this life by, through their uprightness, and after death, through their righteous deeds.

May the peace and praises of Allaah be upon our prophet Muhammad.

Published on: February 27, 2007

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

by AbdurRahman.orgSeptember 29, 2014January 18, 2015

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

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

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

Etiquettes of the husband:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Choosing a Good Spouse in Marriage – ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan

by AbdurRahman.orgSeptember 29, 2014January 18, 2015

AUTHOR: ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan
SOURCE: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 18-22)
PRODUCED BY: Al-Ibaanah.com

[From the upcoming Al-Ibaanah publication: “Raising Children in Light of the Qur’aan and Sunnah” by ‘Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaikh Saalih Al-Fawzaan.]

2. Choosing the Mother (i.e. one’s wife):

If someone wishes to produce ripe fruits, he will indeed search for the land that is most fertile. One of the great aspects of wisdom behind getting married is to produce righteous offspring that will worship Allaah and serve as a provision for their parents. The Prophet said: “Marry women that are loving and fertile for indeed I will outnumber the nations through you.” [Reported by Abu Dawood] [1]

Furthermore, the Prophet clarified the people’s standards when seeking a partner for marriage, saying: “A woman is married for four (reasons): Her wealth, her lineage, her beauty and her religion. So choose the woman with (good) religious qualities, may your hand be covered in dust.”[2]

Allaah says: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard.” [Surah An-Nisaa: 34]

The devoutly obedient (Qaanitaat) here refers to those women obey their husbands – by guarding their honor, wealth and lives in their absence.

The Prophet warned about (marrying) a beautiful woman from a bad origin, saying: “Beware of the green manure.” The Companions asked: “What is the green manure?” He said: “A beautiful woman of bad origin (i.e. upbringing).” [Reported by Ad-Daaraqutnee] [3]

On the other hand, he praised a woman with good religious qualities, saying: “Shall I not inform you of the best treasure that a man gathers – A righteous wife.” [Reported by Al-Haakim] [4]

And he said: “Choose for your seeds (a good mother), for indeed breeding is a strategy.”[Reported by Ibn Maajah] [5]

This is from the rights that a child has over his father – that he picks a good mother for him.

A man once came to ‘Umar bin Al-Khattaab complaining about his son being undutiful to him. He had brought his son with him and began blaming him for his disobedience, so the son asked: “Doesn’t a son have a right over his father also?” ‘Umar said: “Of course.” The son said: “Then what is it?” ‘Umar replied: “That his father carefully chooses a mother for him, that he gives him a good name and that he teaches him the Qur’aan.”

At this, the son said: “My father has not done any of these things. As for my mother, she was a black slave woman that used to belong to a Zoroastrian (Majoos). He named me Ju’al and did not teach me even one letter from the Qur’aan.” ‘Umar turned to the man and said: “You came to me to complain about your son being undutiful to you, however, it is you who were undutiful to him before that!”

Abul-Aswad Ad-Du’alee once told his children: “I was good to you when you were children, when you grew up, and also before you were born.” They asked: “And how is it that you were good to us before we were born?” He said: “I chose for you a mother through whom you would not be mistreated.”

Ar-Riyaashee would recite this same theme in the following poetic verses:

“The first good thing I did for you was my choosing (for you)
an honorable woman of noble descent and clear virtue.”

The Wife Searching for a Righteous Husband:

Just as a husband should look for a righteous wife, so too should a woman look to choose a righteous husband. Abu Hurairah reported that the Messenger of Allaah said: “If someone should come to you whose religion and character you are pleased with, marry (your daughter) off to him. If you do not do so, there will be mischief in the land and widespread corruption.” [6]

Based on this, we see that the firm foundation that a potential couple should base their selection of one another should be that of: Religion and Character. This is what will bring about a correct and proper upbringing for children.

On the wedding night when the groom consummates the marriage, it is recommended for him to say:“O Allaah, I ask you for her good and the good that she was molded upon” whilst placing his hand upon her head. He should also pray two rak’aat with her. [7]

Footnotes:

[1] Reported by Abu Dawood (2050) and An-Nasaa’ee (3227) from the narration of Ma’qal bin Yassaar and authenticated by Ibn Hibbaan (4056 and 4057). The hadeeth was also reported by Ahmad in al-Musnad (12613) and Ibn Hibbaan (4028) from the narration of Anas bin Maalik.

[2] Reported by Al-Bukhaaree (5090), Muslim (1466), Abu Dawood (2047), An-Nasaa’ee (3230) and Ahmad in al-Musnad (9521)

[3] Reported by Ad-Daaraqutnee in al-Afraad from the narration of Abu Sa’eed in marfoo’ form. Al-‘Ajaloonee mentioned it in Kashf-ul-Khafaa (1/319, no. 855). What it means is that it is disliked to marry a corrupt woman since a woman with bad roots will affect her child negatively. The basis (for the similitude) is that crops grow upon manure that is placed in a dirty area. So the outward appearance of the crops appears nice but the inner appearance of the manure is vile and rotten. The word diman is the plural of the word dimnah, and that refers to manure (i.e. fertilizer). [4] Reported by Al-Haakim in al-Mustadrak (2/363, no. 3281) from the narration of Ibn ‘Abbaas.

[5] Reported by Ibn Maajah (1968) from the narration of ‘Aa’ishah, may Allaah be pleased with her, with the wording: “Choose (a good mother) for your seeds, marry the suitable ones (among women) and wed (your children) to them.” It is also reported with the wording: “And look into which source you place your child for indeed breeding is a strategy.” This hadeeth was transmitted by Al-Qadaa’ee in Musnad-ush-Shihaab (1/370, no. 638) from the narration of Ibn ‘Umar. Also see Kashf-ul-Khafaa (1/358, no. 960).

[6] Reported by At-Tirmidhee (1085) from the narration of Abu Haatim Al-Muznee, and he said: “This is a hasan ghareeb hadeeth.” Abu Haatim Al-Muznee was a Companion. No other hadeeth is known to have been reported by him on the Prophet except this hadeeth. Abu Dawood also mentioned it in al-Maraaseel (224) but according to him, Abu Haatim Al-Muznee is a Taabi’ee. The hadeeth also has a supporting witness in the hadeeth of Abu Hurairah with the wording: “If someone whose religion and character you are pleased with proposes marriage to you (i.e. your daughter), then marry (her) off to him. If you fail to do so, there will be mischief in the land and widespread corruption.” [Reported by At-Tirmidhee (1084) and Ibn Maajah (1967)]

[7] Reported by Al-Haakim in al-Mustadrak (2/202, no. 2757); ‘Abdullaah bin ‘Amr reported that Allaah’s Messenger said: “If one of you obtains a slave-girl or a wife or a riding beast, he should take hold of her forelock, supplicate for blessings and say: ‘O Allaah, I ask You for her good and the good that she was molded upon. And I seek refuge in You from her evil and the evil that she was molded upon.” Al-Haakim authenticated it and Adh-Dhahabee agreed.

Published on: April 4, 2007

The Obligation of a Woman Obeying her Husband – Shaykh Saalih Fawzaan

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE: His book “Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat” (pg. 97-99)
PRODUCED BY: Al-Ibaanah.com

It is obligatory on you O Muslim woman to obey your husband in matters of good. Abu Hurairah reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “If a woman prays her five (daily) prayers and keeps her private parts chaste and obeys her husband, she will enter Paradise from any of the doors of Paradise she wishes.” [Reported by Ibn Hibbaan in his Saheeh]

From Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “It is not lawful for a woman to fast while her husband is present unless she has his permission. And she must not allow anyone in his home except with his permission.” [Reported by Al-Bukhaaree and Muslim]

Also from Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “When a man calls his wife to bed and she does not come to him, and he spends the night angry with her, the angels curse her until the morning arrives.” [Reported by Al-Bukhaaree and Muslim]

And in the report of Al-Bukhaaree and Muslim, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “By the One in whose Hand my soul is, there is no man that calls his wife to bed and she refuses him, except that the One who is above the heavens is displeased with her until he (the husband) becomes content with her.”

From the rights the husband possesses over his wife is that she fulfills the duty of tending to his household and not coming out from it except with his permission. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The woman is the caretaker of her husband’s household and she will be questioned as to her responsibility.” [Reported by Al-Bukhaaree and Muslim]

Another right he possesses over her is that she fulfills the duties of the household and that she does not make him hire a female servant, which will cause harm and due to which there will be a risk of danger for himself and his children.

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said commenting on Allaah’s saying: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard (i.e. their chastity).” [Surah An-Nisaa: 34]: “This mandates the unrestricted obligation of a woman obeying her husband, in all affairs, such as serving him, traveling with him, assisting him and other matters, as is indicated in the Sunnah of Allaah’s Messenger.” [1]

The great scholar, Ibn Al-Qayyim, said: “Those who say that it is obligatory for the woman to serve the husband use (this ayah) as proof in that those who Allaah directed His Speech to (on this occasion) considered this to be from al-ma’roof (good). But as for the woman relaxing and having the husband serve her, sweep, grind the flour, knead the bread, wash the clothes, fix the bed, and serve the household, then that is from al-munkar (evil).

And Allaah says: ‘And they (women) have rights (over their husbands) similar to those (of their husbands) over them.’ [Surah Al-Baqarah: 228]

And Allaah says: ‘Men are the protectors and maintainers over women.’ [Surah An-Nisaa: 34]

So if a woman doesn’t serve her husband, but instead he acts like a servant to her, then this means that she is the protector and maintainer over him.”

He further said: “For indeed Allaah obligated him to spend on her, to clothe her and to provide her with a place of dwelling in exchange for his enjoying her and her serving him, as well as what the habits of the spouses call for.

Likewise, the binding marriage agreements require that the spouses live in kindness. And kindness means a woman’s serving (her husband) and taking care of the inner affairs of the household.”

And he said: “And there is no difference as to whether the woman is prestigious or lowly, or if she is poor or rich. Just look at this woman who was the most prestigious of women in the world…” [2]

He is referring to Faatimah (radyAllaahu ‘anhaa) for she would serve her husband and come to the Prophet (sallAllaahu ‘alayhi wa sallam) complaining to him, but he would not complain about her.

Footnotes:

[1] Majmoo’ al-Fataawaa (32/260-261)

[2] al-Hadee (5/188-189)

The Meaning of the Word “Salaf” – Abu ‘Abdis-Salaam Hasan bin Qaasim ar-Raymee

by AbdurRahman.orgSeptember 29, 2014March 12, 2015

Chapter One: The Meaning of the Word “Salaf”

The Linguistic Meaning:

Ibn Mandhoor said: “The words Salaf, Saleef and Salafah all refer to the unified group of the past.” [1]

Abus-Sa’adaat Ibn-ul-Atheer said: “It is said that the Salaf amongst people are those who died previously, such as one’s forefathers and relatives. This is why the first generation, such as the Taabi’een, were called the Salaf as-Saalih (pious predecessors).” [2]

‘Abdul-Kareem As-Sam’aanee said: “The word ‘Salafee’ with an ‘a’ after the S and L and ending with an F is an ascription to the Salaf and an attribution to their beliefs.” [3]

After quoting these words from As-Sam’aanee, Abul-Hasan Ibnul-Atheer Al-Jazree said: “A group of people were known by this ascription.” [4]

The Religious Meaning:

Imaam As-Safaareenee said: “What is meant by the madh-hab (belief) of the Salaf is that which the Companions, may Allaah be pleased with them, adhered to, as well as the distinguished ones who followed them upon goodness, their successors and the Imaams of the Religion – those who received testimony as to their leadership, were known for their great status in the Religion and whose words are taken by the people after the Salaf, apart from those who are accused of innovation or renowned for unacceptable ascriptions such as the Khawaarij, Rawaafid, Qadariyyah, Murji’ah, Jabariyyah, Jahmiyyah, Mu’atazilah, Karaamiyyah and those similar to them.” [5]

The Permanent Committee (for Research and Verdicts) was asked: “What is Salafiyyah, and what is your opinion concerning it?”

So they replied: “Salafiyyah is an ascription to the Salaf. The word ‘Salaf’ refers to the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and the Imaams of guidance from the first three generations of whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) testified for as to their superiority when he said: ‘The best of mankind is my generation, then those who come after them, then those who come after them. Then there will come a people who will bear witness before taking an oath, and take an oath before bearing witness.’ [Reported by Imaam Ahmad in his Musnad, Al-Bukharee and Muslim]

The word Salafiyoon is the plural of Salafee, and it is an ascription to the Salaf. The meaning of the word Salaf has already been mentioned. Furthermore, it also refers to those who follow the methodology of the Salaf, which entails following the Book and the Sunnah, calling the people to them and acting upon them. So as a result of this, they become the adherents of the Sunnah and the unified body (Ahlus-Sunnah wal-Jamaa’ah).” [6]

Our teacher, Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, said: “When we use the word ‘Salaf’ generally, from a religious standpoint, we mean by it: The Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) – i.e. those who were present during his lifetime and accepted the Religion from him directly…those who also fall under this term are the ones who followed them – those who inherited their knowledge before a long time had passed and those who fall under the testimony and praise of Allaah’s Messenger for them that they were the best of mankind, when he (sallAllaahu ‘alayhi wa sallam) said: ‘The best of mankind is my generation, then those who come after them, then those who come after them.’ This term (Salaf) also includes the successors of the Taabi’een.” [7]

Our teacher, Saalih bin ‘Abdillaah Al-‘Abood, said: “What is intended by the term ‘Salafiyyah’ is: Following the way of the Pious Predecessors (Salaf as-Saalih) of this Muslim ummah, who are in fact Ahlus-Sunnah wal-Jamaa’ah. This means uniting oneself and gathering others upon the following of the Sunnah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), in hidden and in open, and following the way of the first and foremost from the Muhaajireen and Ansaar, who followed them in goodness.” [8]

Shaikh Bakr bin ‘Abdillaah Abu Zaid said: “If it is said: the Salaf or the Salafees or their efforts, Salafiyyah, then these are all ascriptions to the Salaf as-Saalih (righteous predecessors), which includes all of the Companions, may Allaah be pleased with them, as well as those who followed them in goodness, excluding those who were driven by vain desires. Those who remained firm upon the methodology of the prophets (after them) were ascribed to their righteous predecessors because of that. And so they were called: Salaf, Salafees, and their ascription would be: Salafee. So based on this, the term Salaf means the righteous predecessors. When used generally, this term means: Everyone that strives to follow the Companions, even if they are in our time, and so on. This is what the scholars all agree on. So it is an ascription, which can be traced back to the Book and the Sunnah, and it is an ascription that cannot be separated for even a moment from the first generation (i.e. Salaf), rather it was from them and returns to them. As for the one who opposed them by using a different name or ascription, then no (he is not from them), even if he lived amongst them and was their contemporary. This is why the Companions were free from the Qadariyyah and the Murji’ah.” [9]

He also said: “Be a Salafee upon earnestness, following the way of the pious predecessors , as well as those after them, who followed their footsteps in all aspects of the Religion, such as Tawheed, acts of worship and so on…” [10]

Footnotes:

[1] Lisaan-ul-‘Arab (6/330)
[2] An-Nihaayah fee Ghareeb-il-Hadeeth (2/390)
[3] Al-Ansaab (7/104)
[4] Al-Lubaab fee Tah’dheeb-il-Ansaab (2/126)
[5] Lawaami’-ul-Anwaar: (1/20)
[6] Al-Lajnat-ud-Daa’imah Lil-Buhooth-il-‘Ilmiyyah (no. 1361) (2/165-166)
[7] As-Sifaat-ul-Ilaahiyyah fil-Kitaabi was-Sunnah (pg. 57)
[8] ‘Aqeedat-ush-Shaikh Muhammad bin ‘Abdil-Wahhaab as-Salafiyyah (pg. 254-255)
[9] Hukm-ul-Intimaa ilal-Firaq wal-Ahzaab wal-Jamaa’aat al-Islaamiyyah (pg. 46-47)
[10] Hilyat-ut-Taalib al-‘Ilm (pg. 8)

The Ways to Achieve Unity – Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 130-131) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com

[68] Question: What are the means and ways of achieving unity?

[68] Answer: The means of achieving unity are:

First: Correcting one’s Creed, such that it becomes purified from Shirk. Allaah says:

“Verily this nation of yours is one (unified) nation, and I am your Lord, so be dutiful to Me.” [Surah Al-Mu’minoon: 52]

This is since it is only the correct creed that will unite the hearts and vanquish the malice, as opposed to their being various beliefs and several deities, for each adherent of a creed will incline towards his own creed and deity, whilst holding that which others are upon to be falsehood. This is why Allaah says:

“Are many different lords (i.e. gods) better or Allaah, the One, the Irresistible.” [Surah Yoosuf: 39]

This is why in the Days of Ignorance, the Arabs were divided and suppressed in the earth. But when they entered into Islaam and their creed (beliefs) became rectified, they united their ranks and unified their rule.

Second: Hearing and Obeying the Muslim Rulers, which is why the Prophet said: “I counsel you to have Taqwaa (fear/obedience) of Allaah, and to hear and obey (the rulers) even if an Abyssinian slave assumes leadership over you. For indeed, whoever lives (long) among you will see great differing…” The reason for this is because disobeying the Muslim ruler results in differing.

Third: Returning back to the Book and the Sunnah to quell disputes and end differing. Allaah says:

“So if you differ in some matter, then return it back to Allaah and His Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for final determination.” [Surah An-Nisaa: 59]

So one should not turn back to the opinions and traditions of men.

Fourth: Rectifying and reconciling, when disputes occur, between individuals or between nations. Allaah says:

“So fear Allaah and rectify all matters of dispute amongst you.” [Surah Al-Anfaal: 1]

Fifth: Fighting the transgressors and Khawaarij who seek to split the Muslim’s unity. If they are strong and powerful, they will demolish the Muslim society and corrupt the ummah. Allaah says:

“But if one of them transgresses against the other, then fight against the one that transgresses.” [Surah Al-Hujuraat: 9]

This is why the Commander of the Believers, ‘Alee bin Abee Taalib, may Allaah be pleased with him, fought against the transgressors and the Khawaarij. And this was considered one of the greatest of his virtues.

Forbidden Transactions: Al-‘Aynah and An-Najash – Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 29, 2014May 14, 2015

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book “Al-Buyoo’ al-Munhee ‘anhaa” (pg. 21-24) (Read the full eBook here)
PRODUCED BY: Al-Ibaanah.com

8. And from the forbidden types of business transactions is: The ‘Aynah Transaction. What is the ‘Aynah Transaction? It is when a product is sold to a person for a deferred price (i.e. a raised price to be paid later), then that same product is bought back from him at current value less than the deferred price for which it was given to him. So when the time comes in which the deferred payment is due, he pays his creditor in full. This is what is known as an Al-‘Aynah Transaction. It is called‘aynah (i.e. derivate of ‘ayn = same) because the same product that was sold is returned back to its owner. This is Haraam because it is deceiving someone into interest (Ribaa).

In reality, it is as if you are selling dollars at the current price for deferred dollars (i.e. to be given later), which are more than the original amount. And you have are just using the product as a device or means to gaining this interest. [1]

It is an obligation on you if you are owed money by someone, because you sold him some product for a deferred price that you let him sell it to someone else, or that you let him act freely in the matter – if he wishes he can keep it or if he wishes he can sell it to someone else, if he is need of the money. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “When you deal with al-‘aynah transactions and you hold onto the tails of cows and you are pleased with the agriculture, Allaah will send humiliation down upon you. He will not remove it from you until you return back to your Religion.” Reported by Abu Dawood and it has supporting evidences.

9. And from the forbidden types of business transactions is: An-Najash. What is meant by an-Najash is when you display a product for sale in a public auction. Then a person comes and bids up the price of the item, but he doesn’t intend to purchase the item, rather he only wants to raise the price for the customers intending to deceive the buyers. This is the same whether he agreed with the seller to do this or he did it on his own. So whoever bids for a product and he doesn’t want to buy it, rather he only wants to raise its price for the customers, then this person is a Naajish, who has opposed the prohibition of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). Doing this is Haraam, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And do not perform Najash on each other.”

So a person who has no desire or need for the item, he should not participate in the auction and not bid for it. Instead, he should leave the customers, who really desire the item, to outbid each other.

Perhaps a person may want to help the seller, and sympathy for the seller overcomes him. So he bids up the price of the item for the purpose of helping the seller – according to his perception. Or perhaps, the seller may agree with a group of his associates to create a crowd around the item for sale in order to draw the people’s attention. This is considered Najash and it is Haraam because it is a means of deceiving the Muslims and a way of taking their money unjustly.

Also, the scholars of Fiqh have stated that what falls under Najash is when a seller tells his customer: “I bought this item for such and such price”, lying about the price, so that the buyer may be fooled and buy the item at an increased value.

Or it is when the seller says: “I was given this product at this price” or he says: “I received it for this much”, lying about the price. He only wants to fool the customers into bidding the price up to reach this alleged and false price, which he claims he spent for the item. This is from the Najash, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade. It is a treachery and deception of the Muslims, and it is liying and disloyalty, for which he will be accountable for before Allaah.

So what is obligatory on the seller is that he reveals the truth if the buyer asks him how much he got it for. He must tell him the truth and not say that he attained it for this much money, lying about the price. What also falls into the definition of An-Najash is if the people of the marketplace or the storeowners agree to not outbid one another when an item is presented for sale, for the purpose of forcing the owner to sell it for a (discounted) cheaper price. Sp therefore, they are all participating in this act, which is Haraam. And this is from An-Najash. It is also a form of taking the people’s money unjustly.

Footnotes:

[1] Translator’s Note: Another example is if you sell an item that is worth $25 to someone for $50 because he will pay you next month and not now. But for some reason, the buyer is short of money and wants to sell the book back to you, so he comes to you the next day and you make him sell it to you for the current market price, which is still $25. So when the date, next month, on which you agreed he would pay you the $50 comes, he pays you the money. So altogether you make $25 apart from the book, which is considered interest, and Allaah knows best.

This is Posted from eBook
Forbidden Business Transactions : Shaikh Saalih Al-Fawzaan
http://salaf-us-saalih.com/2014/01/27/forbiddenbusiness

Selling Unlawful Products – Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 29, 2014March 19, 2018

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book “Al-Buyoo’ al-Munhee ‘anhaa” (pg. 12-15)
PRODUCED BY: Al-Ibaanah.com

2. And from the forbidden types of business is: Selling a forbidden commodity. This is because when Allaah makes something forbidden, He also makes taking money for it forbidden, such as when someone sells something that is forbidden to be sold. Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade that dead animals, khamr (i.e. wine), swine and statues be sold So whoever sells dead animals, i.e. meat for which no prescribed Zakaat was given, then he has sold a dead animal and earned unlawful money.

This goes the same for selling khamr. What is meant by the word khamr is everything that intoxicates, based on the Prophet’s saying: “Every intoxicant is khamr and every kind of khamr is Haraam (unlawful).” And he (sallAllaahu ‘alayhi wa sallam) cursed ten people with regard to khamr, as is recorded in the authentic hadeeth: “Verily Allaah cursed khamr – the one who produces it and the one for whom it is produced, the one who sells it and the one who buys it, the one who drinks it and the one who earns from the sale of it, the one who carries it and the one who it is carried to, and the one who serves it.” Reported by At-Tirmidhee and Ibn Maajah.

Khamr is every type of intoxicant regardless of whether it is called khamr or alcoholic beverages or liquor or wine or whiskey. It doesn’t matter if it is called by any of these or other names – changing the name does not change the fact that it is khamr. It has been reported in a hadeeth that ”There will come a people during the Last Days that will call khamr by another name and drink it.”

Also, what is worse than this is selling narcotics, such as hasheesh and opium, as well as other types of drugs, which are being dealt out to the people in these days. So the one who sells it and deals it is a criminal in the eyes of the Muslims and in the eyes of the whole world. This is because drugs kill people, so it is like a destructive weapon.

Therefore, anyone who sells drugs or distributes it or assists in its distribution – all of them fall under the curse of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). And taking money from it is from the wickedest of acts and the most detestable of gains. Furthermore, the one who deals drugs deserves to be executed because he is one of those who cause mischief in the land.

The same goes for selling cigarettes and qaat (leaves that are chewed in Arabian lands). Cigarettes are harmful and they cause diseases to occur. In fact, all of the characteristics of khubth(wickedness) are gathered together in cigarettes. There is no benefit in smoking in any way whatsoever. Its harms are many. The one with the worst kind of breath, the most despicable appearance and the most burdensome to accompany out of all people is the one who smokes cigarettes. If he sits next to you or he rides next to you in a car or on a plane, you feel constricted by the smoke he makes and its foul stench. The odor coming from his mouth is bad enough when he breathes in your face, so how much more so if he were to smoke in your presence and the cigarette smoke were to float in your face! The matter would be worse.

So smoking is wicked from all perspectives and there isn’t any benefit found in it. Therefore, it is forbidden without any hesitation or doubt. It is unlawful to smoke based on several perspectives, not just one.

When one smokes, he throws money away and he wastes time. Cigarettes disfigure the face, blacken the lips and stain the teeth. As for the diseases that are caused by it, then they are many.

Many people have been afflicted by it and yet they take it lightly and as something trivial. This is even to the point that some are suffering from its effects even though they never smoked and they hate smoking. However, they sold it to people because they loved to make money any way they could. But these people don’t know that this type of business spoils all of their earnings, because some of them mix the money they make from it with their business and so they spoil it, since (doing this) is forbidden and disobedience (to Allaah).

Sustenance is not to be sought from Allaah through disobeying Him. Rather, sustenance and provision are to be sought from Allaah by way of obeying Him. Whatever Allaah has ordained for you from rizq (sustenance) will surely come to you. If you seek after it while being obedient to Allaah (in all that He commands and prohibits), He will facilitate it for you and bless your wealth.

An Explanation of Tawheed ar-Ruboobiyyah – Shaikh ‘Abdullaah bin Humayd

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh ‘Abdullaah bin Humayd
SOURCE: His treatise At-Tawheed (pg. 15-20)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “An Explanation of Tawheed” of Shaikh ‘Abdullaah bin Humayd,rahimahullaah, [Died 1402H]

All praise be to the One who created (His) servants for the purpose of worshipping Him, and who commanded them to single Him out in worship and obedience. And I bear witness that there is no deity that has the right to be worshipped except Allaah, alone, and with no partner, whether in His Lordship (Ruboobiyyah) or the Servitude to Him (Uloohiyyah). And I bear witness that Muhammad is His slave and messenger, may Allaah send His peace and blessings on him, his family, his Companions, and whoever follows his path and adheres to his Call, until the Day of Recompense.

To proceed:

Before you is a small pamphlet, which explains the pure Salafee Creed, free from everything that has wrongly mixed into it from false concepts and innovations. It is the Creed of Ahlus-Sunnah wal-Jamaa’ah according to the Salaf (predecessors) of this ummah, who consist of the Companions (Sahaabah), their Followers (Taabi’een) and those who came after them from the true scholars about whom the Muslims have unanimously agreed on as to their guidance and understanding.

Know that the Tawheed (Oneness of Allaah) that has been indicated in the Qur’aan, and the Sunnah, and which the Salaf of this ummah have unanimously agreed on, can be divided into three categories:

1. Tawheed ar-Ruboobiyyah (Allaah’s Oneness in Lordship)
2. Tawheed al-Uloohiyyah (Allaah’s Oneness in Worship)
3. Tawheed al-Asmaa was-Sifaat (Allaah’s Oneness in His Names and Attributes)

An Explanation of Tawheed ar-Ruboobiyyah (Oneness in Lordship)

As for Allaah’s Oneness in Lordship, then the (Arab) polytheists whom the Prophet was sent to affirmed and acknowledged it, but it was not enough to enter them into Islaam. So they affirmed that Allaah was the only true Creator, Provider, Giver of Life and Death, and Administrator of all affairs in this world, which requires His Wisdom and Desire. However, this kind of affirmation is not enough to make a person become a Muslim. Allaah says: “Say: ‘Who provides for you from the sky and the earth? Or ‘Who owns the hearing and the sight?’ And ‘Who brings out the living from the dead and the dead from the living?’ And ‘Who disposes of the affairs?’ They will say: ‘Allaah.’ Then say: ‘Will you not then be dutiful to Him?’” [Surah Yoonus: 31]

This means: “Will you not then single Him out in worship, whilst abandoning the worship of others besides Him?”

So Allaah’s statement: “Say: ‘Who provides for you from the sky and the earth’” means: “Who is the One who sends down rain water from the sky, thus causing the earth to open through His Ability and Will, and bear therewith grain, grapes, clover plants, olives, date palms, gardens packed with many trees, and fruits and herbage? Is it a god along with Allaah?” They will say: “It is Allaah.”

Allaah’s statement: “Or ‘Who owns the hearing and the sight?’” means: “The One who granted you this power of hearing and ability to see?” And if He wanted to, He would take that away and deprive them of it, as occurs in Allaah’s statement: “Say: It is He who created you and endowed you with hearing and seeing and hearts. Little thanks do you give.” [Surah Al-Mulk: 23]

And Allaah says: “Say (to the disbelievers): ‘Tell me if Allaah took away your hearing and your sight and sealed up your hearts, who is there – a god other than Allaah – that can restore them for you?” [Surah Al-An’aam: 46]

“And ‘Who brings out the living from the dead and the dead from the living” through His great Ability and all-encompassing Grace.

“And ‘Who disposes of the affairs” means: “Who is the One in whose Hand lies the sovereignty over everything. And He protects all, while against Him there is no protector?” And He is the Administrator over all affairs, the Ruler of whom there is no end to His Rule. He is not to be questioned as to what He does, while they (i.e. the creation) will be questioned. “Everyone in the heavens and the earth asks (i.e. supplicates to) Him. Everyday He is engaged in some affair.” [Surah Ar-Rahmaan: 29]

So all of the dominion, whether in the heavens or in the earth or what lies between them, from angels, mankind and jinn, are all in need of Him, subservient to Him and humble themselves before Him.“They will say: ‘Allaah.’” This means they know and acknowledge that it is Allaah. “Then say: ‘Will you not then be dutiful to Him?’” meaning: “Will you not be afraid from Him that you are worshipping others besides Him based on your opinions and ignorance?”

Most of the times that Allaah presents an argument against the polytheists, He uses against them the fact that they acknowledge and affirm His Oneness in Lordship (Ruboobiyyah) over the fact that (in spite of this) they reject His Oneness in Worship (Uloohiyyah).

There are many ayaat that bear this same meaning:

Allaah says: “Say: To whom belongs the earth and whoever lies therein, if you truly know? They will say: It belongs to Allaah. Say: Will you not then remember? Say: Who is the Lord of the seven heavens and the Lord of the Great Throne? They will say: Allaah. Say: Will you not then fear Allaah? Say: Who is the One in whose Hand lies the sovereignty over everything. And He protects all, while against Him there is no protector, if you truly know? They will say: All that belongs to Allaah. Say: How then are you deceived and turn away from the truth?” [Surah Al-Mu’minoon: 84-89]

The hearts of human beings were innately designed and fashioned to accept and acknowledge Tawheed ar-Ruboobiyyah. So no one rejects it except for a few rare individuals from mankind Look at Pharaoh and how he said: “I am your lord, the most High.” [Surah An-Naazi’aat: 24] And: “I know not that you (his chiefs) have a god other than me.” [Surah Al-Qasas: 38]

But yet at the same time, he acknowledged the existence of the Creator and Originator of creation, as Allaah narrates the story about him in His saying: “And they (Pharaoh and his people) rejected them (signs given to Moosaa) wrongfully and arrogantly, even though their own selves were convinced by them.” [Surah An-Naml: 14]

And Allaah narrates what his Prophet Moosaa said to Pharaoh: “You indeed know that these signs have been sent down by none other than the Lord of the heavens and the earth.”[Surah Al-Israa: 102]

The Meaning of Taaghoot – Imaam Muhammad bin ‘Abdil-Wahhaab

by AbdurRahman.orgSeptember 29, 2014February 20, 2015

AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab
SOURCE: His short treatise “Ma’anaa at-Taaghoot wa Ru’oos Anwaa’ihi”
PRODUCED BY: Al-Ibaanah.com

Know, may Allaah have mercy on you, that the first thing Allaah obligated on the Son of Adam is to reject the Taaghoot and believe in Allaah. The proof for this is Allaah’s saying: “And We have indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the Taaghoot (false deities).” [Surah An-Nahl: 36]

As for the description of Rejecting the Taaghoot, then it is that you believe in the futility of worshipping other than Allaah, and that you abandon doing so and hate it, and that you reject and make enmity with does who do it. And as for the meaning of Believing in Allaah, then it is that you believe that Allaah is the only true God who deserves to be worshipped alone, apart from everything else besides Him. And it is that you make all types of worship – every act – sincerely for Allaah alone, while negating and rejecting that from everything else that is worshipped besides Him.

It also entails that you love and show friendship to the people of Ikhlaas (i.e. Islaam), while hating and showing enmity to the people of Shirk. This is the Religion of Ibraaheem, of which those who turn away from it only fool themselves. And this is the good example that Allaah informs us of in His saying: “There has indeed been an excellent example for you in Ibraaheem and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah. We have rejected you and there has commenced between us and you, enmity and hatred forever, until you believe in Allaah alone.’” [Surah Al-Mumtahanah: 4]

The word Taaghoot is general. So everything that is worshipped besides Allaah, while being pleased with this worship – whether it is something worshipped, someone followed, or someone obeyed in the absence of obedience to Allaah and His Messenger, then that is considered Taaghoot. The Tawaagheet (pl. of Taaghoot) are many, but their heads are five:

The First: The Devil who calls the people to worship other than Allaah. The proof for this is Allaah’s saying: “Did I not command you O children of Aadam, that you should not worship the Devil. Verily, he is a plain enemy to you.” [Surah YaaSeen: 60]

The Second: The tyrannical and oppressive ruler who changes Allaah’s rulings. The proof for this is Allaah’s saying: “Have you not seen those (hypocrites) who claim to believe in that which has been revealed to you, and that which was revealed before you, and they wish to go for judgement (in their disputes) to the Taaghoot, when they have been ordered to reject them? But the Devil wishes to lead them far astray.” [Surah An-Nisaa: 60]

The Third: The one who judges by other than what Allaah has revealed, and the proof for this is Allaah’s saying: “And whoever does not judge by what Allaah has revealed, then they are the disbelievers.” [Surah Al-Maa’idah: 44]

The Fourth: The one who claims to have knowledge of the Unseen, apart from Allaah. The proof for this is Allaah’s saying: “He alone is the All-Knower of the Unseen, and He does not disclose His Unseen matters to anyone.” [Surah Al-Jinn: 26-27] And He says: “And with Him lie the keys to the Unseen, no one knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls except that He knows about it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but that it is written in a Clear Record.” [Surah Al-Ana’aam: 59]

The Fifth: The one who is worshipped apart from Allaah, while being pleased with being worshipped. The proof for this is Allaah’s saying: “And whoever amongst them says: ‘Verily, I am a God besides Him (Allaah)’, then this person’s recompense will be the Hellfire. That is the way we recompense the wrongdoers.” [Surah Al-Anbiyaa: 29]

And know that man will never become a believer in Allaah unless he rejects and disbelieves in the Taaghoot. 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]

The “right path” here refers to the Religion of Muhammad (sallAllaahu ‘alayhi wa sallam), while the “wrong path” refers to the Religion of Abu Jahl. The “firmest handhold” refers to the testimony that there is no deity worthy of worship except Allaah {Laa Ilaaha Illallaah). This testimony consists of a negation and an affirmation. It negates all types of worship from those worshipped besides Allaah, while affirming all types of worship done for Allaah alone, free from any partner.

Explanation of “The Meaning of Taaghoot” – Muhammad Al-Khumayyis

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

Explanation of “The Meaning of Taaghoot”

AUTHOR: Dr. Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis
TRANSLATED: isma’eel alarcon
PRODUCED BY: Al-Ibaanah.com

About the Book:

Before you is a complete translation of a treatise written by Imaam Muhammad bin ‘Abdil-Wahhaab, “Ma’anaa at-Taaghoot“, with an explanation by Dr. Muhammad bin ‘Abdir-Rahmaan AI-Khumayyis. The treatise, along with its explanation, was printed in a larger book: “Jam-ul-Funoon fee Sharh Jumlati Mutoon Li Aqaa’id Ahlis-Sunnah ‘alal-Madhaahib-il-Arba’ah [A Compilation of Explanations of Treatises on the Creed of Ahlus-Sunnah according to the Four Madh-habs] by Daar Ilaaf Publishers. The treatise was then printed as a separate booklet in order to spread the benefit and facilitate the knowledge for the readers.

This treatise is one of the several treasures the great Imaam and Mujaddid, Muhammad bin ‘Abdil-Wahhaab, left behind. Although short in size, it provides a comprehensive breakdown of the subject at hand, which is the meaning of Taaghoot and a clarification of its principle figures.

What adds to the benefit, is the concise explanation provided by Muhammad bin Abdir-Rahmaan AI-Khumayyis, which brings to light key points of the treatise. He also adds a summary and several test questions at the end of each section, in order to facilitate the study of the material for the readers and student.

Click the below link to read the PDF document

Explanation of The Meaning of Taghoot – Shaykh bin Abdul Wahab- Al-Ibaanah.com

The Nullifiers of Islaam – Imaam ‘Abdul-‘Azeez bin Baaz

by AbdurRahman.orgSeptember 29, 2014May 28, 2019

AUTHOR:Imaam ‘Abdul-‘Azeez bin Baaz
SOURCE: Nawaaqid-ul-Islaam
PRODUCED BY: Al-Ibaanah.com

Know O Muslim brother that Allaah has obligated all of His servants to enter the fold of Islaam, to hold tightly onto it and to beware of those things that oppose it. And He sent His Prophet, Muhammad (sallAllaahu ‘alayhi wa sallam), to call the people to that, informing us that whoever follows him is guided, whereas whoever turns away from him is astray. In many ayaat (verses) of the Qur’aan, He has warned us about the things that cause one to apostate as well as all the rest of the types of Shirk (polytheism) and Kufr (disbelief).

The scholars, may Allaah have mercy on them, have mentioned in their chapters on the “Ruling of the Apostate”, that a Muslim may apostate from his Religion through various types of Nullifiers (of Faith), which cause his life and wealth to become permissible (for taking) and which causes him to leave from the fold of Islaam.

And from the most dangerous amongst them and those that occur most often are ten nullifiers [1] that we will mention to you in the following lines, in a summarized manner, so that you may beware of them and warn others about them, hoping that Allaah will protect and safeguard us from them. We will also mention a few short clarifications after them.

First: Shirk (associating partners) in the worship of Allaah.

Allaah says:

“Verily, Allaah does not forgive that partners be associated with Him in worship (Shirk), but He forgives what is less than that to whom He wills.”

[Surah An-Nisaa: 116]

And He says:

“Verily, the one who mixes partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell).”

[Surah Al-Maa’idah: 72]

What falls into this is supplicating and invoking the deceased, seeking assistance from them, as well as making oaths to them and offering sacrificial animals to them.

Second: Whoever places intermediaries between himself and Allaah, asking them to intercede on his behalf, and relying on them, has committed disbelief according to the unanimous agreement of the scholars.

Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.

Fourth: Whoever believes that some guidance other than that of the Prophet’s (sallAllaahu ‘alayhi wa sallam) is more complete than his guidance and that someone else’s judgement is better than his judgement, such as those who prefer the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever.

Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved, based on Allaah’s saying:

“That is because they disliked what Allaah sent down, so He nullified their (good) deeds.”

[Surah Muhammad: 9]

Sixth: Whoever mocks or ridicules any part of the Messenger’s Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allaah’s statement:

“Say: ‘Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.”

[Surah At-Tawbah: 65-66]

Seventh: Sorcery, which includes magic spells that causes a person to hate (sarf) [2] or love (‘atf) [3] someone/something. So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allaah’s statement:

“And neither of these two (angels) would teach anyone until they had first said to them: ‘We are only a trial (for the people), so do not commit disbelief.’”

[Surah Al-Baqarah: 102]

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allaah’s statement:

“And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allaah does not guide a wrong-doing [4] people.”

[Surah Al-Maa’idah: 51]

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Sharee’ah (revealed laws) of Muhammad (i.e. Islaam), then he is a disbeliever, according to Allaah’s statement:

“And whoever seeks a Religion other than Islaam, it will never be accepted from him and in the Hereafter, he will be from among the losers.”

[Surah Aali ‘Imraan: 85]

Tenth: Turning away from Allaah’s Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allaah’s saying:

“And who does more wrong [5] than he who is reminded [6] of the ayaat (signs/verses) of his Lord, then turns away [7] from them. Verily, We shall extract retribution [8] from the criminals.”

[Surah As-Sajdah: 22]

There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him.

What falls into the Fourth Nullifier are those who believe that the man-made laws and constitutions that the people have legislated are better than the Sharee’ah (laws) of Islaam.

Or those who believe that it is not correct to implement the Laws of Islaam in the twentieth century.

Or that this is a cause for the backwardness of the Muslims.

Or that it is limited to only playing a part in the relationship between the servant and his Lord and that it should not interfere in the other affairs of life.

What also falls under this fourth category are those who hold that carrying out Allaah laws, such as cutting off the hand of a thief or stoning a guilty adulterer is not befitting for this modern era.

What also falls under this category are those who believe that it is permissible to rule by other than the Laws of Allaah (Sharee’ah) in matters of interactions, penal laws and so on, even if he doesn’t believe that it is better than ruling by the Sharee’ah. This is since by doing this, he will be making lawful that which Allaah has made forbidden, according to the unanimous consensus (Ijmaa’).

Anyone that makes lawful that which Allaah has prohibited from the matters that one is required to know by necessity, such as fornication, alcohol, interest and ruling by other than Allaah’s Laws, then he is a disbeliever according to the Ijmaa’ (unanimous consensus) of the Muslims.

We seek refuge in Allaah from those things that bring about His Anger and painful Punishment. May the peace and blessings be on the best of His creatures, Muhammad (sallAllaahu ‘alayhi wa sallam).

FOOTNOTES:

[1] As mentioned by the Shaikh and Imaam, Muhammad bin ‘Abdil-Wahhaab, and other scholars, may Allaah have mercy on all of them.
[2] Sarf: A Magic act done in order to turn a person away from what he desires, such as turning a man away from loving his wife to loving another.
[3] ‘Atf: A Magic act done in order to turn a person towards something that he does not desire, using satanic methods (to achieve it).
[4] Dhaalimoon (wrong-doing people) here means the disbelievers.:
[5] Meaning: “There is no one that does more wrong…”
[6] Tadh-keer (Reminder) means: “Admonishing and drawing one’s attention to something that must be called to mind.”
[7] I’raad (turning away) means: “Refraining from and turning one’s back on.”
[8] Intiqaam (revenge/seeking retribution) means: “Responding with severity against something that had been done prior.”

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Fundamentals of the Sunnah – Imaam Abu Bakr Al-Humaydee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Imaam Abu Bakr Al-Humaydee (Died 219H)
SOURCE: His treatise “Usool-us-Sunnah” [Sahab.Org]
PRODUCED BY:Al-Ibaanah.com

Text of the Treatise:

Bishr bin Moosaa narrated to us, saying: Al-Humaydee narrated to us, saying:

[Faith in the Divine Pre-Decree]
1. The Sunnah, in our view, is that: A man believes in Al-Qadar (the Divine Pre-Decree) – the good and the evil, as well as the sweet and the bitter of it. And that a he knows that what befalls him from (Allaah’s) Decree will never miss him, and that what is not decreed for him will never befall him. And he must believe that all of this is an ordainment from Allaah.

[Faith is Speech and Action, and it Increases and Decreases]
2. Eemaan (Faith) is speech and action. It increases and decreases. And no statement will be of benefit unless it is accompanied by an action, neither will a statement or an action be of benefit without the intention, and neither a statement, action or the intention will be of benefit in the absence of (one abiding by) the Sunnah.

[Praise for the Companions]
3. Asking Allaah to bestow His mercy on all of the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam). This is since Allaah said: “And those who came after them (i.e. after the Companions) say: ‘Our Lord, forgive us and our brothers who have preceded us in Faith. And do not put in our hearts any hatred for those who have believed. Our Lord, you are indeed full of Kindness, Most Merciful.” [Surah Al-Hashr: 10]

One can never believe unless he asks Allaah’s forgiveness for them. So whoever reviles them or belittles them or even just one from among them, then he is not upon the Sunnah and he has no right to the (war) booty.[1] We have been informed about this by several sources that Maalik bin Anas (rahimahullaah) said: “Allaah has divided the war-booty amongst ‘the poor emigrants who were expelled from their homes and their property…’ up to where He said: ‘…And those who came after them, say: ‘Our Lord, forgive us and our brothers.’ [Surah Al-Hashr: 8-10] So whoever does not say this for them, he is not from those whom Allaah has given a portion of the war-booty to.”

[The Qur’aan is the Speech of Allaah]
4. The Qur’aan is the Speech of Allaah. I heard Sufyaan (bin ‘Uyainah) say: “The Qur’aan is the Speech of Allaah. And whoever says that it is created, is an innovator. We did not hear anyone (from the Salaf) saying this.”

[The Statement of Sufyaan regarding Faith]
5. And I heard Sufyaan say: “Eemaan (Faith) is speech and action; it increases and decreases.”

So his brother, Ibraaheem bin ‘Uyainah, said to him: “O Abu Muhammad, we don’t hold that it decreases.” So Sufyaan became angry and said: “Be quiet, child.” – to the point that nothing else came out from him.

[The Believers will see their Lord on the Day of Judgement]
6. An affirmation that the believers will see Allaah after death.

[Confirming Allaah’s Attributes]
7. As for what is stated in the Qur’aan and the Hadeeth, such as: “The Jews say: ‘Allaah’s Hand is tied up.’ May their hands be tied up” [Surah Al-Maa’idah: 64] and such as: “The heavens will be rolled up in His Right Hand” [Surah Az-Zumar: 67] as well as whatever resembles that from the Qur’aan and the Hadeeth, we do not exceed beyond that nor do we interpret it. Rather, we stop at where the Qur’aan and the Sunnah stopped at, and we say: “The Most Merciful (Allaah) rose over His Throne.” [Surah TaHa: 5] Whoever claims something other than this is a Mu’attil (denier of Allaah’s Attributes), a Jahmee. [2]

[The Difference between Ahlus-Sunnah and the Khawaarij]
8. We do not say as the Khawaarij say: “Whoever commits a major sin has disbelieved.” We do not deem a Muslim to be a disbeliever due to any of the sins. Rather, disbelief (only) lies in the abandonment of the five (pillars of Islaam), about which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Islaam is built upon five things: Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the Prayer; (3) Giving the Zakaat; (4) Fasting in Ramadaan; (5) and Making the Pilgrimage (Hajj) to Allaah’s house (Ka’bah).”

[When does the Proof become established on one who abandons all or some of the Pillars of Islaam?]
9. As for three of these pillars, then there is no difference between the one who abandons any of them. They are not saying the testimony of Faith, not praying and not fasting. This is because he is delaying part of these pillars from their proper times. And whoever makes them up after having neglected them intentionally from their proper times will not be rewarded.

And as for Zakaat, when one does not give it, it will be held against him, and count as a sin because of his holding it back.

As for Hajj, then whoever is obligated to go on it and has the means to perform it, then he must go. But it is not obligatory for him to perform it every year in the case that he has already performed it. When he performs the Hajj, he is considered as having performed it and he is not counted as a sinner if he delays it, as is the case with the person who is sinful by delaying the Zakaat. This is because Zakaat is a right of the needy Muslims, whom he has withheld it from. So if he performs the Hajj, then he has fulfilled its obligation. And if he dies, whilst he was present and able to perform the Hajj but didn’t do it, he will be asked to return to the worldly life (so he can perform it). His family members are obligated to perform the Hajj on his behalf, and we hope that if they do this, it will be counted as if he had performed it, in the same manner as if he had a debt, which was repaid after his death.

[This ends the treatise, all praise be to Allaah, Lord of the Worlds]

Footnotes:

[1] Translator’s Note: This refers to the war booty achieved from the battle against the Jews of Banu An-Nadeer. Commencing from the sixth ayah of Surah Al-Hashr, Allaah clarifies who is entitled to this war booty, up until the tenth ayah, which mentions those who come after the Muhaajireen (emigrants) and the Ansaar (Muslim residents of Madeenah), i.e. the Companions. So whoever amongst “those who came after them” does not perform what is indicated in this ayah (10) of asking forgiveness for the Sahaabah, then he has no right to the war-booty.

[2] Translator’s Note: Imaam Ibn Al-‘Uthaimeen said about the Jahmiyyah: “They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views on the Attributes of Allaah consist of ta’teel (denial) and nafee (negation). Regarding Al-Qadar (Divine Pre-Decree), they hold the opinion that mankind is coerced to do deeds (al-jabr). Their view on Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu’atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.” [Sharh Lum’at-ul-‘Itiqaad]

The Man who Prayed Badly – Shaikh Muhammad Amaan Al-Jaamee

by AbdurRahman.orgSeptember 29, 2014January 25, 2015

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 25-27)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

This story is well known amongst the students of knowledge. It is a story about a person who was known as “the man who prayed badly.” At that time perhaps there were few like him which explains why he came to be known by this nickname. But as for today how numerous are those who pray badly like this man!

Perhaps the students of knowledge who see these people praying badly don’t inform them of their error out of politeness or because they think that the only thing that is required of them is to perform their own prayer and that they are not required to do anything else with respect to others. This is a wrong notion that some students of knowledge have, i.e. that a person should not be concerned with anything more than performing acts of worship for himself. So he forgets the issue of commanding good and forbidding evil and sincerely advising the servants of Allaah.

On the other side, some people are unaware of this issue and that praying like this invalidates the prayer, i.e. such as those who peck on the floor in their prayer, condensing the pillars of (1) lifting the head and (2) sitting between the two prostrations. Many people are negligent about these two pillars of the prayer since they peck like chickens on the ground and do not observe tranquility. No sooner does his back rise from prostrating than he prostrates again before he sits up straight. He barely lifts his head from the first prostration, and before sitting tranquilly for a moment, he rushes down for his second prostration. Whoever does this, his prayer is invalid and he falls under the label of “the man who prayed badly.”

So it is upon the students of knowledge to advise those who pray badly, and they are many in these days.

The story of this man is known to the students of knowledge. A man once entered the masjid while the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was sitting amongst his Companions. So he offered his prayer, made the tasleem, then greeted the Prophet (sallAllaahu ‘alayhi wa sallam). The Prophet returned his greeting and said to him: “Go back and pray for you have not prayed.”He (sallAllaahu ‘alayhi wa sallam) did not teach him right away. Instead he told him: “Go back and pray for you have not prayed.”

This is since it is possible that the man knew (how to pray properly) but hastened and left off (those pillars) for some reason, as is the case with many of the people who rush through prayer. So the man went back and prayed just as he did the first time. Then he came back and greeted the Prophet. The Prophet returned his greeting and said to him: “Go back and pray for you have not prayed.”

So the man went back and prayed just as he did the first time. He then returned a third time and greeted the Prophet. The Prophet told him again after returning his greeting: “Go back and pray for you have not prayed.”

This is the point where the man declared his ignorance, saying: “By the One who sent you with the truth, I can’t do any better than this.” Meaning: “This is all that I know. I don’t know any other way to pray.”

This was after the Prophet (sallAllaahu ‘alayhi wa sallam) made this man devote special attention to his prayer by making him repeat it several times and after he confirmed that the man didn’t know any other way to pray and that he only prayed badly due to ignorance. This repetition on the part of the man kindled his interest and made him ready to receive (knowledge of the correct way). Had the Prophet (sallAllaahu ‘alayhi wa sallam) taught him upon the first instance, the man would not have given it that much attention nor would he have accepted it in the same manner.

This is one of the points of wisdom that the people of knowledge have indicated, i.e. that the Prophet (sallAllaahu ‘alayhi wa sallam) did not teach the man in the first instance. It is recommended for a teacher to interact with his students in a similar manner when going over certain issues. He should ask his student and inform him what he knows about a certain issue. But if his student hesitates and doesn’t know the answer, the teacher should not rush to give him an answer immediately. Rather, he should leave the matter open so that the student’s mind could preoccupy itself with reflecting on it and trying to find an answer for it. He should tell his student: “Bring the answer tomorrow” or something like that unless the issue is of an urgent nature. This is what the leading teachers from among the elders whom we reached would do.

The teacher should present issues in the form of questions to the student of knowledge who is unprepared. He should not answer the questions but rather leave it so that the student could do some research and bring an answer in a later gathering. This is from the aspects of wisdom.

Similarly, the Prophet (sallAllaahu ‘alayhi wa sallam) would present questions at time to his Companions to the point that they would say: “Allaah and His Messenger know best.” They would declare their lack of knowledge and afterward he (sallAllaahu ‘alayhi wa sallam) would teach them. This is what the man who prayed badly did and afterward the Prophet (sallAllaahu ‘alayhi wa sallam) taught him that the first thing he should do is face the Qiblah and make the takbeer. Meaning: He should commence the prayer with the initial takbeer. This is proof that one should not vocalize his intention before the initial takbeer. The place of the intention is the heart so saying it out loud is an innovation as we stated previously. This is also since everything the Prophet (sallAllaahu ‘alayhi wa sallam) taught the one who prayed badly to do in prayer – in most cases – is either a pillar or a requirement of the prayer. And whatever part of the prayer that was not mentioned in this prophetic lesson is neither a pillar nor a requirement. This is with respect to those who differentiate between a pillar and a requirement. Some madh-habs do not distinguish between a pillar and a requirement. They do not regard there being any distinction between the two except in matters of Hajj and ‘Umrah contrary to what we are upon today.

Then after making the initial takbeer, he should recite what he is able to from the Qur’aan. “What he is able to from the Qur’aan” has been explained in another narration as the opening chapter of the Qur’aan, Surah Al-Faatihah. The Prophet (sallAllaahu ‘alayhi wa sallam) did not mention the opening supplication however it has been mentioned in some other narrations. Likewise, making the ta’awudh (seeking refuge in Allaah from the Devil) is also prescribed. So therefore, not everything that has been mentioned in this hadeeth is obligatory even though the scholars of Fiqh have differed as to whether or not the ta’awudh and the opening supplication are obligatory or not.

Then the Prophet (sallAllaahu ‘alayhi wa sallam) ordered the man to bow and to remain tranquil while in the bowing position. This is where the basis of this issue is found since one of the most important things that the man left out of his prayer was being tranquil and calm while in each position. Then the Prophet (sallAllaahu ‘alayhi wa sallam) ordered him to rise from the bowing position and to balance himself while standing. This second standing is known as ‘Itidaal (and not Qiyaam). This standing has been reported clearly in some ahaadeeth with the wording ‘Itidaal. This is the point used by some scholars who hold the view that it is not necessary to place the right hand over the left hand on the chest after rising from the bowing position since this standing is not referred to as Qiyaam (standing) unless there exists a clear contextual proof.

And if the word Qiyaam (standing) is used in the general sense, then it refers to the standing which takes place before the bowing. So based on this, the statement of the Companion: “When the Messenger of Allaah would stand in prayer he would place his right hand over his left hand on his chest while standing” means that the word “standing” here if applied in the general sense refers to that which occurs before the bowing position. And as for the standing that takes place after rising from the bowing position, then that should not be called Qiyaam (standing) unless it is accompanied by some clear contextual proof. Rather, it is called ‘Itidaal (straightening).

When discussing this issue previously, we stated that the most precise understanding on this issue is that of Imaam Ahmad bin Hanbal, who did not regard this issue as something too troublesome, may Allaah have mercy on him. He held that a person has the choice when he stands after bowing on whether or not he wants to place his right hand on his left hand over his chest. So he may choose – If he wishes, he may put his hands on his chest and if he wishes he may not. Why is this? This is from the intricate matters of Fiqh since the hadeeth does not literally state this type of standing. It only literally states the first standing. So whatever is stated literally (i.e. verbatim), there should be no differing in regards to that issue. And whoever does oppose it should be advised.

As for the second standing, then there is also an implied meaning that is derived from the (above) hadeeth which is not literal. So whatever is implied from a text, then that is usually the place where differing most likely occurs amongst the scholars of jurisprudence. So if the jurisprudent scholars of the past and present differed on this issue, we should pardon all of them. Those who say the hands should be placed on the chest are pardoned because they have gone by what is implied from the hadeeth, i.e. what is probable from the text not literal.

And as for the one who holds that the hands should not be placed on the chest in the second standing, he too should be pardoned because the hadeeth is not literal but rather implicative, as we stated previously.

This is one of the causes for the differing between the scholars of jurisprudence on subsidiary issues of Fiqh. Whoever amongst the students of knowledge wants to find out what these causes are and research them should refer to the booklet which is small in size yet grand in terms of the knowledge contained within it, “Raf’ul-Malaam ‘an-il-A’immat-il-A’laam” (of Ibn Taimiyyah) in order to find out the reasons why the scholars of Fiqh differed.

One of these causes, which we are discussing now, is when a scholar, for example, understood from the proofs that they include the first and second standing, while another scholar says that it only includes the first standing whereas the second standing is not included since it is known as ‘Itidaal (straightening) and not Qiyaam (standing) unless there is a clear contextual proof, and if this is not the case then the Qiyaam (standing) is only applied to the first standing. So the probability exists and Allaah knows best.

Published on: May 6, 2007

Praying with Shoes in the Masjid – Shaikh Muhammad Amaan Al-Jaamee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 8-9)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

Istijmaar is not to be done only in cases of emergency as some people think. Rather, a person can perform Istijmaar (using stones) even if there is water present and he doesn’t perform Istinjaa (i.e. use water). This is what the Companions would do during their lifetimes since water was not as abundant and available as it is today. But in spite of this, they would not burden themselves by searching for water. If a person (at their time) would relieve himself, he would clean himself with stones (Istijmaar) and suffice with that even if water was available. If he fulfills the conditions (of ablution), by removing the source of the impurity from his body, it is valid for him to go and pray. As for the traces and marks of the impurity, then this is pardonable.

The same goes for a person who steps on impurities with his shoes or socks and then rubs them on the floor until the source of the impurity is removed even though the traces of the impurity may remain. He may pray in his shoes and socks even though traces remain after having removed the source of the impurity, just like the one who does Istijmaar.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees an impurity on them, he should rub them on the ground. Then he may enter with them (i.e. the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. In fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions – Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them – this would be regarded as a crime and considered disrespect for the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

In fact, everything that is found in the command (of the Prophet) should be observed by an individual. Thus, he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined place – until it is revived in other places that are similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not wage war against the act of praying in shoes, nor should we go to the extremes of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Published on: May 6, 2007