Utilise your Time in Beneficial Matters & keep away from Qeela wa Qaal – Shaykh Uthaymeen

THE FOURTH LEGACY

I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah – the Most Blessed, the Most High – said:

Until, when death comes to one of them, he says:”My Lord! Send me back, That I might do righteousness in that which I left behind.” [Surah Al-Mu’minoon: Aayahs 99-100]

Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) – that so and so said such and such about this and that person – because the Prophet sallallaahu ‘alayhi wa sallam said in an authentic narration: “Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one’s wealth.” [4] Unfortunately, many of the youths – after returning to the correct path, and uniting their hearts and unifying their word – have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilise your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!

[4] Related by Muslim (no.1715), from Abu Hurayrah radiallaahu ‘anhu.

Source: Excerpted from Very beneficial article : 

A Concise Legacy : Shaykh ibn Uthaymeen
Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997

It appears to be an art of commanding the good or prohibiting the evil, But in actuality it is an act of injustice and transgression!

THE BALANCED APPROACH

Shaykhul Islaam Ibn Taymiyyah – rahimahullaah – said:

“When dealing with the people of sin, one must not exceed the limits prescribed by the Sharee’ah – neither in hating, censuring, preventing, abandoning or chastising them. Rather, the one who does so should be told: Worry about your own self. No harm will come to you from those who are misled, if you are truly guided, as Allaah – the Mort High – said: “And do not let your hatred of others swerve you away from doing justice. But be just! That is closer to taqwaa (piety).” [Soorah al-Maa’idah 5:8]. And Allaah said: “And fight in the way of Allaah those who fight you, but do not transgress the limits.” [Soorah al-Baqarah 2:190]. Indeed, many of those who command and forbid overstep the limits set by Allaah, either through jahl (ignorance) or dhulm (injustice). Thus, this issue (of justice) must be firmly maintained, whether it is in regards to censuring the unbelievers, the hypocrites, the sinners or the disobedient ones.” [3]

He further said: “The one commanding the good or forbidding the evil should do so in the way prescribed by the Sharee’ah; with knowledge, gentleness and patience, and with good intentions, and by following a balanced approach. All of this enters into Allaah’s saying: “O you who believe! Beware of your own selves. No harm will come to you from those who are misled, if you are truly guided.” [Soorah al-Maa’idah 5:105) … There is in this Aayah (Verse) another meaning as well, which is that a person must turn towards that which will be of benefit to him, both in knowledge and action, and he must avoid what does not concern him – as the conveyer of the Sharee’ah (i.e. the Prophet sallallaahu ‘alayhi wa sallam) said: “From the perfection of a person’s Islaam is to leave alone that which doer not concern him.” [4] This especially applies to a person delving into that which doer not concern him regarding someone’s religious or worldly affairs. Thus, such a person may speak out of envy or desire for position; or act either with deliberate oppression, or foolish scorn and sarcasm. How often does Shaytaan make such an act appear to be an art of commanding the good or prohibiting the evil, or jihaad in the path of Allaah, whereas it is actually an act of injustice and transgression!” [5]

Footnotes:

[3]. Majmoo’ul-Fataawaa (14/381).
[4]. Saheeh: Related by at-Tirmidhee (no.23 18) and others, from Abu Hurayrahradiallaahu ‘anhu. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Ibn Maajah (no.3976).
[5]. Majmoo’ul-Fataawaa (14/382).

Posted from: https://abdurrahman.org/2014/01/29/being-balanced – Al-Istiqaamah , Issue No.5

Allaahu Akbar – Allaah is Greater

Allaahu Akbar
Allaah is Greater

Allaah – the Most High – says:

“That He will call you to account for what your hearts have earned.” [Soorah al-Baqarah 2:225].

“The day when neither wealth nor children will be of any avail, except he who comes to Allaah with a dean and pure heart.” [Soorah ash-Shu’araa 79:88-89].

The Prophet sallallaahu ‘alayhi wa sallam said:

“Indeed, there is a piece of flesh in the body; if it is sound then all the body is sound. However, if it is diseased, then all the body is diseased Truly that is the heart.” [1]

Al-Haafidh Ibn Rajab (d.795H) – rahimahullaah -said:

“So know that the world – and whatever is above it and below it in the water- will not be corrected except when the actions of its people are all for Allaah. The actions of the body follow on from the actions and intentions of the heart. So when the actions and intentions of the heart are purely for Allaah alone, then it is corrected, and likewise the actions of the body will also be correct. However, if the actions and intentions of the heart are for other than Allaah, then it is corrupted, and likewise the actions of the body will be corrupted in proportion to how much the heart is corrupted.” [2]

And he said: “Hearts will not be corrected until the ma’rifah (knowledge and realisation) of Allaah – being in awe of His greatness, loving Him, fearing Him, hoping in Him, relying and trusting in Him – is not firmly implanted in them. This is the reality of Tawheed and the meaning of the saying: Laa ilaaha illallaah (that none has the right to be worshipped except Allaah). Thus, hearts will not be corrected until Allaah is made the ilaah (deity) to be known, to be loved, feared and hoped in, and that He – along with this – becomes the only ilaah (deity) worthy of this, without associating any partner to Him in this.” [3]

Indeed, we may begin to appreciate the greatness of Allaah – the Most High’s – and being in awe of Him, by considering some narrations regarding what He – the Most High – has created.

The Prophet sallallaahu ‘alayhi wa sallam said:

“Indeed I see what you do not see and hear what you do not hear. Heaven has groaned, and it has a right to do so. By Him in Whose Hand is my soul! There is not in the heaven a space equivalent to four fingers, except than an angel has prostrated his forehead to Allaah in it. By Allaah! If you knew what I know, you would laugh little and weep a lot, and you would not take delight in women in their beds, but rather would go to the wilderness and implore Allaah for help.” [4]

He sallallaahu ‘alayhi wa sallam said:

“The seven Heavens compared to the Kursee (the Chair) is like a ring which is thrown into a desert. And such is the magnitude of the ‘Arsh (the Throne of Allaah) compared with the Kursee.” [5]

He sallallaahu ‘alayhi wa sallam also said:

“I have been given permission to relate to you about the Angels of Allaah – the Most High – that carry the ‘Arsh (Throne). Between one of the Angel’s ear and shoulder is a distance of seven hundred year journey.” [6]

And he sallallaahu ‘alayhi wa sallam also said:

“Al-Baytul-Mamoor is in the seventh heaven [directly above the Ka ‘bah]. Each day seventy thousand angels enter it, and they will not return until the Day of Resurrection.” [7]

So: “the need of the servants for this (type of) knowledge is greater then every other need; end it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the only One Who deserves to be worshipped, their Creator – with His Names, His Attributes and His Actions, and that He – along with all that – is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation … So the people who know Allaah the best, are the ones who best follow the way to Him; and know best whet lies at the end of the way.” [8]

1.Related by al-Bukhaaree (1/126) and Muslim (no.1599) from an-Nu’maan ibn Basheer radiallaahu ‘anhumaa.
2. Jaami’ al-‘Uloom wal-Hikam (p120).
3. Jaami’ al-‘Uloom wal-Hikam (p.120).
4. Hasan: Related by Ibn Maajah (no.4190) and at-Tirmidhee (2/51),who authenticated it, from Abu Dharr radiallaahu ‘anhu.
5. Saheeh: Related by Ibn Abee Shaybah in Kitaabul-‘Arsh (1/114) and al-Bayhaqee in as-Asmaa was-Sifaat (p 290), from Abu Dharr radiallaahu ‘anhu. The hadeeth is authentic due to its various routes of transmission – as Shaykh al-Albaanee has explained in as-Saheehah (no.109).
6. Saheeh: Related by Abu Daawood (no.4727) and al-Bayhaqee in as-Asmaa was-Sifaat, (no.398), from Jaabir radiallaahu ‘anhu. It was authenticated by Imaam adh-Dhahobee in al-‘Uluww (p.58).
7. Saheeh: Related by Ahmad (3/153), from Anas radiallaahu ‘anhu. And the addition is related by Ibn Jareer at-Tabaree in his Tafseer (11/27). The hadeeth was authenticated by al-Albaanee in as-Saheehah (no.477).
8. Sharhul-‘Aqeedatit-Taahawiyyah (p.27) of Imaam Ibn Abil-‘lzz.

The Rights of Allah’s Messenger sallallahu ‘alayhi wa sallam – Shaykh ibn al-‘Uthaymin

This right is the greatest right of any of the creation. None of the creation have a right greater than the rights of Allah’s Messenger sallallahu ‘alayhi wa sallam. Allah – the Most High – said:

“Indeed We have sent you as a witness rind a bringer of good-tidings and a warner, in order that mankind may believe in Allah and His Messenger, and that you may assist and honour the Messenger.” [Al-Qur’an 48:89]

Therefore it is obligatory to love the Prophet sallallahu ‘alayhi wa sallam over and above any of mankind – even above one’s love for himself, his parents and his children. The Prophet sallallahu ‘alayhi wa sallam said: “None of you will truly believes until he loves me more then his parents, his children and the whole of mankind.” [1]

And from the rights that are due to the Prophet sallallahu ‘alayhi wa sallam are: that he should be honoured, loved and respected – but without any ghulu (exaggeration) or any falling short in the matter. Honouring the Prophet sallallahu ‘alayhi wa sallamduring his lifetime implied honouring his Sunnah (guidance and example) and his noble character and conduct. As for honouring him after his death, then this implies honouring his Sunnah and the Shari’ah (the Prescribed Laws) that he was sent with. Whosoever reflects upon the lives of the Sahabah (Companions of the Prophet) will come to know how these great and virtuous people established the obligation of honouring the Messenger sallallahu ‘alayhi wa sallam.

‘Urwah ibn Mas’ud said to the Quraysh: “O my people! I have seen kings. I have seen Caeser, Chouoes and Negus. But by Allah! I have never seen a king whose companions respect and honor him in the way that the Companions of Muhammad honour Muhammad sallallahu ‘alayhi wa sallam. By Allah! When he spits, the spittle would fall into the hands of one of them, who would then rub his face and skin with it; when he orders them with something, they promptly fulfill it; when he performs wudhu’(ablution), they vie with each other for the remains of the water; and when they speak in his presence, they lower their voices and do not look directly at his face, due to their respect and honour for him.” [2]

So this is how the Companions radhiallahu ‘anhum loved and honoured him, for Allah had endowed and blessed the Prophetsallallahu ‘alayhi wa sallam with a generous and noble character and a mild and easy-going nature. Had he been harsh and hard-hearted, people would not have been able to gather around him and be with him as they did.

Also from the rights that are due to the Prophet sallallahu ‘alayhi wa sallam is to believe in all that he informed as of with regards to the accounts of previous people and nations, to do that which he has commanded and leave that which he has prohibited, and to have ‘iman (faith) that his guidance and example is the best and most perfect guidance and example, and that the Shari’ah(Prescribed Laws) that he was sent with is perfect and complete – no human laws nor systems are to be given precedence or priority over his Shari’ah. Allah – the Most High – said:

“But no by your Lord! They will not truly be Believers, until they make the Prophet a judge in all their disputes, and then find in their souls no resistance against his decision, but rather accept it with the utmost submission.” [Al-Qur’an 4:65]

“Say: If you do love Allah then follow the Prophet. Allah will then love you and forgive you your sins. Indeed Allah is Oft-Forgiving, Most-Merciful.” [Al-Qur’an 3:31]

And from the rights of the Prophet sallallahu ‘alayhi wa sallam is to defend his Shari’ah and his guidance with the strength and capacity at one’s disposal, and also in proportion to the attack that it is under. Thus, if the enemies are attacking it with false proofs and doubts, then his guidance and Shari’ah should be defended with sound knowledge which refutes such false arguments and clarifies the doubts. If, however, the attack is made by any other types of weapons, then the defence should be made in a similar manner. It is not possible for any Believer to hear of some attack upon the Prophet’s Shari’ah or his noble personality, and then to keep silent about it – especially when one has the power to counter such on attack.

From Huquq Da’at Ilayh al-Fitrah wa Qarrarath ash-Shari’ah (pp. 6-7).

This translation is from Al-Istiqaamah Magazine, Issue No. 2, Safar 1417H / July 1996.

Questions Concerning Everyday Issues: Issue 4 : Shaykh bin Baz

Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996

CONCERNING MEN WEARING GOLD RINGS

[Q]: What is the ruling concerning a man wearing a gold ring, or what is known as a wedding-ring?

[A]: Shaykh Ibn Baaz – hafidhahullaah – answered:
“It is not permissible for a man to wear gold rings. neither before or after marriage. This is due to the fact that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited gold, as occurs in the authentic narrations. So once when the Prophet sallallaahu ‘alayhi wa sallam saw a man wearing a gold ring, he took it from him, threw it down and said: “Does a person pick up a burning piece of coal and hold it in his hand.” This was related by Muslim in his Saheeh (6/149). So in this is a proof that it is absolutely haraam (prohibited) for men to wear gold rings, even if it is a wedding ring.”2

THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS

[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?

[A]: Shaykh Ibn al-‘Uthaymeen – hafidhahullaah – said:
“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said: “None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.”3 Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said: “And know that victory comes with patience, relief with distress, and ease with hardship.”4 So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people: “And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].

The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.

Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment. Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book: “So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6]. And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration: “Victory comes with patience; relief with affliction, and ease with hardship.”5″6

FORCING A YOUNG LADY TO MARRY A MAN THAT SHE DOES NOT WANT TO MARRY

[Q]: Is it allowed for a father to force his daughter to marry a particular man that she does not want to marry?

[A]: Shaykh Ibn Baaz – hafidhahullaah – responded by saying:
“Neither the father, or anyone other than the father, may force a woman who is under his guardianship to marry a man that she does not wish to marry. In fact her permission must be sought first. Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “A previously married women (without a husband) must not be married until she is consulted, and a virgin is not married until her permission is sought.” They said: O Messenger of Allaah, how is her permission sought? So he said: “By her being silent.”7 Another narration states: “Her silence is her permission.”8 Yet a third narration states: “A virgin’s father seeks her permission, and her permission is her remaining silent.”9 So the father must seek her permission if she is nine years of age or above. Likewise, her other guardians may not marry her off except by her permission. This is obligatory upon them all. If a lady is married without her permission, then the marriage will not be correct. This is because one of the conditions of a marriage contract is that both partners accept the marriage freely. So if she is married without her permission, by threat or coercion, then the marriage is null and void… If the (apparent) husband knows that she does not want him, then he should not approach the woman, even if the father approves of it. He must fear Allaah and not approach any wife that does not want him, even if the father claims that he did not coerce her. The man must avoid what Allaah has forbidden him. This is because Allaah’s Messenger sallallaahu ‘alayhi wa sallam ordered that her permission be sought.

We also advise the woman to fear Allaah and to accept the man if her father finds that he suitable to marry her, as long as the prospective groom is good in his Religion and in his character. This is also the case if the one who is the guardian is not the girl’s father. We give this advice because there is a lot of good and a lot of benefit in marriage. Likewise, there are a lot of hazards in living as a maiden. So I advise all young ladies to accept those men who come to them for marriage, if they conform to the compatibility factors of marriage (i.e. good in Religion and character), they should not use studying, teaching, or anything else, as an excuse to get married.”10

A RELIGIOUS YOUNG MAN PROPOSED TO ME BUT MY MOTHER REFUSED

[Q]: I am seeking a solution to my problem. I am twenty-four years old. A young man proposed to me. He has finished college and is from a religious family. After my father agreed to him, he asked me to come and see him. I saw him and was pleased with him. [we saw each other] because our pure and noble Religion states that I should see him and that he should see me. However, when my mother came to realise that he was from a Religious family, she became harsh against him and my father. She swore that she would not allow such a marriage to take place. My father desperately tried to persuade her, but to no avail. Do I have the right to seek the [Islaamic] Law to intervene in this matter?

[A]: Shaykh Ibn Baaz – hafidhahullaah – said:
“If the matter is as you have stated in your question, then your mother has no right to object, to this matter Indeed it is actually haraam (forbidden) for her to object in this case. You are not obliged to obey your mother in this particular issue, since the Prophet sallallaahu ‘alayhi wa sallam said: “Indeed obedience is only in ma’roof (when it is good and right).”11 And it is not from ma’roof to reject a suitable marriage proposal. In fact, it has been narrated from the Prophet sallallaahu ‘alayhi wa sallam that he said: “lf there comes to you a person whose Religion and character are pleasing to you, then marry him (i.e. give the girl in marriage to him). If you do not do this, there will be Fitnah (trial and discord) and great fasad (corruption) upon the earth.”12 If you have need to take your case to an [Islaamic] court of law, then you would not be wrong in doing so.”13


1.Fataawaa al-Mar’ah (pp.13-14).
2. Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah (6/397).
3. Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
4. Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
5. Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
6. Fataawaa al-Mar’ah (pp.10-11).
7. Related by al-Bukhaaree (no.5136), from Abu Hurayrah radiallaahu ‘anhu.
8. Related by al-Bukhaaree (no.5137), from ‘Aaishah radiallaahu ‘anhaa.
9. Related by al-Bukhaaree (51105).
10. Fataawa al-Mar’ah (pp. 169-170).
11. Related by al-Bukhaaree (4/355), from ‘Alee radiallaahu ‘anhu.
12. Hasan: Related by at-Tirmidhee (no. 1085), from Abu Haatim al-Huzanee and Abu Hurayrah radiallaahu ‘anhumaa. It was authenticated by al-Albaanee in Irwaa’ ul-Ghaleel (no. 1868).
13. Fataawaa al-Mar’ah (pp.170-171).

Questions Concerning Everyday Issues: Issue 7 : Shaykh bin Baz

Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

IS CLINGING TO THE RELIGION A CAUSE OF AFFLICTION?

[Q]: There was a person in our city who was very firm in practicing the Religion, and was later afflicted with an illness. Some of the people started saying to him that the cause of him being afflicted with this illness is because of his adhering to the Religion. Being affected with this type of talk, the person then shaved off his beard and he neglected his Prayers. So is it permissible to say that the cause of his affliction was due to him clinging to the commandments of the Religion? And the one who says such a thing, is he considered a kaafir (disbeliever) because of such a saying?

[A]: ”Clinging on to the Religion is not a cause for his illness. Rather, it is a cause for every good, both in this life and in the Hereafter. And it is not permissible for any Muslim, that when some foolish and ignorant people utter words such as this, to give them any weight. Nor is it permissible to shave one’s beard or shorten it, or to neglect guarding the five obligatory Prayers in congregation. Rather, it is obligatory for such a person to remain steadfast upon the truth, and to keep away from all that Allaah has prohibited, and to beware of all that which angers Allaah and incurs His punishment – by obeying Allaah and His Messenger sallallaahu ‘alayhi wa sallam, Allaah – the One free from all defects said: “Whosoever obeys Allaah and His Messenger will be admitted into Gardens of Paradise, beneath which rivers flow, to dwell therein forever. That will be the greatest achievement. But whosoever disobeys Allaah and His Messenger and oversteps His limits, Allaah will cast him in the Fire, to abide therein; and he shall have a humiliating punishment.” [Soorah an-Nisaa 4:13-14]. And Allaah – the Mighty and Majestic – said: “Whosoever has taqwaa (piety, fear and obedience) of Allaah, He will make a way out for him. And He will provide for him from places he could never imagine.” [Soorah at-Talaaq 65:2-3]. And He – the Most Perfect – said: “Whosoever has taqwaa of Allaah, He will make his affair easy for him,” [Soorah at-Talaaq 65:4]. And the verses with this meaning are plentiful.

As for the person who says that the cause for such affliction is due to being firm and steadfast upon the Religion – then such a person is ignorant. It is obligatory to censure such a person and to know that clinging to the Religion does not bring about anything except good. As for what occurs to a Muslim by way of a calamity that he dislikes, then this is a form of expiating his evil actions and a forgiveness for his sins. As regards to the issue of takfeer (declaring a Muslim to be a kaafir, a disbeliever) upon this person, then this requires detail, and is known from the chapters concerning the judgement upon a murtad (apostate) – which can be found in the books of Islaamic jurisprudence and understanding. And with Allaah is the power and ability.”1

CRYING DUE TO ILLNESS

[Q]: I am ill and I sometimes cry because of what happens to me after my illness. Is this considered an action which opposes Allaah and of not being pleased with what He has decreed? I do not do this action willfully. Likewise, does that ruling also include talking to my relatives about my illness?

[A]: “There is no harm in crying, if it is simply tears coming from the eyes, without wailing. This is based upon the statement of the Prophet sallallaahu ‘alayhi wa sallam, when his son Ibraaheem passed away: “The eye sheds tears and the heart grieves, yet we do not say anything except what is pleasing to our Lord. By your death – O Ibraaheem – we are indeed in grief.”2 The ahaadeeth with this meaning are numerous.

There is also no harm in you speaking about your illness to your relatives and friends, providing that you praise and thank Allaah, glorify Him and ask Him for sound health, following the permissible means. We advise you to patiently persevere and to hope in a reward from Allaah. I give you the glad tidings, as Allaah – the Most High – has said: “Only those who are patient shall recieve their reward in full, without reckoning.” [Soorah az-Zumar 39:10]. The Prophet sallallaahu ‘alayhi wa sallam also said: “A Muslim is not afflicted with fatigue, sorrow, disease or pain – even if it be the pricking of a thorn – except that due to it, Allaah will expiate some of his sins.”3 Allaah’s Messenger sallallaahu ‘alayhi wa sallam also said: “Whosoever Allaah intends good for, He afflicts him with some calamity.”4 So we ask Allaah to grant you a cure and sound health, as well as goodness of the heart and actions. Indeed He is the One who hears and the One who responds.”5

SAFEGUARDING THE PRAYERS

[Q]: A leaflet was sent to us and with it was a copy of a page which has been distributed amongst the people, and which included a hadeeth attributed to the Prophet sallallaahu ‘alayhi wa sallam which said: “Whosoever misses the Prayer due to laziness, then Allaah will punish him with fifteen punishments …” So what is the authenticity of this particular hadeeth?

[A]: “This hadeeth is a lie upon the Prophet sallallaahu ‘alayhi wa sallam and there is no basis at all for it being authentic – as has been explained by al-Haafidh adh-Dhahabee, rahimahullaah, in al-Meezaan and al-Haafidh Ibn Hajr in Lisaanul-Meezaan. So it is a must that whosoever comes across such a leaflet that he burns it and that he admonishes the one who produced it, in order to defend the Prophet sallallaahu ‘alayhi wa sallam and to protect his Sunnah from the lies of the liars.

And what has been Recorded in the great Qur’aan and the authentic Sunnah of the Prophet sallallaahu ‘alayhi wa sallam -with regards to the importance of the Prayer and warning against being lazy in performing it and a threat for whosoever does this – is more than sufficient against the lies of the liars. So Allaah – the Most Perfect – said: “Guard strictly your five daily Prayers and in particular the middle Prayer (i.e. the ‘Asr Prayer), and stand before Allaah with obedience.” [Soorah al-Baqarah 2:238]. And Allaah – the Most Perfect – said: “And then there came after them a people who gave up their Prayer and followed their lusts. So they will be thrown into the Hellfire.” [Soorah Maryam 19:59]. And Allaah – the Most High – said: “So woe be upon those who pray; those who delay their Prayer from the fixed stated times.” [Soorah al-Maa’oon 107:3-4]. And the verses with this meaning are plentiful.

The Prophet sallallaahu ‘alayhi wa sallam said: “The covenant between us and them is the Salaah (Prayer), so whosoever abandons it has committed an act of disbelief.” Recorded by Imaam Ahmad and the compilers of the four Sunan with a Saheeh (authentic) isnaad (chain of narration).6 And also his sallallaahu ‘alayhi wa sallam’s saying: “Between a person and between al-Kufr (disbelief) and ash-Shirk (associating partners with Allaah in the worship of Allaah) is abandoning the Salaah (Prayer).” Recorded by Muslim in his Saheeh (1/62). Also the Prophet sallallaahu ‘alayhi wa sallam mentions the Salaah (Prayer) to his Companions one day, saying: “Whosoever safeguards them, then that will be a light, a proof and a means of salvation for him on the Day of Resurrection. But whosoever does not safeguard them, then he has no light, nor proof nor salvation and on the Day of Resurrection he will be gathered along with Fir’awn, Haamaan, Qaaroon and ‘Ubayy ibn Khalf.” Recorded by Imaam Ahmad with a Hasan isnaad.7

Some of the Scholars have said, in explanation to the above hadeeth, that whosoever leaves the Prayer, the he will be raised up, on the Day of Judgement, along with those kaafirs (disbelievers). Thus, if the reason for his leaving the Prayer was due to leadership, then he has resembled Fir’awn in this, and would be raised along with him and sent to the Fire of the Day of Resurrection. If the reason for leaving the Prayer was due to his ministerial post or a similar occupation, then he has resembled Haamaan, the minister to Fir’awn, and he will be raised along with him on the Day of Resurrection and sent to the Fire. If the reason for leaving the Prayer was due to wealth and false desires, then he has resembled Qaaroon – upon whom Allaah bestowed great wealth, yet he became arrogant against the truth and followed his false desires, due to this wealth – and would be raised up along with him on the Day of Resurrection and sent to the Fire. If the reason for leaving the Prayer was business, or other such social transactions and work, then he has resembled ‘Ubayy ibn Khalf, the famous trader from the disbelievers of Makkah – so he will be raised up along with him on the Day of Resurrection and sent to the Fire.

We ask Allaah for forgiveness and protection from their condition and the likes of their condition.”8

PRAYING DURING THE FRIDAY SERMON

[Q]: There was a discussion that took place between some brothers and myself regarding praying two rak’ahs upon entering the mosque and the Imaam is delivering the Friday khutbah (sermon). I ask you – O noble Shaykh – to give us a ruling concerning this. Is it allowed or not? The brothers who generally come and pray in the mosque are upon the madhhab of Imaam Maalik.

[A]: “The Sunnah upon entering the masjid (mosque) is to pray two rak’ahs of tahyatul masjid (a Prayer far greeting the mosque), even if the Imaam is delivering the Friday khutbah, due to the sayings of the Prophet sallallaahu ‘alayhi wa sallam: “When anyone of you enters the masjid, then let him not sit until he prays two rak’ahs.” Recorded by al-Bukhaaree (1/293) and Muslim (2/155). Likewise Muslim relates in his Saheeh (3/1415), from Jaabir radiallaahu ‘anhu, that the Prophet sallallaahu ‘alayhi wa sallam said: “When any of you comes on the day of Jumu’ah (Friday), and the Imaam is delivering the khutbah, then let him pray two rak’ahs and let him make them short.” So this is a clear and authentic text concerning this issue. It is not permissible for anyone to oppose it. So perhaps this particular narration did not reach Imaam Maalik rahimahullaah, if it is established from him that he prohibited the praying of these two rak’ahs at the time of the khutbah. However, when the authentic Sunnah becomes clear, then it is not permissible to oppose it with the saying of anyone else – whosoever he may be.9 About this Allaah – the Mighty and Majestic – said: “O you who Believe! Obey Allaah and obey the Messenger and those in authority amongst you. And if you differ in anything amongst yourselves then refer it to Allaah and His Messenger if you do believe in Allaah and the Last Day. That is better and most suitable for final determination.” [Soorah an-Nisaa 4:59]. And He – the Most Perfect – said: “And in whatever you differ, then the judgement belongs to Allaah,” [Soorah ash-Shooraa 42:10]. And it is known that the judgement of Allaah’s Messenger sallallaahu ‘alayhi wa sallam is from the judgement of Allaah – the Mighty and Majestic – as Allaah said: “Whosoever obeys the Messenger, has indeed obeyed Allaah.” [Soorah an-Nisaa 4:80]. And with Allaah rests the power and ability.”10

BEING TOO SHY TO CENSURE EVIL

[Q]: I am a young woman who hates gheebah (backbiting) and nameemah (tale carrying). Sometimes I am amongst a group of people who speak about others and the begin to backbite and spread tales. In my soul, I hate and despise what they are doing, but I am too shy and therefore do not have the ability to make them stop. Also, I have no other place to go to get away from them. Allaah knows that I wish they would start talking about something else. So am I sinful in sitting with them, and what is the obligation upon me in this case? May Allaah grant you what is best for Islaam and the Muslims.

[A]: “In this case you are sinful, unless you repel the evil. If they accept that from you, then all praises are due to Allaah. If they do not accept that from you, then you must leave them and not sit with them. This is because Allaah – the Most High – stated: “When you see those engaged in false conversation about Our Verses, by mocking at them, then keep away from them until they turn to another topic.” [Soorah al-An’aam 6:68]. Likewise, the Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever sees an evil then let him change it by his hand. if he is unable to do this, then let him change it with his tongue. If he is unable to do this, then let him change it with his heart – and that is the weakest of eemaan (faith).” This was Recorded by Muslim in his Saheeh (no.49). And the verses and narrations with this meaning are plentiful.”11

RUNNING AWAY FROM THE QUR’AAN

[Q]: What is your advice – O Shaykh – for those who go without reading the Qur’aan for a month, or even many months, and who have no excuse for such behaviors? However, you will find some of them reading those magazines that contain no benefit for them, and following them up closely!

[A]: “It is recommended for every Believing man and woman to recite the Book of Allaah often, with due contemplation and understanding. This may be done by using a copy of the Qur’aan or from one’s memory. Allaah – the Most High – said: “This is a Book which We have sent down to you, full of blessings, that you may ponder over its Verses, and that men of understanding may remember.” [Soorah Saad 38:29].And: “Indeed those who recite the Book of Allaah and offer the Prayer perfectly and spend in charity out of what We have provided for them – secretly and openly – hope for a sure trade-gain that will never perish. That He may pay them their wages in full and give them even more out of His Grace. Indeed, He is Oft-Forgiving, ready to appreciate good deeds.” [Soorah Faatir 35:29-30].

The aforementioned recitation of the Qur’aan includes both reciting and acting upon it. The recitation is to be done with contemplation and understanding of it. Sincerity to Allaah is a means of complying with and acting upon the Qur’aan, and its recitation contains a great reward – as the Prophet sallallaahu ‘alayhi wa sallam said: “Recite the Qur’aan. For on the Day of Resurrection, it shall come as an intercessor for its companion.” This was recorded by Muslim in his Saheeh (no.804). The Prophet sallallaahu ‘alayhi wa sallam also said: “The best of you is he who learns the Qur’aan and teaches it.” This was Recorded by al-Bukhaaree in his Saheeh (3/66). Another narration states: “Whosoever reads one harf (letter) of the Qur’aan shall receive a good deed and ten good deeds similar to it. I do not say that Alif Laam Meem is a harf but Alif is a harf and Laam is a harf and Meem is a harf.”12 The Prophet sallallaahu ‘alayhi wa sallam said to ‘Abdullaah ibn “Amr ibn al-‘Aas: “Complete the recitation of the Qur’aan once a month.” He said: I am able to do more than that. So he said: “Then complete its recital once in seven days.”13 The Companions used to complete the entire Qur’aan once every seven days.

So I advise all the readers of the Qur’aan to increase in their reading of it, with contemplation and understanding it, along with sincerity to Allaah in this – with the purpose of learning and benefiting from the Qur’aan. They should read the entire Qur’aan once a month. If, however, they are able to do more than this without any difficulty, then they should complete it in less than this time. However, it is best not to complete it in less than three days, since this is the least amount of time that the Prophet sallallaahu ‘alayhi wa sallam mentioned to ‘Abdullaah ibn ‘Amr ibn al-‘Aas. This is because if it is read in less than three days, the person becomes hasty and lacks thought and concentration …”14


1. Al-Fataawaa (1/32-33).
2. Recorded by al-Bukhaaree (no.1303) and Muslim (no.2315), from Asmaa bint Yazeed radiallaahu ‘anhaa.
3. Recorded by al-Bukhaaree (no.5641) and Muslim (no.2573), from Abu Sa’eed al-Khudree radiallaahu ‘anhu.
4. Recorded by al-Bukhaaree, from Abu Hurayrah radiallaahu ‘anhu.
5. Fataawaa al-Mar’ah (no.13).
6. Saheeh: Recorded by Ahmad (5/346), at-Tirmidhee (no.2756), who authenticated it, from the hadeeth of Buraydah radiallaahu ‘anhu.
7. Recorded by Ahmad (2/169) and ad-Daarimee (2/301), from the hadeeth of ‘Abdullaah ibn ‘Amr. Though some of the prominent Scholars of hadeeth have authenticated this hadeeth, others – such as Shaykh al-Albaanee in at-Targheeb (1/197-198) – have declared it to be weak, since the isnaad contains ‘Eesaa ibn Hilaal as-Sadafee al-Misree. And Allaah knows best.
8. Al-Fataawaa (1/97-98).
9· Imaam an-Nawawee – rahimahullaah – said about the hadeeth in Sharh Saheeh Muslim (6/ 164): “I cannot imagine any Scholar who comes to knows about it and believes in the correctness of it, and would then oppose it.”
10. Al-Fataawaa (1/53).
11. Fataawaa al-Mar’ah (no.298).
12. Saheeh: Recorded by at-Tirmidhee (no.2912), who authenticated it, from the hadeeth of ‘Abdullaah ibn Mas’ood radiallaahu ‘anhu.
13. Recorded by al-Bukhaaree (no.5054).
14. Fataawaa al-Mar’ah (no.294)

Learning the Creed (Aqeedah) – Shaykh Saalih al-Fawzaan

[Q]: There are some people here, who keep away from [attending] lessons on ‘aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ‘aqeedah or attend lectures about it’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims [the correct] ‘aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ‘aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah ibn al-Yamaan, one of the distinguished Companions – radiallaahu ‘anhu – said: “People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.” [2]

Likewise ‘Umar ibn al-Khattaab radiallaahu ‘anhu said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).” [3] Thus, when we teach ‘aqeedoh, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ‘aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allaah – the Most High – said, whilst addressing His Prophet sallallaahu ‘alayhi wa sallam: “So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19].

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim – and ail praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant [of such fundamentals], it is possible that he may fall into falsehood without realising it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger sallallaahu ‘alayhi wa sallam explained and taught, we would find that most people would be unable to do so. So how is it that a person [suffices with] saying: ‘l am a Muslim,’ yet does not know these [basic] matters!

Unfortunately, many of the daa’ees (callers to Islaam) are themselves unaware of [basic matters such as] what are the conditions for Prayer, or unaware of the rules and regulations concerning wudhoo (ablution) and those matters which

invalidate wudhoo. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet [due to his ignorance] he ends up falling into the hole, or the ambush, without even realizing it.

Thus it is essential to learn about tawheed, since it is tawheed that is the basic foundation [of both the Religion and the correct Islaamic ‘aqeedah]. Indeed, no one abstains from learning about tawheed [and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.] except one of two people: [i] an ignorant person – and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant – one who desires to avert people from the ‘aqeedah of pure tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are [falsely] ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about tawheed.

Allaah – the Most High – said:

“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may [instruct and] warn their people when they return to them, in order that they may beware.” [Soorah at-Tawbaa 9:122].

Also, the Messenger sallallaahu ‘alayhi wa sallam said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4]

The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘l do not need to learn ‘aqeedah.’ It is as if he is saying: ‘l do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!

Al-Muntaqaa min Fataawa (1/303-306).

[2]. Related by al-Bukhaaree (no.3606) and Muslim (no.1847).
[3]. Related by Ibn Taymiyyah in his Majmoo’ Fataawaa (10/301).
[4]. Related by al-Bukhaaree (1/25), from Mu’aawiyah radiallaahu ‘anhu.

Source:  Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

The Effects of Laa ilaaha illallaah – Shaykh Salih Fawzan

The kalimah (word) La ilahah ilallah (that none has the right to be worshipped except Allah), if it said with truthfulness and sincerity from the heart, and acted upon in that which it necessitates – outwardly and inwardly – then its effect will indeed be praiseworthy upon both the individual and the society.

From the most important of its effects are:

[1] Uniting the word of the Muslims: This will result in strengthening the Muslims and assisting them in defeating their enemies – as long as they continue to follow and practice the same single religion, and as long as they adhere to the same single ‘aqidah(belief). Allah – the Most High – said:

“And hold fast altogether to the rope of Allah and do not be divided.” [Al-Qur’an 3:103]

“It is He Who has strengthened you with His help and with the Believers, and moreover, He has put love and affection between their hearts. If you were to spend all that is in the earth, then never could you have united their hearts, but Allah has united them. Indeed He is the All-Mighty, the All-Wise.” [Al-Qur’an 8:62-63]

And differing in matters of ‘aqidah (beliefs) is the cause for splitting, disunity and hostility, as Allah – the Most High – said:

“Indeed those who split-up their religion and become sects, you have no part with them in the least.” [Al-Qur’an 6:159]

“But people have cut-off their affair of unity between them and have become sects, each party rejoicing in that which is with itself.”  [Al-Qur’an 23:53]

So people cannot truly be united except upon the correct concept of ‘iman (faith) and the correct ‘aqidah of Tawhid, which are both direct implications of La ilahah ilallah. One need only consider the condition of the Arabs before and after Islam.

[2] Prevalence of safety and peace in a unified society, which believes in and abides by La ilahah ilallah. Since the individuals in such a society will take care in doing only that which Allah has made halal (lawful) and abandoning that which Allah has madeharam (unlawful) – acting in accordance with what the ‘aqidah necessitates upon them. So this will prevent people from enmity, oppression and injustice, whilst directing them towards co-operation, love and deep brotherhood for the sake of Allah, acting upon His – the Most High’s – saying:

“Indeed the Believers are but brothers.” [Al-Qur’an 49:10]

This is clearly reflected in the life of the Arabs before and after believing in La ilahah ilallah. Before Islam, they lived in hostility and insecurity, constantly fighting and killing each other. However, when they embraced Islam this all changed, and the same people lived with each other in peace and an atmosphere of love and brotherhood prevailed, as Allah – the Most High – said:

“Muhammad is the Messenger of Allah, and those who are with him are strong and mighty against the unbelievers and merciful and kind amongst each other.” [Al-Qur’an 48:29]

“And remember the favour of Allah upon you; for you were enemies and He joined your hearts in love, so that by His grace you became brothers.” [Al-Qur’an 3:103]

[3] Achievement of happiness, attainment of the khilafah (succession of power and authority) in the earth, maintaining purity of the religion and being steadfastness against the onslaught of false beliefs and foreign ideologies. Allah said:

“Allah has promised to those amongst you who truly have ‘iman (true faith and belief) and act in obedience to Allah and His Messenger, that He will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Al-Qur’an 24:55]

So Allah – the Most Perfect – has made achievement of these lofty goals conditional upon worshipping and obeying Him and not associating any partners with Him. And this is the true meaning of La ilahah ilallah.

Source; From La ilahah ilallah, Ma’naha, Makanatuha wa Fadluha (pp. 36-39), abridged.

This translation was published in Al-Istiqaamah Magazine, Issue No. 1, Dhul-Hijjah 1416H / May 1996CE.

Praying During The Friday Sermon (Khutbah) – Shaykh bin Baz

[Q]: There was a discussion that took place between some brothers and myself regarding praying two rak’ahs upon entering the mosque and the Imaam is delivering the Friday khutbah (sermon). I ask you – O noble Shaykh – to give us a ruling concerning this. Is it allowed or not? The brothers who generally come and pray in the mosque are upon the madhhab of Imaam Maalik.

[A]: “The Sunnah upon entering the masjid (mosque) is to pray two rak’ahs of tahyatul masjid (a Prayer far greeting the mosque), even if the Imaam is delivering the Friday khutbah, due to the sayings of the Prophet sallallaahu ‘alayhi wa sallam:

“When anyone of you enters the masjid, then let him not sit until he prays two rak’ahs.” Recorded by al-Bukhaaree (1/293) and Muslim (2/155).

Likewise Muslim relates in his Saheeh (3/1415), from Jaabir radiallaahu ‘anhu, that the Prophet sallallaahu ‘alayhi wa sallam said:

“When any of you comes on the day of Jumu’ah (Friday), and the Imaam is delivering the khutbah, then let him pray two rak’ahs and let him make them short.”

So this is a clear and authentic text concerning this issue. It is not permissible for anyone to oppose it. So perhaps this particular narration did not reach Imaam Maalik rahimahullaah, if it is established from him that he prohibited the praying of these two rak’ahs at the time of the khutbah. However, when the authentic Sunnah becomes clear, then it is not permissible to oppose it with the saying of anyone else – whosoever he may be. [9]

About this Allaah – the Mighty and Majestic – said:

“O you who Believe! Obey Allaah and obey the Messenger and those in authority amongst you. And if you differ in anything amongst yourselves then refer it to Allaah and His Messenger if you do believe in Allaah and the Last Day. That is better and most suitable for final determination.” [Soorah an-Nisaa 4:59].

And He – the Most Perfect – said:

“And in whatever you differ, then the judgement belongs to Allaah,” [Soorah ash-Shooraa 42:10].

And it is known that the judgement of Allaah’s Messenger sallallaahu ‘alayhi wa sallam is from the judgement of Allaah – the Mighty and Majestic – as Allaah said:

“Whosoever obeys the Messenger, has indeed obeyed Allaah.”[Soorah an-Nisaa 4:80].

And with Allaah rests the power and ability.”

[Al-Fataawaa (1/53)]

Footnotes

[9] Imaam an-Nawawee – rahimahullaah – said about the hadeeth in Sharh Saheeh Muslim (6/ 164): “I cannot imagine any Scholar who comes to knows about it and believes in the correctness of it, and would then oppose it.”

Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

Concerning the wearing of Trousers (Pants) whilst Praying – Shaykh Ibn Baaz

[Question]

Sometimes whilst praying – especially during rukoo’ (bowing) and sujood (prostration) – part of the awrah(private parts) of a person becomes exposed due to his wearing trousers. So what is the ruling concerning the wearing of trousers whilst praying?

[Answer] :

 “If the man’s trousers cover what is between his navel and his knees and are loose fitting, wide and baggy, then it fulfills the condition for the correctness of the Prayer.

However, what is more preferable is to wear a qamees (long shirt) – which reaches half-way down to the shins, or just above the anklebone – over the trousers. This is a more complete form of covering the awrah.

Likewise, Prayer in an izaar (a loose lower garment) is more preferable than Prayer in a pair of trousers without a long shirt – since the izaar far better covers the awrah than a pair of trousers.”

Answered by the Noble Scholar and Muftee – Shaykh ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz – Al-Fataawaa (1/68-69).
Al-Istiqaamah Issue No.1 – Dhul-Hijjah 1416H / May 1996 .

Wishing for Death : “I have faced so many hardships in my life that it has made me hate this life..”

THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS

[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?

[A]: Shaykh Ibn al-‘Uthaymeenrahimahullaah – said:

“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said:

“None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.” [3]

Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said:

“And know that victory comes with patience, relief with distress, and ease with hardship.”[4]

So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people:

“And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].

The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.

Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment.

Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book:

“So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6].

And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration:

“Victory comes with patience; relief with affliction, and ease with hardship.” [5] [6]

References

[3] Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
[4] Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
[5] Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
[6] Fataawaa al-Mar’ah (pp.10-11).

Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Not Judging by the Book of Allaah: A cause for calamities to strike the Ummah

Al-Istiqaamah Magazine – Issue No.7
Rabee’ ul-Awwal 1418H / July 1997

By Shaykh Muhammad Ibn Jameel Zaynoo

Understand that judging by what Allaah revealed in His Book is incumbent upon the Muslim, and not doing so results an many calamities befalling the Ummah.

That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgment.

Allaah – the Most High – said:

“Say: Allaah has power to send punishment upon you from above you, or from under your feet; or to cover you in confusion with party strife; and make you taste the inter-fighting and violence of one another. See how We variously explain the Aayaat (proofs and signs), so that they may understand.” [Sooratul-An’aam 6:65]

Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, when this verse was revealed: “Say: Allaah has power to send punishment upon you from above you.” So he said: “I seek refuge in Your Face.” “Or from under your feet.” He said: “I seek refuge in Your Face.”

“Or to cover you in confusion with party strife, and make you taste the inter-fighting and violence of one another.” So Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “This is lighter or easier.” [2]

The Prophet (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah gathered up the earth for me so that I saw its eastern and western parts, and indeed the dominion of my Ummah will reach what was gathered up for me from it. And I have been granted the two treasures of gold and silver. And indeed I asked my Lord for my Ummah that it should not be totally destroyed by a prevailing famine, nor to allow on enemy to totally conquer it, except from amongst themselves. So my Lord said: O Muhammad! When I decree a matter, then it is not reversed. I grant to you for your Ummah that it would not be totally destroyed by a prevailing famine, nor will it be totally conquered by on external enemy, even if all the notions were to rally against it However, a group from your Ummah will destroy one another and imprison one another.” [3]

The Prophet (sallallaahu ’alayhi wa sallam) also said: “I asked my Lord for three things, I was granted two; but prevented from one: I asked my Lord that He should not destroy my Ummah with drought and famine, so He granted it to me. I asked my Lord that He should not destroy my Ummah with drowning, so he granted it to me. And I asked Him not to cause my Ummah to fight amongst themselves, but he refused that to me.” [4]

And this inter-fighting that has befallen the Muslims has been further emphasized in his (sallallaahu ’alayhi wa sallam) saying: “And when your leaders do not judge by the Book of Allaah, not seeking the good and welfare with Allaah has revealed, then Allaah would cause them to fight one another.” [5]

The Prophet said, in an addition to the second narration: “Indeed, what I fear for my Ummah are misguided leaders, and that when the sword is drown out against them, it will not be lifted from them until the Day of Judgement. And the Hour will not come, until sections of my Ummah will follow the mushrikeen (those who worship others along with Allaah), and until many sections of my Ummah will worship idols. And there will be in my Ummah thirty liars; all of whom will claim that he is a Prophet. But I am the last and the seal of the Prophets; there is no Prophet after me. And there will not cease to be a group from my Ummah being helped upon the truth, not being harmed by those who oppose them; until the commend of Allaah comes.” [6]

SOME BENEFITS FROM THE ABOVE AAYAH AND HADEETH:

[1]: It shows the great power of Allaah – the Most High – in sending punishment to the previous nations, from above them, and from beneath their feet, causing them to be annihilated and destroyed. Due to this, Allaah’s Messenger (sallallaahu ’alayhi wa sallam) sought refuge and protection in the Face of his Lord against his Ummah being punished in a similar manner.

[2]: The first hadeeth (narration) affirms that Allaah – the Most High – has a wajh (Face), but in a manner that befits His Greatness and Majesty, there being any tashbeeh (resemblance) between Allaah and between that of His creation; as Allaah said: “There is none like Him; and He is the all-Hearing, the all-Seeing.” [Sooratush-Shooraa 42:11]

[3]: It shows the great power of Allaah – the Most High – in that whenever the Muslims abandon judging by the Sharee’ah (Divinely Prescribed Law) of Allaah; but rather take to manmade laws that oppose the Law of Allaah – which, with deep regret, is happening now – then Allaah causes the Ummah to split-up into sects and parties, and makes them fight one another.

[4]: It Shows the might of Allaah in that He gathered-up the earth for His Messenger (sallallaahu ’alayhi wa sallam), so that he saw its eastern and western parts; and that the dominion of his Ummah would extend over all that which was gathered-up for him, from it.

[5]: It shows the mercy of Allaah to the Muslim Ummah, in His not sending against them a punishment that would totally destroy the entire Ummah; but it would only cause destruction to parts of the Ummah.

[6]: An-Nawawee (d.676H) – rahimahullaah – said: “In this hadeeth is a clear and apparent miracle, all of which has come to pass – so all praise be to Allaah.” [7]

[7]: It also shows the mercy of Allaah to the Muslim Ummah in that He has not allowed an external enemy to overpower them, such that they have complete control over them. Rather, Allaah has caused some parts of the Ummah to fight against others; and this is far easier than the former case.

[8]: It Shows the fear that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) had for his Ummah with regards to the misguided leaders who would not take hold of the Book and the Sunnah; and how he warned against them.

[9]: That when the sword has been drawn out against this Ummah, then it would not be lifted from it until the Day of Judgement – as is happening at this very time now.

[10]: It proves that shirk would be present in the Ummah. And shirk is: Directing worship, or forms of worship, to other than Allaah, such as making du’aa (supplication) to other that Allaah, or judging by other than what Allaah has legislated and revealed.

[11]: We are informed about the existence of those who would claim that they are Prophets and that they are all liars in this claim; such as Musaylimah al-Kadhdhaab in earlier times, and in more recent times Ghulaam Ahmad Mirza, the Qaadiyaanee (whose followers are called Qaadiyaanees).

[12]: That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgement.

Imaam an-Nawawee – rahimahullaah – said:

“As for this group, then Imaam al-Bukhaaree (d.256H) said: “They are the people of knowledge.” And Imaam Ahmad Ibn Hanbal (d.241H) said: “If they are not Ahlul-Hadeeth (the Scholars of Hadeeth), then I do not know who they can be.” Qaadee ’Iyaad said: “What Imaam Ahmad meant by that was Ahlus-Sunnah wal-Jamaa’ah and whosoever holds the ’aqeedah (belief) of Ahlul-Hadeeth.” I say: It is possible that this group could be scattered amongst the various categories of Believers, from them:- the brave warriors, the Scholars of Hadeeth, the zuhhaad (those who abstain from the world in a praiseworthy manner), those that enjoin the good and forbid the evil, and other categories of people who do good.” [8]

Ibnul-Mubaarak (d.181H) – rahimahullaah – said: “In my view they are Ashaabul-Hadeeth (the companions of Hadeeth).” [9]

So the preferred saying is that this Aided and Victorious Group are those that act in accordance with the authentic hadeeth, not giving precedence to the saying of anyone over and above the saying of Allaah and His Messenger (sallallaahu ’alayhi wa sallam).

Footnotes:

[1] Tawjeehul-Muslimeen ilat-Tareeqin-Nasr wat-Tamkeen (p. 49-53)

2] Related by al-Bukhaaree (no. 4628), from Jaabir (radiyallaahu ’anhu)

3] Related by Muslim (no. 2889), from Thawbaan (radiyallaahu ’anhu)

4] Related by Muslim (no. 2216), from Sa’d Ibn Abee Waqqaas (radiyallaahu ’anhu)

5] Hasan: Related by Ibn Majaah (no. 4019), from Ibn ’Umar (radiyallaahu ’anhu) It was authenticated by al-Albaanee in as-Saheehah (no. 106).

6] Saheeh: Related by Aboo Daawood (no. 3952), from Thawbaan (radiyallaahu ’anhu)  It was authenticated by al-Haafidh Ibn Hajar in al-Mataalibul-’Aaliyah (4/264).

7] Sharh Saheeh Muslim (1/234)

8] Sharh Saheeh Muslim (13/67)

9] Related by al-Khateeb al-Baghdaadee in Sharaf Ashaabul-Hadeeth (p .26)

 

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine

Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

Allaah – the Most High – said:

“Seek Allaah’s forgiveness for your sins, Indeed Allaah is Most-Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:106].

“Whosoever does an evil action, or oppresses his ownself through sinning, then seeks Allaah’s forgiveness, will indeed find that Allaah is Most Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:110].

Imaam as-Sa’dee (d.1376H)- rahimahullaah – said:

“Whosoever commits an act of disobedience and plunges himself into sin, but then sincerely does istighfaar (seeks Allaah’s forgiveness) for it – which involves:- [i] affirming that it is a sin, [ii] having regret for doing it, [iii] abstaining from it, and [iv] having a firm resolve not to do it again – then such is the person who has the promise of Allaah’s forgiveness and mercy – and indeed Allaah never breaks His Promise. So Allaah will forgive the sinner, purify him of his sin, and accept from him those righteous action that he had previously done [before committing the sin] …And know that [the term] ‘evil actions’ include, in general, all acts of disobedience, whether minor or major. They are called ‘evil actions’ because of the terrible punishments that they necessitate, and because of their evil effects upon the soul. Likewise [the term] ‘oppressing oneself through wrong-doing’ includes the oppression of committing Shirk (directing worship, or any form of worship, to other than Allaah), as well as the [other forms of injustices] which are lesser than it. These two terms have also been explained in a way whereby one is inclusive of the other.

Evil actions have also been explained here to mean evil actions against people with regards to their blood, property or honour. Oppressing oneself through wrong-doing has [also] been explained here to mean those sins and acts of disobedience that a person commits against Allaah. It is called oppressing oneself because the person’s soul or life is not actually his property so that he may do anything that he likes with it. Rather, this life, or soul, belongs to Allaah – the Most High – Who has given it to the person as a trust, and commanded him to be just and to cling to the Straight Path, both in words and deeds, and has taught this soul what has been commanded for it and the actions that it is required to perform. So a person who does not cling to this [Straight] Path is actually oppressing his ownself, acting treacherously, and swerving from the path of justice and fairness; the opposite of which is injustice and oppression.”1

The Prophet sallallaahu ‘alayhi wa sallam said:

“Allaah – the Most High – said: O son of Aadam, so long as you call upon Me and hove hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Aadam, were you to come to me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me in the worship of Me, I would bring you forgiveness as great as it.”2

Allaah – the Exalted – also said about istighfaar:

“Allaah will not punish them whilst you (the Prophet ‘alayhis-salaam) are amongst them, nor will He punish them whilst they seek Allaah’s forgiveness.” [Soorah al-Anfaal 8:33].

Allaah informs us that there are two factors which are the cause of safety from the terrible punishment of Allaah, and would continue to be so as long as they are present in the Ummah: [i] the Prophet sallallaahu ‘alayhi wa sallam being amongst them, and [ii] their seeking Allaah’s forgiveness.

Ibn ‘Abbaas radiallaahu ‘anhu said:
“There are two [causes] why the people remained safe, [i] the Prophet sallallaahu ‘alayhi wa sallam living amongst them, and [ii] their seeking Allaah’s forgiveness. The Prophet sallallaahu ‘alayhi wa sallam has now departed, so all that remains is seeking Allaah’s forgiveness.”3

Thus, the more negligent we become in seeking Allaah’s forgiveness, the more we open up the doors of Allaah’s punishment; both to ourselves as individuals and to the society as a whole. So – O Muslims – let us be mindful!


1. Tayseerul-Kareemur-Rahmaan (p. 164).
2. Saheeh: Related by at-Tirmidhee (no.3540), from Anas radiallaahu ‘anhu. It was authenticated by Shaykh al-Albaanee in as-Saheehah (nos.127-128).
3. Related by Ibn Katheer in Tafseer Qur’aanul’Adheem, (2/317).

Verification – Shaykh Saalih al-Fawzaan

Al-Istiqaamah Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Shaykh Saalih al-Fawzaan – hafidahullaah – relates:

“Allaah – the Majestic, the Most High – orders us to verify any news that reaches us concerning a group or party from amongst the Muslims, when an evil news reaches us which necessitates fighting or opposing this group. Allaah – the Mighty, the Most High – orders us not be hasty and rush into this affair, until we have verified the matter. Allaah – the Most Perfect – said:

“O you who believe! When a wicked person comes to you with some news, ascertain and verify it, less you harm someone in ignorance and then afterwards regret for what you have done.” [Soorah al-Hujuraat 49:6]

Meaning: If some news reaches you about a group or party from amongst the people, concerning an action that they have done and which deserves to be fought against, then do not be hasty about the matter, nor announce war against them, nor attack them – until you have verified the authenticity of the report.”1

Imaam Muslim relates in his Saheeh (no.5):
Abu Hurayrah radiallaahu ‘anhu relates that the Prophet sallaahu ‘alayhi wa sallam said: “It is enough to render a man a liar that he relates everything he hears.”


1. Wujoobut-Tathbbat fil-Akhbaari wa Ihtiraamil-‘Ulemaa (pp.22-23).

The Master of Supplications and Spreading Mischief Through the Art of Lying

Al-Istiqaamah Issue No.2 – Safar 1417H / July 1996

THE MASTER OF SUPPLICATIONS

The Prophet sallallaahu ‘alayhi wa sallam said:

“The master of supplications for seeking Allaah’s forgiveness is when a servant says: O Allaah! You are my Lord and none has the right to be worshipped except You. Indeed You created me and I am Your slave. I abide by my promise and covenant to You as best as I can. I seek refuge in You from the evils that I have done. I acknowledge Your favours upon me and I acknowledge my sin. So forgive me. Indeed none can forgive sin except You. [Allaahumma anta Rabbee, laa ilaaha illaa anta, khalaqtanee, wa anaa ‘abduka, wa anaa ‘alaa abdika wa wa’dika mastata’tu, a’oodhu bika min sharri maa sana’tu, aboo’u laka bi ni’matika ‘alayaa, wa aboo’u bi dhanbee, faghfirlee, fa innahu laa yaghfirudh-dhanooba illaa anta] Whosoever enters upon the evening saying this, then dies that night, would enter Paradise. And whosoever enters upon the morning saying this, then dies that day, will enter Paradise.” [Related by al-Bukhaaree (11/97-98) and Ahmad (5/356), from the narration of Shaddaad ibn Aws and Buraydah ibn al-Haseeb radiallaahu ‘anhumaa.]

A POINT OF BENEFIT

Ibn al-Qayyim (d.751H) – rahimahullaah – said in al-Waabilus-Sayyib (pp.16-17):
“Shaykhul-Islaam Ibn Taymiyyah (d.728H) said: “Knowing the path to Allaah lies in recognising Allaah’s favours and considering the sins and shortcomings of one’s self.” This is the meaning of the Prophet sallallaahu ‘alayhi wa sallam’s saying – as occurs in the authentic narration from Shaddaad and Buraydah radiallaahu ‘anhumaa – that he said: “The master of supplications in seeking the forgiveness of Allaah is when a savant says: O Allaah! You are my Lord… “ So recognition of Allaah’s favours and consideration of one’s own sins and shortcomings have both been collectively mentioned in the (above) supplication, since he sallallaahu ‘alayhi wa sallam said: “I acknowledge Your favours upon me and I acknowledge my sins.” So recognition of Allaah’s Favours necessitates praising and thanking Him for His favours and bounties, which in turn necessitates love for Him. Whilst consideration of one’s own sins and shortcomings necessitates humility to Allaah and a feeling of lowliness and humbleness to Him. This in turn necessitates repenting to Allaah continuously, and that one considers himself as being poor and in need of Allaah.”

Spreading Mischief Through THE ART OF LYING

Allaah’s Messenger sallallaahu ‘alayhi wa sallam said:

“Indeed truthfulness leads to piety and obedience and piety and obedience lead to Paradise. And a person continues to be truthful until he is recorded with Allaah as a truthful person. And indeed lying leads to wickedness and wickedness lead to the Fire. And a person continues to lie until he is recorded with Allaah as a liar.” [Related by al-Bukhaaree (3/30) and Muslim (no.2607), from Ibn Mas’ood radiallaabu ‘anhu.]

DESTROYING COMPREHENSIVE BROTHERHOOD

Shaykh al-Albaanee – hafidhahullaah – said in Fiqhul-Waaqi’ (pp.13-14), whilst speaking about certain trials that have afflicted the Muslims, destroying their unity, weakening their resolve and splitting their ranks: “Part of this trial has struck at the root of the hearts of a great number of daa’ees (callers to Islaam) and students of knowledge, so that they have – regretfully – become divided between themselves. Some of them speaking ill of others, and the others criticising the remainder and refuting them. These rebuttals on their own, or these criticisms alone will neither harm the one refuting, nor the one refuted, since – with the people of justice – the truth is recognised by its light and its proofs, which is not the case with the people of blind-sectarianism and deviation. However, what will harm them is speech without knowledge, talking without restraint and speaking falsely about the servants of Allaah!

 

Splitting and Differing – Shaykh Muhammad ibn Abdil-Lateef & Shaykh Muhammad ibn Ibraaheem

By Shaykh Muhammad ibn Abdil-Lateef (d.1376H) and Shaykh Muhammad ibn Ibraaheem (d.1389H) [1] – Al-Istiqaamah Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Allaah – the Most High – said:

“O you who Believe! Have tawraa (fear and obedience) of Allaah as you should do, and do not die except that you are Muslims. And hold fast all together to the rope of Allaah and do not be divided. And remember the favour of Allaah upon you, for you were once enemies one to another, but He joined your hearts together, so that by His Grace, you became brothers. And you were on the brink of a pit of Fire, and He saved you from it. Thus does Allaah make His Signs clear to you, that you may become guided. Let there arise out of you a group of people inviting to all that is good, enjoining all that is good and forbidding all that is evil. They are the ones who are successful. And do not be like those who split up and differed amongst themselves, after the clear proofs had come to them. For them is a tremendous punishment. On the Day of Resurrection, some faces will be white and some faces will be black.” [Soorah Aal-‘Imraan 3:102-105].

One of the Scholars of tafseer (Qur’aanic explanation) said: “The faces of the people of Sunnah and Unity will be white, whereas the faces of the people of Sectarianism and Differing will be black.”

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said: “So Allaah – the Most High – ordered all of the Believers to cling to the Rope of Allaah collectively, and not to split-up. And clinging to this Rope of Allaah has been explained as meaning: Clinging to the Book of Allaah, to His Religion, to Islaam, to ikhlaas (purity of beliefs and actions to Allaah), to His Commands, to His Covenant, to His obedience and also to the Jamaa’ah. All of these explanations have been related from the Sahaabah (Companions) and also From those who followed them in righteousness – and all of it is correct. For the Qur’aan commands one with the Religion of Islaam; and that is Allaah’s Covenant, and His Command, and obedience to Him. It also entails clinging together collectively as a Jamaa’ah. And the Religion of Islaam – in its reality – is ikhlaas (purity and sincerity in beliefs and action) to and for Allaah alone.

Abu Hurayrah radiallaahu ‘anhu relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “Indeed Allaah is pleased with three things: That you worship Allaah alone without associating a partner along with Him; that you hold fast altogether to the Rope of Allaah and not to become divided; and that you give sincere advice to whomsoever Allaah puts in charge of your affairs.”2

And Allaah – the Most High – has made oppressing the Muslims, both their living and their dead, haraam (forbidden). And he has made sacred their blood, their wealth and their honour. And it is established from the Prophet sallallaahu ‘alayhi wa sallam that he said during the farewell Hajj (Pilgrimage): “Indeed your blood, your property and your honour is sacred to each other, just like this day of yours, in this month of yours, in this city of yours. Have I not conveyed the message. Those who are present must convey (my words) to those who are absent. Perhaps the one to whom it is conveyed understands it better than the one who directly hears it.”3

Allaah – the Most High – said:

“Those who harm Believing men and women undeservingly, carry upon themselves the crime of slander and clear sin.” [Soorah al-Ahzaab 33:58].

Thus, whosoever harms any Believer, living or dead, not because of any sin sin which necessitates that – then he has entered into this Aayah (verse). And whosoever is a mujtahid (one who is sincerely striving to arrive at the truth), then there is no sin upon him. And if the mujtahid is harmed by someone, then he has harmed him undeservingly. And whosoever is sinful, but has repented from such sin, or he is forgiven due to some other reason; such that there is no punishment left for him – and then someone harms him, then he has harmed him undeservingly.”4

Abu Hurayrah radiallaahu ‘anhu relates:
“Do not envy one another. Do not inflate prices upon one another. Do not hate one another. Do not forsake one another. Do not undercut one another. But be worshippers of Allaah and be brothers. The Muslim is the brother of another Muslim he neither oppresses him, nor humiliates him, nor lies to him, nor holds him in contempt. And piety is right here – and he pointed to his chest three times. It is enough evil for a person to hold his brother Muslim in contempt. The whole of a Muslim for another Muslim is sacred; his blood, his property and his honour”5

Ibn ‘Umar radiallaahu ‘anhumaa relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “A Muslim is a brother to another Muslim. He neither oppresses him, nor humiliates him, nor forsakes him. Whosoever helps his brother, Allaah will help him. Whosoever removes one of the griefs of this world from a Muslim, then Allaah will remove one of his griefs on the Day of Resurrection. And whosoever hides a fault of any Muslim, then Allaah will hide one of his faults of the Day of Resurrection.”6

Anas radiallaahu ‘anhu relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “None of you will truly believe until you love for your brother what you loves for yourself.”7

The Prophet sallalaahu ‘alayhi wa sallam said:
“The example of the Believers in their mutual love and mercy is like the example of a body, if one part of the body feels pain, then all the body suffers in sleeplessness and fever.”8

And he sallallaahu ‘alavhi wa sallam said:
“The Believer to the Believer is like a solid structure, one part supporting the other.” And he interlaced his fingers to demonstrate this.9

This is what we have mentioned in this small treatise, and what we hold as part of our Religion and belief in front of Allaah. And in it is a sufficiency for whosoever desires right guidance and whosoever intends to seek the truth.

We ask Allaah – both for us and our Muslim brothers and sisters – safety and protection from those things that bring about His wrath and anger and painful punishment. And we seek refuge in Allaah from the passing away of His blessings, and that His grant of the state of safety and well-being is changed into something else. And we seek Allaah’s refuge from His sudden retribution and from all that which angers Him. O Allaah! We seek refuge in You from the severe trials and from the place of lowest misery and despicability, and from the evil that has been decreed, and from the abuse of the enemies. And Allaah is sufficient for us and what an excellent Guardian. And may Allaah send the praises and blessings upon Muhammad and upon his Family, Companions and followers.


1. Naseehatun Muhimmah fee Thalaathi Qadaayaa (pp.57-61).
2. Related by Muslim (3/1340) and Ahmad (2/367).
3. Related by al-Bukhaaree (3/573-574) and Muslim (3/1305-1307), from Abu Bakrah radiallaahu ‘anhu.
4. Minaahjus-Sunnah an-Nabawiyyah (5/134-135).
5. Related by Muslim (no.2564).
6. Related by al-Bukhaaree (5/97) and Muslim (4/1996).
7. Related by al-Bukhaaree (1/57) and Muslim (1/67).
8. Related by al-Bukhaaree (no.6011) and Muslim (no.2586), from an-Nu’maan ibn Basheer radiallaahu ‘anhu.
9· Related by al-Bukhaaree (no.481) and Muslim (no.2585), from Abu Hurayrah radiallaahu ‘anhu

The Prophet’s Birth sallâllahu ‘alayhi wa sallam

Al-Istiqaamah Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

THE YEAR OF HIS NOBLE BIRTH

According to the most correct opinion of the Scholars, the Prophet sallallaahu ‘alayhi wa sallam was born in the city of Makkah in the year of the Elephant (in the year 570 or 571CE), in the month of Rabee’ul-Awwal.1

THE DAY OF HIS NOBLE BIRTH

There is an agreement amongst the Scholars that the Prophet sallallaahu ‘alayhi wa sallam was born on a Monday, since he sallallaahu ‘alayhi wa sallam was asked about fasting on a Monday, and he said: “On that day I was born and on that day Revelation descended upon me.”2 However, as regards the exact date of his birth, then the Scholars have differed about this, although the majority of Scholars say that he sallallaahu ‘alayhi wa sallam was born on the 12th of Rabee’ul-Awwal.

Imaam an-Nawawee (d.676H) – rahimahullaah– said: “There is on agreement that he was born on Monday in the month of Rabee’ul-Awwal. There is a difference of opinion whether this day was the 2nd, 8th, 10th or 12th day of the month – and these ore the four most well-known opinions concerning this.”3

EVENTS AT THE TIME OF HIS BIRTH

Certain miraculous events are reported to have occurred at the time that the Prophet sallallaahu ‘alayhi wa sallam was born. However, most of them are not authentically related, rather they are da’eef (week) or mawdoo’ (fabricated) and therefore cannot be relied upon as decisive proof; such as the narration which relates that some of the galleries of Kisraa’s palace broke-up and collapsed, that the sacred-fire of the Magians died-out and that some of the churches on Lake Saawah collapsed and sank down.4 However, it is authentically related that the Prophet sallallaahu ‘alayi wa sallam said. “I am a result of the supplication of my father Ibraaheem and the glad-tidings brought by ‘Eesaa ‘alayhimus salaam. And my mother – when she bore me – saw that a light shone out from her, which lit up the palaces in Syria … “5

CELEBRATING THE DAY OF HIS NOBLE BIRTH

Imaam al-Faakihaanee (d.734H) – rahimahullaah -said:6
“Celebrating his birthday has no basis in the Book nor the Sunnah, nor is this action recorded from any one of the Scholars of this Ummah; those who are taken as examples to be followed and who cling to the narrations. Rather it is a bid’ah (innovotion), which was introduced by the (deviated) Battaaloon sect.7”

As regards to the origins of this newly-invented celebration, then some of the research Scholars have stated that the first person to innovate this practice was ‘Umar ibn Muhammad al-Mulaa in the city of Mawsil in Iraaq, during the fourth century, as is mentioned by the Imaam Abu Shaamah (d.665H).8 He was followed in this by the likes of Abul-Khattaab ‘Umar ibn Dihyaa: “who was employed in the west, then travelled to Syria, then he travelled to the city of Irbil in ‘Iraaq, during the fourth century, where he found its king Mudhaffarud-Deen ibn Zaynud-Deen showing a keen interest in the milaad (birthday) of the Prophet sallallaahu ‘alayhi wa sallam. So he composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer; so he recited this to the king who then rewarded him with one thousand deenaars.”9

Imaam Maalik (d.179H) – rahimahullaah – said:
‘Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad sallallaahu ‘alayhi wa sallam has betrayed his message. Read the saying of Allaah – the Most Blessed, the Most High:

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

So that which was not part of the religion at that time, cannot be part of the religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part.”10

Thus, had the practice of celebrating milaadun-Nabee (the birthday of the Prophet sallallaahu ‘alayhi wa sallam) been something praiseworthy then: “the Salaf (the Pious Predecessors) – may Allaah be pleased with them all – would have instituted it. For they were the ones having a greater love and honour for Allaah’s Messenger sallallaahu ‘alayhi wa sallam and a greater zeal for doing good. Indeed, the most perfect expression of love and honour for him is by following him, obeying him, carrying out his commands, upholding and reviving his Sunnah (guidance and example) – both inwardly and outwardly – and in spreading his message and striving in this, with the heart, the hand and the tongue. Such was the path of the Companions and those who followed them in goodness (i.e. beliefs and actions).”11


1. Refer to Taareekh (p.53) of Khaleefah ibn Khayaat, as-Seerah (1/167) of Ibn Hishaam and also Tabaqaatul-Kubraa (1/62) of Ibn Sa’d.
2. Related by Muslim (2/820) and Ahmad (5/297).
3. Tahdheeb Seeratun-Nabawiyyah (p.20) of Imaam an-Nawawee.
4. Munkar: Related by Imaam adh-Dhahabee in as-Seeratun-Nabawiyyah (pp. 11-14), who said: “This narration is munkar ghareeb (rejected).”
5. Related by al-Haakim in al-Mustadrak (2/600) and Ibn Katheer in al-Bidaayah wan-Nihaayah (1/229) who said: “Its isnaad is good and strong.” Refer to as-Saheehah (no.1545) of Shaykh al-Albaanee for a detailed discussion concerning its authenticity.
6. Al-Mawrid fi ‘Amalil-Mawlid (pp.21-22).
7. The Battaaloon: they are one of the deviated Baatiniyyah sects from the Faatimids – as al-Maqreezee says in al-Khatat (1/490).
8. In al-Baa’ith ‘alaa Inkaaril-Bida’ wal-Hawaadith (pp.23-24). Ibn al-Jawzee stated something similar in Miraatuz-Zamaan (8/310).
9. Al-Bidaayah wan-Nihaayah (13/144-145) of al-Haafidh Ibn Katheer.
10. Related by al-Qaadee ‘lyaadh in ash-Shifaa fee Huqooqil-Mustafaa (2/676).
11. Iqtidaa’us-Siraatul-Mustaqeem (p.295) of Ibn Taymiyyah

The Ruling Concerning Miladun-Nabi : Shaykh bin Baz

By the Shaykh – the noble Scholar – ‘Abdul-Azeez bin Baaz [1]
Al-Istiqaamah Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

All praise is for Allaah and the blessing of Allaah and His peace be upon the Messenger, and upon his Family, his Companions and all those who follow his guidance. After that:

It is not permissible to celebrate Milaadun-Nabee (the birthday of the Prophet sallallaahu ‘alayhi wa sallam), nor the birthday of anyone else, since this is from the acts of bid’ah (innovations) that have been newly-invented into the religion. 2 Neither did Allaah’s Messenger sallallaahu ‘alayhi wa sallam, nor the Rightly-Guided Khaleefahs (Successors), nor the Companions, may Allaah be please with them all, nor any of their followers from the first three excellent generations, celebrate this day – and they were the most knowledgeable of people concerning the Sunnah (the Prophetic guidance), and had the greatest love for Allaah’s Messenger sallallaahu ‘alayhi wa sallam and were the foremost in following his Sharee’ah (Prescribed Laws).

It has been authentically established from the Prophet sallallaahu ‘alayhi wa sallam that he said: “Whosoever introduces into this affair of ours, that which is not part of it, will have it rejected.” 3

In another authentic narration, he sallallaahu ‘alayhi wa sallam said: “Hold fast to my Sunnah (guidance) and the way of the Rightly-Guided Khaleefahs after me, cling to it tightly. And beware of newly-invented matters, for every newly-invented matter is an innovation, and every innovation is misguidance.” 4

So these two narrations contain a strong warning against innovations in the religion, and acting upon them. This is why Allaah – the One free of all defects – says in His Clear Book:

“And whatever the Messenger gives you, take it. Whatever he forbids you from, then keep away from it.” [Soorah al-Hadeed 59:7].

Allaah – the Mighty and Majestic – said:

“Let those beware who withstand the command of the Prophet sallallaahu ‘alayhi wa sallam, unless some trials and afflictions befall them, or unless they are afflicted with a painful punishment.” [Soorah an-Noor 24:63].

Allaah – the Most High – said:

“And the first to embrace Islaam from the Muhaajirs and the Ansaar, and those who followed them in goodness, beliefs and actions. Allaah is well-pleased with them, and they are well-pleased with Him. He has prepared for them Gardens of Paradise, beneath which rivers flow, to live therein forever. That is the supreme achievement.” [Soorah at-Tawbah 9:100].

And Allaah – the Most High – said:

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

The verses with this meaning are plenty. So to accept this celebration, or any other newly-invented act of worship, implies that Allaah – the Most Perfect – did not complete and perfect the religion for this Ummah, and that the Messenger sallallaahu ‘alayhi wa sallam did not completely convey to his Ummah what was necessary regarding their duties, until the advent of those who came later and innovated in the religion of Allaah that for which they had no permission, claiming that they would draw closer to Allaah by such innovations. And this – without doubt – is a great danger and amounts to criticising Allaah – the Most Perfect – and His Messenger sallallaahu ‘alayhi wa sallam. For Allaah – the One free from all defects – has indeed perfected this religion for His servants, and has completed His favour upon them. And the Messenger sallallaahu ‘alayhi wa sallam has clearly conveyed the Message, not leaving any way that leads to Paradise, nor any way that distances a person from the Fire, except that he explained it to his Ummah. This has been established in an authentic narration, from ‘Abdullaah ibn ‘Amr radiallaahu ‘anhu, in which Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Allaah did not send any Prophet except that it was his duty to inform his Ummah of the good that he knew, and to warn them about the evils that he knew.” 5

It is known that our Prophet sallallaahu ‘alayhi wa sallam is the best of all the Prophets and the last of them and the most perfect of them with regards to conveying the Message and advising the people. So if celebrating his milaad (birthday) was a part of the religion that Allaah – the Most Perfect chose, then the Messenger sallallaahu ‘alayhi wa sallam would have most certainly explained it to his Ummah, or he would have celebrated it himself, or his noble Companions radiallaahu ‘anhum would have celebrated it. However, since nothing like this happened, then we know that the celebration of milaad has nothing to do with Islaam whatsoever. Rather, it is from those innovations which the Messenger sallallaahu ‘alayhi wa sallam warned his Ummah from, as has been shown in the preceding narrations.

There is another authentic narration similar in meaning to the two preceding ones, and it is his sallallaahu ‘alayhi wa sallam’s saying in his Jumu’ah khutbah (Friday sermon): “Indeed the best speech is the Book of Allaah, and the best guidance and example is that of Muhammad sallallaahu ‘alayhi wa sallam. And the worst affairs are the newly-invented ones, and every newly-invented matter is an innovation, and every innovation is misguidance.” 6

Due to this, a group of the Scholars rejected the practice of milaad and warned against it, acting upon the aforementioned proofs, and their like. However, some of the later Scholars differed, in that they have allowed such a practice, providing it does not entail any sinful and evil matters; such as exaggerating in the praise of Allaah’s Messenger sallallaahu ‘alayhi wa sallam, or free-mixing between men and women, or the playing of musical instruments and singing, and other such matters which are rejected by the pure Sharee’ah (Prescribed Law). They think that such a practice is a bid’ah hasanah (a good innovation in the religion). 7 However, the Sharee’ah principle is: whenever any dispute arises amongst the people, then the issue should be referred back to the Book of Allaah and to the Sunnah of His Messenger, Muhammad sallallaahu ‘alayhi wa sallam. Allaah – the Mighty and Majestic – said:

“O you who believe! Obey Allaah and obey the Messenger and those in authority amongst you. If you differ in anything amongst yourselves, then refer it back for judgment to Allaah and His Messenger, if you do truly believe in Allaah and the Last Day. That is better and more befitting for final determination.” [Soorah an-Nisaa 4:59].

Allaah – the Most High – said:

“And in whatever you differ, the judgement is with Allaah.” [Soorah ash-Shooraa 42:10].

So if we refer this issue – about the validity of celebrating milaad – back to the Book of Allaah, we find that the Book (i.e. the Qur’aan) commands us to follow the Messenger sallallaahu ‘alayhi wa sallam in that which he brought, and it warns us against that which he prohibited. It also informs us that Allaah – the Most Perfect – has perfected the religion of Islaam for this Ummah. Thus, from this angle, there is nothing in what the Messenger came with concerning this celebration, and therefore it cannot be part of the religion which Allaah perfected for us and ordered us to adhere to by following the Messenger.

Then if we turn to the Sunnah of the Messenger sallallaahu ‘alayhi wa sallam we do not find in it that he sallallaahu ‘alayhi wa sallam celebrated his own birthday, nor ordered its celebration, nor do we find any of the Companions radiallaahu ‘anhum celebrating it! Therefore, it will be absolutely clear to anyone who has the slightest insight and is desirous of truth and justice, that the practice of celebrating the Milaadun-Nabee (the birthday of the Prophet) is not part of t he religion, rather it is a bid’ah (innovation) which we have been warned against and ordered to abandon.

It is also a form of blind imitation of the Jews and Christians in their festivals. Therefore, the sensible person should not be deceived by the large number of people, from the various lands, who practice this, since the truth is not known by mere numbers, but the truth is known by the Sharee’ah proofs. Allaah – the Most High said concerning the Jews and the Christians:

“And they say: None shall enter Paradise unless he be a Jew or a Christian! These are their own desires. Say to them: Bring your proof if you are indeed truthful.” [Soorah al-Baqarah 2:111].

And Allaah – the Most High – said:

“And if you were to obey most of those on earth, they would mislead you far away from Allaah’s path.” [Soorah al-An’aam 6:116].

Most of these milaad celebrations – as well as being an innovation – involve other types of evils as well; such as the free-mixing between men and women, singing and playing musical instruments, and the drinking and smoking of intoxicants. There are in such celebrations, something which is worse than all this, and it is the greater form of shirk (associating partners in the worship of Allaah), through exaggerating about Allaah’s Messenger sallallaahu ‘alayhi wa sallam, or the dead awliyaa (pious servants of Allaah), by supplicating to them, seeking their aid and help, or by believing that they have the knowledge of the ghayb (hidden Unseen), and other such matters of kufr (disbelief). Whereas it is authentically related from Allaah’s Messenger sallallaahu ‘alayhi wa sallam that he said: “Beware of ghuloo (exaggeration) in the religion. For indeed those who came before you were destroyed due to their exaggerating in the religion.” 8 And he ‘alayhis-salaatu was-salaam also said: “Do not over-elevate me as the Christians over-elevated Jesus, Son of Mary, but rather I am just a slave of Allaah. So call me the slave of Allaah and His Messenger.” 9

One of the strangest matters is that a great number of people who actively participate in this innovated celebration, and who defend it vigorously, do not take care of fulfilling those matters which Allaah has made obligatory upon them, such as praying the five daily Prayers, and this does not even bother many of them at all. Indeed many of them do not even think that they are committing a great sin! There is no doubt that this is due to their weak eemaan (faith) and their short sightedness and the Fact that their hearts are covered with the filth of sins and disobedience. We ask Allaah to protect and forgive us and all of the Muslims.

One of the strangest matters also is that some of them believe that Allaah’s Messenger sallallaahu ‘alayhi wa sallam is actually present at their milaad celebrations, so consequently the participants stand to greet and welcome him. However, this is from the greatest of lies and the worst form of ignorance, because the Messenger sallallaahu ‘alayhi wa sallam shall neither come out of his grave before the Day of Judgement, nor will he meet anyone, nor attend their gatherings. Rather, he shall remain in his grave until the Day of Judgement, whilst his noble rooh (soul) resides in the highest of places with his Lord in the home of the exalted, as Allaah – the Most High – said:

“Then you shall surely die, then you shall be raised-up again on the Day of Resurrection.” [Soorah al-Mu’minoon 23:15-16].

The Prophet sallallaahu ‘alayhi wa sallam said: “I will be the leader of the children of Aadam on the Day of Resurrection, and I will be the first for whom the earth will split open, and will be the first to intercede and the first whose intercession will be accepted.” 10

So this noble aayah (verse) and this noble hadeeth – and those verses and ahaadeeth with a similar meaning – prove that the Prophet sallallaahu ‘alayhi wa sallam and others that have also died, will only come out of their graves on the Day of Resurrection. And this is a matter about which there is an agreement amongst the Muslim Scholars, there being no difference between them. So it is a must upon every Muslim, to carefully consider these matters and to beware of those innovations and deviations that have been introduced by the ignorant ones and their like, for which Allaah has not sent down any authority. It is Allaah’s help that is sought, and He alone is relied upon, and there is no might, nor any power, except with Allaah.

As for sending the salaah and the salaam (invoking praises and blessings of peace) upon Allaah’s Messenger sallallaahu ‘alayhi wa sallam, then this is from one of the best ways of drawing closer to Allaah and from those actions which are righteous. Allaah – the Most High – said:

“Indeed Allaah sends His salaah upon the Prophet (i.e. Allaah praises the Prophet to the angels), as do the angels (by supplicating for forgiveness for him) O you who Believe! Send your salaah upon him and invoke the best salaam (blessings of peace) for him.” [Soorah al-Ahzaab 33:56].

The Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever sends a single blessing upon me, then Allaah will send upon him ten blessings.” 11 So this is prescribed at all times, particularly at the end of every Prayer. Rather, a group from the people of Knowledge actually consider it obligatory in the final sitting of every Prayer, and consider it highly recommended at other times, such as after the adhaan (call to Prayer), and after mentioning the Prophet, sallallaahu ‘alayhi wa sallam’s name, and also on the day of Jumu’ah (Friday), as is proven by the various authentic narrations.

May Allaah help us and all the Muslims to attain a sound understanding of the religion, and that He favours us all by causing us to cling to the Sunnah and causing us to beware of bid’ah (innovations in the religion). Indeed He is the Most Generous, the Most Kind. And may the salaah and salaam (Allaah’s praises and blessings of peace) be upon our Prophet Muhammad and upon his Family, his Companions and his followers.


1. At-Tahdheer minal-Bid’ah (pp.3-6) of Shaykh Ibn Baaz.
2. Ash-Shaatibee said in al-‘ltisaam (1/33), about the technical definition of the word bid’ah (innovations): “A newly invented way in the Religion, in imitation of, or corresponding to the Sharee’ah, through which nearness to Allaah is sought. Such action is not supported by any authentic proof – neither the action itself, nor the way in which it is performed.”
3. Related by al-Bukhaaree (2/166) and Muslim (5/133), from ‘Aaishah radiallaahu ‘anhaa.
4. Saheeh: Related by Ahmad (4/126) and Abu Daawood (no.4607), from al-‘lrbaad ibn Saariyah radiallaahu ‘anhu. It was declared authentic by al-Haafidh Ibn Hajr in Takhreej Ahaadeeth Mukhtasar-Ibnul-Haajib (1/137).
5. Related by Muslim in his Saheeh (no. 1844).
6. Related by Muslim (6/153), from Jaabir ibn ‘Abdullaah radiallaahu ‘anhu.
7. Refer to the following article in refutation of this concept.
8. Saheeh: Related by Ahmad (1/215) and Ibn Maajah (no.3064), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Haafidh Ibn Taymiyyah in Majmoo’ul-Fataawaa (3/383).
9. Related by al-Bukhaaree (no.3445) and Muslim (no.1691), from ‘Umar radiallaahu ‘anhu.
10. Related by Muslim (7/59), from Abu Hurayrah radiallaahu ‘anhu.
11. Related by Muslim (no.408), from Abu Hurayrah radiallaahu ‘anhu.

The Original State

Ibn Battah relates in Ibaanah (no.136), that the noble Scholar and taabi’ee. Abul-‘Aaliyah (d.90H) – rahimahullaah – said:

“Learn Islaam. Then when you have learnt Islaamic do not turn away from it to the right, nor the left. But be upon the Straight Path and upon the Sunnah of your Prophet sallallahu ‘alayhi wa sallam and that which his Companions were upon and beware of these innovations because they cause hatred and enmity amongst you. But stick to the original state of affairs which was there before they divided.”

Questions Concerning Everyday Issues : Shaykh bin Bâz

Answered by the Noble Scholar and Muftee
Shaykh ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz [1]
Al-Istiqaamah Issue Issue No.2 – Safar 1417H / July 1996

INCREASING EEMAAN (FAITH)

[Q]: Firstly: I begin my question by seeking your advice that I may benefit from you with regards to how I may increase my eemaan (faith)?
Secondly: I wish to learn about the religion, however Islaamic books are very rare in my country (Algeria), except some books which are with some brothers – may Allaah reward them with goodness.
Thirdly: I work as a builder and the people that I work with do not really have sound faith and their speech is nothing more than gossip and obscenities.
Fourthly: I keep company with a brother whose beliefs are corrupt and who constantly speaks ill of the righteous and believing brothers and I feel very distraught about this. So I hope that you will direct me to a cure for this disease.

[A]: Firstly: We advise you to recite the Qur’aan frequently and that you increase in your hearing of it and in your recitation of it. Reflect and consider its meaning to the best of your ability and what you do not understand of it, then ask the people of knowledge of your country about it, or write to those outside of your country from the Scholars of Sunnah (Prophetic guidance).

We also advise you to increase in the dhikr (remembrance) of Allaah with such remembrances and supplications that are authentically related, such as saying laa ilahaa ilallaah (that none has the right to be worshipped except Allaah), or saying subhaanallaah wal-hamdulillaah wa laa ilaha ilallaahu wallaahu akbar (declaring Allaah free from all imperfections, praising Him and declaring that none has the right to be worshipped except Him and that He is greater), and their like. For this purpose, we urge you to refer to books such as al Kalimut-Tayyib of Ibn Taymiyyah, al Waabilus-Sayyib of Ibn al-Qayyim, Riyaadhus-Saaliheen and al-Adhkaar both by Imaam an-Nawawee, and their like.

This is because the remembrance of Allaah increases eemaan (faith) and causes hearts to attain tranquility, as Allaah – the Most High – said: “Indeed in the remembrance of Allaah do hearts find tranquility.” [Soorah ar-Ra’dd 13:28].

Also preserve your five daily Prayers, your Fasting and the rest of your obligations – along with hoping in Allaah’s mercy and forgiveness and relying upon Him in all your affairs. Allaah – the Most High – said: “The Believers ate only those who, when Allaah is mentioned, feel a fear in the hearts, and when His Verses are recited to them, it increases their eemaan (faith), and they put their trust and rely upon Allaah alone. They are those who perform the Prayer and spend out of that which We have given them, they are Believers in truth. For them ate grades of dignity and nobility with their Lord, and also forgiveness and generous provisions.” [Soorah al-Anfaal 8:2-4].

Secondly: Islaamic books are easily found in every Muslim country, especially in public libraries and bookshops. So the one who seeks after them will find them. We advise you to refer to the people of knowledge of the Sharee’ah (Prescribed Law of Allaah) so that they may direct you to suitable books for you to read, borrow or buy. If there are any problems regarding this, then it is not fitting for us to stop answering your questions from the Pure Revelation – and We ask Allaah that He makes us firm in that, and only His help is sought.

Thirdly, Fourthly: It is upon you to keep good company and to sit in righteous gatherings in order to benefit from them and their manners and their knowledge and that they may assist you in cultivating obedience to Allaah. So be careful and beware of bad companionship, and evil gathering. Beware, so that they may not influence you, adversely affecting your morals and manners, such that you fall into ill-repute, or that they weaken your resolve and determination in fulfilling your religious obligations and the obligations to your family. Indeed, the Prophet sallallaahu ‘alayhi wa sallam advised the Ummah to sit in good gatherings, and he warned them from the evil and foul gatherings, and he gave a noble example about this, when he said: “The example of a good companion and a bad companion is like that of a seller of musk, and the one who blows the blacksmith’s bellows. As for the seller of musk then either he will grant you some, or you buy some from him, or at the very least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes, or you will get an offensive smell from him.” This was related by al-Bukhaaree (4/323), from Abu Moosaa al-Ash’aree radiallaahu ‘anhu. 1

CONCERNING A WOMAN’S MAHR (DOWRY)

[Q]: I and many others have observed that many people are very excessive when it comes to the matter of the mahr (wedding dowry that is paid to the bride), and that they seek great amounts of mahr when it comes to the marriage of their daughters, and they stipulate as a condition the giving of other gifts to them, along with the mahr. This wealth that people demand in such cases, is it halaal (lawful) or haraam (unlawful)?

[A]: What is prescribed in the Sharee’ah is that the mahr should be a small amount and that people should not compete with each other in this regard, acting in accordance with the many ahaadeeth which are related about this. They should also help facilitate marriages and be keen in preserving the modesty and decency of the young Muslim men and women. And it is not permissible for the awliyaa (guardians of the brides-to-be) to demand and stipulate gifts for themselves, since they have no right at all in this matter. Rather the right belongs to the woman, and in some particular cases to the father. He may stipulate a condition as long as it does not harm the daughter, nor lead to the delaying of the marriage. However, if the father forgoes such a right then this is better and more preferable. Allaah – the One free from all defects – says: “And marry those amongst you who are single and also marry the pious of your male and female slaves. If they be poor, Allaah will enrich them out of His Bounty.” [Soorah an-Noor 24:32].

In the hadeeth of ‘Uqbah ibn ‘Aamir radiallaahu ‘anhu, the Prophet sallallaahu ‘alayhi wa sallam said: “The best dowry is that which is easy.” This was narrated by Abu Daawood and al-Haakim who authenticated it. And once a woman offered herself to the Prophet sallallaahu ‘alayhi wa sallam for marriage. However, one of his Companions desired to marry her, so the Prophet sallallaahu ‘alayhi wa sallam said [regarding the mahr]: “Bring something, even if it be an iron ring.” So when he could not find even this, the Prophet sallallaahu ‘alayhi wa sallam married them for the dowry that the man would teach whatever of the Qur’aan he knew to her. 2

And the dowry of the Prophet sallallaahu ‘alayhi wa sallam’s wives was five-hundred dirhams, which is equivalent to one-hundred and thirty riyaals today. And his daughters were married for the mahr of four-hundred dinaars, which is equivalent to one-hundred riyaals today. Allaah – the Most High – said: “Indeed in the Messenger of Allaah you have a most beautiful example to follow.” [Soorah al-Ahzaab 33:21].

So whenever the difficulties relating to marriage are lightened, then preserving the modesty and decency of young men and women becomes easier, shameful and evil deeds decrease, and the Ummah – as a result – will increase in number. However if this matter is made difficult, and people continue competing with each other with regards to the mahr (dowry), then the number of marriages will decrease, fornication will become more widespread and more young men and women will remain unmarried – except those whom Allaah saves.

So my sincere advice to all the Muslims, wherever they may be, is to facilitate the marriage process and to cooperate in this and make it easy. They should turn away from demanding excessive mahr and avoid unnecessary hardships and difficulties in the waleemah (wedding-feast). Rather, they should content themselves with a waleemah that is according to the Sharee’ah, in which the burdens and difficulties for the husband and wife are minimal. May Allaah improve and rectify all the affairs of the Muslims and may He give them the guidance and ability to cling to the Sunnah (Prophetic guidance) in all matters. 3

IMPURITIES UPON ONE’S CLOTHING WHILST PRAYING

[Q]: If a person finds some impurity upon his clothes after he has finished praying in it, does the Prayer have to be prayed again?

[A]: Whosoever prays, and is unaware that there are impurities upon his body or his clothes during the Prayer, but only realises after he has completed it, then his Prayer will be deemed as correct, according to the most correct position of the Scholars. Similarly, if he was aware of such impurities before the Prayer, but then forgot about this at the time of praying and did not remember except after the Prayer, then his Prayer likewise will be correct. Allaah – the Mighty and Majestic said: “Our Lord! Do not take us to task if we forget or fall into error.” [Soorah al-Baqarah 2:286]. It has been authentically related about Allaah’s Messenger sallallaahu ‘alayhi wa sallam, that one day he sallallaahu ‘alayhi wa sallam led the people in Prayer, wearing his shoes. Then the angel Jibreel came to him during the Prayer and informed him that there was some dirt on his shoes. So the Prophet sallallaahu ‘alayhi wa sallam removed them and continued with his Prayer and he did not repeat the Prayer.4 This is part of the ease which Allaah – the One free from all defects – has given to His servants out of His Mercy for them. However, if a person forgets that he had passed wind, then prays in that state, he must – by ijmaa’ (consensus) of the Scholars – repeat his prayer again, when he remembers. This is due to the saying of the Prophet sallallaahu ‘alayhi wa sallam: “The Prayer will not be accepted without purification nor will charity be accepted from wealth that is unlawful.” This has been related by Muslim in his Saheeh (1/140) and the Prophet sallallaahu ‘alayhi wa sallam’s saying: “The Prayer of any one of you who has released wind will not be accepted, until he makes wudhoo (ablution).” Related by al-Bukhaaree and Muslim. 5

SLAUGHTERING FOR OTHER THAN ALLAAH

[Q]: The slaughtering of sheep and other such animals at the graves of the pious people, for their sake and in order to please and draw closer to them, is a custom amongst my family. I have tried to prevent them from doing so, but it has only made them more resolute in doing so. I have said to them that this is shirk (associating partners in the worship) of Allaah. But they respond by saying: We only worship Allaah the way He deserves to be worshipped. However, we visit the graves of the awliyaa (the pious friends of Allaah) and supplicate to Allaah, through the right of the pious people, so that harm and difficulties may be averted from us. I have said to them that this is not from the religion, but they just tell me to leave them alone upon what they are doing. So what do you suggest should be the cure for such people, and what do you suggest I do to counter act this bid’ah (innovation)?

[A]: It is known from the evidences related in the Qur’aan and the Sunnah that sacrificing for other than Allaah, in order to draw close to other than Allaah – whether sacrificing for the jinns, awliyaa, idols or other than that from the creation – is an act of shirk and is an act of jaahiliyyah (pre-Islaamic ignorance) that was practiced by the mushriks (those who worshipped the pious men, jinns, angels, stones, statues, etc, along with worshipping Allaah). Allaah- the Mighty and Majestic – said: “Say: Indeed my Prayer, my sacrifce, my living and my dying are all for Allaah Lord of the worlds. No partner do I setup with Him in this, and this is what I have been commanded, and I am the first of the Muslims.” [Soorah al-An’aam 6:162]. So Allaah – the Most Perfect – clearly explains in this verse that sacrificing to other than Allaah is like praying to other than Him. And Allaah – the Most High – said: “Indeed We have granted to the Prophet sallallaabu ‘alayhi wa sallam the Kawthar (a river in Paradise whose banks are lined with tents made from hollow pearls). Therefore turn in Prayer to your Lord and sacrifice to Him alone.” [Soorah al-Kawthar 108:1-2]. So Allaah – the One free from all defects – commanded His Prophet in these noble verses that he should pray only to His Lord and that he should sacrifice to only Him, which was opposite of what the mushriks did, in that they used to prostrate to other than Allaah and to sacrifice to other than Him. Allaah – the Most High – said: “And your Lord has commanded that you worship none but Him.” [Soorah al-Israa 17:23]. And He – the Most Perfect – said: “And they have not been commanded except to worship Allaah alone making the religion purely and sincerely for Him.” [Soorah al-Bayyinah 98:5]. And there are many other verses with the same meaning. So, since sacrificing is one of the acts of ‘ibaadah (worship), then it is obligatory to make this action purely and sincerely for Allaah alone, without directing it to other than Him. Also ‘Alee ibn Abee Taalib radiallaahu ‘anhu said that the Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah curse the one who sacrifices to other than Allaah.” This has been related by Muslim in his Saheeh (no.765).

As for supplicating to Allaah and asking Him by the right of the awliyaa or by the right of His Messenger, or by the status of His Messenger – then this does not constitute shirk, but rather it is a bid’ah (innovation) which leads to shirk, in the opinion of the majority of Scholars. This is because du’aa (supplication) is an act of worship, and how it is to be done can only be known from the Revelation. And there is nothing authentically established from our Prophet sallallaahu ‘alayhi wa sallam to show the permissibility or validity of this type of tawassul (seeking the means of nearness to Allaah by invoking an intermediary) in which Allaah is asked through the right of His Prophet or the right of the awliyaa or any of His creation. So it is not permissible for any Muslim to innovate new forms of tawassul which has not been prescribed by Allaah, as He – the Most High – said: “Or do they have partners with Allaah who prescribe for them a religion which Allaah has not prescribed.” [Soorah ash-Shooraa 42:21]. And the Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever introduces into this affair of ours that which is not from it, will be rejected”, and in another authentic narration: “Whosoever does an action that I have not commanded, it will be rejected.” 7 And the meaning of this is that such innovated actions will be rejected and not accepted from its doer. Thus it is obligatory for the Muslims to restrict themselves to only what Allaah has prescribed and to beware of what people have innovated into the religion. As regards the prescribed forms of tawassul then they are: tawassul (seeking the means of nearness to Allaah) through His Names and His Attributes and by righteous actions, and by one’s eemaan (faith) in Allaah and His Messenger, and other righteous and prescribed actions similar to this. 9


1. Fataawaa Lajnatud-Daa’imah lil-Buhoothul-‘Ilmiyah wal-Iftaa (3/185-187).
2. Related by Abu Daawood in his Sunan.
3. Al-Fataawa (1/168-169).
4. Saheeh: Related by Abu Daawood (no.650) and al-Bayhaqee (2/431), from Abu Sa’eed al-Khudree radiallaahu ‘anhu. It was authenticated by an-Nawawee in al-Majmoo’ (2/189).
5. Fataawaa Muhimmah Tata’allaqu bis-Salaah (no.14).
6. Related by al-Bukhaaree (2/166) and Muslim (5/133), from ‘Aaishah radiallaahu ‘anhaa.
7. Related by Muslim (no.1817), from ‘Aaishah radiallaahu ‘anhaa.
8. Al-Fataawaa (1/17-18).

Understanding Islaam : Shaykh ibn al-‘Uthaymeen

Shaykh Muhammad ibn Saalih al-‘Uthaymeen
Sharh Usoolul-Eemaan (pp.4-7)
Al-Istiqaamah magazine , Issue No.1 – Dhul-Hijjah 1416H / May 1996

The Shaykh said in Sharh Usoolul-Eemaan (pp.4-7):

[1] The deen (religion) of Islaam: It is the way of life that Allaah sent the Prophet Muhammad sallallaahu ‘alayhi wa sallam with. By it, Allaah terminated the validity of all other religions, perfected this religion for His worshippers, completed His favour upon them and has chosen only this religion for them – no other religion will be accepted by Him from anyone. Allaah – the Most High – said:

“Muhammad is not the father of any man amongst you. Rather he is the Messenger of Allaah and the khaatim (last and final) of the Prophets.” [Soorah al-Ahzaab 33:40].

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

“Indeed the religion with Allaah is Islaam.” [Soorah Aal-‘Imraan 3:19].

“Whosoever seeks a religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the losers.” [Soorah Aal-‘Imraan 3:85].

And Allaah – the Most High – obligated all of mankind to take Islaam as their religion. So Allaah said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“Say: O Mankind! Indeed I have been sent to you all as the Messenger of Allaah; to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except Him; it is He who gives life and cause death. So believe in Allaah and His Messenger – the Prophet who can neither read nor write – who believes in Allaah and His Words. So follow the Messenger of Allaah so that you may be rightly-guided.” [Soorah al-A’raaf 7:158].

And in Saheeh Muslim (1/93), from Abu Hurayrah radiallaahu ‘anhu that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “By Him in whose Hand is the life of Muhammad! There is no one from this nation, be he a Jew or a Christian, who hears of me and dies whilst not having eemaan (faith) in what I have been sent with, except that he will be one of the companions of the Hellfire.”

And eemaan (faith) in the Prophet implies: affirming that which he was sent with, along with acceptance of it and submission to it. Without these two matters, mere affirmation is not sufficient. This is why even though Abu Taalib (the Prophet’s uncle) affirmed what was sent to the Prophet sallallaahu ‘alayhi wa sallam and that Islaam was the best of religions, yet he did not accept his message nor submit to it; and thus he did not have eemaan in the Prophet sallallaahu ‘alayhi wa sallam.

[2] The religion of Islaam contains all that was beneficial from the previous religions. It is suitable for implementation in any age, any where and by any nation. Allaah – the Most High – said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“And We have sent down to you the Book in truth, confirming the Scripture that came before it, testifying to the truth contained therein whilst exposing the falsehood that has been added therein.” [Soorah al-Maa’idah 5:48].

That Islaam is suitable for implementation in any age, any where and by any nation does not mean that it becomes submissive to nations – being altered and changed by them – as some people falsely think. But rather it means that whenever it is truly adhered to then it brings benefit and goodness to that nation, as well as reforming and correcting it – in whatever age or place.

[3] The religion of Islaam is the religion of truth. It is the way of life that Allaah – the Most High – guaranteed His help and victory to those who truly adhere to it, and that He would make it dominant over all other religions. Allaah – the Most High – said:

“It is He who has sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even if the pagans detest it.” [Soorah at-Tawbah 9:33].

And Allaah – the Most High – said:

“Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them ruler ship upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Soorah an-Noor 24:55].

[4] The religion of Islaam is a complete religion comprising both ‘aqeedah (beliefs) and sharee’ah (laws).

  • It commands them with tawheed (to single out Allaah alone for worship) and prohibits them from shirk (associating partners with Allaah, in that which is particular to Him).
  • It commands them with being truthful and prohibits them from lying.
  • It commands them with ‘adl (justice) and prohibits them from injustice and oppression.
  • It commands them with fulfilling trusts and prohibits them from acting treacherously.
  • It commands them keeping promises and prohibits them from breaking them.
  • It commands them with kindness and good treatment of parents and prohibits them from disobedience to them in that which is not sinful.
  • It commands them with joining the ties of relations and prohibits them from severing them.
  • It commands them with good treatment of neighbours and prohibits the causing of harm to them.

In short, Islaam orders alls that is good, from manners and morals, and prohibits all that is evil from it. Likewise, it orders all actions which are righteous and good and prohibits all actions that are evil and harmful. Allaah – the Most High – said:

“Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones. And He prohibits you from all shameful and evil deeds, oppression and transgression. Thus He admonishes you, that you may take heed and be reminded.” [Soorah an-Nahl 16:90].