Allaah is Al-Qadeer, Al-Qaadir, Al-Muqtadir (The All-Powerful) – Shaykh ‘Abd ur-Razzaaq al-Badr

Source: Fiqh ul-Asmaa il-Husnaa; Chapter 55, p. 217-220

“Al-Qadeer, al-Qaadir, al-Muqtadir – (the All-Powerful)”

Shaykh ‘Abd ur-Razzaaq al-Badr (hafidhahullaah) comments:

“All of these Names are mentioned in the Qur’aan, and the most-mentioned one is al-Qadeer, then al-Qaadir, then al-Muqtadir. And all of them demonstrate that Power is established as an Attribute of Allaah, and that He, subhaanah, has Absolute Power; so by His Power He brought the creation into being, and by His Power He gives life and gives death, and will resurrect the slaves for recompense, and He will reward the one who did good for his doing good, and the one who did evil for his doing evil, the One who if He wills something, He says to it: Be – and it is; and by His Power He turns the hearts to whatever He wills, and He guides whoever He wills and leads astray whoever He wills.

And due to His Absolute Power, no one can compass any of His Knowledge except what He wills to teach him, and due to His Absolute Power, He created the heavens and the earth and whatever is between them in six days and no fatigue touched Him; and no one from His creation can make Him incapable, the One whose Power is free from fatigue and inability to do what He wants; and due to His Absolute Power, everything is under His disposal, so whatever He wills will be and whatever He doesn’t will will never be.

And indeed for having eemaan (faith) in the Power of Allaah, ‘azza wa jal – which His Names ‘Al-Qadeer, Al-Qaadir, Al-Muqtadir’ demonstrate – there are great effects and blessed fruits that return to the slave in his worldly life and hereafter. Hence, part of its blessed fruits is that it strengthens – in the slave – seeking the help of Allaah; and part of its effects is having complete patience and being well-pleased with Allaah. Ibn ul-Qayyim, rahimahullaah, said: ‘Whoever fills his heart with ridhaa (being pleased) with the Qadr (Decree), Allaah will fill his chest with contentment and He will free his heart for loving Him, turning to Him in repentance and putting his trust in Him; and whoever misses his portion of ridhaa, his heart will be filled with the opposite of that, and he will be distracted from what his happiness and success are in.’

And part of its effects is a person’s safety from the diseases of the hearts such as rancor, envy and the like, because of his belief that all the affairs are by the decree of Allaah, ‘azza wa jal, and that He, subhaanah, is the One who gives His slaves and decrees their provisions for them. So He gives whoever He wills and prevents whoever He wills, as the grace is His Grace, subhaanah, and the gift is His Gift, and this is why it is said about the envious one that he is the enemy of Allaah’s blessing upon His slaves. And part of its effects is always asking Allaah and making a lot of du’aa to Him, because all the affairs are in His Hand.”

~ asaheeha translations

القَادِر Al-Qaadir     The Fully Able One
القَدِير Al-Qadeer     The All Powerful
المُقْتَدِر Al-Muqtadir     The Omnipotent

 

Allaah is Al-Muqaddim and Al-Mu’akkhir – Shaykh Uthaymeen

Source: Saheeh al-Bukhaari, Sharh Kitaab id-Da’waat; tape no. 2a

“You are the One who puts forward (al-Muqaddim) and
You are the One who puts back (al-Mu’akkhir)
~ Saheeh al-Bukhaari #6317

Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullaah) comments:

“Whoever Allaah puts forward (with regard to something), there is none to put him back; and whoever Allaah puts back, there is none to put him forward. If the whole nation gathered to put back that which Allaah has put forward, they will not be able to do that. And if you believe in this, you will rely on Allaah, and all the people will be behind your back, and the One who will be in front of you is who? Allaah, subhaanahu wa ta’aala. ‘You are the One who puts forward and You are the One who puts back’ – the One who puts forward and the One who puts back with regard to situations, times, places, everything.”

~

asaheeha translations

The Kursi of Allah – Shaykh al-Albani

Abu Dharr al-Ghifārī said that the Messenger of Allāh (صلى الله عليه وسلم) said:

“The seven heavens in comparison to the Kursī is nothing but like a ring thrown in a desert, and the excellence of the ʽArsh (Throne of Allāh) over the Kursī is like the excellence of that desert over that ring.”

Shaykh al-Albānī comments:

“The hadīth comes forth as an explanation of (Allāh’s) statement, the Most High: ‘His Kursī extends over the heavens and the earth,’[1] and it is clear with regard to the existence of the Kursī being the greatest of creations after the Throne (of Allāh), and that it is an independent, physical entity and not something abstract. Therefore, there is a refutation in (this hadīth) against the one who interprets (the Kursī) to mean ‘dominion’ and ‘extent of rule,’ as mentioned in some explanations of the Qur’ān. And it was not narrated from Ibn Abbās that (the Kursī) is ‘knowledge,’ so it is not correct to attribute it to him because it is from the narration of Jaʽfar bin Abi l-Mughīra from Saʽīd bin Jubayr from (Ibn ʽAbbās). Ibn Jarīr reported it. Ibn Mandah said: ‘Ibn Abi l-Mughīra is not strong with regard to (narrating from) Ibn Jubayr.’

And know that it is not correct to describe the Kursī…as in some narrations that…four angels carry it, each angel having four faces, and their feet are upon the rock that is under the seventh earth, etc. So all of this is not correct in being attributed to the Prophet (صلى الله عليه وسلم) and some of (these narrations) are more severe in weakness than others.”

Translator’s Note: Shaykh Al-Albānī after this however, did grade the following narration as authentic:
Abu Mūsā al-Ashʽarī said: “The Kursī is the place of the two Feet and it has a groaning like that of a camel saddle.”[2]

~ asaheeha translations ~

[1] Sūrat ul-Baqarah, 2:255
[2] Mukhtasar ul-ʽUlū #85, graded Sahīh Mawqūf (attributed to a Companion) by Shaykh al-Albānī

Source: silsilat ul-ahādīth us-sahīha ~ the series of authentic narrations ~ hadīth no. 109

The Arab Race – Shaykh al-Albaani (rahimahullaah)

sourcesilsilat ul-ahaadeeth idh-dha’eefa – the series of weak narrations – hadeeth no. 163

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“If the Arabs are humiliated, Islaam is also humiliated” – grading of hadeeth: mawdoo’ (fabricated)

Shaykh al-Albaani (rahimahullaah) comments:

“The glory of Islaam is not connected with Arabs only; rather Allaah may give it glory by other than them from the believers, as that happened during the time of the Ottoman Empire especially in its beginning. So Allaah had given glory to Islaam through them until its authority spread to the middle of Europe. Then, when they started to abandon the Sharee’ah (Islamic Legislation) and incline toward the European laws – taking that which is lower in exchange for that which is better – their authority diminished from those countries and others until it had disappeared from their (own) countries as well! Hence, only something little remained there of the manifestations that could indicate their Islaam! So by that, all of the Muslims were humiliated after their glory, and the disbelievers entered most of their countries and concentrated on humiliating them. And even if these (countries) were apparently freed from (the disbelievers’) colonization, they colonize them in secret under the screen of many projects such as the economy and the like! Therefore, it is established that Islaam is given glory and humiliated by the glory and humiliation of its people whether they are Arabs or non-Arabs, and ‘there is no superiority of an Arab over a non-Arab except by taqwaa.’[1] So O Allaah! Give glory to the Muslims and inspire them to return to Your Book and the Sunnah of Your Prophet [sallAllaahu ‘alayhi wa sallam] until You give glory to Islaam by them.

However, that does not negate the Arab race being better than the race of the rest of the nations; rather, this is what I believe in – even though I am Albanian but indeed I am Muslim, all praises and thanks are to Allaah – because the precedence of the Arab race that I have mentioned is that which ahl us-sunnah wal jamaa’ah[2] are upon, and a group of mentioned narrations about this matter indicates (this), such as (the Prophet’s) (sallAllaahu ‘alayhi wa sallam) statement: ‘…Indeed Allaah chose Bani Kinaanah from the offspring of Ismaa’eel, and chose Quraysh from Bani Kinaanah, and chose Bani Haashim from Quraysh, and chose me from Bani Haashim.’[3]

But this should not cause the Arab to boast of his race – because it is from the affairs of jaahiliyyah which our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam), the Arab, had abolished, as clarified earlier – just as we should not be ignorant of the reason why the Arabs deserve precedence, which is what they were distinguished with in regard to their understanding, language, manners and works, and that qualified them to be the carriers of the Islamic da’wah to the other nations. So indeed if the Arab knows this and follows it, it will enable him to be – like his predecessors – a righteous member in carrying the Islamic da’wah. As for if he gives that up, then he doesn’t have any excellence at all; rather, the non-Arab who possesses the Islaamic manners is better than him no doubt, since true excellence is only following the eemaan (faith) and knowledge with which Muhammad (sallAllaahu ‘alayhi wa sallam) was sent. So whoever is stronger in it, he is better. And excellence is only by defined names in the Book and the Sunnah, such as Islaam, eemaan (faith), birr (righteousness), taqwaa, knowledge, righteous deeds, ihsaan and the like, and (it is) not by a person merely being an Arab or non-Arab, as Shaykh ul-Islaam ibn Taimiyah (rahimahullaah) said, and this is what (the Prophet) (sallAllaahu ‘alayhi wa sallam) pointed out with his saying: ‘Whoever’s deeds slow him down, his lineage will not make him go faster.’ Muslim narrated it.

In summary: Indeed the excellence of the Arabs is only due to virtues that are realized amongst them, but if (these virtues) disappear because of their negligence of their Islaam, their excellence will also disappear, and whoever from the non-Arabs adheres to (these virtues) will be better than them; ‘there is no superiority of the Arab over the non-Arab except by taqwaa.’ Therefore, the going astray of the one who calls to Arabism becomes clear, (who calls to it) while he does not possess any of its excellent characteristics at all; rather, he is a European inwardly and outwardly!”


[1] piety and fear of Allaah
[2] those who adhere to that which the Prophet (sallAllaahu ‘alayhi wa sallam) and his Companions were upon with regard to ‘aqeedah (belief), manhaj (methodology) and all other matters of the religion
[3] Saheeh at-Tirmithee #3606

Source : asaheeha translations

The difference between a mushrik and a kaafir – Shaykh Albanee

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 727

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Question #7: “Is every mushrik (one who associates partners with Allaah) a kaafir(disbeliever), but not every kaafir is a mushrik? Or are they the same?”

Shaykh al-Albaani (rahimahullaah) answers:

“This is the established understanding in people’s minds, except few of them. I will explain that with an example: a man bears witness that none has the right to be worshiped but Allaah and that Muhammad [sallAllaahu ‘alayhi wa sallam] is the Messenger of Allaah, and he prays, fasts and so on, but he rejects an aayahfrom the Qur’aan. This (man) has disbelieved or not disbelieved? He has disbelieved. Has he associated partners with Allaah? That which is correct is that he has associated partners with Allaah. Every kaafir is a mushrik and everymushrik is a kaafir; there is absolutely no difference between the two words…

Whoever disbelieves has associated partners with Allaah, and whoever associates partners with Allaah has disbelieved; there is no confusion about that. The evidence for this is if we remember the conversation of the believer and the disbeliever in Surat ul-Kahf: {And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields) / Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them / And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’}[1] – pay attention now – {And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: ‘I think not that this will ever perish / And I think not the Hour will ever come-}.[2] According to your wrong understanding, this (man) has disbelieved but not associated partners with Allaah and he (only) denied the Resurrection. He (then) said: {-and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him’ / His companion said to him during the talk with him:-}[3] {-‘If you see me less than you in wealth, and children, / It may be that my Lord will give me something better than your garden, and will send on it Husbaan (torment, bolt) from the sky, then it will be a barren slippery earth / Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it’ / So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: ‘Would that I had ascribed no partners to my Lord!’}[4]

Therefore, when he denied the Resurrection, he associated partners with Allaah. So, whoever disbelieves in something that has come in the Book (Qur’aan) or the Sunnah, then he is (also) a mushrik during his state of disbelief; this is with respect to the Qur’aanic text. So what is the intellectual reason (for this)? The answer is that (Allaah), the Most High, said: {Have you seen him who takes his own lust (vain desires) as his ilah (god)?}[5] Therefore, whoever disbelieves with any type of disbelief is (also) a mushrik, because he himself made his logic to be a partner with His Lord, the Blessed and Most High. Thus, do not differentiate between kufr (disbelief) and shirk (associating partners with Allaah)…

Likewise, another hadeeth (mentions): ‘Whoever swears by other than Allaah hasdisbelieved’ and ‘whoever swears by other than Allaah has associated partners with Him.’[6] He has committed kufr, he has committed shirk. He has committedshirk, he has committed kufr. There is no difference between the two words with regard to terminology in the Islamic legislation. With regard to linguistic terminology, there is a difference no doubt, but the Islamic legislation opens our insight, thinking and understanding. Why is everyone who disbelieves in Allaah, the Mighty and Majestic, with any type of disbelief (also) a mushrik? Because he has made his logic to be a partner with His Lord, the Mighty and Majestic.”

[1] Surat ul-Kahf, 18:32-34
[2] Surat ul-Kahf, 18:35-36
[3] Surat ul-Kahf, 18:36-37
[4] Surat ul-Kahf, 18:39-42
[5] Surat ul-Jaathiyah, 45:23
[6] Saheeh at-Tirmithee #1535

~

asaheeha translations

The inheritance of Paradise – Shaykh al-Albaani (rahimahullaah)

source: alkhawf wa rrajaa – fear and hope (of Allaah) – tape no. 1

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Abu Huraira (radi Allaahu ‘anhu) said that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Whoever fears (Allaah) sets out at nightfall,[1] and whoever sets out at nightfall will reach the goal. Indeed, the goods of Allaah are expensive; indeed, the goods of Allaah is Paradise.”[2]

Shaykh al-Albaani (rahimahullaah) comments:

“The meaning of this is that there is a price for entering Paradise and that entering it does not happen by feeling safe (from the plan of Allaah) and at-tawaakul (not taking any means and saying ‘Allaah will provide for me’), but rather it happens by (doing) righteous deeds and at-tawakkul (taking the means and putting one’s trust) in Allaah, the Blessed and Most High; as Allaah, the Might and Majestic, said: ‘And say (O Muhammad (sallAllaahu ‘alayhi wa sallam)) ‘Do deeds! Allaah will see your deeds, and (so will) His Messenger [sallAllaahu ‘alayhi wa sallam].’’[3]

And in this hadeeth, there is an indication of the noble aayah that says: ‘This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world),’[4] and in the other aayah: ‘Enter you Paradise because of that (the good) which you used to do (in the world).’[5] And here, it occurs to many students who have some participation in studying theSunnah, as they read or at least hear the statement of the Messenger (of Allaah) (‘alayhi ssalaat wa ssalaam) which is established in the saheehayn[6] that he [sallAllaahu ‘alayhi wa sallam] said:  “‘None of you will enter Paradise by his (good) deeds, but rather by the Favor of Allaah and His Mercy.’ They said, ‘Not even you O Messenger of Allaah?’ He [sallAllaahu ‘alayhi wa sallam] said, ‘Not even myself, unless Allaah encompasses me with His Favor and His Mercy.’”[7] So it seems that there is a contradiction between this hadeeth and the previousaayah along with our hadeeth in this book of ours where (the Prophet) (‘alayhi ssalaam) said: ‘Indeed, the goods of Allaah are expensive; indeed, the goods of Allaah is Paradise.’ Hence, there is a price (that one must pay) for Paradise and the two previous aayaat indicate that the price of Paradise is righteous deeds, and there is no doubt that good deeds do not benefit the one who does them at all except if he is truly a believer in Allaah and His Messenger [sallAllaahu ‘alayhi wa sallam]. So therefore, the price of Paradise is eemaan (faith) and righteous deeds. Then how does one reconcile between these three texts – this reality that we learned from our hadeeth tonight, ‘Indeed, the goods of Allaah are expensive’ and from the two previous aayaat – and between this hadeeth: ‘None of you will enter Paradise by his (good) deeds, but rather by the Favor of Allaah and His Mercy’?

The reconciliation between (these two) is that… that which is negated in the lasthadeeth ‘None of you will enter Paradise by his (good) deeds’ is one thing and that which is confirmed in the aayah ‘Enter you Paradise because of that (the good) which you used to do (in the world)’ is something else. That which is established in the aayah and the like is merely the entrance (into Paradise), i.e., the key to Paradise, as mentioned in some narrations from Wahb bin Munabbih in Saheeh al-Bukhaari: ‘…the key to Paradise is laa ilaaha illAllaah (none has the right to be worshiped but Allaah).’[8] So the key to Paradise is this eemaan (faith) and righteous deeds. But, if this Muslim enters Paradise and he enjoys in it, as mentioned in some authentic narrations, that which ‘no eye has seen, no ear has heard and (that which) has not come to the mind of a human being,’[9] then this type of enjoyment is not by means of a price that this enjoyer presented, but rather (it is) by the Favor of Allaah, the Mighty and Majestic, and His Mercy.

So the price of merely entering (into Paradise) is eemaan (faith) and righteous deeds. As for, part of the specific nature of enjoyment in Paradise which we pointed to previously – there is in it what ‘no eye has seen, no ear has heard and (what) has not come to the mind of a human being’ – then there is no price for this; it is impossible for a price to be determined for it. Why?

It has been mentioned in Saheeh Muslim from the hadeeth of ‘Abdullaah bin Mas’ood (radi Allaahu ‘anhu) that the Prophet (sallAllaahu ‘alayhi wa sallam) said:[10] ‘Indeed, I know the last man to come out from the Fire and the last man to enter Paradise. A man will come out of the Fire crawling.’ The meaning of this is that he comes out of the Fire being the most punished in it from the Muslims,and he comes out destroyed, exhausted (and) fatigued. Therefore, he is not able to walk straight as Allaah, the Mighty and Majestic, created him. But rather, he crawls until his life returns to him and his limbs are energetic and active. So he walks in this manner until Allaah, the Blessed and Most High, shows him a very great tree from far such that he is captivated by its beauty and splendor. And he wished for the Favor of Allaah, the Mighty and Majestic, and His Mercy after He saved him from the His severe punishment. Thus, he says: ‘O my Lord! Bring me to this tree so that I may be shaded by its shade, eat from its fruit[11] and drink from its water.’ Then Allaah, the Mighty and Majestic, says, while having more knowledge of His slave: ‘Would you ask me for other than it?’ (The man) says: ‘No O Lord, I will not ask you for other than it.’ So Allaah, the Blessed and Most High, brings him to that tree such that he is shaded by its shade, eats from its fruit and drinks from its water. Then, he continues on his way toward Paradise. Meanwhile, another tree appears to him which is more radiant, more beautiful and greater than the first one. So he hopes again and wishes more and more for the Favor of Allaah, so he asks Him and says: ‘O my Lord! Bring me to this tree’- and repeats the previous saying, then he is shaded by its shade and so on. Then Allaah, the Mighty and Majestic, says: ‘Would you ask me for other than it?’ (The man) says: ‘I will not ask you for other than it,’ while (Allaah) is more knowledgeable of him; our Lord knows that he will wish and wish until he enters Paradise. So He brings him to that tree such that he is shaded by its shade, eats from its fruit[12] and drinks from its water. Then, he continues on his way until he comes near the door of Paradise such that part of its refreshment, scent and joy come to him and he hears the voices of the people of Paradise. Thus, he says: ‘O my Lord! Let me enter Paradise,’ and maybe he says ‘Let me enter past the door of Paradise.’ So Allaah, the Blessed and Most High, says: ‘Enter Paradise, and there is for you the like of the world and ten times as much.’ So, the slave – almost not believing in the like of this divine favor when (Allaah) says to him ‘there is for you in Paradise the like of the world and ten times as much’ – says: ‘Are you mocking me while you are the Lord?’ And here, the narrator of the hadeeth laughed, who was ‘Abdullaah bin Mas’ood as we mentioned. So he was asked by the one to whom he was narrating this hadeeth: ‘Why did you laugh?’ He said: ‘Because when the Messenger (of Allaah) (‘alayhi ssalaam) narrated the statement of the slave to His Lord ‘Are you mocking me while you are the Lord,’ he (‘alayhi ssalaat was salaam) had also laughed.’ They had asked the Messenger (of Allaah) (‘alayhi ssalaam) himself (about his reason for laughing), so he [sallAllaahu ‘alayhi wa sallam] said: ‘Because Allaah, the Mighty and Majestic, laughed at His slave when he said ‘Are you mocking me while you are the Lord.’

What is clear from the hadeeth is that this person is the last to come out from the Fire and the last to enter Paradise, and he will have the like of the world and ten times as much. So does this destroyed person, who was the last to come out of the Fire, deserve this vast dominion in Paradise for his (good) deeds? No, this is by the Favor of Allaah, the Mighty and Majestic, and His Mercy…

Thus, if we regard this detailed explanation, the contradiction disappears between this hadeeth and the two aayaat. And this is one of the many examples in which some contradiction appears to some people, even the sincere ones amongst them, between some texts, whether from the Qur’aan and Sunnah or from each of them individually. So, the Muslim must not be hasty and he must reflect on both texts, and if the way for reconciling between the two is not possible for him, he (should) ask the one who is above him, as our Lord, the Blessed and Most High, said: ‘So ask the people of the Reminder if you do not know.’”[13]


[1] Shaykh al-Albaani explains: “i.e., he is headed for good and righteous deeds early, and he hastens to do them.”
[2] Saheeh at-Tirmidhee #2450
[3] Surat ut-Tawbah, 9:105
[4] Surat uz-Zukhruf, 43:72
[5] Surat un-Nahl, 16:32
[6] the two saheehs, i.e. Saheeh al-Bukhaari and Saheeh Muslim
[7] Saheeh al-Bukhaari #5673, Saheeh Muslim #2816
[8] Saheeh al-Bukhaari, Book 23, Chapter 1
[9] Saheeh al-Bukhaari #4779
[10] the following includes the narrations of Saheeh Muslim #186 and #187, in addition to the shaykh’s commentary
[11] the wording, “eats from its fruit,” is found in Saheeh aj-Jaami’ #1557 and attributed to the second tree
[12] the wording, “eats from its fruit,” is found in Saheeh aj-Jaami’ #1557
[13] Surat ul-Ambiyaa, 21:7

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asaheeha translations

The Traveler, Traveling and Its Conditions – Shaykh Albanee

[Click Here to Watch the Video with English Subtitles]

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 247

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Question #2: Why did you complete (your prayer)? [The shaykh was led in prayer during his journey, then the imaam shortened but the shaykh did not shorten (the prayer), so he was asked about that]

Shaykh al-Albaani (rahimahullaah) answers:

“The matter of being considered a traveler, in my understanding, does not depend on crossing a fixed distance as much as it depends on two things, the foundation of which is the intention, and the other is leaving the city/country. So if there is the intention to travel, and he leaves the city/country, the rulings of traveling are applicable (to him); and after that, the distance that he crosses is not regarded, whether long or short. As for (if) the fundamental principle is not present, which is the intention, then this (person) who left (the city/country) is not a traveler even if he crossed a long distance or less or more, because traveling is one of the rulings that are linked with this hadeeth, about which some of the scholars of Islaam have said that it is a third of Islaam: ‘Actions are only by (their) intentions and every person will have only that which he intended.’[1] And the truth is that this is a very sensitive issue about which the views of the scholars have differed and they did not agree on something completely clear such that it would be possible for someone to say: ‘This is the truth, it is quite obvious, so leave the side issues off of me.’ No one can say this, but all that he can say is: ‘I chose such and such.’

So I chose – what I understood from the treatise of Ibn Taimiyah (rahimahullaah) regarding this matter. He has a special treatise about the rulings of traveling. Indeed he struck a very wonderful example, from which the researcher and student of knowledge understand that traveling has nothing to do with crossing a long distance over a short distance. As for (saying) that it has nothing to do with crossing a short distance, then I think this is not an area of debate, because it is established from the Messenger (of Allaah) (‘alayhi ssalaat wa ssalaam) that he [sallAllaahu ‘alayhi wa sallam] used to leave from Madinah to al-Baqee’(graveyard); then he [sallAllaahu ‘alayhi wa sallam] would greet them (the dead) with the salaam, then return. He [sallAllaahu ‘alayhi wa sallam] used to go out to the martyrs, to Uhud; he [sallAllaahu ‘alayhi wa sallam] would greet them with the salaam, then return. He [sallAllaahu ‘alayhi wa sallam] did not consider himself a traveler although he [sallAllaahu ‘alayhi wa sallam] left the city. And the opposite of that as well – if he crossed a long distance, that does not mean that he became a traveler merely because of crossing this distance.

The example that (Ibn Taimiyah) struck is as the following. He was from Damascus like me, and there are well-known towns around Damascus, so he struck an example with a city known up to this time as Duma. He said, if a man seeking game[2] left from Damascus to Duma (which is) 15 kilometers (away) – there is no doubt that (crossing) this distance is (considered) traveling according to our custom if the fundamental condition exists, which is the intention to travel – (Ibn Taimiyah) says that this man is not considered a traveler because he had left for hunting then for returning. But what happened was that he did not find the game that he was looking for, so he continued on the journey, and continued and continued, and kept going on until he reached where? – Aleppo; and there are approximately 400 kilometers between Aleppo and Damascus today by car. (Ibn Taimiyah) says this (man) is not a traveler – although he had crossed (many) distances of the traveler, not just one distance – because the first condition, which is the intention to travel, was not there in this person. Thus, we can say that a car driver leaves early in the morning from ‘Ammaan for instance to reach Ma’aan(then) to al-‘Aqabah,[3] returning by evening; this (person) is not a traveler because he, due to his work, does not intend to travel; rather he intends to carry out this work to make a living.

Therefore, regarding the subject of traveling, we must take into consideration the fundamental condition, which is the intention. And by us taking into consideration this intention, the ruling differs for two persons who cross one and the same distance, but one of them is a traveler and the other is not considered a traveler because of the difference in their intentions. And in this manner, there also occur rulings related to the ruling of residency, i.e. residency that is planned for a specific time. (For example), two men left a city, both as travelers; they landed in another city. The staying of one of them is that of a traveler (but) the other one is a resident. Why? Because (this second man) has another wife there, so he (goes) from one wife to another wife. Thus, because of there being a wife for him who causes him to be chaste, gives him a home and arranges his accommodations for him, he takes a ruling other than that of his companion because the situation differed in some ways.

Therefore, we learn of a very important conclusion, which is that the exact rulings of traveling differ from one person to another. So, we don’t assign to a person the ruling of another (person), and also the opposite likewise.”


[1] Saheeh al-Bukhaari #1
[2] animals hunted for food
[3] these are all cities in Jordan

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asaheeha translations

Wives Preventing Polygyny (having more than one wife at one time) – Shaykh al-Albaani

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 787

Polygyny : The condition or practice of having more than one wife at one time.

source: silsilat ul-hudaa wa nnoor, tape no. 787/3
asaheeha translations

Question: “Is it allowed for a woman to come between her husband and polygyny?”

Shaikh al-Albaani (rahimahullaah):

“Of course, I believe that this is not allowed for her because of two reasons: 1) she is hindering (her husband) from the (lawful) path of Allaah, and 2) she is opposing the command of her husband. Because you know that the obedience of a woman to her husband is obligatory as is the case with the obedience of a member of a nation to the Muslim ruler – I don’t say blind obedience, but rather complete obedience – except that which the Legislation has made an exception, i.e. except if it is in disobedience to Allaah. And based on this there are Legislated rulings: that if the Muslim ruler commands something that is fundamentally allowed, this command becomes obligatory upon the one who is commanded with it to carry out, because it is the command of the Walee ul-Amr (Muslim ruler). Exactly likewise is the affair with respect to the wife with her husband.

So if a husband commands his wife to do something which is fundamentally allowed in the Legislation and which the woman is able to carry out, then it is obligatory upon her to obey him. And if she does not obey him, she has disobeyed Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam). Therefore when a woman sets up obstacles that may come between her husband and the thing he wants to attain which Allaah (‘azza wa jal) has allowed, let alone if the allowed matter is something desired and legislated, then no doubt she will be disobedient two times: 1) as I mentioned previously, she is hindering (her husband) from the (lawful) path, and 2) she is opposing her husband in something that is not for her to oppose because she is able (to carry it out) and he is not wanting to do an act of disobedience to Allaah.”

PS : Webster’s New World Dictionary defines Polygamy as “the practice of having two or more wives or husbands at the same time.”  Since Muslim women are not allowed to have two or more husbands at the same time, let’s find a better word:  Polygyny.  The same dictionary defines polygyny as “a practice of having two or more wives at the same time.” Polyandry (Greek: poly- many, andros- man) refers to a form of marriage in which a woman has two or more husbands at the same time

A woman invalidating a woman’s prayer – Shaykh al-Albaani

silsilat ul-hudaa wa nnoor 93/7
asaheeha translations

Q: “If a woman passes in front of someone praying she invalidates the prayer, so does she also invalidate the prayer of a woman?”

Shaikh al-Albaani:

Yes, a woman invalidates the prayer of another woman (if she passes in front of her) under the condition mentioned in some established narrations: if she has reached puberty. And there is no difference in rulings of the Legislation between men and women unless there is a text excepting women from the men; and there is no (such) text here. Rather the text is general: ‘one’s prayer is invalidated if a woman (who has reached puberty), a donkey or a black dog passes in front of him, if there isn’t something like the rear part of a camel saddle in front of him.’[1] So there is no difference in the ruling.”

[1] Saheeh Muslim 511, Saheeh Ibn Maajah 786

Women Wearing Hijab And Make-up In Public: Two Conflicting Contradictions In Islam – Shaykh Albanee

Women Wearing Hijab And Make-up In Public: Two Conflicting Contradictions In Islam – Shaykh Albanee 

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 697

maa shaa Allaah this is truly a much needed clarification of the ruling on makeup, about which many are unaware. shaykh al-albaani (rahimahullaah) advises both women and men in this regard.

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Question #3: “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijaab?”

Shaykh al-Albaani (rahimahullaah) answers:

It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allaah). When were you aware of some women’s adornment called by a name for which Allaah did not send down an authority: ‘make-up’? This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allaah protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up. So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijaab (but) I don’t say the Islamically legislated hijaab; she ties what they call the ‘ishaarb’ – or khimaar which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on. This (wearing the hijaab) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the temptations of shaytaan.

Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock-’[1] to the end of the hadeeth. Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously.”


[1] Saheeh al-Bukhaari # 893
[2] Saheeh at-Targheeb # 2071

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Source : A Series of Benefits from Shaykh al-Albaani

The do’s and don’ts of shaking hands – Shaykh Albanee

Source: silsilat ul-ahaadeeth is-saheeha – the series of authentic narrations –hadeeth no. 16

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On the authority of Abu Huraira: “when the Prophet (sallAllaahu ‘alayhi wa sallam) used to say farewell to someone, he [sallAllaahu ‘alayhi wa sallam] would say:

أَسْتَوْدِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ
(I entrust your religion, your family and belongings (that you are leaving behind), and the last of your deeds to Allaah).”

Shaykh al-Albaani (rahimahullaah) comments:

“A number of benefits are gained from this authentic hadeeth. First: the permissibility of saying farewell with the mentioned saying in it:

أَسْتَوْدِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ,’ and the traveler responds to him and says:‘أَسْتَوْدِعُكُمُ اللهَ الَّذِي لاَ تَضِيعُ وَدَائِعُهُ’ (I entrust you to Allaah, whose trusts are not lost).[1]Refer to ‘Al-Kalim At-Tayyib.’[2]

Second: (the permissibility of) taking hold of one hand during handshaking, which has been mentioned in many narrations, and this hadeeth indicates the derivation of this word (‘handshaking’) in the (Arabic) language. According toLisaan ul-‘Arab:[3] ‘al-musaafaha (handshaking) is taking hold of the hand, the same as at-tasaafuh. A man handshakes another man when he places the side of his palm in the side of the other’s palm, and the sides of their palms are the front of them – like the hadeeth of handshaking upon meeting, which is done with one another by joining the side of a palm with another palm and turning face-to-face.’ I (Shaykh al-Albaani) say: there is that which reports this meaning as well in some of the previously mentioned narrations, such as the marfoo’ hadeeth[4] ofHudhaifa: ‘Indeed, if the believer meets another believer, then gives him thesalaam and takes hold of his hand and handshakes him, their sins fall off as the leaves of trees fall off.’[5] Al-Mundhuri said: ‘At-Tabaraani narrated it in ‘Al-Awsat’ and I don’t know of anyone who was criticized among its narrators.’ I (Shaykh al-Albaani) say: it has evidences by which it rises to the rank of being authentic, such as (that which was reported) on the authority of Anas by Ad-Dhiyaa Al-Maqdisee in ‘Al-Mukhtaara,’ which al-Mundhuri attributed to Ahmadand others. So all these narrations indicate that the sunnah in handshaking is taking hold of one hand; therefore, the handshaking with both hands that some of the scholars do is against the Sunnah, so let this be known.

The third benefit: that handshaking is legislated at the time of parting as well… The reason for inferring, rather quoting (this) becomes clear by remembering the permissibility of (giving) the salaam when parting as well due to his (the Prophet’s) saying (sallAllaahu ‘alayhi wa sallam): ‘If one of you enters the gathering then let him give the salaam, and if he leaves then let him give thesalaam, as the first one is not more deserving (to be said) than the other one,’[6]Abu Daawood, at-Tirmidhi and others narrated it with a hasan (good) chain of narration. So the saying of some (people) is that handshaking at the time of parting is an innovation which has no truth. Yes, indeed the one who reads the mentioned narrations about handshaking when meeting will find them to be more in number and stronger than the mentioned narrations about handshaking when parting; and the one who is intelligent will conclude from that, that the permissibility of the second handshaking is not like that of the first (handshaking) in rank. Therefore, the first one is sunnah and the second one is recommended. As for (the latter) being an innovation, then no (this is not true) due to the evidence that we mentioned.

And as for handshaking immediately after the prayers, then it is undoubtedly an innovation, except if (the handshaking) takes place between two persons who have not met before that, then it is sunnah as you learned.”


[1] Saheeh Al-Kalim at-Tayyib #133
[2] The Goodly Words by Shaykh Ibn Taimiya
[3] The Arab Tongue; one of the well-known Arabic dictionaries
[4] a narration attributed to the Prophet (sallAllaahu ‘alayhi wa sallam)
[5] Silsilat ul-Ahaadeeth is-Saheeha #526
[6] Saheeh Abi Daawood #5208, Saheeh at-Tirmidhi #2706

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asaheeha translations

Allaah’s dealing with His servants – Shaykh al-Albaani (rahimahullaah)

Source: alkhawf wa rrajaa – fear and hope (of Allaah) – tape no. 1, asaheeha translations

shaykh al-albaani (rahimahullaah) begins with the khutbat ul-haajah maa shaa Allaah, and the first part of his talk revolves around the meaning of the hadeeth below:

Allaah’s Messenger sallallahu ‘alayhi wa sallam said:

“Allaah says [to the angels], ‘If My slave intends to do a bad deed then do not write it against him until he does it; if he does it, then write it as it is, but if he leaves it for My sake, then write it as a good deed for him. And if he intends to go a good deed, but does not do it, then write it as a good deed for him; and if he does it, then write it for him as ten good deeds up to seven-hundred times as much up to many more times” – [Saheeh al-Bukhaari]

The shaykh comments and speaks on the many favors of Allaah upon His believing slave:

“…First, if he does a good deed it [the count of the deeds] is multiplied – as for a bad deed, then it [the count of the deeds] is not multiplied.

Second, if he did not do a bad deed, and had intended to do it, nothing is written against him, as opposed to [gaining a] good deed: 

if he intended to do (a bad deed), then did not do it, a good deed is written for him. Why? – because he left it fearing Allaah ‘azza wa jal. And the [understanding of] this is that if he intends to do a bad deed, then leaves it and does not act upon it for some reason, and it is not (because of) his fear of Allaah, the Blessed and Most High, then nothing is written upon him, neither a bad deed nor a good deed.

As for if his motive for leaving this bad deed was his fear of Allaah ‘azza wa jal, then this bad deed, because of his leaving it, turns into a good deed. Hence, fearing Allaah ‘azza wa jal pushes its possessor (the possessor of the quality of fearing Allaah) to have many good deeds. Every time he intends to do a bad deed and he leaves it fearing Allaah, the bad intention turns into a good deed.”

The woman’s Aameen, Adhaan and Iqaamah – Shaykh al-Albaani

Bismillaah

Q: “Does a woman raise her voice when saying ‘aameen’ during prayer, and does she also give the adhaan and iqaamah?”

Shaikh al-Albaani:

If she is praying with women, then yes she raises her voice when saying ‘aameen,’ but if she is praying with men who are not her mahram, then no. Because I do not say that the voice of a woman is `awrah, as many say, since the Mothers of the believers and the wives of the Companions from the early times used to speak and discuss with men. And oftentimes the woman would come to the Prophet ﷺ and ask him something in front of the men, and he ﷺ would answer her question.

But (here), it is not from the etiquette of a woman to raise her voice when reciting the Qur’aan. We are often asked if it is permissible for a woman – when she is learning the recitation from a Shaikh, a Muqri – to repeat the recitation to him so that he may correct her. The answer is no. Although she learns, her learning is restricted to listening only, like the women of all the Companions learned from the Messenger of Allaah ﷺ by listening to his recitation during prayer or outside of prayer.

If a woman prays with women while she is the imaam, she raises her voice and the women behind her also raise their voices. That is due to his ﷺ statement: ‘Indeed women are the counterparts of men[1] i.e. every ruling in which the men are being addressed, the women are also included in this address, except that which is made an exception. For example, it is best for a woman, in other than the taraaweeh prayer – please pay attention – in other than the taraaweeh prayer, to pray in her house, whereas it is obligatory upon a man to pray the five prayers in the masjid with the congregation. So here, the woman is not like the man. But the fundamental principle is as he ﷺ said: ‘Indeed women are the counterparts of men.’

So if a woman leads women in prayer as an imaam, she does just as a man would do as an imaam.

Firstly: she raises her voice when reciting and when saying ‘aameen,’ and the women behind her also raise their voices when saying ‘aameen.’

Secondly: not only does the woman lead women in prayer as an imaam, indeed she gives the adhaan and iqaamah too. Why? Because of the previous hadeeth: ‘Indeed women are the counterparts of men.’ Moreover, Aa.ishah – the Mother of the believers and the foremost of the Mothers of the believers in fiqh, knowledge and da`wah, may Allaah bless her and her father – used to give theadhaan and iqaamah when she led women in prayer as an imaam.

And here I would like to draw your attention to something that wasn’t asked about: the woman here is also different from the man as she does not step up before the women’s row, but rather she stands in the middle as if she is one of those in the row. She does not step up before them. There is text regarding this also, and thus a woman in this case is not included in the generality of his ﷺ statement: ‘Indeed women are the counterparts of men.’”


[1] Silsilat ul-Ahaadeeth is-Saheehah 2863

[silsilat ul-hudaa wa nnoor  697/3 / asaheeha translations]