Shubuha (Doubt) : Isbaal is permitted as long as it is not done out of conceit

[Isbaal is to wear garments that extend below the ankles]

First Shubuha (Doubt): Isbaal is permitted as long as it is not done out of Makheelah. Some refer to the following hadeeth as an evidence:

[Abdullah bin Umar رضي الله عنهم ا reported that: “I came to visit the Messenger of Allaah صلى الله عليه و سلم and I was wearing an Izaar Yataqa’qa’ (clanking because of its trailing below the ankles) . He صلى الله عليه و سلم said: “Who is this?” I said: “Abdullah bin Umar”. He said: “If you are an Abd (i.e. a true slave) of Allaah, then pull up your Izaar”. I did. He then said: “more!”. (Ibn Umar) said: “I pulled it up until it reached the middle of shank; this was the (length) of his Izaar until he (صلى الله عليه و سلم) died”. He then looked towards Abee Bakr and said: “If anyone trails his garment arrogantly, Allaah will not look at him on the Day of Judgment”. Then Abu Bakr said: “My Izaar sometimes hangs low (in another narration he said: “one of the sides of my lower garment hangs low if I do not take care of it”)[99]. The Prophet صلى الله عليه و سلمsaid: “But you are not one of them (in another narration he said: You are not one of those who do so conceitedly)[100].] [101]

Discussion: The hadeeth supports the Tahreem of Isbaal rather than the opinion which permits the Isbaal as long as it is not done out of conceit. In fact the hadeeth clearly makes it obligatory on the Muslim not to let his Izaar hang lower than his ankles, and that he must tuck it up even though his intention was like that of Abu Bakr in the hadeeth i.e. not done out of conceit. In fact Abu Bakr said: “One side of my Izaar hangs low if I do not take care of it”. In our times, however, people let their Izaars hang low, unlike Abu Bakr, and then they claim: “Well we do not do it out of arrogance!”. Don’t they realize the commands of Allaah’s Messenger to tuck up the Izaar and that his Izaar was extending to the middle of his shanks? Don’t they know that He صلى الله عليه و سلم never thinks about Makheelah? Isn’t he our example?

It is also clear that Abu Bakr did not say that: “I made my Izaar trailing”. In fact he said in one narration: “Sometimes my Izaar hangs low”. So, its his Izaar that goes down when as he said: “I do not take care of it”. Its clear that when he takes care of it it stays above his ankles, but when it gets loose it hangs low. Al-Hafidh Ibn Hajer reported that Ibn Sa’dd reported a narration from the way of Talha bin Abdullaah bin Abdur-Rahmaan bin Abee Bakr, that ‘Aaaishah رضي الله عنها وعنهم said: “Abu Bakr was Ahnaa (had an inclination in his back), his Izaar could not hold on him, it used to get loose around his loins”. Al-Hafidh also reported a narration from the way of Qayess Ibn Abee Haazim who said: “I visited Abee Bakr and he was a thin person.” [102]

Those who design garments, pants, etc. whose lower ends abide by the Sunnah, but when they wear them they get loose and sometimes trail below the ankles, resemble the case of Abu Bakr.

The Prophet صلى الله عليه و سلم considered that Abu Bakr was not “one of those who hang their garments out of conceit”, because Abu Bakr did not intend to lower his Izaar below the ankles, and it only trailed when he did not take care of it. Those who intend to trail out of conceit are threatened with a grave punishment:

The Prophet صلى الله عليه و سلم said:

Allaah will not look (on the Day of Resurrection)[103] at person who drags his Izaar (behind him) out of conceit.” [104]

In another narration the Prophet صلى الله عليه و سلم said:

Allaah will not look at a person , on the Day of Judgemt, who drags his Izaar out of pride and arrogance.” [105]

In addition, on the Day of Judgment, Allaah will not talk to or sanctify the Musbil. This is confirmed in the authentic hadeeth in which Abu Dharr reported the Prophet صلى الله عليه و سلم as saying:

“There are three (kinds) of persons to whom Allaah will neither speak on the Day of Judgment, nor will He look at them nor purify them, and they will have a painful Punishment. He (Abu Darr) said: “Allaah’s Messenger repeated it three times. Abu Dharr remarked: “They failed and they lost; who are these persons, O Messenger of Allaah? He صلى الله عليه و سلم replied: “The one who wears a trailing robe (the Musbil), the one who takes account of what he gives, and the seller of goods by false oaths.” [106]

Certainly Abu Bakr received a testimony from the Prophet صلى الله عليه و سلم that he did not lower his Izaar out of arrogance. Those who intentionally make Isbaal, when did they receive a purifying testimony?

In another incident, Abdullah Ibn Umar passed by the Prophet صلى الله عليه و سلم and his Izaar was hanging low. He said describing this incident:

“I happened to pass before Allaah’s Messenger صلى الله عليه و سلم with my garment hanging low. He said: Abdullah, tug up your lower garment. I tugged it up, and he again said: “Tug it still further”. I tugged it still further and I went on tugging it afterward, whereupon some of the people said: “To what extent?” Thereupon he said: “To the middle of the shanks.” [107]

The Prophet صلى الله عليه و سلم did not keep silent when he saw Abdullah bin Umar hanging low his Izaar. This shows that the prophibition of Isbaal for men is not restricted only to the case if it is done out of Makheelah. Abdullah bin Umar is one of the great Sahabah. Imagine what would the position of the Prophet صلى الله عليه و سلم be if he sees the clothes on many Du’aat (those who invite others to this Deen), or even “scholars” each trailing his Jubbah,[108] garment, or pants? We know that Ibn Umar hastened to comply with the Prophet’s command. Now it takes hours, talks, lectures to convey the Prophet’s command and still you find people arguing that: “Well! As long as Isbaal is not done out of conceit then its OK!” Indeed it makes the clement person preplexed! To Allaah alone, is the complaint!

References:

[99] From Saheeh Al-Bukhaaree, V. 7, hadeeth # 675.

[100] Ibid. Also reported by Abee Dawood.

[101]The hadeeth was reported by Imaam Ahmad, Abdul Razzaaq, At-Tabaraanee and others. Al-Albaanee said: The hadeeth’s Isnaad is according to the conditions laid down by Ash-Shayekhan (i.e. the two Shayeks: Al- Bukhaaree and Muslim), As-Silsilah As-Saheehah, V. 4, P. 95. The part of the hadeeth starting with the saying of the Prophet صلى الله عليه و سلم: If anyone trails his Izaar” and ending with “you are not of those who do so conceitedly” is reported by Al-Bukhaaree, Saheeh Al-Bukhaaree V. 7, hadeeth # 675.

[102] Fathul Baaree V. 10, P. 255.

[103] See Appendix.

[104] Al-Bukhaaree, Muslim, and Ahmad. See Saheeh Al-Bukhaaree, V. 7, hadeeth # 675., and Saheeh Muslim, V. 3, Ahadeeth # 5191-5195.

[105] Saheeh Al-Bukhaaree, V. 7, hadeeth # 679 and Saheeh Muslim, hadeeth # 5201.

[106] Collected by Muslim (Saheeh Muslim, V.1, hadeeth # 192 and 193), Saheeh Abee Daawood, hadeeth # 3444, Saheeh At-Tirmithee # 967, Saheeh Ibn Majah, # 2208, An-Nassaa’ee, Book of Zakat, V.5, P. 81, Imaam Ahmad in his Musnad, V. 5, P. 148 and P. 162, and others. Al-Albaanee also reported it in Saheeh Al-Jaami’, V.3, hadeeth # 3062.

[107] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.

[108] Jubbah, a cloak.

Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel
Translated by Dr. Saleh As-Saleh (rahimahullaah)
Daar Al-Bukhari Publishing & Distribution

The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]
Source: Understand-islam.net

Isbaal (Men wearing garments that extend below the ankles) – Dr. Saleh as Saleh

Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel

Translated by Dr. Saleh As-Saleh (rahimahullaah) د/صالح الصالح
Daar Al-Bukhari Publishing & Distribution

Read the Pages 33 – 54 in the below PDF Document
The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]

Source: Understand-islam.net

الإسبال Isbaal

What is Isbaal?
Isbaal is to wear garments that extend below the ankles.

Is it Forbidden?
Yes, because the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The part of an Izaar (garment) which hangs below the ankles is in the Fire.” [73]

Some hold the opinion that Isbaal is forbidden when it is done out of pride, conceit or arrogance. Is this argument true?

The answer is: No, because:

First: The threat to punish in Hell those who drag their garments bellow the ankles is clear [74].

Second: Several texts indicate that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was commanding the people to pull up their garments. The majority of the Muslim Scholars (Al-Jumhoor) agree that when the text is in the imperative from, intended for Tahreem (forbidding something), unless there is another authentic evidence that indicates otherwise.

[73] Saheeh Al-Bukhaaree, V.7, hadeeth # 678.

[74]The punishable part is that which violates the command of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) i.e below the ankles. Al-Hafidh Ibn Hajer is with the opinion that the obvious literal meaning of the hadeeth holds true i.e. the clothes together with the part below the ankles will be in Hell as it is the case in the saying of Allaah (سبحانه و تعالى):

“Certainly! You (disbelievers) and that which you are worhipping now besides Allaah, are (but) fuel for Hell!” (Qur’aan 21:98).

See Fathul Baaree V. 10, hadeeth # 5789 (same as # 678 above), PP. 268-269, Published by Daar Ar-Rayyaan, Cairo, Egypt.

In one incident, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sighted someone dragging his lower garment. He rushed to him and said:

“Pull up your Izaar and fear Allaah”. The man said: “I am a an Ahnaf [75] person with trembling knees”. He (the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)) said: “Tuck up your Izaar! Certainly, all of Allaah’s creation of Allaah is good”. Since then the man was not seen except with his Izaar touching the middle of his shanks or up to the middle of his shanks [76].

It is clear that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not question the man whether he was doing it out of pride or arrogance. In fact its clear that from the condition of the man that he did not even think about arrogance! Nevertheless the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not accept it his Isbaal and considered that Isbaal is incompatible with At-Taqwa (the fear of Allaah).

Third: The generalized prohibition of Isbaal is clear in the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). On one occasion he said to Sufyaan bin Sahl:

“O Sufyaan bin Sahl! Do not lower your garment below your ankles because Allaah does not love the Musbileen (those who lower their lower garments below their ankles).” [77]

Jaabir bin Saleem said that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) told him:

“…And beware of the Isbaal of the Izaar because it is from Al-Makheelah (conceit, arrogance, etc.) and Allaah does not love it.” [78]

One can notice the text (underlined) in the imperative from indicating the forbidding of Isbaal whether it is done out of Makheelah or not. Al-Hafidh Ibn Hajer in his commentary about some of the Ahaadeeth mentioned above said:

“The Isbaal mentioned in these Ahadeeth is a grave sin if it is done out of Makheelah, otherwise the apparent meaning of the Ahadeeth indicates that it is forbidden.” [79]

Fourth: The manifestation of the ِAayah:

And whatsoever the messenger gives you take it, and whatsoever he forbids you, abstain from it.” (Qur’aan 59:7)

It is known that the Ath-Thawb [80] of the most honorable of mankind, Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was up to the middle of his shanks.” [81]

This is confirmed in another hadeeth in which Uthmaan (رضي الله عنه) reported that the “The lower garment of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) extended to the middle of his shanks.” [82] Who else is more humble than him (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)? He knew that Isbaal necessitates Al-Makheelah even if the Musbil does not intend it. This is supported by the hadeeth of Jaabir bin Saleem in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) made it clear that Isbaal is a manifestation of arrogance:

[75] Ahnaf, a person afflicted with a distortion of the foot with each foot moving towards the other one along the big toe.
[76] Reported by Ahmad and others, and it satisfies the conditions set by Al-Bukhaaree and Muslim. See As-Silsilah As-Saheehah, hadeeth # 1441.
[77] Saheeh Sunnan Ibn Majah by Shayekh Nassir-ud- Deen Al-Albaanee # 2876.
[78] Silsilat Al-Ahaadeeth as-Saheehah, the Series on the Collection of Authentic Ahaadeeth, by Shayekh Al-Albaanee, hadeeth # 770.
[79] Fathul Baaree, V. 10, P. 263.
[80] Ath-Thawb: garment.
[81] Reported by Ahmad, At-Tirmithee in Ash-Shamaa’il Al-Muhammadiyyah and by others. The hadeeth is authentic as reported by Waleed An-Nassr in his book Al-Isbaal Liqhayr Al-Khuyalaa’, P. 15.
[82] Reported by At-Tirmithee in Ash-Shamaa’il Al-Muhammadiyyah and Al-Albaanee authenticated it # 98.

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded Jaabir bin Saleem saying:

“And Tuck up your Izaar up to the middle of your shanks, and if you dislike it, then up to the ankles (i.e. up to a point above the ankles) and beware of Isbaal because it is arrogance.” [83]

Shouldn’t we, therefore, abide by the command of Allaah in the above ِAayah?

Fifth: Isbaal by men is an immitation of women.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade that men dress like women and vice versa. He said:

“Allaah cursed the man dressed like a women and the women dressed like a man.” [84]

In fact Ibn Umar رضي االله عنهما said that: “the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The one who trails his Thobe out of conceit, Allaah will not look at him on the the Day of Judgment”.

Ummu Salamah رضي االله عنها said: “What should the women, O Messenger of Allaah, do with the lower ends of their dresses?” He said: “They may let them hang down a span”. She said: “Still their feet will be uncovered”. He said: “Then let them hang the ends down a forearm’s length, not exceeding it.” [85]

Lowering the garments below the ankle is a the code of dress of women. Shaykh ul Islaam Ibn Taymmeyah said:

“…The imitation (of others) in the outward appearances produces a proportional assumption of the deeds and manners. That is why we are ordered to oppose the Kuffar… and that is also why men and women are prohibited from imitating each other in accordance with the Ahadeeth:

” من تشبه بقومٍ فهو منهم ”
“Whoever takes the similitude of certain people becomes one of them” [86]

[83] Silsilat Al-Ahadeeth as-Saheehah, hadeeth # 1109 and 1352.
[84] Saheeh Abee Dawood, hadeeth # 3454, Ibn Majah 1903, Saheeh Al-Jaami’e As-Sagheer, hadeeth #5095, and others.
[85] An authentic narration reported by Abee Dawood (# 3467 in Saheeh Abee Dawood), An-Nassaa’ee (#5336) and At-Tirmithee (Saheeh At-Tirmithee #1415), and Ibn Majah #3580 & 3581.
[86] An authentic hadeeth collected by Abee Dawood, Ahmad, and others. See As-Silsilah As-Saheehah V.1, 676

The man who imitates women acquires from their manners according to the extent of his imitation, such that it he may end up in complete effeminacy…The woman who imitates men assumes part of their manners until she attains levels of Tabarruj [87], Burooz [88] and Mushaarakah with men [89] driving some of them to show their bodies as men do, demanding superiority over men, and doing whatever contradicts the bashfulness of the woman…” [90]

When Ummar bin Al-Khattaab (رضي الله عنه) saw a man dragging his Izaar, he called upon him and said: “Are you having your menses?”. The man said: “O Ameer Al-Mu’mineen [91]! Does a man have menses?” Umar said: “What made you drag your Izaar over your feet?” He then ordered a blade, rapped (the lower ends of) the man’s Izaar and cut what trailed below the ankles…

Today we see that men are trailing their Izaar (Thobe, trousers, pants, etc.) like women while women wear clothes whose lower ends are way above the ankles! May Allaah guide our men and women to abide by the Commands of Allaah and His Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

Sixth: Isbaal is extravagancy:

Allaah has set a measure for everything, including the clothes for men. If a Muslim exceeds the limits set by Sharee’ah then he becomes an extravagant. Allaah, Most Exalted, says:

“And eat and drink but waste not by extravagance, certainly He (Allaah) likes not the extravagants.” (Qur’aan 7: 31).

[87] Tabarruj, displaying beautification as a show off to strangers. Displaying beautification to the husband is not Tabarruj.
[88] Burooz, show off.
[89] Mushaarakah, joining men in all walks of life.
[90] Sheikh ul Islam Ibn Taymmeyah in his book Al-Fatawa (Arabic), V. 22, P. 254.
[91] Ameer Al-Mu’mineen, the Commander of the Faithful. It is a title given to the Islamic Caliph. This incident was narrated by Kharshah bin Al-Hurr. The report is found in Waleed An-nasr’s book Al-isbaal Lighayer Al-Khuyalaa, p. 18, where he attributed it to At-Tabaree. It is reported in a summarized version by Ibn Abee Shaybah in his Mussannaf (V.8, p. 393) with a Saheeh Isnaad, as An-Nasr said.

Al-Hafidh Ibn Hajer, may Allaah’s Mercy be upon him, said:

“If the Thobe (as well as all other garments) exceeds the appropriate size [92] of the one who wears it, then it would be prohibited based upon extravagance and that leads to Tahreem.” [93]

Seventh: Isbaal and impurities:

Ubaid bin Khalid said: “I was walking trailing my Burd [94]. A man talked to him saying: “Pull up your Thobe because that (will keep it) more clean and will last longer”. I looked (to see who was talking to me) and he was the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). I said: “It is only a black and white-striped Burdah (outer garment)”. He said: “Don’t you have an example in me?” I said: “I looked (at him) and his Izaar was (extending) to the middle of his shanks.” [95]

Abdullah Ibn Mas’oud narrated that: “A young man paid a visit to Umar (رضي الله عنه) (after he was stabbed by Abu Lu’lu’ah Al-Majoosee) and he started praising Umar (رضي الله عنه). (The narrator) said: “Umar saw the man trailing his Izaar”. He said to him: “O son of my brother! Lift your clothes, for this will keep them clean, and save you from the Punishment of your Rabb.” [96]

The painful suffering from the fatal wounds in Umar’s body did not prevent him from talking about the issue of Isbaal because Umar realized the threat of punishment in Hell for those who hang down their lower garments. In this there is a great lesson for all Muslims and especially our young generations that they should take this matter seriously and abide by the commands of Allaah and His Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). On the other hand the incident shows that Umar while leading an Ummah did not say this is a “minor issue” as some Muslims respond when they are adviced about this issue or that of the beard. He considered all matters of Deen in light of the teachings of the Qur’aan and Sunnah. Certainly if a person is new to Islaam or if he is ignorant, then we gradually teach him the importance of Tawheed and that the Sunnah is an integral part Tawheed.

[92] The appropriate size takes into consideration what is prohibited and what is permitted. For example, it is prohibited to wear pants that “just fit in” and display or “framelike” the shapes of the private parts of men. This would alos be considered an an immitation of the Kuffar.
[93] Fathul Baaree, V. 10, P. 263.
[94] Burd, a black decorated square outer garment.
[95] Shayekh Al-Albaanee said that the hadeeth is authentic as in Ash-Shamaa’il Al-Muhammadiyyah (Sumarized Version), # 97.
[96] Collected by Al-Bukhaaree and Muslim. See Saheeh Al-Bukhaaree V. 5, hadeeth # 50. It is also reported by Ibn Abee Shaybah in his Musannaf , V. 8, P. 27.

When these matters are made clear to him, then it is very natural to call him to abide by them. Setting the priorities without compromising or indefinitely postponing the reminders is, inshaaaAllaah, the beneficial approach.

Note: Someone may ask the question: “If the Sunnah for women is to trail their dresses, then what about the impurities that may attach to the dresses?”

A women asked Umm Salamah رضي االله عنها the following question: “I am a women having a long trail of my garment and I walk in a filthy place; (then what should I do?). Umm Salamah replied: “The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘What comes after it cleanses it’. “ [97]

[97] The hadeeth is reported by Imaam Malik, Ahmad, At-Tirmithee, Abee Dawoood, and Ad-Daarimee.

The Sharee’ah permitted the trailing by the women in order to cover her feet which are illegal to keep naked before others. That is the exception upon which the ruling for women regarding the trailing is different from that for men.

Summary: Isbaal is forbidden due to the following reasons:

1-The threat of punishment in Hell for the Musbil,
2-The clear command of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to pull the garments above the ankles,
3-The absolutely generalized terms regarding its Tahreem,
4-The demand to follow the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and abide by his orders,
5-It is a Makheelah (pride, arrogance, conceit, etc.),
6-It is an imitation of women,
7-It is an extravagancy,
8-The Musbil cannot protect against filth.

Shayekh Al-Albaanee said that the hadeeth is authentic since it is supported by another sound narration reported by Abee Dawood and in which a women of the Banu Abd Al-Ashhal reported: “I said O Allaah’s Messenger! Our road to the mosque has an unpleasent stench; what should we do when it is raining? He asked: “Is there not a cleaner part after the filthy part of the road?”. She replied: “indeed there is one”. He said: “It makes up for the other”. See Mushkatul Masaabeeh, V.1, hadeeth # 504 and 512.

Clearing Some Shubuhaat [98] Regarding Isbaal

[98] Shubuhaat, unclear matters.

First Shubuha: Isbaal is permitted as long as it is not done out of Makheelah.

Some refer to the following hadeeth as an evidence:

[Abdullah bin Umar رضي االله عنهماreported that: “I came to visit the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and I was wearing an Izaar Yataqa’qa’ (clanking because of its trailing below the ankles) . He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Who is this?” I said: “Abdullah bin Umar”. He said: “If you are an Abd (i.e. a true slave) of Allaah, then pull up your Izaar”. I did. He then said: “more!”. (Ibn Umar) said: “I pulled it up until it reached the middle of shank; this was the (length) of his Izaar until he ((صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)) died”. He then looked towards Aboo Bakr and said: “If anyone trails his garment arrogantly, Allaah will not look at him on the Day of Judgment”. Then Abu Bakr said: “My Izaar sometimes hangs low (in another narration he said: “one of the sides of my lower garment hangs low if I do not take care of it”)[99]. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)said: “But you are not one of them (in another narration he said: You are not one of those who do so conceitedly)[100][101]

Discussion: The hadeeth supports the Tahreem of Isbaal rather than the opinion which permits the Isbaal as long as it is not done out of conceit. In fact the hadeeth clearly makes it obligatory on the Muslim not to let his Izaar hang lower than his ankles, and that he must tuck it up even though his intention was like that of Abu Bakr in the hadeeth i.e. not done out of conceit. In fact Abu Bakr said: “One side of my Izaar hangs low if I do not take care of it”. In our times, however, people let their Izaars hang low, unlike Abu Bakr, and then they claim: “Well we do not do it out of arrogance!”. Don’t they realize the commands of Allaah’s Messenger to tuck up the Izaar and that his Izaar was extending to the middle of his shanks? Don’t they know that He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) never thinks about Makheelah? Isn’t he our example?

It is also clear that Abu Bakr did not say that: “I made my Izaar trailing”. In fact he said in one narration: “Sometimes my Izaar hangs low”. So, its his Izaar that goes down when as he said: “I do not take care of it”. Its clear that when he takes care of it it stays above his ankles, but when it gets loose it hangs low. Al-Hafidh Ibn Hajer reported that Ibn Sa’dd reported a narration from the way of Talha bin Abdullaah bin Abdur-Rahmaan bin Abee Bakr, that ‘Aaaishah رضي االله عنها وعنهم said: “Abu Bakr was Ahnaa (had an inclination in his back), his Izaar could not hold on him, it used to get loose around his loins”. Al-Hafidh also reported a narration from the way of Qayess Ibn Abee Haazim who said: “I visited Abee Bakr and he was a thin person.” [102]

[99] From Saheeh Al-Bukhaaree, V. 7, hadeeth # 675.
[100]Ibid. Also reported by Abee Dawood.
[101] The hadeeth was reported by Imaam Ahmad, Abdul Razzaaq, At-Tabaraanee and others. Al-Albaanee said: The hadeeth’s Isnaad is according to the conditions laid down by Ash-Shayekhan (i.e. the two Shayeks: Al- Bukhaaree and Muslim), As-Silsilah As-Saheehah, V. 4, P. 95. The part of the hadeeth starting with the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): If anyone trails his Izaar” and ending with “you are not of those who do so conceitedly” is reported by Al-Bukhaaree, Saheeh Al-Bukhaaree V. 7, hadeeth # 675.
[102] Fathul Baaree V. 10, P. 255.

Those who design garments, pants, etc. whose lower ends abide by the Sunnah, but when they wear them they get loose and sometimes trail below the ankles, resemble the case of Abu Bakr.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) considered that Abu Bakr was not “one of those who hang their garments out of conceit”, because Abu Bakr did not intend to lower his Izaar below the ankles, and it only trailed when he did not take care of it. Those who intend to trail out of conceit are threatened with a grave punishment:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

Allaah will not look (on the Day of Resurrection) [103] at person who drags his Izaar (behind him) out of conceit.” [104]

In another narration the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

Allaah will not look at a person , on the Day of Judgemt, who drags his Izaar out of pride and arrogance.” [105]

In addition, on the Day of Judgment, Allaah will not talk to or sanctify the Musbil. This is confirmed in the authentic hadeeth in which Abu Dharr reported the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as saying:

[103] See Appendix.
[104] Al-Bukhaaree, Muslim, and Ahmad. See Saheeh Al-Bukhaaree, V. 7, hadeeth # 675., and Saheeh Muslim, V. 3, Ahadeeth # 5191-5195.
[105] Saheeh Al-Bukhaaree, V. 7, hadeeth # 679 and Saheeh Muslim, hadeeth # 5201.

“There are three (kinds) of persons to whom Allaah will neither speak on the Day of Judgment, nor will He look at them nor purify them, and they will have a painful Punishment. He (Abu Darr) said: “Allaah’s Messenger repeated itthree times. Abu Dharr remarked: “They failed and they lost; who are these persons, O Messenger of Allaah? He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) replied: “The one who wears a trailing robe (the Musbil), the one who takes account of what he gives, and the seller of goods by false oaths.” [106]

Certainly Abu Bakr received a testimony from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he did not lower his Izaar out of arrogance. Those who intentionally make Isbaal, when did they receive a purifying testimony?

In another incident, Ubdullah Ibn Umar passed by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his Izaar was hanging low. He said describing this incident:

“I happened to pass before Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with my garment hanging low. He said: Abdullah, Tuck up your lower garment. I tucked it up, and he again said: “Tug it still further”. I tucked it still further and I went on tugging it afterward, whereupon some of the people said: “To what extent?” Thereupon he said: “To the middle of the shanks.” [107]

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not keep silent when he saw Abdullah bin Umar hanging low his Izaar. This shows that the prophibition of Isbaal for men is not restricted only to the case if it is done out of Makheelah. Abdullah bin Umar is one of the great Sahabah. Imagine what would the position of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) be if he sees the clothes on many Du’aat (those who invite others to this Deen), or even “scholars” each trailing his Jubbah,[108] garment, or pants? We know that Ibn Umar hastened to comply with the Prophet’s command. Now it takes hours, talks, lectures to convey the Prophet’s command and still you find people arguing that: “Well! As long as Isbaal is not done out of conceit then its OK!” Indeed it makes the clement person preplexed! To Allaah alone, is the complaint!

[106] Collected by Muslim (Saheeh Muslim, V.1, hadeeth # 192 and 193), Saheeh Abee Daawood, hadeeth # 3444, Saheeh At-Tirmithee # 967, Saheeh Ibn Majah, # 2208, An-Nassaa’ee, Book of Zakat, V.5, P. 81, Imaam Ahmad in his Musnad, V. 5, P. 148 and P. 162, and others. Al-Albaanee also reported it in Saheeh Al-Jaami’, V.3, hadeeth # 3062.

[107] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.
[108] Jubbah, a cloak.

Second Shubuha: The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) himself dragged his garment, so why is it that trailing is forbidden? People who say stand by the above statement take the following texts as their evidence:

Narrated Abu Bakra (رضي الله عنه): “We were with Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) when the sun eclipsed. Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stood up dragging his cloak till he entered the mosque…” [109]. In another narration, Abu Bakra said: “Allaah’s Messenger came out dragging his cloak till he reached the mosque.” [110] Still in another narration by Abu Bakra: “He got up dragging his garment hurriedly till he reached the mosque.” [111]

The other case is when the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) made an early salutation after the third rak’ah of an afternoon prayer. “A man called Al-Khirbaaq who had long arms got up and said: “Has the prayers been shortened, O Messenger of Allaah? He came out angrily trailing his cloak and when he came to the people he said: Is he telling the truth? They said: “Yes”. He then said one rak’ah, then gave the salutation, then made two prostrations (of forgetfullness), then gave the salutation.” [112]

The third incident as reported by Abur Rahman bin Abee Sa’eed Al-Khudree who narrated it from his father. He (the father) said: I went to Qibaa’ with the Messenger of Allaah(صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) on Monday till we reached (the habitation) of Banu Saalim. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stood at the door of ‘Itbaan and called him loudly. So he came out dragging his lower garment. Upon this Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “We have made this man to make haste”. ‘Itbaan said: “Messenger of Allaah, if a man parts with his wife suddenly without seminal emission, what is he required to do (with regard to bath)?”. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “It is with the seminal emission that bath becomes obligatory.” [113]

[109] Saheeh Al-Bukhaaree, V. 2, hadeeth # 150.
[110] ibid, hadeeth # 170.
[111] Saheeh Al-Bukhaaree, V. 7, hadeeth # 676.
[112] See Saheeh Muslim, V. 1, hadeeeth # 1187.
[113] Saheeh Muslim, V. 1, hadeeth # 674.

All of the above Ahadeeth are supporting evidences for the opinion that if a person does not intend to lower his garment, but it happens that he draggs it due to to certain circumstances, like being in a hurry, angry, etc. then he is not a Musbil by intention. Therefore, he is to be reminded but not blamed. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) came in a hurry, so did ‘Itbaan. Another exception is due to necessity.114 For example if someone has a wound on his ankle, he may cover it by extending his lower garment if he does not have any other means to protect it.

Third Shubuha: It was reported in the Musannaf of Ibn Abee Shayebah with an authentic chain of narrators that Abdullah bin Mas’oud (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) “used to dragg his lower garment; when he was asked about it he said: ‘I have thin shanks’. “ [115]

1-Al-Hafidh Ibn Hajer responded to this issue saying: “it indicates that he extended it lower than the recommended, which is the middle of the shanks. It is improper to suspect that he let it exceed the ankles as indicated by his response: ‘I have thin shanks’116. It is possible that he was not aware of the story of Umr bin Zarrarah,117 and Allaah knows best.” [118]

2-The narration about Ibn Mas’oud is of the Mawqoof [119] category opposed by many Marfoo’[120] narrations. Certainly the Marfoo’ takes precedence over the Mawqoof. The evidence is in what is established by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

[114] See Fathul Baaree, V. 10, P. 257.
[115] Musannaf Ibn Abee Shayebah, V. 6, P. 26 # 11.

[116] In fact Abdullah bin Mas’oud reported that the “The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) disliked ten things”. He mentioned them and amongst them was “the dragging of the Izaar (i.e. below the ankles). This was reported by Imaam Ahmad in his Musnad, V. 6, PP. 103-104, hadeeth # 4179 . The checker, Ahmad Shaakir, may Allaah’s Mercy be upon him, said: ”Its Isnaad is Saheeh”. This supports Al-Hafid’s position that the “Isbaal” in Abdullah bin Mas’oud’s garment was an extension lower than the middle of the shanks but not exceeding the ankles. Certainly Ibn Mas’oud would not opposee the Prophet’s position on Isbaal.

[117] Abu Umamah (رضي الله عنه) reported that: “While we were with the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), Umr Bin Zararah AlAnsaaree followed us and he was dressed with a cloak and a trailing Izaar. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) began to hold the side of his Thobe, humbling himself to Allaah and saying: ‘I am your slave, the son of your male-slave, the son of your female-slave”, until Umr heard it. Upon this he said: ‘O Messenger of Allaah!, I am a person with thin shanks’. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘O Umr! Allaah has perfected everything He has created; O Umr! Allaah does not like the Musbil.’ “-Reported by At-Tabaraanee and others. Al-Hafidh said: “Its narrators are Thuqaat (trustworthy). See Fathul Baaree, V. 10, PP. 275-276.

[118] Fathul Baaree, V. 10, P.276.
[119] Mawqoof, “stopped”; a narration from a Sahabee (Companion) not traced to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).
[120] Marfoo’, “raised”; a narration attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

The Fourth Shubuha: Some people consider the matters of Isbaal , the growing of the beard, and the entire outward appearance of the Muslim as “minor” or “trivial” issues. They base this conclusion on their understanding that the Deen of Allaah is divided into a “crust or a shell” and a “core”. The outward appearance is from the “crust” part.

This classification of Islamic matters is an innovation.[121] It is aimed at diluting the Deen of Allaah leaving it for the taste of men and women to decide for themselves whether they have to abide by some of its rules and regulations. In fact we are ordered by Allaah to “fully, perfectly, and whole-heartedly” enter the Deen of Islaam:

“O you who believe! Enter perfectly in Islaam and follow not the footsteps of Satan.” (Qur’aan 2:208)

Ibn Katheer said in his Tafseer (exegesis) of this ِAayah: “Enter in Islaam and obey all of its rules and regulations”. Al-Alloosee, may Allaah’s Mercy be upon him, commented about the same ِAayah, saying: “Entirely enter in Islaam and do not let anything of your outward and inward natures except that Islaam contains them leaving no room for anything else.” [122]

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered, forbade, warned and set the example regarding the Isbaal, the beard, the straightening of the lines in the prayers. So, the Muslim should not take these matters lightly because insisting one even one sin, no matter how small, may subject the Muslim to the threat of Allaah:

There is truth in the saying that: “had it not been for the shell, the core would spoil”! Islaam is an intact message. The deeds of the heart reflect on the outward behavior and appearance. This evident in the hadeeth in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Truly there is a piece of flesh in the body; if it is sound, the the whole body is sound, and if it is corrupt the whole body is corrupt. Truly it is the heart”-Saheeh Muslim, V. 3, # 3882.

What is also certain is that the outward appearance influences the inward condition. In the hadeeth reported by An-Nu’maan bin Basheer, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Straighten your rows (in prayers) or Allaah would certainly put your faces in contrary directions (i.e. would create dissension amongst you).”- Saheeh Muslim, V. 1, hadeeth # 874 and 875. In another narration reported by Abee Daawood, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “…or Allaah would make your hearts differ.”-See Saheeh Al-Jaami’, hadeeth # 1202.

[122] Rooh Al-Ma’aanee, V. 1. The Tafseer of ِAayah # 208 of Soorat Al-Baqara. Published in 1408/1987 by Daar Al-Fikr, Beirut, Lebanon.

So when they turned away (from the Path of Allaah), Allaah turned away their hearts (from the right Path).” (Qur’aan 61, 5)

Sahl bin Sa’d narrated that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Beware of the small sins! The similitude of the small sins is like a group of people who came down to the depth of a valley; one (person amongst them) brought a stick (of wood), and another (person) brought another stick (etc.), until they collected what was enough to get their bread baked. It is certain that when the small sins take hold of their possessor they destroy him (her).” [123]

Ubaadah bin Qurss said: “you do certain things that are “thinner than hair” in your sight (i.e. not blameworthy in your consideration), but at the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) they were considered from the grave offenses.” [124] When this saying of Ubaadah bin Qurss was mentioned to Muhammad Ibn Seereen,[125] he believed it and said: “I consider that trailing of the Izaar is one of the grave offenses because of the severe threat of Punishment that was related in the texts about it. People think of it as one of the minor sins because of their excessive ignorance and false pride.”[126]

[123] Reported by Imaam Ahmad and others. See As-Silsilah As-Saheehah, V. 1, hadeeth # 389.
[124] Reported by Ahmad and others. Waleed An-Nassr reported it as Saheeh in his book: “(The ruling on) Isbaal not done out of Conceit.” P. 29, second edition, 1411/1990. Publisher’s name not mentioned. 125 Abu Bakr, Muhammad Ibn Seereenn, died 110 Hj/729. He was one of the known Fuqahaa’ (Jurists) of the City of Bara-Iraq. He was famous for his in depth interpreatations of dreams.

[126] Reported in Al-Fath Ar-Rabbaanee Bitarteeb Musnad Al-Imaam Ahmad Ashayebaanee, by Ahmad Al-Bannaa As-Saa’aatee, V. 17, P. 291. Daar Ash-Shihaab, Egypt.

The Approved Length of the Lower Garment:

The Izaar (including pants) must be above the ankles and preferably to the middle of the shanks:

“I happened to pass before Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with my garment hanging low. He said: Abdullah, Tuck up your lower garment. I tucked it up, and he again said: “Tug it still further”. I tucked it still further and I went on tugging it afterward, whereupon some of the people said: “To what extent?” Thereupon he said: “To the middle of the shanks.” [127]

Huthaifah said: “Allaah’s Messenger took by shank (or by the muscle of my shank) and said: “This is the extent of the Izaar. If you dislike it, have it lower (i.e. above the lower end of the shank’s muscle). If you (still) dislike it, then (know that) it is not legitimate that the Izaar extend below the ankles.” [128]

Al-’Alaa bin Abdur Rahmaan reported that his father (Abdur Rahmaan bin Ya’qoob) said: “Abu Sa’eed Al-Khudree about wearing lower garment”. He said: “You have come to the man who knows it well. Allaah’s Messenger said: ‘The Izaar of the Muslim should be halfway down his legs-and he is guilty of no sin if it extends between that and the ankles, but what comes lower than the ankles is in Hell. (On the Day of Judgment), Allaah will not look at him who conceitedly trails his lower garment.’ “ [129]

[127] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.
[128] Reported by Ahmad, At-Ttirmithee, An-Nassaa’ee, and others. At-Tirmithee said it is sound and acceptable hadeeth (At-Tirmithee, Book of Dress # 1783). See As-Saheehah, V. 4, # 1765.
[129] Saheeh Abee Dawood, hadeeth # 3449. Also reported by Ibn Maajah. Al-Albaanee said it is Saheeh as in As-Saheehah, and in Saheeh Al-Jaami’ As-Sagheer, # 921.

Al-Hafidh Ibn Hajer, may Allaah’s Mercy be upon him, said: “It is concluded, therefore, that there are two two cases regarding the men’s Izaar: a highly recommended case where the length of the lower garment is halfway down the shanks, and a permissible length where its lower border is above the ankles.” [130]

Note: Shortening the lower garment above the middle of shanks is an exaggeration in Deen and it is prohibited.

What Clothes Are Covered Under The Laws Regarding Isbaal?

When it comes to the Issue of Isbaal for men, what matters is the length and not the kind of dress. Abdullah bin Umar reported that:

Isbaal is lower garment, Al-Qameess,[131] and turban [132]. If anyone trails any of them conceitedly, Allaah will not look at him on the Day of Resurrection.” [133]

Imaam Ibn Hazm said describing the Musbil:

Isbaal generally covers trousers, lower garments, shirts, and everything people wear.” [134]

[130] Fathul Baaree, V. 10, P. 259.

[131] Al-Qamees, the Shirt that covers the body halfway to the middle of the legs. Included in this category is the Morocon بُرنُس hooded cloak, جلاَّبية Jallaabiyyah (a loose shirt like garment, the common dress of the male population of Egypt), العبائة Al-’Abaa’ah (a cloak-like, woolen wrap, occasionally striped), and the like Fathul Baaree, V. 10, P. 260.

[132] This shows that trailing and hanging down is not confined to the Izaar in all of its forms. One should not exceed the usual customs and practices that do not oppose the Islamic teachings. The turban as well as its ends should not be very long in order to safeguard against conceit and arrogance besides this would be considered as extravagance. Some of toady’s lengthy turbans may need a special instrument to roll them! Similarly there is trailing and hanging in the wide sleeves of some garments especially in some parts of Egypt and in Sudan. Imaam Ibn Qayyim, may Allaah’s Mercy be upon him, said: “Lengthy and wide sleeves, which look like bags, were never worn by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) or anyone of his companions, and (their style) is in opposition to his Sunnah. Their permissibility is doubtful because they they are related to false pride”. Imaam Ash-Shawkaanee, may Allaah’s Mercy be upon him, described the clothes of some of the scholars as having “wide sleeves such that each one would be sufficient to make of it an outer garment or a shirt for one of his children or to one of the orphans!…”-Nayel Al-Awtaar, V. 2, 108.

[133] Saheeh Abee Dawood, # 3450, Saheeh Ibn Maajah, # 3567, An-Nassaa’ee, and Ibn Abee Shayebah. Shayekh Al- Albaanee authenticated it in Saheeh Al-Jaami’ # 2770.

[134] Ibn Hazm’s Al-Muhalla, V. 4, P. 100, the Chapter on Salaat (Prayers).

Al-Haafidh Ibn Hajer quoted At-Tabaree saying: “In the lifetime of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) most people used to wear the Izaar and Al-’Ardiyah (loose outer garments, cloaks, robes, etc.). But When people started wearing shirts and other kinds of clothes (like cloaks etc.), the same ruling of prohibition applied to the trailing and hanging of the Izaar was applied to them. Ibn Battaal said: ‘This is a good analogical deduction. So, even if there is no text that includes the Thobe , the prohibition clearly involves all (i.e. all dresses that hang low)’.” [135]

Isbaal And Prayers:

You may have noticed some people tugging up their lower garments (especially pants) when they are about to start their prayers. They refer to a hadeeth reported by Abee Dawood in which it is said that: “Allaah does not accept the prayers from a man trailing his lower garment”. However, the hadeeth is weak. Shayek Nassir ud Deen Al-Albaanee said: “Its Isnaad is weak, because of Abu Ja’far, an un-known as Ibnul Qattan said…So, whoever authenticated the Isnaad of this is mistaken.” [136]

Having said the above, one should be aware that intending to pray in a state of Isbaal out of conceit, subjects the Musbil to a grave punishment from Allaah. Abdullah bin Mas’oud said:“I heared Allaah’s Messenger saying:

‘Anyone who conceitedly trails his Izaar during prayers, Allaah has nothing to do with pardoning him and protecting him (from Hell or from bad deeds).” [137]

Another narration came as Mawqoof (i.e. a narration from a companion. In this case by Abdullah bin Mas’oud). It reads:

“The Musbil during prayer has nothing to do with pardoning him and protecting him (from Hell or from bad deeds).” [138]

[135] Fathul Baaree, V. 10, P. 260.
[136] Al-Albaanee, Mushkat ul Massabeeh, V. 1, # 761.

[137] Reported by Abee Dawood V. 1, Book of Salat, hadeeth # 637 (Arabic or English Texts). The narration is in At-Tabaraanee in Al-Mu’jam Al-Kabeer , V. 9, P. 315. The checker said: it is authentic.”

[138] Reported by Abee Dawood and At-Tayaalisee, V. 1, P. 352, Al-Baihaqee, V. 2, P. 432 (Book of Zuhd), Al-Haythamee in Majma’ Az-Zawaa’id, V. 5, P. 124 (he said: At-Tabaraanee reported it and its narrators are trustworthy), and Al-Albaanee authenticated it in Saheeh Al-Jaami’, hadeeth # 5888. Al-Hafidh Ibn Hajer said: “It was reported by At-Tabaraanee with a good Isnaad from Abdullah Ibn Mas’oud. An issue like this could not just be an opinion (i.e. of Abdullah Ibn Mas’oud)…”-Fathul Baaree, V. 10, P. 257.

The Musbil, therefore, should be aware that Isbaal is a great offense during prayers or after its completion. It should be also noted that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered that we should not make Kaft of our clothes or hair during prayers. Kaft is to draw, cluster, pile up, tuck up, or band clothes together right before or during prayers to prevent their spreading [139]. Like, for example, to bring together and assemble the sides of one’s Thobe between the legs when one is about to enter the prayers or during Ruk’oo or Sujood, to pile up the ends of the head-cover on the head or the shoulders, to tuck up the lower ends of the pants,[140] or the ends of the sleeves, etc. In the hadeeth narrated by Abdullah bin Abbaas ,رضي االله عنهما the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said::

“I have been ordered (and thus his Ummah) to prostrate on seven bones: on forehead (along with the tip of the nose), pointed towards his nose, both hands, both knees and the toes of both feet, and not to tuck up the clothes and the hair.” [141]

[139]See Ibn Al-Atheer in An-Nihaayah fee Ghareeb Al-hadeeth, V. 4, P. 184.

[140]This is not to be confused with tucking up and then cutting off the trailing ends of the lower garments halfway to the middle of the legs or to an extent that keeps the lower ends of the Thobe, pants, trousers, etc. above the ankles. Even if the lower end is within the recommended limits, it should not be tucked up at its end because that constitutes Kaft.

[141]Saheeh Al-Bukharee, V. 1, hadeeth # 774.

The Dress of Men

The dress of men is governed by the following legislations:

1-It is forbidden if it extends below the ankles. The Musbil is under the threat of punishment in Hell.
2-Isbaal itself is Makheelah.
3-If the Musbil intends conceit and arrogance, Allaah will not look at him on the Day of Judgment.
4-Isbaal is not confined to the lower garments. It covers the cloak, robe, pants,trousers, turban, sleeves, etc.
5-The person who does not intend Isbaal and his lower Izaar hangs low out of his control is not a Musbil.
6-The recommended length of the lower garment is halfway to the middle of the shanks, and the permissible is to up to the ankles.
7-The dress must not resemble that of the Kuffar.
8-The dress must not be for fame.
9-The dress must not resemble that of women.
10-The dress must not contain forbidden pictures (human and animal life), or material the essence of which is in disagreement with Islamic Principles including the immitation of the Kuffar.
11-Wearing golden rings, bracelets, necklace, etc. Is forbidden.
12-It is forbidden to wear pure silk.

 

The Beard…Why? – Sheikh (Dr) Muhamad Ismaa’eel / Dr. Saleh as Saleh

The Beard…Why?
Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel

Translated by Dr. Saleh As-Saleh (rahimahullaah)
د/صالح الصالح
Daar Al-Bukhari Publishing & Distribution

This work is a an abbreviation of the original book entitled
“The Evidences That Beard Shaving is Haraam (Islamically Unlawful)”.

Read the Pages 1 – 29 in the below PDF Document

The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]

Source: Understand-islam.net

Contents

The Growing of the Beard Is

  • 1-Obedience
  • 2-Prophet Muhammad’s (Sallallaahu alaihi wa sallam) Sunnah
  • 3-The Human Fitrah
  • 4-The Sunnah (Way) of The Prophets
  • 5-The Way of The Believers
  • 6-Rujoolah (Manhood) & Fuhoolah (Potency & Excellence)
  • 7-Beauty & Honor

Shaving The Beard is

  • 1-Disobedience
  • 2-Extremism & Deviation From The Guidance of Allaah’s Messenger (Sallallaahu alaihi wa sallam)
  • 3-An Alteration of Allaah’s Creation
  • 4-A Resemblance of The Kuffar
  • 5-Taking The Similitude of Women
  • 6-Humiliation
  • 7-Deformation

Read the Book below:

Introduction

All praise is due to Allaah, the One who gives might to whoever obeys and fears Him; the One Who humiliates whoever ignores His command and disobeys Him [3] (سبحانه و تعالى).  May the Salah [4] and Salaam (peace) of Allaah be upon His Messenger, the believers from his family, and all of his companions, all of whom had their desires in line with the Prophet’s guidance.

This work is a an abbreviation of the original book entitled “The Evidences That Beard Shaving is Haraam (Islamically Unlawful)”. I have restructured the book into a more appealing format that is suitable to all readers. I ask Allaah (سبحانه و تعالى) to accept this work and make of it a universal benefit in this World as well as (a prevailing one) on the Day of Recompense when:

{..Neither wealth nor sons will avail, except him who brings to Allaah a clean heart (from Shirk [5] and hypocrisy.} (Qur’aan 42:88-89)

And all Praise is due to Allah.

[3] سبحانه وتعالى :Subhanahu Wata’aala, Most Glorified and Most High is He.

[4] The Salah of Allah upon His Prophet, Muhammad, is His mentioning of the Prophet’s name and his praise before the angels who are close to (but below) Allaah, the most High. The angels as well as all believers are asked to make Salah on the Prophet. Allah (سبحانه و تعالى) says:

“Allah sends His Salah (Graces, Honors, Blessings, Mercy, etc.) on the Prophet (Muhammad) and also His angels too (ask Allah to bless and forgive him). O you who believe! Send your Salah on (ask Allah to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e., As-Salamu ‘Alaikum).”(Qur’an 33: 56).

This invocation of Salah and Salaam and what it means is abbreviated : sallaa Allaahu ‘aleihi was sallam.

[5] Shirk: to associate anything and/or anyone in the worship of Allaah.

THE GROWING OF THE BEARD IS:

1-Obedience

Allaah (سبحانه و تعالى) says:

{It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision.} (Qur’aan 33:36)

{And let those who oppose the Messenger’s (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commandment (i.e. his Sunnah, legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah [6] befall them or a painful torment be inflicted on them.} (Qur’aan 24:63)

One of the commands of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is the order to grow beards. Ibn ‘Umar [7] (رضي الله عنه), one of the companions of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), related that:

The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered [8] us to:
trim closely the mustache and to let the beard grow.” [9]

[6] Fitnah: disbelief, trials, afflictions, earthquakes, killing, being over-powered by a tyrant, etc.

[7] (رضي الله عنه): Radiya Allahu Annhu i.e. May Allaah be pleased with him.

[8] The wording of the command came as, “let grow, spare, let go, and bring to its full extent”. All are in the command form.

[9] Saheeh Muslim: The authentic book of hadeeth collected by Imam Muslim, V.1, hadeeth # 499 (English translation published by Dar Al-Arabia, Beirut, Lebanon).

Abu Hurayrah (رضي الله عنه) reported that the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Trim closely the mustache, and grow the beards, and oppose the Magians (Persian fire worshippers).” [10]

On one occasion, when the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) received two of Kissra’s [11] emissaries, he disliked to look at them when he saw that they were shaven and with grown mustaches. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Woe to you! Who ordered you to do this? They said: “Our Lord (meaning their Kissra)”. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) then said: “But my Rabb (Allaah) ordered me to let my beard grow and to trim my mustache.” [12]

The imperative wording in the Prophet’s statement indicates that it is obligatory to comply with the command, and as such, the one who complies will be rewarded and the one who does not is subject to punishment (i.e. as Allaah سبحانه و تعالى wishes).

[10] Saheeh Muslim, V.1, hadeeth # 501.
[11] Kissra: Khosru, a Persian King. Kissra is a designation of the Persian kings in general.
[12] The author said that the hadeeth is hasan: “good”.

2-Prophet Muhammad’s Sunnah

Allaah, Glorified in His Majesty and Might, says:

Indeed in the Messenger of Allaah (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) you have a good example to follow.” (Qur’aan 33:21)

We sent no Messenger but to be obeyed by Allaah’s leave.” [13] (Qur’aan 4:64)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

The best of guidance is that of Muhammad [14] صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم

It is confirmed that in his natural constitution, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had a thick and great beard. The companion Anas (رضي الله عنه) said,

“The Prophet’s beard filled from here to here (i.e. on the Prophet’s face)”, while moving his hand across his cheeks.” [15]

The Sahaabah (the companions رضي االله عنهم) were able to know that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was reciting (i.e. Qur’aan) in ‘Asr (afternoon) and Thuhr (noon) prayers by “the movement of his beard” [16].

“Whenever the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) performed ablution, he took a handful of water, and, putting it under his chin, made it go through his beard [17], saying: This is how my Rabb (Allaah) commanded me.” [18]

[13] Mujaahid, one of the great scholars of Tafseer said that “No one will obey them (i.e. the Messengers) except through the success grantred by Allaah.”-reported in the Tafseer of The Noble Qur’aan by Ibn Katheer, Surat An-Nissaa’, ِAayah 64. “Allaah’s Leave” is also interpreted to mean: “Alaah’s Knoweledge”, reported in Imam Ash-Shawkanee’s Tafseer, the Summarized Version from Fath ul Qadeer, by Muhammad Suleiman Al-Ashqar.

[14] Saheeh Muslim, V.2, hadeeth # 1885.

[15] Reported by Ibn as-Saakir in his famous book of history known as “Tareekh Ibn as-Saakir”.

[16] Collected by Al-Bukhari in his collection of hadeeth known as Saheeh Al-Bukhaaree, V.1, hadeeth # 727 and 728 (English Translation, Dar Al-Arabia Publications, Beirut, Lebanon).

[17] This method is called تخليل takhleel, which means to comb the beard with wet fingers.

[18] An authentic hadeeth collected in Saheeh Al-Jaami’ (Arabic) # 4696; Published by Al-Maktab Al-Islaamee, Beirut, Lebanon, 1988 Edition, Third Print.

In fact, there are many other collections of Ahaadeeth (sing. Hadeeth) confirming that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had a great beard. How astonishing are those who claim to love the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) while actually they do not love his figure, but rather prefer the look of his enemies (i.e. by being shaven) [19], when Allaah (سبحانه و تعالى) made it clear that:

“Say (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم to mankind): ‘If you (really) love Allaah then follow me (i.e. Qura’an and Sunnah), Allaah will love you…'” (Qur’an 3: 31)

The love that does not entail its holder to follow and imitate the beloved, is only a claim of love and not true love [20]. One of the Sahaabah رضي االله عنهم said: “While I was walking in Madeenah, a man behind was saying: ‘Lift up your Izaar [21], for it is more pious and makes it (your Izaar) last longer.’ [22] I turned (towards him), and he was the Messenger of Allaah. I said: ‘O Messenger of Allaah it is only a simple Burda [23] (i.e. one would not think of it as a source of pride and arrogance nor to consider piety and elegance when it comes to wearing it.).’ The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) responded: “Don’t you have an example in me?“. I looked (at him) to find that his Izaar extended to the middle of his legs (only) [24]

[19] This does not reflect a true love of the honorable look of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), especially when it is known that he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded the Muslims to grow their beards.

[20] The following of the Prophet’s way is the thing that is beloved to Allaah. This applies to every matter, even though it may not be obligatory, because the one who loves the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) does not differentiate between what is obligatory and what is not; He followes the beloved because of his love for him. So, how should we view it when the matter is known to be obligatory, as it is the case with the growing of the beard?

[21] A garment that covers the lower half of the body.

[20] Isbaal is to wear garments that extend below the ankles. This is absolutely prohibited as confirmed in many authentic Ahadeeth. See Special Section on Isbaal.

[23] A black square garment wrapped around the body.

[24] A good hadeeth supported by other narrations as mentioned by the author.

The question raised to the shaven: What would your response be if you start offering excuses to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), when he is telling you: “Don’t you have an example in me?”

3-A Human Fitrah [25]

Allaah (سبحانه و تعالى) says:

“So set you (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) your face towards the religion of pure Islamic Monotheism (Haneefan): i.e. to worship none but Allaah Alone. This is the Fitrah with which He has created mankind. No change let there be in “Khalqi-illah:, i.e. the religion of Allaah and all that is related to it as explained by Qur’an and Sunnah.” (Qur’aan 30:30)

It means, “set your face towards Islam and continue on this Deen which Allaah ordained for you as part of the Haneefiyah (The belief in the Oneness and Uniqueness of Allaah) way of Ibraheem (Abraham). In addition, you are holding to your sound Fitrah with which Allaah has created mankind; It is the natural inclination to know about Allaah and to worship Him alone, in addition to other natural associated characteristics.”

The Mother of the Believers, ‘Aisha ,رضي االله عنها said that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Ten are the acts of Fitrah: clipping the mustache, letting the beard grow, using as-Siwaak [26], snuffing up water in the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubes, and cleaning one’s private parts with water. The narrator said, ‘I have forgotten the tenth, but it may have been rinsing the mouth.'” [27]

[25] Fitrah: The natural state of submission to The Creator, Allaah. Man is born on this state of Fitrah.
[26] As-Siwaak: A piece of a branch or a root of a tree called al-Araak used as a tooth-brush.
[27] Collected by Muslim in his Saheeh, V.1, hadeeth # 502.

The Fitrah is the state upon which the creation of Allaah’s bondsmen has been initiated. He implanted within their nature, its execution, an inclination towards it, and a tendency to like it; He brought them to dislike what contradicts it. In fact, if a man abandons the qualities of Fitrah, his feature will no longer be like that of human being,-then how should one from amongst the common people of Islam, the Deen of Fitrah, be?!

The person on a straight Fitrah which is not spoiled by the influence of the surrounding environment, keeps inclined by his nature to dislike anything of his body that is not part of its natural beauty. He is also inclined to like the created characteristics of Fitrah, even in the absence of any revealed legislation concerning them. So, how about when they came within the Laws revealed to all of the Prophets from Allaah?

As-Suyuti, may Allah’s Mercy be upon him, said:

“The best that has been said about the explanation of Fitrah is that it is the old Sunnah (way) chosen by the Prophets which is in agreement with (all) the revealed Laws, thus, indicating that it is a matter upon which they have been created.”

4- A Characteristic Feature of the Prophets

The Fitrah, as explained above, is the Sunnah of the Prophets. Allaah (سبحانه و تعالى) says:

“And (remember) when the Rabb (Allaah) of Ibraheem (Abraham), tried him with (certain) Kalimaat (commands), which he fulfilled.” (Qur’aan 2:124)

Ibn Abbaas (may Allaah be please with him and his father) explained in an authentic report, that the Kalimaat which Allaah tried Ibraheem with, were the qualities of the Fitrah.

The Qur’aan clearly mentions that Prophet Haroon (Aaron: may Allaah’s peace be upon him) had a grown beard. Allaah (سبحانه و تعالى) told about Haroon’s response to his brother, Prophet Moses:

He (Haroon) said: ‘O son of my mother! Seize (me) not by my beard, nor by my head!‘ “(Qur’aan 20:94).

Had he been shaven, Moses would have not tried to seize him by his beard!

In Soorat al-An’aam after mentioning the names of several Messengers including Ibraheem and Haroon, Allaah (سبحانه و تعالى) says:

“Those (Prophets and Messengers) are they whom Allaah has guided. So follow their guidance.” (Qur’aan 6:90)

Allaah ordered our Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to follow the path of the Messengers before him, and this is extended to us, because the command to the exemplar is a command to his followers. Allaah, Most Exalted, says:

“Indeed in the Messenger of Allaah (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) you have a good example to follow…”(Qur’an 33: 21)

Naturally the beard is one example (as well as a command) for us to follow.

5- The Way of the Believers

Allaah (سبحانه و تعالى) says:

“You (true believers in Islamic Monotheism and real followers of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his Sunnah) are the best of the peoples ever raised up for mankind.” (Qur’an 3: 110)

He (سبحانه و تعالى) also says:

“And follow the path of him who turns to Me in repentance and obedience.” [28] (Qur’aan 31:15)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The best people are the people of my generation, and then those who will follow (come after) them, and then those who come after the latter.” [29]

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Keep to my Sunnah and that of al-Khulafaa’ ar-Rashidun (rightly-guided Caliphs). Bite on it with your morals. And beware of innovations (in religion), for every invented matter (in religion) is a Bid’ah [30]-[and every Bid’ah is a Dalalah and every Dalalah is in Hell-Fire.] [31]

It is confirmed that Al-Khulafaa’-ar-Raashidun [32] and others from the Sahabah and at-Taabi’een (those who followed the path of the Sahabah) had great beards.

Abu Bakr As-Siddeeq (رضي الله عنه) had a “thick beard”; Omar (رضي الله عنه) had a “fully grown beard”, and Uthman (رضي الله عنه) had a “great beard”. Ali (رضي الله عنه) had a “wide beard that covered (the area) between his shoulders”.

[28] This is Part of the recommendation of Luqmaan to his son. Luqmaan was a righteous man to whom Allaah gave Hikmah (Guidance towards proper understanding, approach, and judgment).

[29] Collected by Al-Bukhaaree in his Saheeh, V.8, hadeeth # 652, Muslim in his Saheeh, V.4, hadeeth # 6150-6159, Ahmad, and at-Tirmithee.

[30] An authentic hadeeth related by Abu Daawood, Ahmad, Ibn Maajah, Al-Haakim, and at-Tirmidhee.Sheikh Nassir-ud-Deen Al-Albaanee further confirmed its authenticity.

[31] From a hadeeth by Jaabir (رضي الله عنه) collected by Muslim, An-Nasaa’ee and others.

[32] Al-Khulafaa’ -ar-Raashidun, the title given to the first four Caliphs in Islaam.

Those were the most wise people of this Ummah according to the general consensus of its scholars. After them came righteous followers and truthful fighters in the cause of Allah who took over the treasures of Kissra [33] (of Persia) and Caesar (of the Romans), the earth’s Eastern and Western regions yielded to them and no one amongst them was shaven.[34]

[33] Kissra: Khosru, a Persian King. Kissra is a designation of the Persian kings in general.

[34] One of the supplications of the believing slaves of The Most Beneficent is:

“And make us leaders for the Muttaq’een (i.e. the pious and righteous persons who fear and love Allaah much). “ (Qur’aan 25:74)

Some of the scholars commented on the above ِAayah, saying: “make us followers to those before us (from the Muttaq’een) so that we may fit to become good examples for those who come after us”. There is no related report about anyone from as-Salaf us Salih (righteous predecessors from as-Sahabah, atTaabi’een, and those who righteously follow their path) that he shaved his beared, a matter which they considered not permissible. Had it been a good thing to do, they would have gone to it first, before us! That is becuase they had not left any trait of good except that they had hastened to do. In his book, Maratibul Ijmaa’ (lit. The Levels of Consensus), Imam Ibn Hazm, may Allaah’s Mercy be upon him, said:

“They (i.e., as-Salaf us Salih), agreed that shaving off all of the beared is a Muthlah (alteration of Allaah’s creation) (and thus) it is not permissible”. Shayekhul IslaamIbn Taymeeyah said: “According to the authentic Ahadeeth, the shaving of the beard is forbidden, and no one (from the scholars) permitted it.”

If you search across the entire length and width of the pages of the Islamic history, you will not find anyone amongst the scholars of guidance and Masabeeh-ud- Dujaa (people who were like lamps that dissipated darkness), who used to shave his beard. This Dalalah (straying from the right path by shaving the beard), was leaked to us and was “relished” by some Muslims who came in touch with the Kuffar when the latter occupied our land, or, when they (some Muslims) moved to the countries of the Kuffar and their minds became “occupied” by them. Thus they turned away from the guidance of their righteous predecessors, and, instead, followed other than the believers’ path, Hathwa Al-Quthati bil Quthati [35]. They became afflicted by the ways of the Christians and Jews, “braiding them” (i.e. tracing and adopting their practices) inch by inch, and yard by yard!

[35] Al-Qutha, the feather of an arrow. Al-Quthati bil Quthati, the feathers are very similar and successive in their orientation on the arrow. This parable is to emphasize the following and the copying of the deeds of the non-believers. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) gave this parable as well as another parable, saying:

“You will follow the practices of those who were before you, inch by inch and yard by yard; so much so that if they were to enter a hole of a Dhabb (a desert animal that looks like a lizard but bigger in size), you would also follow them”. We said: ‘O Allaah’s Messenger (do you mean) the Jews and Christians?’ He replied: “If not them, who else?”

This hadeeth was collected by Al-Bukhaaree, Saheeh Al-Bukhaaree, V.9, hadeeth # 422. Similar narrations were collected by Muslim, Ahmad, Ibn Maajah and others.

6-Rujoolah (Manhood) and Fuhoolah (Potency and Excellence)

Allaah has created human males and females and made the hair a shared characteristic amongst them, except in some places like the beard and the mustache, where He made the hair growth a distinction between a man and a woman. For a man to put on a woman’s clothes (in imitation), is less profound than imitating her by having his beard shaved, because the beard is the apparent difference and the clear distinctive feature between a man and a woman. [36]

[36] Medically it is known that the growth of the beard on the male’s face is one of the effects of the male hormone known as Testosterone. Diseases that may occur to some patients causing a decrease in ar-Rujoolah (demasculinization), is accompanied by a loss of the beard’s hair on the man’s face. If this hormone is injected in a female it would lead to a loss in femininity (Defeminization) and an appearance of the syptoms of Istirjaal (Virilization) or (Masculinization). Most apparent of these syptoms is ash-Sha’raaniyeeyah (Hirsuitism) ,الشعرانية where there is an abundant growth of hair in places where there is no normal hair growth, like that of beard and the mustache.

Allaah (سبحانه و تعالى) have made it permissible for men and women to wear clothes that best fit their Fitrah.

Islaam permitted gold and silver to be used by women for beautification purposes, while it prohibited them for men because they are not suitable for the perfection of manhood. As much as it is a beauty for a woman to have no mustache and a beard on her face, the beauty, respect, dignity, and reverence of a man lies in having a beard and a mustache.

7-Beauty and Honor

Allaah (سبحانه و تعالى) says:

And indeed we have honored the children of Adam..” (Qur’aan 17:70)

Some scholars said that: “part of His honor to the offspring of Adam, is creating them on the best and most beautiful forms. Other scholars considered that the beards for men and the lock for women are examples of His honoring. Indeed, Allaah, the Exalted, says:

“[Our Sibghah (religion)] is the Sibghah (religion) of Allaah (i.e. Islaam) and which Sibghah (religion) can be better than Allaah’s…” (Qur’aan 2:138).

“This Sibghah is Islaam, and it is the Fitrah upon which mankind are created, as indicated by many of the Mufassireen (scholars of Tafseer). Part of this Fitrah is the form of man itself.” [37] Allaah, Most Glorified in Might and Majesty, said:

“Verily, We created man of the best stature (mould)” (Qur’aan 95:4)

“O man! what has made you careless concerning your Rabb (Allaah), the Most Generous? Who created you, fashioned you perfectly, and gave you due proportion, In whatever form He willed, He put you together.” (Qura’an 82:6-8)

“The work of Allaah, Who perfected all things…” (Qur’aan 27:88)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“All of the creation of Allaah is perfectly beautiful.” [38]

[37] Translators note.

[38] An authentic hadeeth collected by Ahmad & at-Tirmithee and reviewd by Shayekh Nassir-ud-Deen AlAlbaanee in his book Silsilat al-Ahadeeth as-Saheehah, hadeeth # 1441 (Arabic Text).

The stature and the fashion of our creation is a Ni’ma (blessing) and honor from Allaah (سبحانه و تعالى). There is no doubt, that the shaving of the beard is a denial of this Ni’ma and a retraction from the Sunnah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) whose guidance is the best of guidance. It is also a degeneration to the level of the Kuffar whom the evils of their deeds seem pleasing to them, and thus came to anticipate that perfectness and civilization can be realized when the major apparent distinctions between men and women are eliminated![39]

The degree of exaltation of the greatness of beard-growing by the scholars of Islaam reached to the extent that Imams like Abu Haneefah, Ahmad, and Ath-Thaw’ree said: “If the beard is ‘victimized’ by completely shaving it, and it does not grow again, then the offender has to pay a full Diy’ah [40] as if he, himself, killed the beard-owner”. Ibn Al-Muflih (may Allaah’s Mercy be upon him) explained that: “This is so because he (the offender) had removed the intended purpose of beard-growth. This is the same as if he would remove the sight of the eye.”

The Ansaar [41] spoke highly of a man by the name of Qayes bin Sa’d, saying: “How good is cheif Qayes, for he is a brave and an honorable man! But he had no beard. Verily! by Allaah if the beard could be bought by Daraahim [42] we would buy him one to complete his manhood!”

A member of the clan of Banee Tameem, from the family of Al-’Ahnaf bin Qayes, said: “I wish that we buy Al-’Ahnaf a beard for twenty thousand (of the available currency)”! He did not mention anything about Al-Ahnaf’s Hanafah [43] and ‘Awarah,[44] instead he pointed that his displeasure was because Al-Ahnaf did not have a beard. In fact, wise men look at the man without a beard as someone “defficent, incomplete, of low rank, etc.”

[39] On Monday october 29, 1993 a group representing the European Airline Industry issued a warning to the British Airways calling the British airliner to stop executing a policy in which women are assigned separate seats on its flights to and from Saudi Arabia. The airliner explained that its decision is for the comfort of its passengers. The European group considered this as a promotion of “uncivilized” practices and threatened that it will boycott the British Airways if it did not comply with their warning!

[40]Blood-money compensation.

[41]Ansaar, the Muslims in Madeenah who gave support and shelter to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his companions following their Hijrah (migration) from Makkah.

[42] A kind of Arabian silver coins.

[43] Distortion in the foot.

[44] Being one-eyed.

It is reported that the Justice Shurayeeh said: “I wish I could find for myself a beard for ten thousand (10,000) Dirhams”. How strange it is that some people of our times wish to pay large amounts of money to have their beards completely removed so that they don’t have to shave again!

Shaving The Beard Is:

1-Disobedience

Allaah (سبحانه و تعالى) says:

“And whoever disobeys Allaah and His Messenger, he has indeed strayed in a plain error.” (Qur’aan 33:36)

“And whoever disobeys Allaah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever.” (Qur’aan 72:23)

As pointed out before, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded the growing of beards and that it is forbidden to disobey the Prophet’s commands. Allaah تعالى says:

“And whatsoever the Messenger (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) gives you, take it, and whatsoever he forbids you, abstain (from it)! and fear Allaah. Verily, Allaah is severe in punishment.” (Qur’aan 59:7)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “And whatsoever I forbade for you abstain (from it)!” [45]

The Prophet’s command to let the beards grow necessitates saving the beards from shaving or shortening to the degree that it looks close to being shaven. It is so because the command to comply with something is in itself a prohibition against what contradicts it. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Do not pluck out the gray (or white) hair because it is the light of the Muslim.” [46]

[45] Collected by Muslim in his Saheeh, V.4, hadeeth # 5818-5820, and by Al-Bukhaaree, Saheeh AlBukhaaree, V.9, hadeeth # 391.
[46] The author said it is a good hadeeth.

There is no difference whether the hair is plucked out from the beard or the head. Anas (رضي الله عنه) said: “It is disliked for a man to pluck out the white hair from his beard or his head.” [47] Actually, the one who shaves his beard dislikes the black as well as the white hair which is the light of the Muslim.

It is related that Omar (رضي الله عنه) and the Justice of Al-Madeenah, Ibn Abee Ya’laa, turned down the testimony of the person who plucks out the beard’s hair. Al-Ghazalee & An-Nawawee, may Allaah’s mercy be upon both of them said: “plucking out the beard’s hair when it is about to grow is a resemblance of the Murd [48] and is considered from the grave Munkaraat (wrong-deeds).”

2-Extremism and Deviation From The Guidance of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)

Allaah, Most High, says:

“He who obeys the Messenger (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), has indeed obeyed Allaah, but he who turns away, then We have not sent you (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as a watcher over them.”(Qur’aan 4:80)

Since the Prophet’s Sunnah (verbally, practically, and qualitatively) calls for the growing of the beard, then shaving it is turning away from his sublime way and his honorable Sunnah. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) warned that:

“Whoever turns away from my Sunnah is not of me (i.e. not one of my followers).” [49]

“He who does an act which our matter (i.e. our religion) is not in agreement with, will have it rejected.” [50]

[47] Related by Imam Muslim.

[48] Murd (sing. Amrad), the boy with a sprouting hair on his mustache and who reached the age at which his beard would grow, but it is not visible.

[49] An agreed upon hadeeth collected by Muslim, Saheeh Muslim,V.2, hadeeth # 3236 and Al-Bukhaaree,Saheeh Al-Bukhaaree, V.7, hadeeth # 1, Ahmad and An-Nassaa’ee.

[50] Collected by Muslim, Saheeh Muslim, V.3, hadeeth # 4266.

“Whoever follows other than our Sunnah is not of us.” [51]

When Kissra sent two of his men to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) (as emissaries), they came in with their beards shaved and their mustaches grown, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) disliked to look at them, and said:

“Woe to you! Who ordered you to do this (i.e. to shave the beards and grow the mustaches)?” They said: “Our rabb (i.e. Master)-meaning Kissra.”.

Upon this the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) responded: “But My Rabb (Allaah) Commanded me to let my beard grow, and to trim my mustache.” [52]

So, what about you, O shaved! What would your feeling be if the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) would get hurt from looking at your face? In fact what would your reply be if he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) turned away his honorable face from you, saying: “Woe to you! Who ordered you to do this?”

3-An Alteration of Allaah’s Creation

Allaah, Most High He is, says:

“No change let there be in the Khalq of Allaah” (Qur’aan 30: 30)

The Tafseer (explanation) of this Ayah is that the word “khalq” refers to the Fitrah, the creation on the state of belief in Allaah. The ِAayah, therefore, demands not to alter the state of belief in the Tawheed of Allaah, as well as all other qualities associated with the Fitrah.

[51]The author said it is a good hadeeth. Also mentioned as a good hadeeth in Saheeh Al-Jaami’ under #5439.

[52] The author said that the hadeeth is Hasan: “fine”, authentic but does not reach the category of Saheeh.

The alteration of this Fitrah is an obedience to Shaytan (Iblees, the Devil), and a disobedience to Ar-Rahmaan, Exalted in His Majesty. Allaah spoke about the plot of Iblees against man:

“And indeed I will order them to change the nature created by Allaah.” (Qur’aan 4:119)

The above Ayah is a clear text that the shaving of beards is a disobedience to Allaah and a change of the qualities of Fitrah. Any change of the nature of creation which Allaah and (or) his Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not permit [53] is forbidden. Implicit in the saying of Allaah : تعالى

“And He created you and made good your shapes.” (Qur’aan 64:3)

is the order that (Muslims) “must look nice and clean”. It is as if saying that:

“Allaah has created you in the best shape and most perfect from. So, do not alter His creation (through ways) that will make it ugly and distorted”. Or: “take good care of it by keeping it in a state that ensures the continuity of its beauty, and obey not the Shaytan’s command whereby he orders you to alter the creation of Allaah”.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) warned women that:

“Allaah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change the features created by Allaah.” [54]

[53] Not every change is considered a “change in the creation of Allaah”. Clipping the nails, shaving the head during Hajj at the end of the state of Ihraam, removing the pubic and armpit hair, circumcision, etc. are just some examples of changes that are not only permissable but are meritous, and Allaah’s knows best.

[54] Collected by Al-Bukhaaree, Saheeh Al-Bukhaaree, V.7 hadeeth # 822 and Muslim, Saheeh Muslim, V.3, hadeeth # 5301 and Ahmad.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) mentioned the cause behind their curse: “changing the features created by Allaah”. Certainly, the curse is an evidence for the inviolability of changing Allaah’s creation. Therefore, the one who shaves off his beard for socalled “beautification purposes” changes the creation of Allaah, Glorified is He above every imperfection. Knowing that what is permitted for women regarding beautification is more than what is permitted for men, then with all the more reason the shaved falls under the threat of receiving Allaah’s curse. Shaving off the beard falls under the meaning of النَّمَصAn-Namass, which is removing the hair from the face or the eyebrows of women to look more “beautifil”. For men, it is even uglier!

4-A Resemblance of The Kuffar

Allaah (سبحانه و تعالى) says:

“Then we have put you (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) on a plain way of (Our) commandment (like the one which We commanded Our Messenger before you (i.e. legal ways and Laws of Tawheed). So follow you that (Islamic Monotheism & its Laws), and follow not the desires of those who know not.” [55](Qur’aan 45:18)

The Ayah clearly calls for the dissociation from following the desires of those who don’t follow the command of Allaah’s Messengers. Their desires include their outward appearance and whatever they like from what is necessitated by their false religion, as well as everything associated with it. Therefore, agreeing to their desires means following their paths (of falsehood). We are ordered to be different from them. Allaah, Most High, says:

[55] According to the Tafseer of at-Tabaree as quoted in the Interpretation of the Meaning of the Noble Qur’an (English Translation by Taqi’-ed-Deen al-Hilalee; Published by Dar us-Salaam, P.O. Box 21441, Riyadh, Saudia Arabia 11475).

“Has not the time come for the hearts of those who believe (in the Oneness of Allaah-Tawheed) to be affected by Allaah’s reminder of the Truth, lest they become as those who received the Scripture (The Torah and The Gospel) before (i.e. Jesus) and the term was prolonged for them and so their hearts were hardened? And many of them Fasiqun (rebellious, disobedient to Allaah).” (Qur’aan 5716)

In the above Ayah, the text: “lest they become as those who received the Scripture”, is an absolute prohibition against imitating them. Ibn Katheer (in his Tafseer) said: “That is why Allaah forbade the believers from imitating them in any basic or minor matter.”

Part of the goals and objectives established by the Noble Qur’an and which were detailed and explained by Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is to abandon the resemblance of the Kuffar in their deeds, sayings and desires. Allaah’s Messenger manifested these objectives in many of the branches of the Sharee’ah like Salaat, funerals, fasting, diet, dressing, etiquette’s and manners, habits, etc. Emphasizing this distinction, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Whoever acts according to a Sunnah (way) other than our Sunnah is not from us.” [56]

The Jews in Madeenah realized these objectives and felt that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) purposely intended to be different from them in all affairs even the most private ones. They commented: “This man (i.e. Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) does not want to leave anything we do without opposing us in it” [57].

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Whoever takes the similitude (in manners) of a certain people becomes one of them.” [58]

[56] A good hadeeth as refered to by the author. See F.N. # 42
[57] Collected by Muslim, Saheeh Muslim, hadeeth # 592.
[58] An authentic hadeeth collected by Abu-Dawood, Ahmad, and others.

Al-Hassan (i.e. Al-Basri) said: “Rarely a man imitates a certain people except that he would follow them (i.e. in this life and in the Hereafter)”. Some of the respected people from the Ansaar asked the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) “O Messenger of Allaah, the people of the Book shave their beards and let their mustaches grow. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Clip your mustaches and let your beards grow and oppose the people of the Book”. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Oppose the Mushrikeen (polytheists): trim closely the mustaches and let the beards grow.” [59], [60]

In another hadeeth, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Juzzoo [61] the mustache, let the beards grow, and oppose the Magians.”-reported by Muslim

[59] An agreed upon hadeeth collected by Muslim, Saheeh Muslim, V.1, hadeeth # 501, and by AlBukhaaree, Saheeh Al-Bukhaaree, V.7, hadeeth # 780.

[60] Its worth noting that the Mushrikeen at the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had grown beards (see Saheeh Muslim, hadeeth # 1800-Arabic) because the Arabs did not change this beauty neither prior to or after the Revelation came down to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). In fact, Islaam acknowledged this quality of the Mushrikeen. The Arabs may have continued on this quality following the sunnah (way) of Prophet Ibraheem, may Allah’s peace be upon him. Westeners continued to grow their beards until Peter, the King of Russia, spread the act of beard-shaving in Europe in the beginning of the seventh centuary. Later, many Muslims were influenced by this bad western way. As far as how the Muslims opposed the Mushrikeen, who had grown at the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) , it was done by triming what extended on the upper lips from the mustache .Whenever the Mushrikeen would shorten their beards, the Muslims opposed them by letting their beards fully grow. The opposition here, therefore, is in the description of the action itself. If the Mushrikeen would shave their beards, we would be (naturally) opposing them in the basic action itself, i.e. letting the beards grow.

[61] Juzzoo: (attain the utmost) in triming your mustach. Shayekh Nassir-ud-Deen Al-Albani said that the “trimming covers only what extends above the lip, and it is not shaving the entire mustache, because this would be against the practical and confirmed Sunnah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) . That is why when Imam Malik was asked about the one who shaves off his mustache, he replied: “I think he should take a painful beating”. He also said to someone who shaved his mustache: “This is a Bid’ah (innovation) that is emerging amongst the people”-[reported by Al-Baihaqee 1: 151, see also Fathul Baaree 10: 285-286].

That is why Imam Malik had a grown mustache; when he was asked about it, he said: “ Zayed bin Aslam reported to me on the authority of ‘Aamir bin Abdullah bin Az-Zubayer, that Umar (i.e. Ibn Al-Khattaab) (رضي الله عنه) used to twine his mutache and blow (his breath out) when he got angry”-authentically narrated by AtTabaraanee in “Al-Mu’jam Al-Kabeer 1:4:1. At-Tabaraanee (1: 329:2), Abu Zar’ah in his “Taareekh 46:1”,and Al-Baihaqee reported that:

“five of the Sahabah used to Yaqummoon (remove i.e. the hair of) their mustaches from the side of the lip”. Al-Albaanee commented on the level of the Sanad (chain of narrators) by saying, “it is good”, and that “Ibn as-Saakir reported a similar narration, 8:520:2”. The above comments of Shayekh Al-Albaanee can be referred to in his book “The Etiquettes of Marriage”, PP. 209-210, 2nd Edition, Published by AlMaktabah Al-Islaamiyyah, Amman, Jordan, 1414 Hj.

Abu Shaamah, May Allaah’s Mercy be upon him, said: “Some people started to shave their beards, and that is even worse than what has been related that the Magians were shortening their beards!”

NOTE: Know, may Allaah’s Mercy be upon you, that the argument that some of the Mushrikeen today are growing their beards does not invalidate the concept of opposing the Mushrikeen, because:

First: It is the norm that most of them shave their beards. In fact this Bid’ah (of beard-shaving) did not pass to us except through them.

Second: Those amongst the Mushrikeen who kept their beards believing that it is an act of honorable manhood, or because they follow the way of their Prophets, their Fitrah (regarding this particular quality) is sound, since our Sharee’ah agreed to their Sharee’ah in relation to this issue. We still, however, oppose them by trimming the mustache and clipping what extends of it above the upper lip . The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Whoever does not take (i.e. hair) from his mustache then he is not from us.” [62]

Some of the Kuffar (like today’s Jews) grow their beards while others shave them. Either way, we are ordered to oppose those who shave and those who take off some of their beards, but not to oppose those who grow them (except as detailed above). Because, had the ruling been to absolutely oppose all of what the Kuffar do, it would have been incumbent upon us to stop the circumcision just because the Jews practice it!

Third: The fact that today most Muslims shave their beards does not rebuke the legitimate continuity of the principle of opposing the Mushrikeen because the Qur’aan and Sunnah constitute an established evidence against the Mushrikeen prohibiting the alteration of Allaah’s creation as well as taking the similitude of women. In addition, the Sunnah established that beard-growing is one of the characteristics of Fitrah which does change with the change of time, nor it changes just because some people deviate from it. Therefore, it is not right that we reject the Laws of Allaah because of the practices of those who oppose us in Deen, or because of negligence by some who belong to Islaam.

[62] An authentic hadeeth collected by Ahmad, at-Tirmithee, an-Nassaa’ee and ad-Diyaa’ (See Saheeh alJaami’, hadeeth # 6533. Sheikh Al-Albaanee commented on this hadeeth saying that “The hadeeth indicates that the permissible thing to do is to take from the mustache some of it, and it is the hair that extends above the lip. However, taking it all as some of the Sufi (mystics) and others do, is , as Imam Malik said,مُثلة Muthlah (deformation)”.

5-Taking the Similitude of Women

Ibn Abbaas رضي االله عنهما said:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) cursed those men who are in the similitude (assume the manners) of women and those women who are in the similitude (assume the manners) of men.” [63]

When Abdullaah bin Umar(رضي الله عنه) saw a woman wearing a bow and walking in a way assuming the manners of men, he said:

“Women who assume the manners of men are not from us and also those of men who assume the manners of women.” [64]

There is no doubt that assumption of the manners of women by shaving the beard is more clear and vivid than the wearing of a bow by a woman assuming the manners of men.

if a woman puts on a faked beard on her face, she would be assuming the resemblance of men. By the the same talking, the man who takes off his beard, which Allaah beautified him with, would be immitating women.

[63] Saheeh Al-Bukhaaree, V.7, hadeeth # 773.

[64] Reported by Imam Ahmad and Abu-Na’eem. It is an authentic hadeeth as the author said. Also Shayekh Al-Albaanee authenticated it in his book Al-Hijab ,PP. 66-67.

If you ask a common Muslim from Ahlu Sunnah [65]: “whom does the face of a shaven man resemble?” He would say: “That of a woman, a boy, a Jew or a Christian”. The scholars called this similitude at-Takhan’nuth (effeminateness). The renowned scholar of Islaam, Ibn Abdul Barr, may Allaah’s Mercy be upon him, said: “It is Haraam (unlawful) to shave the beard and that only those Mukhan’nathoon (effeminate) of men who do that.”

NOTE:

(1) If a man dyes his limbs with Henna [66], he assumes the similitude of women although he may have a beard, a mustache and a turban. The same holds true for the one who shaves his beard, although he may have a mustache, a shirt, and a turban!

(2) Assuming the manners, appearances, etc. of others is a matter that cannot be judged based upon intention, like the cases of murder, beating, or destructive acts. The person who acts to adopt the manners of others will attach to himself the quality of “similitude” though he may have not intended it. The corruption resulting from immitation is real, though he may have no objective behind it.

That is why the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade certain deeds behind which there were no intentions or even thoughts for immitation. For example, he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade praying at sunrise, at one time during the noonperiod, [67] and sunset, lest we immitate the Kuffar who prostrate to the sun at these times, knowing well that the (true) Muslim does not prostrate to anyone except Allaah alone.

[65] Ahlu Sunnah, Muslims who follow the teaching of Islaam based on the Qur’aan, Sunnah, and the understanding and practice of the Sahaabah and their followers from the righteous predecessors. They stay away from innovations introduced by scholastic theology, Sufism (mysticism), blind immitation to Madaahib, figuiritive interpretations of the Names and Attributes of Allaah, etc.

[66] Henna, a reddish-orange cosmetic gained from leaves and stalks of the Henna plant.

[67] The time when the shade of an arrow rises up all the way on itself and nothing of its shade remains on earth.

6-Humiliation

None of the early Muslim scholars shaved their beards even once! Some Muslim rulers, who were not scholars themselves, used to punish some wrong-doers by shaving their beards then mounting them on riding animals and walking them in towns in dishonor. That is why some scholars said: “it is permissible to discipline someone by shaving his head but not his beard”, because it is originally Haraam to shave the beard. Do not you notice that when the pilgrim ends the state of Ihraam [68] it is a Sunnah (in accordance with the Prophet’s way) for him to shave (or clip) the head but not the beard? The respect of as-Salaf as-Salih for the beard was apparent in their stiff decisions to reject the testimony of those who shave their beards… In fact, the scholar Ad-Dusooqee said: “It is forbidden for a man to shave his beard or mustache and the one who does that must be disciplined”.

7-Deformation

Narrated Abdullaah bin Yazeed Al-Ansaaree that:

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade An-Nuhba [69] and Al-Muthla (deformation).” [70]

Narrated Sumrah and Omraan bin Hussein رضي االله عنهما that: “Every time the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) gave us a speech except that he ordered us to give charity and forbade us from Al-Muthla (deformation).” [71]

Narrated Ibn as-Saakir that Omar bin Abdul Aziz ( may Allaah’s Mercy be upon him) said: “The shaving of the beard is a Muthla and the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade the Al-Muthla.”

Imam Ibin Hazzm, may Allaah’s Mercy be upon him, said in his book Maratib AlIjmaa’ (the Levels of Consensus): “They (the Muslim scholars) agreed that the
shaving of the beard is a Muthla which is not permissible.”

[68] Ihraam, literally it means “entering into a state of sanctity”. In accordance with the Sunnah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) it involves the putting on of a particular type of dress and abstention from certain actions.

[69] An-Nuhba, means robbing and taking the property of someone else publicly and by force.

[70] Saheeh Al-Bukhaaree, V.7, hadeeth # 425.

[71] The author said it is a good hadeeth.

Some scholars considered the clipping of the beard a Muthla while others considered the shaving of the mustache a Muthla. Imagine what would the position of the scholars be regarding the complete removal of the beard? The face is an honored part of the body because it is the center of beauty and of the senses. Its right, thereofre, is to dignity protection, not Al-Muthla and dishonor. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) taught usin his saying that:

“When any one of you fights his brother, he should avoid the face” and in one narration:”he should not slap at the face.” [72]

When Suwayed bin Miqrin (رضي الله عنه) saw a man striking his boy (on the face), he said: ” Did you not know that the Soorah (face) is respected.”- reported by Muslim.

How strange it is to hear the people of our times congratulating those who deform their natural creation by shaving their beards, saying: Na’eeman (With Grace!!!!!).

This is what Allaah had allowed me to summarize about this subject. I ask Allaah (the Most Mighty and the Most Exalted) to show me the truth as well as the rest of the Muslims and to guide us to follow it; To make falsehood clear to us and to guide us away from it, and to save us from following desire which leads to misguidance.

All Glory and Praise is due to You (Allaah). I bear witness that there is no true god worthy of being worshipped except You Alone. I ask Your Forgiveness and I repent to You (Alone). All Praise is due to the Rabb of Al-‘Aalameen (Mankind, Jinns and all that exists).

The completion of the first edition of the book was on Monday 17/5/1414 Nov.1, 1993. Revised on the 4th of Rajab 1425; 20/8/2004

[72] Saheeh Al-Bukhaaree (V.3, hadeeth # 734) and Saheeh Muslim (V.4, hadeeth # 6321 and 6324). The text is that of Muslim.

I ask Allaah, by His Names and Attributes to accept this work by the author and by myself and to make it a reserved reward for the Day of Judgment. I ask Him (سبحانه و تعالى) to forgive me if I had done any mistake and I ask the readers to write their findings and (or) their comments and send them to me: saleh3214@yahoo.com.

The Creation is in Need of Allaah – Dr. Saleh As Saleh

Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realize what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as to feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man:

1.Know about harm
2.What ways can be used to drive harm away

Certainly, man can have no better guidance than that which comes from the One Who had perfected everything, and the One who Has no deficiency in Himself and in His Attributes. The One Who is Ever-Living and Who does not die. There can be no One better than the One Who Has no need for anything; the One Who is rich; the Giver; the One who, after all, controls man’s soul. Man is so poor to Him. He is Allaah, the True and only God. Man can bring harm to himself if he seeks other than Allaah for help. Allaah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power.

Allaah (Subhanahu wa ta’aala) sent down His Books and chose His Messengers to guide man to:

1.Know His Lord as He (Subhanahu wa ta’aala) had explained about Himself, and
2.Seek Him Alone while living in accordance with His plan

Knowing Allaah’s Names and Attributes liberates man from worshiping any form of creation because creation is weak and is in need of The Creator, Allaah. The knowledge about Allaah leads man to know that he is created to live according to Allaah’s way as revealed to the last Messenger Muhammad . This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can center his life around this Revelation. If man commits wrong and knows that Allaah is Oft-Forgiving he would turn to Him and to Him alone seeking His forgiveness:

“Know, therefore, that there is no God Who deserves to be worshiped except  Allaah; and ask forgiveness for your sins.”      (Qur’an, 47:19)

It is wrong to think or believe that Allaah created other ‘gods’ besides Him so that man turns to them for help; loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, Jesus, Moses, etc. gods besides Him. He (Most Exalted) cannot be ‘contradictory’. He has one way (religion) that calls man to surrender his will only to Him. He warned that if man (even Muhammad  would take partners with Him, then his work will fail and will be among losers:

“And verily, it had been revealed to you (O Muhammad ) as  has been revealed to those before you. If you join others in worship with Allaah (then) surely (all) your deeds will be in vain and you will certainly be among the losers. Nay!  But worship Allaah and be among grateful.”(Qur’an, 39:65-66)

Let us know what Muhammad , the man-Prophet, who knew Allaah best, used to say:

“O Allaah, I seek refuge in You for Your Pleasure and against Your Wrath,and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself.” (Muslim, Abu Dawoud, at-Tirmidhi, ibn Majah)

“I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You. I have faith in Your book (i.e. the Qur’an) which You brought down and in the Prophet (Muhammad ) you have sent.” (Al-Bukhari, Muslim)

When we read in the Qur’an that:

 “Whatever of Mercy (i.e. of good), Allaah may grant to mankind,  none can withhold it, and whatever He may withhold, none can  grant it thereafter. And He is the All-Mighty, the All-Wise.”   (Qur’an, 35:2)

And when we read that:

“If Allaah touches you with hurt, there is none can remove it but He; and if He intends any good for you, there is none who can repel His favor which He causes it to reach homsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful.” (Qur’an, 10:117)

We should be motivated to return to Him Alone at times of ease and at times of hardship.

And when we read that:

“If Allaah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you. And in Allaah (alone) let believers put their trust.” (Qur’an, 3:160)

The Qur’an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a means to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allaah is the One Who provides. If he leaves his job for the sake of Allaah, Allaah will give him a better one. Allaah (Subhanahu wa ta’aala) said:

“And whosoever fears Allaah and keeps his duty to Him. He will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he could never imagine.”(Qur’an, 65:2-3)

The above texts, necessitates that man must depend upon Allaah (Subhanahu wa ta’aala) asking Him Alone for assistance. It also requires that man must love Allaah and worship Him Alone to gain His pleasure and His help. Is it not true that the people who consider this life as the “Final Goal” end up worshiping many things in it? You see them so careful about “having it all”. They torture themselves: pain, difficulty, constant worry, keeping their hands in the banks for loan after loan to keep up with the “demands of development”. They are under the constant threat of fore-closure. They constantly see poverty in front of their eyes. The Prophet  said:

“Allaah says: ‘Son of Adam: Fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you donot, I would make your hands fully busy (i.e. in worldly affairs) and I would not end off your poverty.'” (At-Tirmidhi said that it is a good hadeeth)

Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allaah. Every act done according to Allaah’s way is an act of worship. Man is the beneficiary and Allaah is in no need:

“O mankind! It is you who stand in need of Allaah, but Allaah is Rich (Free of all wants and needs), Worthy of All Praise.” (Qur’an, 35:15)

Sourcehttp://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=175

Who deserves to be Worshipped Alone? – Dr Saleh as Saleh

The submission and obedience of man to His Creator is the essence of Islam. The Name “Islam” is chosen by God (Allaah) and not by man. It is the same message revealed to all the prophets and Messengers by Allaah and which they spread amongst their respective nations. In its final and universal form it was revealed to Muhammad (صلى الله عليه و سلم: may Allaah exalt his mention and save him and his message from all kinds of evil).

Allaah is the identifying name or title of the Majestic, sole and True God. This noun which is the name of Allaah applies to none other than Him. He, Most Majestic and Most High, has other names all of which follow on from His name Allaah. The meaning of the name Allaah is the ma’looh (that which is worshipped out of love, magnification, deification, and longing). He is the Creator: to Him belongs the Commandment. No worship is worthy of being given to a stone, statue, a cross, a triangle, Khomeini, Farakhan, Elijas, Malcom’s X or Y, Ghandi, Krishna, Gurus, Buddha, Mahatma, Emperor, Joseph Smith, Sun, Moon (not to that from Korea too), Diana, light fire, rivers, cows, Rama, Temples, Prophets, Messengers (Yes! Muslims do not worship Muhammad (صلى الله عليه و سلم), Saints, Priests, Monks, Haile Selassie, Movie Stars, Sheiks, etc.!! All are created beings or things.

The name Allaah is not chosen by man and it is not named after a prophet, saint or any famous man. The name “Allaah” was referred to by all prophets including Adam, Jesus, Moses, and by the last and final Prophet, Muhammad (صلى الله عليه و سلم), as the One true God who deserves to be worshipped alone.

The innate nature in man (fitrah) recognizes what is good and bad, what is true and false. It recognizes that the Attributes of Allaah must be True, Unique, and All-Perfect. It does not feel comfortable towards any kind of degradation of His Attributes nor does it relax towards associating human qualities to the Creator. Many who became “discontent with God” did so because of the practices of the Church in medieval Europe and because of the claims of “god dwelling in a son”, and that “everyone is born with an original sin”. They “escaped” into worshipping a new theory called “mother nature” as well as the “material world”. With the advancement of materialistic technology others from different religions adopted the concept of “forgetting about God” and “let us live this life and enjoy it!” not realizing that they have chosen the worship of the “origin god” of Rome: The god of desire!

Today we can see that all of this materialistic progress produced a spiritual vacuum that led to complex social, economical, political, and psychological problems. Many of those who “fled” their “religions” are in search again. Some try to “escape” the complexity of their daily lives via various means. Those who had the chance to examine the Qur’an and Islam, proceed with a complete code for life which requires man to fulfill the purpose for his presence on earth. Allaah does not want for man to be enslaved to any false deity: nature, drugs, lust, money, other men, desire, or sex. He provides the proofs that he is the One who can deliver man from the slavery to any form of creation and to turn to his Creator alone.

The Creator has Perfect Attributes. He is the First, nothing is before Him. He is the Last, everything ends except Him; the Most High, nothing is above Him; the Most Near, nothing is beyond His reach and his compassing, and He is the Most High in His nearness. He is the Ever-Living, to Him we shall all return, where everyone will be dealt with in the Most Perfect and Just way. He does not beget nor is He begotten. Those who attribute Divinity to Jesus forget or ignore the fact that Jesus was in a mother’s womb. He needed nutrition; he was born and grew up to be a man. He was trusted with the Gospel (Injeel) as a message to the Children of Israel. A man-messenger calling his nation not to worship him. A man who needs to eat, walk, sleep, rest, etc. cannot have Divine Attributes because he is in need, but Allaah, the God of Jesus, is far above any imperfection.

With respect to Buddhism, Hinduism, Zoroastrianism, Rastafarianism, etc., all are forms of worship to created beings/things in one form or another. Jews had attributed a nationalistic belonging to Allaah: “The Tribal God” of Israel. Men and women following these religions were born with the natural inclination of worshipping their Creator, Allaah. It is their parents who had driven them into their respective traditions. Once they are exposed to the Signs of Allaah around them, or in the Qur’an, or to someone who triggers their Fitrah (natural inclination to worship Allaah alone), the reverting process begins, and that is why we see a universal spreading of Islam.

There are many distortions of Islam in the media, worldwide. However, Despite the wrong practices of some Muslims (rulers and ruled) in some countries, those who seek the truth are judging Islam according to its doctrines. That is why we continue to witness a global growth in the number of people accepting this true religion of Allaah. The opposition to Islam will intensify with the spread of this truth in the world. This is not a conflict of “civilizations”, but rather the real struggle between the truths presented in the creed and principles of Islam and false doctrines and ways of worship. This is a real challenge for those who seek the Truth. Man is created for a purpose: to live a life in accordance with Allaah’s way. Why Not? Do we posses the air we breathe? Did we create ourselves or others? Or were we ourselves the Creators? So is it our right to ignore our Creator when we are all need of Him? Allaah is All-Just and All-Wise. He does not intend confusion for His Creation. The religion accepted to Him is the one chosen by Him. Its essence must be One, because He is One and only one True God. It is the religion of submission to the Will and Commandment of the One Who brought us to life, the Ever Living who will never die. It is the complete way of life for all mankind. All these qualities are chosen by Allaah in His only religion: Islam.

I hope that you will come with an open heart to read the Noble Qur’aan, because none can expose the truth better than the Word of Allaah. The Qur’an was revealed to Prophet Muhammad (صلى الله عليه و سلم) in Arabic and it is not authored by him for he was unlettered. The translations of its meanings into many languages are available in bookstores or in an Islamic Center close to you.

You may want to know how does one become a Muslim. In order to become a Muslim one must openly recite ash-shahaadah (the profession of faith): La ilaaha illallaah, Muhammad Rasoolullaah which means that there is no true god except Allaah and that Muhammad is the Messenger of Allaah. This means that there is no god worthy of being worshipped but Allaah, and that He must be worshipped only according to the teaching of His Messenger Muhammad (صلى الله عليه و سلم). Those teachings are best understood by the Prophet’s companions, and those who rightfully follow their path until the Day of Resurrection. They are called as-salaf as-saalih (the Righteous Predecessors). May Allaah, the Most High, guide us all to this path.

By: Dr. Saleh As-Saleh rahimahullaah

[Download the formatted PDF Here]

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Does the Shahaadah Comprise the Types of Tawheed? – Shaykh ibn Utahymeen

The Relation of the Shahaadah with the Types of Tawheed

Question 5: But does the Shahaadah Comprise the Types of Tawheed?

The Answer: Indeed it does encompass the types of Tawheed altogether, either by way of inclusion or implication. This is because a persons statement, “I testify that La ilaaha illallaah,” is immediately understood such that the intended meaning is Tawheed al-’Ibaadah (i.e. to single Allaah out with all worship). This type of Tawheed, also called Tawheed al- Uloohiyyah, is inclusive of Tawheed ar-Ruboobiyyah (i.e. to single Allaah out with Creation, Sovereignty and Control of affairs), because everyone who worships Allaah alone, would not worship Him until he firmly attests that ar-Ruboobiyyh is exclusively His.

It also comprises the Tawheed of al-Asmaa’was-Sifaat,[15] because man does not worship except what he knows to be worthy of worship due to the Names and Attributes He has. This is why Ibraaheem said to his father:

O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? [Qur’aan, soorat Maryam (19): 42].

So, the Tawheed of al-’Ibaadah, which is Tawheed al- Uloohiyyah, comprises both Tawheed ar-Ruboobiyyah and that of al-Asmaa’ was-Sifaat.

Footnotes

[15] Tawheed al-Asmaa’ was-Sifaat is to single Allaah out with all of the most beautiful Names and superlative Attributes which He has affirmed for Himself or which His Messenger, Muhammad صلى الله عليه و سلم has affirmed for Him, without Tahreef (changing or distorting the meaning of the Names and Attributes), without Ta’teel (denying or suspending their meanings), without Takyeef (specifying how they are), and without Tamtheel (exemplification). It also involves denying all that which Allaah has denied from Himself.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

Fasting – Ordinances, Wisdoms & Merits – Dr. Saleh as Saleh

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Fasting – Ordinances, Wisdoms & Merits – Dr Saleh as Saleh [PDF]

The Meaning of “Muhammad is the Messenger of Allaah” – Shaykh ibn Uthaymeen

The Meaning of The Shahaadah: Muhammad is the Messenger of Allaah.

Question 13: You explained the meaning of the Shahaadah: La Ilaaha Illallaah. So, what is the meaning of the Shahaadha: Muhammad Rasoolullaah

The Answer: As for the meaning of the testification that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah [Muhammad Rasoolullaah] then it is the attestation with the tongue and the belief with the heart that Muhammad bin ‘Abdullaah al- Qurashee al-Haashimee is the Messenger of Allaah to all of the creation, to the Jinn and mankind, as stated by Allaah, The Most High:

Verily! I am Allaah’s Messenger to you all. He is the One to whom the Dominion of the heavens and the earth belongs, none has the right to be worshipped but Him; It is He Who gives life and causes death. So believe in Allaah and His Messenger, the Prophet who can neither read nor write, who believes in Allaah and in His Words [this Qur’aan] and follow him so that you may be guided. [Qur’aan, soorat al-A’raaf (7): 158].

He, The Most High, also Said:

(Exalted is) Blessed be He Who sent down the Criterion [of right and wrong, i.e. the Qur’aan] to His slave [Muhammad صلى الله عليه و سلم] that he may be a warner to the ‘Aalameen (mankind and Jinn). [Qur’aan, soorat al-Furqaan (25): 1].

This Shahaadah necessitates that

  • you believe whatever Allaah’s Messenger informed you of;
  • you comply with whatever he commands;
  • you avoid whatever he forbade and prohibited, and that
  • you do not worship Allaah except with that which he prescribed.

It also necessitates that

  • you do not believe that Allaah’s Messenger has any share nor any right in Ar-Ruboobiyyah or in controlling the affairs of the creation, nor any right to be worshipped at all.Rather, he صلى الله عليه و سلم is a slave worshipper, not one to be worshipped; and that he is a Messenger who is not to be belied. 
  • It is not in his power to bring harm or benefit, neither for himself nor for others, except as Allaah Wills.

This is evident in the Saying of Allaah, The Most High:

Say [O Muhammad صلى الله عليه و سلم]: “I do not tell you that with me are the treasures of Allaah, nor that I know of al-Ghayeb (the hidden and unseen); nor I tell you that I am an angel. I but follow what is revealed to me (by inspiration).” [Qur’aan, soorat al-An’aam (6): 50].

He is a slave of Allaah who acts as he is commanded and follows the orders he is given. And Allaah, The Most High, Says:

[Say O Muhammad صلى الله عليه و سلم]: “It is not in my power to cause (bring) you harm or bring (guide) you to the Right Path.” Say: “None can protect me from Allaah’s Punishment [if I were to disobey Him], nor should I find refuge except in Him.” [Qur’aan, soorat al-Jinn (72): 21-22].

Allaah, The Most High, also Says:

Say (O Muhammad صلى الله عليه و سلم): “I possess no power of benefit or hurt to myself except as Allaah Will. And if I had the knowledge of the Ghayeb, I shoud have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” [Qur’aan, soorat al-A’raaf (7): 188].

So, this is the meaning of the testimony of Laa Ilaaha Illalaah, Muhammad Rasoolullaah. From this meaning the person knows that nothing from the creation deserves the right to be worshipped, not the Messenger of Allaah صلى الله عليه و سلم nor anyone from the creation who is below him in rank; and that worship an only be for Allaah, alone; and that the right of Allaah’s Messenger upon us is to give him the rank and standing which Allaah, The Most High, gave to him: The slave of Allaah and His Messenger.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

Prophet’s (صلى الله عليه و سلم) Marriage with Young Aisha (may Allaah be pleased with her) – Dr Saleh as Saleh

Question: Some haters of Islam often say that the Prophet (صلى الله عليه و سلم) married a “six-years old child,” referring to ‘Aisha, may Allah be pleased with her. What is the response?

The Answer: ‘Aisha’s covenant of marriage was conducted when she was six years old, but the actual commencement of the marriage took place when she was nine-years of age. She was the only virgin he married. Marrying at such young age was not the exception in Arabia at that time. In fact many were married in the young age period of 9-12 when they were physically mature. Furthermore, had this been something degrading and immoral, the enemies of the Prophet (صلى الله عليه و سلم) from the Pagans would have loved to use this against the character of the Prophet (صلى الله عليه و سلم) and ‘Aisha’s father (Abu Bakr, may Allah be please with him), the first one to believe the Prophet (صلى الله عليه و سلم) and support his propagation of Islam. Not to mention this would have been a major block against the spread of Islam amongst the Arabs if the Prophet (صلى الله عليه و سلم) would appear as a man of “uncontrolled sexual drive.”

This would have been obvious to resort to, especially when it is known that they accused the Prophet (صلى الله عليه و سلم) of many other things like being a magician, a poet, etc. The fact that they did not attempt even to consider this marriage as a tool against the integrity of the Prophet (صلى الله عليه و سلم) stands as a strong irrefutable evidence that such marriages were of the norm, not the exception. In so many societies, it was even considered that the girl who does not get married before she reaches fifteen years of age as someone being “late” on the scale of marriage timing! In fact such marriages were common in Asia, East Europe, Spain and Portugal.

On the other hand, it was known that one of the Pagans (Jubair bin Mut’im bin ‘Adiye) was interested to marry ‘Aaisha before her engagement to the Prophet (صلى الله عليه و سلم), but her mother (Umm Romaan, may Allah be please with her), rejected him. This proves that she was physically mature for marriage. Her family sought the Prophet (صلى الله عليه و سلم) because of his noble character as her mother asserted when she told her husband (Abu Bakr صلى الله عليه و سلم) of her intent.

There was a great wisdom in her marriage whereby ‘Aaisha witnessed the revelation and the rulings of Islam pertaining to the most particular and private matters of women, transmitting that to the men and women of the world. She reported about 2100 narrations from the Prophet (صلى الله عليه و سلم) covering rulings, worships, and transactions . She was the greatest woman scholar in Islam and she had many students of knowledge from the companions of the Prophet (صلى الله عليه و سلم).

SourceWedding to Four and Lawfully More – Dr Saleh As-Saleh rahimahullah

Points of Benefit Regarding Visiting the Graves – Dr. Saleh As-Saleh

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Points of Benefit Regarding Visiting the Graves – Dr Saleh as Saleh [PDF]

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Ruling on Visiting Graves and Its Benefits

Visiting the graves is legalized for men, and the preponderating opinion is that it is forbidden for women. In visiting graves, there are two benefits.

1) A lesson for the visitor – It will help remind the believer of the Hereafter.
2) Seeking Allaah’s (سُبْحَانَهُ وَ تَعَالَى: subhaanallaahu wa ta’aalaa) forgiveness for the deceased

Scenarios of Visiting Graves

Visiting graves falls into the following categories:

1) Visiting the graves in order to call upon their occupants – This is major shirk and takes the person out of Islam.

Example: The visitor says, “O so and so, I ask you to relieve me.”

2) Visiting the graves in order to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) by the gravesite – This is in principle an innovation; in addition, it can turn into a fitnah (affliction) for the visitor.

For instance, if Allaah (سُبْحَانَهُ وَ تَعَالَى) answers his request, he may think it was due to the blessing of the grave’s occupant; however, we know the occupant possesses nothing of this.

3) Visiting the grave to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) by the occupant – This involves putting the grave’s occupant as an intermediary between him and Allaah (سُبْحَانَهُ وَ تَعَالَى); this is unlawful and could become major shirk.

Example: “O Allaah, I ask you by the right of this occupant and the right of Muhammad (: sallallaahu ‘alayhi wa sallam) upon you.”

4) Visiting the grave in order to agitate grief – Shaykh al-Islam ibn Taymiyyah (rahimahullaah) said anything that agitates the affliction is from lamentation.

Example: Whenever a person remembers his beloved ones (e.g. father, mother, relatives, etc.) that have died, he visits their graves and this may fall under lamentation.

5) Visiting the graves to invoke Allaah (سُبْحَانَهُ وَ تَعَالَى) for its inhabitants – This is permissible.

6) Visiting the graves for remembrance of the Hereafter and contemplation – This is permissible.

Therefore, only the last two scenarios fulfill the legal justifications for visiting the graves, and both are recommended.

Visiting the Prophet’s (صلى الله عليه وسلمصلى الله عليه وسلم) Grave

Establishing a journey specifically for visiting the Prophet’s (صلى الله عليه وسلم) grave is forbidden; however, establishing a journey to visit his masjid is permissible. If a person is visiting his masjid and passes by his grave at which point he makes salaam, there is no harm in that.

It is imperative to remember that there is a difference in legality between visiting the grave of the Prophet and the legal visits to the rest of the graves. Other graves are apparent while his grave is screened by three walls. It is because Allaah (سُبْحَانَهُ وَ تَعَالَى) answered the Prophet’s (صلى الله عليه وسلم) invocation when he said,

“O Allaah, do not make my grave an idol that is worshipped.” [1]

Allaah (سُبْحَانَهُ وَ تَعَالَى) answered his call as it is being sealed and screened by these walls. The people of knowledge, including Shaykh al-Islam ibn Taymiyyah (rahimahullaah) noted, this barrier is the reason why it is permissible for women to “visit” the grave of the Prophet (صلى الله عليه وسلم), since it is shielded while others are apparent. Similarly, in normal visits to graves, the person stands by the head of the deceased; however, this is not the situation at the Prophet’s (صلى الله عليه وسلم) gravesite.

Etiquettes at the Prophet’s (صلى الله عليه وسلم) Grave

When a person stands by the grave of the Prophet (صلى الله عليه وسلم), one may say :

“Salaam be upon you O Messenger of Allaah. I bear witness that you have delivered the message, fulfilled the trust, and advised the Ummah.”

It is not permissible for anyone to raise his hands by the grave, and worse than that is to do so with his face towards it.

When the person finishes his salaam to the Prophet (صلى الله عليه وسلم), he should give salaam to the Prophet’s (صلى الله عليه وسلم) companions, Abu Bakr (radiyallaahu ‘anhu) and ‘Umar (radiyallaahu ‘anhu).

Women also may do the greeting since (i) this is a “following” of the preceding “visit” and not an “independent one,” and (ii) they would be like the situation of passing by a cemetery where, according, to some opinions, they are allowed to great the grave occupants. And Allaah Knows best.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

[1]Shaykh al-Albaani, rahimahullah, authenticated it in Tahdheer al-Saajid min Ittikhaadhil Quboor Masaajid (pg. 24-26).

The salve of Allaah, Saleh As-Saleh
Unayzah, 28th Dhul Qi’dah, 1427
Dec. 19th, 2006

Prepared by Saleh As-Saleh
Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan, from live duroos in Paltalk’s “Understanding Islam 1” room

Often Raised Question: Why did Allah permit the Prophet (صلى الله عليه و سلم) more than four wives ? – Dr Saleh as Saleh

As to the often-raised question:

Why did Allah permit the Prophet (صلى الله عليه و سلم) more than four wives while limiting the number to four for the rest of the Muslim men (Qur’aan 4: 3)?

The answer:

This matter is from the particularities that Allah gave him. In contrast, there are certain rulings that are allowed for the general Muslims but not permitted for the Prophet (صلى الله عليه و سلم), like taking charity.

Furthermore, many things pertaining to rulings and/or miracles were made particular to Prophets and Messengers before. Of all the Prophets and Messengers, five were distinguished the most (Noah, Abraham. Moses, Jesus, and Muhammad, peace be upon them all), and Prophet Muhammad (صلى الله عليه و سلم) was further distinguished as the leader of all.

There is no doubt that there are great and noble wisdoms for such particularizations. We are not commanded, however, to search and find them, especially if such search arises from objection to the decree of Allah or due to certain doubts concerning it. This often comes from deviants and/or enemies of Islam. Nothing of this of course occurs from the believers.

The position of the Muslims regarding the wisdoms behind matters of Islam should be as follows:

  • If they see any clear wisdom(s) relevant to these matters, then they take by it and thank Allah for that, and if not
  • then they ask the people of knowledge, and
  • in case there is no apparent wisdom reached at by the people of knowledge, then they say: “Allah Knows Best,” and they should not resort to any speculation lest they end up forging lies against Allah.

SourceWedding to Four and Lawfully More – Dr Saleh As-Saleh rahimahullah

Prophet’s (صلى الله عليه و سلم) Marriage with Zaynab (may Allah be pleased with her) ? – Dr Saleh as Saleh

What about the Prophet’s (صلى الله عليه و سلم) Marriage to Zaynab (may Allah be pleased with her) after her Divorce from Zayed bin Haarithah (may Allah be pleased with him)

Zayed bin Haarithah (radhi Allaahu anhu) was a slave of the Prophet (صلى الله عليه و سلم) before he freed and adopted him. His name was Zayed bin Muhammad until Allah revealed the command:

Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. [Qur’aan 33: 5].

Afterwards people called him Zayed bin Haarithah. As to Zaynab, she was Zaynab bint Jahsh bin Rabaab Al-Asdiyyah. Her mother was Umaymah bint ‘Abdul Mutalib, the aunt of the Prophet (صلى الله عليه و سلم). It was the Prophet (صلى الله عليه و سلم) who worked for her to get married to Zayed when he was his adopted son. She initially refused and said she was better than him in lineage. It is reported that Allah صلى الله عليه و سلم revealed the following verse concerning this matter:

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [Qur’an 33: 36].

So she accepted and submitted in obedience to the command of Allah and as a fulfillment of the wish of the Prophet (صلى الله عليه و سلم). She stayed one year in marriage with Zayed. They encountered some marital problems. So Zayed complained to the Prophet (صلى الله عليه و سلم), and he, Zayed, hinted that he may divorce her. So the Prophet (صلى الله عليه و سلم) told him to hold on to the marriage and be patient despite the fact that he knew by inspiration from Allah that Zayed will divorce her and that she will be his (the Prophet’s wife). He, however, feared that people might insult him as someone who marries his adopted son’s wife, something forbidden in the pre-Islamic traditions. Allah (Azza wa Jal) blamed the Prophet (صلى الله عليه و سلم) on that:

“And (remember) when you said to him (Zayed bin Haarithah; the freed slave of the Prophet (صلى الله عليه و سلم) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O Muhammad صلى الله عليه و سلم too) have done favour (by manumitting him) “Keep your wife to yourself, and fear Allah.” But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., Muhammad married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him. [Qur’an 33: 37].

Therefore, you hid in yourself what Allah informed you already of that which will actually take place (divorce of Zaynab from Zayed) and your marriage of her in accordance with Allah’s plan and as manifestation of His Wisdom. Moreover, that you feared people’s sayings and their insults while Allah deserves to be feared most. Thus, you should have declared what was inspired to you from the details related to you, Zayed and Zaynab, without any consideration of people’s attitudes.
As to the Prophet’s (صلى الله عليه و سلم) marriage from Zaynab, he conducted the marriage contract on her after she finished her waiting period following her divorce from Zayed. Allah gave her in marriage to the Prophet (صلى الله عليه و سلم) without a guardian on her behalf or witnesses, for he (صلى الله عليه و سلم) is the guardian of all believers. Rather he is closer to them than their ownselves, as Allah described him:

“The Prophet صلى الله عليه و سلم is closer to the believers than their ownselves, and his wives are their (believers’) mothers (as regards respect and marriage). [Qur’aan 33:6]

Though this marriage, Allah (Subhanahu wa ta’aala) nullified adoption as practiced in the pre-Islamic era, and made it lawful for Muslims to marry the wives of adopted sons after divorce or death of the husbands. This is from Allah’s Mercy and a removal of any unease regarding such relations. Allah clearly stated in the following decree:

So when Zayed had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allah’s Command must be fulfilled. [Qur’aan 33: 37-40].

As to the story claiming that the Prophet’s (صلى الله عليه و سلم) heart became attached to Zaynab after he saw her from behind a veil, and he fell in love and desired her, and that when Zayed knew of this he disliked her and decided to divorce her, then this has not been verified in any authentic way. The Prophets are far removed from such base manners and are in high and noble rank in their characters and behaviors. Not to forget that it was the Prophet (صلى الله عليه و سلم) himself who wanted her to get married to Zayed in the first place. Had he been attached to her, and in love with her, he would have preferred her for himself, especially when she refused to marry Zayed in the beginning. The reality, therefore, is that it is the pre-decreed plan of Allah and His judgment in order to nullify the habits and traditions of the pre-Islamic days of ignorance, and to have Mercy and Clemency on mankind.

SourceWedding to Four and Lawfully MoreDr Saleh As-Saleh rahimahullah

The Call for the Unity of Religions (Wahdatul Adyaan): A False and Dangerous Call – Dr Saleh as Saleh

In the Name of Allaah, the Beneficent, the Most Merciful

…I begin to write:

All Praise is due to Allaah. We praise Him, and seek His help and forgiveness. We seek refuge in Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whomever Allaah guides cannot be misguided, and whomever He leads astray cannot be guided. I testify that there is no true God worthy of being worshipped except Allaah, alone, without partner or associate. I further testify that Muhammad is His slave and Messenger (صلى الله عليه و سلم).1 May Allaah’s salaah and salaam also be granted to the Prophet’s pure family and to all of his noble companions.

“O you who believe! Fear Allaah [by doing all that He ordered and abstaining from all that He forbade] as He should be feared [obey Him, be thankful to Him, and remember Him always] and die not except in a state of Islaam” [Qur’aan, Soorat Aal-’Imraan (3:102)].

O mankind! Be dutiful to your Rabb [2] [Allaah], Who created you from a single person [Adam] and from him [Adam] He created his wife [Eve], and from them both He created many men and women. And fear Allaah through Whom you demand your mutual [rights] and [do not cut the relations of] the wombs [kinship]. Surely, Allaah is ever an All-Watcher over you. [Qur’aan, Soorat An-Nisaa’ (4:1)].

O you who believe! Keep your duty to Allaah and fear Him, and speak [always] the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has indeed achieved a great success. [Qur’aan, Soorat Al-Ahzaab (33:70-71)].

To proceed:

The most truthful speech is that of Allaah’s Book [the Qur’aan] and that the best of guidance is that of Muhammad (صلى الله عليه و سلم). The worst of evils are the muhdathaat (newly-invented matters [in the deen] [3], and every innovated matter (in the deen) is a bid’ah; every bid’ah is a dalaalah (misguidance), and every dalaalah is in the Fire of Hell.

We hear nowadays a strange call by organized groups involving some Christians, Jews, and “Muslim” intellectuals calling for wahdatul adyaan. They claim that these three religions stand for the same belief that there is One God and should unite in their call for the implementation of great moral values. Some of those involved call for the establishment of centers containing churches, synagogues, and massaajid side by side, printing the Qur’aan, the Bible, and the Torah in one binding, etc. In the name of defending Islaam against political and media distortions in the West, some organizations are compromising the basics of the Isamic creed through what is called “Bridging the Faiths.”[4] This is a very dangerous call because it mixes the truth with falsehood and thus practically implies the elimination of the truth perfected in the deen of Islaam. The Christians and Jews want the Muslims to be like them. That is why they support this deceptive call for “unity”. Allaah (Azza wa Jal) spoke of their attempts and called the Muslims to be aware of them:

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). [Qur’aan, Soorat An-Nisaa’ (4:89)].

One of the fundamental beliefs in Islaam is the kufr (unbelief) of the Christians and Jews because they reject the Qur’aan and the message of Muhammad (صلى الله عليه و سلم) to them. They have also altered their books in such a way that it permits or even enjoins worship of other than Allaah and (or) the association of partners with Him in worship. Any Muslim who doubts their kufr is a kaafir himself.

Some Mulsims who do not understand certain texts from the Qur’aan and (or) authentic sunnah and may be easily deceived by the call for “unity of religions”. It is important to know that if certain texts are not clear to some they are clear to others from those who are firm in the knowledge of the deen.[5] Consequently, nothing stays unclear for those who are seeking the truth and not just following vain desires. For example, some may understand that the following text is evidence that the Jews and Christians are not kufaar:

Verily! Those who believe and those Jews and Christians, and Sabians,[6] whoever believes in Allaah and the Last Day, and work righteousness shall have their reward with their Rabb [Allaah], on them shall be no fear, nor shall they grieve. [Qur’aan, Soorat Al-Baqarah (2:62)].

Shaykh-ul-Islaam bin Taymeeyah said: “The aayah (above) tells about the followers of these four unaltered milal (Paths) before abrogation [by the advent of Prophet Muhammad’s complete message.].” [7] It, therefore, addresses those who believed in tawheed and followed the Path of Allaah as was known to them. Those who continued on this belief and did not alter the Scriptures must follow the Qur’aan and the Message of Islaam as explained by Prophet Muhammad (صلى الله عليه و سلم). Furthermore, the order of the explained, رضي الله عنهما above aayah, as ibn ‘Abbaas was canceled by aayah 3:85, which states:

And whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Qur’aan, Soorat Aal-’Imraan (3: 85)].

Following the alterations in their religion, most of the People of the Book turned kufaar and few remained on the original teachings of the Torah and the Gospel. This is clear in the Qur’anic texts where Allaah, the Most High, says:

And had the People of the Scriptures believed,[8] it would have been better for them; among them are some who have faith,[9] but most of them are al-Faasiqoon [Disobedient to Allaah and His Messenger, and rebellious against Allaah’s Command]. [Qur’aan, Soorat Aal-’Imraan (3:110)].

Following the above description, Allaah (Azza wa Jal) said:

Not all of them are alike; a party of the People of the Scripture stand for the right, they recite the aayaat of Allaah during the hours of the night, prostrating themselves in prayer. They believe in Allaah and the Last Day; they enjoin what is right and forbid what is wrong, and they hasten in good works; and they are among the righteous. [Qur’aan, Soorat Aal-’Imraan (3:112-114)].

This party includes those who held to the original Scriptures before they were abrogated by Qur’aan and sunnah. They were on the right religion enjoining tawheed and forbidding shirk, just as Allaah described the believing followers of Mûsa (alaihis salam):

And of the people of Mûsa there is a community who lead [the men] with truth and establish justice [i.e. judge men with truth and justice]. [Qur’aan, Soorat Al-A’raaf (7:159)].

Whoever held to these qualities amongst them (i.e. to the true revelations), prior to the advent of Prophet Muhammad (صلى الله عليه و سلم), was a believer. The believers from the People of the Book who accepted the Prophet’s Message of Islaam will receive a double reward:

And who believe in that which has been sent down [revealed] to you [Muhammad صلى الله عليه و سلم]10 and in that which was sent down before you [the Torah and the Gospel, etc.] and they believe with certainty in the Hereafter. [Qur’aan, Soorat Al-Baqarah (2:4)].

And there are, certainly, among the People of the Scripture, those who believe in Allaah and in that which has been revealed to you, and that which has been revealed to them, humbling themselves before Allaah. They do not sell the aayaat of Allaah for a little price, for them is a reward with their Rabb [Allaah]. Surely, Allaah is Swift in account.[11] [Qur’aan, Soorat Aal-’Imraan (3:199)].

Those to whom We gave the Scripture [i.e. the Torah and the Injeel etc.] before it,—they believe in it [the Qur’aan]. And when it is recited to them, they say: “We believe in it. Verily, it is the truth from our Rabb. Indeed even before it we have been from those who submit themselves to Allaah in Islaam as Muslims [like ‘Abdullaah bin Saalam and Salmaan Al-Faarisee, etc.].”These will be given their reward twice over, because they are patient, and repel evil with good, and spend [in charity] out of what we have provided for them. [Qur’aan¸ Soorat Al-Qasas (28:52-54)].

It has been confirmed that the Prophet (صلى الله عليه و سلم) said:

“Three persons will get their reward twice [i.e. a double reward]. [One is] a person who has a slave girl and he educates her properly and teaches her good manners properly [without violence] and then manumits and marries her. Such a person will get a double reward. [Another is] a believer from the People of the Scriptures who has been a true believer [in his Prophet],* and then he believes in the Prophet [Muhammad-صلى الله عليه و سلم]. Such a person will receive a double reward. [The third is] a slave man who observes Allaah’s rights and is sincere to his master [and observes the rights of his master]*.” [12]

The Qur’aan also mentions the case of believing monks and priests who followed the true teachings of ‘Eessa (alaihis salam) and who believe in the revelation to Prophet Muhammad (صلى الله عليه و سلم) and would love to be from the ummah of Muhammad (صلى الله عليه و سلم):

Verily, you will find the strongest among men in enmity to the believers [Muslims] the Jews and pagans; and you will find the nearest amongst them in love to the believers those who say: “We are Nassara (Christians).” [13] That is because amongst them there are priests and monks, and they are not proud. And when they [who call themselves Christians] listen to what has been sent down to the Messenger [(صلى الله عليه و سلم)], you see their eyes overflowing with tears because of the truth they have recognized. They say: “Our Rabb! We believe, so write us down among the witnesses [Muhammad (صلى الله عليه و سلم) and his nation]. And why should we not believe in Allaah and in that which has come to us of the Truth [tawheed]? And we wish that our Rabb will admit us [in al-Jannah on the Day of Resurrection] along with the righteous people [Prophet Muhammad (صلى الله عليه و سلم) and his So, Allaah rewarded them .[رضي الله عنهم companions with Gardens under which rivers flow [in al-Jannah], they will abide therein forever, because of what they said. Such is the reward of good-doers. [Qur’aan, Soorat Al-Maa’idah (5: 82)].

The aayaat cited above are some of the qualities of the believing Christians, who believed in the true Message of Jesus (a’leihis-salaam). In our times, any “Christian” who holds to similar beliefs and hears of the Prophet (صلى الله عليه و سلم) must accept him and accept that which he is entrusted with (i.e. Islaam). Then he is a believer. If they know about Islaam, they must declare their acceptance of it unless it will result in their death. They are called then to migrate to daarul-Islaam if they are able to.Otherwise they are called to exert that which they are able to, and Allaah knows best. [14]

And in case he never heard of the Messenger (صلى الله عليه و سلم), then his case rests with Allaah15 in light of Allaah’s saying: “And We never punish until We have sent a Messenger.” [Qur’aan, soorat al-Israa’, 17: 15].

Question: Some Muslims say: “But Allaah (Azza wa Jal) had mentioned in the Qur’aan that there are churches, synagogues, and monasteries where the Name of Allaah is mentioned. So, how can we understand this in light of the above explanations about the People of the Book?”

All praise is due to Allaah. The aayah in the Qur’aan where the above places are mentioned is:

Had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and masaajid, wherein the Name of Allaah is mentioned much would assuredly have been pulled down. [Qur’aan, Soorat Al-Hajj (22:40)].

The masaajid are the places where the Name of Allaah was and still being mentioned. When they were on their original faith, the People of the Book mentioned the Name of Allaah in their places of worship. However, because of the alterations in their religions, shirk in worship was introduced, even though some of them may mention the Name of Allaah. Hence, their places of worship cannot be considered as boyoutullaah (Houses of Allaah), because they committed kufr and their places contain a wide range of blasphemous symbols (pictures, crosses, etc.).

Imaam ibnul Qayyim said: [16] “Had it not been for Allaah’s checking of one set of people by means of another, these places (mentioned in the aayah) which were beloved to Allaah before Islaam (i.e. in its final and comprehensive form), would have been pulled down. After Islaam, these places are known to Allaah, but hated. Allaah, for example commanded special treatment to the People of the Book under the Islamic Rule, including their protection, yet He (Azza wa Jal) hates them. He commanded the defending of their places of worship, yet He hates them because other than He is being worshipped in such places…” [17]

Ibn ‘Atiyyah said: “He (صلى الله عليه و سلم) checked them when they were on the Truth before the alterations and abrogation [i.e. of their religions].” [18]

In Light of the Above, all the present nations of Jews, Christians, Sabians (if any are left), and those who worshipped Allaah based upon their fitrah,[19] must come to the Final Message from Allaah, and submit to Him alone in Islaam.

The People of the Book as they exist now accepted other than Allaah as deities. No doubt that they are kufaar as Allaah (صلى الله عليه و سلم) refers to them. When they according to ,عليهما السلام followed Mûsa and ‘Eessa the unaltered Torah and the original Gospel, respectively, they were Muslims then. Does a knowledgeable Muslim believe that those who think of ‘Eessa as Savior, a son of God, Three in One, etc. are believers?

Surely, in disbelief are they who say that Allaah is the Messiah, son of Mary! [Qur’aan, Soorat Al-Maa’idah (5:17)].

Are those who believe in Trinity believers in tawheed? Allaah says about them:

Surely, disbelievers are those who said: “Allaah is the third of the three [in a Trinity].” But there is no True God but One God [Allaah]. [Qur’aan, Soorat Al-Maa’idah (5:73)].

They remain as people of the Book since a Book was revealed to their respective Prophets. Whoever says he is a believer in their Books, even in their altered forms, is from the People of the Book. Any Christian or Jew, who dissociates himself from his respective Book and denies it, cannot be considered as being from the People of the Book.

On the other hand, Allaah, the All-Wise and All-Just, legislated certain guidelines that define certain relationships between the Muslims and the People of the Book. Amongst such relations, is marriage to the ‘afeefah (chaste) women of them,[20] eating their lawfully slaughtered meat, etc. Such distinctions do not make them true believers in Allaah.

Shaykh-ul-Islaam ibn Taymeeyah commented on the following aayaat:

Those who disbelieve from among the People of the Scripture [Jews and Christians] and al-Mushrikeen,[21] were not to leave [their disbelief] until there came to them clear evidence. [Qur’aan, Soorat Al-Bayyinah (98:1)].

And say to those who were given the Scriptures [Jews and Christians] and to those who are illiterates [Arab pagans]: “Do you [also] submit yourselves [to Allaah in Islaam]?” If they do, they are rightly guided, [Qur’aan, Soorat Aal-’Imraan (3:20)],

He said: “And other aayaat like those above address those who exist [i.e. from the Jews, Christians, and mushrikeen]. The Scripture that is referred to is the Book in their hands in which alterations and abrogation were carried out, and does not refer to those who held to the Scriptures before they were altered and abrogated, because they were not kufaar then. Also, they were not [the ones being addressed] by the Qur’aan as “you People of the Book,” because they died before the Qur’aan was revealed. So, all those who believe in the existing Books [altered and abrogated], are from the “People of the Book,” and they are kufaar because they hold to altered and abrogated Books, and they are, like all other kufaar, in Hell forever,[22] although Allaah, the Exalted, commanded that they pay jizyah [23] and made it permissible to eat their food and marry their women.” [24]

In Conclusion:

1. The only deen accepted to Allaah is Islaam.
2. Islaam is the last and final message to all mankind (Christians, Jews, Buddhists, Hindus, etc.)
3. Islaam abrogated all religions.
4. The Qur’aan is the true Word of Allaah and it abrogated all of the previously-revealed Scriptures.
5. The Torah and al-Injeel as they exist in the hands of the “People of the Book” are altered. Even if their original forms are to be found at any time, then they are still abrogated by the Qur’aan.
6. Had their Prophets been alive they would all follow and abide by the teachings of Muhammad (صلى الله عليه و سلم). This is the Covenant which Allaah took upon all the Prophets. [25]
7. Every believer should firmly believe that the Jews and Christians are kufaar and enemies of Allaah, His deen, the Prophet Muhammad (صلى الله عليه و سلم), and the Believers.
8. The kufaar who die on kufr will dwell forever in the Hell of Fire. However we don’t judge that a particular kaafir is in Hell except when their is a specification from the Qur’aan and (or) authentic sunnah.[26]
9. The call for “Unity of Religions,” sometimes misleadingly called a “Comity of Religions,” aims at eliminating everything which distinguishes Islaam from kufr.
10. Calling and supporting the concepts of the “Unity of Religion” is considered riddah (apostasy).[27]
11. The above does not mean that the Muslim abandons calling the kufaar to Islaam.
We are ordered to call them to the way of Allaah, and this is in the best of their interest and thus da’wah to Allaah is the best advice given to them.

One of the great ways of da’wah is to deal with them justly and to call them to Allaah in the best way which is based upon good knowledge.[28] This does not mean that the Muslim compromise the basics of his deen. It also does not mean that Muslims should indulge with the kufaar in an aimless dialogue such as: “Tell us how you pray and we will tell you how we pray,” as done by some people who engage in such dialogue. The most important thing is: Who deserves to be worshipped alone? [29] They worship idols, images, men, etc. We worship the true God of all creation. So we call them with the right knowledge to abandon shirk and to submit to Allaah in tawheed.

The best methodology (manhaj) of da’wah is that exemplified by the Prophet (صلى الله عليه و سلم) when he sent Mu’aath ibn Jabal (radhi Allaahu anhu) to the “People of the Book” in Yemen. The first thing he (صلى الله عليه و سلم) commanded him to do is to call them to tawheed and belief in Muhammad (صلى الله عليه و سلم) as His Messenger.[30] Then he told him: “If they obey you to do so, then inform them that Allaah has enjoined upon them five salawaat [prayers] in every day and night [in twenty-four hours], and if they obey you and do so, then inform them that Allaah has made it obligatory for them to pay sadaqa [zakaat] from their properties and it is to be taken from the wealthy among them and given to poor among them.” [31]

I wrote about this matter several years ago when some Muslim brothers started to engage in “dialogue” with the People of the Book. I cautioned our brothers to establish that the “dialogue” should transform into a way for da’wah and not “negotiations” because we cannot negotiate on shirk. Now with the call for “Unity of Religion,” I urge all the Muslims to advise each other about the dangers of this concept and to direct their respective communities to disassociate from this Path of kufr. May Allaah Who is the Most High, above everything, guide the misguided and preserve and protect our ummah from all afflictions and innovations in deen. Aameen.

12. The Muslim disassociates himself from all forms of kufr and shirk.

13. The believer distinguishes between the natural love he has for his father, mother, wife, husband, son, daughter, etc. from the unbelievers and enmity towards them because of their kufr. The natural love is something recognized by Islaam, otherwise Allaah would not have permitted marriage from chaste women of the People of the Book. This natural love of the kinsfolk and the just and good treatment of the thimmi,[32] non-harbi,[33] mu’aahad,[34] and the musta’min,[35] does not necessitate that we love them the love which obliges friendship and alliance. This kind of love is forbidden by Allaah because they oppose Allaah and His deen. The believer stands in a state of walaa’ (alliance and loyalty) and baraa’ (disassociation): alliance with the Believers who are obedient to Allaah and His Messenger, and enmity and disassociation from the unbelievers and those opposing Allaah and His Messenger (صلى الله عليه و سلم). Allaah (Azza wa Jal) says:

You will not find a people who believe in Allaah and the Last Day, loving [by having friendship and alliance] with those who oppose Allaah and His Messenger [Muhammad صلى الله عليه و سلم], even though they were their fathers, or their sons, or their brothers, or their kinsfolk. For such He has decreed true Faith in their hearts, and strengthened them with Rooh [proofs, light and true guidance] from Himself. And We will admit them into the gardens of [al-jannah] beneath whose trees rivers flow and they will dwell therein forever. Allaah is pleased with them and they with him. They are the party of Allaah. Indeed the party of Allaah are the successful. [Qur’aan, Soorat Al-Mujaadalah (58:22)].

This strengthening mentioned in the aayah applies to everyone who does not love the enemies of the Messengers, even though they may be one’s close relatives. This love is not the same as the natural (jibilli) love, but it is the love of nusrah which entails giving allegiance to them.

Dealing justly with the non-combatant from the unbelievers is commanded by Allaah. Hence:

(a) The natural love is created by Allaah. He permitted it to occur.
(b) The enmity towards the unbelievers because of their disbelief and rejection of Allaah is legislated by Allaah.
(c) Dealing justly with the non-combatants from the unbelievers is commanded by Allaah. It is forbidden to harm them, especially if they are under the protection of a Muslims or in a Muslim land permitted by the Muslim ruler as the Prophet (صلى الله عليه و سلم) said:

“Whoever killed a mu’aahad shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of fourty years (of traveling). [Al-Bukhaari, v. 9, no. 49].

So, this matter is not a “political” affair, rather it is from the Deen of Allaah. And the “evil of these actions, is that it causes the distortion of Islaam, since the enemies of Islam will capitalize on such occurrence in order to distort the reputation of Islam and to turn people away from it, although Islaam is innocent of such acts…” [36]

That is why all believers in Allaah who love Islaam should disassociate themselves from these deviant paths even if they raise “attractive” banners, remembering that the early dissidents (al-Khawaarij) were foremost in worship of Allaah, yet they deviated from the true Path. Since the three matters are all from Allaah and since He (Azza wa Jal) says:

Allaah burdens not a person beyond his scope, [Qur’aan, Soorat Al-Baqarah (2:286)]

So, the three matters outlined above are within the scope of the believer and they are just and not contradictory:

Had it been from other than Allaah, they would surely have found therein much contradiction. [Qur’aan, Soorat An-Nisaa’ (4:82)].

This is the Path of the prophets. Contemplate about Prophet Nooh (alaihis salam) and His son when the just decree of Allaah (the Deluge) [37] came upon the kufaar from the people of Nooh:

And Nooh [Noah] called out to his son, who had separated himself [apart], ‘O my son! Embark with us and be not with the unbelievers.’ [Qur’aan, Soorat Hood (11:42)].

His son chose the way of the unbelievers and thought that he will be saved from the water if he takes himself to a mountain. Nooh (alaihis salam) invoked Allaah:

And Nooh [Noah] called upon his Rabb [Allaah] and said, ‘O my Rabb! Verily my son is of my family! And certainly, Your Promise is true, and You are the Most Just of judges.’ [Qur’aan, Soorat Hood (11:45)].

“Verily my son is of my family!” This is the natural relationship, the jibilli one. Allaah, Most High, reminded Nooh (alaihis salam) of His command of Legal disassociation (al-baraa’ ash-shar’i) from the kufaar:

Allaah said: “O Nooh! Surely, he is not of your family [not from the believers of your family]; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant.” [Qur’aan, Soorat Hood (11:46)].

The immediate submission of Nooh was clear in his saying:

Nooh said: “O my Rabb! I seek refuge with You from asking You that which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers.” [Qur’aan, Soorat Hood (11:47)].

There was a clear distinction between the jibilli and shar’i perspectives in the relationship between Nooh and his son. Contemplate also the relationship with parents:

And We have enjoined on man [to be dutiful and good] to his parents. His mother bore him in weakness and hardship, and his weaning is in two years—give thanks to Me and to your parents—unto Me is the final destination. But if they [both] strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, yet deal with them justly and kindly in this life. [Qur’aan, Sooart Luqmaan (31:14 & 15)].

Friendship and alliance and pleasing those who oppose Allaah are an indication of either lack of faith or its weakness in the heart of the believer. It is against reason that a person can have walaa’ for someone who is an enemy of the one he truly loves. You find those who have walaa’ for the unbelievers doing things which will earn the love and friendship of the unbelievers by any means. Those who know the truth regarding this matter must remind them of the command of Allaah that:

O you who believe do not take as friends and protectors your fathers and your brothers if they choose unbelief to belief and whoever of you takes them as friends and protectors is one of the transgressors. [Qur’aan, Sooart At-Tawbah (9:23)].

He, the Mighty and Majestic, set for us the example of Prophet Ibraaheem (alaihis salam) by saying:

There has been for you an example for you to follow in Ibraaheem and those with him, when they said to their unbelieving people: ‘We are free of you and whatever idols you worship besides Allaah, and we deny what you are upon and we reject you; and because of your disbelief in Allaah and your worship of others besides Him, enmity and hatred has arisen between us for ever, unless you believe truly in Allaah, and single Him out, and worship Him alone.’ [Qur’aan, Soorat Al-Mumtahinah (60:4)].

The efforts to gain the friendship of the Jews and Christians are useless, as they will never be pleased with the Muslims until the Muslims follow their religion. Addressing Prophet Muhammad (صلى الله عليه و سلم), the Imaam of the Muslims, Allaah, the Exalted, warned him that:

Never will the Jews nor the Christians be pleased with you [O Muhammad (صلى الله عليه و سلم)] till you follow their religion. [Qur’aan, Soorat Al-Baqarah (2:120)].

Hence, the command to abstain from following the paths of the Jews and Christians applies to the entire Ummah of Muhammad (صلى الله عليه و سلم):

Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. [Qur’aan, Sooart Qaaf (50:37)].

All Praise is due to Allaah, and may the salaah and salaam of Allaah be upon Muhammad, his family, his companions, and those who follow on their path in righteousness until the Day of Resurrection.

Seeking forgiveness from Allaah,
Saleh As-Saleh.
Revised on the 21st of Rajab 1425,
September 5, 2004.

References:

[1] (Sallallaahu ‘Alayhi wa Sallam): The salaah and sa-laam of Allaah be upon His Prophet Muhammad. The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who istawaa (ascended) His ‘arsh (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (صلى الله عليه و سلم). The salaam is Allaah’s safeguarding of the Prophet (صلى الله عليه و سلم) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted. When the Muslim says صلى الله عليه و سلم (sallallaahu ‘alayhi wa sallam), he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islaam which was revealed to him (صلى الله عليه و سلم). [See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar ibn Katheer, and Al-Madeenah, KSA: Daarut-Turaath, 1408/1988], p.128.

[2] Rabb: Allaah is Ar-Rabb. He is the One Who gave all things the power to grow, to move and to change, to Whom belongs the Creation and Commandment; the Master Who has no equal in His Sovereignty, Predominance, and Highness, The One Who Provides for and Sustains all that exists.

[3] Deen: The practical and doctrinal aspects of deen are more comprehensive than the Western concept of religion. The deen of Islaam is the way of life prescribed by Allaah.

[4] So often one hear the following: “We are cousins of Jews and Christians. We worship the same God, follow the teachings of the same Prophets, and believe in the same books. We are all followers of Abraham.” This concept is in direct opposition to the teachings of the Qur’aan and authentic Sunnah. Those who associate partners with Allaah in worship and (or) worship Prophets are not believers in Allaah. The books of the Jews and Christians contain alterations and are completely abrogated by the Qur’aan. The Jews and Christians are not followers of the faith of tawheed of Ibraaheem (Abraham) for Ibraaheem was neither a Christian nor a Jew, he was a pure Muslim, as Allaah (Azza wa Jal) says:

Ibraaheem was neither a Jew nor a Christian, but he was a true Muslim Haneefan (who worshipped none but Allaah Alone) and he was not of Al-Mushrikeen. [Qur’aan, Soorat Aal-’Imraan (3:67)].

Had they been true followers of their Prophets, the Jews and Christians would believe in the Prophet Muhammad (صلى الله عليه و سلم) and his message of Islaam. The Prophet (صلى الله عليه و سلم) said:

“By Him (Allaah) in Whose Hand Muhammad’s soul is, there is none from amongst the Jews and the Christians (of these present nations) who hears about me and then dies without believing in the Message with which I have been sent (i.e. tawheed), but he will be from the dwellers of the (Hell) Fire.” [Reported by Muslim in his Saheeh (English Translation), vol. 1, no. 284].

The belief in the Prophet Muhammad (صلى الله عليه و سلم) is the attestation with full acceptance and submission, not just mere attestation, that what he brought forth is the truth. That is why Abu Taalib (the uncle of the Prophet صلى الله عليه و سلم) did not become a believer in the Messenger (صلى الله عليه و سلم), despite his attestation to what the Prophet (صلى الله عليه و سلم) brought forth and his witness that it is the best of religions.The brother who uttered the aforementioned statement should repent to correct it, and declare the truth in the best ,تعالى Allaah possible way.

[5] Allaah (Azza wa Jal) says:

If only they had referred it to the Messenger or to ulil-amr [learned scholars and those charged with authority] among them, the proper investigators would have understood it from them [directly]. [Qur’aan, Soorat An-Nisaa’ (4:83)].

It was the norm for the sahaabah to ask the Prophet (صلى الله عليه و سلم) in his life of what they did not know. Then after his death they asked the learned amongst them, and so did those who followed their path in righteousness. Asking the learned scholars, therefore, was the way of the salaf especially if something doubtful arose.

[6] A past nation who used to live in al-Mawsil (‘Iraq) and said, “La Ilaaha Illal-laah.” They were neither Jews nor Christians.

[7] Ibn Taymeeyah in Al-Jawaabus-Saheeh Liman Baddala Deenal-Maseeh (The Correct Response for those who Altered the Religion of ‘Eessa) [Riyaadh, KSA: Daarul ‘Aasimah, 1414/1993] vol. 2, pp. 212-213. As to whether Jews and Christians of our times are from the People of the Book or not, one first should understand what the term “People of the Book” means. It means that original Books were revealed to their prophets, Mûsa and ‘Eessa, respectively. When they held to the beliefs of ‘Eessa and Mûsa, they were not kufaar. However, when they continued to believe in the altered and abrogated forms of these Books and commit shirk, they became kufaar, even though they are still referred to as “People of the Book.” Allaah knew they would alter the Books and warned them against that. He (Azza wa Jal) still refers to them in the Qur’aan as “People of The Book,” and clearly states that they have committed kufr and deviated from the path of tawheed which their prophets called them to adhere to.

[8] Like the belief of Muslims who accepted the Message of Muhammad (صلى الله عليه و سلم).

[9] Includes those amongst them who had faith before Muhammad (صلى الله عليه و سلم) was sent to mankind. The believers whom Allaah described:

And We ordained in the hearts of those who followed him [‘Eessa] compassion and Mercy…So, We gave those among them who believed their [due] reward, but many of them are Fassiqoon [rebellious, disobedient to Allaah]. [Qur’aan, Soorat Al-Hadeed (57:27)].

[10]The revelation includes the Qur’aan and the authentic sunnah.

[11] Ibn Taymeeyah explained that some of the sahaabah (e.g. Jaabir ibn ‘Abdullaah, ibn ‘Abbaas, and Anas ibn Maalik as well as most of the scholars mentioned that رضي الله عنهم the aayah (Qur’aan 3:199), was revealed concerning the faith of an-Najaashi, the king of Abasseenyah known as “as-hamah” (‘Atiyyah, in Arabic), who knew that the Message of Muhammad (صلى الله عليه و سلم) was the truth confirming that of ‘Eessa before him. He accepted Islaam but was unable to migrate to daarul-Islaam (where Islaam is the apparent and practiced deen), nor he was able to declare it amongst his Christian nation. After the Prophet (صلى الله عليه و سلم) knew of his death, he called upon the sahaabah and performed the funeral prayers in absentia on an-Najaashi, thus confirming his belief in Islaam. The aayah, therefore, may apply to anyone from the People of the Book or the mushrikeen who lives in daarul-harb (a land in which the kufaar are prevailing, or land of the kufaar between whom and the Muslims there is no peace) and who believes in Allaah and in Muhammad (صلى الله عليه و سلم) as Allaah’s Final Messenger, yet unable to declare his faith openly or unable to migrate to any Muslim country. He does what he is able to do from the acts of worship and as he knows them. [See ibn Taymeeyah’s Al-Jawaabus-Saheeh], pp. 202-210.

[12] Collected by al-Bukhaari and Muslim. The text is as reported by al-Bukhaari in his saheeh, vol. 4, no. 255, p.158. The (*) refers to some parts of the text as reported by Muslim.

[13] Those who claim to be followers of ‘Eessa (alaihis salam) and the true Injeel (Gospel) should have a general love for Islaam and its people, because the teachings of ‘Eessa (alaihis salam) were based upon mercy and kindness:

And We ordained in the hearts of those who followed him compassion and Mercy. [Qur’aan, Soorat Al-Hadeed (57:27)]. In fact they must submit to Allaah and His deen because the in ,عليهما الصلاة والسلام messages of ‘Eessa and Muhammad calling the people to the tawheed, are the same.

[14] See Shaykh-ul-Islaam’s Al-Jawaabus-Saheeh, vol. 2, pp. 201-213.

[15] This is correction of the original statement “in shaa’ Allaah, believers,” and which came in the first print as well as in the first print of “The Message and the Messengers.” And Allaah’s forgiveness is sought in case of any error.

[16] In Badaai’ At-Tafseer (The Unprecedented of Tafseer), which is a collection of explanations of certain aayaat of the Qur’aan, collected by Yusri as-Sayed Ahmad [Dammaam, Saudi Arabia: Daar ibnul Jawzi, 1414/1993], vol. 3, p. 214.

[17] Allaah willed them to exist, yet He hates the shirk practiced by them. He willed and created Iblees (the Devil) and He hates him. This is His Universal Will: al-iraadah al-kawniyyah. Allaah’s Judicial Will: al-iraadah ash-shar’iyyah is to protect their places of worship as long as they do not openly carry out their worship outside such places, and they conform to all of the rules regarding their interactions with Isamic Law.

[18] Quoted in Fathul-Bayaan fee Maqassidil-Qur’aan (The Eloquent Clarification to the Objectives of the Qur’aan), by Sidique Hassan al-Khanouji al-Bukhaari [Sidon, Beirut, Lebanon: ad-Daar al-’Assriyyah, 1412/1992], vol. 9, p. 57.

[19] Fitrah: natural inclination to worship Allaah alone. Every human is born on this state. That is why if someone reverts to Islam, then he/she returns to his initial state of submission to the only true God, Allaah.

[20] Certainly it is advised to marry the Muslim woman even if a chaste woman of the people of the Book offers herself for marriage to a Muslim. There are so many problems associated with marriage to women from the People of the Book in our times. The Muslim must be very careful about such a decision if it deems necessary.

[21]Mushrikeen: Those who commit shirk including pagans, polytheists, idolaters, and unbelievers in the Oneness of Allaah and in His Messenger Muhammad (صلى الله عليه و سلم).

[22] If they die on their beliefs.

[23] Head-tax imposed by Islaam on the People of the Book and other people who have a revealed book when they live under Muslim rule, wherein they and their properties and wealth are protected.

[24] Quoted in Majmoo’ Al-Fataawaa, vol. 35, pp. 227-228.

[25] Allaah says (what means): And [remember] when Allaah took the Covenant of the Prophets, saying: ‘Take whatever I gave you from the Book and Hikmah [understanding of the Laws of Allaah], and afterwards there will come to you a Messenger [Muhammad صلى الله عليه و سلم] confirming what is with you; you must, then, believe in him and help him.’ Allaah said: ‘Do you agree [to it] and will you make up My Covenant [which I conclude with you]?’ They said: ‘We agree.’ He said: ‘Then bear witness, and I am with you among the witnesses [for this].’ [Qur’aan, Soorat Aal-’Imraan (3:81)]. Furthermore, in the hadeeth reported by Imaam Ahmad and others, the Prophet (صلى الله عليه و سلم) said (what means), “If Mûsa were alive and present among you, it would not be permissible for him to do anything but to follow me.” [Ash-Shaykh Al-Albaani stated that it is reported by Ahmad, Al-Bayhaqi, and Ad-Daarimee, Al-Laalkaa’ee, Al-Harawee and others, and that its degree of authenticity is hasan. See Mishkaatul-Masaabeeh, vol. 1, no. 177].

[26] Example Abu Taalib is in Hell, and Fir’awn is in Hell, as well as others specified in authentic texts.

[27] This ruling has been published as a religious verdict (fatwa) by the Permanent Committee for Islamic and Educational Research in Saudi Arabia on the 25th of Muharram, 1418 (corresponding to 31-5-1997), no. 19402.

[28] The aayah in Soorat Al-’Ankaboot (29:46):

(which means), “And do not argue with the People of the Scriptures (Jews and Christians), unless it be in [a way] that is better, except with such of them as do wrong, and say [to them]: “We believe in that which has been revealed to us and revealed to you; our Ilaah [God] and your Ilaah [God] is One [i.e. Allaah], and it is to Him we submit [in Islaam],” calls the believers to argue with the People of the Book in a way that is better, i.e.inviting them to Allaah with His aayaat (verses, proofs, evidences, etc.) using the clearest indicative words which proves the objective and to avoid being harsh save with such of them as do wrong. [See Tafseer ibn Jareer At-Tabaree for this aayah as well ibnul Qayyim’s Madaarijus-Saalikeen (Beirut, Lebanon: Daarul-Fikr, checked by Muhammad Haamid Al-Fiqee, n.d.], vol. 1, pp. 445-446. It is not a call for interfaith dialogue. It is a call for a common word between them and us. This word has been defined by Allaah, Most High, in the following Aayah:

[which means]: O People of the Scripture [Jews and Christians]: Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then if they turn away, say: “Bear witness that we are Muslims.” [Qur’aan, Soorat Aal-‘Imraan (3:64)]. Certainly it is not a call for “comity” or “unity of religions.”

[29] In the year 1415 (1995), I wrote a book as well as a short article entitled, “Who Deserves to be Worshipped Alone?” In shaa’ Allaah (Allaah Willing) it is helpful to address people from all religions. The article is available on the site: understand-islam.net.

[30] Not just the so-called “recognition” given by some theologians from the People of the Book in our times!

[31]The text is in Saheeh Al-Bukhaari (Arabic/English), vol. 2, no. 478. It is also reported by Muslim.
[32] Thimmi: A non-Muslim living in a Muslim country and upon whom the jizyah applies. Those non-Muslims are under the protection of the Muslims.
[33] The non-combatants from the unbelievers.
[34] An unbeliever between whom and the Muslims a term of peace has been made for a definite time.
[35] The unbeliever who is permitted into the Muslim land by the approval of the Muslim governor, e.g. visiting, business, etc.
[36] From the fatwa of or Shayekh, Muhammad bin Salih al-‘Uthaimeen (may Allaah’s Mercy be upon him), concerning the bombings that took place in al-Khubar (Saudi Araia) in the year 1419. See al-Fataawaa ash-Shar’iyyah fil Qadaayaa al-Mua’aasirah (Legal Verdicts Regarding Current Issues), pp. 80-87, collected by Muhammad bin Fahd al-Husayyin, with an introductory by Shayekh Salih al-Fawzaan (may Allaah preserve him). Shayekh bin ‘Uthaimeen enumerated many other evil consequences of such actions, including spreading ciaos in the land, destruction of humans and their wealths, and more.
[37] The great flood in the time of Nooh (alaihis salam).

[Download PDF] – which has arabic ayas of the quran

http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=103

Prophet Saaleh (alayhis salaam) – Dr.Saleh as-Saleh [Book and Audio]

Bismillaah

Click on the below links to read or download PDF

The Story of Prophet Saalih – for Children – Dr. Saleh as Saleh [PDF]

Listen to the Audio Lecture

Saalih ‘alayhis salaam – 35:14

Prophet Huud (alayhis salaam) – Dr. Saleh as-Saleh [Book and Audio]

Bismillaah

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Listen to the Audio Lecture

Tawheed for Children – Dr. Saleh As-Saleh

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Tawheed for Children – Level 1 – Knowing Allaah – Dr. Saleh as Saleh [PDF] ( For 4 to 7 yrs old Children)

Tawheed for Children – Level 2 – Dr. Saleh as Saleh [PDF] ( For 8 to 10 yrs old Children)

Agreement & Unity Of the Hearts are From The Most Distinguished Qualities Of The Saved Group – Shaykh Uthaymeen

[You may want to read Most Distinguished Qualities of the Saved Group – Shaykh Ibn Uthaymeen before reading the below]

Question 55: Is there something you want to add concerning the qualities of the saved sect?

The Answer: The truth of the matter is that there isn’t anything to add, since the four fundamental matters that we have mentioned are clear and sufficient. However, it might need some details with respect to the matter of manners. So, the most important aspect of manners is unity and agreement on the truth, the thing that Allaah (Azza wa Jal) has enjoined on us:

Your Rabb (Allaah) prescribed for Noah, and that which We revealed to you –[O Muhammad (صلى الله عليه و سلم)], and that which He prescribed for Ibraaheem, Moosaa, ‘Eesaa–that you should establish the Religion, acting upon what is prescribed, and not split into sects regarding it. [Qur’aan, soorat ash-Shooraa (42): 13].

And He (Allaah Azza wa Jal) informed us that those who split their Religion into sects, Muhammad (صلى الله عليه و سلم) is clear of them:

Verily, those who divided their religion and break up into sects, you Muhammad (صلى الله عليه و سلم) have no concern of them in the least. [Qur’aan, soorat al-An’aam (6): 159].

So agreement and unity of the hearts are from the most distinguished qualities of the saved group, ahlus-Sunnah wal Jamaa’ah. In case disagreement amongst them occurs due to Ijtihaad,[74] in matters where Ijtihaad is applicable, then they do not hold enmity, hatred or hostility against each other. Rather, they believe that they are brothers even if this kind of disagreement takes place amongst them. This is true to the extent that each of them would pray behind the Imaam believing that the latter is not in a state of Wudoo´ whilst the Imaam believes he does have his Wudoo’. An example for this is that each of them would pray behind someone who ate camel meat believing that it nullifies the prayer whilst this Imaam believes that it does not. Thus each of them consider that the prayer behind this Imaam is correct, even though if he would have prayed the same prayer [after eating camel meat] by himself, he would have consider it incorrect. All of this is because they consider that the difference in opinion arising from Ijtihaad, in cases where Ijtihaad is permissible, is, in reality, not a disagreement. Since each one of the disputants follows what is incumbent upon both for them to follow from the evidence that is impermissible for either one to relinquish. They see that if their brother disagrees with them regarding a certain action and does this in compliance with the evidence, then in reality he is in agreement with them. This is because they themselves call for the following of the proof wherever it may be. So if he disagrees with them based upon his conformance with what he regards as valid proof, then in reality he is in agreement with them, since he is in conformity with that which they call for and aim to, from judging by the Book of Allaah and the Sunnah of His Messenger (صلى الله عليه و سلم).

And it is well known to many scholars what took place between the companions with regard to similar matters of disagreement, even during the time of their Prophet (صلى الله عليه و سلم). He (صلى الله عليه و سلم) did not harshly denounce anyone of them. When he (صلى الله عليه و سلم) returned from the battle of al-Ahzaab, Jibreel came to him and directed him to set out for Banee Quraydhah who broke the covenant with the Muslims. The Prophet (صلى الله عليه و سلم) then ordered his companions and said: “None of you should pray ‘Asr except at Banee Quraydhah.” [75] So, they left Madeenah for Banee Qurayadhah, and when the time for ‘Asr prayer arrived some of them delayed their prayer until they reached Banee Qurayadhah and therefore prayed it outside of its time. They did not pray until after sun set, since the Prophet (صلى الله عليه و سلم) said: “None of you should pray ‘Asr except at Banee Quraydhah.” Others prayed on time and said that the Prophet (صلى الله عليه و سلم) intention was for them to make haste in setting off. [76]

Those were the ones who were correct in their understanding. In spite of this, the Prophet (صلى الله عليه و سلم) did not blame anyone of them, and none of them held any enmity or hatred against each other because of their disagreement in understanding this text. That is why I believe that it is a binding duty upon the Muslims who belong to the Sunnah that they should be one nation, and that factionalism should not occur amongst them–a person belongs to this group and another belongs to another group, and the third belongs to a third group and so on. In such a manner, they fight amongst each other with the spears of their tongues. They hate each other and take enemies out of each other because of a disagreement whose ruling is permissible to deduce by way of Ijtihaad. There is no need for me to specifically mention each group. But the sensible person would understand and the matter would be clear to him. So, I believe that it is incumbent upon ahlus-Sunnah wal Jamaa’ah to unite even though they may dispute in that wherein they have been differing as a result of their understanding of what is necessitated by the texts. All praise is due to Allaah, for this is a matter in which there is ample scope for accommodation.

What is important is agreement and unity of the hearts. And there is no doubt that the enemies of Islaam love that the Muslims are divided, regardless whether they are enemies who openly express their hostility, or enemies who pretend to be friends of Muslims or Islaam, while in reality they are not. So, the obligatory thing is that we should be distinguished with this distinctive mark and that is we are from the saved sect that agrees to unity.

References

[74] Ijtihaad: Deduction of reasoned decisions to suit particular circumstances based upon fundamental guidelines from the Qur’aan and/or authentic Sunnah.
[75] Saheeh al-Bukhaaree, vol.2, p.34, and Saheeh Muslim, vol.3, no.4376. In the report by Muslim, it is Thuhr prayer instead of ‘Asr.
[76] So that when the time for ‘Asr prayer arrived, they would already be at Banee Quraydhah.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 145

The Hijab .. Why ? – Muhammad Bin Ahmad Bin Ismail AL-Mokadam / Saleh Al-Saleh

This book list the virtues of a critical aspect of this protection: the HIJAB.

The characteristics of the Hijab are discussed, bringing the glad tidings promised (by Allah) to those women adhering to it. It also points out the danger of dazzling displays of ornaments and beauty as well as the terrible repercussions in this life and in the hereafter for those who practice Tabar’roj.

Translated by Dr. Saleh as Saleh rahimahullaah

Click the below link to read or download PDF

The Hijab .. Why – Dr Saleh As-Saleh [PDF]

Click the Link below to Listen to the audio covering the above book:

The Hijab – Dr Saleh as Saleh [Audio Series|En]
https://abdurrahman.org/2014/12/08/the-hijab-dr-saleh-as-saleh/

The following articles are extracted from these Series:

Is it permissible to pay someone to teach the Qur’aan? Dr Saleh as Saleh

Point of Benefit : Is it permissible to pay someone to teach the Qur’aan?
Researched By Dr. Saleh As-Saleh 1427/2006

Al-Hamdulillaahi Rabbil ‘Aalameen was-Salaatu was-Salaamu ‘Alaa Muhammadin wa ‘Alaa Aalihi wa-Sahbihi Ajma’een.

Payment in exchange for teaching of the Qur’aan is not without the following matters:

(a) It is a portion of Razq: subsistence-food, allowance, or the like provided by the state’s treasury (Baytul-maal). In this case it is permissible to take.

(b) It is an unconditional payment: the teacher does not set payment as a precondition. So, in this case, it is permissible to pay him for his teaching.

(c) It is a form of Ji’aalah: Setting up a reward, allowance, or the like for carrying on a permissible task within a specified or unspecified period. For example, to state that whoever teaches my son the Qur’aan or half of it, I will give him such and such. This is permissible. Even the majority of the scholars who see that it is forbidden to receive wages on teaching the Qur’aan, said that it is permissible to take the Ji’aalah and the Razq from Baytul-maal.

(d) It is a conditional payment: The teacher will only teach in exchange for specified wages. There are two main views for the ‘Ulamaa’ as to the permissibility of this case: (1) Impermissible, and (2) Permissible.

The First View: It is impermissible

This is the famous view of the math-hab of Imaam Ahmad (rahimahhullaah), and the saying of Imaam Abu Haneefah (rahimahhullaah), ‘Ataa’, Ad-Dahaak bin Qays, and Az-Zuhree (rahimahhullaah), and some contemporary scholars. They based their view on certain evidences, amongst which:

(i) The hadeeth of ‘Abdur-Rahmaan ibn Shibil (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and exceed not the limits therein and turn not away from it, and eat not with it and amass not wealth therewith…” [1]

The textual aspect for the impermissibility lies in the Prophet’s saying: “And eat not with it [don’t make a means of sustenance] and amass not wealth therewith.” Taking wages for the teaching of the Qur’aan is considered of “eating with the Qur’aan and amassing wealth therewith.”2

(ii) The hadeeth related by ‘Ubaadah ibn As-Saamit (radhi Allaahu anhu) in which he told of his teaching of the Qur’aan to some people of Ahlu-Suffah3 and that one of them gave him a bow as a gift. ‘Ubaadah said: “It is only a bow and not money.” He then asked the Prophet (صلى الله عليه و سلم) about it and he (صلى الله عليه و سلم) said: “If you are pleased that you would be encircled by it a ring of fire around your neck [on the Day of Resurrection], then accept it!” [4]

(iii) The hadeeth narrated by Ubay ibn Ka’b (radhi Allaahu anhu) who said: “I taught someone the Qur’aan and he gave a bow as a gift. I mentioned this to the Prophet (صلى الله عليه و سلم) who said: “If you take it then you would be taking a bow of fire.” So, I returned it. [5]

The proof of prohibiting the wages is deduced from the threatening torment on the Day of Resurrection for the one who takes a gift for teaching the Qur’aan. If it is prohibited to accept a gift for teaching the Qur’aan, then by all means the prohibition on taking wages is even greater.[6]

(iv) The hadeeth of Jaabir (radhi Allaahu anhu) in which it is narrated that the Prophet (صلى الله عليه و سلم) entered the Mosque while some people were reciting the Qur’aan. Thereupon, he (صلى الله عليه و سلم) said: “Recite, all is well. In the future there will appear people who will straighten it (the Qur’aan) as an arrow is straightened.[7]

They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the hear after).”8 In another narration: “Recite it before there appear people who will recite it and straighten it as an arrow is strained, They will get their reward for it in this world and will not get it in the hereafter.” [9]

(v) The hadeeth of ‘Imraan bin Husain (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and seek with it Allaah, the Blessed and the Most High’s, reward for there will be those after you who will recite the Qur’aan seeking people’s reward therewith.”10 The aspect of prohibition lies in the clarification by the Prophet (صلى الله عليه و سلم) that the recitation of the Qur’aan is such that one seeks with it the reward from Allaah, not a reward from the people in the form of payment of wages. [11]

The Second View: It is Permissible

This view is held by Imaam Maalik, Imaam Ash-Shaafi’ee, Imaam Ahmad (in a second narration), some Hanafiyyah, Abu Qalaabah, Abu Thawr, Ibnul Munthir, and many contemporary scholars. The evidences upon which they relied included the following:

(i) The hadeeth of ibn ‘Abbaas ( radhi Allaahu anhu) in saheeh al-Bukhaaree in which he narrated that some of the companions of the Prophet (صلى الله عليه و سلم) passed by some people, and one of those people had been stung by a scorpion. One of the companions recited soorat al-Faatiha on the stung person for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, “You have taken wages for reciting Allaah’s Book.” They referred the matter to the Prophet (صلى الله عليه و سلم) who said:

“You are perfectly entitled to take wages for Allaah’s Book.” [12]

Imaam al-Bukhaaree added: As-Sha’bee13said, “The teacher should not fix the tuition, but if he is given something, he should accept it.” Al-Hakam [14] said: “I have never heard anybody saying that it is disliked for the teacher to take tuition.” [15]…

(ii) The hadeeth of Abee Sa’eed al-Khudree (radhi Allaahu anhu) in as-saheehayn reporting the story of some of the Prophet’s companions who came across an Arabian tribe who did not entertain them. The chief of the tribe was bitten by a snake (or stung by a scorpion). The tribe asked the companions to treat the chief with ruqya (Qur’anic recitation as a treatment). The companions conditioned that they pay them in exchange for the ruqya. The tribe accepted and the chief was cured after the recitation of soorat al- Faatiha on him. The tribe presented a flock of sheep to the companions according to the agreement. The companions consulted with the Prophet (صلى الله عليه و سلم) before taking the sheep. He (صلى الله عليه و سلم) said: “Take it and assign a share for me.” [16]

These evidences were considered by the advocates of the first view as proof for the permissibility to take wages in exchange for ruqya not for teaching the Qur’aan. The response was that there is no difference between the two; if it is permissible to be paid in exchange for ruqya, which is part of the Qur’aan, then it is also permissible to take fees for teaching the Qur’aan, because ruqya is of the Qur’aan.

(iii) The hadeeth of Sahl bin Sa’d (radhi Allaahu anhu) in as-Saheehayn in which a woman presented herself to the Prophet (صلى الله عليه و سلم) for marriage, and a destitute man asked the Prophet (صلى الله عليه و سلم) to marry her to him. He did not have anything to pay for her dower. The Prophet (صلى الله عليه و سلم) asked him: “How much of the Qur’aan do you know (by heart)?” The man said: “I know such soorah and such soorah,” and he named them. The Prophet (صلى الله عليه و سلم) said: “I have married her to you for what you know of the Qur’aan.” [17]

This is considered a proof permitting the teaching of the Qur’aan in exchange for dowry, and if this is allowed in marriage, then by all means it is permissible in cases where teachers are to be hired out to teach the Qur’aan.[18]

Discussion: The evidences of the second view are stronger and more authentic in regard to their confirmation than those of the first view. The closest position is that the prohibition is directed more towards taking gifts, wages and the like for the recitation of the Qur’aan when, in the beginning of Islaam, there was a need to spread the Qur’aan in the hearts of the believers. Still, however, the evidences of the first view, cautions that it is better not to take wages for teaching the Qur’aan and thus limits the view of permissibility to befit the need and circumstances.

Given, the weak situation of Muslims nowadays, and the attachment of many of them to this worldly life, and knowing that in certain communities situations may arise such that there is a genuine need to teach the Qur’aan, then:

(i) If the teachers are available and there are those who teach without taking payment in return, then they should be preferred.

(ii) If the only teachers available are those who ask for tuition for their teaching, or that the teachers who do not request tuitions are few in number, then hiring teachers from the former category to fulfill the needs of the community is permissible due to necessity. In this case it is better to chose from those teachers who are in need, not the rich ones. Shaykul-Islaam Ibn Taymmeyah (rahimahhullaah) stated that it is permissible to hire needy teachers to teach the Qur’aan. In this way the teacher intends to teach it purely for Allaah’s sake and takes the wages to spend on himself and his family, assisting him on his worship of Allaah. [19] It is noted that even some of the scholars who held the first view approved giving wages for teachers on the condition that they are full-time teachers and that the scope of hiring should not exceed the needs of the communities.

(iii) If the available teachers do not set up conditions for their teaching, and the students, their parents or the community at large, pays them for their services, then I hope, inshaa’Allaah, that this would be permissible. AND ALLAAH KNOWS BEST.

The slave hoping for Allaah’s Forgiveness,
Saleh As-Saleh.
24th Dhul Hijjah, 1427.
19See Majmoo’ Fataawaa ibn Taymeeyah (vol. 30, pp. 205-207).

References :

[1] Reported by Ahmad, Abu Ya’la, Al-Bayhaqee, and At-Tabaraanee in Al-Kabeer and Al-Awsat. Al- Haafith ibn Hajar said: “Its isnaad is strong.” [Fath, vol. 9, p. 82], and Al-Albaanee stated that its isnaad is saheeh [As-Saheehah, vol. 1, p. 466].

[2] According to advocates of the second view, this text does not necessitate prohibiting what the student may pay willingly to the teacher. In addition they directed the prohibition as being specific to recitation only. They also pointed out that some scholars criticized the narration of this hadeeth considering it weak, and thus it cannot stand to oppose the authenticity of the ahaadeeth in the saheehayn and which they consider more explicit in allowing wages on teaching the Qur’aan. Those in support of the first view consider that the ahaadeeth pertaining to the prohibition strengthen one another.

[3] Ahlu-Suffah: Those were poor people from the Muhaajireen who were driven away from their homes and had no money, or families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them, and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

[4] Reported by ibn Maajah in his Sunan (no. 2157). It is considered weak by many scholars like ibn Al- Madeenee and others.

[5] Sunan Ibn Maajah (no. 2158). Imaam Ath-Thahabee said: “Its isnaad is mudtarib (confounding). Al- Albaanee stated that its isnaad is weak as in al-Irwaa’ (no. 1493). He, however, considered the hadeeth of ‘Ubaadah ibn As-Saamit (see above), and another weak hadeeth narrated by Abud-dardaa’ (radhi Allaahu anhu): “Whoever takes a bow in exchange for teaching the Qur’aan, Allaah will hang upon him a bow of fire on the Day of Resurrection,” as supporting evidence that elevates the hadeeth of Ubay to the degree of saheeh. Note: A hadeeth is considered mudtarib if it is reported through various conflicting narrations with no possibility of preponderating. This may affect the isnaad as well as the text, and it necessitates the weakness of the hadeeth.

[6] The second view: The hadeeth of ‘Ubaadah and that of Ubay are weak, and that the Prophet (صلى الله عليه و سلم) knew that they taught the Qur’aan purely for Allaah’s sake, so he disliked for them to take anything in return. There is no harm, however, that the teacher who teaches the Qur’aan for Allaah’s sake, and does not ask for tuition, accepts from the student what the latter gives him willingly. In addition, the second view holds that the ahaadeeth of prohibition is more directed to cases of taking money in exchange for recitation of the Qur’aan, not for ta’leem (teaching the Qur’aan), and that ta’leem and recitation are two different matters.

[7] Apparently in reference to those who exceed the limits in the way of pronunciation of the words of the Qur’aan while in recitation. And Allaah knows best.

[8] Collected by Abu Daawood in his Sunan (Engl. Transl. vol. 1, no. 829). Al-Albaanee stated that its isnaad is saheeh (as-Saheehah, vol. 1, no. 259).

[9] Ibid, hadeeth no. 830.

[10] Reported by Imaam Ahmad and At-Tirmithee who said: “This hadeeth is hasan, though its isnaad is is not that strong.” Al-Albaanee said, “At-Tirmithee declared it hasan though its isnaad is weak, because of the many supporting narrations, and that this terminology by At-Tirmithee is clarified in his book as-Sunan (4:400).” [as-Saheehah, vol. 1, no. 257; the Shaykh (rahimahhullaah) mentioned some of the supporting narrations, two of which are sighted above (i. and iv)].

[11] In response to this, the second view states that the evidence from this hadeeth is only regarding the prohibition of seeking reward, and this is not the same as taking payment in exchange for teaching.

[12] Reported by al-Bukhaaree in his saheeh (vol. 7, no. 633) and in vol. 3, p. 263. People of the first view hold that what is intended here is the reward in the Hereafter. According to the second view, the context of the hadaath totally disapproves this opinion.

[13] As-Sha’bee, ‘Aamir bin Sharaaheel bin ‘abd Al-Hamadaani (d. 103Hj or later). He encountered five hundred of the sahaabah. [See Siyar A’alaam an-Nubalaa’, vol. 4, p.249].

[14] Al-Hakam bin ‘Utaybah al-Kindee, Abu ‘Abdillaah, the scholar of al-Koofah (d. 113Hj) [ibid, vol. 5, 208].

[15] Although these sayings pertain to knowledge in general, supporters of the second view see no difference because, according to them, the salaf did not differentiate between learning the Qur’aan or other disciplines of knowledge.

[16] Reported in saheeh al-Bukhaaree (vol. 7, no. 632) and in saheeh Muslim (vol. 3, no. 5458).

[17] Reported by Bukhaaree (saheeh al-Bukhaaree, vol. 7, No. 54), and Muslim (saheeh Muslim, vol. 2, No. 3316).

[18] According to supporters of the first view the Prophet (صلى الله عليه و سلم) gave this woman in marriage to this destitute man without a dowry honouring him for what he knew of the Qur’aan, and that he (صلى الله عليه و سلم) did not set up the teaching of the Qur’aan as sadaaq (dowry). However, according to the second view, this opinion is refuted by the narration in Muslim: “I have given her to you in marriage for the part of the Qur’aan which you know.” Also, the first view points out that this permission is peculiar to this case only, based upon a hadeeth reported in Sa’eed bin Mansour’s Sunan. In it the Prophet (صلى الله عليه و سلم) gave a woman in marriage to a destitute man and said: “Give her the soorah (which he knew) as her sadaaq and it should not be a dowry for anyone after you.” In response, advocates of the second view see that (a) this constitutes no evidence that this story is the same as the one reported in as-Saheehayn, and (b) there is dispute regarding this additional statement in the sense that it is limited to this report, but not in as-saheehayn and as-sunan.

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The Fifteen Aayaat of Prostration in the Qur’an – Shaykh Uthaymeen

Clarifying the Narrations Pertaining to the Prostration Places in the Qur’aan

Terminology:

marfoo’: “raised,” a narration attributed to the Prophet
mawqoof: “stopped,” a narration from a companion.
radiyallaahu ‘anhu (t): may Allaah be pleased with him.
soorat: a chapter of the Qur’aan.
mufassal:  means thelast seventh of the Qur’aan,” and it starts from soorat Qaaf (#50) to the last soorat of An-Naass (#114)

1-al A’raf 7:206

“Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him”

The Narration is marfoo’ to Abud Dardaa’ (t) and it is weak, but authentically mawqoof to Ibn ‘Umar and Ibn ‘Abaas (radiyallaahu ‘anhum) as reported by ‘Abdur Razzaaq (i.e. in his musannaf). The scholars unanimously agreed to prostrate in this place as reported by Ibn Katheer in his Tafseer.

2-ar Ra’d 13:15

“And unto Allaah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

3-an Nahl 16:49

“And to Allaah prostate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e. they worship their Lord with humility]”

An authentic mawqoof report from ‘Umar Ibn al-Khattaab (t) in al-Bukhaari.  ‘Umar (t) recited soorat an-Nahl on a Friday on the pulpit and when reached the verse of the sajdah he got down from the pulpit and prostrated and the people also prostrated. The next Friday ‘Umar did recite the same soorat and when he reached the verse of sajdah he said: O people! When we recite the verses of sajdah whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate. Also it is an authentic mawqoof report in ‘Abdur Razzaaq’s (musannaf) from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum).

4- al Israa 17:109

“And they fall down on their faces weeping and it adds to their humility”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

5- Maryam 19:58
“… When the Verses of the Most Beneficent were recited unto them, they fell down prostrating and weeping.”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. Ibn Katheer reported the unanimous agreement to prostrate in this place.

6- 7-al Hajj 22:18

“See you not that to Allaah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind?”

al Hajj 22:77
“O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful”

The hadeeth on the first prostration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. And the narration on both prostrations is a mawqoof report from ‘Amr Ibn al-‘Aaas but there is weakness therein. However, there is a supporting report to it from ‘Uqbah bin ‘Aamir and Khaalid bin Ma’daan. It is authentically mawqoof from ‘Umar and his son ‘Abdullaah, Abud Dardaa’, and Abu Musa al-Ash’aree (radiyallaahu ‘anhum). Ishaaq said: For seventy years I have seen people prostrating the two prostrations in soorat al-Hajj.

8- al Furqan 25:60
“And when it is said to them: “Prostrate to the Most Beneficent (Allaah)! They say: “And what is the Most Beneficent? Shall we fall down in prostration to that which you command us?” And it increases in them only aversion”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

9- an Naml 27:25
“Allaah, laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq.

10- as Sajdah 32:15
“Only those believe in Our Ayat, who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.”

Its narration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf). And from Abu Hurairah (t) that the Prophet (r) used to recite soorat Alif Laam Meem as-Sajdah (chapter 32) in the Fajr prayer (authentic, in al-Bukhaari). Al-Haafidh Ibn Hajar said in al-Fath (i.e. Fathul Baari). I did not see in the transmissions an explicit statement that he (r) prostrated except in the Book of Sharee’ah, then he (al-Haafidh) mentioned the narration and said: And in its isnaad (transmission) there is some whose condition (of reliability) require (careful) study. Then he said: And At-Tabaraani has, in his sagheer,  a narration that is marfoo’ to ‘Ali (t). There is, however, weakness in its chain of transmission (isnaad). [End of al-Haafidh’s statements].

11- Saad 38:24
“… And Dawud guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allaah) in repentance”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

12- Fussilat 41:38
“But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired.”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

13- an Najm 53:62
“So fall you down in prostration to Allaah, and worship Him (Alone)”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

14- Inshiqaq 84:21
“And when the Qur’an is recited to them, they fall not prostrate,”

Its hadeeth is authentically marfoo’ in Muslim

15- al ‘Alaq 96:19
” … Fall prostrate and draw near to Allaah!”

Its hadeeth is authentically marfoo’ in al-Bukhaari

Point of Benefit: Al-Muwafaq (Ibn Qudaamah Al-Maqdisee) in al-Kaafi (v.1, p. 206) said that, “the places of the verses of prostrations are unanimously affirmed except those of the mufassal and the second sajdah in soorat al-Hajj.” The evidences for those prostrations, however, are as mentioned (above).

Completed by the pen of Muhammad bin Saalih al-‘Uthaimeen on 3/8/1404  (corresponding to: 4/5/1984).
Rendered into English by Saleh As-Saleh, may Allaah forgive me, my parents, my shayekh, and all Muslims. 

Friday, 16th of Rabee’ al-Awwal 1427 AH, corresponding to April 14, 2006

Posted from http://understand-islam.net

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