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When is the Night of Al-Qadr? Imaams Al-Albaanee and Ibn Al-‘Uthaimeen

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Source: al-ibaanah.com
Translator: isma’eel alarcon

The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-‘Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).

The Night of Al-Qadr has a Fixed Date:

The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet’s saying: “Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven.” [1]

It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: “I heard Ubay Bin Ka’ab (raa) say when it was said to him that ‘Abdullaah Ibn Mas’ood (raa) said “Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr.” He (Ubay Bin Ka’ab) said: “May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays.”

In one report this is raised to being a saying of the Prophet (Sallallaahu ‘alaihi wa Sallam). [2]

[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]

The Night of Al-Qadr is to be sought:

The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet (Sallallaahu ‘alaihi wa Sallam): “Search for the Night of Al-Qadr in the last ten nights of Ramadaan.” [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet’s (Sallallaahu ‘alaihi wa Sallam) saying: “Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan.” [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn ‘Umar (raa) that: “Some men from the Companions of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (Sallallaahu ‘alaihi wa Sallam) said: ‘I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'” [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn ‘Umar (raa) that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him.”

Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka’ab (raa) who said: “By Allaah, I know which night it is. It is on the night that Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night.” [Muslim]

The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah’s Will and Wisdom. What directs us to this is the Prophet’s (Sallallaahu ‘alaihi wa Sallam) saying: “Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th).”

Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: “The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes.”

Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.

And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet (Sallallaahu ‘alaihi wa Sallam) saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.

[Imaam Muhammad Ibn Saalih Al-‘Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]

Footnotes:

[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of ‘Ubaadah Ibn As-Saamit (raa). The addition to it in […] belongs to him and to Muslim from Abu Hurairah.

[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)

The Wisdom Behind Fasting : Shaykh ibn Uthaymeen

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Bismillaah

Author:Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source:Majaalis Shahr Ramadaan [pgs. 41-43] Abridged
Translator:isma’eel alarcon (al-manhaj.com)

From the wisdom of fasting is that: It is an act of worship done for Allaah, in which the ‘abd (servant) draws closer to His Lord by abandoning the things that he loves and desires, such as food, drink and sexual intercourse. So because of this, the truthfulness of his Faith and the completeness of his servitude to Allaah become apparent, as well as his love for Allaah and his longing for what Allaah has prepared for him (of good). This is since the one who fasts does not abandon something that is beloved to him except for that which is greater to him than it (which is Allaah). When the believer knows that Allaah’s contentment lies in the fasting – which is abandoning those desires that he naturally loves – he will give his Lord’s contentment precedence over his desires. So he abandons his desires no matter how much he longs and yearns for them, because his delight and the tranquility of his soul lies in his abandoning all that for the sake of Allaah.

And from the wisdom behind fasting is that it is a means of attaining Taqwaa, as Allaah says: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you, in order that you gain Taqwaa.” This is since a person who is fasting is commanded to do the obligatory duties and to avoid sinful acts. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Whoever does not abandon false speech, acting upon that (false speech) and (acts of) ignorance (i.e. sins), then Allaah has no need of him abandoning his food and drink.” [Reported by Al-Bukhaaree] So when a person is fasting, every time he desires to do a sinful act, he will remember that he is fasting and thus withhold himself from that. This is why the Prophet (Sallallaahu ‘alaihi wa Sallam) ordered the person who is fasting, when cursed at and abused, to say: “I am fasting”, cautioning him (the reviler) that a person fasting is commanded to refrain from cursing and reviling, and reminding himself that he is fasting and cannot react with cursing.

And from the wisdom behind fasting is that the heart opens to contemplation and remembrance (of Allaah). This is since fulfilling one’s desires leads to heedlessness and perhaps the heart becomes hardened and blinded from the truth. This is why the Prophet (Sallallaahu ‘alaihi wa Sallam) advised us to eat and drink little, where he said: “The Son of Aadam does not fill a vessel worse than his stomach.” [Reported by Ahmad, An-Nasaa’ee and Ibn Maajah]

And in Saheeh Muslim, Handhala Al-Usaidee (radhi Allaahu anhu), who was one of the scribes of Allaah’s Messenger, said to the Prophet (Sallallaahu ‘alaihi wa Sallam): “Handhala has become a hypocrite.” So Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said: “Why is that?” He said: “O Messenger of Allaah, when we are with you, you remind us of the Hellfire and Paradise, as if we see them with our own eyes. But when we depart from you, we meet our wives and our children and our homes and we forget much (of what we heard from you).” In the last part of the hadeeth, the Prophet (Sallallaahu ‘alaihi wa Sallam) said to him: “But O Handhala, there is a time for this and a time for that (three times).” Abu Sulaymaan Ad-Daraanee said: “Indeed, when the soul hungers and thirsts, the heart softens and becomes pure. And when it is fed, the heart becomes blinded.”

And from the wisdom behind fasting is that the person who has wealth is caused to realize the blessing of wealth that Allaah has bestowed on him, such that Allaah blessed him with food, drink and sexual intercourse. Many people are deprived of these things, so he should praise Allaah for these blessings and thank Him for granting him them. And he should remember his brother who is poor and who probably goes through the day starved and hungry. So he should be generous to him and give him charity so that he can clothe his barrenness and satisfy his hunger.

And from the wisdom behind fasting is that it trains one to curb the soul, and it gives one strength to withhold his soul by its bridle, such that one can govern it and lead it towards that which is good for it and what will make it prosper. This is because the soul commands one to do evil, except for those souls that my Lord has mercy on. So when a person undoes and lets go of his (soul’s) bridle, the soul lands him into many dangers. But when he controls it and curbs it, he is able to lead it to the highest of levels and the greatest of goals.

And from the wisdom of fasting is that the soul is broken down and restricted from having pride, to the point that it humbles itself to the truth and softens itself before the creation. This is because eating, drinking and having sexual intercourse with women – all of these things bring about insolence, arrogance, vanity and pride over people and over the truth. The soul preoccupies itself with trying to obtain these things because of its need for them. So when it obtains these things, the soul feels like it has conquered what it desired and so it falls into the happiness and proudness that is condemned. And this is a cause for its destruction. Only those whom Allaah protects are saved from this.

And from the wisdom behind fasting is that the passageways of blood (in the body) become narrow due to hunger and thirst, so therefore the passageways of the Devil in the human body also become narrower. This is since the Devil flows through the son of Adam like the flowing of blood, as is authentically recorded in the two Saheeh collections. So by fasting, the whisperings of the Devil are subdued and the strength of one’s desires and anger are subjugated. This is why the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “O young men! Whoever amongst you can afford it, should get married, for it is the best means for lowering one’s gaze and the best way of keeping (one’s) private parts chaste. But whoever is not able to marry, then let him fast, for it has protection.”

And from the wisdom behind fasting are the health benefits that come as a result of it, which are attained by in-taking little food, allowing the digestive system to rest for a specified time, which lets excess wastes and excrements that are harmful to the body be discharged.

So how great and profound is the wisdom of Allaah, and how beneficial are His commandments to His creatures!

O Allaah, give us comprehension of Your Religion and allow us to understand the inner secrets of Your commandments. Rectify for us the affairs of our Religion and our worldly life. And forgive us and our parents and all the Muslims, by Your mercy, O Most Merciful. And may the peace and blessings of Allaah be on Muhammad (Sallallaahu ‘alaihi wa Sallam) and on his family and all his Companions.

The Way to Perform the Night Prayer : Shaykh al-Albanee

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Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:Qiyaam Ramadaan (pg. 28-30)
Translator:isma’eel alarcon (for al-manhaj.com)

I spoke in detail about this subject in my book Salaat at-Taraaweeh (pg. 101-115), so I felt that I should abridge that discussion here in order to make it easy for the reader and to remind him:

The First Manner: consists of thirteen rak’aat, which is commenced with two short rak’aat. According to the most correct opinion, these are the two rak’aat of Sunnah prayer offered after ‘Ishaa, or they are two specific rak’aat by which one begins the Night Prayer, as has been stated previously. Then one prays two very long rak’aat (after that). Then two more rak’aat are prayed, and then another two rak’aat are prayed. Then two more rak’aat are prayed and another set of two rak’aat are prayed. Then witr is made with one rak’ah.

The Second Manner: consists of thirteen rak’aat. There are eight rak’aat within them, in which one makes tasleem after every two rak’aat. Then witr is made with five rak’aat and one does not sit nor make the tasleem except in the fifth rak’ah.

The Third Manner: consists of eleven rak’aat, in which one makes tasleem after every two rak’aat and then prays witr at the end with one rak’ah.

The Fourth Manner: consists of eleven rak’aat, in which one prays four rak’aat and makes one tasleem after the four. The he prays another four in a similar manner and ends it with three rak’aat (for witr).

Would the Prophet (Sallallaahu ‘alaihi wa Sallam) remain in the sitting position after every two rak’aat, when praying a unit of four rak’aat or a unit of three rak’aat? We do not find a clear answer for this, but remaining in the sitting position (for tashahhud) while doing a unit of three rak’aat is not legislated (in the Religion)!

The Fifth Manner: consists of eleven rak’aat, in which one prays eight rak’aat and does not sit in any of them except for the eighth rak’ah. While sitting (in the eighth rak’ah), he makes the tashahhud and sends Salaat on the Prophet (Sallallaahu ‘alaihi wa Sallam) and then stands up again without making the tasleem. Then he makes witr with one rak’ah and when finished, he makes the tasleem. This consists of nine rak’aat. Then he prays two rak’aat after that while in the sitting position.

The Sixth Manner: One prays nine rak’aat, in which he does not sit except after the sixth rak’ah. Then he makes the tashahhud and sends Salaat on the Prophet (Sallallaahu ‘alaihi wa Sallam) and then stands again without making the tasleem. Then he makes witr with three rak’aat and when finished, he makes the tasleem, etc. (the rest is the same as the previous manner)

These are the manners in which it is reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) performed the Night Prayer. It is possible to add other types of manners to it, by subtracting what one wishes from each set of rak’aat until he cuts it down to one rak’ah, acting on the previously mentioned hadeeth of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam): “So whoever wishes, then let him pray witr with five rak’aat, and whoever wishes, then let him pray witr with three rak’aat, and whoever wishes, then let him pray witr with one rak’ah.”

So if one wants, he can pray these five rak’aat or three rak’aat with one sitting and one tasleem, as is stated in the Second Manner. And if he wants, he can make tasleem after every two rak’aat, as is stated in the Third Manner, and this is preferred.

As for praying the set of five rak’aat or three rak’aat by sitting after every two rak’aat and not making the tasleem, then we did not find any authentic report that the Prophet (Sallallaahu ‘alaihi wa Sallam) used to do this. The asl (foundation) is that it is permissible, but since the Prophet (Sallallaahu ‘alaihi wa Sallam) forbade us from praying witr with three rak’aat indicating the reason for that by saying: “And do not liken it to the Maghrib prayer.” [1] So then anyone that prays the witr in three rak’aat must not liken it to the Maghrib prayer. This can be done in two ways:

1. Making the tasleem between the even and odd number rak’ah (i.e. between the second and the third rak’ah). This is what is more strong and preferred.

2. One does not sit between the even and odd number (i.e. he prays three rak’aat straight with one tasleem), and Allaah knows best.

Footnotes:

[1] Reported by At-Tahaawee, Ad-Daraqutnee and others. See At-Taraaweeh (pg. 99 & 110)

Spreading the Good News of Ramadaan : Abdullaah Ibn Saalih Al-Fawzaan

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Author:’Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 13-15)
Translator:isma’eel alarcon (for al-manhaj.com)

Abu Hurairah reported that the Messenger of Allaah (Peace be upon him) said: “Ramadaan has come to you – a blessed month. Allaah has made it obligatory on you to fast in it. During this month, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allaah belongs a night in it, which is better than a thousand months. Whosoever is prevented from its good, then he has been deprived.” [1]

The hadeeth is a glad tiding to the righteous servants of Allaah, of the coming of the blessed month of Ramadaan. The Prophet (Peace be upon him) informed his Companions of its coming and it was not just a simple relaying of news. Rather, his intent was to give them the glad tidings of a magnificent time of the year, so that the righteous people who are quick to do deeds can give it its due estimate. This is because the Prophet (Sallallaahu ‘alaihi wa Sallam) explained in it (the hadeeth) what Allaah has prepared for His servants from the ways towards gaining forgiveness and His contentment – and they are many. So whoever has forgiveness escape him during the month of Ramadaan, then he has been deprived with the utmost deprivation.

From the great favors and bounties that Allaah has bestowed upon His servants is that He has prepared for them meritous occasions so that they may be of profit to those who obey Him and a race for those who rush to compete (for good deeds). These meritous occasions are times for fulfilling hopes by exerting in obedience and uplifting flaws and deficiencies through self-rectification and repentance. There is not a single occasion from these virtuous times, except that Allaah has assigned in it works of obedience, by which one may draw close to Him. And Allaah possesses the most beautiful things as gifts, which He bestows upon whomsoever He wills by His Grace and Mercy.

So the one who achieves true happiness is he who takes advantage of these virtuous months, days and hours and draws closer to His Guardian in them, by doing what is prescribed in them from acts of worship.

Thus perhaps he will be showered with one of the many blessings of those occasions and be helped by it, with an assistance that is enough to save him from the Fire and what it contains, such as its blazing heat. [2]

Being able to reach Ramadaan is itself a magnificent bounty that is bestowed on the one who reaches it and rises to its occasion, by standing in prayer during its night and fasting during its day. In it, he returns to his Protector — from disobeying Him to obeying Him, from neglecting Him to remembering Him, from remaining distant from Him to turning towards Him in submissive repentance.

A Muslim must be conscious of this bounty and acknowledge its magnitude. For indeed, many people are prevented from fasting, either because they die before they reach it, or because they are not capable of observing it or because they oppose and turn away from it. Thus, the one who fasts must give praise to his Lord for this bounty and should welcome this month with joy and delight that a magnificent time of the year out of all the occasions for performing obedience is welcomed. He should exert himself deeply in doing good deeds. And he should invoke Allaah to grant him the ability to fast and stand in night prayer, and that He provide him with seriousness, enthusiasm, strength, and energy in that month. And that He awaken him from heedless oversleeping so that he may take advantage of these virtuous times of good.

It is unfortunate to find that many people do not know the value of this virtuous occasion, nor do they consider it to be sacred. So the month of Ramadaan no longer becomes a significant time for obedience, worship, reciting the Qur’aan, giving in charity and making remembrance of Allaah. Rather, to some people, it becomes a signifcant time to diversify their foods and drinks and to prepare different types of meals before the month begins. Some other people do not know Ramadaan except as a month of sleeplessness and constant recurring gatherings, while sleeping by day. This is to the point that some among them sleep past the time of the obligatory prayers, thus not praying them in congregation or in their proper times. Other people do not know Ramadaan except as a signifcant time for conducting worldly affairs, not as a significant time for conducting affairs for the Hereafter. Thus, they work busily in it, buying and selling, and they stay in the market areas, consequently abandoning the masaajid. And when they do pray with the people, they do so in such a hurried manner. This is because they find their pleasure in the market places. This is the extent that the notions and views (of Ramadaan) have been changed.

Some of the Salaf used to say: “Indeed Allaah, the Most High, has made the month of Ramadaan as a competition for His creatures, in which they may race with one another to His pleasure, by obeying Him. Thus, one group comes first and so they prosper and another group comes last and so they fail.” [3]

Also, the individual does not know if this is perhaps the last Ramadaan he will ever see in his life, if he completes it. How many men, women and children have fasted with us the past year, and yet now they lie buried in the depths of the earth, relying on their good deeds. And they expected to fast many more Ramadaans. Likewise, we too shall all follow their path. Therefore, it is upon the Muslim to rejoice at this magnificent occasion for worship. And he should not renounce it, but instead busy himself with what will benefit him and what will cause its effect to remain. For what else is it, except numbered days, which are fasted in succession and which finish rapidly.

May Allaah make us, as well as you, from among those who are foremost in attaining good deeds.

Footnotes:

1. This hadeeth is reported by Ahmad and An-Nasaa’ee. See Ahmad Shaakir’s checking of the Musnad (no. 7148) and Saheeh at-Targheeb wat-Tarheeb of al-Albaanee (1490) as well as Tamaam-ul-Mannah (395)

2. These are the words of Ibn Rajab in Lataa’if-ul-Ma’aarif: pg. 8

3. Lataa’if-ul-Ma’aarif of Ibn Rajab: page 246

Some of the Merits of Ramadaan : Abdullaah bin Saalih Al-Fawzaan

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‘Abdullaah bin Saalih Al-Fawzaan
Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 27-29)
Al-Ibaanah.com

Abu Hurairah (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Every deed of the Son of Aadam will be rewarded ten to seven hundred times its worth. Allaah, Mighty and Sublime, said: ‘Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his desires and his food for My sake. There are two times of joy for the one fasting. The time of joy when he breaks his fast and the time of joy when he meets His lord. And the scent coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the smell of musk.'” [1]

This hadeeth is proof for the virtue of fasting and the great station it possesses in the sight of Allaah. Four of its many virtues occur in this hadeeth, and they are:

1. Those who fast will receive their reward in full without any reckoning, for every good deed is rewarded ten to seven hundred times its like in worth, except for the fast. Indeed, its reward is not limited to this number, but rather Allaah will reward it with manifold its likes in worth. This is because the fast is from (the forms of) patience and Allaah has stated:

“Verily, the patient ones will be given their reward in full without any reckoning.” [2]

Al-Awzaa’ee said of this (ayah): “It will neither be weighed for them nor measured, but rather it will simply be served to them as food is served.” [3]

2. Indeed Allaah connected the fast to Himself in conjunctive form, above all other types of deeds. And this conjunction is enough to show its noble status. This, and Allaah knows best, is due its state of encompassing the entirety of the day. Thus, one can find that the individual fasting has neglected his desires, while his soul constantly yearns after them. This, along with its lengthened duration, is not found in anything else besides the fast, especially in the days of summer due to their length and severity in heat. The individual’s abandonment of the things he desires is an act of worship, which will be rewarded. This is because the fast is a secret kept between the servant and his Lord. No one knows of it except Allaah, the most High. It is an inward (hidden) action, which cannot be seen by the creation, thus riyaa’ (showing off) cannot enter into it.

3. When the one who fasts meets his Lord, he will be delighted by his fast due to what he will see in it from its abundance, good standing and his reward by having his fast accepted, which Allaah granted him in the first place.

As for his joy at the time when he breaks the fast, then it is due to the completion of the act of worship and its being free from evil and those things that have been forbidden in it. This is from the praiseworthy types of joy since it is a joy that emanates from the obedience to Allaah and the completion of the fast, due to which great reward has been promised. This is as Allaah says: “Say: By the grace and mercy of Allaah, and by that, then rejoice.” [4]

4. The breath coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the scent of musk. This beautiful smell will be for the Day of Judgement for that is the day when the rewards for deeds will be manifested. This is based on one narration of the hadeeth: “…more pleasant in the sight of Allaah on the Day of Judgement…” [5]

Likewise it will be in the life of this world, since that is the time for the manifestation of the signs of worship, due to the report:

“And the scent coming from the mouth of the one fasting when he breaths out from the food (he ate previously) is more pleasant in the sight of Allaah than the smell of musk” [6]

This scent, although disliked by the people who smell it in this world will, however, be more pleasant in smell in the sight of Allaah than the scent of musk. This is because it is something that originates from the obedience to Allaah.

Ibn Hibbaan (rahimahullaah) said: “The sign that will mark the believer on the Day of Judgement is the brightness (of their faces) due to their ablution (wudoo’) in this world, causing a distinction between them and the rest of the nations. And their mark on the Day of Judgement due to their fasting will be pleasant smelling breath, more pleasant in the sight of Allaah than the scent of musk. This is in order that they may be known amidst that group for that deed. We ask Allaah to grant us blessing on that day.” [7]

And from the merits of Ramadaan is that Allaah has distinguished those who fast with a specific door from the doors of Paradise. No one more righteous than them will enter through it. Sahl Ibn Sa’ad (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, there is a door in Paradise, which is known as Ar-Rayyaan. On the Day of Judgement, the ones who fasted will enter in through it, no one other than them will enter in through it. And when they have entered, it will close, so no one will enter through it (after them).” [8]

And in addition to the wording: “And whosoever enters will be given to drink. And whosoever drinks will never feel thirsty again.” [9]

However, these merits will not be attained except by the one who fasts with sincerity by abstaining from food, drink, intercourse, abstaining from hearing the unlawful, looking towards the prohibited and earning from unlawful means. Thus his body limbs must fast and abstain from sinful acts. His tongue must fast and abstain from lying, foul speech and false swearing. This is the legislated fast, the result of which will be great reward. And if this is not so, then the Prophet (sallAllaahu ‘alayhi wa sallam) has said: “Whosoever does not abandon false speech and acting upon it, then Allaah has no need for him to abandon his food and drink.” [10]

And Abu Hurairah (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Perhaps, all that one who fasts will get from his fast is hunger and thirst. And perhaps all that one who stands at night in prayer will get from his standing is sleeplessness.

Footnotes:

  • [1] Al-Bukhaaree (4/103) and Muslim (1151)
  • [2] Surat-uz-Zumar: 15
  • [3] Tafseer Ibn Katheer (7/80)
  • [4] Surah Yoonus: 85
  • [5] This wording is found in the hadeeth of Muslim (Book of Fasting: 163)
  • [6] Reported by Ibn Hibbaan and Ahmad
  • [7] See Saheeh Ibn Hibbaan (8/211)
  • [8] Al-Bukhaaree (4/111) and Muslim (1152)
  • [9] This increase to the hadeeth is found in the Saheeh of Ibn Khuzaimah (no. 1903)
  • [10] Al-Bukhaaree (10/473)
  • [11] Reported by Ahmad, Ibn Hibbaan and others with an authentic chain of narration

Reading the Qur’aan in Ramadaan : Abdullaah Ibn Saalih Al-Fawzaan

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Author:’Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65)
Translator:isma’eel alarcon (al-manhaj.com)

Abu Umaamah (radhi Allaahu anhu) reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Recite the Qur’aan for indeed it will come on the Day of Judgement as an intercessor for its Ashaab (those who read, memorize and implement it).” [1]

This hadeeth indicates the virtues of reciting the Qur’aan, the greatness of its reward and that it will intercede for its holders on the Day of Judgement towards their entrance into Paradise.

An-Nawaas Ibn Sama’aan (radhi Allaahu anhu) reported: “I heard the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) say: ‘The Qur’aan will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali ‘Imraan will then approach them.’ The Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) likened them to three examples, which I have not forgotten afterwards. He (Sallallaahu ‘alaihi wa Sallam) said: ‘As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'” [2]

‘Abdullaah Ibn ‘Amr (radhi Allaahu anhu) reported that the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) said: “The fast and the Qur’aan will intercede for the servant on the Day of Judgement. The fast will say: ‘My Lord, I restricted him from food and drink, so allow me to intercede for him.’ And the Qur’aan will say: ‘I prevented him from sleeping at night, so allow me to intercede for him.’ So they will be allowed to intercede.” [3]

Therefore, it is essential for the person fasting to recite the Qur’aan much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allaah revealed the Qur’aan.

There is a special merit to reciting the Qur’aan in the nights of Ramadaan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allaah is the one in whom we seek assistance.

It is reported that Jibreel used to meet with the Prophet (Sallallaahu ‘alaihi wa Sallam) during each night of Ramadaan and they would study the Qur’aan together. [4] So if making thikr (remembrance of Allaah) were better than the Qur’aan or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.

Thus, this hadeeth illustrates the precedence of studying the Qur’aan during Ramadaan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.

The predecessors of this ummah would recite the Qur’aan constantly during Ramadaan. And when they would fast, they would sit in the masaajid and say: “We will guard our fast and not backbite anyone.”

They would recite the Qur’aan in their prayer and out of it. ‘Uthmaan (radhi Allaahu anhu) would complete the recitation of the (whole) Qur’aan once a day. And some of the Salaf would complete it during their qiyaam in Ramadaan every three nights. Some of them would do it every seven days and some every ten days.

Ash-Shaafi’ee would complete the Qur’aan sixty times during Ramadaan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur’aan every two nights of Ramadaan. Qataadah would always compete the Qur’aan every seven days. He would do it every three days in Ramadaan, and during the last ten days, he would do it every night. Their reports concerning that are famous.

Al-Haafidh Ibn Rajab (rahimahullaah) said: “The forbiddance of reciting the Qur’aan in less than three days (as stated in a hadeeth) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadaan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur’aan a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions of others indicate that as has been stated previously.” [5]

The person reciting the Qur’aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says:

“A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded.”

Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur’aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.

And it is on the one who recites, to act upon the Qur’aan, making permissible its Halaal and forbidding its Haraam, so that the Qur’aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.

Footnotes:

[1] Saheeh Muslim [2] Reported by Muslim (804) [3] Saheeh Muslim (804) [4] Al-Bukhaaree (1/30) and Muslim (2308) [5] Lataa’if-ul-Ma’aarif: pg. 102-103

The Inner Secrets of Fasting : Imam Ibn Qudamaah Al-Maqdisee

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Bismillaah

Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee
This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41)
This article was translated by Isma’eel Ibn al-Arkaan, al-ibaanah.com

Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allaah, such that He says:

‘‘The Fast (Sawm) is for Me and I will reward it.’’ [2]

This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:

‘‘And sanctify My House.’’ [3]

Indeed, the fast is only virtuous due to two significant concepts:

THE FIRST: It is a secret and hidden action, thus, no one from the creation is able to see it Therefore riyaa‘ (showing off) cannot enter into it.

THE SECOND: It is a means of subjugating the enemies of Allaah. This is because the road that the enemies (of Allaah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are well known

THE RECOMMENDED ACTS OF FASTING:

The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadhaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allaah. It is also recommended to study the Qur‘aan and perform I‘tikaaf (seclusion for worship) during Ramadhaan, especially in its last ten days, as well as increasing upon the exertion (towards doing good deeds) in it. In the two Saheehs, ’Aa‘ishah said: ‘‘When the last ten days (of Ramadhaan) would come, the Prophet would tighten his waist wrapper (izaar)’’ [4] The scholars have mentioned two views concerning the meaning of ‘tighten his wrapper (izaar)’ The first is that it means the turning away from women. The second is that it is an expression denoting his eagerness and diligence in doing good deed. They also say that the reason for: the last ten days of Ramadhaan was due to his seeking of the Night of al-Qadr (Laylatul-Qadr).

AN EXPLANATION OF THE INNER SECRETS OF FASTING AND ITS CHARACTERISITCS:

There are three levels of fasting, the general fast, the specific fast and the more specific fast. As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires. The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention. From all the things that Allaah has placed on the same level. [5] From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]

Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.
RECOMMENDED FASTS:

As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday. The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.
CHARACTERISITCS OF THE MORE SPECIFIC FASTS:

Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.
Footnotes:

[1] This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar and righteous Imaam, Ibn Qudaamah al-Maqdisee (d.529H). This article was translated by Isma’eel Ibn al-Arkaan and edited by Abu Khaliyl. There were also slight adaptions made to it, such as the exclusion of a couple of statements.

[2] Related by al-Bukhaaree (4/118) and Muslim (no. 1151).

[3] Sooratul-Hajj: 26

[4] Related by al-Bukhaaree (4/322) and Muslim (no. 1147).

[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex. And so on will constitute a sin of one degree or another, but not nullify the fast.

[6] Related by al-Bukhaaree (4/99)

[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).

[8] Related by Muslim

Ramadhan Index Page: https://abdurrahman.org/ramadhan

 

Exerting Oneself During the Last Ten Days of Ramadaan : Abdullaah Ibn Saalih Al-Fawzaan

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Author:’Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)
Translator:isma’eel alarcon (for al-manhaj.com)

‘Aa’ishah (raa) said: “When the last ten days (of Ramadaan) would come, the Prophet (Sallallaahu ‘alaihi wa Sallam) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth).” [1]This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.

‘Aa’ishah (raa) has described our Prophet and role model, Muhammad (Sallallaahu ‘alaihi wa Sallam), with four attributes:

1. He (Sallallaahu ‘alaihi wa Sallam) would “spend his night in worship”, meaning he would not sleep during it. Thus, he (Sallallaahu ‘alaihi wa Sallam) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of “spend his night” is that he (Sallallaahu ‘alaihi wa Sallam) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.

As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of ‘Abdullaah Ibn ‘Amr (raa), then it is in regards to someone who does that consistently throughout every night of the year.

2. He (Sallallaahu ‘alaihi wa Sallam) would “wake up his family” meaning his (Sallallaahu ‘alaihi wa Sallam) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.

3. He (Sallallaahu ‘alaihi wa Sallam) would “exert himself”, meaning he (Sallallaahu ‘alaihi wa Sallam) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.

4. He (Sallallaahu ‘alaihi wa Sallam) would “tighten his Izaar (waistcloth)” meaning he would exert himself and struggle intensely in worship. It is also said that it means he (Sallallaahu ‘alaihi wa Sallam) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (raa): “He (Sallallaahu ‘alaihi wa Sallam) would rollup his bed and withdraw from women (i.e. his wives).” [2]

Also, he (Sallallaahu ‘alaihi wa Sallam) would observe ‘Itikaaf in the last ten days of Ramadaan and the person who is in the state of ‘Itikaaf is restricted from interacting (sexually) with women.

So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of “spending the night in worship” by praying.

And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah’s many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.

The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa’ib Ibn Yazeed said: “‘Umar Ibn Al-Khattaab ordered Ubay Bin Ka’ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka’aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr.” [3]

‘Abdullaah Ibn Abee Bakr reported: “I heard my father (i.e. Abu Bakr) say: ‘During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us.” [4]

There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient — those who will “be given their reward in full without any reckoning.” [5]

These ten days are the last part of the month and a person’s actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.

And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.

Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur’aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person’s actions are based on his last ones.

Footnotes:

[1] Al-Bukhaaree (4/269) and Muslim (1174)

[2] See Lataa’if-ul-Ma’aarif: pg. 219

[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154

[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156

[5] Surat-uz-Zumar: 15

Forbidden Business Transactions : Shaikh Saalih Al-Fawzaan

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A Transcribed Lecture of Shaikh Saalih bin Fawzaan Al-Fawzaan
Translated by abu maryam isma’eel

[Dowload PDF of Forbidden Business Transactions in Islaam- Shaykh Fawzan- Al-Ibaanah.com]

Introduction to the Book

All praise is for Allaah and may the peace and blessings of Allaah be on His Final Messenger, his family and those who follow him in goodness until the Day of Recompense. To Proceed.

This is a translation of a small booklet entitled “Al-Buyoo’ al-Munhee ‘anhaa fil-Islaam” [Forbidden Business Transactions in Islaam] by the noble scholar of Saudi Arabia, Shaikh Saalih bin Fawzaan Al-Fawzaan, may Allaah preserve him. The original source for this book was a recording of a lecture he gave in 1411H in a masjid in Saudi Arabia . The book was chosen due to the importance of this topic amongst Muslims in the West. This is because as the number of Muslims in the lands of the West increase and the communities grow, the need for instituting Muslim-owned businesses that will support and benefit these Muslim communities also grows.And since it is not befitting for the Muslims to engage in matters without knowledge, we felt a need to present this small but informative book to our readers for the purpose of providing knowledge on those matters, which Allaah and His Messenger have warned us against and forbidden with regard to everyday business transactions. You will find that this treatise is not only intended for the businessman who buys merchandise and sells to his customers, but also for the purchasers who buy the products. The Shaikh spends much of the time focusing on several products that are forbidden to buy, sell and promote, but yet which have found their way into Muslim communities in large quantities, such as music, alcohol and cigarettes. We hope that every Muslim benefits from this book, by avoiding buying or selling those products that have been forbidden and abstaining from conducting business schemes that are against Islaam.

Written by: isma’eel alarcon on April 26, 2002

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

From the Lecture:

All praise be to Allaah, Lord of the Worlds, and may the peace and blessings be upon the chief of all Messengers and upon his family and all of his Companions.

This is a short treatise on the subject of Prohibited types of business transactions, which has been compiled so that the Muslim can avoid them in his daily affairs – so that his earnings can be from the lawful, which Allaah will benefit him with in this life and the next. Originally, the source for this treatise was a lecture I gave at Masjid Sumoo Walee al-‘Ahd Al-Ameer ‘Abdullaah bin ‘Abdil-‘Azeez Aali Su’ood in Riyadh in the month of Jumaadal-Oolaa 1411H. The following is the transcription of that lecture:

O Brothers! There is no doubt that commerce and business are two things that are required and necessary. This is because Allaah has commanded us to seek after gaining provision and sustenance for ourselves according to the proper channels generally. And specifically, He said concerning commerce (i.e. buying and selling):  “But Allaah has permitted trading and forbidden interest (Ribaa).” [Surah Al-Baqarah: 275]

And He says:  

“O you who believe, when the prayer is called for on the Day of Jumu’ah, then rush to the Remembrance of Allaah and leave off the trading (commerce). That is better for you if you did but know. And when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty and remember Allaah much in order that you may be successful.” [Surah Al-Jumu’ah: 9-10]

And Allaah says, praising those who combine between their seeking of sustenance (rizq) and their performing of worship:

“In houses (masaajid), which Allaah has ordered to be raised, and in which His name is mentioned. He is glorified therein during the mornings and the evenings. Men whom neither business nor commerce diverts them away from the Remembrance of Allaah, nor from performing the Prayer or giving the Zakaat.” [Surah An-Noor: 36-37]

In this ayah, Allaah states that from the attributes of the Muslims is that they buy and sell (i.e. they trade). But when the time for prayer comes, they leave off the buying and selling and head for the prayer.

“Neither trading nor business diverts them away from the Remembrance of Allaah.” [Surah An-Noor: 37]

Allaah has commanded us to seek after the means of sustenance (rizq) along with the command to worship Him, as He says:

“So seek your provision from Allaah and worship Him (alone). And be grateful to Him, to Him you will return.” [Surah Al-‘Ankaboot: 17]

So conducting business by buying and selling or any of the other types of permissible ways of earning provision is something that is required according to the Religion since tremendous benefits will result from that for both the individual and the society.

Buying and Selling, in itself, are both praiseworthy and necessary, so long as they do not cause harm to one’s worship or cause him to delay performing the prayer in congregation in the masaajid.

The Prophet (sallAllaahu ‘alayhi wa sallam) said:

“The honest and trustworthy businessman will be with the prophets, martyrs and righteous people.”

This means: The businessman who buys and sells while being honest will be with these groups of people on the Day of Judgement. This is a great position, which indicates the nobility of holding such an occupation. And the Prophet (sallAllaahu ‘alayhi wa sallam) was once asked as to which kind of earning was the most purest? So he responded:

“A blessed trading (accepted by Allaah) and the labor a man does with his hand.” [Reported by At-Tabaraanee]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said:

“The two persons conducting a business are in a state of goodness so long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth), the blessing of their transaction is wiped out.”

So doing business while being honest and righteous is from the best ways of earning sustenance. As for conducting business with lies, fraud, swindling and deception, then this is from the worst forms of earning sustenance.

The Prophet (sallAllaahu ‘alayhi wa sallam) once passed by a group of Muslims who were buying and selling in the marketplace of Madeenah. So the Prophet (sallAllaahu ‘alayhi wa sallam ) said:

“O you gathering of traders!” So they raised their heads waiting to hear what he would say. He said: “Indeed the traders will be resurrected as sinful evil-doers (fujaar) except for those who fear (are dutiful to) Allaah, are righteous and honest.” [Reported by At-Tirmidhee who said it was hasan saheeh]

The Prophet himself (sallAllaahu ‘alayhi wa sallam) engaged in business transactions during the first part of his life, when he used to manage the money of Khadeejah. This was before the advent of his prophethood. And he would buy and sell and gain profit.

This was the same for the Companions of Allaah’s Messenger – they would buy and sell and trade. And there were found wealthy people amongst them who used their wealth to support the Jihaad in Allaah’s Cause, such as ‘Uthmaan bin ‘Affaan (radyAllaahu ‘anhu) who supplied the poor in the army with equipment. And such was ‘Abdur-Rahmaan bin ‘Awf (radyAllaahu ‘anhu) who would donate money to the Muslims at the time of need and at the time of Jihaad.

And such was Abu Bakr as-Sideeq (radyAllaahu ‘anhu) for he would buy and sell and sacrifice his wealth to support Islaam and the Muslims, from the time he was in Makkah before migrating, as well as after migrating. He would give away much and much of his wealth for the Cause of Allaah.

Therefore, seeking the means of sustenance according to the permissible channels the greatest of which are buying and selling – has much good in it.

However, this buying and selling must be set with religious guidelines, so that the Muslim can avoid falling into forbidden transactions and unlawful forms of earning.

The Prophet (sallAllaahu ‘alayhi wa sallam) has forbidden us from certain types of business transactions due to what they contain from sinful means of earning and what is found in them from dangers to mankind and the taking of wealth unjustly. From these types of prohibited transactions are:

  • When the buying and selling keeps one preoccupied from performing worship , i.e. they take away from the time of the worship, such as when a person is busy buying and selling and holds back from praying in congregation in the masjid, to the point that he misses it or misses part of it. This is forbidden. Allaah says:

“O you who believe, when the prayer is called for on the Day of Jumu’ah, then rush to the Remembrance of Allaah and leave off the trading (commerce). That is better for you if you did but know. So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty and remember Allaah much in order that you may be successful.” [Surah Al-Jumu’ah: 9-10]

And Allaah says in another ayah:

“O you who believe! Do not let you wealth or your children divert you from the Remembrance of Allaah. And whoever does that, then such are the losers.” [Surah Al-Munaafiqoon: 9]

Take note of Allaah’s saying: “…then such are the losers.” He rules upon them that they are losers even though they may be wealthy, having amassed hoards of money even if they may have many children.This is because their wealth and their children cannot replace what they missed out on from the Remembrance of Allaah. So even if they gain a profit or earn income in this world, they will still be losers in every sense of the word. They can only be profiting in reality if they combine between these two good things. If they were to combine between the seeking of sustenance and the worship of Allaah, by buying and selling when it is time for buying and selling and attending the prayer when it is time for prayer, then they would have combined between the good of this life and the good of the Hereafter. And they would have acted on Allaah’s saying:

 “So seek your provision from Allaah and worship Him (alone)”

and His saying:

 “So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty.”

 Therefore, commerce is of two types – the commerce of the worldly life and the commerce of the next life (Hereafter). The commerce of this life is with wealth and with earnings while the commerce of the next life is with righteous actions. Allaah says:

“O you who believe, shall I not direct you to a trade (i.e. commerce) that will save you from a painful punishment? Believe in Allaah and His Messenger and strive hard and fight in the Cause of Allaah with your wealth and your lives. That will be better for you, if you but knew! (If you do so), He will forgive you your sins and admit you into Gardens under which rivers flow and pleasant dwellings in the gardens of ‘Adan (i.e. Paradise). That is indeed the great success. And He will also give you another (blessing), which you will love – help from Allaah and a near victory. So give glad tidings to the believers.” [Surah As-Saff: 10-13]

This is the immense commerce, which is profitable. So if the permissible commerce of this worldly life is attached to it, it becomes good upon good. But if a person limits his commerce to solely that of this worldly life while abandoning the commerce of the Hereafter, he becomes a loser, as Allaah says: “…then such are the losers.” [Surah Al-Munaafiqoon: 9]

Therefore, if a person were to turn his attention to performing worship and establishing

the prayer, and if were to remember Allaah much, by doing what Allaah commanded him to do, Allaah would surely open the doors of sustenance for him. As a matter of fact, the prayer is a means for attaining sustenance (rizq), as Allaah says:

“And command your family with prayer and be patient in offering them. We are not asking you to provide Us with sustenance (rizq). (Rather), We will provide for you and the good end is for those who have Taqwaa.” [Surah TaHa: 132]

So the prayer, which some people claim takes time away from them seeking after the rizq (sustenance) and from buying and selling, is in fact the opposite of what they claim. It opens for them the door of provision, comfort and blessing. This is because the sustenance (rizq) is in the Hand of Allaah. So if you were to turn your attention towards remembering Him and worshipping Him, He would facilitate and open the door of sustenance for you. “And Allaah is the best of Providers.” [Surah Al-Jumu’ah: 11]

Allaah says, describing the worship of the believers:

 “In houses (masaajid), which Allaah has ordered to be raised, and in which His name is mentioned. He is glorified therein during the mornings and the evenings. (They are) Men whom neither business nor commerce diverts them away from the Remembrance of Allaah, nor from performing the Prayer or giving the Zakaat. They fear a day when the hearts and the eyes will be overturned out of fear (of the horrors of the Day of Judgement).” [Surah An-Noor: 36-37]

In explanation of this ayah, some of the Salaf said: “They (the Sahaabah) would buy and sell, but when one of them heard the mua’dhin calling to prayer, and the scale was still in his hand, he would drop the scale and head out for the prayer.” So as stated before, the point is that if the buying and selling preoccupies you from performing your prayer, then this commerce is forbidden and futile. And the money earned from it is Haraam (unlawful) and filthy.

  • And from the forbidden types of business is: Selling a forbidden commodity. This is because when Allaah makes something forbidden, He also makes taking money for it forbidden, such as when someone sells something that is forbidden to be sold.

Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade that dead animals, khamr (i.e. wine), swine and statues be sold .So whoever sells dead animals, i.e. meat for which no prescribed Zakaat was given, then he has sold a dead animal and earned unlawful money. This goes the same for selling khamr. What is meant by the word khamr is everything that intoxicates, based on the Prophet’s saying:

 “Every intoxicant is khamr and every kind of khamr is Haraam (unlawful).”

 And he (sallAllaahu ‘alayhi wa sallam) cursed ten people with regard to khamr, as is recorded in the authentic hadeeth:

“Verily Allaah cursed khamr – the one who produces it and the one for whom it is produced, the one who sells it and the one who buys it, the one who drinks it and the one who earns from the sale of it, the one who carries it and the one who it is carried to, and the one who serves it.” [Reported by At-Tirmidhee and Ibn Maajah]

Khamr is every type of intoxicant regardless of whether it is called khamr or alcoholic beverages or liquor or wine or whiskey. It doesn’t matter if it is called by any of these or other names – changing the name does not change the fact that it is khamr. It has been reported in a hadeeth that: “There will come a people during the Last days that will call khamr by another name and drink it.” Also, what is worse than this is selling narcotics, such as hasheesh and opium, as well as other types of drugs, which are being dealt out to the people in these days. So the one who sells it and deals it is a criminal – in the eyes of the Muslims and in the eyes of the whole world. This is because drugs kill people, so it is like a destructive weapon.

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

The same goes for selling cigarettes and qaat (leaves that are chewed in Arabian lands). Cigarettes are harmful and they cause diseases to occur. In fact, all of the characteristics of khubth (wickedness) are gathered together in cigarettes. There is no benefit in smoking in any way whatsoever. Its harms are many. The one with the worst kind of breath, the most despicable appearance and the most burdensome to accompany out of all people is the one who smokes cigarettes. If he sits next to you or he rides next to you in a car or on a plane, you feel constricted by the smoke he makes and its foul stench. The odor coming from his mouth is bad enough when he breathes in your face, so how much more so if he were to smoke in your presence and the cigarette smoke were to float in your face! The matter would be worse. So smoking is wicked from all perspectives and there isn’t any benefit found in it. Therefore, it is forbidden without any hesitation or doubt. It is unlawful to smoke based on several perspectives, not just one.When one smokes, he throws away money and wastes time. Cigarettes disfigure the face, blacken the lips and stain the teeth. As for the diseases that are caused by it, then they are many. Many people have been afflicted by it and yet they take it lightly and as something trivial. This is even to the point that some are suffering from its effects even though they never smoked and they hate smoking. However, they sold it to the people because they loved to make money any way they could. But these people don’t know that this type of business spoils all of their earnings, because some of them mix the money they make from it with their business and so they spoil it, since (doing this) is forbidden and disobedience (to Allaah). Sustenance is not to be sought from Allaah through disobeying Him. Rather, sustenance and provision are to be sought from Allaah by way of obeying Him. Whatever Allaah has ordained for you from rizq (sustenance) will surely come to you. If you seek after it while being obedient to Allaah (in all that He commands and prohibits), He will facilitate and bless your wealth.

  • Another type of forbidden business is: Selling musical and entertainment instruments in all of their various forms, such as stringed instruments and wind instruments or musical appliances and all of the instruments that are used for that purpose, even if they are called by other names such as “technical apparatuses.”

So it is Haraam (unlawful) for the Muslim to sell these instruments and appliances because it is an obligation to destroy them and not have any of them remain in the lands of the Muslims. So if this is the case, how can they be sold? And how can one take money for them? This is from the forbidden acts!

  • And from the forbidden types of business transactions is: Selling images (i.e.pictures, statues). The Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from selling statues, and what was intended by statues was (all life) images. This is because originally statues are based on image representations, regardless of whether it is representing horses, birds, animals or human beings. Everything that has a spirit (rooh), then selling an image of it is Haraam, and the money made from it is Haraam.

The Prophet (sallAllaahu ‘alayhi wa sallam) cursed the image-makers and he informed us that they will be the ones with the worst and most severe punishment on the Day of Judgement. Likewise, it is not permissible to sell magazines that are filled with pictures, especially if these magazines contain immoral pictures (i.e. of naked women). This is because along with the fact that they contains pictures, which are forbidden, they also serve as fitnah (temptation) and an incitement towards doing evil acts. This is since when a man looks at a picture of a beautiful girl who is exposing some of her features or she is uncovering some of her body (i.e. naked), then most of the time this will rouse the man’s desires. And these desires will lead this individual to commit lewd and criminal acts. This is exactly what the devils amongst mankind and the jinn hope for by the distribution and sale of these pictures.

Also, from a higher perspective, is selling immoral movies (i.e. pornographic films), especially videotapes, which the Muslim communities have poured into the arena of their homes. These movies display images of naked women in them as well as images of lewd and immoral sexual acts! These movies tempt and incite the young men and women and cause them to be raised upon loving this kind of immorality.

Therefore, it is not permissible to sell these kinds of lewd films. Rather, it is binding upon you to prevent, destroy and distance these films away from the Muslim environments.

So anyone who opens a store to sell (or rent) these immoral videotapes, he has in fact opened a place for the disobedience of Allaah to be conducted and he has earned unlawful and illegal money, if he uses it or spends it on his family. Rather, he has opened up a place of fitnah (mischief) and a fortress for the Devil.

  • And also from the forbidden types of business transactions is: Selling Tapes in which are recorded immoral songs, with the voices of male and female singers accompanied by music. And these songs consist of words that talk about lust, infatuation and craze for women. So it is forbidden (Haraam) to listen to, record and sell these songs. And taking money for it is considered unlawful earnings and illegal gains, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade severely since they spread evil and immorality. And they corrupt one’s manners and transport evil into the homes of the Muslims.
  • And from the forbidden types of business transactions is: Selling something which the buyer will use towards committing Haraam. So if the seller knows that the buyer will use the product he is buying to commit some forbidden act, then selling it to him is forbidden and void. This is because you will be assisting him upon sinfulness and transgression, and Allaah says:

“And help one another towards piety and fearing of Allaah, and do not help one another towards sinfulness and transgression.” [Surah Al-Maa’idah: 2]

So for example, if someone buys grapes or dates for the purpose of making wine from them, or he buys a sword for the purpose of killing Muslims with it or for the purpose of committing highway robbery or to be tyrannical or a troublemaker and so on.

Everyone that will use a product against what Allaah has forbidden or will use it in a way Allaah has forbidden, then selling that product to him is not permissible. This is if one knows for sure that the buyer will do that or he suspects for the most part that he will do that.

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

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

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

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

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

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

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

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

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

Also, the scholars of Fiqh have stated that what falls under Najash is when a seller tells his customer: “I bought this item for such and such price”, lying about the price, so that the buyer may be fooled and buy the item at an increased value. Or it is when the seller says: “I was given this product at this price” or he says: “I received it for this much”, lying about the price. He only wants to fool the customers into bidding the price up to reach this alleged and false price, which he claims he spent for the item. This is from the Najash, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade. It is a treachery and deception of the Muslims, and it is lying and disloyalty, for which he will be accountable for before Allaah. So what is obligatory on the seller is that he reveals the truth if the buyer asks him how much he got it for. He must tell him the truth and not say that he attained it for this much money, lying about the price. What also falls into the definition of An-Najash is if the people of the marketplace or the storeowners agree to not outbid one another when an item is presented for sale, for the purpose of forcing the owner to sell it for a (discounted) cheaper price. So therefore, they are all participating in this act, which is Haraam. And this is from An-Najash. It is also a form of taking the people’s money unjustly.

  • And from the forbidden types of business transactions is: When a Muslim conducts a sale on top of the sale of his brother. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “And none of you should conduct a sale on top of the sale of his (Muslim) brother.” How is this done? It is done, for example, when a person who wants to buy a certain product comes and buys it from one of the businessmen, who gives him the option to finalize the deal in two or three days or more. So in this case, it is not permissible for another businessman to come and interpose, saying to the buyer: “Leave this product. I will give you the same item, even better than it, for a cheaper price.” This is Haraam because he is conducting a sale on top of the sale of his brother.

Therefore, so long as he sells him the item and gives him the option (to finalize the deal later), let him obtain it and do not interfere in the deal. If he wishes, he will take the product, and if he wishes, he will cancel the deal. So if he calls off the deal due to his own choice (i.e. not being coerced or influenced), then there is nothing preventing you from selling it to him (now). (On the opposite end) conducting a purchase over his purchase is also Haraam. So if a Muslim comes and buys a product from one of the businessmen for a fixed price and is then given the option for a period of time (to finalize the deal), it is not permissible for another buyer to interfere by going to the businessman or the seller, saying: “I will buy that product from you for a higher price than that person bought it from you.” This is Haraam because these kinds of transactions cause harm to the Muslims and violate their rights and puts hatred into their hearts (for one another). This is since if a Muslim comes to know that you interfered in his transaction and you were the cause for ruining the deal that was between the two of them, he will be filled with hatred, spite and abhorrence for you. Or perhaps he may even supplicate against you, because you have oppressed him. And Allaah says: “And work with one another upon piety and fear of Allaah. And do not work with one another upon sin and transgression.” [Surah Al-Maa’idah: 2]

  • And also from the business transactions that are forbidden is: The Deceptive Sale, which is when you deceive your Muslim brother by selling him a product that has defects and you know about these defects yet you do not inform him about them. So this kind of sale is not permissible and it is from deception, swindling and fraud. It is obligatory on the seller to make these defects clear to the seller and to let him know about them. But if he fails to inform him about them, then this is from deception and swindling, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade in his saying: “The two persons conducting a business transaction are in a state of goodness for as long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth) from one another, the blessing of their transaction is wiped out.”

So it is obligatory upon us, O servants of Allaah, to be sincere. Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said:

“The Religion is sincerity, the religion is sincerity, the religion is sincerity.”

They (the Companions) said: “To who O Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the Muslim leaders and the Muslim general masses.”

So the Muslim must be sincere. What is meant when one is sincere towards something is that he is free or absolved from certain things. So being sincere means being free from cheating (for example).

One time the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) passed by a person selling some food in the marketplace who had his food in a pile. So the Prophet (sallAllaahu ‘alayhi wa sallam) put his noble hand inside the pile of food and found some wet portions in the bottom of the pile. So he said: “What is this O owner of the food?” He said: “The sky has affected it” – meaning the rain has affected some of it. So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Then won’t you make it visible so that the people can see it? Whoever cheats us (i.e. swindles Muslims) is not from us.”

This hadeeth is considered one of the fundamental principles in conducting business transactions between the Muslims. So it is not permissible for a Muslim to conceal the defects. If his merchandise has a defect then he must make it visible so that the buyer sees it and is aware of it, and so that he could acquire the item for a price that is appropriate for this defect. He must not acquire the item for the price it would be if it were flawless, for then the seller would be deceiving, cheating, fooling and swindling, based on the saying of Allaah’s Messenger: “Then won’t you make it visible so that the people can see it? Whoever cheats us is not from us.”

So O servants of Allaah! How much of swindling do you see in these days? How many times do you see people placing the defective items in the bottom of the containers and cases while placing the good items on the top – whether vegetables or food items? They purposely put the defective item in the bottom while putting the flawless item on the top. This is trickery, which is done intentionally.

We ask Allaah to pardon and forgive us and you, and that He make our rizq (sustenance) Halaal and that He make our earnings Halaal. And we ask Him to provide us from His vast Bounty.

O Allaah suffice us with what You have made Halaal over that which You made Haraam, and (suffice us) with Your Bounty over that of others besides You. And forgive us, have mercy on us and accept our repentance. Verily, You are the One who accepts Repentance, the Bestower of Mercy. And may the peace and blessings of Allaah be on Allaah’s Messenger.

Buying in Installments with a Raised Price : Shaykh al-Albanee

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Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:Al-Asaalah (Issue #6) [E-Book: Fataawaa of Shaikh Al-Albaanee]
Translator:isma’eel alarcon

Question: What is the religious ruling concerning buying in installments?

Answer: First of all, buying in installments is an innovation of the actions that was not known to the Muslims in every preceding generation. Rather it is from the aspects that have been passed onto them from the disbelievers, those who, in the past, took over their lands, colonized them and governed over them with their rules of disbelief. Then when they departed from the lands’ major districts, they left behind their evil and misguided traditions. And, today, the Muslims live upon those practices and acts that the disbelievers imposed on them.

There is another concern – which is the most important – and it is as the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “I have not left anything that would bring you closer to Allaah, except that I have commanded you to do it. And I have not left anything that would distance you from Allaah, while bringing you closer to the Hellfire, except that I have forbidden you from doing it.” [1]

From this, we see that he (Sallallaahu ‘alaihi wa Sallam) forbade from that which today is called “buying in installments.” Therefore, this kind of business transaction is an innovation, which the Muslims of the past did not know of. I also want to say that this name is an innovation (in itself) for there is nothing found in the books of Fiqh with the name “buying in installments.” Rather, there is found in the Muslim books, that which is called Ad-Dain (debt) and that which is called Al-Qard-ul-Hasan (a goodly loan). This (latter) has become, in the daily affairs of Muslims, just a name without any form and reality to it. This is in spite of the Prophet’s (peace be upon him) incitement towards giving goodly loans and his going to great extents in that, to the extent that he regarded the lending of two dollars to be as if you gave one dollar away in charity. This means: If you lend your Muslim brother two dollars, it is as if you have taken a dollar out of your pocket and given it for charity. Just as he (peace be upon him) encouraged these goodly loans, he forbade from taking extra money in exchange for delaying your brother’s payment of his end of the deal.

The Prophet (peace be upon him) said: “Whoever makes two business transactions out of one, then he gets either the lowest of the two or the interest.” And in another hadeeth, he “forbade that two business transactions be made for one (transaction).” The reporter of this hadeeth was asked about the meaning of this forbiddance, so he responded: “It is that you say: ‘I will sell you this thing for such and such amount of money in cash, and for such and such (more) money in delayed payment.”

I will sell you this appliance for 100 dollars in cash directly, and for 105 dollars in installments, meaning as a debt. He (Sallallaahu ‘alaihi wa Sallam) said: “Whoever makes two business transactions out of one, then he gets either the lowest of the two or the interest.” This means that if he takes the exra money, then it is interest, as is seen in the example of the appliance that was sold for 105 dollars, five dollars more in exchange for the delay.

If there were an Islaamic rule for individuals and rulers, this buyer who was deceived and had five extra dollars taken from him in exchange for the businessman’s waiting on the delay, he would have the right to take hold of him and complain about him to the people of knowledge.

So this is the understanding of this hadeeth. The thing being sold is one, however the offer is in two transactions: In cash directly for this amount and in delayed payment for that amount. So the increase of money for the delay in paying at once was labeled as interest by Allaah’s Messenger (peace be upon him).

Advice and Guidelines for those Performing Hajj – Shaikh Muhammad Ibn Jameel Zaynoo

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Author:Shaikh Muhammad Ibn Jameel Zaynoo
Source:Al-Asaalah Magazine Issue 11 (pg. 45-47) 
Translator:isma’eel alarcon – al-ibaanah.com

Know, my fellow brother, that there are certain etiquettes to the Hajj, which one must abide by and adorn himself with, such as:

1. Maintain cleanliness in your clothes, your tent, the place where you stay, and in your food and drink. This is because keeping clean will aid in preserving your health and in repelling sicknesses.

2. Beware of dropping filth or spoiled food in the roads that people use, for it will cause those performing Hajj to be bothered, and it will cause diseases to spread. So one must remove harmful objects from the road and put them in their proper place (i.e. garbage).

3. Bear the harm that comes from your neighbors with patience, and do not (let that cause you to) harm any of your brothers. Instead, repel their harm in a manner that is better, such as by using kind words.

4. Avoid sexual relations, committing sins, arguing and debating with falsehood, so that your Hajj can be accepted. Listen to the words of Allaah:

“So whoever intends to perform Hajj therein (in the months of Hajj), then he must NOT have sexual relations, nor commit sin, nor debate unjustly during Hajj.” [Surah Al-Baqarah: 197]

And the Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever goes to Hajj and he does not have sexual relations in it nor does he commit sin, he returns back (from Hajj) like the day when his mother gave birth to him (i.e. free from sins).” [Reported by Al-Bukhaaree and Muslim]

5. Be lenient in your buying and selling, and show good manners. And do not deal with anyone in a manner that he is not pleased with.

6. Beware of smoking, displaying bad manners and insulting others, for reviling a Muslim is sinfulness and fighting against him is disbelief.

7. Do not waste your time in the market places – buying and selling – or in gossiping with the “he said/she said” talk.

8. Be gentle with those around you when performing Tawaaf, kissing the Stone, the Sa’ee, and when throwing the stones (Ramee) and so on. This is from the gentleness that is required, for Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever is deprived of gentleness, he is deprived of all kinds of good.” [Reported in Saheeh Muslim]

9. Do not raise your voice out loud when making du’aa (supplication) during Tawaaf, because it disturbs the others making Tawaaf.

10. Do not push and shove people, especially when kissing the Black Stone. If it is too crowded and there is too much shoving, it is enough for you to just point in its direction.

And when casting the stones (Ramee), it is not permissible for you to use large stones, because this has been forbidden in the religious texts and because it will cause harm to those standing (in front of you).

Also, do not throw your shoes (instead of rocks) – as some ignorant people do – for this is a reprehensible act!

Avoid touching the glass surrounding the Prophet’s grave, and avoid touching the walls of the Ka’abah. Rather what is to be touched and kissed from it is (only) the Black Stone. The Yemeni Corner is also touched. [1]

11. You must shave your head or cut your hair very short when in the state of Hill (out of Ihraam), but beware of shaving the beard off, for that is forbidden according to the unanimous agreement of the scholars.

Allaah says:

“…with (the hair on) their heads shaven or cut short…”

Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Trim the moustaches and leave the beards to grow – Do the opposite of the Majoos.” {Reported by Muslim]

12. Beware of supplicating and calling out to other than Allaah, such as calling to deceased people or others not present. This is from the types of Shirk that Allaah has forbidden in His saying:

“And do not call besides Allaah that which can neither bring you benefit nor cause you harm. If you do that, then you will be from the wrong-doers.”

What is meant by “wrong-doers” in this ayah are the polytheists (those who commit shirk). If a Muslim commits Shirk, his good deeds become nullified and his Hajj is lost, as Allaah says:

“And if you commit Shirk, We will surely cancel out your good deeds and you will indeed be from the losers.” [Surah Az-Zumar: 65]

13. Beware of Riyaa, which is doing a deed for the sake of being seen or heard.

An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]

14. Increase in your recitation of the Qur’aan and acting on what is in it, your performing of Tawaaf, your sending of Salaat on the Prophet. And make a lot of supplication, especially at night, because Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“Whoever wakes in the night and says when he awakens: ‘Laa Ilaaha IllAllaah wahdahu laa shareeka lahu. Lahul-Mulk wa lahul-Hamd wa Huwa ‘alaa Kulli shay’in Qadeer. SubhaanAllaah wal-Hamdu Lillaah wa Laa Ilaaha IllAllah wa-Allaahu Akbar wa laa Hawla wa laa Quwata Illaa Billaah.’[3]

And then he says: ‘Allaahumma Ighfir Lee’ or some supplication, he will be answered. And if he makes ablution and prays, his prayer will be accepted.” [Saheeh Al-Bukhaaree]

Footnotes:

[1] Translator’s Note: The Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“Touching the Black Stone and the Yemeni Corner removes sins.”

[Reported by At-Timrimidhee and Ibn Khuzaimah and authenticated by Al-Albaanee in his book on Hajj.

[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.

[3] Translator’s Note: This means:

“There is no deity worthy of worship except Allaah – alone and with no partner. To Him belongs the Dominion and the Praise and He is Able over all things. Glory be to Allaah, all praise be to Allaah, and there is no deity worthy of worship except Allaah. And there is no movement nor power except by Allaah’s permission.”

The next phrase means: “O Allaah, forgive me.”

Virtues of the Prayer : Imaam Muhammad Ibn Saalih Al-‘Uthaimeen

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Bismillaah

Source: Sifat Salaat-in-Nabee, by Shaykh Uthaymeen
Translator: Isma’eel alarcon, Produced by: al-ibaanah

The Prayer: is the second pillar from the pillars of Islaam and the most important pillar of Islaam after the Shahaadah (testimony) of Faith.

The Prayer: is a link between the servant and his Lord. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Indeed, when one of you prays, he speaks privately with his Lord.” [Reported by Al-Bukhaaree] And Allaah says in the qudsee hadeeth:

“I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’ And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’ And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’” [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found. There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

The Prayer: is a means of support and assistance in times of distress and grief. And it prevents one from evil and shameful deeds. Allaah says: “Seek assistance in patience and prayer.” And He says: “Recite what has been revealed to you from the Book and establish the prayer. Verily, the prayer prevents one from evil and shameful deeds.“

The Prayer: is the light of the believers in their hearts and in their place of gathering (on the Day of Judgement). The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “The prayer is light.” And he (Sallallaahu ‘alaihi wa Sallam) said: “Whoever guards it (his prayers), it will be a light, a proof and a (means of) salvation for him on the Day of Judgement.” [Reported by Ahmad, Ibn Hibbaan and At-Tabaraanee]

The Prayer: is the joy and delight of the believers’ souls. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “My delight was placed in the prayer.” [Reported by Ahmad and An-Nasaa’ee]

The Prayer: wipes away sins and expiates evil deeds.

The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Do you think that if there was a river by the door of one of you and he bathed in it five times a day that there would remain any dirt on him?” They (the Companions) answered: “There would not remain any dirt on him.” The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “That is how it is with the five (daily) prayers, through them Allaah washes away the (minor) sins.” [Reported by Al-Bukhaaree and Muslim]

And the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “The five (daily) prayers and Jumu’ah (prayer) to Jumu’ah (prayer) are an expiation for what (sins) occur between them so long as one is not guilty of major sins.” [Reported by Muslim]

The Prayer in Congregation:

Ibn ‘Umar (radiAllaahu anhu) reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Prayer in congregation is better than praying alone by twenty-seven degrees.” [Reported by Al-Bukhaaree and Muslim]

Ibn Mas’ood (radiAllaahu anhu) said: “Whoever would be happy to meet Allaah tomorrow as a Muslim, then let him preserve (in establishing) these five prayers from the place where they are called from (i.e. masjids), for verily, Allaah has legislated for your Prophet the ways of guidance. And indeed these (five prayers in the masjid) are from the ways of guidance. And if you were to pray in your homes as this man who refrains (to pray in the masjid) prays in his home, then you would have abandoned the Sunnah of your Prophet. And if you were to abandon the Sunnah of your Prophet (Sallallaahu ‘alaihi wa Sallam) you would go astray. There is not a man that performs the ablution and does it well, then sets out to go to one of these masjids except that Allaah records a good deed for him for every step he takes and raises him up one level and erases one evil deed due to it. You have certainly seen us, and no one would refrain from the prayer (in the masjid) except the hypocrite whose hypocrisy was well known. And indeed a man would be brought supported by two men until he was made to stand in the row (for prayer).” [Reported by Muslim]

Al-Khushoo’ (Submissiveness) in the Prayer, which means that 1) the heart is present and attentive, and 2) preserving that condition – are both from the means of entering Paradise.

Allaah says: “Successful indeed are the believers. Those who in their prayers are submissive. And those who turn away from vain talk. And those who pay their Zakaat. And those who protect their private parts – Except in front of their spouses or those (women) whom their right hands possess, for indeed they are not held to blame (in that). So whoever seeks beyond that, then those are the transgressors. And those who keep their trusts and covenants. And those who preserve their prayers. They are the inheritors – the ones who will inherit Al-Firdaus (highest level in Paradise), in which they will abide forever.”

Being sincere to Allaah in the prayer and performing it according to the manner it is described in the Sunnah are the two fundamental conditions for its acceptance. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Verily, actions are by intentions and every person will have what he intended.” [Reported by Al-Bukhaaree and Muslim] And he (Sallallaahu ‘alaihi wa Sallam) said: “Pray as you have seen me pray.” [Reported by Al-Bukhaaree]

Written by Muhammad Ibn Saalih Al-‘Uthaimeen
On 4-13/1406H

Related Link: https://abdurrahman.org/salah

Ruling for Holding a Second Jamaa’ah in the Same Masjid : Shaykh Albanee

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Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:Al-Asaalah Magazine: Issue 13-14 (Contained in the E-Book: Fataawaa of Shaikh Al-Albaanee)
Translator:isma’eel alarcon

Question: What is the religious ruling concerning holding a second congregational prayer in the masjid?

Answer: The scholars of Fiqh have differed with regard to the ruling on holding the second congregational prayer. However, before we mention the difference of opinion and clarify which is the most correct of them, we must first identify the type of congregation that they differ on.

The subject of disagreement is with regard to the congregation that is established in a masjid that has a regular employed Imaam and mu’adhin. As for the congregations that are established in any other place, be it in ones home, a masjid built on the road (i.e. musalla) or a store, then there is nothing that prevents one from having repeated congregations in those places.

The scholars who hold the opinion that it is disliked to have numerous congregations in the above type of masjid, the one that has a regular Imaam and a regular mu’adhin, derive their ruling from two evidences. The first is textual and comes from the Divine Legislator, while the other is theoretical and it is a contemplation of the narrations and the wisdom behind the prescription of the prayer in congregation.

As for the textual evidence, then they have investigated and found that the Prophet (Sallallaahu ‘alaihi wa Sallam) went throughout his life leading the people in congregational prayer in his masjid. Nevertheless, whenever any individual from his Companions entered the masjid and found that the congregational prayer had finished, he would pray alone and he would not wait (for others to come). Nor would he turn towards his left or right, as the people do today, looking for one or more people so that one of them can pray with them as an Imaam.

The Salaf never used to do any of this. So when one of them would enter the masjid and find that the people had prayed, he would pray by himself. This is what Imaam Ash-Shaafi’ee concluded in his book Al-Umm, and his discussion on this topic is from the moist comprehensive of talks that I have seen from the discussions of the Imaams on this issue, such that he said:

“If a group of people enter a masjid and find that the Imaam has already prayed, then they should pray individually. But if they pray in a congregation, then their prayer is acceptable and correct, however, I hate that they do this for it was not from the customs of the Salaf.”

Then he said: “As for the masjid that is on the highway, which doesn’t have a regular employed Imaam and mu’adhin, then there is no harm in holding numerous congregational prayers in it.”

Then he said: “And we have memorized that a group from the Prophet’s Companions missed the congregational prayer, so they prayed individually. Even though they had the ability to congregate and pray together a second time, they did not do this because they hated to hold the (same) congregational prayer in the masjid twice.”

This is the saying of Imaam Ash-Shaafi’ee. And what he mentioned that the Companions used to pray individually when they would miss the congregational prayer, has been mentioned as a ta’leeq narration in shortened form. And Al-Haafidh Abu Bakr Ibn Abee Shaybah transferred that to his famous book Al-Musannaf. He reported it with a strong chain of narration on the authority of Al-Hasan Al-Basree that when the Companions would miss prayer in congregation, they would pray individually.

Ibn Al-Qaasim related this understanding in his Mudawwanat-ul-Imaam Maalik on a group of the Salaf, such as Naafi’ the servant of Ibn ‘Umar, Saalim Ibn ‘Abdillaah and others, that when they would miss the prayer, they would pray individually and they would not establish the congregation a second time.

Also, Imaam At-Tabaraanee reported in his Mu’jam Al-Kabeer with a good chain of narration from Ibn Mas’ood that he went out one day with two of his companions from his house to the masjid in order to pray in the congregation. But when they got there, they found the people leaving the masjid for they had finished the prayer. So he returned to his home and led them in prayer. So this returning of Ibn Mas’ood – being who he was due to his accompaniment of the Messenger (Sallallaahu ‘alaihi wa Sallam) and his knowledge and understanding of Islaam – if he knew the prescription of praying numerous congregations in one masjid, he would have entered with his two companions and prayed in congregation with them. This is since he knew the saying of the Prophet (Sallallaahu ‘alaihi wa Sallam): “The best prayer of a man is the one he performs in his house, except for the obligatory prayer.” So what was it that prevented Ibn Mas’ood (raa) from praying this obligatory prayer in the masjid? – his knowledge that if he prayed it in the masjid, he would have to pray it alone. So he held that if he congregated in his home that would be better than if he and those with him prayed individually by themselves in the masjid.

So this is a collection of the quotes that support the point of view of the majority of the scholars that have disliked numerous congregations held in the described masjid in the manner mentioned previously.

Thereafter, people will not miss finding other evidences, while doing some deduction and precise investigation. Thus, the two Imaams, Al-Bukhaaree and Muslim, have reported from the hadeeth of Abu Hurairah (raa) that the Prophet (Sallallaahu ‘alaihi wa Sallam) said, “I felt a strong desire to command a man to lead the people in prayer. Then command some men to fetch firewood, then go to the people who have left off praying in congregation and set their houses on fire. By the One in whose hand the soul of Muhammad is, if one of them knew that he would find two good hunted game in the masjid, he would surely come to witness the two.” In this hadeeth, the Prophet (Sallallaahu ‘alaihi wa Sallam) threatened those who refrained from attending the congregational prayer in the masjid with burning them with fire. I believe that this hadeeth alone informs us of the previously mentioned ruling or it informs us of what Imaam Ash-Shaafi’ee has stated and what Ibn Abee Shaybah has related. And that was that the Companions would not repeat the prayer in congregation in the masjid. This is since, if we were to assume that the second and third congregations were legislated in the masjid, then there came this severe threat from Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) to those who refrained from the congregational prayer, which congregation is it that they are refraining from? And for which congregation that they refrained from attending was this severe threat intended?

If it is said: “For the first congregation”, then it must said: These other congregations are not legislated. And if it is said: “This severe threat only applies to the one who refrains from every congregation, however many even if their number is continuous. So then in this case, the argument of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) against anyone of those people who refrained from any of the congregations would not be established at all. This is since if he were to surprise one of them, after having put someone in charge to lead the prayer, by going to his house and finding him spending leisure time with his wife and children. And so he (Sallallaahu ‘alaihi wa Sallam) would reprimand him for this, saying: “Why don’t you go pray in congregation?” He would simply reply to him: “I will pray with the second or third congregation.” So will the Messenger’s (Sallallaahu ‘alaihi wa Sallam) argument be established against him? Due to this, the Messenger’s strong desire to authorize someone to take his place and for him (Sallallaahu ‘alaihi wa Sallam) to surprise those who refrained from attending the congregational prayer and burn their houses down, is the greatest proof that there is no second congregation at all. This is with respect to the textual reports that the scholars have relied on for support.

As for the investigation, then it is from the following angle: There are many ahaadeeth reported that state the virtue of the prayer in congregation. From them is the Prophet’s (Sallallaahu ‘alaihi wa Sallam) saying: “Prayer in congregation is better than praying alone by twenty-five – and in one report – by twenty-seven degrees.” So this great virtue was only stated for the prayer in congregation.

And there is stated in other ahaadeeth that: “The prayer of a man along with another man is more purer in the sight of Allaah, than his praying alone. And the prayer of a man along with two other men is purer in the sight of Allaah than his praying with one man.” This is because every time the congregation increases in its number of individuals, its reward multiplies with Allaah.

So if we keep this understanding in mind and then look at the consequences of the opinion that allows the holding of numerous congregations in the masjid that has a regular Imaam, then it has the worst consequences. This is because the opinion for holding repetitive congregations will lead to the minimizing of the amount of people who attend the first congregation. And this contradicts the incitement that we find in the hadeeth: “The prayer of one man along with another man is purer that his praying alone” since this hadeeth encourages that there be many people in the congregation. And holding the opinion that the congregations can be repeated in the masjid, by necessity, leads towards a minimization of the amount of people in the prescribed first congregation and a division of the Muslims’ unity.

And there is something else that requires careful examination. And it is that we must remember that the hadeeth of Ibn Mas’ood (raa) in Saheeh Muslim, similar to the hadeeth of Abu Hurairah (raa): “I strongly desired to command a man and so he would lead the people in prayer.” It was stated with respect to those who refrained from performing the Jumu’ah prayer. So when we know that Ibn Mas’ood (raa) placed a threat, of a specific type, on every person that refrains from attending the Jumu’ah and the congregational prayer, then we realize that these two prayers are with regard to their link to the congregation. For indeed, this threat means that there is to be no second congregation after any of these two prayers. Thus, the Jumu’ah prayer – until now – is preserved in its singularity and there is no opinion held stating that it is prescribed to have numerous (Jumu’ah) prayers in one masjid. All of the scholars, in spite of their differences agree on this. Due to this, we can see the masjids crowded with people on the day of Jumu’ah. And if it doesn’t escape out minds, we must remember that from the causes of the masjids being filled on the day of Jumu’ah is that there are those who attend Jumu’ah yet do not attend any of the other (regular) prayers. However, there is no doubt that the cause for the masjids being filled with people on the day of Jumu’ah is that the Muslims do not practice – and all praise is for Allaah – the act of repeating the Jumu’ah prayer (continuously) in the same masjid. So if the Muslims were to treat the congregational prayer like they treat the Jumu’ah prayer and like the way the matter was during the time of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam), the masjids would be filled with people. This is since every person that constantly prays in congregation will always have in his mind that if he misses the first congregation, he will not be able to attain it after that. So this belief will serve as an incentive for him to closely guard his attending of the congregational prayer. And the opposite is true also. If a Muslim holds inside that if he misses this first congregation, then he can always find a second one or a third one or sometimes even a tenth one, then this is from the things that weaken his enthusiasm and aspiration in attending the first congregation.

There are two things that remain before us:

First we must clarify that those who held the view that the second congregation, according to the particularization mentioned previously, was not legislated, and who said that doing it was disliked, they are the majority of the Imaams of the Salaf. Amongst them are the three Imaams – Abu Haneefah, Maalik and Ash-Shaafi’ee. Imaam Ahmad is also amongst them according to one report. However, this report is not well known amongst his followers today, even though one of his most specialized students, Abu Dawood As-Sijistaanee mentioned it. Thus, he reported from him in his book Masaa’il Al-Imaam Ahmad that he (Ahmad) said: “Repeating the congregational prayer in the two sacred masjids (i.e. of Makkah and Madinah) bears the highest level of disapproval (kiraaha).” So this, from the aspect of preference, indicates to us that there also exists the disapproval of repeating the congregations in other masjids as well. However, it (the level of disapproval) is more severe in the two (sacred) masjids. So in this report, Imaam Ahmad is in conformity with the other three Imaams.

Secondly, the other report on Imaam Ahmad – the one which is more known to his students – he (rahimahullaah) and those interpreters who followed him, base their support for it on a hadeeth reported by At-Tirmidhee, Imaam Ahmad and others. It is the hadeeth of Abu Sa’eed Al-Khudree, in which he said: “A man entered the masjid when the Messenger (Sallallaahu ‘alaihi wa Sallam) had already prayed and his Companions were gathered around him (Sallallaahu ‘alaihi wa Sallam). This man wanted to pray, so the Prophet (Sallallaahu ‘alaihi wa Sallam) said: ‘Is there not a man who can give charity to this person by praying with him?’ So a man stood up and prayed with him.” And in the report of Abu Bakr Al-Baihaqee, which is found in his Sunan Al-Kubraa, it is stated that this man was Abu Bakr As-Siddeeq. However, this report has weakness in its chain. The report that is authentic doesn’t name the man in it. So these (scholars) have used this hadeeth as evidence and say: “The Messenger (Sallallaahu ‘alaihi wa Sallam) has approved of the second congregation!”

The response to the use of this evidence is that we must consider that the congregation, which the hadeeth talks about, is not the same congregation that is being indicated in the question. This is since the congregation that the hadeeth refers to the congregation of a man who enters the masjid after the first congregation has finished and wants to pray alone. But the Messenger (Sallallaahu ‘alaihi wa Sallam) incited those of his Companions who had prayed with him already to let one of them get up and volunteer and pray a voluntary prayer. So someone did it and that is the way it occurred. So this congregation consists of two people: The one leading the prayer (imaam) and the one being led (ma’moom). The Imaam is praying his obligatory prayer, while the ma’moom is praying a voluntary prayer. So who is the one who put this congregation together? If it were not for the one praying voluntarily, there would be no congregation. So therefore, this is a supererogatory and voluntary congregation, and not an obligatory congregation. And the differing (mentioned in the question) is only with regard to the second obligatory congregation. So due to this, using the hadeeth of Abu Sa’eed Al-Khudree as evidence for this area of dispute is not correct. And what further confirms this is the fact that the hadeeth states: “Is there not a man who can give charity to this person by praying with him?” In this incident that occurred, there was someone who gave charity and there was someone who received charity. So if we were to ask a person with the least amount of knowledge and understanding: “Who is the one giving the charity and who is the one receiving the charity in this situation, which the Messenger (Sallallaahu ‘alaihi wa Sallam) has approved of?” The answer would be: “The one giving the charity is the person praying the voluntary prayer, who had already prayed the obligatory prayer behind Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam), while the one who is receiving the charity is the person who arrived late.”

Now if we were to throw this same question on the congregation that is in dispute right now: for example six or seven people enter the masjid, and find that the Imaam has already prayed. So one of them leads the prayer and the rest follow him in a second congregation. So who is the one giving the charity amongst these people? And who is the one receiving the charity? No one can give the same answer as in the first example. So this congregation (of people) that has entered after the Imaam finished praying, all of them are praying their obligatory prayer. There is no one giving charity, nor is there anyone receiving charity. On the contrary, this obscurity is quite obvious and clear in the first example. The one giving charity is the person who is praying the voluntary prayer, who already prayed behind Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). His prayer was recorded as twenty-seven levels (of reward). So because of that, he is rich and therefore able to give away in charity to others. And the one who leads the prayer – and if it were not for that person giving charity, he would have prayed alone – he is poor and in need for someone to give him charity. This is since he did not earn what the person who is giving him charity earned (from reward).

So the reason for this person being the one giving the charity and that person being the one receiving the charity is clear. As for the scenario that is in dispute now, then the scenario is not clear, for all of the people (praying) are poor, since they have all missed out on the virtue of the first congregation. So the saying of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) “Is there not a man who can give charity to this person by praying with him” doesn’t apply here. Therefore, in a situation like this, it is not valid to use this incident (mentioned in the hadeeth) as evidence. Nor can it be used in reference to this issue, which is the area of our discussion.

We will link this to another evidence they use as proof, which is the Prophet’s (Sallallaahu ‘alaihi wa Sallam) saying: “Praying in the congregation is more virtuous than praying alone by twenty-seven degrees.” So they use the generality (in the hadeeth) as evidence, meaning they understand that the word “the” before the word congregation is for a general inclusion (of all congregations). This means that (according to them) every congregational prayer is more virtuous than praying alone. We respond by saying, basing it on the previously mentioned evidences that “the” is not for a general inclusion, but rather it is for a specific designation. This means that the congregational prayer – which the Messenger (Sallallaahu ‘alaihi wa Sallam) prescribed, incited towards, ordered the people to attend, threatened those who abandoned it with burning their houses and which those who abandoned it were described as being hypocrites – is the prayer in congregation that is more virtuous than praying alone. And it is the first congregational prayer. And Allaah, the Most High, knows best.

 

Praying Alone in the Last Row of Prayer : Shaykh Al Albanee

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Pulling someone back from the complete row to avoid praying alone

Question:

If you enter the masjid and the first row of prayer is complete, can you pull someone from it behind so that he can pray with you (in the second row) or should you just pray by yourself?

Answer:

If the hadeeth about pulling someone back from the first row so that one would not pray alone in the second row were authentic, it would be obligatory to base the opinion on it. However, its chain of narration is not authentic, as I have explained in Irwaa-ul-Ghaleel and As-Silsilah Ad- Da’eefah (second volume).

Therefore so long as this hadeeth is not authentic, then the person who enters the masjid and the row of prayer in front of him is complete, he must try to squeeze into the row that is before him. This is possible in most cases, during this era in which a majority of Muslims have abandoned the act of joining tightly (by squeezing together) in the lines of prayer, for many of them do not stand close together in the lines of prayer. So if he finds that the row is complete, he should try his best to find an empty space in it, even if he has to gesture to the one he wants to pray next to, to make some space for him to enter.

But if he is not able to do this, either because the people in the row are closely packed together or because some of the people praying do not make room for him, then he could stand in the second row by himself, and his prayer will be valid. This is because the Prophet’s saying, “There is no prayer for the one who prays in the row by himself” is only in reference to the extent of one’s ability and adequacy to perform all the rest of the acts of worship.

We know, for example, that standing for the obligatory prayer is a pillar (of the prayer). Therefore, if one prays sitting while he has the ability to stand, his prayer is not valid. However, if he is not able to stand, then he could pray sitting, as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Pray standing. But if you are not able to, then sitting. But if you are not able to, then on your bed.” This goes the same for the case of the individual who prays behind the row by himself, in that his condition is that he is not able to join into the row that is before him.

So the hadeeth, “There is no prayer for the one who prays alone behind the row“, is most likely applicable to the person that takes this issue lightly or to the one who turns away from this legal ruling. As has been done by many people, especially those mu’addhins who do not join into the rows, but rather pray by themselves in places near to the door (of the masjid). So these individuals are the ones whom the hadeeth is directed to.

As for the man who enters the masjid and tries to join into the row but is not able to, nor does anyone come that will join him (in the second row), then he can pray by himself. And Allaah does not burden a soul with a responsibility, except that He has given it the ability to fulfill the responsibility. And this is the view of Shaikh-ul-Islaam Ibn Taimiyyah.

[Al-Asaalah, Issue #10]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Important Principles concerning Allaah’s Names & Attributes : Imaam Ibn Uthaimeen

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Author:Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source: Sharh Lum’atul-‘Itiqaad (pg. 20-27) with checking and notes from Ashraf Ibn ‘Abd-il-Maqsood [Dar Al-Istiqamah Printing]
Translator:isma’eel alarcon – al-manhaj.com

Before entering into the core of this book, I would first like to introduce some important principles related to Allaah’s Names and Attributes. [1]

The First Principle: What is obligatory from the texts of the Qur’aan and Sunnah regarding Allaah’s Names and Attributes

With regard to the texts of the Qur’aan and the Sunnah, it is obligatory (concerning Allaah’s Names and Attributes) to leave their proofs and implications upon their literal meanings, without changing them. This is because Allaah revealed the Qur’aan in a plain Arabic language and the Prophet (Sallallaahu ‘alaihi wa Sallam) used to speak with the Arabic language. Therefore, it is obligatory to leave the implications of the words of Allaah and the words of the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) as they are, in that language. Also, changing it from its literal meaning is speaking about Allaah without knowledge and this is forbidden, due to the statement of Allaah:

“Say: ‘The things that my Lord has indeed forbidden are the great evil sins, whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.'” [Surat-ul-A’araaf (7): 33]

An example of this principle is found in the statement of Allaah: “Nay, both His hands are widely outstretched.” [Surat-ul-Maa’idah (5): 64]

Indeed, what is literally apparent from this ayah is that Allaah has two actual hands. Thus, affirming that is obligatory, due to this principle. So if someone were to say that the meaning of His hands is “power”, then we must say to him that this is changing the word from its literal meaning. And saying this is not permissible, for it is speaking about Allaah without knowledge.

The Second Principle: Concerning Allaah’s Names

There are several subdivisions included in this principle:

The first subdivision: All of Allaah’s Names are the best

This means that they all possess the highest extent of goodness. This is since they are comprised of perfect attributes. There are no deficiencies to be found in them in any way whatsoever, for Allaah says: “To Him belong the best of Names.” [Surah TaHa (20): 5-8]

An example of this is the name Ar-Rahmaan, which is one of the Names of Allaah, for it demonstrates a magnificent attribute – which is (His) vast mercy.

We know that Ad-Dahr (time) is not one of the Names of Allaah, for it does not possess a meaning that reaches the highest extent of goodness. As for the Prophet’s (Sallallaahu ‘alaihi wa Sallam) statement: “Do not curse time, for indeed, Allaah is Ad-Dahr (time)”,[2] then its meaning is that He is the “Owner of time – the One who dispenses it”. This change occurs based on the evidence found in his (Sallallaahu ‘alaihi wa Sallam) statement in the second narration (of this hadeeth) in which Allaah said: “In My hand is the Command. I turn (in cycles) the night and the day.” [3]

The Second Subdivision: The Names of Allaah are not confined to a fixed and definite number

This is based on the famous hadeeth: “I ask You, O Allaah, by every one of Your Names by which You have named Yourself or revealed in Your Book. Or (those which You have) taught to one of Your creatures or appropriated for Yourself in the knowledge of the Ghaib (Unseen) that is with You.” [4]

Specifying and grasping whatever Allaah has appropriated for Himself in the knowledge of the Ghaib (Unseen) that is with Him, is impossible to attain.

The way to combine between this hadeeth and the other authentic hadeeth: “Verily, to Allaah belong ninety-nine names, (by which) whosoever takes account of them (i.e. memorizes, learns and supplicates by them), will enter Paradise “ [5] s that the meaning of this (latter) hadeeth is:

“Verily, from among all the names of Allaah are ninety-nine names by which if someone takes account of them, he will enter Paradise .”

It does not mean that Allaah’s names are restricted to this number (of 99).

The equivalent of this would be if one were to say: “I have one hundred dollars which I have counted out for the purpose of giving in charity.” This does not negate that he has other dollars in his possession, which he has counted out for a purpose other than charity.

The Third Subdivision: The Names of Allaah are not affirmed by the intellect – they can only be affirmed by Revelation

The Names of Allaah are based upon Revelation and as such, their affirmation is dependent upon what is reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted. This is because the intellect is not able to itself ascertain which names Allaah is most deserving of. So it is obligatory to depend upon the revealed texts for determining that. Also, naming Allaah with that which He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a perpetration of His right. Thus, abiding by the proper etiquettes with regard to that is obligatory.

The Fourth Subdivision: The meaning of each of Allaah’s Names applies to 1) Allaah Himself, 2) the attribute that such a Name implies, and 3) the effect of such an attribute, if it is transitive.

Faith in Allaah’s names cannot be complete without affirming all of this.

An example of those names that are not transitive is the name Al-‘Adheem (The Most Great). One’s Faith is not complete until he believes that it is a name of Allaah whose meaning applies to Him Himself, as well as the attribute that it encompasses, which is His magnificence (‘adhamah). An example of a name that is transitive is Ar-Rahmaan (the Most Merciful). One’s Faith is not complete until he believes that it is a name of Allaah that applies to 1) Himself, 2) the attribute that it encompasses, which is his mercy, and 3) what results from that, which is that he grants mercy to whom He wills.

The Third Principle: Concerning Allaah’s Attributes

There are also subdivisions included in this principle:

The First Subdivision: All of Allaah’s Attributes are of the highest degree of perfection and praise possible. There is no deficiency found in them in any way whatsoever.

Some examples of these Attributes are: (His) living, knowledge, ability, hearing, seeing, wisdom, mercy, highness and other than these. This is based on His saying:

“And to Allaah belongs the highest description.” [Surat-un-Nahl (16): 60]

It is also because the Lord is absolutely perfect; thus His Attributes must be perfect.

If an attribute is deficient and imperfect, then it is restricted from Him, such as death, ignorance, inability, deafness, blindness, and other than that. This is because Allaah will punish those who describe Him with deficiencies and He has freed Himself from all the defects that they attribute to Him. Also, it is not possible for the Lord (Rabb) to have a defect due to the incompatibility of deficiency with the aspect of Lordship (Rububiyyah).

If an attribute is perfect in one way and deficient in another way, then it is not affirmed for Allaah nor is it restricted from Him in the absolute sense. Rather, a distinction between the two cases must be made. Thus, it is affirmed for Allaah in the circumstances when it is perfect and it is not possible to affirm it for Him in the condition when it is deficient. Examples of this are planning (Makr), plotting (Kaid), deception (Khadaa’) and so on. These three attributes are perfect when they are implemented as a response to their equals (being done by an opponent), since they indicate that the One who is doing it is not incapable of encountering His enemy with his same action. And it would be deficient in any other condition.

So it is affirmed for Allaah in the first condition and not in the second. Allaah says: “They (disbelievers) were planning and Allaah too was planning (i.e. makr). And Allaah is the best of those who plan.” [Surat-ul-Anfaal (8): 30]

“Verily, they are but scheming a plot. And I too am scheming a plot (i.e. kaid).” [Surat-ut-Taariq (86): 15-16]

“Verily, the hypocrites seek to deceive Allaah, but it is He who deceives (i.e. khadaa’) them.” [Surat-un-Nisaa (4): 142]

So if for instance, it is said: “Has Allaah attributed plotting to Himself?” Then do not say yes, and do not say no. Instead say: “He is plotting against those who are deserving of that, and Allaah knows best.”

The Second Subdivision: The Attributes of Allaah can be divided into two categories: Those that are affirmed (Thubootiyyah) and those that are negated (Salbiyyah).

Thubootiyyah: consists of the attributes that Allaah has affirmed for Himself, such as living, knowledge and ability. Affirming these for Allaah in a manner befitting to Him is obligatory. This is because Allaah has affirmed them for Himself and He is the most knowledgeable concerning His Attributes.

Salbiyyah: consists of the attributes that Allaah has negated for Himself, such as injustice. Negating these from Allaah is obligatory because Allaah has negated them from Himself. However, it is obligatory to believe in affirming their most perfect opposites, for Allaah, since a negation is not complete until it consists of an affirmation.

An example of this is Allaah’s statement: “And your Lord treats no one with injustice.” [Surat-ul-Kahf (18): 49]

Thus, it is obligatory to negate injustice from Allaah, while affirming (the opposite) – which is justice – for Him, based on its most perfect perspective.

The Third Subdivision: The Affirmed Attributes (Thubootiyyah) can further be divided into two categories:

Dhaatiyyah (Attributes of His Essence): They are the attributes that do not cease nor will ever cease to be descriptive of Him, such as hearing and seeing.

Fi’aliyyah (Attributes of His Actions): They are the attributes that are connected to His Will (Mashee’ah). If He wills, He will do it and if He wills, He will not do it, such as rising over the Throne and (His) coming.

It is possible that an attribute could be both Dhaatiyyah and Fi’aliyyah, according to each of the two, such as Speech. In regards to the origin of the attribute, it is an attribute of His Essence (Dhaatiyyah) because Allaah never stopped nor will stop speaking. And in regards to the units of Speech that are put forth, it is an attribute of the action (Fi’aliyyah), since Speech is connected to His Will. He speaks as He wills, when He wills.

The Fourth Subdivision: Each Attribute of Allaah should bring three questions to mind.

The first question: Is it real (as opposed to figurative) and why?

The second question: Is it permissible to say how it is and why?

The third question: Is it comparable to the attributes of creation and why?

The answer to the first question: Yes, it is real, because the foundation of speech concerning this subject is based on actuality (as opposed to symbolism). This may not be abandoned, unless there is authentic evidence that restricts it.

The second answer: No, it is not permissible to describe how an attribute is, due to Allaah’s statement: “But they will never encompass anything of His Knowledge.” [Surah TaHa (20): 110]

Also, the intellects are not able to comprehend the nature of how Allaah’s attributes are.

The third answer: It cannot be compared to the creation’s attributes, due to Allaah’s saying:

“There is nothing whatsoever like Him.” [Surat-ush-Shooraa (42): 11]

And also Allaah is worthy of the utmost perfection, therefore it is impossible for Him to be compared to the creation, since that is something deficient and imperfect.

The difference between takyeef (saying how it is) and tamtheel (saying it is like such and such) is that tamtheel is to describe the manner of an attribute by restricting it to a certain example, whereas takyeef is describing the manner of an attribute without restricting it to a certain example.

An example of tamtheel is if someone were to say the hand of Allaah is like the hand of a human being.

An example of takyeef is to imagine that the Hand of Allaah has a specific nature that has no comparison found in the hands of created beings. This type of imagining is not permissible.

The Fourth Principle: What may be used to refute those who commit ta’teel (rejection of Allaah’s Attributes).

The Mu’tilah (those who commit ta’teel) are the ones who reject anything from the Names and Attributes of Allaah and distort the texts from their literal meanings. They are also known as the ones who commit ta’weel (distorted interpretation). The fundamental principle by which we may refute them is to say that their statements:

1. Are in contradiction to what is literally apparent from the texts

2. Are in contradiction to the understanding of the Salaf

3. Do not have any authentic proof (to support them)

For some attributes, there may be a fourth perspective, or more than that.

Footnotes:

[1] Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen has a great book on the subject of Allaah’s Names and Attributes in which he states a number of important principles regarding this topic. We have provided a checking for it and it is called “Al-Qawaa’id Al-Muthlaa fee Sifaatillaahi wa Asmaa’ihi Al-Husnaa” (Ideal Principles concerning Allaah’s Attributes and His Beautiful Names). It deserves to be studied and devoted special attention to.

[2] Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah. Al-Haafidh Ibn Hajr said in Al-Fath (10/565): “Ahmad has transmitted it from another path from the hadeeth of Abu Hurairah with the wording: ‘Do not curse time, for indeed Allaah has stated: ‘I am Ad-Dahr (Time). The days and the nights belong to Me. I will renew them, vanquish them and bring forth kings after kings.’ And its chain of narration is authentic.”

A Point of Benefit:

The great scholar Ibn Al-Qayyim said in Zaad Al-Ma’aad (2/355):

“Anyone that curses time is lingering between two states of which there is no doubt that he is from one of them. Either he has cursed Allaah Himself or he has ascribed a partner to him (Shirk). For indeed, if he believes that Allaah is the only one that did that and he curses whomsoever did it, then he has cursed Allaah.”

[3] Saheeh Al-Bukhaaree: Book of Tawheed (no. 7491) and Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah.

[4] Hadeeth Saheeh: This is a part from the hadeeth of Ibn Mas’ood t that has been reported by Ahmad (1/394, 452), Ibn Hibbaan (no. 2372 of the Mawaarid), and Al-Haakim (1/519). Al-Haafidh Ibn Al-Qayyim authenticated it in Shifaa-ul-‘Aleel (pg. 274). And he (ra) went in detail, clarifying the importance and benefits of this hadeeth in his book Al-Fawaa’id (pg. 24-29). It was also authenticated by Shaikh Ahmad Shaakir (rahimahullaah) in his notes to Al-Musnad (no. 3721), Al-Albaanee in As-Saheehah (no. 199) and Shu’aib Al-Arna’oot in his checking of Zaad Al-Ma’aad (4/198).

[5] Saheeh Al-Bukhaaree: Book of Supplications (no. 6410) and Saheeh Muslim: Book of Remembrance and Supplication (no. 2677) from the hadeeth of Abu Hurairah (radi Allaahu anhu)

Every Innovation is a Misguidance : Shaykh al-Albanee

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Source: Al-Asaalah, Issue #21
Translator: isma’eel alarcon

One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two magnificent and great fundamental principles. Indeed they are

1) worshipping only Allaah apart from others and
2) following and taking our example from only the Prophet (Sallallaahu ‘alaihi wa Sallam) apart from others.

However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan does not become complete until he believes that Muhammad (Sallallaahu ‘alaihi wa Sallam) is the Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to that his belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is His slave and messenger. So if it is this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of Tawheed):  “So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)” [Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah.

Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger) completes the first testimony (of bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second) testimony – understanding, believing and accepting it firstly, and then applying it in the affairs of his life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger” requires, among other things, that we believe that Muhammad (Sallallaahu ‘alaihi wa Sallam) conveyed the message and that he carried out his task in its complete and perfect form, such that no one that comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord, may He be Glorified and Exalted, indicated this fact in his saying:  “This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3] 

This is why it is authentically reported on the Prophet (Sallallaahu ‘alaihi wa Sallam) from numerous paths of narration that he said: “I have not left anything that will bring you closer to Allaah and distance you from the Hellfire, except that I have commanded you with it. And I have not left anything that will bring you closer to the Hellfire and distance you from Allaah except that I have forbade you from it.” So there has not been left any room for amending anything from it, whether it be a simple or a trivial thing being amended.

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: “Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: ‘This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.’ [Surat-ul-Maa’idah:3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part.”

This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then claims that it is something good, he has in fact claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is “not (part of) the Religion on this day.”

So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And that he (Sallallaahu ‘alaihi wa Sallam) brought the complete and pure message, without adding to it or subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the points where his Prophet (Sallallaahu ‘alaihi wa Sallam) has placed limits for him, such as the acts of worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed previously (i.e. no more revelation after Muhammad (Sallallaahu ‘alaihi wa Sallam). And there was no room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the Prophet). Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all acknowledging the extent of the Prophet (Sallallaahu ‘alaihi wa Sallam) in that he first fulfilled his mission and conveyed the Message, as you know. And (second) that he was the best worshipper amongst Allaah’s worshippers and the most fearing of Allaah. So there is no room to correct him:

1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah and Imaam Maailk’s comments about it.

2. Such that it can be claimed that there is someone who is a better worshipper and more worshipping (of Allaah) than Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is impossible.

So whoever understands these two facts, which are related to one’s belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger, he will limit the worship he performs for Allaah to only that which has been reported on the Prophet (in the ahaadeeth). And he will not put any example or role model before him other than the Prophet (Sallallaahu ‘alaihi wa Sallam). Nor will he ever claim this second point, meaning it is impossible that it can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or more worshipping of Allaah than him (Sallallaahu ‘alaihi wa Sallam). This is something impossible.

We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn Maalik (raa) that a group of people went to see the Prophet (Sallallaahu ‘alaihi wa Sallam) but asked his wives because they were not able to find him. So they asked his wives about the Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his relations with his wives. So they mentioned to them what they knew about his guidance regarding that – and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah: “And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to these men that he (Sallallaahu ‘alaihi wa Sallam) would fast and break his fast, and that he would pray at night and also sleep and that he would marry women.

Anas (raa) said: “When they heard that from the wives of the Prophet, they found his (Sallallaahu ‘alaihi wa Sallam) worship to be little.” They thought it to be little because of what had settled in their minds that the Prophet must pray the whole night and that he must fast all the time and that he was a monk and did not go near his wives. So they were shocked to find something that was not in compliance with their notions. So they assumed that the reason for this was because Allaah had forgiven all of the Prophet’s past and future sins. So it is as if they said: “The Prophet (Sallallaahu ‘alaihi wa Sallam) only minimized in his worship – which they thought to be little – because Allaah had forgiven his sins.

So there wasn’t left any obstacle preventing him from increasing in the worship of his Lord.” This was a mistake on their part without a doubt. This is since they didn’t know that this worship which they thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Dawood was the best worshipper amongst mankind.” This group of people did not know that the Prophet was the best worshipper amongst mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to perform his worship, as I have mentioned.

And that was from the things that he (Sallallaahu ‘alaihi wa Sallam) was asked about when some people – who were well aware of his habits not like that group of people that was ignorant of his habits – found him, and they felt compassion for him (Sallallaahu ‘alaihi wa Sallam), because they saw him standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O Messenger of Allaah! Be easy in the worship, for your feet have become swollen.” And his response was: “Should I not then be a grateful servant?” 

This is a refutation of the false reasoning employed by that small band of people, who said the reason for the Prophet’s little worship was because Allaah had forgiven his past and future sins. They were not aware that the Prophet (Sallallaahu ‘alaihi wa Sallam) would stand in night prayer until his feet would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins”, he responded: “Should I not then be a grateful servant?”

Basing on what they imagined was little worship on the part of the Prophet and what they knew of Allaah having forgiven his past and future sins, each person in this small group assumed that they were obligated to exceed in worship and that they must surpass what they heard about the Prophet’s worship with regard to his fasting, praying at night and relations with women. So they made the following pledges to themselves: The first person said “I will pray all night and won’t sleep.” The second one said: “As for me, I will fast all the time and never go a day without fasting.” And the third person said: “I will not marry women.”

Why? Because they assumed that marriage was a distraction and turned one away from perfecting one’s worship to Allaah. But they did not know – and Allaah knows best but it seem to me that they were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam – that marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to the Prophet (Sallallaahu ‘alaihi wa Sallam) and said:

“The people with much wealth and income have surpassed us – they pray like we pray, they fast like we fast, and they make Hajj like we make Hajj. And they give money in charity but we don’t give away anything in charity!” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Shall I not direct you to something, which if you do, you will surpass those in front of you and those behind you will never be able catch up to you (in reward), except for those who do the same as you?” So the representative of the poor people went back to his companions among the poor folk and related to them the good news that came from the Prophet. So they became very happy at hearing it. However, it was not long before their representative went to Allaah’s Messenger again to tell him: “O Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do what we are doing.” So Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said: “That is the bounty of Allaah, which He gives to whom He pleases.”

This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Verily in every tasbeehah (saying SubhanAllaah) there is charity for you. And in every tahmeedah (saying Al-Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity. And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and forbidding evil is charity. And removing a harmful obstacle from the road is charity.” Then the Prophet (Sallallaahu ‘alaihi wa Sallam) continued to mention many noble characteristics. Then he said at the end of the hadeeth: “And in your having relations with your wife, there is charity.” They said in amazement: “O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get rewarded for that?” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Don’t you see that if one fulfills it in a forbidden way, that he will have a burden (of sin) for it?” They said: “Of course, O Messenger of Allaah.” So he said: “Then likewise, if he fulfills it in a lawful way he will be rewarded for it.” 

So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an incitement to get married and especially in producing children and progeny, as is reported in the authentic hadeeth: “Marry the fertile and loving woman, for indeed I will compete with other nations by you, as regards to who has the most followers, on the Day of Judgement.” So the one who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This group was ignorant about this, so there was one among them who made a pledge binding on himself that he would not marry, saying: “As for me, I will not marry women.” Then that group left and when the Prophet (Sallallaahu ‘alaihi wa Sallam) returned home, his wives informed him of what they heard from that group of people and the pledges they made to themselves. So the Prophet (Sallallaahu ‘alaihi wa Sallam) gave a khutbah about this in his masjid, saying: “What’s wrong with these people who say such and such” (?) – repeating to the audience what these individuals who came to his house had said. “This last person will not marry women. The second said he would fast everyday and not go a day without fasting. And the other one said that he will pray all night and not sleep.”

However it was from the Prophet’s etiquettes when admonishing, reprimanding and teaching the people that he would hide the faults of those who committed errors or sinned (by not mentioning their names). So he would not expose them but rather make such statements like the one you just read above: “What’s wrong with these people who say such and such?” This is because there is no benefit in mentioning the (name of the) person who erred, unless his error involves a large group of people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for reminding them goes away. So in this situation, one must mention that to the people publicly. And it is not like that which is thought by some people who know about wisdom and gentleness when commanding good and forbidding evil, for they do not realize that gentleness does not nullify manifesting the criticism of one who errs if his error involves a group of people. The stories of our Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Umar who said:

“‘Umar Ibn Al-Khattaab, rady Allaahu ‘anhu, was giving the Friday khutbah – naturally in the Prophet’s masjid – when a man from the Companions of Allaah’s Messenger entered – and in one narration it states that it was ‘Uthmaan Ibn ‘Affaan. So ‘Umar stopped his khutbah and turned towards this person that had come late and had missed coming early to hear the dhikr and to hear the Jumu’ah khutah. So the man responded, saying: ‘O Commander of the Believers, I did not do anything except hear the Adhaan, make wudoo and then come to the masjid.’ So he said to him reprimanding him in a disapproving interrogating manner: ‘The wudoo also, for I heard Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) say: Whoever goes to (pray) Jumu’ah, then he should take ghusl (bath).'”

The point we derive from this report is that he (Sallallaahu ‘alaihi wa Sallam) reprimanded ‘Uthmaan Ibn ‘Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu’ah khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah regarding that group of people that had come to his house. So he said: “What is wrong with these people who say such and such” making an indication of them but not naming anyone of them.

The point is that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “As for me…”, which is a refutation of the essence of what was stated by those people who claimed the reason that the Prophet, had little worship was due to Allaah having forgiven his past and future sins. So he said: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast” – meaning I don’t fast all the time. “And I pray at night and I also sleep” – meaning I do not stay up the whole night, as is done by those extremists amongst worshippers who increase and try to surpass the worship of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is why ‘Aa’ishah said, as is recorded in Saheeh Muslim: “The Prophet (Sallallaahu ‘alaihi wa Sallam) never stayed up a whole night in worship.”

So the Prophet (Sallallaahu ‘alaihi wa Sallam) said, reminding us that the Religion is moderation and that worhsip is moderation – neither exaggeration nor negligence: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast. And I pray at night and I also sleep. And I marry women. So whoever turns away from my Sunnah then he is not from me.”

So the Prophet’s Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according to the testimony of Allaah’s Messenger, came after the Prophet’s being sent with this complete and perfect Islaam, he would not be able to encompass doing all of the Prophet’s acts of worship. This means all of the acts of worship that Allaah’s Messenger brought whether through speech, actions or silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after Allaah completed His Religion by sending His Prophet with this perfect Islaam.

So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and fearing of Allaah amongst them, there should not be anything but following of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). We are upon certainty that we will never be able to encompass the worship of Allaah’s Messenger, except for occasionally or at brief periods of time. So we are completely incapable of following and tracing the footsteps of Allaah’s Messenger in his worship. This is impossible – with respect to every individual amongst mankind after the Prophet.

Therefore, there remains nothing before us except that we all strive for two things:

1. To learn the Sunnah of Allaah’s Messenger in all matters that came to us from Islaam – whether in Creed or in Worship or in characteristics and manners. And as I said before, we will never be able to do more than just imitate him, as it is said:

“So imitate (them) if you are not like them,
Verily, imitating the righteous ones is success.”

It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of humans according to unanimous agreement. And everyone that imitates him after he has gone will be overwhelmed by his ocean of worship.

2. This is the first thing – that we must know the Sunnah of Allaah’s Messenger according to the wide and extensive meaning. This is since the Prophet’s saying concerning that group of people: “So whoever turns away from my Sunnah, then he is not from me”, this sentence in this general hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of the hadeeth is: “Whoever turns away from my Sunnah” meaning from my Way and from my Methodology in all affairs of my religious life. This is the kind of person that is not from him. And this kind of person varies with regard to his remoteness from following the Prophet.

So the Sunnah has two meanings:

1. A religious Arabic language-based one, and it is that which the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) and those who followed his way were upon.

2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types – Fard (Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is: “That which the one who does it will be rewarded for and which the one who abandons it will not be punished for.”

As for the person that abandons the Messenger’s Sunnah, with its first meaning – i.e. his way and methodology – then this person is in misguidance. And his deviance can either be large or little depending on his closeness or remoteness to following Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). So based on this, we should find ourselves as having no need for amending and introducing a “good innovation” (bid’ah hasanah) into Islaam, claiming that there is nothing wrong with this innovation. This is because we should find ourselves as falling short and being incapable of following the noble Prophet (Sallallaahu ‘alaihi wa Sallam) in everything that has been reported to us concerning his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-Bukhaaree in his Saheeh so that you can realize the worth of Allaah’s saying: ”This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

Al-Bukhaaree reported that one of the Jewish Rabbis went to ‘Umar Ibn Al-Khattaab during the time of his Khilaafah and said to him: “O Commander of the Believers! There is an ayah in the Book of Allaah that if it had been revealed unto us – a gathering of Jews – we would have taken the day it was revealed as a day of ‘Eid (holiday).” So he asked: “Which ayah is it?” So the Rabbi mentioned the ayah: “This day I have completed your Religion for you…” So ‘Umar said: “This ayah was indeed revealed on a day of ‘Eid, on the day of Jumu’ah while the Allaah’s Messenger was in ‘Arafaat (meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which there is a combination of two virtues and two ‘Eids – the ‘Eid of Jumu’ah and the ‘Eid of ‘Arafaat.”

Why did this Jew say: “Had it been revealed unto us, we would have taken the day it was revealed as a day of ‘Eid?” It is because he was aware of the greatness of this blessing, which Allaah bestowed upon His servants. But what about us Muslims today? Unfortunately, we do not give this great blessing its due weight in worth. This is why you find many people in the past – in previous generations – who have filled the Muslims with prayers, words of remembrance and supplications that the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate, in fact it is more than our human capabilities can grasp. However, each one of us takes from this worship what he is able to and what conforms to his capability and capacity.

From the Manners of Knowledge : Ahmad Fareed

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Source:Al-Bahr-ur-Raa’iq Fee Az -Zuhdi war-Raqaa’iq- (pg. 39-43 of Daar-ul-Eemaan publishing) –
Translator:isma’eel alarcon – al-manhaj.com

The Etiquettes of a Student of Knowledge

* The student of knowledge must first know that Allaah has made it obligatory for him to worship Him, and worship cannot be attained except through knowledge. And he must know that it is not befitting for a Muslim to remain in ignorance. Thus, his search for knowledge is so that he may eradicate ignorance from himself and so that he may worship his Lord in the manner in which Allaah has commanded, not in the manner in which his desires deem appropriate. This should be his intention in his efforts for seeking knowledge, such that he has sincerity instilled in his heart, with regard to his exertion. He must not see any merit in his efforts, as belonging to himself, but rather he must see that all of the merit placed upon him, belongs to Allaah. This is because, with seeking knowledge, Allaah has granted him the means by which he may worship Him properly, by way of performing the obligations and abstaining from the prohibitions.

* He must avoid all affairs that cause him to draw his attention away from the objective (of knowledge), except for those things which he must involve himself with for needs sake. Allaah says: “Allaah has not placed two hearts in the body of a man.” [Surat-ul-Ahzaab: 3] And most importantly, whenever ones thoughts are divided, he is hindered from achieving the realization of his objectives. For this reason, it is said: “Knowledge will not give you part of itself, until you first give it all of yourself.”

* He must also begin by cleansing his soul from reprehensible manners and reprehensible characteristics. This is since knowledge is an act of worship of the heart as well as a hidden link and concealed means of drawing nearer to Allaah. Thus in the same way that prayer, which is a duty upon the visible body’s limbs, is not valid, except by performing visible purification over the filth and uncleanness, hidden acts of worship as well as rectifying the heart with knowledge is not valid, except after purifying it from filthy manners and unclean characteristics. For this reason it is said: “The heart is purified through knowledge, just as the land is purified though tilling.”

* He must not feel proud or arrogant about the knowledge he acquires. Rather, he must display humility in front of his teacher and grant him full control to direct and supervise him in all matters. He should submit himself willingly in the same way that a sick person, that is ignorant about medicine, submits himself to a concerned and proficient doctor. And if his teacher should be younger than him in age and possess little popularity and family status, then it is only by showing humility and patience with the degrading factors of knowledge, that one can truly attain the knowledge.

* Similarly, he must carefully select the person he is going to acquire knowledge from. He should not take knowledge, except from one whose qualifications are legitimately established, whose good religious qualities are evident, whose reputation is reliable and whose respectability is well known. Muhammad Ibn Sireen, Maalik Ibn Anas and many more of the Salaf have said: “Indeed, this knowledge is the Religion! So look carefully towards whom you take your Religion from.” [1]

* He must look towards his teacher with an eye of respect and reverence, for indeed this is the best way of deriving benefit from him. When some of our Salaf would go to study with their teacher, they would give something away in charity and say: “O Allaah, conceal my teacher’s defects from me and do not cause the blessing of his knowledge to be taken away from me.” Ar-Rabee’, the companion of Ash-Shaafi’ee (rahimahullaah) would say: “I never dared to drink water in the presence of Ash-Shaafi’ee, while he was looking at me, for fear of (upsetting) him.” And it is reported that some of the predecessors used to say: “From the rights that a teacher has over you is that: You should greet all the people generally with Salaam, but specify him apart from them with a particular greeting. You should sit in front facing him. You should not point toward his direction with your hand nor should you wink at him with your eye. You should not say to him: ‘Such and such person says the opposite of what you say!’ You must not backbite anyone in his presence. You should not consult your partner’s advice while in his gathering. You should not grab onto his garment if he should rise nor should you persistently bother him if he is fatigued. And you should not mind anyone that prolongs his company with him.”

* He should enter into the presence of his teacher with a clear and purified mind. Thus, his heart should be free of any matters that would prevent him from giving his full attention. He must not enter into his presence without first asking his permission, if his teacher is in a place which necessitates that his asking for permission be sought. He should greet those that attend his gathering with Salaam, when entering, and specify his teacher with a particularized greeting, apart from them. He should not step over the people with disregard, but rather he should sit where the rows of the gathering come to an end, until the teacher grants him permission to draw closer or he understands from the other students that are sitting that they prefer for him to advance. He should not cause anyone to get up from his place and if someone loves for him to sit in his place, then he should not accept, following the example of Ibn ‘Umar (raa). This is unless there is a benefit in his sitting up front, for the ones present, or the teacher orders them to do that. He should not sit in the middle of the learning circle, unless there is a necessity. He should not sit between two companions, unless he has their permission to do so. And if space is made for him in a gathering, he should sit and crouch himself in order to fit.

* He must be polite with his teacher’s companions and those that attend his learning circle, for indeed, in doing that, he will be behaving well with the teacher and preserving the well being of the gathering. He should not raise his voice to loud tones nor should he laugh or talk too much, without any need for it. He should not fiddle with his fingers nor should he turn and peer to his right or to his left, unless he has a need to do so. Rather, he must face his teacher and devote his complete and undivided attention to his words.

* He must safeguard and preserve his studies by being diligent and persisting in it during all times in which he has the ability to do so. He should not satisfy himself with a little when he has the ability to attain more. He should not over burden himself with things that he cannot handle, for fear that it will cause him to grow tired and postpone what he desires to attain (of knowledge). This matter varies according to each individual and his circumstances. He must exert himself severely in trying to make free time for himself, maintain vivacity and eagerness, develop a strong and healthy body, have observant and conscious mind and to possess few preoccupations, such as the obstacles that fall in one’s way when he becomes a leading figure or when he gets promoted to a high position. ‘Umar Ibn Al-Khattaab (raa) said: “Acquire knowledge before you become leaders. For indeed, when you become leaders, followed by the people, you will be prevented from acquiring knowledge, due to the elevation of your position and excessiveness of your preoccupations.” [Kitaab-ul-‘Ilm (The Book of Knowledge) of Abu Khaithama] This statement contains the meaning of Imaam Ash-Shaafi’ee’s words: “Acquire knowledge before you are given leadership, for when you become a leader, then there is no recourse for you, except knowledge.”

The Etiquettes of a Teacher

* The teacher must make his intention purely for the sake of Allaah when teaching. He should not use his knowledge to seek an honorable position in the society nor should he charge any fee in exchange for his knowledge. He should not prefer nearness to the rich and luxurious, whilst distancing himself away from the poor.

* He must characterize himself with the good manners mentioned in the texts of the Revelation, as well as the praiseworthy qualities and the pleasant traits that Allaah has guided towards. This includes abstaining from the worldly life, possessing little of its luxuries and not being tested by it and its inhabitants. Other characteristics include generosity, kindness, polite manners, cheerfulness in the face, forbearance and patience. He must be void of being able to grant little benefit to others. He must observe the qualities of piety, humility, tranquility, respect and humbleness. He should refrain from laughing and joking too much. He must observe the prescribed duties of the Religion, such as trimming the mustache, clipping the fingernails, combing the beard and ceasing to have a bad attitude. He must adorn his outer and inner characteristics with the Sunnah of the Prophet (Sallallaahu ‘alaihi wa Sallam). It has been reported on ‘Umar Ibn Al-Khattaab (raa) that he said: “Whosoever displays good characteristics to us, we will have good thoughts about him and love him. And whosoever displays bad characteristics to us, we will have bad thoughts about him and hate him.”

* He must free himself from performing any matters that have been ruled detestable (makrooh) as well as from indulging excessively in matters that have been ruled allowable (mubaah), while in the presence of his students. He should always have his students see him obeying Allaah and remembering Him much (dhikr), and he must preserve that condition. He must be cautious of all the dangers that are to be heeded, such as jealousy, showing-off, being amazed with oneself, and having contempt for others.

* The teacher must be gentle with the one who takes knowledge from him. He must welcome him graciously and be kind to him, according to that person’s state of being. He must always offer him sincere advice, for indeed, the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) said: “The Religion is sincerity (advising): to Allaah, His Book, His Messenger, the Muslim leaders and their common folk.” [2]

* He must be gentle and compassionate with the one that seek knowledge from him, and he must look after his needs, just as he looks after the needs of his own child or his own self. He must be humble in the presence of those that frequently go to him and learn from him.

* He must preserve his habit of teaching students, causing that to have a significant place in his necessities. And when sitting amongst his students, he must rid himself of any affairs that cause him to become preoccupied. He must give to each one of his students, according to what is befitting to them, individually. Thus he should not exceed with one that doesn’t show that he wants to go a step further nor should he undercut from one that does want to progress. He should compliment anyone that shows excellence in his studies, as long as he doesn’t fear that affliction will befall him, by his becoming amazed with himself or something other than that. And he must show strictness with whoever deserves it, so long as he doesn’t fear that it will chase him away. He should not be jealous of any of his students, if one of them begins to display proficiency in the subject matter being studied. Nor should he continuously mention the favors that Allaah has bestowed on him, in that student’s presence. For indeed, being jealous of others is forbidden, upon a strict forbiddance. So how can he be jealous, especially of the student, who holds the status of a child?

Footnotes:

[1] An authentic narration on Muhammad Ibn Sireen reported by Muslim in the introduction to his Saheeh

[2] Reported by Muslim At-Tirmidhee, An-Nasaa’ee and others. Ibn Al-Atheer (ra) said: “Naseeha (Sincerity/Advising) is a word that entails many meanings. It is the desiring of good for the one who is being advised. The meaning of sincerity to Allaah is possessing good beliefs in regards to His Oneness and sincerity of intention in His worship. Sincerity to the Book of Allaah means believing in it and acting upon what is contained within it. Sincerity to His Messenger means believing in his (Sallallaahu ‘alaihi wa Sallam) prophethood and rendering obedience to what he has commanded and what he has forbidden. Sincerity to the Muslim leaders means obeying them in matters of truth and not setting out against them in rebellion, if they should be oppressive. And sincerity to Muslim common folk means advising and directing them towards their needs and benefits.

The Ruling on Television today – Imam al-Albanee

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Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source: Al-Asaalah Magazine, Issue #10 al-manhaj.com
Translator: isma’eel alarcon

Question: What is the ruling on television today?

Answer: There is no doubt that television, today, is Haraam (forbidden). This is since television is like the radio and tape recorder – they are like all the other blessings that Allaah has bestowed upon His servants, as He has stated:

“And if you were to count the blessings of Allaah, you would never be able to count them.” [Surah An-Nahl: 18]

Thus, hearing is a blessing and eyesight is a blessing, and so are the lips and the tongue. However, many of these blessings become trials upon their possessors because they do not use them in a way that Allaah loves and wants for them to be used.

Therefore, I consider the radio, television and the tape recorder to be from the blessings of Allaah, but when are they deemed as blessings? When they are used to bring benefit to the ummah. Today, ninety-nine percent of what is on television is evil, licentious, immoral, forbidden, and so on, while one percent of it has some shows presented that are of benefit to some people.

But the consideration is with regard to the majority (and not the minority). So when a true Muslim state exists that can place programs based on knowledge, which would be beneficial for the ummah, at that point I will not say that television is permissible, but rather I will say that it is obligatory.

Three Levels of Fasting – Imam Ibn Qudamaah Al-Maqdisee

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There are three levels of fasting, the general fast, the specific fast and the more specific fast.

As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires.

The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.

As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention.

From all the things that Allaah has placed on the same level. [5]

From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree:

‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]

Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.

References:

[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence.

The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.]

The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third.

Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex and so on will constitute a sin of one degree or another, but not nullify the fast.

[6] Related by al-Bukhaaree (4/99)

Posted from : The Inner Secrets of Fasting
Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee
Translated by Isma’eel Ibn al-Arkaan

Both His hands are right-handed – Shaikh Al-Albaanee

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Fataawaa of Shaikh Al-Albaanee
Translated and Arranged by: Isma’eel Alarcon [ Al-Asaalah , Issue #4]

Question:

How can we make a combination between the report “with His left Hand” , mentioned in the hadeeth of Ibn ‘Umar, radyAllaahu ‘anhumaa, in Saheeh Muslim and his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed?”

Answer:

There is no contradiction between the two hadeeths that is apparent on the outset. Thus his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed” is an affirmation of Allaah’s statement:

“There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All- Seer.” [Surah Ash-Shooraa: 11]

So this description, which the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, has informed us of is an affirmation of Allaah’s removal from any anthropomorphic qualities. Thus, the hand of Allaah is not like the hand of a human being – left-handed and right-handed. On the contrary, both His hands are right-handed, may He be far removed from any defects.

As for the other point, then it is that the report: “with His left hand” is shaadh , [12]  as I have clarified in the checking of “ Al-Mustalahaat-ul-Arba’ah Al-Waaridah feel-Qur’aan ” (no. 1) of Al-Mawdoodee. What further supports this is that Abu Dawood also reported this hadeeth and (in it, he, sallAllaahu ‘alayhi wa sallam ) said, “with His other hand” in the place of “with His left hand.” This report is in conformity with his, sallAllaahu ‘alayhi wa sallam, other saying: “And both His hands are right- handed.” And Allaah knows best.

Footnotes:

[12 ] Translator’s Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report  of) a narrator that is more trustworthy than him.

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