Dhikr (Remembrance of Allaah):
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Selected Ḥadīth of Raqāiq from Silsilah al-Aḥādīth al-Ṣaḥīḥah
Collected by: Muḥammad Nāṣir al-Dīn al-Albānī1
The ḥadīth in this article are from al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah collection. They are among several ḥadīth on the subject matter of Raqāiq, or heart-softening narrations. All ḥadīth here are considered authentic or reliable (or Ḥasan, Marfū’ etc.) by al-Albānī.
ḤADĪTH 1: “Oh Muhammad, live how you like for you will certainly die.”
ḤADĪTH 2: “Do you know what a bankrupt person is?”
ḤADĪTH 3: “Beware of oppression because oppression will be darkness on the Day of Resurrection.”
ḤADĪTH 4: “Construct between yourself and the fire a barrier even with half a date.”
ḤADĪTH 5: “When Allah wants good for a servant, He hastens his punishment in this life.”
ḤADĪTH 6: “When Allah wants good for a servant, He makes others pleased with him.”
ḤADĪTH 7: “If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj.”
ḤADĪTH 8: “(It will be) when you see people being unconcerned about their…”
ḤADĪTH 9: “Whenever you make a sin, follow it up with a good deed which will erase it.”
ḤADĪTH 10: “Four things, if they are within you then nothing you missed in life will harm you…”
ḤADĪTH 11: “Guarantee me six things and I will guarantee you Paradise…”
ḤADĪTH 12: “Should I tell you who the best among you are?.”
ḤADĪTH 13: “Oh Allah, give me life as a poor person, give me death as a poor person…”
ḤADĪTH 14: “Allah (تبارك وتعالى) tests his worshipper with what He has given him.”
ḤADĪTH 15: “Allah says, ‘Oh son of Adam, free your time for My worship…’”
ḤADĪTH 16: “One of the first things for which a worshipper will be called to account…”
ḤADĪTH 17: “Some of the worst people of my nation are those who are nourished with all kinds of blessings…”
ḤADĪTH 18: “There are certainly some people who act as keys to good, locks to evil….”
ḤADĪTH 19: “The only true good is the good of the hereafter.”
ḤADĪTH 20: “Only someone who has been forgiven may truly relax.”
ḤADĪTH 21: “My brothers, prepare yourselves for a day like today.”
ḤADĪTH 22: “There are three things which destroy and three things which save.”
ḤADĪTH 23: “Unity is a mercy, and division is a punishment.”
ḤADĪTH 24: “The sweetness of this life becomes bitterness in the hereafter…”
ḤADĪTH 25: Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you.”
ḤADĪTH 26: Allah (عزّ وجلّ) said, “My servant, I am as you think of Me…”
ḤADĪTH 27: Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety…”
ḤADĪTH 28: The prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims.
ḤADĪTH 29: “For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.”
ḤADĪTH 30: “If you were to commit sins so much that your sins reached the sky but then you repented…”
ḤADĪTH 31: “Even if the son of Adam were to flee from his sustenance like he flees from death…”
ḤADĪTH 32: “If a man were to be dragged on his face for something in the pleasure of Allah…”
ḤADĪTH 33: “If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins…”
ḤADĪTH 34: “If you were to reply on Allah with the reliance He deserves, He would provide for you…”
ḤADĪTH 35: “Each of you should have a heart that is thankful, a tongue that mentions (Allah)…”
ḤADĪTH 36: “What do I have to do with this life? What am I regarding this life?”
ḤADĪTH 37: “Whoever would like to know what Allah has for him…” .
ḤADĪTH 38: “Whoever pleases Allah by angering people, Allah will suffice him from people.”
ḤADĪTH 39: “Anyone of you who wakes up safe with his family, healthy in his body…”
ḤADĪTH 40: “Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.”
ḤADĪTH 41: “Whoever makes the hereafter his concern, Allah will place his richness in his heart.”
ḤADĪTH 42: “Be cautious of the prohibited things and you will be the most worshipping of people.”
ḤADĪTH 43: “All people are the children of Adam, and Adam was from dirt.” .
ḤADĪTH 44: “I swear by the One in whose hand is my soul, this worldly life is more insignificant…”
ḤADĪTH 45: “Allah does not cease to cultivate within this religion those He uses for his obedience.”
The messenger of Allah (صلّى الله عليه و سلّم) said:
Jibrīl came to me and said, “Oh Muhammad, live how you like for you will certainly die. Love whom you like for you will certainly leave him. Do as you like for you will certainly be compensated for it. And know that the dignity of a believer is his standing at night (in prayer), and his honor is his managing himself without need of other people.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 831)]
Abū Hurayrah (رضي الله عنه) reported that Allah’s messenger (صلّى الله عليه و سلّم) asked:
Do you know what a bankrupt person is?
They replied, “A bankrupt person among us is the one with no money or possessions.”
The prophet (صلّى الله عليه و سلّم) continued:
The bankrupt person from my nation is the one who will come on the Day of Resurrection with prayer, fasting, and charity. But he had insulted this person, slandered that person, cheated this person out of money, spilled this person’s blood, and hit that person. Each of these people (he harmed) will then be given some of his good deeds. And if his good deeds run out before settling his affairs, their sins will be taken and put upon the man, then he will be thrown in the fire.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 847)]
Jābir Ibn ‘Abdullah (رضي الله عنه) reported that the messenger of Allah (صلّى الله عليه وسلّم ) said:
Beware of oppression because oppression will become darkness on the Day of Resurrection. And beware of stinginess because stinginess destroyed those who came before you. It led them to shed each other’s blood and declare each other’s sanctity permissible to violate.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 858]
Faḍālah Ibn ‘Ubayd reported in a marfū’ form:
Construct between yourself and the fire a barrier even with half a date (given in charity).
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 897]
 Ibn al-‘Uthaymīn, in Muṣṭalaḥ al-Ḥadīth, explained a marfū’ ḥadīth as one that is either raised to the status of being directly attributed to the prophet (صلّى الله عليه و سلّم) as his explicit statement, action, approval, or as a physical or character description, or it is determined for a number of reasons that the statement carries the ruling of being attributed to the prophet ( صلّى الله عليه وسلّم)
Anas (رضي الله عنه) reported in a marfū’ form:
When Allah wants good for a servant, He hastens his punishment (for his sins) in this life. And if Allah wants bad for a servant, he preserves his sins for him until he meets Him on the Day of Resurrection.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1220]
‘Amr Ibn al-Ḥamaq (رضي الله عنه) reported in a marfū’ ḥadīth:
When Allah wants good for a servant, He makes others pleased with him. It was asked, “And what is this pleasing respect others have for him, messenger of Allah?” He answered:
He makes the person able to do good deeds at the time of his death so that those around him are pleased with him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1114]
‘Uqbah Ibn ‘Āmir (رضي الله عنه) reported in a marfū’ form:
If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj (allowing him to gradually increase in sin).
The messenger of Allah then recited the verse:
So when they forgot what they had been reminded about, We opened to them the doors of every (good) thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were (then) in despair.
[The Quran, Sūrah al-Anām, 6:44] [The ḥadīth is no. 413 in Silsilah al-Aḥādīth al-Ṣaḥīḥah.]
‘Abdullah Ibn ‘Amr (رضي الله عنه) said, “Once we were around Allah’s messenger ( صلّى الله عليه وسلّم ) when someone mentioned tribulations.” The prophet (صلّى الله عليه و سلّم) then said:
(It will be) when you see people being unconcerned about their promises and their trustworthiness declines, and they (the people and tribulations) are like this—and he interlocked his fingers.
One of the ḥadīth narrators then stood and asked him, “What should I do at that time, may Allah ransom you with my life.” He (صلّى الله عليه و سلّم) answered:
Remain in your house, preserve your tongue, take only what you know, leave what you are unsure about, be concerned only with your own affairs, and leave the affairs of the common people.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 205]
Abū Dharr (رضي الله عنه) said, “Messenger of Allah, advise me.” He said ( صلّى الله عليه وسلّم)
Whenever you make a sin, follow it up with a good deed which will erase it. I asked, “Is saying, ‘Nothing should be worshipped but Allah’ considered a good deed?”
It is the best of good deeds.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1373]
‘Abdullah Ibn ‘Amr Ibn al-‘Āṣ (رضي الله عنه) said in a marfū’ ḥadīth:
Four things, if they are within you then nothing you missed in life will harm you: preserving trustworthiness, honest speech, good manners, and caution regarding food (i.e., whether it is from permissible means or not).
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 733]
Abū Umāmah al-Bāhilī (رضي الله عنه) said: I heard Allah’s messenger ( ( صلّى الله عليه وسلّم say:
Guarantee me six things and I will guarantee you Paradise: If anyone of you speaks, let him not lie; if he is entrusted with something, let him not betray that trust; if he promises, let him not break his promise; lower your gaze, restrain your hands, and safeguard your private parts.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1525]
Anas (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:
Should I tell you who the best among you are? The best among you are the eldest in age if they have remained balanced and rightly-guided (throughout those years).
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2498]
Abū Sa’īd al-Khudrī (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet ( صلّى الله عليه وسلّم ) said:
“Oh Allah, give me life as a poor person, give me death as a poor person, and resurrect me among the company of the poor.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 308]
One of Banī Salīm reported that the prophet (صلّى الله عليه و سلّم) said:
Allah (تبارك وتعالى) tests his worshipper with what He has given him. So whoever is pleased with what Allah (عزّ وجلّ) has apportioned for him, Allah blesses and increases it for him. And whoever is displeased, it is not blessed for him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1658]
Abū Hurayrah (رضي الله عنه) reported that the prophet (صلّى الله عليه و سلّم) said:
Allah says, “Oh son of Adam, free your time for My worship and I will fill your chest with sufficiency and I will prevent your poverty. But if you do not, I will fill your hands with occupation, and I will not prevent your poverty.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1359]
Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:
One of the first things for which a worshipper will be called to account on the Day of Resurrection is that he will be asked, “Did I not make your body healthy and provide you with cool water?”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 539]
Fāṭimah ( رضي الله عنها ) narrated that Allah’s messenger (صلّى الله عليه و سلّم) said:
Some of the worst people of my nation are those who are nourished with all kinds of blessings – those who request all types of food and all types of clothes and brag about it.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1891]
Anas Ibn Mālik (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:
There are certainly some people who act as keys (opening the doors) to good, locks to evil. And there are others among people who are keys to evil, locks to good. So Ṭūbá (a tree in Paradise, or “success”) is for those for whom Allah facilitates their hands to act as keys to goodness, and let those beware for whom Allah facilitates their hands to act as keys to evil.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1332]
The messenger of Allah (صلّى الله عليه و سلّم) was once brought some barley bread that had turned oily and rancid yet he still ate from it. He then said:
The only true good is the good of the hereafter.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1102]
The prophet (صلّى الله عليه و سلّم) once said in a mursal ḥadīth:
Only someone who has been forgiven may truly relax.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1710]
al-Barā Ibn Āzib said: We were once with the messenger of Allah (صلّى الله عليه و سلّم) when he saw a gathering of people. He asked, “What have they gathered for?” to which someone replied, “They are digging a grave.” Allah’s messenger then hurried with his companions to the grave and then kneeled down beside it. Those around him faced him to see what he was going to do. He began crying until his tears moistened the ground. He then turned to us and said:
My brothers, prepare yourselves for a day like today.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1751]
Anas Ibn Mālik, ‘Abdullah Ibn ‘Abbās, and others ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:
There are three things which destroy and three things which save. The three destructive things are: stinginess that is obeyed, desires that are followed, and a person being too amazed with himself. The three things which save: fearing Allah in both private and in open, moderation in both poverty and richness, and fairness when both angry and happy.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1802]
al-Nu’mān Ibn Bashīr (رضي الله عنه) said that the prophet (صلّى الله عليه و سلّم) said:
Unity is a mercy, and division is a punishment.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 67]
Abū Mālik al-Asha’rī (رضي الله عنه) said when death was upon him: Oh gathering of the al- Asha’rī family, let those present convey this to those who are absent. I heard the messenger of Allah (صلّى الله عليه و سلّم) saying:
The sweetness of this life becomes bitterness in the hereafter, and the bitterness of this life becomes sweetness in the hereafter.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1817]
One of the prophet’s companions reported that he (صلّى الله عليه و سلّم) said:
Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you. And walk to Me, I will run to you.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2287]
Anas (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet (صلّى الله عليه و سلّم) said:
Allah (عزّ وجلّ) said, “My servant, I am as you think of Me, and I am with you when you remember Me.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2012]
Shaddād Ibn ‘Aws (رضي الله عنه) narrated that the messenger of Allah ( صلّى الله عليه وسلّم) said:
Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety and two times of fear. If he feels safe from Me in this life, I will make him fear Me the day on which I gather My servants. And if he fears Me in this life, I will make him feel safe the day on which I gather My servants.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 742]
Abū Umāmah Ibn Sahl Ibn Ḥanīf (رضي الله عنه) reported from his father in a marfū’ narration that the prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims. He would visit them, see them when they become sick, and attend their funerals.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2112]
Sarāqah said: I once came upon Allah’s messenger (صلّى الله عليه و سلّم) at al-Ja’rānah. I was not sure what to ask him about, so I said, “Oh messenger of Allah, sometimes I fill my watering hole (e.g. trough, etc.), waiting for my flock to return to me. But then other animals would come and drink from it. So is there a reward in that?” The messenger of Allah (صلّى الله عليه و سلّم) answered:
For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2152]
Abū Hurayrah (رضي الله عنه) reported in a marfū’ narration:
If you were to commit sins so much that your sins reached the sky but then you repented, He (Allah) would accept your repentance.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 903]
Jābir (رضي الله عنه) narrated a marfū’ ḥadīth:
Even if the son of Adam were to flee from his sustenance like he flees from death, his sustenance would still reach him just like his death will reach him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 952]
‘Utbah Ibn ‘Abid (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:
If a man were to be dragged on his face for something in the pleasure of Allah (عزّ وجلّ), from the day he was born until he dies of old age, he would still belittle that on the Day of Resurrection.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 446]
‘Abdullah Ibn ‘Umar ( رضي الله عنهما ) reported a marfū’ narration:
If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins then He would forgive them, for He is the Most Forgiving, the Most Merciful.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 967]
‘Umar Ibn al-Khaṭṭāb (رضي الله عنه) said he heard the prophet of Allah ( ( صلّى الله عليه وسلّم saying:
If you were to rely on Allah with the reliance He deserves, He would provide for you just as He provides for the birds; they leave in the morning hungry and return at night full.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 310]
Thawbān (رضي الله عنه) narrated in a marfū’ form:
Each of you should have a heart that is thankful, a tongue that mentions (Allah), and a righteous wife that helps him regarding the affairs of the hereafter.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2176]
‘Abdullah Ibn Mas’ūd (رضي الله عنه) said that once Allah’s messenger ( ( صلّى الله عليه وسلّم slept on a straw mat which left marks on his side. When he woke up, he began rubbing his side and asked, “Messenger of Allah, would you allow us to spread something (softer) over your straw mat?” He (صلّى الله عليه و سلّم) answered:
What do I have to do with this life? What am I regarding this life? My example and that of this life is only as a rider who takes shade under a tree and then leaves it.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 438]
Anas, Abū Hurayrah, and Samurah Ibn Jundub ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:
Whoever would like to know what Allah has for him then let him look to what he has for Allah.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2310]
Ā‘ishah ( رضي الله عنها ) narrated a marfū’ ḥadīth in which the prophet (صلّى الله عليه و سلّم) said:
Whoever pleases Allah by angering people, Allah will suffice him from people. And whoever angers Allah by pleasing people, Allah will entrust him to the people.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2311]
‘Ubaydullah Ibn Muḥṣan and others ( رضي الله عنهم ) reported that the prophet ( صلّى الله عليه وسلّم ) said:
Anyone of you who wakes up safe with his family, healthy in his body, having sustenance for the day, it is as if he posses the worldly life entirely.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2318]
‘Ammār Ibn Yāsir (رضي الله عنه) narrated a marfū’ ḥadīth:
Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 892]
Anas (رضي الله عنه) narrated a marfū’ ḥadīth in which Allah’s messenger ( ( صلّى الله عليه وسلّم said:
Whoever makes the hereafter his (main) concern, Allah will place his richness in his heart, organize his affairs, and the worldly life will come to him without seeking it. But whoever makes this life his concern, Allah will place his poverty before his eyes, scatter his affairs, and nothing of the worldly life will come to him except what has already been destined for him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 949]
Abū Hurayrah (رضي الله عنه) narrated a marfū’ narration in which the prophet ( صلّى الله عليه وسلّم ) asked:
Who will take these words from me and act upon them or teach them to others who may act upon them?
Abū Hurayrah said: I replied, “I will, messenger of Allah.” He (صلّى الله عليه و سلّم) then took my hand and counted on five fingers, saying:
Be cautious of the prohibited things and you will be the most worshipping of people. Be content with what Allah has destined for you and you will be the richest of people. Behave well toward your neighbor and you will be a true believer. Love for people what you love for yourself and you will be a Muslim. And do not laugh excessively, for excessive laughter kills the heart.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 930]
Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:
All people are the children of Adam, and Adam was from dirt.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1009]
Ibn ‘Abbās (رضي الله عنه) said that once the messenger of Allah (صلّى الله عليه و سلّم) passed by a dead sheep that had been left, discarded by its owner. He said:
I swear by the One in whose hand is my soul, this worldly life is more insignificant to Allah than this sheep is to its owner.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2482]
Abū ‘Inabah al-Khawlānī (رضي الله عنه) reported that he heard Allah’s messenger ( صلّى الله عليه وسلّم ) say:
Allah does not cease to cultivate within this religion those He uses for his obedience.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2442]
Title: The Nature of This Life
Original Title: سلسلة الأحاديث الصّحيحة
Original Author: Muḥammad Nāṣir al-Dīn al-Albānī
Translated by Abu az-Zubayr Harrison authentic-translations.com
How do we combine between the two ayahs:
“Whoever seeks other than Islaam as a Religion, it will never be accepted from him” [Surah Aali ‘Imraan 3:85] and
“Verily, those who have believed and those who were Jews, Sabians, and Christians who believed in Allaah and the Last Day and do righteous deeds – there is no fear upon them nor do they worry.” [Surah Al-Maa’idah 5:69]
 Answer by Imam al-Albaani (rahimahullaah):
There is no contradiction between these two ayahs as the question suggests. And this is because the verse about Islaam (3:85) came after the Message of Islaam was conveyed to those people whom Allah described in the second ayah as: “There is no fear upon them nor do they worry.”
Allaah mentions amongst them the Sabians. When the word Sabian is mentioned what quickly comes to mind is a reference to those who worship the stars. However, in reality, this term applies to all people that fall into Shirk after having been from among the adherents of Tawheed. So the Sabians were once proponents of pure Monotheism, but then they were subjected to polytheism and worshipping of stars. So the ones mentioned in this verse refer to the believers amongst them, the adherents of Tawheed.
Before the Message of Islaam came, these people were like the Jews and Christians, whom were also mentioned in the same list as the Sabians. So this refers to those among them that were practicing their Religion at their time. They were from among the believers of whom: “There is no fear upon them nor do they worry.”
However, after Allaah sent Muhammad (صلّى الله عليه وسلّم) with the Religion of Islaam, the Message of Islaam was conveyed to these three types of people – the Jews, the Christians and the Sabians. And so nothing else but Islaam was accepted from them.
Therefore, Allaah’s statement: “Whoever seeks other than Islaam as a Religion” refers to after Islaam was conveyed to him upon the tongue of the Messenger (صلّى الله عليه وسلّم) and after the Message of Islaam was passed on to him. So at that point, nothing other than Islaam was acceptable
As for those who died before the advent of the Messenger of Allaah (صلّى الله عليه وسلّم) or those who are alive today on the face of the earth but yet the Message of Islaam has not reached them or the Message of Islaam has reached them but in a manner that is distorted from its true and original state – as I have mentioned in some occasions about the Qadiyanis, for example, who today have spread throughout Europe and America, claiming Islaam, however this Islaam, which they claim to be upon is not from Islaam at all, since they believe that prophets will come after the final Prophet, Muhammad (صلّى الله عليه وسلّم) – then these people, among the Europeans and Americans that have been called to the Qadiyani form of Islam while the true Message of Islaam was not conveyed to them, they fall into two categories:
The first category contains those who remained upon their prior (pure) Religion and held steadfast onto it. This is how the ayah: “there is no fear upon them nor do they worry” should be understood.
The second category consists of those who deviated from this Religion – as is the case with many Muslims today – so the proof is established against them.
As for those whom the Call to Islaam has not been conveyed to at all – whether after Islaam came or before it, such people will get a special treatment in the Hereafter. And it is by Allaah sending them a messenger that will test them, just as the people were tested in the worldly life. So whoever answers the call of this messenger on the Day of Judgement and obeys him will enter Paradise. And whoever disobeys him will enter the Hellfire.
[See Silsilat-ul-Ahaadeeth as-Saheehah (2468)]
This book is a complete translation of a treatise entitled “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan-al-Kareem” (How are we Obligated to Interpret the Noble Qur’aan).
The source used for the translation was the Al-Maktabah al-Islaamiyyah first edition published in 1421H.
The foundation of this treatise is questions that were posed to the Shaikh, may Allaah have mercy on him, to which he responded in recorded format. These questions and answers were then transcribed, printed on paper and presented to the Shaikh who read them and commented on them in his own handwriting. The publishing house printed and distributed the book after the death of Imaam Al- Albaanee due to the great benefit found in the work since the author discusses several rules and principles related to interpreting the meanings of the Qur’aan, which every Muslim should follow when trying to understand the Book of Allaah.
‘THE VIRTUE OF TWO RAK`AHS OF OPTIONAL PRAYER…’:
From ‘Silsilatul-Ahaadeethis-Saheehah’(no.1388) of Shaikh Muhammad Naasiruddeen al-Albaanee -rahimahullaah:
“Ibn Saa`id reported in his additions to ‘az-Zuhd’ [of Ibn al-Mubaarak] (159/1), from ‘al-Kawaakib, 575, no.31: Indian edn.):
‘Muhammad ibn Yazeed, Aboo Hishaam ar-Rifaa`ee, narrated to us: Hafs ibn Ghiyaath narrated to us: from Aboo Maalik, and he is Sa`d ibn Taariq al-Ashja`ee: from Aboo Haazim: from Aboo Hurairah who said:
<< Two light rak`ahs, which you would regard as being something slight, and which you pray as something extra; if he- and he pointed to his grave- were able to add them to his deeds it would be more beloved to him than (having) everything in your world. >>’
Shaikh al-Albaanee said:
“Ibn Saa`id said: ‘It is a hadeeth with a singular chain which is hasan.’ I say: Its narrators are reliable, all of them are narrators of Muslim, except that this narrator ar-Rifaa`ee has been spoken against by some of them. al-Haafiz said: ‘He is not strong…al-Bukhaaree said: I saw them being united upon his being weak.’
I say: However he is not alone in reporting it, since Aboo Nu`aym reported it in ‘Akhbaar Asbahaan’ (2/225), and likewise at-Tabaraanee in ‘al-Awsat’ (no.907), through two other chains of narration from Hafs ibn Ghiyaath that he narrated it to us.
I say: And this is a chain of narration saheeh to the standard of Muslim, so the hadeeth is Saheeh through this chain, and all praise is for Allaah. And al-Mundhiree said in ‘at-Targheeb’ (1/146): ‘at-Tabaraanee reported it with a hasan chain’, and al-Haythamee said: ‘Its narrators are reliable’.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
Related Link: Nawafil (Optional) Prayers
All praise is for Allaah, Lord of the worlds and may His praises and peace be upon the noblest of Messengers and upon his family and all his Companions.
To proceed: I have included in this treatise the answer to a question asked about that which has been named Fiqh ul- Waaqi’ , its ruling, how great is the Muslims’ need for it and an explanation of its correct form in the Sharee’ah. The basis for this treatise was an unprepared answer in a sitting from the sittings of knowledge, in which there were, all praise is for Allaah, a number of Muslim youth keen to seek correct knowledge, drawn from the Book and the Sunnah, upon the manhaj of the Salaf us- Saalih (the Pious Predecessors), the best of this Ummah.
One of these brothers, may Allaah reward him with good, transcribed my words from cassette-tape and presented it to me. I corrected it, added to it and revised it for publication, such that its benefit would be more universal and of greater worth , if Allaah wills. I ask Allaah to make this brief treatise of benefit to it’s reader and to make it of use to those who seek it. Indeed He is the One. who hears and responds.
Muhammad Naasir ud-Deen al-Albaanee
Ammaan, 29th of Shawwaal 1412H.
All praise is for Allaah. We praise Him, seek His aid, seek His forgiveness and we seek Allaah’s refuge from the evil of ourselves and from our evil actions. Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none can guide him. I bear witness that none has the right to be worshipped but Allaah alone, having no partners and I bear witness that Muhammad (صلى الله عليه وسلم) is His slave and Messenger.
The Messenger of Allaah (صلى الله عليه وسلم) said,
“The nations are about to call each other and set upon you just as the diners sets upon food.” It was said, Will it be because of our small number that day. He said, “Rather, on that day you will be many, but you will be like foam, like the foam on the river and Allaah will remove the fear of you from the hearts of your enemies and will throw weakness (wahn) into your hearts.” Someone said, O Messenger of Allaah, what is wahn? He said, “Love of the world and hatred for death.” 
[Saheeh – related by Abu Daawood (4297), ar-Rooyaanee in al-Musnad (2/ 134/25), Ibn Asaakir in Taareekh Dimashq (2/ 97/ 8) from Thawbaan – radiallaahu ’anhu. It was authenticated in as-Saheehah (958) of Shaikh al-Albaanee.]
This noble prophetic hadeeth has manifested, with the strongest expression and clearest image, the very great trial (fitnah) that has come upon the Muslims, which has destroyed their unity, weakened their resolve and split their ranks. Part of this trial has struck at the root of the hearts of a great number of du’aat and students of knowledge so that they have become divided , regretfully, between themselves. Some of them speaking ill of others and the others criticizing the remainder and refuting them.
These rebuttals on their own, or these criticisms alone, will harm neither the one refuting, nor the one refuted. Since, with the people of Justice, the truth is recognized by its light and its proofs. This is not so with the people of blind-sectarianism and deviation. But what will harm them is speech without knowledge, talking without restraint and speaking untruthfully about the servants of Allaah!
During this trial, various questions have sprung-up concerning fiqh, manhaj and da’wah and we were able to answer them at that time with answers backed by knowledge and all praise is for Allaah, the Most Perfect.
Amongst the questions brought about by this trial, about which there had been much talk is that which some have decided to start calling Fiqh ul- Waaqi. I do not argue concerning the form of this knowledge for which they have newly invented this name which is Fiqh ul- Waaqi’ , since many of the scholars have previously written that those who should take on the responsibility of guiding the Ummah and providing answers to their problems (that they) should be aware of and know their state of affairs. Therefore, from amongst those sayings well-known is: Passing judgement about a matter comes after comprehending it. This does not come about except by knowing the situation surrounding the matter under discussion. This is a basic principle of giving religious verdicts (fataawaa) in particular and from the principles of knowledge in general.
S0 Fiqh ul- Waaqi’, is to find out those things which are of importance to the Muslims from their affairs, or the plans of their enemies, in order to warn them and uplift them practically. It is not speculative talk nor preoccupying oneself with news and reports about the unbelievers nor drowning oneself in analyzing them and their thoughts!
So knowing the situation in order to arrive by it at the Sharee’ah ruling is an important obligation from the obligations which have to be carried out by a discerning section of the specialist Muslim students of knowledge. Just like any branch of Sharee’ah knowledge, or social, economic or military affairs or any knowledge which benefits the Ummah of lslaam and brings it closer to the roads leading to a return of its strength, splendour and supremacy; especially when these branches of knowledge develop with the change of time and place.
It must be mentioned here, that the category of Fiqh  required from the Muslims as a whole is not just the Fiqh of the schools of thought, which they know and are instructed in, nor this Fiqh which some of the young du’aat have become aware of and started to call the attention of others towards. Since the categories of Fiqh which are obligatory upon the Muslims to master, even if they are only of the level of being obligatory upon some (Fard Kifaayah) are greater than all of this, and more widespread.
 Fiqh: Understanding. The Prophet (صلى الله عليه وسلم) said. as is related by al-Bukhaaree (1/25) and at-Tahaawee in Mushkil ul-Aathaar (2/278): “When Allaah intends excellence for someone, He gives them the understanding (Fiqh) of the Deen. Indeed I am the distributor and Allaah is the giver. (Publisher’s Note)
So from this, for example, is Fiqh ul-Kitaab (understanding the Book), Fiqh us-Sunnah (understanding the Sunnah), Fiqh ul-Lughah (understanding the Language), Fiqh us-Sunan ul-Kawniyyah (understanding the ways in which the creation Operates), Fiqh ul-Khilaaf (understanding the differences between the scholars) and their like.
These categories of Fiqh , in general, are of no lesser importance than the two types of Fiqh previously indicated, whether the Fiqh that is well- known or Fiqh ul- Waaqi ’ which we are at the moment trying to clarify here. Despite all of this, we do not find anyone who calls the attention of the people to these categories of Fiqh! Particularly Fiqh ul-Kitaab was-Sunnah, which is the head of these categories and is their foundation. This Fiqh, which if someone were to say that it is obligatory upon every individual (Fard ’Ayn), then he would not be far wrong, due to the dire need of the Muslims for it and how necessary it is for them. Yet, in spite of this, we do not hear those who speak constantly about it, laying down its methodology, nor occupying the youth with it, nor training and cultivating them upon it!
Indeed, there are many, all praise is for Allaah, who speak about the Book and the Sunnah today and point to them. However, the obligation that we require is not in merely writing a small work here and giving a lecture there, but rather What we need is that the Book and the Sunnah are made the general framework for every small or large matter and that their manhaj is made the undergarment and overgarment of Da’wah – its beginning and its end and that the thinking of those youths and others who are giving Da’wah should be lead in accordance with this great manhaj , upon which is the only means for the well-being of the Ummah. So there has to be scholars in every branch of Fiqh that has preceded, particularly Fiqh of the Book and the Sunnah, with clear criteria and principles.
We have heard and noticed that many Muslim youth have become trapped in a predicament about this branch of knowledge which they have called Fiqh ul- Waaqi’ and have regretfully partitioned into two groups at variance with each other. Some have gone beyond the bounds in this matter and others have fallen short of the mark! Since you will see and hear from those who over-inflate the importance of Fiqh ul- Waaqi’ and place it in a very high position, above its correct place amongst the branches of knowledge, that they want every scholar of the Sharee’ ah to be a scholar of what they call Fiqh ul- Waaqi’! Just as the reverse also occurs from them. Those who listen to them and are instructed by them are made to think that everyone who is aware of the state of affairs (waaqi’) of the Islaamic world is (also) a scholar of the Book and the Sunnah and is upon the manhaj of the Salaf us-Saalih. This does not automatically follow, as is clear.
We do not expect to find a human being who is complete in every sense of the word, i.e., that we find one (person) who is a scholar of all these branches of knowledge that we have indicated and spoken about. Therefore, it is obligatory that all those who have spent their time and effort in coming to know the state of affairs of the Islaamic Ummah and the plots against it should work and co-operate with the scholars of the Book and the Sunnah, upon the manhaj of the Salaf of this Ummah. So they should put forward their Views and ideas and the scholars should explain Allaah’s ruling, Most perfect is He, based upon the authentic proof and clear evidence.
As for the one who speaks about Fiqh ul- Waaqi’ ; in the minds of those who hear him, he becomes one of the scholars and muftees, for no other reason than that he speaks about this Fiqh which we have indicated. This is something not in any way supported by truth. Then his words are taken as a stepping stone to reject the religious verdicts given by the scholars and to invalidate their ijtihaad and rulings which they have clarified.
It is important to mention here that a scholar may make a mistake in passing judgement about a particular matter from these questions relating to the state of affairs, this has happened and will happen. Does this mean that the scholar is to be renounced and that those who disagree with him should describe him with improper words which it is not permissible to use for him? For example and it has been said: He is a scholar of the Sharee’ah and he is not a scholar of the current affairs! This is a statement which conflicts both with the Sharee’ah and the true state of affairs!
According to this saying of theirs, it is as if they make it obligatory for the scholars of the Book and the Sunnah to also be fully aware of economics, social-affairs, politics, military affairs, use of modern weapons-systems and other matters also! I do not think that there is a sensible human who imagines all of these branches of knowledge and disciplines combined in the heart of a single man, however great a scholar or however complete!
We have also heard people saying: It is not important for us to know the state of affairs. This is also an error. Rather justice demands that it be said: There must be for every branch of knowledge those who know about it and specialize in it and that they all work together as required by Islaam as sincere brothers, not due to partisanship , nor sectarianism – in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires to, such that Allaah’s Sharee’ah is applied upon His earth. Each of these branches of knowledge are obligatory upon some of the scholars of the Muslims and it is not obligatory at all that a single person gathers all of them, not to mention the impossibility of that actually occurring!
For example: In some cases, it is not permissible for a surgeon to carry out a particular operation until he has obtained the View of a scholar of the Book of Allaah, the Most Perfect and the Sunnah of Allaah’s Messenger (صلى الله عليه وسلم), upon the manhaj of the Salafus-Saalih. Since it is difficult, if we do say impossible, to find a proficient surgeon who also has good knowledge of the Book and the Sunnah, their Fiqh and the rulings derived from them.
Therefore, there has to be co-operation, acting upon the saying of the Lord of the worlds in His noble Book:
Help you one another in righteousness and piety and do not help one another in sin and transgression. [Sooratul-Maa‘idah (5):2]
Through this, the good that is hoped for, for the Islaamic Ummah may be attained. This matter is something obvious, since a Muslim cannot think of a scholar having great knowledge of the Book and the Sunnah and then further that he is a skilled surgeon. Then on top of that, he is fully aware of what they call today Fiqh ul- Waaqi’. Since, when he occupies himself with one branch of knowledge, that will reduce his time spent on other branches of knowledge. Thus, if he gives greater importance to a certain field then he will naturally be detracted from other fields and so on.
Completeness will not come about except by all of them working together, each of them in his special field. By this means and this means alone, what the Sharee’ah wishes, for all the Muslims, can be achieved and they can be saved from clear ruin. The Lord of the worlds says:
By Time! Verily man is in loss. Except those who believe and do righteous deeds and help one another to the truth and help one another to patience.‘
[Sooratul-‘Asr (103) :1-3]
Yet what we have noticed and still notice, is that the wild and fervent emotions which know no bounds have a number of negative results.From them is going beyond bounds in that which is essential. Since that which is obligatory and essential is of two types:
Firstly: That which is obligatory upon every Muslim (Fard ’Ayn)
Secondly: That which, if carried out by some, then it is not required from the rest (Fard Kifaaee).
It is not permissible to treat the Fard Kifaaee like the Fard ’Ayn and to make them equal. Even if we were to say, for the sake of argument, that it were obligatory upon the up and coming students of knowledge to know Fiqh ul- Waaqi’. How could that be? Since we are not even able to apply this unrestricted statement to the major scholars of the Muslims, not to mention making it obligatory upon the students of knowledge to know the state of affairs, along with the necessary Fiqh demanded by this knowledge, so that each case can be given its fitting ruling.
Likewise, since this is the case, it is not permissible for any of the students of knowledge to reject the necessity of this Fiqh ul- Waaqi’. Since it is not possible to obtain that which was lost and is hoped for by all the Muslims, which is freeing ourselves from the colonialization of the Muslim lands by the unbelievers , or at the very least, some of them, except by knowing their mutual plots and agreements, in order to beware and warn, so that their colonialization and enslavement of the Islaamic world ceases to continue. A large part of this goal cannot be attained except by educating and cultivating the Muslim youth correctly in Aqeedah, knowledge and manhaj, built upon the purification (tasfiyah) of Islaam from all the accretions that have been added to it and upon the principle of cultivation and education (tarbiyah) upon this pure Islaam, just as Allaah sent it down upon the heart of His Messenger (صلى الله عليه وسلم).
From those matters which need to be mentioned here is that the ones who have the ability to bring the Ummah to carry out that which is obligatory upon it, whether upon all or some of them, are not those passionate speakers, nor the academic scholars, rather they are the rulers (hukkaam) who have the power of giving orders and having them implemented and to enact and to dissolve, nor are they the enthusiastic youth, nor emotional du’aat who carry no weight, nor authority with them!!
So the speakers, the scholars and the callers must educate and train the Muslims to accept the law of Islaam and to submit to it and also to call the rulers with that which is best, to that which is right. To use the scholars properly with their various levels and types of knowledge: Fiqh of the Book and the Sunnah, Fiqh of the Language, Fiqh of the ways in which the creation operates, Fiqh of the state of affairs and likewise for all important matters. Putting into effect the great Islaamic principle of Shooraa (carrying out the affairs through consultation), then on that day will the affairs be straightened out and the Believers rejoice at the victory from Allaah:
But if they turn away, then We have not sent you as a protector over them. [Sooratush-Shooraa (42):48]
A very important matter must be explained here, about which many are unaware. The reason why the Muslims continue to be downtrodden and enslaved by the unbelievers, even by the Jews of some Islaamic lands, is not that many of the people of knowledge are ignorant about the state of affairs, not knowing the plots and the plans of the Unbelievers, as some think!
Therefore, I hold that giving extra and undue importance to Fiqh ul- Waaqi , such that it becomes a total program for the du’aat and the youth, upon which they are educated and educate others, thinking that it is the way to salvation, is an evident error and a clear mistake! The matter about which no two scholars differ and about which no two goats would lock horns over is that the primary reason for the degradation which has settled upon the Muslims is:
Firstly: The ignorance of the Muslims of the Islaam which Allaah sent down upon the heart of the Prophet (صلى الله عليه وسلم).
Secondly: That many of the Muslims who know about the Islaamic rulings for some of their affairs do not put them into practice, but neglect them and allow them to fall into disuse.
Therefore, the key to a return of the glory of Islaam is: Implementation of beneficial knowledge (’Ilm un-Naafi’) and establishing righteous action (’Amal us-Saalih) and this is a very great affair which the Muslims cannot reach, except through the manhaj of tasfiyah and tarbiyah. These are two very great obligations.
By the first of these the following is intended:
Firstly: Purifying the Islaamic ’Aqeedah from that which is alien to it, such as Shirk (associating partners along with Allaah in those things that are specific to Him), ta’teel (denial of Allaah’s attributes), ta’weel (twisting the meanings of Allaah’s attributes) and refusing authentic ahaadeeth because they are connected to ’Aqeedah, and their like.
Secondly: Purifying the Islaamic Fiqh from the erroneous judgements made, which are contrary to the Book and the Sunnah, freeing the minds from the bonds of blind-following and the darkness of sectarianism.
Thirdly: Purifying the books of tafseer, fiqh, raqaaiq (matters concerning the heart) and other than that, from ahaadeeth that are weak (da’eef), fabricated (maudoo’) and unsupported narrations of the people of the Book (Israaeeleeyaat) and reprehensible matters (munkaraat).
As regards the second obligation: Then by it I mean cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving them a correct Islaamic education from the beginning, without any influence of the infidel western education.
There is no doubt, that bringing these two obligations about requires huge efforts and sincere co-operation between all of the Muslims organisations and individuals, from all of those who are truly concerned with establishing the desired Islaamic society, each one working in his own field and speciality.
Therefore, the scholars who know the rulings from the correct Islaam must take pains to call the Muslims to this correct Islaam and bring them to understand it, then to cultivate them upon it, just as Allaah says:
Rather, be you Rabbaani’yyeen, because you teach the Book and you study it.
[Soorah Aal-‘Imraan (3):79]
 Rabbaanee (plural: Rabbaaniyyeen) is the scholar who acts upon his knowledge and has insight into the condition of the people, so that he raises them upon the primary matters of knowledge before that which is more detailed. In his Jaami’ us-Saheeh (1/192 – with Fath), al-Bukhaaree – rahimahullaah – says: Ibn ‘Abbaas said: “Be Rabbaaniyyeen. wise-ones and scholars.” It is said: The Rabbaanee is one who teaches people simple knowledge before the more difficult one. (Publisher’s note)
This is the only solution, which comes in the Book and the Sunnah, as is in His saying:
If you help Allaah then Allaah will help you and establish your feet firmly.
[Soorah Muhammad (47) : 7]
All praise is for Allaah. From those things about which there is total agreement between the Muslims is that:
If you help Allaah then Allaah will help you.
This means if you carry out what He has ordered you to do, then Allaah will grant you victory over your enemies.
From the most important texts that support this meaning and which totally fits the state of affairs in which we are presently living, in that the disease and the cure are both mentioned together is his (صلى الله عليه وسلم) saying:
“When you indulge in eenah transactions and take hold of the tails of cows and become satisfied with cultivation and abandon Jihaad , then Allaah will cover you with humiliation, which He will not remove from you, until you return to your Deen.”
[Saheeh – related by Abu Daawood (3426), ad-Dawlaabee. in al-Kunaa (2/65), aI-Baihaqee in as-Sunan ul-Kubraa (5 / 3l 6) and others, from Ibn ’Umar – radiallaahu ’anhu. It was authenticated by al-Albaanee in as-Saheehah (11).]
Therefore, the sickness of the Muslims today is not because of their ignorance of any particular branch of knowledge. Although, I agree that every branch of knowledge which is of benefit to the Muslims is obligatory in proportion to this. But the reason for the degradation which has come upon the Muslims is not their ignorance of this knowledge known today as Fiqh ul- Waaqi’ ’. Rather, the reason, as occurs in the authentic hadeeth, is their neglecting action in accordance with the rulings of the Deen, from the Book and the Sunnah.
His (صلى الله عليه وسلم) saying: “When you indulge in eenah transactions” is an indication of a type of usurious transaction, seeking a means around the Sharee’ah.
His (صلى الله عليه وسلم) saying: “and take hold of the tails of cows” is an indication of giving importance to worldly matters and pre-occupying oneself with them and not giving importance to the Sharee’ah and its rulings.
Likewise is his (صلى الله عليه وسلم) saying: “and become satisfied with cultivation” and his (صلى الله عليه وسلم) saying: “and abandon jihaad ” is a result of desiring this world.
He, the Most High, says:
O you who believe! What is the matter with you, that when you are asked to go forth in the path of Allaah you cling heavily to the earth? Do you prefer the life of this world to the Hereafter? But little is the comfort of this world in comparison to the Hereafter. [Sooratut-Tawbah (9):38]
His (صلى الله عليه وسلم) saying: “Allaah will cover you with humiliation, which He will not remove from you, until you return to your Deen” contains a clear indication that the Deen which it is obligatory to return to is that which Allaah, the Mighty and Majestic, mentions in a number of verses, such as His saying:
Indeed the Deen with Allaah is Islaam.
[Soorah Aal-‘Imraan (3):19]
This day have I perfected your Deen for you, completed My favours upon you and have chosen for you Islaam as Deen. [Sooratul-Maa‘idah (5):3]
lmaam Maalik’s famous comment about this aayah clearly explains what is meant, when he – rahimahullaah – said:
“What was not on that day considered Deen, is not Deen today. So the latter part of this Ummah will not be set right except by that which set right its first part.”
As regards those du’aat today who concentrate heavily on Fiqh ul- Waaqi’ and over inflate it’s importance and give it a higher position than is due. They go into excesses in this understanding and giving others the understanding, perhaps unintentionally, that it is obligatory upon every scholar, indeed every student of knowledge to have knowledge of this Fiqh!
Whereas, many of those du’aat know fully that this Deen with which our Lord, the Mighty and Majestic, is pleased for us, has been greatly misunderstood within the Muslim Ummah for a long time, even with regards to Aqeedah, to the extent that we find many people indeed who say Laa ilaaha illallaah and carry out the pillars and even carry out optional worship, such as standing in prayer during the night, giving charity and their like, but they deviate from the sayings of Allaah, the Most High, (such as):
Know that none has the right to be worshipped except Allaah. [SoorahMuhammad (47):19]
We know that many of these du’aat agree with us fundamentally in recognizing the reason for the evil situation in which the Muslims live. That is their being far from the correct understanding of Islaam that is obligatory upon every individual to have, not just obligatory upon some only. So what is obligatory is to correct the beliefs, correct the worship and correct the manners.
Where in this Ummah are those who are seeking to establish this obligation which is an obligation upon all (Fard ’Ayn) and not just upon some (Fard Kifaaee)? ? Since the Fard Kifaaee should come after the Fard Ayn, as has been established and not before! Therefore, being pre-occupied with and giving undue importance in calling the elite of the Muslim Ummah, to take care of a Fard Kifaaee, which is Fiqh ul- Waaqi and giving less importance to the Fiqh which is Fard ’Ayn upon every Muslim, which is Fiqh of the Book and Sunnah, as I have indicated, is an excess and a neglect of that which is obligatory upon every individual of the Muslim Ummah. It is going beyond bounds in raising the importance of something, which in reality, is no more than Fa’rd Kifaayah!
So the matter is as Allaah, the Most High, says:
Thus have We made you a justly-balanced Ummah.
So Fiqh ul- Waaqi’ with its correct Sharee’ah meaning is obligatory without doubt, but it is obligatory upon some, not all. If some of the scholars attain it, then it is not obligatory upon the rest of the scholars, not to mention the students of knowledge or the common Muslims!
Therefore, it is essential to keep matters in due proportion when calling the Muslims to awareness of Fiqh ul- Waaqi’ and not to drown them with political news and analysis of western thinkers. Rather, what is obligatory always, is to concentrate on the tasfiyah (purification) of Islaam from corruption, then the tarbi’yah (cultivation) of the Muslims, groups and individuals, upon this pure Islaam; connecting them to the pure and correct manhaj (methodology) of Da’wah: The Book and the Sunnah with the understanding of the Salaf of this Ummah.
From that which is also obligatory upon the scholars, with their various specialities, not to mention the rest of the Ummah , is that they should comply with the saying of their Messenger (صلى الله عليه وسلم):
“The example of the Believers in their mutual love and mercy is like a single body.” 
 Saheeh – related by Muslim (8/20), Ahmad (4/70) and at-Tiyaalasee (790). from an- Numaan ibn Basheer radiallaalm ’anhu. The full text of the hadeeth being: “The example of the Believers in their mutual love and mercy is like a single body. When one part of it feels pain then the whole of the body suffers in sleeplessness and fever.”
This great prophetic simile, with its beautiful meaning, will not be realized except by the scholars working in co-operation with the individuals of the society, teaching and learning, calling and acting.
Therefore, those who know the Fiqh of the Sharee’ah with its evidences and rulings, should co-operate with those who know Fiqh ul-Waaqi’ in its correct and practical form, not merely as a discussion. S0 one supports the other with what they have of knowledge and understanding and one alerts the other to what is clear to them so that they can be aware and warn. From this sincere co-operation between the scholars and the Du’aat, with their different areas of expertise, it will be possible to fulfill the hope of every sincere Muslim.
As regards accusing some of the scholars or students of knowledge and labelling them as being ignorant of Fiqh ul- Waaqi’ and accusing them with such things as one would feel shame to mention, then this is a mistake and an error. It is not permissible for this to continue, since it is from hatred and many ahaadeeth prohibit the Muslims having hatred for each other, rather the opposite has been ordered, that is, to have mutual love, to come together and to co-operate.
Any Muslim who sees a matter about which a scholar or caller has made a mistake, then it is obligatory upon him to remind and advise them. If the mistake was in a particular place, then it should be called to their attention there and then in the best way without broadcasting or publicizing it; in order to bring about what is more befitting.
If the mistake was made publicly and broadcasted, then there is no harm in calling the mistake to attention and explaining it openly, but as Allaah, the Most High, says:
Invite to the way of your Lord with wisdom and beautiful preaching and argue with them in ways that are best. [Sooratun-Nahl (16):125]
It is important to explain that the correction of an error meant here, is not the correction founded upon the emotions and feelings of the youth without any knowledge or proof. Rather, what is meant is correction based upon clear proof and sound evidence.This correction, in this mild and wise manner, will not be achieved except between sincere scholars and well-wishing and sincere students of knowledge, who are together in their knowledge and Da’wah built upon the Book and the Sunnah and upon the manhaj of the Salaf us-Saalih.
As regards the case if the one who is to be corrected is one who knowingly deviates from this methodology, then there is for him a particular treatment and method befitting the scale of his deviation and distance from the truth and correct way.
Finally, we must advise the Muslims of a very important matter in this regard. Our approval of Fiqh ul-Waaqi’ with its approved form in the Sharee’ah or our preoccupation with it, must not lead us to opening the doors of modern politics (siyaasah) of the transgressors. Those fooled by the words of the rulers, willing pupils of their methods and those drowned in their ways.
Rather, what is obligatory, is to pursue the politics of the Sharee’ah – which is to protect and take care of the affairs of the Ummah. This cannot be except in the light of the Book and the Sunnah upon the manhaj of the Salaf us-Saalih and in the hands of the active scholars and the just rulers. Since Allaah curbs with the rulers those whom He does not curb with the Qur‘aan.
 See ad-Durrul-Manthoor (4/99) of as-Suyootee.
But as for the western politics, which open the doors and deceives its people; it has no Deen with it. It flows onwards with those caught in its tide, or drowned in its sea. Its harm comes upon him and he is afflicted by its fire, since he preoccupied himself with the subsidiary (furoo’) and left the fundamentals (usool)!
May Allaah have mercy upon the one who said: Whosoever seeks to hasten something before its time is ripe, is punished by being deprived of its achievement.
Our final call is that all praise is for Allaah, Lord of the worlds.
Knowledge of Current Affairs (Fiqh al Waaki) – by Imam al-Albaani
Translated by Abu Talhah Dawud Burbank rahimahullaah
Courtesy of the eBook: ittibaa.com
Transcribed from PDF (eBook) by AbdurRahman.Org with slight modifications
‘Silsilah al-Ahadeeth as-Saheehah’.
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani. Translated by Abbas Abu Yahya
3258 – On the authority of Rabeeyah al-Asslamee who said : I used to serve the Messenger of Allaah –sallAllaahu alayhi wa sallam– and he gave me some land, and he gave Abu Bakr some land, and when it came to dividing the land, we differed over a cluster of dates from a date palm tree. Abu Bakr said : this is on my side of the land! And I said : It is on my side! There used to be a problem between me and Abu Bakr, and Abu Bakr said a statement to me which I hated but he regretted saying it, so he said to me: ‘O Rabeeyah! Say something to me similar to what I said to you, so that it can be a requital.’
So I said : ‘I will not say it.’
Abu Bakr said : ‘You will say it or I will request the Messenger of Allaah –sallAllaahu alayhi wa sallam– to order you to say it.
So I said : ‘I will not say it.’
Abu Bakr left that portion of the land for me and went off to the Prophet –sallAllaahu alayhi wa sallam– and I followed him. The people from my tribe followed us and said to me: ‘May Allaah have mercy on Abu Bakr, why is he going to the Messenger of Allaah –sallAllaahu alayhi wa sallam–about you, and he said what he said about you.’
So I said : ‘Do you know who this is?? This is Abu Bakr as-Siddeeq, he is one of the two who were in the cave, he is one who has grown old as a Muslim ( one of the elders of the Muslims), beware he does not turn around and see you assisting me against him and becomes angry and he meets the Messenger of Allaah –sallAllaahu alayhi wa sallam– , and the Messenger of Allaah –sallAllaahu alayhi wa sallam– will become angry due to him being angry, and then Allaah Azza wa Jal becomes angry due to them being angry and then Rabeeyah will be destroyed.’
They said : ‘What do you order us to do?’
I said : ‘Go back.’
Abu Bakr –RadhiAllaahu anhu- went off to the Messenger of Allaah –sallAllaahu alayhi wa sallam– , so I followed him by myself, until he reached the Prophet –sallAllaahu alayhi wa sallam– and he told him the story as it was. The Prophet –sallAllaahu alayhi wa sallam– raised his head towards me and said: ‘O Rabeeyah what’s the matter between you and as-Siddeeq?’
I said : ‘O Messenger of Allaah –sallAllaahu alayhi wa sallam– such and such happened, and he said a statement to me which I disliked, then he said to me, say something similar to what I said to you so that it can be requited, but I refused.’
Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Yes, do not say a word back to him, but say: May Allaah forgive you O Abu Bakr. May Allaah forgive you O Abu Bakr.’
Hasan said: ‘Abu Bakr turned around and he was crying.’
Posted from: A Selection of Ahaadeeth and their benefits taken from ‘Silsilah al-Ahadeeth as-Saheehah’
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya
Check other Inspirational Stories:
Related Link: https://abdurrahman.org/salah/adhan-call-to-prayer
Aqeedah Tahaawiyyah: Lesson 46 : Point [171 – Additional Benefit]
Dawud Burbank [Audio|English]
From “Aḥkām al-Janāiz” by Muḥammad Nāṣir al-Dīn al-Albānī
This article is comprised of a single ḥadīth that, when presented with the various wordings and additions, illustrate with clear descriptions the distinction between a believer and a disbeliever at the time of death. This ḥadīth, though recorded in earlier ḥadīth collections, was translated from “Aḥkām al-Janāiz wa Bidau’hā” (no. 105, pp. 198-202) by Muḥammad Nāṣir al-Dīn al-Albānī with the scholar’s accompanying notes included.
Click the below link to read or download the full PDF document
The Believer and Disbeliever at the Time of Death – Shaykh al Albanee – Translated by: Abu az-Zubayr Harrison
Aqeedah Tahaawiyyah: Lesson 44 : Point 
Dawud Burbank [Audio|English]
Based on Shaykh Fawzan & Shaykh Albani’s Explanation
167. And the Hajj and Jihaad continue along with those in authority over the Muslims: those (leaders) who are righteous and those who are sinners, until the establishment of the Hour; nothing abolishes it or cancels it.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]
Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi
Related Links :
Praying behind every righteous or sinful Rulers from the people of the Qiblah, and upon whoever dies from them – Aqeedah Tahawiyyah [Audio|En]
Muslim Rulers : abdurrahman.org/rulers
Aqeedah Tahaawiyyah: Lesson 39 : Points [157-158]
Dawud Burbank [Audio|English]
Explanation Based on Shaykh Fawzan & Shaykh Albani’s explanations
[157.] And we do not hold rebelling against our rulers and those in authority over our affairs. [158.] Even if they oppress.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]
Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi
Related Link : Muslim Rulers abdurrahman.org/rulers
Aqeedah Tahawiyyah : Lesson 02
[Point 2] نقول في توحيد الله معتقدين بتوفيق الله: إن الله واحدٌ لا شريك له.
We say with regard to the tawheed of Allaah, holding as our creed and belief, due to the tawfeeq (guidance, correctness) granted by Allaah, that: Allaah is One, having no partner
 Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding the last phrase “having no partner” – denial of any partner for Allaah the Most High will not be complete except by negating/denying three types of shirk.
Firstly: By denying shirk in Allaah’s Lordship; which is to believe that there is another creator along with Allaah, He the Perfect and Most High, as is the belief of the Magians – those who say that evil has a creator besides Allaah the Perfect. And this type of shirk is something very rare in this Ummah and all praise is for Allaah, even though the saying of the Mu`tazilah is very close to it – their saying that evil is the creation of the person; and this fact is indicated by the saying of the Prophet sallAllaahu `alayhi wa sallam,
القدرية مجوس هذه الأمة
“The Qadariyyah are the Magians of this Ummah…” the hadeeth.
Secondly: It is shirk with regard to worship; which is, that a person worships someone along with Allaah – someone from the prophets or the righteous such as calling upon them for relief and calling upon them at times of hardship and so on. And this, regretfully, is present a great deal in this Ummah. And the major part of responsibility for it is borne by those shaykhs who support this type of shirk by giving it the name of tawassul (drawing closer to Allaah) calling it by other than its name!
Thirdly: Shirk with regard to Allaah’s Attributes; which is, that a person describes someone from the creation of Allaah the Most High, with some of the attributes which are particular to Allaah the Mighty and Majestic. Such as, claiming that people have knowledge of the hidden and unseen for example; and this type is widespread amongst many of the Soofees and those who are influenced by them. For example, those who praise the Prophet sallAllaahu `alayhi wa sallam with exaggerated praise like the one who said about him in a line of poetry: “From your generosity came about the whole world and whatever it contains and from your knowledge is the knowledge of the Preserved Tablet and the knowledge of everything the Pen has written.”
So from this has come the misguidance of those dajjaals – those who claim that the see the Messenger sallAllaahu `alayhi wa sallam today whilst they are awake and that they ask him about things which are hidden – things about the secrets of the souls of people they associate with. Whereas, the Messenger sallAllaahu `alayhi wa sallam did not know such things even when he was alive; rather, he was told to say:
If I knew the hidden and unseen then I could have increased greatly in good and harm would not have touched me. (Sooratul-A`raaf (7), aayah 188)
So how could he know that after his death and after he passed on to the highest company of angels?!
So these three types of shirk, whoever negates/denies them from Allaah in his tawheed of Him and he singles out Allaah in His Self and His worship and His Attributes, then that person is the muwahhid (the person of tawheed) who is covered by the virtues particular to the people of tawheed. And whoever commits something from that shirk then to him is directed the like of the saying of Allaah the Most High,
If you commit shirk then (all of) your deeds will be rendered null and void and you will from the losers. (Sooratuz-Zumar (39), aayah 65)
So preserve this point because it is the most important thing in `aqeedah. So, there is no surprise in the fact that the author began with it. And whoever wishes to see further details then let him refer back to the explanation of this book and the books of the Shuyookhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim and Ibn `Abdil -Wahhaab and others, and those who followed upon their way.
[Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 2]
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]
An Important Note:
It is obvious that after all of this we must say: Indeed, the Sunnah that bears this importance in Legislation (i.e. making Islamic laws), only refers to the Sunnah that is authentically reported on the Prophet صلى الله عليه وسلم by way of the knowledge-based paths and authentic chains of narration, which are well known to the scholars of Hadeeth and Narrators. It does not refer to that which is contained within the various books of Tafseer and Fiqh, or the books on Targheeb and Tarheeb, or those of Raqaa’iq and Mawaa’idh, for indeed many of the weak, rejected and fabricated ahaadeeth can be found in them.
Some of these ahaadeeth, Islaam is completely free from, such as the hadeeth about Harut and Marut, and the story on the satanic verses (gharaneeq). I wrote a specific treatise refuting this narration, which has been published. I have referenced a score of them in my book, the collection: Silsilat-ul-Ahaadeeth ad-Da’eefah wal-Mawdoo’ah wa Atharuhaa as-Sayy fil-Ummah.” So far the number of ahaadeeth in them has reached close to four thousand. And they consist of ahaadeeth that are either weak or fabricated. Only five hundred ahaadeeth from these have been published so far! So it is an obligation upon the people of knowledge, particularly those that propagate their Fiqh and verdicts to the people, to not be overconfident in using the hadeeth as proof except after becoming sure about its authenticity. This is especially since the books of Fiqh that are commonly referenced today are filled with ahaadeeth that are weak, rejected and those that have no source to them, as is well known to the scholars.
I have commenced an important project in my opinion, which is beneficial for those who preoccupy themselves with Fiqh, which I call: “The Weak and Fabricated Ahaadeeth in the Major Fiqh Books.” By this I mean the following books:
1. Al-Hidaayah of Al-Margeenaani, regarding Hanafi Fiqh
2. Al-Mudawwanah of Ibn Al-Qaasim, regarding Maalikee Fiqh
3. Sharh-ul-Wajeez of Ar-Raafi’ee, regarding Shaafi’ee Fiqh
4. Al-Mughnee of Ibn Qudaamah, regarding Hanbalee Fiqh
5. Bidaayat-ul-Mujtahid of Ibn Rushd, on comparative Fiqh.
Unfortunately, however, I did not get the chance to complete it because the Kuwaiti magazine, Al-Wa’ee Al-Islaamee, that promised to publish it and that received it graciously after reviewing it, didn’t print it.
Since I missed that opportunity, then perhaps I will be granted the opportunity, Allaah willing, on another occasion to offer a specific knowledge-based course to my brothers that are studying Fiqh, which will assist them and which will facilitate for them the way towards knowing the grades of the Hadeeth, by returning them to the necessary sources of the books of Hadeeth. And which will explain their special and distinct characteristics, as well as what can be relied on from them. And Allaah, Most High, is the One who grants success.
 The book is called: “Nasab-ul-Majaaneeq fee Nasf Qissat-il-Gharaaneeq.” [Printed by Al-Maktab-ul- Islaamee]
 Now the number has passed five thousand ahaadeeth, may Allaah facilitate them to be printed soon
Noble Shaikh! The Qur’aaniyoon  say: Allaah says:
وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا
“And We have explained everything in detail with a full explanation.”
[Surah Al-Israa: 12]
And Allaah says:
مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ
“We have not neglected anything in the Book.”
[Surah Al-An’aam: 38]
And the Messenger of Allaah صلى الله عليه وسلم said: “Verily this Qur’aan – part of it is in the Hand of Allaah and part of it is in your hands. So hold fast onto it, for you will never go astray nor will you ever be ruined after it.” 
We would like your comments on this?
As for Allaah’s saying: “We have not neglected anything in the Book”, what is meant by the word “Book” here is the Preserved Tablet and not the Noble Qur’aan.
And as for Allaah’s statement: “And We have explained everything in detail with a full explanation”, if you attach what was explained previously to the Noble Qur’aan, then it becomes certain that Allaah has indeed explained everything in detail, however with another provision. You are aware that an explanation may at times be general, such as when one places general rules under which exist many particulars the likes of which cannot be confined due to their large number. So by the Wise Legislator placing well known rules for these many particulars, the meaning of the noble ayah becomes apparent.
The explanation may also be detailed, and this is what is obvious from this ayah as the Prophet صلى الله عليه وسلم said:
“I have not left behind anything that Allaah commanded me with except that I have ordered you to do it. And I have not left behind anything that Allaah forbade me from except that I have forbidden you from it.” 
So the explanation may at times be with rules, which many particulars (and details) fall under. And at other times it may be in such detail in terms of the vocabulary of the acts of worship and laws that it does not require being referenced to any of these rules.
Among the rules that numerous branches fall under – and which show the greatness of Islaam and the vast scope of Islaam in legislating – for example, are:
The Prophet’s صلى الله عليه وسلم statement: “There is no harming (of oneself) or others.” 
The Prophet’s صلى الله عليه وسلم statement: “Every intoxicant is alcohol and every alcohol is unlawful.” 
And his صلى الله عليه وسلم statement: “Every innovation is misguidance, and every misguidance is in the Hellfire.” 
These are rules and generalizations that do not exclude anything related to harming of one’s self or harming of one’s wealth, with respect to the first hadeeth, nor does it exclude anything related to that which intoxicates, with respect to the second hadeeth, whether the intoxicant is derived from grapes, which is the most popular form, or from corn or from any other substance. So long as the product is an intoxicant, it is unlawful (Haraam).
[Note: Read The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani]
The same goes for the third hadeeth – it is not possible to take into account the number of innovations due to their large amount. It is not possible to account for all of them. However in spite of this, this hadeeth – even though brief in size – states with all clarity: “Every innovation is misguidance, and every misguidance is in the Hellfire.”
This is a detailed statement but with rules.
As for the laws that you are aware of, they are explained in detail by words that have been mentioned in the Sunnah in most cases and at times they are mentioned in the noble Qur’aan as is the case with the laws of inheritance, for example.
As for the hadeeth that was mentioned in the question, then it is an authentic hadeeth, and acting upon it is what we should try to adhere to as stated in the hadeeth in which the Prophet صلى الله عليه وسلم said: “I have left two things amongst you by which you will never go astray so long as you hold steadfast onto them: The Book of Allaah and the Sunnah of His Messenger.” 
So holding steadfast onto the Rope of Allaah – which is in our hands – refers to acting upon the Sunnah, which explains the noble Qur’aan.
 Translator’s Note: This is a name given to those who claim that the Qur’aan is sufficient for deriving rules and laws in Islaam and that there is no need to turn to the Sunnah. Some even go so far as to reject the Sunnah in its entirety and rely solely on the Qur’aan.
 Saheeh At-Targheeb wat-Tarheeb (1/93/35)
 Silsilat-ul-Ahaadeeth as-Saheehah (1803)
 Saheeh al-Jaami’-us-Sagheer (7517)
 Irwaa’-ul-Ghaleel (8/40/2373)
 Saheeh at-Targheeb wat-Tarheeb (1/92/34) and Salaat-ut-Taraaweeh (pg. 75)
 Mishkaat-ul-Masaabeeh (1/66/186)
A Weak Hadeeth from Mu’aadh regarding Opinion, and what is Rejected from it:
Before I finish my talk, I feel that it is necessary for me to direct the attention of the brothers in attendance to a famous hadeeth, which seldom is missing from the books on the Principles of Fiqh. I will mention it because it is weak, from the perspective of its chain of narration as well as it being in contradiction with what I spoke about in this talk, which was the lack of there being any distinction between the Qur’aan and the Sunnah when it comes to deriving Laws, and the obligation of accepting these two sources together.
Indeed it is the hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu who reported that the Prophet صلى الله عليه وسلم said to him when he sent him to Yemen:
“With what will you judge by?”
He said: “By the Book of Allaah.”
He صلى الله عليه وسلم said: “And if you don’t find (the answer in) it?”
He said: “Then by the Sunnah of Allaah’s Messenger.”
He replied: “And if you don’t find (the answer in) it?”
He said: “I will strive to form my own opinion.”
So he صلى الله عليه وسلم said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger to that which Allaah’s Messenger loves.”
As for the weakness of its chain, then this is not the place to discuss it now. But I clarified this exhaustively, perhaps the likes of which was not undertaken in the past, in (my book) the “Silsilah” (of weak hadeeth) I mentioned previously.  But suffice it to say now that the Ameer-ul-Mu’mineen in Hadeeth, Imaam Al-Bukhaaree, said about this hadeeth that it was “rejected.”
So having said this, it is now possible for me to begin explaining the contradiction it poses, which I stated earlier. So I say:
This hadeeth establishes a methodology of ruling for the judge, based on three stages. He is not permitted to seek a ruling from his opinion unless after he acknowledges he can’t find it in the Sunnah. Nor is he allowed to derive a ruling from the Sunnah until after he establishes he can’t find it in the Qur’aan. With respect to the opinion, this method (of deriving a ruling) is valid and correct according to all of the scholars, which is why they would say: “When the narration is mentioned, the opinion is nullified.”
However, with respect to the Sunnah, this method is not correct, because the Sunnah determines and explains the Book of Allaah. So it is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan, based on what we stated previously. So the Sunnah with respect to the Qur’aan is not like the opinion with respect to the Sunnah. No, definitely not. Rather we must consider the Qur’aan and the Sunnah as one source, there being no distinction between them at all. This is as has been indicated in the sayings of the Prophet صلى الله عليه وسلم: “Indeed, I was given the Qur’aan and something similar to it, along with it” – meaning the Sunnah – and “They will not be separated from one another until they return to the Fountain.”
So this dividing them into categories, mentioned in the hadeeth, is not correct, because it necessitates that they are separate from one another. And this is false, as I have explained previously.
 It is found under number 885 of Silsilat-ul-Ahaadeeth ad-Da’eefah. We hope that the volume that includes it will be printed soon, in shaa Allaah.
It is unfortunate that there can be found some contemporary tafseer writers and authors that have taken the view of making permissible what has been mentioned in the last two examples  , such as the permissibility of eating predatory animals and wearing gold and silk, relying upon the Qur’aan (as proof) only! In fact, there can be found in this present time a group that call themselves the Qur’aaniyoon, who interpret the Qur’aan according to their desires and intellects, without seeking assistance for that in the authentic Sunnah. Rather, the Sunnah, according to them, is subordinate to their desires. So whatever part of it conforms to their desires, they affirm it, and whatever doesn’t conform to their desires, they throw behind their backs (rejecting it).
The Prophet صلى الله عليه وسلم indicated these individuals in an authentic hadeeth, when he said:
“Do not let any one of you sit reclining on his couch, then when something that I have commanded him to do comes to him, he says: ‘I don’t know! Whatever we find in the Book of Allaah, we will follow it.’”
[Reported by At-Tirmidhee]
And in another narration, he صلى الله عليه وسلم said:
“…’whatever we find in it that’s unlawful, we will declare unlawful.’ Indeed, I was sent with the Qur’aan and something equal to it along with it.”
In another report, he صلى الله عليه وسلم said:
“Indeed, whatever the Messenger of Allaah صلى الله عليه وسلم forbade is the same as what Allaah forbade.”
Rather, what is unfortunate is that one dignified author wrote a book on the Legislation and Creed of Islaam. He stated in his introduction that he wrote the book but he had no references in it except for the Qur’aan! So this authentic hadeeth provides clear proof that the Islamic Legislation is not based on the Qur’aan only, but rather it is based on the Qur’aan and Sunnah. So whoever takes hold of one in the absence of the other, doesn’t actually take hold of any of them. This is because each one of them commands that the other one be adhered to. This is as Allaah says:
“Whoever obeys the Messenger, has indeed obeyed Allaah.”
[Surah An-Nisaa: 80]
And He says:
“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”
[Surah An-Nisaa: 65]
And He says:
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any choice in their decision. And whoever disobeys Allaah and His Messenger, has indeed strayed in a plain error.”
[Surah Al-Ahzaab: 36]
And He says:
“And whatever the Messenger gives you then do it, and whatever he forbids you from, then abstain from it.” [Surah Al-Hashr: 7]
In connection with this ayah, I am amazed at what has been authentically reported from Ibn Mas’ood radhi Allaahu anhu, which is that a woman once came to him and said: “Are you the one who said: ‘May Allaah’s curse be on the woman that puck eyebrows and those who ask for their eyebrows to be plucked and those who tattoo…’ He said: ‘Yes.’ She said: ‘I read the Qur’aan from its front to its back and I did not find in it that which you say!’ He responded: ‘If you had (truly) read it, you would have found it. Did you not read: ‘And whatever the Messenger gives you then take it (i.e. do it), and whatever he forbids you from, then stay away from?’ She said: ‘Of course!’ He صلى الله عليه وسلم said: ‘Then I indeed heard The Messenger of Allaah صلى الله عليه وسلم say: ‘May Allaah’s curse be on the woman that pluck eyebrows and those who ask for their eyebrows to be plucked…’” [Reported by Al-Bukhaaree and Muslim]
Author: Shaykh Al-Albaani rahimahullaah
Translated by: Dawud Burbank rahimahullaah
Introduction | Facing the Ka bah
Standing (Qiyaam) | The Intention (An-Niyyah)
The Takbeer | The Recitation (Al-Qiraa’ah)
The Bowing (Rukoo) | The Prostration (Sujood)
The Second Rak’ah | The Tashahhud
The Third and Fourth Rak’ahs | The Qunoot in the Witr Prayer
The Final Tashahhud | Supplicating Before the Salutation.
The Salutation and its Types | Appendix One – Soorah al-Faatihah
Glossary of Terms
All praise is for Allaah. We praise Him, we seek His aid, and we ask for His forgiveness. We seek Allaah’s refuge from the evils of ourselves and from our evil actions. Whomsoever Allaah guides then none can misguide him, and whomsoever Allaah misguides then none can guide him. I testify that none has the right to be worshipped except Allaah, alone, having no partner, and I testify that Muhammad is His slave and His Messenger. To proceed:
Then it was suggested to me that I should undertake an abridgement of my book, Sifat Salaatin-Nabiyy صلى الله عليه وسلم minat-Takbeer ilat-Tasleem Ka’annaka Taraahaa, “A Description of the Prophet’s صلى الله عليه وسلم Prayer from the Takbeer to the Tasleem as if You Were Seeing It,” and that I should shorten it and rephrase it for it to be more accessible to the common people.
So I saw this to be a favorable suggestion, and it agreed with what I myself had felt for a long time. I had also frequently heard such advice from brothers and friends. So this encouraged me to allocate to it a small part of my time which is crowded with knowledge related work and research. So I hastened, as far as my ability and efforts allowed, to carry out the suggestion, whilst asking the Guardian Lord, the One free of all imperfections and the Most High, that He should make it an action done purely and sincerely for His Face, and that He should cause it to be of benefit to my brother Muslims.
In it I have quoted some extra points of benefit additional to what is to be found in Sifatus-Salaat. These were matters that came to my attention and I saw that it would be appropriate to mention them in the abridgement.
I also gave particular attention to explaining some phrases occurring in some of the ahaadeeth and the adhkaar (words of remembrance of Allaah). I also provided major headings for each section, and also sub-headings for further clarification. Under these I quoted the points under discussion, numbered consecutively. Alongside each issue I quoted the ruling: whether it is a pillar (rukn) or an obligation (waajib). As for those matters about which I remained silent and did not mention a ruling, then they are from the Sunan1, and some of them carry the possibility of being declared obligatory – however stating one or the other with certainty would conflict with what is befitting from scholarly research.
So the pillar (rukn) is that which is essential for completion of the affair that it falls within, being such that its absence necessitates that the action depending upon it is nullified. An example is the bowing (rukoo’) in the Prayer – it is a pillar of it, and if it is absent then the Prayer is nullified.
The condition (shart) is like the pillar (rukn) except that it is something outside the action that is dependant upon it. An example is the ablution (wudoo) for the Prayer. Prayer is not correct without it.
The obligation (waajib) is that which has an established command in the Book or the Sunnah, but there is no proof that it is a pillar (rukn) or a condition (shart). One who carries it out is rewarded, and one who leaves it without valid excuse is punished. Just like it is the fard (obligation) and making a difference between the fard and the waajib is a newly invented use of terminology for which there is no proof.
The sunnah is an action of worship that the Prophet صلى الله عليه وسلم continually performed, either always doing it or usually doing it, but which he did not command in a manner causing it to be an obligation. It is such that one who carries it out is rewarded, but one who leaves it out is not punished or blameworthy.
As for the hadeeth that some blind-followers mention and attribute to the Prophet صلى الله عليه وسلم, “Whoever leaves my sunnah will not receive my intercession,” then there is no basis for it from Allaah’s Messenger صلى الله عليه وسلم and whatever is not established as his صلى الله عليه وسلم saying, then it is not allowed to attribute it to him صلى الله عليه وسلم, for fear of falsely attributing something to him. As he صلى الله عليه وسلم said, “Whoever falsely quotes me as saying that which I have not said-then let him take his sitting place in the Hell-Fire.”
Then it goes without saying that in it, just as in the original work, I do not restrict myself to any particular madhhab from the four followed madhhabs. Rather in it I followed the way of the people of the hadeeth: those who adhere to acceptance of every hadeeth that is established from the Prophet صلى الله عليه وسلم. Because of this fact their position is stronger than the madhhabs of those besides them, and this is something witnessed to by the fair-minded people of every madhhab. Amongst those witnessing to this was Abul-Hasanaat al- Luknawee al-Hanafee who said, “How could that not be the case when they are the true inheritors of the Prophet صلى الله عليه وسلم, and are the true representatives of his Religion. May Allaah raise us up amongst them, and cause us to die whilst having love for them and whilst following their way.”
And may Allaah have mercy upon Imaam Ahmad ibn Hanbal who said, ‘The Religion of Muhammad is the narrations (akhbaar)’ – what a fine means for the youth are the reports (aathaar). Do not turn away desiring other then the hadeeth and its people. For opinion (ra’y) is night and the hadeeth is day. And perhaps a youth may be ignorant of where guidance lies whilst the sun has arisen and is shining brightly.’
Muhammad Naasirud-deen al-Albaanee Damascus, 26th Safar 1392AH
(1) If you stand, O Muslim, to pray – then face the direction of the Ka’bah, wherever you are, in obligatory Prayers and optional Prayers. This is one of the pillars of the Prayer, such that the Prayer is not valid without it.
(2) The obligation to face the direction of the Ka’bah is removed from a warrior having to pray the Fear Prayer and during severe fighting. It is also removed from one who is rendered incapable of it, such as one who is (very) ill, or one who is upon a ship, car or airplane and who fears that the Prayer time will reach its end. It is also removed from one who prays optional Prayer or the Witr Prayer upon a riding beast or vehicle. It is, however, preferable for him, if he is able, to turn it towards the Qiblah for the initial takbeer. After that it does not matter in which direction it turns.
(3) It is obligatory upon everyone who can actually see the Ka’bah to face it directly. As for those who cannot actually see it then they should face its direction.
(4) If a person prays towards other than the Qiblah due to the sky being cloudy or for any reason other than that, after having tried to the best of his knowledge and ability to face the correct direction, then his Prayer will be correct and he will not have to repeat it.
(5) However if a person whom he holds to be reliable comes to him whilst he is praying and informs him of the correct direction, then he must immediately turn to the correct direction, and his Prayer will be correct.
(6) It is obligatory that the person prays standing. This is a pillar (rukn) except for:
(i) The one who is praying the Fear Prayer or during severe fighting. In these circumstances it is permissible for him to pray whilst riding.
(ii) Also the one who is ill and the one who is unable to stand, he should pray sitting if he is able, or if not then whilst lying down. (iii) Also the person praying Optional (Nafl) Prayer, he may pray whilst riding or whilst sitting if he wishes, and in this case he should perform rukoo’ (bowing) and sujood (prostration) by lowering his head and likewise the sick. He should lower his head further for the prostration than for the bowing.
(7) It is not permissible for the person praying sitting to place something raised upon the ground to prostrate upon. Rather he should only make the movement for his prostration lower than that for his bowing, as we have already mentioned, this is what he does if he is unable to directly place his head upon the ground.
(8) It is permissible to pray the Obligatory Prayer upon a ship, and likewise in an airplane.
(9) A person may pray sitting in either of them if he fears that he will fall over.
(10) In the case of old age or bodily weakness, it is allowed for him during the standing to support himself against a pillar or with a stick.
(11) It is permissible to pray the voluntary Prayer during the night standing or even sitting without an excuse, and he can combine both of these. So he may pray and recite whilst sitting, and then shortly before the rukoo’ he may stand and recite the few aayahs that remain for him whilst standing. Then he bows and prostrates, and then he does the same in the second rak’ah.
(12) If he prays sitting, he sits with his legs crossed, or in any manner of sitting that is comfortable for him.
(13) It is allowed for him to stand in Prayer barefooted, just as it is allowed for him to pray whilst wearing shoes.
(14) What is better is that he sometimes prays barefooted and sometimes prays wearing shoes, doing what is easy for him. So he should not force himself to wear them for the Prayer nor force himself to remove them. Rather if he happens to be barefooted he should pray barefooted, and if he is wearing shoes he should pray whilst wearing the shoes, unless a situation requires otherwise.
(15) If he does remove his shoes then he should not place them on his right-hand side, rather he should place them to his left as long as there is nobody praying to his left. Otherwise he should place them between his feet . This order is authentically reported from the Prophet صلى الله عليه وسلم.
(16) It is allowed for the Imaam to pray upon an elevated place, such as the minbar – for the purpose of teaching the people. He stands upon it and says the takbeer  and recites and bows upon it. Then he steps backwards in order to perform the prostrations on the ground at the foot of the pulpit. Then he can return to it and do in the second rak’ah the same as that which he did in the first.
(17) It is obligatory that he prays towards a barrier (sutrah). It makes no difference whether he is praying in a mosque or elsewhere, nor whether the mosque is large or small. This is because of the all-embracing statement of the Prophet , “Do not pray except towards a sutrah, and do not let anyone walk in front o f you. So if a person insists (on trying to pass) then fight him, because he has an evil companion along with him,” meaning a devil.
(18) It is obligatory that he is close to it, since the Prophet صلى الله عليه وسلم commanded that.
(19) Between his صلى الله عليه وسلم place of prostration and the wall towards which he prayed there would be a space approximately wide enough for a sheep to pass through. So if one does likewise then he has carried out the closeness that is obligatory upon him.
(20) It is obligatory that the height of the sutrah above the ground be at least a span or two spans, due to his saying, “If one of you places in front of him the like of the back-part of a camel-saddle5, then let him pray and not care about what passes beyond that.”
(21) The person praying faces the sutrah directly. This is what is apparent from the command to pray towards the sutrah. As for the matter of moving slightly to the right or the left, so that he does not stand directly in line with it, then this is not authentically established.
(22) It is permissible to pray towards a staff stuck into the ground or its like, or towards a tree, or a pillar, or towards his wife who is lying upon the bed beneath the blanket, or towards his riding beast, even if it is a camel.
(23) It is not allowed to pray towards graves whatever the case, whether it be the graves of Prophets or anyone else besides them.
(24) It is not allowed to pass directly in front of a person who is praying if he has a sutrah in front of him. There is no difference in this between al-Masjidul-Haraam and other mosques. The forbiddance applies equally to all of them, due to the generality of his صلى الله عليه وسلم saying, “If the one who passes directly in front of a person knew the (sin) that was upon him, then he would rather stand and wait for forty than pass in front of him.” Meaning, passing in between him and the place of his sutrah. 
(25) It is not allowed for a person praying towards a sutrah to allow anyone to pass in front of him, due to the previous hadeeth, “… and do not let anyone walk in front of him …” and his صلى الله عليه وسلم saying, “If one of you prays towards something that screens him from the people, and someone wants to pass in front of him, then let him repel him by pushing him on the chest, and let him repel him as much as he can … [and in a narration … then let him fight him, for he is a devil].”
(26) And it is allowed for him to take a step or more forwards in order to prevent an animal or a child from passing in front of him, so that they pass behind him.
(27) From the importance of the sutrah in Prayer is that it prevents the person’s Prayer being nullified by the passing of that which will disrupt it. Contrary to the one who prays without a sutrah, since his Prayer will be nullified if an adult woman, or likewise a donkey, or a black dog passes in front of him.
(28) The person who is going to pray must have in his heart the intention to pray that particular Prayer, be it the Obligatory Zuhr or ‘Asr Prayer, or the sunnah Prayer’s for them, for example. This is a condition (shart) or a pillar (rukn). As for expressing that upon the tongue, then it is an innovation (bid’ah), contrary to the sunnah. This was not upheld by any of the Imaams followed by the blindfollowers. THE TAKBEER (Saying: `Allaahu Akbar’)
(29) He begins the Prayer by saying:
Allaahu Akbar Allaah is Greater.
This is a pillar (rukn), due to his saying, “The key to the Prayer is Purification. That which makes outside actions forbidden is the takbeer, and that which causes outside actions to become permissible is the tasleem .”
(30) He should not raise his voice in saying the takbeer in any of the Prayers, unless he is an Imaam (leading others in prayer).
(31) It is allowed for the mu’adhdhin to repeat the takbeer of the Imaam in a louder voice in order for the people to hear it, as long as there is a need for that, such as the Imaam’s being ill, having a weak voice, or there being a very large number of people praying behind him.
(32) The person following an Imaam in Prayer should not say the takbeer until the Imaam has finished saying it.
(33) He should raise his hands whilst saying the takbeer or before it, or after it. All of these are established in the sunnah.
(34) He should raise his hands with the fingers extended.
(35) He should raise his palms up to the level of his shoulders, and sometimes he should raise them even further, up to the level of his car lobes. 
(36) Then after the takbeer he should place his right hand upon his left hand, and this is from the practice (sunnah) of the Prophets, ‘alaihimus-salaatu was-salaam, and Allaah’s Messenger commanded his Companions with it. It is therefore not permissible to leave the hands hanging by one’s sides.
(37) He should place his right hand upon his left hand, wrist and forearm.
(38) Sometimes he should grasp the left hand with the right hand. 
(39) He should only place his hands upon his chest. This applies equally to men and women. 
(40) It is not allowed to place the right-hand on the waist.
(41) He must have humility and attentiveness in his Prayer, and should avoid everything that may divert his attention, whether it be designs or decoration. Nor should he pray when food that he desires has been served, nor whilst he is having to withhold urine or faeces.
(42) Whilst standing he should look towards the place of his prostration.
(43) He should not turn to the right or the left, since his turning aside will be something that Satan snatches away and steals from the person’s Prayer.
(44) It is not allowed for him to raise his sight to the sky.
(45) Then he should begin by reciting one of the supplications established from the Prophet صلى الله عليه وسلم, and they are many. The most wellknown is:
Subhaanak-Allaahumma, wa biham-dika, wa tabaarakasmuka, wa ta’aalaa jadduka, wa laa ilaaha ghayruka
I declare You free and far removed from all imperfections, O Allaah, and all praise is for You. Blessed is Your Name. Great and Exalted is Your Kingdom. None has the right to be worshipped besides You.
The command for this is established, so one should be careful to do it. 
(46) Then he must seek refuge with Allaah, the Most High, and it is an obligation, he will be sinful if he leaves it.
(47) The Sunnah is that he should sometimes say:
A’oodhu billaahi min ash-Shaytaan-ir-Rajeem [min hamzihi, wa nafkhihi, wa nafthihi]
I seek refuge with Allaah from Satan, the Rejected One [from the insanity he brings about, from his arrogance and from his evil poetry].
(48) Or that he says:
A’oodhu billaah-is-Samee’-il-‘Aleem min ash-Shaytaan-ir-Rajeem min hamzihi, wa nafkhihi, wa nafthihi
I seek refuge with Allaah, the All-Hearing, the All-Knowing, from Satan, the Rejected One, from the insanity he brings about, from his arrogance and from his evil poetry.
(49) Then he should say quietly, in both loud and silent Prayers:
In the Name of Allaah, the Most Merciful, the Bestower o f Mercy.
(50) Then he recites the whole of Soorah al-Faatihah, and (Bismillaah …) is an aayah from it. This is a pillar (rukn), and the Prayer will not be correct without it. So it is obligatory upon even those who do not know Arabic that they memorize it.
(51) But one who is still unable to recite it, then it is sufficient for him to say:
Subhaan-Allaah, wal-hamdulillaah, wa laa ilaaha illallaah, wallaahu Akbar, wa laa hawla wa laa quwwata illaa billaah
I declare Allaah free and far removed from all imperfections, and all praise is for Allaah, and Allaah is greater and no power except by the Will of Allah
(52) The Sunnah, when reciting it, is to read it aayah by aayah. One should pause after each aayah. So he says:
In the Name of Allaah, the Most Merciful, the Bestower of Mercy.
Then he pauses … then he says:
Al-Hamdu lillaahi Rabbil-‘Aalameen
All praise is for Allaah, the Lord of all the creation.
Then he pauses … then he says:
The Most Merciful, the Bestower of Mercy.
Then he pauses … then he says:
Owner o f the Day of Recompense.
Then he pauses, he does likewise until he completes it. 
The whole of the Prophet’s صلى الله عليه وسلم recitation would be like this. He would stop at the end of each aayah, and not join it together with the aayah after it, even if they were connected in meaning.
(53) It is permissible to recite either “Maaliki” … Owner of the Day of Recompense, or “Maliki” … King of the Day of Recompense.
(54) It is obligatory that the one praying behind an imaam also recites it in quiet Prayers. He should also recite it in loud Prayers if he cannot hear an imaam reciting, or if it happens that the imaam remains silent after his own recitation in order to enable the follower to recite it. However, it is our view that this period of silence is not established from the Sunnah. 
(55) It is from the Sunnah that after reciting al-Faatihah, he recites another Soorah – even in the Funeral Prayer, or that he recites some aayahs, in the first two rak’ahs.
(56) He may sometimes lengthen the recitation after it and shorten it at other times, due to the needs of travel, having a cough and cold, being ill or due to the crying of a child.
(57) The length of recitation will vary according to the different Prayers. So generally, the recitation in the Dawn (Fajr) Prayer is longer than the recitation in any of the other Prayers. Next comes the Zuhr, then the ‘Asr and the Maghrib, then the ‘Ishaa.
(58) The recitation in the (optional) Night Prayer (Salaatul-Layl) is longer than any of those.
(59) The Sunnah is also to make the recitation in the first rak’ah longer than the recitation in the second rak’ah.
(60) Also that he makes the recitation in the last two rak’ahs shorter than that in the first two, by about a half. 
(61) It is obligatory that he recites al-Faatihah in every rak’ah.
(62) It is from the Sunnah that he sometimes recites something in addition to it in the last two rak’ahs also.
(63) It is not allowed for the imaam to prolong the recitation more than what occurs in the Sunnah. By doing so he would cause difficulty to some of those who may be praying behind him, such as old people, sick people, nursing mothers and those who have needs to attend to.
(64) He should recite aloud in the Dawm (Fujr) Prayer, the Jumu’ah Prayer, the two ‘Eid Prayers, the Prayer for seeking rain, the Eclipse Prayer and in the first two rak’ahs of the Maghrib and ‘Ishaa Prayers. He should recite quietly in the Zuhr and ‘Asr Prayers, in the third rak’ah of the Maghrib Prayer and the last two rak’ahs of the ‘Ishaa Prayer.
(65) It is permissible for the Imaam sometimes to recite an aayah loud enough to be heard by the people in the quiet Prayers.
(66) As for the Witr Prayer and the Prayer during the night (Salaatul-Layl), then he should sometimes recite quietly in it, and recite loudly at other times. However, his voice should only be raised moderately.
(67) The Sunnah is that he recites the Qur’aan slowly. He should not recite it quickly or hurriedly. Rather, his recitation should be clear and each letter distinguishable. He should also beatify the Qur’aan with his voice, and recite it in a beautiful and good manner, whilst abiding by the rulings that are well-known to scholars of recitation. He may not recite it in newly innovated tones, nor in the manner of singing.
(68) It is prescribed for the one praying behind an imaam that he corrects him if he becomes mixed up in his recitation.
(69) When he has finished reciting he remains silent for a moment, long enough to return his breathing to normal.
(70) Then he raises his hands, in the manner described previously with regard to the initial takbeer (point nos. 33, 34 and 35).
(71) He also says the takbeer (i.e., Allaahu Akbar), and this is obligatory.
(72) Then he performs the rukoo’ (i.e., bows) in such a manner that all his joints are settled, and each part of the body is at rest. This is a pillar (rukn).
(73) He should place his hands firmly upon his knees. He should spread his fingers, as if he were grasping his knees. All of this is obligatory.
(74) He should stretch out his back and make it level, such that if water were to be poured upon it, then it would settle upon it. This is an obligation.
(75) He should neither cause his head to droop lower than his back, nor should he raise it above it. Rather he should make it level with his back.
(76) He should keep his elbows (straight and) apart from his sides.
(77) He should say in his rukoo’:
Subhaana Rabbee al-‘Azeem
I declare my Lord, the Supreme, free and far removed from all imperfections. 
Saying it three times, or more.
(78) From the Sunnah is that he makes the pillars of equal length. So he should make his rukoo’, his sujood (prostration), and his sitting between the two prostrations of similar length.
(79) It is not allowed for him to recite the Qur’aan in the rukoo’ (bowing), nor in the sujood (prostration).
(80) Then he must raise up and straighten his back from the rukoo’. This is a pillar.
(81) He must say, while raising his back:
Sami’ Allaahu liman hamidah
Allaah listens and responds to the one who praises Him. This is an obligation.
(82) He should raise his hands when he rises up, in the manner that has preceded (point nos. 33, 34 and 35).
(83) Then he should stand straight up and remain still, such that every bone returns to its place. This is a pillar.
(84) He should say while standing:
Rabbanaa wa lakal-hamd
O our Lord! And all praise is for You.
This is obligatory upon everyone praying, even if he is praying behind an imaam , since it is the saying prescribed for this standing position. As for the saying, then it is the saying prescribed to be said whilst rising.
(85) He should make this standing about as long as the rukoo’ (bowing), as has preceded.
(86) Then he says:
Allaah is Greater.
and this is an obligation.
(87) And he should raise his hands, sometimes.
(88) Then he prostrates, placing his hands upon the ground before his knees. This is what Allaah’s Messenger commanded, and it is what is established from his practice. He also forbade the people from kneeling down in the manner that the camel kneels, and the camel places its knees -which are its fore-legs – first.
(89) So when he prostrates, and it is a pillar, he should rest upon his palms, and extend together.
(90) He should keep his fingers them.
(91) And point them towards the qiblah (direction of Prayer).
(92) And he should place his palms level with his shoulders.
(93) And sometimes he places them level with his ears.
(94) And he must lift his elbows away from the ground. This is obligatory. He is not allowed to spread them on the ground in the manner of the dog.
(95) He must place his nose and his forehead firmly upon the ground, this is a pillar.
(96) He must also place his knees firmly on the ground.
(97) And likewise his toes.
(98) His feet should be placed upright on the ground. All of these are obligatory.
(99) The tips of his toes should be pointed towards the qiblah (direction of Prayer).
(100) And his heels should be joined together.
(101) It is obligatory that he is settled in his prostration. This comes about by his resting equally on each of the parts of the body that touch the ground when prostrating. These are: the forehead and the nose – together, the two palms, the two knees and the toes of each foot.
(102) So whoever settles in his prostration in this manner, then he has certainly attained the stillness necessary. This stillness (itmi’naan) in the prostration is a pillar also.
(103) He should say in it:
Subhaana Rabbee al-A’ laa
I declare my Lord, the Most High, free and far removed from all imperfections.
three times or more.
(104) It is recommended to supplicate to Allaah as much as possible while in prostration, since it is a time most suitable for the acceptance of supplications.
(105) He should make his prostration about as long as his bowing, as has preceded.
(106) It is allowed to prostrate upon the earth, or upon something placed upon the ground such as a garment, a carpet, a mat and the like.
(107) It is not allowed to recite the Qur’aan in prostration.
(108) Then he raises up his head, saying the takbeer (i.e., Allaahu Akbar). This is an obligation.
(109) He raises his hands at this point, sometimes.
(110) Then he sits with calmness, such that every bone settles in its place. This is a pillar.
(111) He should lay his left foot flat beneath him and sit upon it. This is an obligation.
(112) He sets his right foot upright upon the ground.
(113) He should make the toes of his right foot point towards the qiblah (direction of Prayer).
(114) It is also permissible to sit upon the heels (al-Iq’aa`) sometimes. He does this by sitting upon his heels with both feet upright.
(115) He says in his sitting:
Allaahumma-ghfirlee, warhamnee, wajburnee, warfa’nee, wa’aafinee, warzuqnee
O Allaah forgive me, and have mercy upon me, and suffice me, and raise my rank, and grant me safety and well-being, and grant me provision.
(116) And if he wishes he may (instead) say:
O my Lord, forgive me! O my Lord, forgive me!
(117) And he should prolong this sitting until it becomes of similar length to his prostration.
(118) Then he says:
Allaah is Greater.
and this is an obligation.
(119) And he raises his hands with this takbeer, sometimes.
(120) And he performs the second prostration, and this is a pillar also.
(121) He does in the second prostration that which he did in the first.
(122) So when he raises his head up from the second prostration, and he intends to get up to perform the second rak’ah, then he says:
Allaah is Greater.
and this is an obligation.
(123) And he raises his hands, sometimes.
(124) And he (briefly) sits upright, sitting upon his left foot, such that every bone returns to its place, before standing.
(125) Then he gets up, supporting himself upon the ground with his fists clenched, like one who clenches his fists when kneading dough. So he stands up for the second rak’ah, and this is a pillar.
(126) He does in the second rak’ah the same as he did in the first.
(127) Except that he does not recite, “The Opening Supplication,” (i.e., Du’aa al-Istiftaah) in it.
(128) He should make the second rak’ah shorter than the first rak’ah.
(129) So when he finishes the second rak’ah he sits to perform the tashahhud. This is obligatory.
(130) And he sits upon the left foot laid flat, as preceded with regard to the sitting between the two prostrations.
(131) However it is not allowed to sit upon the two heels for this sitting.
(134) It it is not allowed for him to sit whilst resting upon his hand, especially the left hand.
(135) He should clench all the fingers of his right hand, placing his thumb onto his middle finger sometimes.
(136) At other times he may make a circle with his thumb and middle finger together.
(137) He should point his forefinger towards the qiblah (Direction of Prayer).
(138) He should fix his gaze upon his forefinger.
(139) And he should agitate it, making supplication with it, from the start to the end of the tashahhud.
(140) He should not point with his left forefinger.
(141) He does all of this in every tashahhud.
(142) The tashahhud is obligatory. If he forgets it, then he should perform two extra prostrations for forgetfulness (Sajdatus-Sahw) at the end of the Prayer.
(143) Its wording is:
At-Tahiyyaatu lillaahi, was-Salwaatu, wat-Tayyibaatu. As-Salaamu ‘alan-Nabee’, wa rahmatullaahi wa barakaatuh. As-Salaamu ‘alaynaa wa ‘alaa ‘ibaad-illaah-is-Saaliheen. Ashhadu an laa ilaaha illAllaah, wa ashhadu anna Muhammadan ‘ abduhu wa rasooluh
Words of Praise and glorification are for Allaah alone, and Prayers and acts of worship, and pure words and attributes. May Allaah send peace and security upon the Prophet19, and may Allaah’s Mercy and Blessings be upon him. May Allaah send peace and security upon us, and upon all of Allaah’s righteous servants. I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His Slave and Messenger.
(144) After this he should supplicate for blessings upon the Prophet صلى الله عليه وسلم saying:
Allaahumma Salli ‘alaa Muhammad, wa ‘alaa Aali Muhammad, kamaa sallayta ‘alaa Ibraaheem, wa ‘alaa Aali Ibraaheem, innaka Hameedun Majeed. Allaahumma baarik ‘alaa Muhammad, wa ‘alaa Aali Muhammad, kamaa baarakta ‘alaa Ibraaheem, wa ‘alaa Aali Ibraaheem, innaka Hameedun Majeed.
O Allaah! Extol and honor Muhammad and the true followers of Muhammad, just as You extolled and honored Ibraaheem and the righteous offspring of Ibraaheem. Indeed, You are deserving of all praise, Perfect in Glory and Honor. 0 Allaah! Send continual blessings upon Muhammad and upon the true followers of Muhammad, just as You sent blessings upon Ibraaheem and upon the righteous offspring of Ibraaheem. Indeed, You are deserving of all praise, Perfect in Glory and Honor.
(145) And if you wish to say it in shorter form, then say:
Allaahumma Salli ‘alaa Muhammad, wa ‘alaa Aali Muhammed, wa baarik ‘alaa Muhammad, wa ‘alaa Aal Muhammad, kamaa sallayta wa baarakta ‘ alaa Ibraaheem wa ‘alaa Aali lbraaheem, innaka Hameedun Majeed.
O Allaah! Extol and honor Muhammad and the true followers of Muhammad, and send continual blessings upon Muhammad and upon the true followers of Muhammad, just as You extolled and honored and sent blessings upon Ibraaheem and upon the righteous offspring of Ibraaheem. Indeed, You are deserving of all praise, Perfect in Glory and Honor.
(146) Then he may choose, in this tashahhud, any of the reported supplications that please him, sand supplicate to Allaah with that.
(147) Then he says:
Allaah is Greater.
and this is an obligation. The Sunnah is that he says it whilst he is sitting.
(148) And he raises his hands, sometimes.
(149) Then he gets up to pray the third rak’ah, and it, like the rak’ah coming after it, is a pillar.
(150) He does the same when he wants to get up for the fourth rak’ah.
(151) However before getting up, he should sit up straight, sitting upon his left foot, such that every bone returns to its place.
(152) Then he stands by supporting himself upon his hands, just as he did in getting up for the second rak’ah.
(153) In each of the third and fourth rak’ahs he recites Soorah al- Faatihah, and this is obligatory.
(154) Sometimes he may also recite an aayah or more in addition to it.
(155) It is from the Sunnah that he performs a special invocation, and supplicates for the Muslims when some calamity strikes them.
(156) It is to be said after the bowing (rukoo’), after he has said:
Rabbanaa wa lakal-hamd
O our Lord! And all praise is for You.
(157) There is no set supplication for this; rather he makes whatever supplication is suited to the specific calamity.
(158) He should raise his hands whilst making this supplication.
(159) If he is an imaam leading the people in Prayer, he should raise his voice with his supplication.
(160) Those who are praying behind him should say `Aameen,’ meaning, `O Allaah, respond to it!’
(161) So when he finishes it he should say the takbeer:
Allaah is Greater.
and perform the prostration.
(162) As for the invocation (qunoot) for the Witr Prayer, then it is prescribed to say it occasionally.
(163) It should be said before the rukoo’, contrary to the invocation at the time of a calamity.
(164) He should make the following supplication:
Allaahum-mahdinee feeman hadayta, wa ‘ aafinee feeman ‘ aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa a’tayta, wa qinee sharra maa qadayta, fa innaka taqdee wa laa yuqdaa ‘alayka. Wa innahu laa yadhillu man waalayta, wa laa ya’izzu man ‘ aadayta. Tabaaraakta rabbanaa wa ta’aalayta. Laa manjaa minka illaa ilayka
O Allaah! Continually guide me and make me amongst those whom You have guided, and make me one of those whom You save and secure from all evils. And make me one of those whom You love, and whose affairs You take care of. And grant me blessing in all that You have given me, and save me from the evil of what You have decreed, for You alone decree, and none can contradict Your Decree. None can humiliate those whom You have befriended, nor will those who are enemies of You ever have dignity and honor. Blessed are You, O our Lord, and Exalted. There is no way to flee for safety from You except by fleeing towards You.
(165) Then he should perform the bowing (rukoo’) and the two prostrations (sujood), as has proceeded.
(166) Then he should sit for the final tashahhud, and both are obligatory.
(167) He should do in it what he did in the first tashahhud.
(168) Except that in it he sits with his left hip resting upon the ground, and with both his feet on his right-side. He places his left foot beneath his right shin.
(169) His right foot should be placed upright upon the ground.
(170) And it is allowed to lay it down flat, sometimes.
(171) He should lean heavily upon his left knee with his palm,
supporting himself in that manner.
(172) It is obligatory that he supplicates for blessings upon the Prophet صلى الله عليه وسلم in this tashahhud, and we have mentioned some wordings for this in the section on the first tashahhud (point nos. 145 and 146).
(173) He must seek Allaah’s refuge from four things, saying:
Allaahumma innee a’oodhu bika min ‘ adhaabi jahannam, wa min ‘ adhaabil-qabr, wa min fitnatil-mahyaa wal-mamaat, wa min sharri fitnatil-maseehid-Dajjaal
O Allaah! I seek refuge with You from the punishment of Hell-Fire, and from the Punishment of the Grave, and from the Trials of Living and Dying, and from the Evil Trials of the False Messiah (Dajjaal). 
(174) Then he may supplicate for himself with whatever supplication he wishes from the supplications established in the Book and the Sunnah. There are very many, so if he has not memorised anything from them, then he may supplicate with whatever du’aa is easy for him, from that which will benefit him in his Religion or his worldly life.
(175) Then he should give salutations to his right side, and this is a pillar, turning his face such that the whiteness of his right cheek can be seen.
(176) He then gives salutations to his left side, turning his face such that the whiteness of his left cheek can be seen, even if it is the Funeral Prayer.
(177) The imaam leading others in Prayer, should raise his voice with the salutation except when performing the Funeral Prayer.
(178) There are a number of ways of giving the salutations.
(a) To say:
As-Salaamu ‘alaykum wa rahmatullaahi wa barakaatuh
May Allaah grant you peace and security, and may His Mercy and
Blessings be upon You.
to his right, and:
As-Salaamu ‘alaykum wa rahmatullaah
May Allaah grant you peace and security, and may His Mercy be upon you.
to his left.
(b) To say:
As-Salaamu ‘alaykum wa rahmatullaah
May Allaah grant you peace and security, and may His Mercy be upon you.
to his right and left.
(c) To say:
As-Salaamu ‘alaykum wa rahmatullaah
May Allaah grant you peace and security, and may His Mercy be upon you.
to his right and:
May Allaah grant you peace and security.
to his left.
(d) To give a single salutation facing forwards, and turning slightly to the right, saying:
May Allaah grant you peace and security.
O brother Muslim! This is what I have been able to do with regard to “The Abridgement of the Prophet’s صلى الله عليه وسلم Prayer Described.” I have striven to make it easily understandable, so that it should be clear to you and so that you may picture it as if you were seeing it with your (own) eyes. So if you perform the Prayer in the manner that I have described to you, from the Prayer of the Prophet صلى الله عليه وسلم, then I hope that Allaah, the Most High, will accept it from you, because in that case you will be putting into practice the saying of the Prophet صلى الله عليه وسلم, “Pray as you have seen me praying.”
Then along with this it is upon you that you do not forget the importance to be given to praying with an attentive heart, and to praying with humility and submissiveness (khushoo’), since this is the major goal of the servant’s standing before Allaah, the Most High, in Prayer.
So in accordance with the level of your fulfillment of what I have described to you, concerning humility, attentiveness and adherence to the manner in which the Prophet صلى الله عليه وسلم prayed, will be your attainment of the desired fruit indicated by our Lord, the Blessed and Most High, in His Saying:
“Indeed, the Prayer prevents immorality and sin” 
So in conclusion I ask Allaah, the Most High, that He accepts our prayers, and the rest of our actions, and that He saves the reward of them for us on that Day when we shall meet Him …
“The Day when neither wealth nor sons will avail – except one who meets Allaah with a heart free of associating anything in worship with Him.” 
And all praise is for Allaah, the Lord and Sustainer of all creation.
In the Name of Allaah, the Most Merciful, the Bestower of Mercy.
Al-Hamdu lillaahi Rabbil-‘Aalameen
All praise is for Allaah, the Lord of all the creation.
The Most Merciful, the Bestower o f Mercy
Owner o f the Day of Recompense
Iyyaaka na’budu wa iyyaaka Nasta’een
You alone do we worship, and You alone do we ask for help
Guide us to the Straight Way
Siraat-al-Ladheena an’amta ‘alaihim ghayril-maghdoobi ‘alaihim wa lad-Daalleen.
The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews) nor of those who went astray (such as the Christians).
Aayah (pl. Aayaat): An aayah of the Qur’aan composed of a number of words that occur together.
Ahlul-Bid’ah: The People of Innovation, those people who introduce matters – whether beliefs, actions or principles – into the religion which do not belong in it and which the Messenger and his Companions were not upon.
Ahlul-Kalaam: The People of Theological Rhetoric, those who resort to philosophical reasoning and rationale in understanding the texts of the Book and the Sunnah, and therefore went astray.
Ahlus-Sunnah wal-Jamaa’ah: Those who hold fast to that which the Prophet صلى الله عليه وسلم and his Companions were upon with regards to ‘aqeedah (belief), manhaj (methodology) and all other matters of religion and who hold onto to this way, not abandoning it for the way of the innovated and misguided sects such as the Khawaarij, the Mu’tazilah, the Ash’ariyyah, the Soofiyyah and their likes.
‘Allaamah: A title given to someone who is distinguished in his learning and knowledge of the religion.
‘Aqeedah: The principles and specific details of belief that one holds in his heart.
Ashaabul-Hadeeth: The People of Hadeeth, this is a description of whoever submits to the Prophetic Narrations in accepting and deriving his belief. As opposed to Ahlul-Kalaam and Ahlul-Bid’ah who rely upon other than this.
Athar (pl. Aathaar): Literally, a remnant or trace. It means a narration from the Prophet صلى الله عليه وسلم or from the Companions, the Taabi’een or those after them.
Bid’ah: An innovation, something having no precedence from the Prophetic Sunnah.
Dhaahir: Apparent, manifest
Eemaan: The correct Islamic belief, which comprises firm belief in the heart, profession by the tongue and the actions of the limbs. It can increase and decrease.
Faqeeh: Someone who has good understanding of the religion, of the texts of the Book and the Sunnah and who can derive rulings from them.
Fiqh: The understanding and application of the Sharee’ah as derived from the Qur’aan and the Sunnah.
Haafidh: A preserver of the Qur’aan and Hadeeth.
Hadeeth (pl. Ahaadeeth): A narration containing the sayings of the Messenger of Allaah صلى الله عليه وسلم, his actions, his silent approvals or any descriptions of him.
Hasan: In the Science of Hadeeth, a good and acceptable hadeeth.
Haqeeqah: Real, in reality (as opposed to metaphorically).
‘Ilmul-Hadeeth: The Science of Hadeeth, which is involved with separating the correct and true ahaadeeth from the weak and fabricated ones.
Ijmaa’: Consensus, the agreement of the Companions of the Messenger upon an issue, and the agreement of the Scholars of Ahlus-Sunnah wal-Jamaa’ah upon an issue.
Imaam: One who leads in prayer, in terms of knowledge or fiqh. Also a leader of a state.
Jamaa’ah: The body of Muslims, which is united upon adherence to the truth, which is what the Companions were upon and those following them upon that.
Kaafir: A disbeliever.
Khaleefah (pl. Khulafaa): The leader of the Muslim Ummah.
Khilaafah: The Muslim State, which is based upon the beliefs, actions and methodology of the Messenger صلى الله عليه وسلم and His Companions.
Khutbah: A sermon (i.e., the khutbah of Jumu’ah)
Madhhab (pl. Madhaahib): A way or a school of thought.
Manhaj: Methodology, the methodology of a Muslim in the derivation, understanding and application of his Religion.
Mu’min: A Believer
Muhaddith: Someone well versed in the Science of Hadeeth and all its branches and who is able to separate the correct from the false ahaadeeth.
Mushaf: The printed Qur`nan.
Mushrik: A pagan, one who associates partners with Allaah, in either his beliefs or his actions.
Muwahhid (pl. Muwahhidoon): One who holds the correct belief in Allaah and His Names and Attributes, who worships Him alone, with everything that the correct meaning of worship requires. Not associating partners with Him in any form or fashion and who dies upon that state.
Qadaa: Allaah’s ordainment of everything in creation.
Qadar: Allaah’s Pre-decree and pre-ordainment of the creation.
Qiblah: The direction one faces during Prayer (i.e., towards the Ka’bah in Makkah)
Saheeh: Authentic, a hadeeth fulfilling all the conditions of authenticity.
Salaam: The greetings that a Muslim gives to another, `Assalaamu ‘alaikum,’ may Allaah protect you and keep you safe.
Salaf: Predecessors, the early Muslims, those of the first three generations specifically (i.e., the Companions, the Successors and their successors) and those who are upon their way in belief and methodology, generally.
Shirk: Associating partners with Allaah.
Sunnah: In the broadest sense the entire religion which the Prophet صلى الله عليه وسلم came with i.e., all matters of belief, rulings, manners and actions which were conveyed by the Companions. It also includes those matters, which the Prophet صلى الله عليه وسلم established by his sayings, actions and tacit approval.
Ta’teel: The act of denying any of Allaah’s Attributes.
Ta’weel: To give a figurative explanation of any of Allaah’s Attributes, such as to say that Allaah’s Hand means `power’ or `blessing’ or that His Anger means `to intend to punish’ or to say that His Throne really means His `sovereignty’ and other similarly false interpretations.
Taabi’ee (pl. Taabi’een): The Successors, that is the successors of the Companions, the next generation after the Companions.
Tahreef: To distort the meaning of Allaah’s Attributes or any of the texts of the Book and the Sunnah such as to say that Allaah’s Mercy means `the desire to confer a favor upon someone’ or to say that Istawaa (to ascend) really means istawlaa (to conquer, dominate).
Takyeef: To enquire into exactly how Allaah’s Attributes are such as to say `How is Allaah’s Hand-‘ or `Exactly how does Allaah ascend the Throne-‘ etc. This is an innovation.
Takbeer: Allaahu Akbar … Allaah is greater.
Taqiyah: Deception, manifesting other than ones true Religion, i.e., Hypocrisy (Nifaaq).
Tasdeeq: To affirm something is true and correct.
Tashbeeh: To claim that Allaah’s Attributes resemble the Attributes of the creation such as to say `Allaah’s Hand is like our hands’ etc. This is heresy.
Tawheed: The Unity and Uniqueness of Allaah with respect to His Lordship, His Names and Attributes and in His right to be worshipped alone.
Ummah: The Muslim Nation.
 Sunan: pl. of sunnah, referring here to recommended actions established from the practice of the Prophet صلى الله عليه وسلم [Trans. Note]
 I say: This contains a subtle indication that he should not place them in front of him. This is an etiquette that is disregarded by the majority of those who pray, since you see them praying towards their shoes!
 i.e., `Allaahu Akbar,’ meaning, `Allaah is greater.’ [Trans. Note]
 I say: We know from this that what the Muslims do in all mosques that I have seen in Syria and elsewhere with regard to praying in the middle of the mosque, far away from any wall or pillar, is nothing but negligence of the command and the practice of the Prophet صلى الله عليه وسلم
 Mu’khiratur-Rahl: It is the piece of wood placed at the back of the saddle, so the hadeeth contains an indication that it is not sufficient to use a line upon the ground. The hadeeth allowing that is not authentic.
 As for the hadeeth that he صلى الله عليه وسلم prayed at the outer edge of the area for tawaaf without any sutrah and the people were passing in front of him, then this is not authentic. Furthermore, it does not mention that they were passing between him and his place of prostration.
 i.e., the saying of, `As-salaamu ‘alaikum wa rahmatullaah …’ to complete the Prayer
 I say: As for actually touching the earlobes with the thumb then there is no basis for this in the Sunnah. Rather in my view it is something that incites misgivings.
 As for the practice of combining both placing and grasping at one and the same time, as some late-comers hold to he good, then there is no basis for it.
 I say: The placing of the hands anywhere else but the chesr is either inauthentic (da’eef). Or has no basis
 Whoever wishes to see the rest of the opening supplications then let him refer to Sifatus-Salaat, pp. 14-19 of the translation
 The whole of Soorah al-Faatihah can be seen in Appendix One
 I say: I have mentioned the evidence used by those who support it, along with its rebuttal in Silsilatul-Ahaadeethid-Da’eefah, nos. 546 and 547
 For the details of this chapter, refer, if you wish, to Sifatus-Salaat, (pp. 25-39 of the translation).
 There are other sayings that can be said with this pillar (rukn). Some are long, some are medium length and some are short. Refer to Sifatus-Salaat, Eng. transl. pp. 44-46
 There are other sayings that can be said here. Refer to Sifatus-Salaat, (Eng. transl. pp. 47-50).
 It is not prescribed to place one hand upon the other during this standing, since that is not reported. If you wish you may see further discussion of this in Sifatus-Salaat (Eng. transl. pp. 50-51).
 There are other sayings that can be said in it, and you can refer to them in, Sifatus- Salaat, Eng. Transl., pp. 55-57
 This is what it is prescribed to say after the death of the Prophet صلى الله عليه وسلم and this wording is established in the tashahhud of Ibn Mas’ood, ‘Aa’ishah, Ibn az-Zubayr and Ibn ‘Abbaas. So whoever wishes may refer to my book Sifatus-Salaat, (Eng. transl. p. 68).
 I have mentioned other wordings of the tashahhud in my book (Eng. transl. pp. 67-70), and that which I have mentioned here is the most authentic
 Witr: the odd-numbered rak’ah(s) said at the end of the (optional) Night Prayer
 The ‘Trials of Living …’ are that which a person encounters in life with regard to being enticed by the worldly life and the desires to which it gives rise. The ‘Trials of dying …’ are the trials of the grave, and the questioning by the two Angels. And the ‘Trials of the False Messiah (Dajjaal) …’ are the supernatural occurrences that will happen at his hands; things that will lead many people to go astray, to follow him and accept his claim to divinity
 Soorah al-Ankaboot (29):45
 Soorah ash-Shu’araa (26):88-81)
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا
“And We placed veils upon their hearts – so that they understand it not – and deafness in their ears.” [Surah Al-An’aam: 25]
Some people perceive this ayah to contain a sense of coercion in it (on the part of Allaah). So what is your opinion with regards to this?
This “placing” is an existential (kawnee) type of placing. In order to understand this, we must explain the meaning of Allaah’s Divine Desire (Iraadah). Divine Desire is divided into two categories.
The Shar’ee (Legislative) Desire and the Kawnee (Existential) Desire
The Legislative Desire is everything that Allaah has legislated for His servants and incited them to do, such as acts of worship and obedience, regardless of their rulings, whether obligatory or recommended. Allaah desires and loves these acts of worship and obedience.
As for the Existential Desire, it may at times be something that Allaah did not legislate but yet preordained. This type of Desire is only called “Existential Desire” since its term was derived from Allaah’s statement:
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ
“Verily, His Command – when He desires something – is only that He says to it ‘Be’ and it is.” [Surah YaaSeen: 82]
The word “something” here is an indefinite noun which consists of everything, whether acts of obedience or acts of disobedience. Such things come into existence by Allaah’s saying to it: “Be.” Meaning: It occurs through His Will, Ordainment, and Pre- Decree. So if we come to realize this Existential Desire, which includes everything regardless if it is an act of obedience or an act of disobedience, it will definitely lead us back to the subject of Al-Qadaa wal-Qadar (Allaah’s Divine Ordainment and Pre- Decree, since Allaah’s statement: “Verily, His Command – when He desires something – is only that He says to it ‘Be’ and it is” means that the thing to which He said “Be” is something He decreed, which will definitely come into existence.
Everything, according to Allaah, is decreed – it either consists of good or it consists of evil. However, that which applies from it to us – the two species of mankind and jinn who have been ordered by Allaah and are accountable for our actions – is that we look at what we do. The things we do either occur purely from our desire and free choice or they occur in spite of what we desire. Acts of obedience or disobedience do not apply to this second category and the end result of it is not Paradise or Hellfire. It is only the first category that the religious laws revolve around. And it is based on this that a person will be rewarded with either Paradise or the Hellfire. This means that whatever a person does based on his own desire and whatever he chases after through His actions and free choice, this is what he will be held accountable for. If it is good, then he will have good and if it is bad, then he will have bad.
The fact that a person has a free choice in a large portion of his actions is a fact that cannot be argued with whether religiously or intellectually.
As for religiously, there are numerous texts from the Qur’aan and Sunnah that confirm that a person may choose to do what he is ordered to do and abandon what he is forbidden from doing. These texts are too numerous to mention.
As for intellectually, it is clear to every person that is void of whims and desires that whenever he speaks or walks or eats or drinks or does anything that involves his free will, he is choosing on his own to do that action and not being forced to do that at all. For example, if I wish to speak right now, there is naturally no one that can force me to do that. However, this speech (of mine) is pre-decreed. What is meant by my speaking these words in spite of it being pre-decreed is that it is pre-ordained along with my free choice of what I will say and talk about. However, I have the ability to remain silent to make clear – to those doubtful about what I’m saying – that I have a free choice in the matter of speaking.
So therefore, the fact that a person has a free choice and a free will is something that cannot be disputed or argued against. And as for one who does argue against such a fact, then this person is only arguing philosophically and casting doubts on self-evident intuitions. And when a person reaches this stage, he can no longer be talked to (logically).
Therefore, the actions of a human being are divided into two categories:
1. Those that are done out of his choice and free will
2. Those that are done as a result of him being forced and coerced to
We have nothing to say about the actions that are done due to coercion – not from a religious perspective or from a real-life perspective. The religion is only concerned with the matters of free choice and free will. This is the truth of the matter. If we implant this into our minds, we will be able to understand the afore-mentioned ayah: “And We placed veils upon their hearts.” This refers to the Existential Placing. We must remember that the afore-mentioned ayah: “Verily, His Command – when He desires something” refers to the Existential Desire. However, it is not done against the will and choice of this person whom Allaah has placed veils over his heart.
Here is an example of this from an actual perspective: When a human being is created, he is formed while his flesh is still soft and tender. Then as he gets older and older, his flesh becomes harder and his bones become stronger. However, not all people are the same in this regard. So lets say for example this person is devoted to (learning) some type of study or science. What part of the body will grow strong in this person? His mind will strengthen. His brain will become stronger in the field that he preoccupies it with and applies all of its abilities on. However, from a physical standpoint, his body will not strengthen nor will his muscles develop.
The opposite of this is exactly true as well, for there may be a person that completely applies himself physically. So everyday he engages in sports and physical training – as we say today. Such a person’s muscles and body will progress and become strong. And he will acquire an image just like those that we see sometimes in real-life and sometimes in pictures in which for example the bodies of these athletes have become all muscle. Was this person created this way? Or did he earn and acquire for himself this strong physique loaded with muscles? This is something that he has attained based on his own actions and free choice.
This is the same example as someone who lingers in his misguidance, rejection, disbelief and denial and as a result attains this condition of these veils being placed by Allaah over his heart, not because Allaah compelled and forced this upon him but rather due to his actions and free choice.
So this is the existential placing which these disbelieving people have acquired (for themselves). They have gotten themselves to this point, which the ignorant think they were forced into, when in reality, such a fate was not obliged upon them, but rather came about due to what their own hands earned. And Allaah does not oppress His servants.
15 See Silsilat-ul-Ahaadeeth as-Saheehah (2468)
The Need for the Sunnah in order to Understand the Qur’aan, and Examples for that:
“The male and the female thief – cut off their hands” [Surah Al-Maa’idah: 38] is a good example of this, for the word “thief” mentioned in it, is absolute, as is the case with the word “hand.”
The verbal Sunnah explains the first of these two (words) and restricts it to mean just the thief that steals a quarter of a dinaar. The Prophet صلى الله عليه وسلم: “There is no cutting off of the hand except in (cases where one steals) a quarter of a dinaar and more.”
[Reported by Al-Bukhaaree and Muslim]
Likewise, the Prophet صلى الله عليه وسلم explained the second (word) with his action or with the action of his Companions and his approving of that. This is since they would cut the hand of the thief off from the wrist, as is well known from the books of Hadeeth.
The verbal Sunnah also explains the “hand” that is mentioned in the verse concerning Tayammum:
“Then wipe your faces and hands” [Surah An-Nisaa: 43, Surah Al-Maa’idah: 6] in that it can also refer to the palm.This is based on the Prophet’s saying: “Tayammum is a tap (i.e. wipe) of the face and hands.”
[Reported by Ahmad, Al-Bukhaaree, Muslim and others from the narration of ‘Ammaar bin Yaasir radhi Allaahu anhu]
Below are some other verses from the Qur’aan that cannot be understood correctly, according to what Allaah intended, unless by way of the Sunnah.
1. Allaah says:
“It is those who believe and mix not their Faith with dhulm (wrong) – for them (only) there is security and they are the guided ones.” [Surah Al-An’aam: 82]
The Companions of Allaah’s Messenger صلى الله عليه وسلم understood the phrase “with dhulm (wrong)” according to its general sense, which includes every wrong, even if it be small. This is why they had difficulty understanding the verse and so they said: “O Messenger of Allaah! Which one of us doesn’t mix their Faith with wrong?” So the Prophet صلى الله عليه وسلم said: “It doesn’t mean that. It only means Shirk (here). Didn’t you hear Luqmaan say:
‘Verily Shirk is a great wrong?’ [Surah Luqmaan: 13]”
[Reported by Al-Bukhaaree, Muslim and others]
2. Allaah’s says:
“And when you travel in the land, there is no sin on you if you shorten your prayer, if you fear that the disbelievers may attack you.” [Surah An-Nisaa: 101]
The literal wording of this verse necessitates that shortening the prayer while on a journey can only be done on the condition when one is in the state of fear. This is why some of the Companions asked Allaah’s Messenger: “So then why do we shorten the prayer when we are in a state of security?” He صلى الله عليه وسلم replied: “This is a charity that Allaah has expended to you, so take His charity.” [Reported by Muslim]
3. Allaah says:
“Forbidden to you (for food) are: al-maytatah (dead animals), blood, the flesh of swine…” [Surah Al-Maa’idah: 3]
But the verbal Sunnah explains that deceased locusts and fish, as well as liver and spleen (types) of blood are lawful. The Prophet صلى الله عليه وسلم said: “Two types of deceased animals and two types of blood have been made lawful for us: locusts and sea fish [meaning all types of fish], and the liver and the spleen.”
[Reported by Al- Bayhaqee and others in marfoo’ and mawqoof form. The chain of the mawqoof narration is authentic and it takes on the ruling of being marfoo’ since it cannot be stated based on one’s mere opinion.]
4. Allaah says:
“Say (O Muhammad): ‘I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be maytah (a dead animal) or blood poured forth (by slaughtering), or the flesh of swine (pork), for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for other than Allaah…’” [Surah Al-An’aam: 145]
Then the Sunnah came and forbade other things that haven’t been mentioned in this ayah, such as the Prophet’s صلى الله عليه وسلم saying: “Every predatory animal that has fangs and every bird that has claws is unlawful (for eating).” There are also other ahaadeeth on this subject that forbid other animals, such as what the Prophet صلى الله عليه وسلم said on the Day of Khaybar: “Verily Allaah and His Messenger forbid you from (eating) domesticated donkeys, for they are impure.” [Reported by Al-Bukhaaree and Muslim]
5. Allaah says:
“Say (O Muhammad): ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for his slaves, and the good (lawful) things from provision?’” [Surah Al-A’raaf: 32]
But the Sunnah explains that there are certain types of adornments that are forbidden. It is authentically reported that the Prophet صلى الله عليه وسلم went out one day to meet his Companions holding silk in one hand and gold in the other, and said: “These two things are unlawful for the males of my ummah, (but) lawful for the females.” [Reported by Al-Haakim who authenticated it] The ahaadeeth bearing this same understanding are many, well known and can be found in the two Saheeh collections as well as other collections.
There are many more examples like these (above) that are known to the people who have knowledge of Hadeeth and Fiqh. So from what has been stated previously, it should become clear to us, O brothers, the importance of the Sunnah in deriving Islamic laws. For indeed if we look back again at the examples I mentioned before, not to mention those that I didn’t mention, we will have certainty that there is no way to understand the noble Qur’aan, unless we understand it along with the Sunnah.
In the first example, the Companions understood the word “dhulm” mentioned in the ayah according to its literal meaning. This was even though they, may Allaah be pleased with them, were as Ibn Mas’ood said: “The best of this ummah, possessing the most pious of hearts, profound in learning and the least of constraints.” But in spite of this, they erred with regard to understanding that. So if it were not for the Prophet refuting their error and guiding them to what was correct with regard to the meaning of “dhulm” – that it in fact meant Shirk here – we would have followed them upon their error. However, Allaah, Mighty and Majestic, saved us from that due to the grace of the Prophet’s guidance and Sunnah.
And in the second example: if it weren’t for the afore-mentioned hadeeth, we would have remained in doubt, to say the least, regarding shortening the prayer while on a journey in the state of security. That is to say if we wouldn’t have already taken the view of making being in the state of fear a condition, as is literally stated in the ayah. This is also just what the Companions themselves understood (about the ayah) until they saw the Prophet صلى الله عليه وسلم shorten his prayer, and they shortened their prayer along with him, while they were in a state of security.
In the third example: If it weren’t for the hadeeth, we would have been forbidden from foods that were made lawful for us, such as (dead) locusts and fish, and liver and spleen.
In the fourth example, if it weren’t for the hadeeth, which mentions some things (not mentioned in the ayah), we would have made lawful what Allaah had made forbidden through the tongue of the Prophet صلى الله عليه وسلم, such as predatory (fanged) animals and birds with claws.
The same goes for the fifth example, if it weren’t for the ahaadeeth reported in that regard, we would have made lawful that which Allaah made unlawful upon the tongue of the Prophet, such as silk and gold. This is why some of the Salaf used to say: “The Sunnah judges upon the Book (i.e. Qur’aan).”
There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth: “Indeed the deceased person will be punished (in the grave) due to the crying of his family for him.” They use the statement of ‘Aa’ishah in which she used Allaah’s saying to refute this hadeeth:
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18]
How do we respond to those who say this?
 Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.
As for the response to this hadeeth – and I am referring here particularly to those who adhere to the hadeeth of ‘Aa’ishah, then it is as follows:
First: From a hadeeth standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:
1. It has been reported through an authentic chain of narration from Ibn ‘Umar radhi Allaahu anhu.
2. Ibn ‘Umar radhi Allaahu anhu is not alone in reporting it, rather he was followed in that by ‘Umar bin Al- Khattaab radhi Allaahu anhu. Furthermore, he and his son are not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah radhi Allaahu anhu. This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.
And if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration so they cannot be rejected just based on the claim that they “contradict” the noble Qur’aan.
Second: From a tafseer standpoint: This is since the scholars have explained this hadeeth in two ways:
1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death and did not advise them. Nor he did direct them to not cry over him since this crying would serve as a means for his being punished in the grave.
The usage of the word “the” when referring to the “deceased person” is not allencompassing and inclusive. Meaning: The hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the crying of his family over him.
As for the one who takes charge of advising his family and directing them with religious guidelines such as to not wail over him and to not commit the offenses that are done ,particularly in this era, then such a person will not be punished. But if he does not direct and advise (his family), he will be punished.
This is the detailed breakdown that we are required to understand from the first explanation, in accordance to the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement:
وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]
A contradiction only becomes apparent if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we comprehend the meaning of the hadeeth according to what was mentioned before, there would be no more contradictions or obscurities since we would understand that the one who is being punished (in the grave) is only like that because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”
2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather, that it only refers to pain and sorrow. Meaning: When a deceased person hears the crying of his family for him, he will feel bad and sorrowful for their grief over him. This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it is correct, it would eradicate the root of the misconception.
However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:
The First Fact: The report from Al-Mugheerah bin Shu’abah radhi Allaahu anhu that I indicated previously has an addition to it that clarifies that the punishment here does not refer to just pain and sorrow, but rather that it refers to actual punishment, i.e. punishment in the Hellfire, unless Allaah forgives him. This is clearly stated in Allaah’s saying:
إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء
“Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]
In the narration of Al-Mugheerah radhi Allaahu anhu it states: “Indeed, the deceased person will be punished due to the crying of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.
The Second Fact: When a person dies, he does not feel anything that goes on around him whether good or bad, as indicated by evidences in the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for some only whom Allaah enables to hear some things that will cause them pain.
So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik radhi Allaahu anhu in which he narrated that the Messenger of Allaah صلى الله عليه وسلم said:
“Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.” 
This authentic hadeeth affirms a special type of hearing that a deceased person will have at the time he is buried and the people are walking away from him. Meaning: At the time that the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away).
Therefore, the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they will be resurrected. No.
This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has returned to him. So if we were to go by the interpretation of Ibn Taimiyyah at this point, we would be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before his burial or after he is placed in his grave – meaning that he can hear his living family members crying over him. This requires a textual proof, which is missing. This is first.
Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a huge topic and requires an in-depth discussion. However I will mention one hadeeth by which I will close the answer to this question. And it is the statement of the Prophet صلى الله عليه وسلم in which he said:
“Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” 
What is meant by “roam” is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet صلى الله عليه وسلم. So if the deceased could hear, the one with the most right from those deceased to hear would be our Prophet صلى الله عليه وسلم due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would surely be the Messenger of Allaah صلى الله عليه وسلم. And furthermore, if the Prophet صلى الله عليه وسلم were able to hear anything after his death, he would hear the Salaat (praises) of his ummah) on him.
So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet صلى الله عليه وسلم – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger صلى الله عليه وسلم, he would not hear them as is clearly stated in the Qur’aan:
إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ أَمْثَالُكُمْ
“And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]
And in His saying:
إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءآُمْ
“If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]
So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular situation – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.
 Mishkaat-ul-Masaabeeh (1/66/186)
 Saheeh al-Jaami’-us-Sagheer (1970)
 Saheeh al-Jaami’-us-Sagheer (1675)
 Saheeh al-Jaami’-us-Sagheer (2174)