The People are Of Four Types, and The Deeds are Six – ‘As-Saheehah’ of Shaikh al-Albaanee

(From ‘As-Saheehah’ (no. 2604) of Shaikh al-Albaanee -rahimahullaah):

From Khuraym ibn Faatik al-Asadee -radiyallaahu `anhu- that the Prophet صلى الله عليه و سلم said:

<<The people are four, and the deeds are six.

So the people are:

[i] one granted plenty in this world and in the Hereafter, and
[ii] one granted plenty in this world, poor in the Hereafter and,
[iii] one poor in this world, granted plenty in the Hereafter and,
[iv] one wretched in this world and in the Hereafter;

and the deeds are:

[i & ii] The two which are binding, and
[iii & iv] like for like, and
[v] ten times more, and
[vi] seven hundred times more:

[i & ii] So the two which are binding are:

Whoever dies as a Muslim, a Believer, not associating anything with Allaah – then Paradise is binding for him; and whoever dies as a Disbeliever – then the Fire is binding for him; and

[iii & iv] Whoever intends an evil deed but does not do it, and Allaah knows that his heart felt it and he desired it, then it is written as a good deed for him; and whoever intended an evil deed then it is not written against him; and whoever did it then it is written as one, and it is not multiplied for him, and

[v] whoever did a good deed – then ten times its like is written for him, and [vi] whoever spends something in Allaah’s cause, then it is multiplied for him seven hundred times over. >>

Reported by Ahmad (4/345), Ibn Hibbaan (no.31), and Ibn Abee Shaybah in his ‘Musnad’ (2/38/2).

Shaikh al-Albaanee declared its chain of narration to be ‘Saheeh’.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Posted from PDF at : www.alitisaambissunnah.wordpress.com

The Salaf did not used to sing Anasheed and call them as “religious” – Shaykh al Albaani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: As’ilah wa Fatâwâ al-Imârât (2)
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Shaykh al-Albânî: There are no doubts that poetry exists in Islâm. The messenger (sallâ Allâhu ‘alayhi wa sallam) said:

“There is poetry that most certainly is wisdom.”

However, that one sings the poetry and calls it as “Anâshîd” and “Religious Anâshîd”, then it is something our righteous Salaf (predecessors) did not know of at all. This, in fact, has a connection to the principle we mentioned earlier and which is a summary of that which the scholars always speak of in similar contexts, namely:

All good lies in following the earlier ones and all evil lies in that which the later ones have innovated

The Salaf did not used to sing Anâshîd and call them as “religious”.

 _____________________________

As a side note, the Shaykh (al-Albânî) deemed singing to be allowed on some occasions, when he said:

“In these Hadiths and narrations exists an apparent evidence for it being allowed to sing without music on some occasions such as when one is thinking about death, longs for the family or home country, relaxes a little, gets away from the difficulties of the trip and the like.” (Tahrim-ul-Alat, p. 129, afatwa.com)

Related Linkhttp://salaf-us-saalih.com/category/islam/nasheed/

There is nothing in Islam called as “Religious Songs” (Qasâ’id Dîniyyah) – Shaykh al-Albaani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (15)
Reference: Darulhadith, Sweden
aFatwa.com (site is down)

Questioner: What is the ruling on singing religious songs (Qasâ’id Dîniyyah) aloud in the mosques during religious holidays?

Shaykh al-Albânî: First and foremost, there is nothing in Islâm called as “religious songs”.

Secondly, it is not allowed to disturb the worshipers in the mosque even if it be with Qur’ân-verses. What should then be said about songs that are allegedly religious? They have even more right to be disallowed. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“O people! Each one of you is having a conversation in seclusion with their Lord. No one from among you should trouble the other and no one from among you should raise his voice when he reads over the voice of the other.” (Ahmad 3/94)

It is said in another narration:

“…when he reads the Qur’ân.”

Questioner: They compare this with the poetry of Hassân bin Thâbit.

Shaykh al-Albânî: The poetry of Hassân bin Thâbit? Is that a religious song? I say to you that there is nothing that is called as ‘religious songs’. As for the poetry in which the messenger (sallâ Allâhu ‘alayhi wa sallam) is defended, then say as you wish, but you should not sing and let it constitute a religious aspect. It should be read in the same way as you mention Allâh and ask for blessings and peace over the messenger (sallâ Allâhu ‘alayhi wa sallam).

Questioner: How can there not exist Islâmic and religious songs when one sings about Islâm and Islâmic characters?

Shaykh al-Albânî: Did this, what you are speaking of, exist with our righteous Salaf? We will treat you with leniency – may Allâh forgive you and me. Did this type exist with the Salaf?

Questioner: What type?

Shaykh al-Albânî: The type you are referring to… Why are you not speaking? [Everybody laughs]

Questioner: The purpose of poetry and Arabic songs…

Shaykh al-Albânî: Excuse me. I do not want you to repeat your earlier speech. I understand what you are saying. I want you to concisely answer my question: Was this known with the righteous Salaf?

Questioner: In the past? No.

Shaykh al-Albânî: There it is! You are now beginning to talk, after having been silent.

Questioner: No, I wasn’t silent.

Shaykh al-Albânî: No worries, no worries [Shaykh laughs]. That which was enough for them is thusly also enough for us.

Related Linkhttps://abdurrahman.org/category/islam/nasheed/

Ruling on the Nasheeds (Songs) – Shaykh al-Albaani

[53] Question: What is the ruling on the nasheeds (songs) that are circulating amongst many of the youth and which they call “Islaamic nasheeds?”

Answer:

If these nasheeds possess Islaamic meanings, and there aren’t any stringed or musical instruments accompanying them, such as the Duff, the drum and its types, then there is no problem with it.

However, an important condition to its permissibility must be clarified. And it is that they must be free of anything that opposes the Religion, such as going to extremes and its sorts. Also, there is another condition.

And it is that it must not be taken as a (habitual) practice. This is since it turns those who (constantly) listen to it away from reciting the Qur’aan, which the authentic Sunnah of the Prophet encourages.

Likewise, it turns them away from seeking beneficial knowledge and calling towards Allaah (i.e. da’wah), the One free of all defects.

As for using the duff with the nasheed, then it is permissible for the women when it occurs (solely) amongst them, apart from the men. And it is permissible during the time of ‘Eed and marriage only.

[Al-Asaalah, Issue #2]

[62] Question: Many of the Muslim youth exchange and pass around tapes that have songs (nasheeds) on them, which they call Islaamic. What is the correct opinion on this matter?

Answer: If these songs (nasheeds) are void of stringed and musical instruments, then generally I say that there is no harm in them on the condition that they are free from things that are in opposition to the Religion, such as asking for help from other than Allaah (Istighaathah) and seeking a way of getting close to Allaah (tawassul) through the creation.

Also it is not permissible to take them as part of the Religion for this would turn the Muslim youth away from reciting the Book of their Lord and reflecting on it. And that is what Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, urged us with in many authentic ahaadeeth, such as his saying: “Recite the Qur’aan and chant it (i.e. recite it in a nice melodious manner), before there comes a people that will rush through it and not take their time with it. So chant it (nicely).

And whoever reflects on the condition of the Companions, will find that they did not have the likes of these songs (nasheeds) in their lives, for they were men of realities and not men of entertainment.

[Al-Asaalah, Issue #17]

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

Related Linkhttp://salaf-us-saalih.com/category/islam/nasheed/

Polygyny (Having more than one Wife) for the Sake of Enjoyment? – Shaykh al-Albani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (521)
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Questioner: As soon as a man receives more money, he thinks of polygyny. His purpose is not to build a family. His purpose is enjoyment.

Shaykh al-Albânî: That is good. That is good. That is good.

(the gathering and the shaykh laugh)

Question: Does he not fall into something?

al-Albânî: Do you want to say that he falls into Haram? His purpose is allowed and he does not fall into any prohibition. However, we order him to add a recommended factor to this allowed deed. We order him to increase the Ummah of Muhammad (sallâ Allâhu ‘alayhi wa sallam) so that he is rewarded more with his Lord when he raises his offspring.

Check More @ Polygyny – http://salaf-us-saalih.com/category/islam/polygyny

The Fiqh of Hajj – Shaykh al Albanee

Taken from Silsilah Ahadeeth As-Saheehah & Silsilah Ahadeeth Ad-Daeefah of The Muhaddith, Shaykh, Allamaah Muhammad Nasiruddeen al-Albaani Rahimahullaahu Ta’ala

Translated byAbbas Abu Yahya

The Excellence of Hajj

No. 1185 & 1200 – On the authority of Ibn Abbas in a narration ascribed to the Prophet: – sallAllaahu alayhi wa sallam:

‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’

Not Leaving Off Hajj for More than Five Years

No. 1662 – The Messenger – sallAllaahu alayhi wa sallam said:

‘Indeed Allaah says: Verily I have made a slave’s body healthy and given him adequate livelihood yet five years have passed and he has not come to Me and redeemed himself, as a pilgrim.’

Silsilah-Saheehah

Shaykh Albaani said:

Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me saying:

Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’

No. 1264 – On the authority of Jaabir in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘The goodness of Hajj is feeding people and good speech.’

No. 1820 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’

Ihram

What is Avoided in Hajj is that which is Avoided in Umrah

No.2765 – On the authority of Safwaan bin Umayyah who said: A man came to the Messenger of Allaah -sallAllaahu alayhi wa sallam: wearing a lot of coloured perfume on his clothing, he was wearing different pieces of clothing and he had already assumed Ihraam for Umrah. He said: ‘What do you order me to do, O Messenger of Allaah, in my Umrah?’ Then Allaah -Azza wa Jal- revealed: <<Complete the Hajj and Umrah for Allaah >> So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Where is the person who asked the question about Umrah?’ The man said: ‘Here I am.’ So the Messenger said: ‘Remove your clothing and take a bath, clean off the perfume as much as you can and whatever you used to do for your Hajj, then do that in your Umrah.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

Benefit: Ibn Hajr said in ‘al-Fath’ (3/394): Ibn al-Muneer said in ‘al-Hashiyah’: ‘What the Messenger -sallAllaahu alayhi wa sallam- said was: “Wassna’,” (i.e. the Arabic word for ‘do, make’) which means: ‘To leave something,’ because the clarification meant what a Muhrim keeps away from. So, the benefit taken from this explanation is that ‘leaving something is an action in itself.’

The Prohibition of the Woman in Ihram Covering her Face with a Scarf

No. 2930 – On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’bah barefoot and unveiled. So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’ They said: She vowed to walk to the Ka’bah barefoot and unveiled! So he said:

‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘In this hadeeth there are some important benefits, from them:

That the Ihram of the woman is for her face, so it is not permissible for her to cover her face with her Khimaar (scarf), rather she covers her head and chest. This is like the hadeeth:

‘A woman in Ihram does not wear a Niqaab (face veil), nor does she wear gloves.’

[Narrated by Bukhari and Muslim.]

[Important note: Shaykh al-Albaani said in his book: ‘The Rites of Hajj and Umrah’ (p.12)

‘It is permissible for the woman to cover her face with something like a Khimaar or Jilbaab, which she throws over her head and it sits on her face. What is correct is that it can touch her face, but she cannot tie it to her face.

This is similar to what Ibn Taymeeyah -Rahimahullaah said.]’

No. 2617 -The Messenger – sallAllaahu alayhi wa sallam said:

‘O Allaah this Hajj has no ostentation in it nor any hypocrisy.’

The Permissibility of the Person in Ihram Covering his Face if Needed.

No. 2899 – On the authority of Uthmaan bin ‘Affan –RadiAllaahu anhu- that

‘The Prophet – sallAllaahu alayhi wa sallam- would cover his face while he was in a state of Ihram.’

Saheeh
Silsilah-Saheeha

On the authority of Abdullaah bin ‘Aamir bin Rabeeh that

he saw ‘Uthmaan bin ‘Affan in a village near Madina with his face covered by a deep red coloured, velvet cloth on a summer’s day while he was a Muhrim (in the state of Ihram).

Its chain is authentic.

Shaykh Albaani said: ‘So if you know that the chain of narration is authentic, then there is no contradiction between this hadeeth and the report which is Mawqoof (the Isnad only goes back to the Companion) at ‘Uthmaan, as is apparent. This is because there is nothing that conflicts with the acceptability of ‘Uthmaan doing that which it is possible the Messenger -sallAllaahu alayhi wa sallam- did.

This is better (that the hadeeth and the Athar correspond) rather than attributing a mistake to one of the trustworthy narrators simply because ‘Uthmaan did an action that he narrated from the Prophet -sallAllaahu alayhi wa sallam. Do you not also see that there is no difference between what ad-Daraqutni -Rahimullaah- noted, saying that the Mawqoof (the Isnad only goes back to the Companion) precedes the Marfoo’ (a narration ascribed to the Prophet), and those who invert the issue saying that the Marfoo’ precedes the Mawqoof.

The truth is that both of them are authentic, so neither of them opposes the other. Indeed there are many Aathaar narrated by the Companions, the Tabieen and the diligent Imaams which permit the person in a state of Ihram to cover his face if need be. Ibn Hazm uses these Aathaar as evidence in his book ‘al-Muhalla’ (7/91-93) so as to support the original stance. Al-Bayhaqi also narrated some of these Aathaar (5/54)

This hadeeth does not oppose the saying of the Messenger -sallAllaahu alayhi wa sallamregarding the person who dies while in a state of Ihram:

‘Wash him with water mixed with Acacia leaves, shroud him in his clothing and do not cover his face or head.’

Narrated by Muslim and other than him and it is narrated in the book ‘al-Irwaa’ (4/198-199).

This verdict is specific to the one who dies in a state of Ihram but the hadeeth under discussion is regarding the living, so it (i.e. the ruling) is different.’

What Animals are Permissible for the Muhrim to Kill

No. 193 -‘Five types of animals which, if a Muhrim kills, there is no blame upon him: a crow, a predatory bird, a rat, scorpion and a voracious dog.’

Saheeh

Narrated by Bukhari and Muslim on the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam.

Shaykh Albaani said:

‘From what is clear in this hadeeth is the absence of blame, which shows the permissibility of killing them. It is not to be understood from this that it is recommended or obligatory to kill them or that it is better leave off killing them.’

Talbeeyah

No. 830 – On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘Jibraeel came to me and said: O Muhammad! Order your Companions to raise their voices with the Talbeeyah (proclamation for Hajj or Umrah), since it is from the signs of Hajj.’

No. 1500 – On the authority of Abu Bakr as-Siddeeq who said that

the Messenger of Allaah – sallAllaahu alayhi wa sallam- was asked: ‘What is the best Hajj?’

He answered ‘The one where you raise your voice reciting the Talbeeyah and you slaughter an animal.’

No. 1621 – On the authority of Abu Huraira in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘A person does not ever make Talbeeyah except that he is given glad tidings, nor does a person ever say Takbeer except that he is given glad tidings.’

It was asked: ‘With Paradise?’

He answered: ‘Yes.’

Mina

No. 804 – On the authority of Ibn Abbas: the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’bah) every night from the nights of Mina.’

Tawwaaf

No. 2725 – On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam- saying:

‘Whoever makes seven circuits of Tawwaaf around the House (Ka’bah) and prays two Rakats, it is the same as freeing a slave.’

Salutation of the House – for the person not in Ihram- is Two Rakah

The Hadeeth has no chain – La Asl laha
No.1012 ‘Salutation of the House is done with Tawwaaf.’
The Hadeeth has no chain – La Asl laha

Silsilah-Daeefah

Shaykh Albaani said:

‘I say: I do not know, neither from the sayings or actions of the Sunnah, that which attests the meaning of this hadeeth other than the general evidences which mention praying before sitting in the Masjid which then include the Masjid al-Haraam.

The assertion that salutation of the Masjid al-Haraam is the Tawwaaf opposes the general evidence previously mentioned. So, this salutation cannot be accepted until it can be affirmed and how inconceivable is that? Especially as – due to experience – it is not possible for the person entering the Masjid al-Haraam during the days of the sacred seasons to perform the Tawwaaf every time he enters it, so praise be to Allaah Who has made the matter easy.

<<And He has not placed any burden upon you in your religion>>

Indeed what must be brought to attention here regarding this verdict is that it is for the person who is not a Muhrim. As for the person who is in Ihram then the rightful Sunnah is that he begins with the Tawwaaf and then the two Rakah after it.’

The Hajj Pilgrimage is Only Made to the House of Allaah

Da’eefah No. 265 Mawdoo- Fabricated

‘O Abu Huraira! Teach the people the Quran and learn it, because if you died upon that, the Angels would visit your grave just as they visit the Ancient House (Ka’bah). Teach the people my Sunnah, even if they dislike it. If you would like not to stop on the bridge on the Day of Judgement, even for the blink of an eye until you enter Paradise, then do not innovate with your opinion.’

Mawdoo- Fabricated
Silsilah-Daeefah

Shaykh Albaani said:

‘Ibn al-Jawzi mentions this narration in his book ‘al-Mawdoo’aat’ (The Fabricated Ahadeeth) (1/264) and he said: ‘Not authentic and Abu Hammam (one of the narrators) is Muhammad bin Mujeeb.

Yahya said: ‘He is a liar.’

Abu Haatim said: ‘He is lost in hadeeth (i.e. rejected).’

As-Sooyuti brings a similar narration but mentions the wording: ‘If death comes to you and you are in this state then the Angels perform Hajj (pilgrimage) to your grave just as the believers perform Hajj to the House of Allaah, the Haraam.’

As-Sooyuti remained silent about this; but I have a more severe hatred for this wording than the first – due to what it mentions about performing Hajj to a grave – as it is an innovated statement which has no origin in the Sharia’. Also, performing Hajj to a visited thing other than the House of Allaah, the Haraam, is not mentioned in the Sharia’.

As for performing Hajj (Pilgrimage) to graves, then that is done by Ahl-ul-Bida’ (the people of Bida’) who aggrandize graves to extreme by journeying to them, spending nights there, performing Tawwaaf around them, making Dua’, begging and imploring of the graves and other similar things which are all symbols of the Hajj. Some of them even authored a book entitled ‘The Rites of Making Hajj to Shrines and Graves’ as a refutation of what Shaykhul-Islaam Ibn Taymeeyah mentioned in his books!!

This is major misguidance and no Muslim who has smelt the fragrance of pure Tawheed will doubt that this is the thing most disliked by the Messenger -sallAllaahu alayhi wa sallam-. So how can it be conceived possible that the Messenger -sallAllaahu alayhi wa sallam- made this statement: ‘the Angels would visit your grave just as they visit the Ancient House (Ka’bah).’ O Allaah! Indeed the heart testifies that the Prophet -sallAllaahu alayhi wa sallam- never said even one of the letters from this statement. May Allaah disfigure the one who fabricated this.’

Raml

The Sharia’ Reasoning for the Brisk Walk During Tawwaaf

No. 2573 – On the authority of Ibn Abbas –RadiAllaahu anhu- ‘The Quraish said: ‘Indeed Muhammad and his Companions have been weakened by the fever of Yathrib.’ So in the year the Messenger of Allaah – sallAllaahu alayhi wa sallam – performed Umrah he said to his Companions: ‘Walk briskly around the Ka’bah so the Mushrikeen can see your strength.’ So when they walked briskly the Quraish said: ‘It has not weakened them.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘This chain is Saheeh according to the conditions of Imam Muslim. Bukhari narrates it without a complete chain in his ‘Saheeh’ (5/86) on the authority of Hamad bin Salamah in a narration similar to this, as does Hamad bin Zayd in a narration on the authority of Ayoob whose wording is as follows:

‘The Prophet -sallAllaahu alayhi wa sallam- commanded them to walk briskly for three circuits and walk calmly between the two corners so the Mushrikeen could see their strength and patience.’

So the Mushrikeen said: ‘These are those whom you claimed had been weakened by the fever. They are stronger and more patient than such and such!’

In ‘al-Musnad’ (1/305) via another chain which is narrated on the authority of Abu Tufail from Ibn ‘Abbas that when the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped at a place not far from Makkah called ‘Marra az-Zahran’ on his way to Umrah, it reached the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- that the Quraish were saying: What has caused them to come here feeble and thin?

So his Companions said: ‘If we slaughter our camels, eat from their meat and make a broth from its soup, then we will be relaxed when we enter upon the people tomorrow.’

The Messenger said: ‘Do not do that, but gather your provisions and bring them to me.’ So they gathered them for the Messenger -sallAllaahu alayhi wa sallam- and spread out a tablecloth made from leather. They ate, and had eaten satisfactorily, then left and every one of them took some in their sacks. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- turned and went ahead until he entered the Masjid – and the Quraish were sitting near the black stone. The Messenger -sallAllaahu alayhi wa sallam- uncovered one of his shoulders through his top garment then said: ‘Do not let the people see you as deficient/weak.’

He touched the corner and entered Tawwaaf, passing by the Yemeni corner and walking to the Black Stone.

The Quraish said: ‘Just walking in the Tawwaaf does not please them, but they leap and jump like gazelles.’

The Messenger -sallAllaahu alayhi wa sallam- did that for three circuits and so it became the Sunnah.

Abu Tufail said: ‘Ibn ‘Abbas informed me that the Prophet -sallAllaahu alayhi wa sallam- did this in his farewell Hajj.’

Its chain is also authentic according to the conditions of Imam Muslim.

It was also narrated by al-Bayhaqi in his book ‘Dala’il an-Naboowa’ (3/3/1) through two routes. Muslim narrated it (4/64) by way of al-Jareeri on the authority of Abu Tufail with a similar narration and it has been researched in ‘al-Irwaa’ (4/315).

It was also narrated via ‘Atta on the authority of Ibn Abbas who said: ‘Indeed the Messenger of Allaah -sallAllaahu alayhi wa sallam- walked, and he walked briskly, around the House (Ka’bah) to show the Mushrikeen his strength.’

Benefit: Perhaps someone might say: ‘If the Sharia’ reason for the brisk walk during the Tawwaaf was to show the Mushrikeen the strength of the Muslims, then can it not be said that as the reason for doing the action has ceased, then the legislation of the brisk walk should cease
too?’

The answer: No, because the Prophet – sallAllaahu alayhi wa sallam – walked briskly in his Tawwaaf after that first Umrah, in his farewell Hajj, as is mentioned in the long hadeeth of Jabir and by other than him, such as this hadeeth of Ibn Abbas with the previous narration of Abu Tufail. This is why Ibn Hibban said in his book ‘Saheeh’ (6/47 al-Ihsaan): ‘So this objection has been cleared up and the brisk walk during Tawwaaf remains prescribed upon the Ummah of al- Mustafa – sallAllaahu alayhi wa sallam – until the Day of Judgement.’

Iltizaam

No.2138- On the authority of Abdullaah bin ‘Amr who said

the Messenger – sallAllaahu alayhi wa sallam used to place his chest, face, forearms and hands between the Black Stone and the door of the Ka’bah in his Tawwaaf.’

Arafat

No. 2551 – On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘

There is no other day in which Allaah frees more slaves from the fire than the Day of ‘Arafah. Indeed, He comes close to them then boasts about them to the Angels and then He says: ‘What do these people want?’

Jamaraat

No. 2515 – On the authority of Ibn Abbas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

‘If you stone the Jamaar (pillars) it will be as light for you on the Day of Judgement.’

No. 1437 – The Messenger – sallAllaahu alayhi wa sallam said: ‘Stone the Jamarah with pebbles the size of chick peas.’

Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah

No. 2144 – On the authority of al-Fadl bin Abbas who said

the Messenger of Allaah – sallAllaahu alayhi wa sallam said to the people when they left on the evening of ‘Arafat and Muzdalifah: ‘You should be tranquil.’ He said this while he was preventing his female camel from speeding until he entered Mina and descended in a place between Mina and Muzdalifah. Then he said: ‘You should take pebbles the size of chick peas, with which you can stone the Jamarah.’

Then al-Fadl said: ‘and the Prophet -sallAllaahu alayhi wa sallam- was demonstrating with his hand just as when a person throws.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Nisa’ee wrote a chapter heading for this hadeeth saying: ‘From where does one collect the pebbles?’ indicating by this that collecting pebbles takes place in Mina and the hadeeth regarding this is clear. This is because the Prophet -sallAllaahu alayhi wa sallam- ordered them to do this when he stopped at a place called ‘Muhassir’, while he was in Mina, as is mentioned in the narration of Muslim and al-Bayhaqi.

What also indicates this is the apparent hadeeth of Ibn ‘Abbas who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqabah while he was on his she-camel: ‘Collect small stones for me.’

So I collected small pebbles for him which were like chickpeas and when I placed them in his palm, he said:

‘The likes of these (type and size stones), O you people. Beware of exaggerating in the Deen, as indeed what destroyed those before you was exaggeration in the Deen.’

Narrated by Nisa’ee, al-Bayhaqi and Ahmad (1/215,247) with an authentic chain.

Indeed the evidence here is his saying: ‘early at ‘Aqabah’ by which he means the early morning in which you stone the large Jamarat al-‘Aqabah, and from what is apparent from the hadeeth is that the act of collecting the pebbles took place in Mina, near the Jamarah. As for what people do today, collecting pebbles in Muzdalifah, we do not know an origin for it in the Sunnah, rather it opposes these two ahadeeth and it contains burden and inconvenience with no benefit.’

Does the Person Performing Hajj Walk to the Jamarah to Stone it?

No. 2072 – On the authority of Ibn Umar –RadiAllaahu anhu- that

‘The Prophet -sallAllaahu alayhi wa sallam- would walk to the Jamarah if he wanted to stone it; he would walk to it and walk back from it.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Tirmidhi said at the end of this hadeeth: ‘Most of the people of knowledge implement this hadeeth while some of them say: He would ride on the day of an-Nahr (slaughtering) and would walk for the days other than the day of an-
Nahr.’

Tirmidhi continues: ‘It is as if the person who said this statement intended to follow the Prophet – sallAllaahu alayhi wa sallam- in his action, because indeed what is narrated of the Prophet – sallAllaahu alayhi wa sallam- is that he rode on the day of an-Nahr to go to stone the Jamarah and only Jamarat ul-‘Aqabah is stoned on the day of an-Nahr.’

I say (Albaani): As for the Prophet -sallAllaahu alayhi wa sallam- stoning the Jamarat ul- ‘Aqabah while he was riding, then this is mentioned in the long hadeeth of Jaabir cited in the book ‘The Hajj of the Prophet -sallAllaahu alayhi wa sallam’ from the narration of Muslim and others. This is why the hadeeth of Ibn Umar (above) that when the Prophet intended ‘to stone the Jamarat, he would walk to it and walk back from it’ is explained to mean other than the stoning of the day of an-Nahr, thereby reconciling this hadeeth of Ibn Umar with the hadeeth of Jaabir, and Allaah knows best.

Then I came across that which supports this opinion, from the narration of Abdullaah bin Umar on the authority of Nafi’ with the wording: ‘On the authority of Ibn Umar: that he used to come to the Jamaar during the three days after the day of an-Nahr, going back and forth walking and he mentioned that the Prophet -sallAllaahu alayhi wa sallam- used to do that.’

Narrated by Abu Dawood(1969) and Ahmad 92/156)

In another narration by Ahmad (2/114,138):

Ibn Umar used to stone the Jamarat ul-‘Aqabah while riding on his animal on the day of an- Nahr and he never used to go to the other Jamaarat after that except that he would go back and forth walking. He asserted that the Prophet -sallAllaahu alayhi wa sallam- never used to go back and forth to the Jamaarat, except on foot.’

Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women

No. 239 – On the authority of Ibn Abbas –RadiAllaahu anhu- who said that: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When you stone the Jamarah, then everything except women becomes permissible.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: In this hadeeth is a clear proof that when the person on Hajj has stoned the Jamaarat al- ‘Aqabah then all the prohibitions of Ihraam are lifted except for the prohibition of intercourse with women; this is not permissible for him as has been unanimously agreed.’

Slaughter

No. 805- On the authority of Jaabir who said: we used to preserve the slaughtered meat and take it to Madina during the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam.’

After the Completion of Hajj

No.1379 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘When you have completed your Hajj then you should hasten your journey to your family, since it is greater in its reward.’

No. 1451- On the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘Appreciate this House (Ka’bah) since it has been destroyed twice and the third time it will be raised up.’

No. 883- On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say that

the Messenger of Allaah – sallAllaahu alayhi wa sallam used to carry Zam-Zam water in leather water sacks and jugs, and he used to pour it on the sick and give it to them to drink.’

The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave

No. 2497 – On the authority of ‘Aasim bin Humaid as-Sakooni –RadiAllaahu anhu- that when the Prophet -sallAllaahu alayhi wa sallam- sent Mu’adh to Yemen, he came out with him to advise him. Mu’adh was riding and the Messenger -sallAllaahu alayhi wa sallam- was walking next to his riding animal. When the Prophet -sallAllaahu alayhi wa sallam – had advised him he said: O Mu’adh! Indeed you might not meet me after this year and perhaps you will pass by my Masjid and my grave.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: ‘Dr. al-Booti uses this hadeeth in the last part of his book ‘Fiqh as-Seerah’ as evidence for the permissibility of visiting the Prophet’s -sallAllaahu alayhi wa sallam- grave – claiming that Ibn Taymeeyah rejects this visiting!

Even though we do not oppose his use of this proof, as it is indeed clear, we notify the readers that this is a false claim and a lie against Ibn Taymeeyah -Rahimullaah. Indeed his books make clear and abundant mention of its legality and he even expounded on how to visit the grave.

What Ibn Taymeeyah rejected was intending a journey to visit the grave as is the meaning of the hadeeth: ‘Do not undertake a journey except to three Masajid…’ which I have explained in detail with the sayings of Ibn Taymeeyah himself in my refutation of al-Booti entitled: ‘In defense of the Prophetic hadeeth.’ So what does the doctor intend by persisting with this slander which is even in the latest print of his book? Intelligent readers know the answer.’

No. 45 – ‘Whoever performs the Hajj of the House (Ka’bah) and does not visit me has indeed treated me badly.’

Fabricated- Mawdoo
Silsilah-Daeefah

Shaykh Albaani said:

‘Benefit: From what indicates its being fabricated is that ill-treatment of the Prophet – sallAllaahu alayhi wa sallam- is from the major sins, if not disbelief. So if the one who does not visit the Prophet -sallAllaahu alayhi wa sallam- has committed a great sin, then this necessitates that this visit is obligatory, like Hajj, which no Muslim would say. This is because even though visiting the Prophet -sallAllaahu alayhi wa sallam- is from the actions that bring one closer to Allaah, it does not exceed the status of being only recommended by the scholars. So how can it be that the one who leaves off visiting it is harsh to the Prophet -sallAllaahu alayhi wa sallamand is one who turns away from him!?’

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, His family, his companions and all those who follow his guidance.

The Ahadeeth of Tawheed – Silsilah Ahadeeth As-Saheehah – Shaykh Al-Albaani

From the ‘Silsilah Ahadeeth As-Saheehah’ Of Shaykh Al-Albaani

The Ahadeeth Of Tawheed 01 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 02 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 03 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 04 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 05 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 06 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 07 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 08 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 09 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 10 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 11 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 12 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 13 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 14 – Shaykh al Albaani – Abbas Abu Yahya

Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – Shaykh Al-Albaani

Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations

Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr – Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani rahimahullaah

Translated by Abbas Abu Yahya hafidhahullaah

All the below files are in PDF format

Part A – Part B – Part C – Part D – Part E

Part F – Part G – Part H – Part I – Part J

Part K – Part L – Part M – Part N


Read the Contents of above PDFs below:


Part A 


1- 920 – From Abu Shurayah al-Khuza’aee who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – came out to us and said: ‘Receive glad tidings, receive glad tidings; do you not testify that there is none worthy of worship in truth except Allaah and that I am the Messenger of Allaah?’

They said: ‘Yes.’

He said: ‘This Qur’aan is a rope, one end is in the Hand of Allaah and one end is in your hands, so hold on to it.  Verily you will not ever be misguided or destroyed after it.’

No. 713


2- 923 – From Qutaylah bint Seefee al-Juhaneeyah who said: A learned man from amongst the people of the Book came to the Messenger of Allaah – sallAllaahu alayhi wa sallam – and said: ‘O Muhammad, you would be a blessed people if only you did not commit Shirk!’

He said: ‘SubhanAllaah, how is that?’

He said: ‘You say, when you take a vow, ‘I swear by the Ka’ba.’’

Qutaylah said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – waited for a while then said: ‘Indeed he has said so, so for the one who makes a vow then let him make a vow by saying: (wa Rabb al-Ka’ba) I swear by The Lord of the Ka’ba.’

The learned man then said: ‘O Muhammad you would be blessed people if it were not that you set up a partner with Allaah!’

The Messenger said: ‘SubhanAllaah and how is that?’

He answered: ‘You say, ‘Whatever Allaah wills and whatever you will.’’

Qutaylah said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – waited for a while then said: ‘Indeed he has said so, so whoever says: ‘Whatever Allaah wills,’ then he should say along with it: ‘Then whatever you will.’’

No. 1166


3- 924 – From Jaabir that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Keep away from the major sins, request from Allaah to be corrected -between neglect and extremism – and receive glad tidings.’

No. 885


4- 926 – From Hudayfah who said the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Count for me everyone who pronounces Islaam.’

Hudayfah said: ‘We said: O Messenger of Allaah do you fear for us when we are between 600 and 700 people?’

Then the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘You do not know that, perhaps, you will be tried.’

Hudayfah said: ‘We were tried so much that a man from amongst us could not pray except in secret.’

No. 246


5- 928 – From Ibn Abbas who said the Prophet – sallAllaahu alayhi wa sallam – was asked: Which of the religions is beloved to Allaah – Azza wa Jal?’

He answered: ‘The true forgiving religion.’

No. 881


6- 931 – From Abu Tameemah al-Hajmeemee, from a man from Blahjeem who said, ‘I asked: ‘O Messenger of Allaah! Who should I make Dua’ to?’

He said: ‘Call to Allaah Alone.  If you were afflicted with harm and you supplicated to Him, He would relieve you of it. If you became lost in a desolate land and you supplicated to Him, He would return you to your place. If you were afflicted with drought and you supplicated to Him, He would produce vegetation.’

No. 420


7- 933 – From Abu Huraira –Radhiallaahu anhu- on the authority of the Messenger of Allaah – sallAllaahu alayhi wa sallam:

‘If one of you improves his Islaam; then for every good action he does, it is written as equivalent to ten times its like up to 700 times.  For every bad action he does, it is written as it is, until he meets Allaah -Azza wa Jal.’

No. 3959


8- 934 – From Abu ‘Izzah al-Uthaali who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam –said:

‘If Allaah intends to take the soul of a slave in a certain land, He makes a reason for His slave to go there.’

No.1221


9- 938 – From Abu Huraira who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When a slave of Allaah commits Zina, then Eemaan departs from him and it is like a shade.  When he leaves that sin then his Eemaan returns to him.’

No. 509


Part B


10- 939 – On the authority of Abu Umamah who said: A man asked:

O Messenger of Allaah what is Eemaan?

The Messenger answered: If your good action pleases you and your bad action displeases you, then you are a believer.’

He asked: O Messenger of Allaah! What is sin?’

He answered: ‘If there is something that troubles your heart then leave it.’

No. 550


11- 941- On the authority of Imran bin Hussain, on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘If a man calls his Muslim brother: ‘O kaafir!’ Then it is like killing him, and cursing a believer is like killing him.’

No. 3385


12- 943 – On the authority of Abu Huraira –Rahiallaahu anhu in a narration ascribed to the Prophet:

‘There are four things in my Ummah from the affairs of Jahileeyah which the people will not leave:

  • wailing at a death,
  • abusing lineage and
  • the belief that a contagious disease is transferred by itself (and not by Allaah’s permission) to a mangy camel who infects one hundred camels; but who infected the first camel?
  • Also, attributing rain to stars saying: It rained on us due to such and such a star.

No. 735


13- 944 – On the authority of Abu Maalik al-Ashaari in a narration ascribed to the Prophet:

‘There are four things in my Ummah from the matters of Jahileeyah which they will not leave:

  • pride in ancestors,
  • defaming lineage,
  • requesting rain due to the stars and
  • wailing at a death.’

No. 734


14- 945 – On the authority of al-Aswaad bin Sareea’ in a narration ascribed to the Prophet:

‘There will be four types of people on the Day of Judgement who will have a proof for themselves:

  • A deaf person who cannot hear,
  • A dumb person,
  • A senile person and
  • whoever dies without the Dawa’ of a Prophet having reached him.

As for a deaf person he will say: ‘O Lord!  Islaam came and I could not hear anything.’  As for the dumb person he will say: ‘Islaam came and children would throw dung at me.’ As for the senile person he will say: ‘Islaam came and I was unintelligent.’ As for the person who died without the Dawa’ of a Prophet having reached him, he will say: ‘O Lord!  Your Messenger did not come to me.’

So their covenant will be taken to obey Allaah, then a messenger will be sent to them telling them to enter the Hell-Fire.’

Then the Messenger -sallAllaahu alayhi wa sallam- said: ‘I swear by Him in Whose Hand is my soul, if they had entered it, it would have become cool for them and not harmed them.’

No. 1434


15- 946 – On the authority of Anas that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to a man: ‘Accept Islaam.’

He said: ‘I find myself disliking it.’

He answered: ‘Accept Islaam, even if you dislike it.’

No. 1454


16- 947 – On the authority of Hakeem bin Hizaam in a narration ascribed to the Prophet:

‘You have entered Islaam with the reward of the good actions you did before.’

No. 248


17- 948 – On the authority of Umar who said: We were with the Prophet -sallAllaahu alayhi wa sallam- in an expedition so we said: O Messenger of Allaah! The enemy has arrived and they are satisfied with food, but our people are hungry?!

The Ansaar said:  Should we not slaughter our livestock and feed our people?

The Prophet -sallAllaahu alayhi wa sallam- said: ‘Whoever has any extra food then he should come with it.’

So the people began coming with measures of food, some more and some less.  All that the army had was twenty-odd Saa’ (a unit of measure).

The Prophet -sallAllaahu alayhi wa sallam- sat next to the food and supplicated for blessings then he said: ‘Take the food and be calm.’

So a man began taking food in his bag and his sack and they all began taking the food in their containers to the extent that a man would tie up the sleeves of his shirt and fill it up.  Even after they had all taken their food, the food remained as it had been.

Then the Prophet -sallAllaahu alayhi wa sallam- said: ‘I testify that there is none worthy of worship in truth except Allaah and that I am the Messenger of Allaah. No rightful slave of Allaah comes with this testification except that Allaah saves him from the heat of the Fire.’

No. 3221


18- 949 – From Abu-Darda, when death was approaching him he said: Shall I narrate a hadeeth to you which I heard from the Messenger of Allaah -sallAllaahu alayhi wa sallam-?

I heard the Messenger of Allaah saying:

‘Worship Allaah as if you see Him, if you do not see Him, then know that He sees you.Count yourself amongst the dead, be careful of the supplication of the oppressed since it is indeed answered.  Whoever from amongst you can attend the two prayers, Isha and Fajr prayer even if you have to crawl, then you should do so.’

No.1474


Part C


19- 950 – On the authority of Abdullaah bin Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam took a hold of me and said:

‘Worship Allaah as if you see Him, and be in this world as if you are a stranger or a passer-by.’

No.1473


20- 951- On the authority of Mu’adh who said: I asked: O Messenger of Allaah, give me advice.

He said: ‘Worship Allaah as if you see Him, count yourself amongst the dead and remember Allaah at every rock and at every tree.  If you commit a bad deed, then do a good one after it – a secret one with a secret one and an open one with an open one.’

No. 1475


21- 952 – On the authority of Abul Muntafiq who said: I came to the Prophet sallAllaahu alayhi wa sallamat Arafat, I came so close to him that the neck of my riding beast touched the neck of his riding beast.  I said: ‘O Messenger of Allaah, inform me of an action which will save me from the punishment of Allaah and enter me into His paradise.’

The Prophet answered: ‘Worship Allaah and do not associate anything with Him, pray the prescribed prayers, give the obligatory Zakaat, perform Hajj and Umrah.’

Ashhad (one of the narrators in the chain) said: ‘and I think he said: and fast Ramadan.’  ‘Look at what you would love the people to do for you then do the same for them and at what you would dislike from them then do not do that to them.’

No. 1477


22- 953- On the authority of Shareed bin Suwayd ath-Thaqafee who said: I said: O Messenger of Allaah! Indeed my mother wanted me to free a slave on her behalf and I have a black slave girl from African lands (near the south of Sudan)?

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Call her.’

He asked her: ‘Who is your Lord?’

She answered: ‘Allaah.’

He said: ‘Who am I?’

She said: ‘The Messenger of Allaah.’

He said: ‘Free her, as she is a believer.’

No. 3161


23- 954 – On the authority of Maqal bin Yasaar in a narration ascribed to the Prophet – sall’Allaahu ‘alayhi wa sallam:

‘The best of Eemaan is patience and pardoning.’

No. 1495


24- 957 – On the authority of ‘Amr bin ‘Ubsaah in a narration ascribed to the Prophet- sall’Allaahu ‘alayhi wa sallam:

‘The best migration is migrating from what your Lord – Azza wa Jal – hates/dislikes.’

No. 553


25- 958 – On the authority of Fadalah bin Ubayd that he heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

‘The person who is guided to Islaam is successful, he who has a sufficient means of living and is satisfied with that.’

No. 1506


26- 960 – On the authority of Abu Sakhr al-Uqayli who said, ‘A bedouin narrated to me saying: I took something to Madina to sell during the lifetime of the Messenger of Allaah -sallAllaahu alayhi wa sallam- and when I finished selling I said: I will meet this man and I will hear from him.

I found myself walking between Abu Bakr and Umar, then I began to follow them in their tracks until they came across a Jewish man propagating the Torah by reading it.

He was consoling himself at the approach of his son’s death, who was a good and handsome boy.

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘I ask you, for the sake of The One Who revealed the Torah, do you find my description and my affair in your book?’

He shook his head like this; i.e. ‘no.’

But his son said: Yes, by The One Who revealed the Torah! Indeed we definitely find your description and your arrival in our book.  I testify that there is none worthy of worship in truth except Allaah and that you are the Messenger of Allaah.

The Messenger said: ‘Keep the Jews away from your brother.’

i.e. the son of the Jew, who accepted Islaam.

Then the Messenger took charge of the boy’s shrouding, perfumed his shroud and prayed over him.’

No. 3269


27- 962 – On the authority of Salamah bin Qais al-‘Ashja’ee, who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- said in his farewell Hajj: ‘There are four matters of prime importance: that you do not associate anything with Allaah, that you do not kill a soul that Allaah has made sacred except with due right, that you do not commit illegal intercourse and you do not steal.’

Salamah said: There was none more zealous towards these than me, since I heard them from the Messenger of Allaah -sallAllaahu alayhi wa sallam-.

No. 1759


Part D


28- 963 – On the authority of Saad bin ‘Abee Waqqas that he used to pray Isha in the Masjid of Allaah’s Messenger -sallAllaahu alayhi wa sallam- then pray one Witr and would not increase on that Witr.

It was said to him, ‘Do you pray one Witr and not increase on that, O Abu Ishaq?’

He said: ‘Yes.  Indeed I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘Whoever does not go to sleep until he has prayed Witr is an intelligent person.’’

No. 2208


29- 970 – On the authority of Jabir that the Messenger -sallAllaahu alayhi wa sallam- ordered us with four things and prohibited us from five:

  • 1- That if you lie down to sleep then close your door.
  • 2- To cover your drinking vessels.
  • 3- To cover your food containers and
  • 4- To extinguish your lanterns.

Indeed Shaytaan cannot open a closed door, open a drinking vessel or remove a cover and indeed a rat is an evil creature, it will cause a family’s house to be burnt down.

  • 1- Do not eat with your left hand,
  • 2-do not drink with your left hand,
  • 3- do not walk with one shoe,
  • 4- do not raise your garment onto your shoulders such that your private parts become exposed and
  • 5- do not sit wearing a single garment whereby your private parts may become exposed.’

No. 2974


30- 972 – On the authority of ‘Aeysha that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Verily the Shaytaan will come to one of you and say: Who created you?

So you will say: Allaah.

Then he will say: Who created Allaah?

So if you find this happening to one of you then recite: ‘Aamantu Billaahi wa Rusulihi.’ (I have believed in Allaah and His Messengers); saying this will cause that whispering to go away.’

No. 116


31-973 – On the authority of Huthayfah who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the severest thing I fear for you is a man who reads the Qur’aan so much so that you see light upon him and is strong in his Islaam but then he abandons Islaam, placing it behind him, because he attacks his neighbor with the sword and accuses him of committing Shirk.

I said: ‘O Prophet of Allaah!  Which one is more deserving of Shirk, the accuser or the accused?

He answered: ‘The accuser.’

No. 3201


32- 975 – On the authority of Ka’ab bin Malik who said: When death was approaching Ka’ab, Umm Mubbashir bint al-Bara bin Ma’roor came to visit him and said: O Abu Abdur Rahman! If you meet my son, then give him my salaam.

He said: May Allaah forgive you O Umm Mubbashir! We are too preoccupied to think about that.

She said: O Abu Abdur Rahman did you not hear the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the souls of the believers are inside green birds which are perched on the trees of Paradise.’

He said: ‘Of course I have.’

She said: ‘Then that is how it is.’

No. 995


33-976 – On the authority of Abdullaah bin Mas’ood from the Messenger -sallAllaahu alayhi wa sallam-:

‘Indeed Islaam began as something strange and it will return to being something strange as it was when it began and Toobaa, a tree in Paradise is for the strangers.’

It was asked: ‘Who are they O Messenger of Allaah sallAllaahu alayhi wa sallam?’

He said: ‘Those who rectify matters when the people have become corrupt.’

No. 1273


34 – 988 – On the authority of Abdullaah bin ‘Amr bin al-‘Aaas who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed Eemaan is worn out inside one of you just like a Thawb (garment) is worn out, so ask Allaah to revive Eemaan in your hearts.’

No. 1585


Part E


35- 992 – From Abu Huraira who said: A funeral procession passed by the Prophet -sallAllaahu alayhi wa sallam- and the people were praising the deceased with goodness, so the Prophet -sallAllaahu alayhi wa sallam- said: ‘It is obligatory for him.’  Then another funeral procession passed by and the people mentioned evil things about the deceased. So the Prophet -sallAllaahu alayhi wa sallam- said: ‘It is obligatory for him.’  Then he said: ‘Indeed some of you are witness against others.’

No.2600


36-1009 – From Jaabir bin Abdullaah, that he was on the way to a battle along with the Messenger of Allaah -sallAllaahu alayhi wa sallam- towards Najd.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- was on his way back I was with him.  When I reached them I found them taking a siesta in a valley with many trees with thorns, the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped there and the people dispersed among the trees with thorns, shading themselves with the trees, the Messenger of Allaah stopped under a tree with a lot of leaves and hung his sword on it.

Jaabir said: We fell into a deep sleep. All of a sudden the Messenger began calling us so we came to him and found a Bedouin sitting near him.

The Messenger of Allaah said: ‘Indeed this person took my sword out of its scabbard while I was sleeping when I awoke he had taken it out of its scabbard and it was in his hand and he said to me: who will prevent me from killing you? I said: Allaah. And here he (the man) is sitting.’  The Messenger of Allaah did not punish him.

No. 3546


37 – 1010 – From Abu Huraira from the Messenger -sallAllaahu alayhi wa sallam-:

‘Indeed this Deen is easy; there is no-one who is extreme in the religion except that his extremity in the Deen will overcome him. So stick to the truth without negligence or extremism, try your utmost and receive glad-tidings and seek aid while travelling in the early morning, after Zawwal (when the sun is at its highest point) and some of the last part of the night.’

No. 1161

Note: This is a similitude from the Prophet -sallAllaahu alayhi wa sallam.

Ibn Hajr said: ‘i.e. seek aid in being continuous upon worship by performing it at times when you are energetic and active.’ [Fath ul-Bari 1/95]


38- 1012 – Abdullaah bin Mas’ood from the Messenger -sallAllaahu alayhi wa sallam-:

‘Verily there is nothing that brings you closer to Paradise except that I have commanded you with it.  And there is nothing that brings you closer to the Hell-Fire except that I have prohibited you from it. Indeed Jibra’eel breathed into my soul.

Indeed a person does not die until all that which is to be provided to him will be given to him.  So fear Allaah and make your request for that which is good and lawful, do not delay your provision by requesting it by disobedience to Allah, since you cannot achieve what is with Allaah except with obedience to Him.’

No. 2866


39 – 1013- From Ali bin Hussain that Abdullaah bin Abbas said that: a man from the Ansaar who was a Companion of the Prophet -sallAllaahu alayhi wa sallam- told me that: they were sitting one night with the Messenger of Allaah we saw a shooting star and it lit up.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to them: ‘What did you used to say in Jahileeyah (before Islaam) if you saw a shooting star?’

They said: Allaah and his Messenger know better!  We used to say that a great man was born this night and a great man died.

So the Messenger of Allaah said: ‘Indeed a star does not shoot out due to the death of anyone nor for the birth of anyone, however if our Lord -Tabaraka wa Ta’ala Ismuhu – decides a matter the carriers of the ‘Arsh glorify Allaah, then the people of the heavens who are after them glorify Allaah until this glorification reaches the people of the skies of the Duniya.  Then those who were after the carriers of the ‘Arsh say to the carriers of the ‘Arsh: ‘what did your lord say to you?’ So they inform them of what He said.

The Prophet -sallAllaahu alayhi wa sallam- continued saying: So some of the people of the heavens inquired from the other people, until the news reaches the sky of this Duniya then the Jinn seize this statement and they throw this to their Aawliyaa (friends) and they pass it on so whatever they mention correctly then this is the truth, however they increase upon this and they mention extra things.’

No. 3587


40 – 1017- From Abdullah bin ‘Abbas –RadhiAllaahu anhuma- who said: ‘The Messenger of Allaah sallAllaahu alayhi wa sallam said to me on the morning of ‘Aqaba while he was on his she-camel: ‘Collect small stones for me.’

So I collected seven small stones for him from the little stones and placed them in his palm, and he said: ‘Throw stones the likes of these (type and size stones).’ He said this twice. Then he said while raising his hand: ‘O you people beware of exaggerating in the Deen because what destroyed those before you was indeed exaggeration in the Deen.’

No. 1283


41- 1018 – ‘Whoever from a household, from among the Arabs and the non-Arabs, whom Allaah intends good for them, Allaah enters Islaam upon them, then the Fitn appear as if it were a shade.’

No. 51


Part F


42 – 1019 – From Abu Aamir al-Ashaari who said: a man was killed in a place called Awtaas. So the Prophet sallAllaahu alayhi wa sallam- said to him ‘O Abu Aaamir why did you not take the blood money?’

So Abu Aamir recited this Ayaah: << O you who believe you will not be harmed by the one who is misguided if you follow the right guidance.>> [Maida: 105]

The Messenger of Allaah sallAllaahu alayhi wa sallam became angry and said: ‘Where did you go? Verily it is: O you who believe you will not be harmed by the one who is misguided – from the Kuffar – if you follow the right guidance.’

No. 2560


43 – 1020 – From Ibn Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If any person says to his brother ‘O Kaffir’ then it returns upon one of them if it is like what he said, otherwise it returns back upon the one who said it.’

No. 2891


44- 1021- From Abu Huraira from the Messenger sallAllaahu alayhi wa sallam-:

Eemaan has 70 odd doors, the lowest of which is removing harm from the pathway and the highest is the saying: ‘La ilaha ‘illa Allaah’ (‘There is none worthy of worship in truth except Allaah’).

No. 1769


45- 1022 – From Amr bin Abbsah from the Messenger sallAllaahu alayhi wa sallam-:

al-Eemaan is patience and forgiveness.’

No.554


46 – 1024 – From Abu Huraira on the authority of the Prophet sallAllaahu alayhi wa sallam- who said:

al-Eemaan is Yemeni and disbelief is from the east, and tranquility is amongst the people who have sheep. Indeed showing off and pride is in the people who possess camels; Bedouins and owners of horses.

The Masseeh [Dajjal] will come from the east and he will aim for al-Madinah, until he reaches behind mount Uhud, he will meet the Angels they will strike his face towards Shaam, there he will be destroyed, there he will be destroyed.’

No. 1770


47 – 1027 – From Abdullaah bin Umar from the Messenger sallAllaahu alayhi wa sallam-:

‘Reflect about the blessings of Allaah, and do not reflect about Allaah –Azza wa Jal.’

No.1788


48- 1028 – From Anas who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There are three things that will always continue in my Ummah: competing with pride about ancestors, wailing over the dead and believing that it rained due such and such star.

No.1799


49- 1029 – From Abu Huraira from the Messenger sallAllaahu alayhi wa sallam-:

‘There are three actions from the people of Jahileeyah, which the people of Islaam will not leave: wailing, seeking rain from stars and this.’

I asked Sa’eed (the narrator who narrates from Abu Huraira): ‘What is ‘this’?

He said: the call of Jahileeyah ‘O family of so-and-so, O family of so-and-so, O family of so-and-so.’

No. 1801


50- 1030 – From Abdullaah bin Muawiyyah al-Ghaaddiree from the Messenger sallAllaahu alayhi wa sallam-:

‘There are three things whoever does them, then he has tasted the flavour of Eemaan: whoever worshipped Allaah Alone, and there is none worthy of worship except Allaah, and whoever gives of his wealth as a means of goodness from himself being concerned to give it every year, not giving (from livestock) that which is old and decrepit, mangy or sick or an animal that is small and unpleasant which is stingy with its milk, but rather he gives from the average of his wealth as indeed Allaah does not ask you for the best of it and He does not order the worst of it.’

No. 1046


Part G


51- 1031- On the authority of Anas bin Maalik who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There are three characteristics if a person has them then he has found the sweetness and taste of al-Eemaan: that Allaah –Azza wa Jal – and His Messenger are more beloved to him than other than them.  That he loves for the sake of Allaah and hates for the sake of Allaah.  And that a great fire is lit and that he falls into it is more beloved to him than associating anything with Allaah.’

No. 3423


52- 1032- On the authority of Abu Umamah from the MessengersallAllaahu alayhi wa sallam-:

‘There are three from whom Allaah does not accept repentance nor sacrifice: the disobedient one, the carrier of tales and he who belies Qadr.’

No.1785


53 – 1042- On the authority of Abu Dharr who said: I went out one night, and I saw the Messenger of Allaah sallAllaahu alayhi wa sallam walking alone with no one accompanying him. I thought that he disliked anyone to walk with him. So I began walking in the moonlight when I turned the Messenger saw me.

He said : ‘Who is that?’

I said: ‘Abu Dharr, may Allaah make me a sacrifice for you.’

He said: ‘O Abu Dharr! Come here.’

Abu Dharr mentions: I walked with the Messenger for an hour.

The Messenger said: ‘Indeed the rich people are the least rewarded on the Day of Judgement; except for the one to whom Allaah gives good, and he gives a lot in charity from his right, his left, in front of him, behind him and did good with his wealth.’

Abu Dharr continues: I walked with the Messenger for an hour.

The Messenger said: ‘Sit here.’

Abu Dharr mentions: He sat me in a lower piece of land with stones around it and said to me: ‘Sit here until I return to you.’

Abu Dharr mentions: He went to the area where the rocks were black until I could not see him, he stayed away from me, for a long time. Then I heard him whilst coming towards me, saying: ‘Even if the person stole and even if he committed Zina!!’

Abu Dharr adds: ‘When the Messenger came I could not be patient and asked: ‘O Prophet of Allaah, may Allaah make me a sacrifice for you, who were you talking to among the black rocks? I did not hear anyone respond to you with anything?’

The Messenger said: ‘That was Jibraeel who came to me in the area where the rocks are black, and he said: ‘Give glad-tidings to your Ummah that whoever dies and does not associate anything with Allaah will enter Paradise.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

He said: ‘Yes, even if he drank alcohol.’

No.826


54- 1043 – On the authority of Mu’adh bin Jabal that the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Whoever fasts Ramadan and prays the Salaah, performs the Hajj of the House – I do not know if he mentioned Zakaah or not – it is a right upon Allaah that He forgives that person, whether if he migrates in the path of Allaah or stays in the land where he was born.’

Mu’adh asked: ‘Shall I not inform the people about this?’

The Messenger of Allaah said: ‘Let the people do good actions, since in Paradise there are a hundred levels, between every level is the distance between the heavens and the earth. Al-Firdaus is the highest of Paradise and its center, and above that is the ‘Arsh of ar-Rahman, from there spring-forth the rivers of Paradise, so when you ask Allaah then ask Him for al-Firdaus.’

No. 1913


55- 1047 – On the authority of Abu Huraira who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘A man is upon the religion of his companion; so you should be aware with whom you mix.’

No. 927


56- 1050 – On the authority of Ibn Abbas: that a man said: ‘O Messenger of Allaah! What are the major sins?’

He said: ‘Shirk with Allaah, giving up hope of Allaah’s mercy and despairing from the mercy of Allaah.’

No. 2051


57- 1051 – On the authority of Anas who said when the news of the death of an-Nujjashi reached the Messenger of Allaah sallAllaahu alayhi wa sallam- he said: ‘Pray upon him.’

The people said: O Messenger of Allaah should we pray upon an Ethiopian slave who is not a Muslim?

Then Allaah – Ta’ala – revealed : <<And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allaah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allaah. They do not sell the Verses of Allaah for a little price>>[3:199]

No. 3044


58 – 1059 – On the authority of al-Bara bin ‘Aazib, on the authority of the Prophet sallAllaahu alayhi wa sallam-

‘The saying of Allaah Ta’ala :

<<And whosoever does not judge by what Allaah has revealed, such are the disbelievers  >> and

<<And whosoever does not judge by that which Allaah has revealed, such are the oppressors>>

<<And whosoever does not judge by what Allaah has revealed (then) such (people) are the evil- doers>>

He said: they are all about the Kuffar.’

No. 2704


59- 1063 – On the authority of Abu Huraira on the authority of the Prophet sallAllaahu alayhi wa sallam- :

‘There was a man from the people before you, who did not do any good whatsoever except that he had Tawheed. So when death approached him, he said to his family: ‘See to it that when I die, my body is burnt until there only remains ashes, then grind them, then scatter them on a windy day, scatter the half of them on the land and half of them in the sea.’

I swear by Allaah, if Allaah punishes me, he will punish me so much, the like of which no-one from the earth has been punished.’

So, when he died they did what he had said. Then Allaah ordered the land to gather what it had, and ordered the sea to gather what it had in it, and there he was standing within Allaah’s Grip.

Allaah –Ta’ala – said: ‘O son of Adam! What made you do what you did?

He answered: ‘Yes, my Lord, from being fearful of You – [in another narration: from being fearful of You and You know best].

The Messenger mentions:  Allaah forgave him due to it, and the man had not done any good what so ever except for that he had Tawheed.’

No. 3048


Part H


60 – 1064 – From Jundub bin Abdullaah who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There was a man from amongst the people before you who was so wounded that he could not handle the pain, so he took a knife and made an incision in his hand, the blood kept flowing  until he died.

Allaah – Ta’ala – mentioned: ‘My slave has been hasty with himself and I have prohibited him from entering Paradise.’

No. 3013


61- 1075 – al-Miqdad bin al-Aswad said: I do not say anything good or bad about a man until I see how his life ends – after what I heard from the Prophet sallAllaahu alayhi wa sallam-.

It was asked: ‘What did you hear?’

I heard the Messenger of Allaah sallAllaahu alayhi wa sallam say:

‘the heart of the son of Adam changes more severely than a pot when it is boiling.’

No. 1772


62- 1076 – From Abul Darda, from the Prophet sallAllaahu alayhi wa sallam- who said:

‘Everything has a reality, a slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him would not have passed him by, and that what passed him by was not meant to afflict him.’

No. 2471


63- 1077 – From a man from Bani ‘Aamir who came to the Prophet sallAllaahu alayhi wa sallam- and said: ‘Can I take refuge?’

The Prophet sallAllaahu alayhi wa sallam- said to his slave girl: ‘Go out and tell him to say: ‘Assalamu alaykum, can I enter?’ Since he is not good at seeking permission.’

The man mentions: I heard what the Prophet sallAllaahu alayhi wa sallam- said before the slave girl could come out to me, so I said: ‘Assalamu alaykum, can I enter?’

The Prophet sallAllaahu alayhi wa sallam- replied: Alaykum, come in’

The man continues: I entered and asked the Prophet sallAllaahu alayhi wa sallam: ‘With what have you been sent?’

The Prophet sallAllaahu alayhi wa sallam- answered:

‘I have not come to you except with goodness, I came to you so that you worship Allaah Alone who has no Partner, and leave the worship of Laat and ‘Uzza (idols). That you pray the five prayers in the day and night, that you fast a month in the year.  That you perform the pilgrimage of the House and you take from the wealth of your rich people and give it to the poor people. Indeed Allaah knows the good and indeed there is from knowledge that which is only known to Allaah, there are five things which only Allaah knows: <<Verily, Allaah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All-­Knower, All-­Aware (of things).>>

No. 2712


64- 1079 – From Ibn Abbas, who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘During the night in which I was taken on the night journey and on the subsequent morning after I was in Makkah and although the matter (the night journey) was very difficult upon me I accepted it, and I knew that the people would not believe me.

The Messenger sallAllaahu alayhi wa sallam- became sad and sat away from the people.

Ibn Abbas said: ‘The enemy of Allaah Abu Jahl passed by and came to the Messenger sallAllaahu alayhi wa sallam until he came and sat next to him and said to him mockingly: ‘What is going on?’

So the Messenger of Allaah answered: ‘Yes’

He said: ‘What is it?’

He answered: ‘I was taken up on a night journey.’

Abu Jahl asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’(Jerusalem)

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger sallAllaahu alayhi wa sallam- answered: ‘Yes.’

Abu Jahl pretended to accept what the Messenger sallAllaahu alayhi wa sallam said fearing that the Messenger sallAllaahu alayhi wa sallam might retract his statement and make Abu Jahl look like a liar when he called his people to listen to the Prophet sallAllaahu alayhi wa sallam.

Abu Jahl said to the Messenger sallAllaahu alayhi wa sallam: ‘Can I call my people and you can tell them what you told me?’

The Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Yes.’

Abu Jahl said: ‘Come O people of Bani Ka’b bin Luwee!’

A large group of people came to him and sat with them.

Abu Jahl said: ‘Tell your people what you told me.’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed I was taken up on a night journey.’

They asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger of Allaah sallAllaahu alayhi wa sallam answered: ‘Yes.’

Ibn Abbas said: ‘So there were those who were applauding and those who were placing their hands on their heads astonished by the lie as they claimed it to be.’

They said: ‘Could you describe the Masjid for us – and there were a group of people who had just recently travelled to that country and had seen the Masjid – !?’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘I began to describe the Masjid so much so that I became confused with some of the descriptions. Then the Masjid was brought so I could see it, until it was placed just near the house of ‘Uqail, so I described it while I was looking at it.’

Ibn Abbas said: ‘Even with this vivid description I could not memorize all of it – , then he said: the people said: As for the description; then we swear by Allaah! That he is correct.’

No. 3021


Part I


66 – 1082 – From Abu Hurairah who said: A man found himself in need so he went out to the desert.  His wife said: O Allaah provide us with what we can make dough with, and with what we can make bread with. The man came back and the bowl was full of dough.  In the oven, there were many parts of a sheep being cooked, and there was a millstone grinding. He asked his wife: ‘Where is this from?’

She said: ‘From what Allaah has provided.’

The man began to clean what was around the millstone.

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If he had left it, it would have continued turning or grinding until the day of Judgement.’

No.2937


67- 1083 – From Ibn Umar from the MessengersallAllaahu alayhi wa sallam:

‘If you knew the degree of the mercy of Allaah – Azza wa Jal – you would have become complacent and would not do any good deeds.  If you knew the degree of His anger then nothing would benefit you.’

No. 2167


68- 1084 – The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If you had said: ‘Bismillaah’ (In the name of Allaah) the Angels would have flown with you while the people were watching you.’

The Messenger sallAllaahu alayhi wa sallam- said that to Talha when his fingers were cut off, and he was calling out in pain.’

No. 2796


69- 1087 – From Abu Musa from the Messenger:

‘There is none more patient upon harm which one hears, than Allaah. The people claim that He has a son and they ascribe a partner unto Him, even though He pardons them and defends them, provides for them, and gives them.’

No. 2249


70- 1088 – From Imran bin Hussain: That he saw a man with a brass band around his upper arm. So he said to him: ‘What is this?’

He said: ‘It is something good for me, helps me  from weakness.’

Imran said to him: ‘If you had died while you were wearing it you would have been left to rely upon that.

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever seeks omens or has an omen made for him, is not from us, or he looks to predict his fortune or has his fortune told for him, or does magic or has magic done for him.’

No. 2195


71 – 1090 – From Anas who said: They (the Companions) said:  O Messenger of Allaah! When we are with you, we are in a certain state and if we leave you we are in a different state.

The Messenger sallAllaahu alayhi wa sallam- asked: ‘How are you with your Lord?’ [and in Abu Ya’ala’s narration: ‘And your Prophet?’]

They said: ‘Allaah is our Lord.’ [and in Abu Ya’ala’s narration: ‘And you are our Prophet.’]

‘….. in secret and in the open.’

The Messenger sallAllaahu alayhi wa sallam- said: ‘That is not hypocrisy.’

No. 3020


72 – 1091 – From Abul-Darda who said: ‘The rain was withheld at the time of the Messenger of Allaah sallAllaahu alayhi wa sallam so we asked him to seek water for us, so the Messenger sallAllaahu alayhi wa sallam- sought water.

The following day the Prophet sallAllaahu alayhi wa sallam- came across a people who were talking saying: We were given water due to such and such star!

So the Prophet sallAllaahu alayhi wa sallam- said:

‘There is no blessing upon a people that Allaah gives except that they disbelieve in it.’

No. 3039


Part J


73- 1092 – From Jaabir bin Abdullaah who said: ‘We were with the Prophet sallAllaahu alayhi wa sallam- on an expedition, and a man from the Muhajiroon hit a man from the Ansar. The man from the Ansar said: ‘O the people of Ansar!’ The man from the Muhajiroon said: ‘O the people of Muhajiroon!’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘What is this call of Jahileeyah (ignorance)!’

They said: ‘O Messenger of Allaah! A man from the Muhajiroon hit a man from the Ansar.’

The Messenger sallAllaahu alayhi wa sallam- said: ‘Leave this call, since it is filthy.’

Jaabir said: ‘When the Prophet sallAllaahu alayhi wa sallam- came forward the Ansar were greater in number, then after that the Muhajiroon increased in number.

Abdullaah bin Ubayy [the hypocrite] heard it and said: ‘Indeed they did it! When we return to Madinah, indeed the honourable ones will expel the lowly ones!

Umar said: ‘let me strike the neck of this Munafiq (hypocrite).’

The Messenger sallAllaahu alayhi wa sallam- said: ‘Leave him, in case the people say that Muhammad kills his Companions.’

No.3155


74- 1093 – From al-Aswad bin Sareeya’ who said:

‘I came to the Messenger of Allaah sallAllaahu alayhi wa sallam and took part in a battle along with the Messenger.

I fought against the best of the people at that time, until two sons were killed, [and in another narration: offspring] – so this reached the Messenger of Allaah sallAllaahu alayhi wa sallam and he said: ‘What is wrong with the people that the killing today extended to killing offspring ! !

A man said: ‘Messenger of Allaah! They are indeed the children of the Mushrikeen!’

The Messenger sallAllaahu alayhi wa sallam- replied: ‘Were not the best of you the children of the Mushrikeen.’

Then he continued: ‘Do not kill off-spring; do not kill off-spring.  Every creation is born upon the natural disposition, and is given its language/tongue.  His parents convert him to a Jew or a Christian.’

No. 402


75- 1094 – The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There is none from this Ummah who hears about me, neither a Jew nor a Christian and does not believe in me, except that he enters the Hell-Fire.’

No. 3093


76- 1096 – From Abu Razeen and Abdullaah bin ‘Amr from the Messenger:

‘The example of a believer is the like of a bee, he does not eat anything but good, and does not release except that which is good.’

No. 355


77- 1097 – From AbdurRahmaan bin Jubair bin Nafeer, from his father who said: we were sitting with al-Miqdad bin al-Aswad one day, when a person passed by him and said: ‘Toobah (a tree in Paradise) for these two eyes which saw the Messenger of Allaah sallAllaahu alayhi wa sallam: ‘I swear by Allaah that we wish we had seen what you have seen and witnessed what you witnessed.’

Al-Miqdad became angry, I became astonished, because they did not say anything but good. Then he turned to the man and said: ‘What makes a person wish that he was present when Allaah has made him absent.  He does not know, if he had witnessed it, how he would have been at that time? I swear by Allaah there were a people that were present at the time of the Messenger of Allaah -sallAllaahu alayhi wa sallam, who Allaah will throw on their nostrils in the Hell-Fire, because they did not respond to the Messenger sallAllaahu alayhi wa sallam- nor did they believe in him. Do you not praise Allaah, for taking you out from your mothers’ wombs not knowing anything except your Lord and believing in that which your Prophet was sent with. Indeed you have been saved from trials by others being trialed instead of you.

I swear by Allaah, that Allaah sent the Prophet sallAllaahu alayhi wa sallam- in the severest time that any Prophet from among the Prophets was ever sent, in any period of time including the Jahileeyah time period (period of ignorance before Islaam).

They would not regard any religion better than the worship of idols, then the Prophet sallAllaahu alayhi wa sallam- came with the Furqan (the Criterion) he separated the truth from falsehood with this Criterion, and he separated a father from his son, so much so that a man would see his father and his son or his brother as a disbeliever.

And indeed Allaah opened the lock of his heart with Eemaan, and he knows if he is destroyed he enters the fire, it does not make him happy that his beloved is in the fire. And it is about those that Allaah –Azza wa Jal – said: <<And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of eyes>>’

No. 2823


78 – 1099 – From Jaabir bin Abdullaah, from the Prophet sallAllaahu alayhi wa sallam-: ‘Whoever goes to a fortune teller, and believes in what he said; then he has disbelieved with what was revealed to Muhammad.’

No. 3387


Part K


79 – 1100 – From Ibn Mas’ood Radi Allaahu anhu who said: A man asked:

‘O Messenger of Allaah! Will we be taken to account for what we did in Jahileeyah (the time preceding Islaam)?’

The Messenger -sallAllaahu alayhi wa sallam- said:

‘Whoever makes good his Islaam, will not be taken to account for what he did in Jahileeyah.  Whoever is bad in Islaam, then he will be taken to account for before Islaam and after.’

No. 3390


80 – 1101 – From Abu Dharr who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever does good in what is left of his life, then he is forgiven for what preceded. Whoever does bad in what remains of his life, he is taken to account for what preceded and what remains.’

No. 3389


81- 1102 – From Abu Umamah al-Bahilly who said: ‘I was standing underneath the ride of the Messenger of Allaah sallAllaahu alayhi wa sallam in the farewell Hajj and the Messenger sallAllaahu alayhi wa sallam said a good statement and from what he said was :

‘Whoever accepts Islaam from the People of the Book, then he is rewarded twice. He gets the like of what we get, and he will be accountable for the like of what we will be accountable for.

Whoever accepts Islaam from the Mushrikeen, then he will have his reward, and he will have the like of what we get and he will be accountable for the like for what we will be accountable.’

No. 304


82 – 1104 – From Abu Hurairah from the MessengersallAllaahu alayhi wa sallam:

‘Whoever calls to guidance, then he will have a reward the like of the reward of the one who follows him, nothing at all will decrease from their rewards. Whoever calls to misguidance, then he will have the sin the like of the sin of the one who follows him, nothing at all will decrease from their sins.’

No. 865


83 – 1105 – From Ibn Umar who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever sees someone with an affliction and says: ‘alhamdulillaah alaathee ‘aafaanee mimma ibtallak beehi, wa faddalnee ala katheer mimman khalaqa Tafdeelah. (Praise be to Allaah Who has pardoned me from what He has afflicted you with, and chosen me above many of the creation.) then he will not be afflicted with that trial.’

No. 2737 & No.602 From Abu Hurairah


84 – 1106 – From Abu Hurairah from the Prophet sallAllaahu alayhi wa sallam who said:

‘Whoever wants to experience delight by finding the taste of Eemaan, then he should love a person and not love him except for Allaah’s sake.’

No. 2300


85 – 1107 – From Abdullaah bin ‘Amr from the MessengersallAllaahu alayhi wa sallam:

‘Whoever brags to the people to make them hear about his actions then Allaah exposes him to His creation on the Day of Judgement, Allaah degrades him and belittles him.’

No. 2566


86- 1108 – From Umar from the MessengersallAllaahu alayhi wa sallam:

‘Whoever bears witness that there is none worthy of worship in truth except Allaah, will enter Paradise.’

No. 2344


87 – 1109 – From Anas bin Malik who said: the Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Whoever prays our prayer and faces our Qibla and eats what we slaughter then that is a Muslim who has the protection of Allaah and the protection of His Messenger, so do not cancel Allaah’s contract in regard to His protection.’

No. 3565


88- 1110 – From Jaabir bin Abdullaah from the Messenger:

‘Whoever says: La ilaha ‘illa Allaah’ (there is none worthy of worship in truth except Allaah) sincerely enters Paradise.’

No. 2355


89- 1111 – From Uqbah bin ‘Aamir al-Juhani who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever meets Allaah without associating anything with Him not having spilt (killing) blood which is unlawful to spill, enters Paradise.’

No. 2923


Part L


90- 1113 – From Abu Hurairah from the MessengersallAllaahu alayhi wa sallam:

‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

No. 2654


91- 1114 – From Ibn Mas’ood from the Messenger sallAllaahu alayhi wa sallam-:

‘Whoever dies associating anything with Allaah, enters the Fire.’

No. 3566


92 – 1115 – From Abu Malik al-Ashja’aee from his father [Tariq bin Asheem] from the MessengersallAllaahu alayhi wa sallam:

‘Whoever singles out Allaah  for worship and disbelieves in that which is worshipped other than Him, then his wealth and his blood becomes sacred, and his account is with Allaah – Azza wa Jal.’

No. 428


93 – 1116 – From Abu Hurairah from the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘A believer is a mirror of another believer and a believer is a brother of a believer. He prevents his loss and destruction and defends and strives to benefit him from behind his back.

No. 926


94 – 1118 – From Abdullaah bin Umar that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘A Muslim is the brother of a Muslim; he does not oppress him nor does he leave him to harm or be harmed. Whoever helps his brother in his time of need, then Allaah helps him in his time of need. Whoever relieves a Muslim from a hardship then Allaah relieves a hardship from him from the hardships of the Day of Judgement.  Whoever conceals a Muslim then Allaah conceals that Muslim on the Day of Judgement.’

No. 504


95- 1117- From Sahl bin Sa’d from the Messenger sallAllaahu alayhi wa sallam:

‘A believer in relation to the people of Eemaan is [at the status] of what the head is to the body.  A believer feels pain when the people of Eemaan are afflicted, just like the head feels pain when the body is afflicted.’

No. 1137


96 – 1119 – From Nu’maan bin Basheer from the Messenger sallAllaahu alayhi wa sallam :

‘The Muslims are the like of one man; if his eye complains of pain then all of him complains, and if his head complains of pain then all of him complains.’

No. 2526


97 – 1120 – From Ibn Abbas who said the Messenger of Allaah -sallAllaahu alayhi wa sallam – said to Abu Dharr:

‘Which bond of al-Eemaan – I think he said – is the most trustworthy?’

He said: ‘Allaah and His Messenger know best.’

He -sallAllaahu alayhi wa sallam – answered:

‘The strongest bond of al-Eemaan is loyalty for the sake of Allaah and disassociation for the sake of Allaah, loving for the sake of Allaah and hating for the sake of Allaah.’

No. 1728 & 998


98 – 1122 – From Ibn Zarirah from his father from the Prophet -sallAllaahu alayhi wa sallam – who said:

‘This was revealed about a people from my Ummah, whom at the end of time will belie the Qadr of Allaah – Azza wa Jal – about the saying of Allaah: <<‘Taste the touch of Hell!’ Verily, We have created all things with Qadr  >> [Qamr:48-49]

No. 1539


Part M


99 – 1123 – From Abaan bin ‘Uthmaan who said: Zayd bin Thabit came out from visiting Marwan at about mid-day, so we said there must be something important that he was asked about that made him come out, so I went to ask Zayd about what he was asked about.  He said: ‘Go ahead.’

We asked about things I had heard from the Messenger of Allaah -sallAllaahu alayhi wa sallam, I had heard the Messenger of Allaah -sallAllaahu alayhi wa sallam – say:

‘May Allaah give happiness (bless him with Paradise) to the person who hears a hadeeth from me and memorizes it until he conveys it to someone else.  Perhaps the one who carries the Fiqh (understanding) is not a Faqeeh (scholar), and perhaps the one who carries the Fiqh passes it to one who has a better understanding than him.  There are three characteristics with which a heart of a Muslim is never corrupted: the sincerity of action for Allaah’s sake, advising the leaders, adhering to the Jama’ah; since the Dua’ of the Muslims encompasses them.’

He -sallAllaahu alayhi wa sallam – continued….:

‘Whoever is concerned with the Hereafter then Allaah gathers all his different issues, then Allaah puts contentment in his heart.  The Duniya comes to him even though he does not want it, whoever has the intention for the Duniya then Allaah divides up his matters, and places poverty in front of his eyes, and he only receives from the Duniya that which is written for him.’

No. 404


100- From Ubayd bin Rafa’atul Zurkkee, that Asma bint Umaays said: O Messenger of Allaah ! Indeed the evil eye rushes to the son of Ja’far so should I recite upon them?’

He said: ‘Yes, if there was something which could compete with al-Qadr, it would be the evil eye.’

No. 1252


101 – From Khareem bin Fatik al-Asdee that the Prophet -sallAllaahu alayhi wa sallam – said: ‘People are of four types, and actions are of six types.

People are of 1) those who will enriched in the Duniya and the Hereafter.

2) those who are enriched in the Duniya and constrained upon in the Hereafter. 3) those who are constrained in the Duniya and enriched in the Hereafter. 4) and those who are wretched in the Duniya and the Hereafter.

And actions are:

  • 1) and 2) – two obligatory ones.
  • 3) and 4) – like for like.
  • 5) – ten times as much reward
  • 6) – seven hundred times as much reward.

As for 1) and 2) – the two obligatory ones: whoever dies as a believing Muslim not associating anyone with Allaah then Paradise becomes obligatory for him and whoever dies as a non-Muslim then the Hell-fire becomes obligatory upon him.

3) and 4) Whoever intends to do a good deed but does not do it, and Allaah knows that his heart felt the deed and he would have striven to do it, then it is written as a good deed.  Whoever only intends to do a bad deed, then it is not written for him, and whoever does it then it is written as one and it is not multiplied.

5) whoever does a good action then he gets ten times as much reward.

6) and whoever gives wealth in the way of Allaah then he gets seven hundred times as much reward.

No. 2604


102 – 1167 – From Salman Radi Allaahu anhu that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said:

‘A person will be brought on the Day of Judgement with his good deeds with which he thinks he can be saved, this man will remain standing since he had oppressed many people, hence deeds will be taken from his good deeds; and they will be given to those whom he had oppressed until there will not remain any good deeds for him, then another oppressed person will be brought and the oppressor will not have any good deeds left for him, then the bad deeds will be taken from the oppressed person and placed with the oppressors bad deeds.’

No. 3373


103 – 1128 – From Abu Salih who said: I heard Abu Darda while he was questioned about << Those who believed, and used to fear Allaah much. For them are glad tidings, in the life of the present world >>[Surah Yunus: 63-64]  – he said: No-one has asked me this before you since I asked the Messenger of Allaah -sallAllaahu alayhi wa sallam- about this Ayah, and he -sallAllaahu alayhi wa sallam- said: ‘No-one asked me about this before you: this is a good dream which a  slave of Allaah sees or it is seen for him. i.e. glad tidings in the life ’

No. 1786


104 – 1129 – From Abu Hurairah from the Messenger sallAllaahu alayhi wa sallam:

‘By Him in whose Hand is my soul; there is not a person who hears about me from this Ummah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

No.157


105 – 1131 – From Umm Salmah who said: ‘I asked the Prophet sallAllaahu alayhi wa sallam: Hisham bin al-Mughirah used to keep good relations with relatives, was hospitable to guests, freed slaves, and fed people, if he had encountered you, he would have accepted Islaam; Does all that benefit him?’

The Messenger sallAllaahu alayhi wa sallam answered:

‘No, indeed he was given from the Duniya and from its mention and praise, and he never even for one day said: O my Lord forgive me my mistakes on the Day of Judgement.’

No.2927


106 – 1133 – From Abu Hurairah who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Do not curse Time, indeed Allaah – Azza wa Jal – said: I am the Controller of Time, days and nights are mine I renew them and I trial them, and I bring kings after kings.’

No. 532


107 – 1134 – From Jabir bin Abdullaah that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

Rizq (Provision) will not be withheld, indeed a slave of Allaah will not die until the last of his Rizq reaches him, follow the correct way in acquiring your Rizq: Take from the Halaal (permissible) and leave the Haraam (prohibited).’

No. 2607


108 – 1146 – From Abdullah bin Umar that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘We do not know anything better than one hundred of the like except a believer.’

No. 546


109 – 1147 – From Anas bin Malik from the Messenger sallAllaahu alayhi wa sallam:

‘None of you truly believes until you love for your brother what you love for yourself from goodness.’

No. 73


Part N


110 – 1148 – From Jabir bin Abdullaah from the Messenger sallAllaahu alayhi wa sallam:

‘A slave of Allaah does not believe until he believes in Qadr (pre-destination) the good of it and the evil of it; until he knows that which afflicted him was not going to pass him by, and that which passed him by was not going to afflict him.’

No. 2439


111- 1149 – From Aeysha who said I asked: O the Messenger of Allaah! Ibn Jaddan used to keep good relations with his relatives and feed the poor in pre-Islamic times, will that benefit him?’

The Messenger sallAllaahu alayhi wa sallam answered her:

‘No, O Aeysha! He never one day said: O my Lord forgive me my mistakes on the Day of Judgement.’

No. 249


112 – 1150 – From Abul-Darda, from the Messenger of Allaah -sallAllaahu alayhi wa sallam –who said:

‘A slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him was not going to pass him by, that which was going to pass him by was not going to afflict him.’

No. 3019


113 – 1151 – From Abu Huriarah from the Messenger sallAllaahu alayhi wa sallam:

Eemaan and Kufr (disbelief) do not gather together in the heart of a person, nor do lying and truthfulness and neither do cheating and trustworthiness.

No.1050


114 –  – From Anas bin Malik who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – entered upon a young man while he was dying, and he asked him: ‘How do you find it?’

He answered: ‘I have hope in Allaah, O Messenger of Allaah and I fear my sins.

The Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘They are not combined fear and hope in the heart of Allaah’s slave in this situation – (time of death) – except that Allaah gives him what he hopes of, and grants him security from what he fears.’

No.1051


115 – 1153 – From Abu Rayhaana from the Messenger sallAllaahu alayhi wa sallam: ‘Nothing from pride will enter Paradise.’

A person said: ‘O Prophet of Allaah I love to beautify myself: with a belt on my lash/whip and straps on my shoes?’

So the Prophet sallAllaahu alayhi wa sallam: ‘Indeed that is not from pride, indeed Allaah is Beautiful and loves beauty.  Indeed pride is looking down on the truth and belittling the people.’

No. 1626


116 – 1158 – From Abu Hurairah from the Messenger sallAllaahu alayhi wa sallam:

‘An adulterer is not a believer while he is committing adultery (Zina); one who drinks alcohol is not a believer while he is drinking alcohol, a thief is not a believer while he is stealing.  A person who plunders is not a believer while he is forcefully taking things while the people are looking at him.’

No. 3000


117 – 1159  – From Ibn Umar from the Messenger sallAllaahu alayhi wa sallam:

‘A believer is not bitten from the same hole twice.’

No.1175


118  – 1162 – From Abu Rashid al-Hubraani who said, Abu Umama al-Bahili took me by the hand and said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – took me by my hand and said to me:

‘O Abu Umama! Indeed from the believers are those who soften their hearts towards me.’

No. 1095


119 – 1163 – From Abdullaah bin ‘Amr the Prophet sallAllaahu alayhi wa sallam said to Abu Bakr:

‘If Allaah had intend not to be disobeyed He would not have created Iblees.’

No.1642


120 – 1164 – From Jabir who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – gave us a sermon in the middle of the days of Tashreeq (in Hajj), the farewell sermon where he said:

‘O you people! Indeed your Lord is One, and your father is one, there is no excellence for an Arab over non-Arab, nor a non-Arab over an Arab, nor a white person over a black person, nor for a black person over a white person except with Taqwa <<Verily, the most honourable of you with Allaah is he (the believer) who has At-Taqwa >>[Surah Hujaraat:13] have I not conveyed the message?’

They answered: ‘Of course! O Messenger of Allaah!’

Then he said: ‘Then the one present should inform the absentee.’

No.2700


121 – 1169 – From Jabir who said the Messenger of Allaah -sallAllaahu alayhi wa sallam – said:

‘People from amongst the people of Tawheed will be punished in the fire, until they become like charcoal, then mercy will reach them, they will come out and be left at the doors of Paradise. Then the people of Paradise will sprinkle water upon them, they will sprout/grow just like when seeds are carried off in the stream, then they will enter Paradise.’

No. 2451


122 – From Abu Hurairah, the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The people will question one another so much that one of them will say: So Allaah created the creation, then who created Allaah Azza wa Jal?  So if they say this, then say:

قُلْ هُوَ اللَّهُ أَحَد ٌ ,اللَّهُ الصَّمَد ُ, لَمْ يَلِدْ وَلَمْ يُولَد ْ, وَلَمْ يَكُن لَّهُ كُفُوًاأَحَدٌ  الإخلاص: ١ – ٤

<< Say: He is Allaah, The One.  Allaahus-Samad, He does not beget nor was he begotten, and there is none like unto Him. >>

Then he should spittle to his left three times and seek refuge from the Shaytan.

No. 117


All Praise belongs to Allaah, may His Praise  and Blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his

Woman Disposing her Wealth without the Permission of her Husband – Shaykh Al Albaani

[43] Question: Is it permissible for a woman to freely dispose of her own money without the permission of her husband? And what if she knows prior to that, that her husband does not agree with her disposing of her money, even if it is for charity? And also, what about giving away her jewelry which she bought with her own money, without his permission. What is the ruling concerning this?

Answer: The ruling on this matter is clear from the hadeeth of the Prophet, sallAllaahu ‘alayhi wa sallam:

“It is not permissible for a woman to freely dispose of her wealth except with the permission of her husband.”

This is a hasan saheeh hadeeth, hasan by itself and saheeh based on its various routes of narration. And as for all the reports that it is thought present a contradiction to this hadeeth, then it is not correct to rely on that or claim that they contradict the hadeeth.

As for the hadeeth in which the women gave their rings and earrings away in charity, as is reported in the Saheeh, then this has been responded to from many different angles:

One of them is that it was probable that these charitable donations were given with the permission form the husbands of these women. And it is also possible that this event occurred before this ruling that occurs in the hadeeth became firmly established.

So due to this, we advise every Muslim woman that adheres to acting on the Qur’aan and the Sunnah to not give away from her wealth without the permission of her husband. This is because it will be a cause and a reason for the occurrence of disputes between the couple, and the end result of that will be very bad.

But in the case where a husband is mean and oppressive to his wife (by not granting her permission), she can take her case to the legal jurisdiction. And this is especially the case since today, the legal jurisdictions are in favor of the women. And in a more particular example, in cases like these, all of the judges are in agreement that the woman may freely dispose of her money without the permission of her husband. So if the matter is taken up to the court and the judge rules that this action was a violation on the part of the husband to his wife and he rules that she can give away her money, (she may do so). But if her husband objects and holds that by her doing so, she will be squandering money, at that point the judge can prevent her because, even though he bases it on the rule that it is allowed for her to spend from her wealth, he can not permit her to give away in charity that which is considered excessiveness and a squandering of money. And Allaah knows best.

[Al-Asaalah, Issue #19]

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

It is not permissible for a girl’s guardian to force her into marriage – Shaykh al-Albaani

[45] Question: If a girl has reached the proper age for getting married, can her guardian force her to get married?

Answer: It is not permissible for the guardian of a girl’s affairs to force her into getting married. So if the girl has not reached the proper age and has been forced into marriage, she can look for a way to dissolve this marriage after having reached the age of comprehension and maturity.

This is because there was a girl that was forced into marriage during the time of the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. After the marriage, she went to the Messenger, sallAllaahu ‘alayhi wa sallam, and said to him: “O Messenger of Allaah! My father has married me to a man that I dislike, in order to raise his own status.” So the Messenger, sallAllaahu ‘alayhi wa sallam, nullified her marriage.

Due to this, it is not permissible for a girl’s guardian to force her into marriage, regardless if she is a girl who has reached the legitimate age (of marriage) or she is divorced or she was married and then lost her husband. Rather it is only required of him to direct her towards what is most beneficial for her in her affairs of this world and the hereafter.

The Prophet, sallAllaahu ‘ alayhi wa sallam, said: “There is no marriage except with (the permission of) a guardian and (the presence of) two trustworthy witnesses.” And he, sallAllaahu ‘alayhi wa sallam, also said: “Do not force your women (to get married), but rather get their consent.” And he, sallAllaahu ‘alayhi wa sallam, said: “Her silence is her consent.”

These are etiquettes and conditions that must be adhered to. However, at times there occurs something that opposes the Divine Legislation, such as when the father prevents his daughter and delays her marriage because of a materialistic ambition. Or because the man proposing marriage to her is poor, and due to this, his status will not be elevated. And so the girl remains without a husband. In this situation, the Divine Legislation has permitted her to marry herself because the Messenger, sallAllaahu ‘alayhi wa sallam, has said:

“Any woman that marries herself without the permission of her guardian, then her marriage is invalid, her marriage is invalid, her marriage is invalid. But if they differ, then the authoritative figure (sultaan) is the guardian of one who has no guardian.”

Therefore, this girl – whose father has prevented her marriage due to an obvious materialistic reason – she can take her case to a legitimate judge. So he will investigate the guardian of the girl’s affairs and interrogate him as to the reason why he is preventing her (from getting married). So if he hears a legitimate reason from him, such as that the man intending marriage is an innovator or he doesn’t pray or that he drinks alcohol, then the judge cannot oppose him in this. But if he hears illegitimate reasons from him, then at that point, the judge can assume guardianship of her marriage.

[Al-Asaalah, Issue #6]

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

Ruling on leaving one’s hair to grow , cut it short or shaving it off – Shaykh al Albaani

[57] Question: One of the students of knowledge asked: Many school students ask one another concerning the ruling on leaving one’s hair to grow and shaving it off. They are confused about this issue because of what the school presses on them from the obligation of shaving all of the head or cutting it very short and because eof what the students see from some practicing teachers who let their hair grow and do not cut it, but they maintain and groom it.

So therefore I say [33] – seeking assistance from Allaah – that leaving the hair is Sunnah, as Ahmad Ibn Hanbal (rahimahullaah) said:

It is sunnah. If we were able to manage and control it, we would keep it. But there is discomfort and trouble with (keeping) it (long).”

And Ibn Al-Qayyim (rahimahullaah) said in Zaad Al-Ma’aad:

And it was not preserved from him, sallAllaahu ‘alayhi wa sallam, that he used to shave his head except during the sacrificial ceremonies of Hajj (nusuk).”

There are many authentic ahaadeeth that clarify the description of the Prophet’s sallAllaahu ‘alayhi wa sallam hair. It is stated in Al-Mughnee:

It is recommended that a person’s hair be according to the description of the Prophet’s hair. If it is long, then it should go to his shoulders and if it is short, then to the earlobes. And if it grows longer than that, then there is no harm in that. This has been reported on Ahmad.”

[33] These are still the words of the questioner.

Answer:

Indeed, keeping one’s hair and leaving it to grow must meet certain requirements, among which are:

There must be sincerity to Allaah, the Most High and following of the guidance of the Prophet, sallAllaahu ‘alayhi wa sallam, in order to attain reward and merit.

There should be no imitation of women in his leaving of the hair to grow, such that he does with his hair what the women do with their hair, from the aspects of beautification that is specific to them.

He should not desire by it to imitate the People of the Book or anyone else among the idol worshippers. Or in imitation of the haircuts and hairstyles of sinful Muslims, such as music and film artists or whoever treads their way, such as the shameless ones among the sports figures.

One should clean it and groom it every other day. And it is recommended to oil it, perfume it and split it down the middle of the head. And if it grows long, then one can put it in locks.

As for shaving the hair off, then Shaikh-ul-Islaam Ibn Taimiyyah has written a detailed discussion on this subject and divided it into four types. A summary of what he said is as follows:

If the shaving of the head is done for (1) Hajj or ‘Umrah or (2) for a necessity such as medical treatment, then this is established and prescribed in the Qur’aan and the Sunnah, and there is no doubt about it’s allowance (under these circumstances). As for it being done for any other reason besides those mentioned above, then it falls into being one of two types:

(3) First: That he shaves it with the intention of making worship to Allaah (ta’abbud), to practice his Religion (tadayyun) and to abstain from the worldly affairs (zuhd) and not for Hajj or ‘Umrah. An example of this is such as his making the shaving of the head a trademark of the people of piety and Religion or from the highest level of abstinence and worship. Or that he places those who shave their heads as being better or more practicing or more pious than those who don’t shave it.

Shaikh-ul- Islaam Ibn Taimiyyah said:

“This is an innovation that neither Allaah nor His Messenger sallAllaahu ‘alayhi wa sallam commanded. It is neither obligatory nor recommended according to any of the Imaams of the Religion. Nor was it done by the Companions and those who followed them in righteousness, nor by the scholars who were well known for their piety and their worship, whether from the Companions, the Taabi’een, those who followed them or those that came after them.”

(4) Second: That he shaves his head for a reason other than the sacrifice of Hajj or ‘Umrah, and for other than a necessity, and not for trying to please or get closer to Allaah. The scholars have two opinions concerning this:

The first opinion: The dislike of it: This is the madh-hab of Maalik and others and it is found in one of the reports on Ahmad, may Allaah have mercy on them all.

Ahmad said: “They used to dislike that.” The proof used by those who hold this opinion is that shaving the head is a trademark of the people of innovation, for the Khawaarij used to shave their heads. And the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Their sign is the shaving of the head.” Also, some of the Khawaarij consider the shaving of the head as the completion of repentance and religious sacrifices. It is established in the Saheeh that: “When the Prophet, sallAllaahu ‘alayhi wa sallam was distributing the war booty on the Day of the Conquest, a man with a thick beard and a shaved head came to him…” And it is stated in the Musnad of Imaam Ahmad that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “He is not from us who shaves his head.” Ibn ‘Abbaas said: “The one who shaves his head persistently is a devil.”

The second opinion: Its allowance: This is the most known opinion with the followers of Abu Haneefah and Ash-Shaafi’ee and it is found in a report from Ahmad also. And their proof is what Ahmad, Abu Dawood and An-Nasaa’ee have reported with an authentic chain, as has been stated by the author of Muntaqaa Al-Akhbaar, on the authority of Ibn ‘Umar, radyAllaahu ‘anhumaa, that: “The Prophet sallAllaahu ‘alayhi wa sallam saw a young boy who had shaved part of his head and left the rest of it, so he forbade them from that. And he said to them: ‘(Either) shave all of it or leave all of it.'” Afterwards, three small children were brought to him and he, sallAllaahu ‘alayhi wa sallam, shaved their heads.

Because he forbade al-qaz’, and that is to have some of the head shaved, then this provides evidence for the allowance of shaving all of it. Ash-Shawkaanee said in Nail-ul-Awtaar commenting on the hadeeth that the author of Al-Muntaqaa mentioned: “In it is proof for the allowance of shaving all of the head. Al-Ghazaalee said: ‘There is no harm in it for the one who desires cleanliness.’ And in this is a refutation against those who hold that it is disliked.”

Furthermore, it is stated in Al-Mughnee: “Hanbal said: ‘My father and I used to shave our heads during the lifetime of Abu ‘Abdillaah. So he would see us while we had our heads shaved and he would not forbid us from it.” Ibn ‘Abd-il-Barr said: “The scholars have unanimously agreed upon the allowance of shaving the head. And this is sufficient as a proof.”

Question :

I say,[34] and with Allaah lies the success, this second opinion is what is more established to me due to the authenticity of its reports and their conclusiveness. And Allaah knows best. As for the school’s executive board preventing the general mass of students from letting their hair grow, then this regulation is only in the way of “suppressing the means and preventing the evil.” And this is because of what the school has noted in that a group of students, not small in number, keep their hair long not for the sake of following the Sunnah. But rather, they only do so for the sake of resembling and imitating the famous amongst the shameless celebrities and sports figures, regardless of whether they are Muslims or not. And this is done by them combing their hair in a manner that resembles the hair of these celebrities, expressing their love for them, their amazement with them and with what they are upon. Also, the harm of these students, who blindly follow, is not just limited to themselves and that’s all. Rather, their influence extends to their school colleagues and so they become affected by this false way, which leads to the wearing down of the students to having weak souls amidst their group. This is especially since they are in this age in which they have constantly changing personalities, numerous desires, and are quick to be influenced and quick to make make decisions. So you will find that the student at this age will receive more influence from his colleagues in school than from the incentives of his teachers or even his parents!! This is what I have to say and Allaah knows best.

[34] These are still the questioner’s words

Answer:

All praise is for Allaah, and may the peace and blessings be upon Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, his family, Companions and those who follow his guidance. To proceed, I strongly support the words that were stated in the last part of the fatwaa for it is traced back to an important legal principle, which is “Preventing the evil (mafsadah) comes before bringing about the good (maslahah).” So how can it be when there is no sort of maslahah (beneficial good), but only imitation of the disbelievers or the sinful people? And the Prophet, sallAllaahu ‘alayhi wa sallam, said in the authentic hadeeth: “…And whoever imitates a people is one of them.” There are many other ahaadeeth in various subjects of the Religion that bear this same meaning. I have mentioned about forty ahaadeeth from them in my book “Hijaab Al-Ma’at-ul-Muslimah”, which I have printed recently under the title “Jilbaab Al-Mar’at-ul-Muslimah.”

So due to this, I will always give the ruling that it is not permissible for the male youth and students to let their hair grow long and that they should either shave it off or cut it short, as the general masses of Muslims are doing today, and with Allaah lies the success.

And furthermore, it is not for anyone to say today that it is disliked to shave the head, for there is no proof for that other than that it was a trademark of the Khawaarij. But today, they – and from among them are the Ibaadiyyah – do not adhere to this practice anymore, from what I know. And if they are found in some land to still be abiding by this practice, then the people of that land should contradict them in that due to what has been stated previously. And if this is not the case, then the fundamental principle is the allowance (to cut), as is stated in the hadeeth of Ibn ‘Umar which has been authenticated in Al-Muntaqaa. And Muslim has also reported it as I have verified in Al-Ahaadeeth As- Saheehah (no. 1123).

As for the hadeeth: “He is not from us who shaves his head” then it is a shortened version of the hadeeth of Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, with the wording: “He is not from us who shaves (his head), tears (his clothes) and wails.” This is the way a group of the scholars have reported the hadeeth, such as Imaam Ahmad in his Musnad (4/411) and the two Shaikhs in their (respective) Saheeh collections. Al-Bukhaaree introduced it in his Saheeh by saying: “Chapter: What is forbidden from the act of shaving due to a calamity.” So therefore, the hadeeth is specific for someone who shaves his head as a means of announcing his grief due to the death of one of his relatives. What consists of this person’s objection of Allaah’s Divine Ordainment is the Prophet’s, sallAllaahu ‘alayhi wa sallam, linking it to his words “tears”, meaning his clothes and “wails” meaning raises his voice in wailing.

And what supports this is the occasion in which Abu Moosaa Al-Ash’aree, radyAllaahu ‘anhu, reported this hadeeth, for he reported it at the time when he was on his deathbed as occurs in the two Saheehs. And it is verified in Irwaa-ul-Ghaleel (no. 771) and in Ahkaam-ul-Janaa’iz. As for the narration from Ibn ‘Abbaas that has been mentioned in the previous fatwaa, then I have not come across its chain of narration and I do not deem that it is authentic. But if it is authentic, then it is likely that it is in reference to imitation of the Khawaarij based on what has been stated previously.

As for the saying that growing the hair on one’s head long is Sunnah, then there is no proof for it by which an argument can be established. And it is not sufficient in that regard to say that it is authentically reported on the Prophet (that he had long hair), for that was from his customs (‘aadaat). And it has also been authentically reported on him, sallAllaahu ‘alayhi wa sallam, that he entered Makkah while having four locks (of tied hair), as is mentioned in my book “Mukhtasar Ash-Shamaa’il Al-Muhammadiyyah” (35/23). And “locks ” means braids and plaits. But this was just an Arab custom, which some of them did not do all the time. So can it be said that this was the Sunnah also? Of course not! So then in customs like this, there must be a specific proof that asserts that it is a Sunnah of worship. But how can this be when the Prophet, sallAllaahu ‘alayhi wa sallam, has placed an equality between the one who shaves his hair and the one who leaves it to grow as is found in his, sallAllaahu ‘alayhi wa sallam, saying: “(Either) shave all of it or leave all of it.” Rather, he shaved those three children’s heads as was mentioned in the fatwaa. And that is an authentic hadeeth also, which I have verified in my book “Ahkaam Al-Janaa’iz wa Bid’ihaa” (pg. 166).

So it is not for any of the youth that are being tested with imitation of the disbelievers or of the sinful people in their hairstyles, to use the “Sunnah” as a pretext (i.e. excuse), for it is a Sunnah of custom and not a Sunnah of worship. And this is especially since many of these youth do not imitate the Prophet, sallAllaahu ‘alayhi wa sallam, in what is obligatory upon them, such as trimming the moustache and growing the beard.

“Verily, in that there is a reminder for he who has a heart or lends his ear, while he is heedful.” [Surah Qaaf: 37]

Perfect are You, O Allaah, from all imperfections, and by Your praise, I bear witness that no deity has the right to be worshipped except You. I seek forgiveness in You and repent to You.

[Al-Asaalah, Issue #12]

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

Excavating the graves of the Muslims and the graves of the disbelievers – Shaykh al-Albaani

[59] Question: Is it permissible to excavate the graves of the Muslims and the graves of the disbelievers?

Answer: There is a difference, naturally, between excavating the graves of the Muslims and excavating the graves of the disbelievers. Thus, excavating the graves of the Muslims is not permissible except until after the corpse has deteriorated and become decay. This is since excavating the grave would expose the buried cadaver and its bones to wreckage, and the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Breaking the bones of a deceased believer is like breaking his bones if he were alive.” So the believer has sanctity after his death, just as he used to have sanctity during his lifetime. However, this sanctity is of course within the legislated bounds.

As for excavating the graves of the disbelievers, then they do not possess this (same) sanctity. Therefore, it is permissible to excavate them based on what is established in Saheeh Al-Bukhaaree and Muslim that when the Prophet, sallAllaahu ‘ alayhi wa sallam, migrated from Makkah to Madeenah, the first thing he instituted was the construction of the Prophet’s masjid, which is still in existence today. But (at that time), there used be a garden there that belonged to a group of orphans from the Ansaar, in which were graves of polytheists. So he, sallAllaahu ‘alayhi wa sallam, said to these orphans: “Give me a price for your land.” He meant by this, “Sell me your land for it’s price.” They responded: “It is for Allaah and His Messenger. We do not want any price for it.” And there was found old ruins and graves of polytheists on that land. So the Messenger, sallAllaahu ‘alayhi wa sallam, put someone in charge of the graves of the polytheists and so they were leveled (and the bodies were taken out). And he put someone in charge of the old ruins and they were flattened. Then the Prophet’s masjid was established on the ground of that garden.

So therefore, the excavation of the graves is from two perspectives. As for it being done to the Muslim graves, then it is not permissible. And as for it being done to the disbelievers’ graves then it is permissible. I have indicated in the response, that it is not permissible to excavate the Muslims’ graves until the bodies first deteriorate and become dust, but when is this? Indeed, it differs according to the different types of land. There are arid desert lands, in which corpses can remain for as many years as Allaah wills. And there are moist lands, which expedite the decaying of the bodies buried in them. Thus, it is not possible to put a regulation that would determine the specific time it takes for the bodies to decay. So just as it is said: “The inhabitants of Makkah are the most knowledgeable about its mountain trails”, then those individuals who bury people in that land know best the approximate time it takes for the dead buried in the graves to decay.

[Al-Asaalah, Issue #10]

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

Birth Control & Family Limitation (of offspring) – Shaykh al-Albaani

[48] Question: What is the ruling concerning putting limitations to the amount of offspring one has?

Answer: The person that limits his offspring without having a legitimate reason for doing so, I hold him to be foolish if not a disbeliever in the Qadaa and the Qadar (Divine Execution and Preordainment) of Allaah. This is since the individual that limits his progeny to only three children, for example, and he has reached the age of fifty (!), the thought of death does not even cross his mind, or that some violent storm should come and take the lives of his three children, thus leaving him till the end of his life as if he were barren and without offspring. Therefore, those that put limits to the amount of children they have, they do not reflect upon the things that every Muslim reflects on. And it is Al-Qadar (Preordainment), which befalls the people in the way that He wants, not in the way that they want. So this practice that is done in current times, is a severe negligence and a clear deprivation.

[Al-Asaalah, Issue #2]

[49] Question: Does the ruling on birth control differ from that of family limitation (of offspring)?

Answer: Birth control has some detail to it. Therefore, I say that this thing, which has come to be known as “birth control” is from that which the Muslims of today are being tested by in the lands of Islaam. However, there are cases from it, which must be referred back to the motive behind it. An example of this is when the motive for this birth control is based on a prescription from Muslim doctors who are advising the couple towards this so-called “birth control” to safeguard the health of the woman who has departed from her natural state due to her having delivered many children! So if a skilled Muslim doctor issues these instructions as a form of advice, then that becomes a legitimate excuse for (the allowance of) this birth control.

This is an example in which birth control is permissible. As for an example that is contrary to this one, then it is such as when the motive behind it is due to poverty (!) or because of bills, which is always on the minds of the disbelievers!! So you can see one of them say: “My wife and I are two. And I have two children!! And the fifth member of them is their dog!! So this monthly pay that we receive is just enough for us (to pay our bills), and that’s all [five]!” This is not permissible in Islaam because this motive emanates from the logic of the Days of Ignorance, which we were warned to avoid and stay away from. Such is found in Allaah’s saying: “And do not kill your children for fear of poverty. We will provide you with sustenance as well as them.” [Surah Al-Ana’aam: 151]

This is especially the case since the Muslims believe that the child comes with his sustenance (already) with him. This is because, before it comes out into this world, its sustenance is ordained for it while it is in the womb of its mother, as has been clarified to us in the Noble Sunnah. So this example of birth control, with this motive, is not permissible at all. As for the baseless and false reasons that some people have used to justify and allow it, then they have no place in the Religion.

[Al-Asaalah, Issue #2]

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

What is the best way for women to give da’wah? – Shaykh al-Albaani

[40] Question: What is the best way for women to give da’wah?

Answer: I say to the women: “Remain in your homes.” [Surah Ahzaab: 33]

And you should not concern yourselves with da’wah. I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da’wah.

The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet,sallAllaahu ‘alayhi wa sallam: “And (praying in) their homes is better for them”, i.e. than the (congregational) prayer in the masjid.”

Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu’ah prayer. In spite of this, their homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da’wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.

Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da’wah, then these are from the presentday innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da’wah and yet they have very little knowledge.

[Al-Asaalah, Issue #19]

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

Shaykh Al-Albani on the Fashion of Dawah

The Fashion of Dawah – Shaykh Al-Albānī رحمه الله
https://owaisalhashimi.info/al-albani…
Translated by Owais Al-Hashimi حفظه الله
Video Courtesy: Brother Bilal Nahim

Allaah’s Attributes of Mocking and Ridiculing – Shaykh Al-Albaanee

[3] Question:

What should be said concerning Allaah’s saying: “Allaah mocks at them…” [13] and “Allaah ridicules them…”, [Surah At-Tawbah: 79] as well as what is similar to that from the Mutashaabihaat (unclear) verses?

Answer:

The Salaf (Predecessors) used to say concerning these ayaat as well as those similar to them: “Leave them as they are stated.” But they did not mean by this to leave them the way they are without attaching any understanding to them. Rather, they meant by it, to leave them the way they are stated according to their correct understanding, without making comparisons for (the Attributes of Allaah stated in) them (tashbeeh), describing their manner (takyeef), misinterpreting them (ta’weel) and denying them (ta’teel). Allaah says:

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

In this ayah, there is tanzeeh (negation of all anthropomorphic qualities from Allaah) as well as ithbaat (affirmation) for two attributes for Himself, which are hearing and seeing. The understanding of this elimination of all similarities to Allaah (tanzeeh) is that we must (also) affirm the attributes that Allaah has described Himself with or the Messenger, sallAllaahu ‘alayhi wa sallam, has described Him with, as it befits His grandness, may He be Glorified and Exalted. And we do not say “how” that is, such as by saying: “His hearing is like our hearing and His seeing is like our seeing.”

Likewise, we do not misinterpret that (i.e. make ta’weel) as has been done by some of the extremists from the Mu’tazilah, such that they have misinterpreted Allaah’s hearing and seeing to be His knowledge. And this is in spite of Allaah’s describing Himself with knowledge in many other ayaat of the Noble Qur’aan! Thus, the misinterpretation (ta’weel) of these individuals of hearing and seeing for knowledge constitutes ta’teel (denial of Allaah’s Attributes). The scholars say about this: “The one who commits ta’teel worships nothing, while the one who commits tajseem worships a statue.” [14]

Based on this, we say, concerning the two ayahs mentioned previously in the question, which contain Allaah’s mocking and ridiculing, that it is a mocking and a ridiculing that is befitting for Allaah. And it is not like that which limited intellects may perceive it to be, from that which has comparisons to the
creation.

[13] Surah Al-Baqarah: 15
[14] Translator’s Note: This is because the one who commits ta’teel (mu’attil) denies all of Allaah’s Attributes, so it is as if he is worshipping nothing. On the other hand, the one who commits tajseem (mujassim) ascribes anthropomorphic qualities to Allaah, for example saying His eyes are like our eyes and His hand is like our hands. So it is like He is worshipping a statue.

[Al-Asaalah, Issue #3]

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

Woman cutting some of her hair – Shaykh al Albaani

[42] Question: What is the ruling concerning a woman cutting some of her hair?

Answer: With regard to a woman cutting her hair, then one must look into the motive behind her doing it. So if a woman cuts her hair in imitation of the disbelieving or sinful women, then it is not permissible for her to cut it while having this intention. As for cutting only a small portion from her hair or cutting it in accordance to the desires of her husband, then I do not see anything preventing this from being done.

It is reported in Saheeh Muslim (no. 320) that:

“The Prophet’s wives used to cut their hair to the point that it would reach the earlobes.”

[Al-Asaalah, Issue #1]

Source: from the e-Book : Fataawaa of Shaikh Al-Albaanee
Translated and Arranged by: Isma’eel Alarcon

Women Praying in the Basement or Upper Levels of Masjid – Shaykh al Albaani

[37] Question: There are some masjids in which the women pray below the actual masjid, such as in the basement or in an upper level (above the masjid). We are women who pray in these masjids, at times following the Imaam from a point where we are not able to see him nor the male followers. And sometimes there is a large empty space left over in the area of prayer for the men. Is our prayer valid if we cannot see the Imaam or any of the (male) followers, and while knowing that sometimes we enter the masjid and don’t know what rak’ah he is in. Is it allowed in this situation to follow (the Imaam) by (hearing) the raised voice only? And is it correct for us to follow the Imaam while we are on an upper or lower level knowing that at times there is ample room in the masjid (floor)?

Answer: The answer is in two parts.

The first is that the prayer and the mentioned scenario is valid so long as the women pray in the masjid, regardless of whether it is in the upper or lower level. And it is so long as they are able to hear the takbeers from the Imaam indicating the change in position, such as from standing to bowing to prostrating.

The second part is that it is not proper for the women to pray like this unless the area for the men is filled with people and they (the women) cannot find a place behind the rows for them to pray in. In these circumstances, it is permissible for the women to pray in the upper or lower level of the masjid. But if this masjid, where the Imaam and the men behind him pray, has ample room left over, then it is not allowed for the women to go up to the upper level or down to the lower level where they won’t be able to see the movements of the Imaam or the movements of the men praying behind him.

The reason for this goes back to two matters:

1. When the Prophet, sallAllaahu ‘alayhi wa sallam, said: “The best rows for the men are their first ones and their worst (rows) are their last ones. And the best rows for women are their last ones and the worst (rows) are their first ones“, he meant by it the same ground that the Prophet, sallAllaahu ‘alayhi wa sallam, and his Companions behind him used to pray on. The women were not in upper or lower levels.

2. The underlying reason for this is that the speakers at times can be low and at other times they are not working. So the prayer of the women who are following him from an upper or lower level, from which they cannot see the prayer of the Imaam or those behind him, is subject to becoming invalid.

To summarize this answer:

The prayer that is performed while on an upper or lower level is valid. However, it is not permissible to designate those places for prayer when there is enough room in the prayer place (musalla), such that the women are able to pray in the back of it.

[Al-Asaalah, Issue #19]

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

Does wiping over ones khimaar and turban replace wiping over the ears ? – Shaykh al Albaani

[33] Question:

Does wiping over ones khimaar and turban replace wiping over the ears, due to their both being part of the head? [24]

Answer:

My opinion, and Allaah knows best, is that at times it does replace it and at other times it doesn’t. As for the condition in which it does replace wiping (the ears) then it is the state when the turban or the khimaar covers the entire head, including the ears. Thus, in this condition, the hadeeth would apply in that they (ears) are both part of the head literally.

As for the other condition in which it is not sufficient to just wipe over the turban or the khimaar, then it is when the turban or the khimaar does not cover the ears. This means that the turban is wide or aloof from the ears. Under these circumstances I hold that the authentic hadeeth about wiping the head itself. This is such that three ways of wiping the head have been established on the Prophet, sallAllaahu ‘alayhi wa sallam:

The first way: This is the most common and normal of his ways and it was that he would wipe all of his head directly.

The second way: If the turban or the khimaar covered the head, then it was sufficient to just wipe over the turban or the khimaar, exactly like the head.

The third and final way: And this is the area that requires evidence and needs speculation. And it is when the turban would cover the last part of the head, yet expose the front of it (forehead). In this condition, the Prophet sallAllaahu ‘alayhi wa sallam would wipe over his head directly and then grasp his turban.

[24] Translator’s Note: The Prophet said: “The ears are part of the head.” [Reported by At-Tirmidhee (37), Abu Dawood (134) and Ibn Maajah (444) and declared saheeh by Shaikh Al-Albaanee in As-Saheehah (1/36)] So we are obligated to wash them when taking wudoo and ghusl even though the ayah concerning wudoo doesn’t mention the ears but only the head. This question is based on this principle in that if we are permitted to wipe over certain garments in replacement of the head, are the ears included in the same manner?

[Al-Asaalah, Issue #8]

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

The Great Debate of Ibn Abbas with the Khawarij – Shaykhal-Albani

The Great Debate of Ibn ‘Abbās with the Khawārij
Source: al-Silsilah al-Ṣaḥīḥah (5/12-13) by al-Albānī
Translator: Abbas Abu Yahya

Click the below link to read or download the full document

The Great Debate of Ibn Abbas with the Khawarij – Shaykh al Albanee- Authentic-Translations.com [PDF]