Serving From Your Right Hand Side – Shaykh al Albaani

Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 1771 – From Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- was brought some milk that was blended with water and on his right was a Bedouin and on his left was Abu Bakr, so he drank from it then he gave it to the Bedouin and said:

‘On the right on the right.’

And in another narration: ‘those on the right, those on the right, you should give it on the right hand side.’

No. 1771

[Collected by Bukhari, Muslim, Abu Dawood]

Shaykh Albaani said:

‘In this hadeeth, the one who was serving the drinks began with the Prophet -sallAllaahu alayhi wa sallam- because the Prophet -sallAllaahu alayhi wa sallam- was the one who requested a drink. Therefore, it is not correct to use this hadeeth as an evidence to prove that the Sunnah is to essentially begin with the eldest of the people as is widespread nowadays.

How can this be the case when the Prophet -sallAllaahu alayhi wa sallam- himself did not do this, on the contrary the Prophet -sallAllaahu alayhi wa sallam- gave the drink to the Bedouin who was on his right hand side and not to Abu Bakr who was on his left hand side, then the Prophet -sallAllaahu alayhi wa sallam- explained by saying: ‘On the right hand side then the next one after him.’

[Taken from Silsilah Ahadeeth as-Saheehah by Shaykh al-Albaani (No.1771)]

Some Ahadeeth pertaining to Food and Drink – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1- 790 – From Ibn Abbas who said that I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam- saying:

‘Jibraeel came to me and said: O Muhammad! Indeed Allaah -Azza wa Jal – has cursed alcohol, the one who makes it, and the one who makes it just for himself, the one who drinks it and carries it, the one who it is carried to, its seller and the  purchaser, the one who pours it and the one who it is poured for.’

No. 839

2- 791 – From Ibn Abbas –RadhiAllaahu anhu- who said: that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Keep away from alcohol, indeed it is the key to all evil.’

No. 2798

3- From al-Hasan bin ‘Alee from the Prophet: ‘Feed people and speak good.’
No. 1465

4 – 815 – From Muhammad bin Ziyad who said: Abdullaah bin al-Harith used to pass by us and say: the Messenger of Allaah -sallAllaahu alayhi wa sallam-said: ‘Feed people, spread Salaams, then you will inherit Paradise.’

No. 1466

5 – 816 – From Abu Huraira who said that the Messenger -sallAllaahu alayhi wa sallam gave me some dates, so I put them in our large basket and we hung it on to the ceiling of the house, we continued eating from it, to such an extent that even the last of it reached the people of Sham whereby they became jealous of the people of Madina.
No. 3162

6 – 818 – From Jaabir : that a donkey which had been branded on its face passed by the Prophet -sallAllaahu alayhi wa  sallam- so he said: ‘Did it not reach you that I have cursed the one who brands an animal on its face, or hits its face?! Then he prohibited that.’
No. 1549

7 – 819 – From Salim bin Abdullaah bin Umar from his father, that the Messenger of Allaah -sallAllaahu alayhi wa sallam- commanded that you should sharpen your knife, and that you hide the knife from the animal and if one of you slaughters than he should prepare his knife (ensure that it is sharp).
No. 3130

8- 828 – From Umar bin al-Khattab from the Prophet: ‘Indeed food for one is enough for two and indeed food for two is enough for three and four, and indeed food for four is enough for five and six.’
No. 1686

9 – 834 – From ‘Asma bint Abu Bakr, that if she used to cook a broth she would cover it with something until the hot  bbubbling steam had left, then she said: verily I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘Indeed it is greater Baraka (blessings). i.e. the food from which is not bubbling and steaming.’
No. 392/659

Part B

11- 836 – From Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- was brought some milk which blended with water and on his right was a Bedouin and on his left was Abu Bakr, so he drank from it then he gave it to the Bedouin and said:

‘On the right on the right.’

And in another narration: ‘those on the right, those on the right, you should give it from the right hand side.’

No. 1771

12- 837 – From AbdurRahman bin Jubayr who said: a man who used to serve the Messenger of Allaah -sallAllaahu alayhi wa sallam- for eight years narrated to him: that he used to hear the Messenger of Allaah -sallAllaahu alayhi wa sallam- say, when food was brought close to him:

‘In the name of Allaah (Bismillaah)’ when he would finish he would say: ‘O Allaah! You fed, You gave drink, You satisfied, You guided, You gave life, so for You is praise for what You have given.’

اللهم أطعمت و أسقيت و أقنيت و هديت و أحييت , فلله الحمد على ما أعطيت

(Allaahumma Attamta, wassqayta, wa Aqnayta, wa Haadayta wa Ahayata, Fallak al-Hamd ala ma A’aatayta).

No. 71

13- 839 – From Salmah that the Prophet -sallAllaahu alayhi wa sallam- who said:

‘A house which has no dates in it, is like a house which has no food in it.’

No. 1776

14- 840 – From Abdullaah bin Umar who said: that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘There are three types of people whom Allaah will not look at on the Day of Judgement: the one who disobeys his parents, a woman who copies men in their dress and form, the one who has no concern for his wife. And three who will not enter Paradise: the one who is disobedient to his parents, an alcoholic and the one who reminds you of what he has given you.’

No. 674

15- 847 – From Thaabit, from Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to Umm Haraam and she brought him some dates and clarified butter but the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Return this to its container and the other to its jug, since I am fasting.’

Then he stood and led us in a two Rakah optional prayer and Umm Haraam and Umm Sulaym stood behind us.  He made me stand on his right hand side – and according to Thaabit – Anas continued: He led us in an optional prayer on a mat. When he finished his prayer, Umm Sulaym said: I have a specific request, make Dua’ to Allaah for your young servant Anas.

The Messenger -sallAllaahu alayhi wa sallam- never left anything of good from theDunyaa and the Hereafter except that he supplicated it for me, then he -sallAllaahu alayhi wa sallam- said:

‘O Allaah increase his wealth and offspring and bless it for him.’

Anas said:

‘My daughter informed me that I had been provided with some ninety odd offspring from my loins. There was not a man from amongst the Ansaar who had more wealth than me, then Anas said: ‘O Thaabit, I do not own any gold or silver except for my ring.’

No. 141

16-854 – From ‘Aeysha who said:

‘The most favorite drink that the Messenger loved was sweet and cold.’

No. 3006

17- 858 – From Abu Ayoob al-Ansaari who said: ‘When the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to eat and drink he would say:

‏الحمد لله الذي أطعم وسقى ‏ ‏وسوغه ‏ ‏وجعل له مخرجا

‘al-Hamdulillah allathee attama wa saqqa wa sowwaggahu, wa Ja’ala lahu mahkrajjan.’ Praise be to Allaah who has fed us and given us drink, made it easy to swallow and made an exit for it.’

No. 2061

18 – 877 – From Ibn Abbas who said:

‘We used to call it Shibba’ataan (i.e. Zam Zam) we used to find it a blessed aid to fertility.

No. 2685

19 – 881 – From Abu Huraira who said that Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘If the person who drank while standing knew what was in his stomach, he would vomit it out.’

No. 176/2175

20 – 882 – From Abu Huraira that the Prophet -sallAllaahu alayhi wa sallam- said:

‘You should eat with your right hand and drink with your right hand, take with your right hand and give with your right hand, because Shaytaan eats with his left hand and drinks with his left hand and gives with his left hand and takes with his left hand.’

No. 1236

Part C

21- 884 – From al-Miqdaam bin Ma’ad Yakrib al-Kindee who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

‘A human does not fill a vessel more evil than his stomach. It is sufficient for the son of Adam to eat food that would keep his back straight. If it is inevitable (that he eats a full meal) then a third is for his food, a third for his drink and a third for air.’

(2265)

22- 885 – From Ibn Abbas that he said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When an alcoholic dies he meets Allaah as an idol worshipper.’

(677)

23 – 886 – From Jundab bin Abdullaah who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘If one of you can try to prevent an intervention coming between himself and between Paradise, it is by not spilling a Muslim’s blood even if it is a handful. He kills the Muslim as if he is slaughtering a chicken, so every time the killer comes across a door from the doors of Paradise, Allaah comes between him and the door. And whoever can do so should not try to put in his stomach except that which is good; since the first thing that rots from a human is his stomach.’

(3379)

 

24- 891 – From Abdullaah bin Mas’ood who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever forgets to mention Allaah when he first begins to eat should say when he remembers: ‘Bismillaah fee awwalihee wa Aakhirihee.’ (In the name of Allaah in the beginning and the end);

because after having said Bismillaah he is receiving new food, and preventing the evil Shaytaan from taking from the food.’

(198)

25- 903 – From Anas: the Prophet -sallAllaahu alayhi wa sallam- prohibited [in another wording: rebuked] drinking standing up.’

(177)

26- 905 – From Ibn Umar who said: the Prophet -sallAllaahu alayhi wa sallam-prohibited from two kinds of partaking of food: from sitting at a table where alcohol is drunk, and that a person eats while lying on his stomach.’

(2394)

27- 914 – From Abu Darda from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘The person who is disobedient to his parents will not enter Paradise, nor an alcoholic or a person who belies Qadr (destiny).’

(675)

28 – 916- From Abu Musa al-Ashaari who said the Messenger of Allaah  -sallAllaahu alayhi wa sallam- said:

‘An alcoholic will not enter Paradise, nor the one who believes in magic, or one who breaks relations.’

(678)

29- 917 – From Abu Huraira who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘One of you should not dare drink standing up.’

(175)

30- 918- From Umar bin Abu Salmah who said: I was a young boy in the house of the Messenger of Allaah -sallAllaahu alayhi wa sallam- and my hands used to take food from all over the dish, the Messenger of Allaah -sallAllaahu alayhi wa sallam – said to me:

‘O boy! If you eat, then say ‘Bismillaah’ and eat with your right hand and eat what is close to you.’

(344)

Boycotting the People of Bida – Shaykh al Albaani

From the Manhaj of the Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Concerning Boycotting the People of Bida’
Translated by Abbas Abu Yahya

Part One

The Issue of giving Advice before Spreading a Refutation

Shaykh Albaani was asked:

‘What branches off from this[previous question: mentioning the good deeds of an individual while refuting him] is the statement of some of the people or more correctly should I say, the condition set by some of the people who say that in the case of refutations it’s necessary before it being printed, that a copy is sent to the one being refuted so that they can look into it.  They say that this is from the Manhaj of the Salaf?’

Shaykh Albaani answers:

‘This is not a condition, however if it’s easy to do, and it is hoped from this practice to bring that person closer without making the case well-known between the people, then there is no doubt that this matter is good.

As for firstly making it a condition, and then secondly making it a general condition then this is not at all from wisdom in any circumstances.

The people, as you all know, are of different natures, like the natures of gold and silver.  So the one whom you know from him that he is with us on the path and methodology and that he would accept the advice, wherein you can at least write to him without making his mistake public as you see it, then this is good.

However, this is not a condition, even if this was a condition it’s not a possible matter, where can you get that person’s address? How can you contact him? Then, will you get a response from him or not? These are matters which are absolutely speculative.. . . . implementing this condition is very difficult, that is why this point is not conditional.’

[Taken from the cassette entitled: ‘al-Muwwazanaat Fee Naqd’ Side A from the ‘Silsilah al-Huda wa Noor’ No.638]

Making (Hajr) Boycotting the Ahl-ul-Bida’

The Questioner: Regarding what is connected to boycotting the Mubtadi’ (person ofBida’) O Shaykh.

The Shaykh: Go ahead.

Questioner: What appears from what I heard is that you have a regard for the benefit of the Mubtadi’ himself.

The Shaykh: Yes.

Questioner: And you do not reject the principle of boycotting?

The Shaykh: I do not deny the principle of Hajr, this is obligatory, this Hajr is. .

Questioner: O Shaykh as you notice we see the opinion of the impermissibility of theHajr of the Mubtadi’ – we take into consideration the benefit for this Mubtadi’.  Do we not see the general benefit for those who might become misguided due his effecting them, then there’s another thing…

The Shaykh: Leave the other issue until we’ve looked into the first issue.  This issue in reality my brother, from a practical view needs precise knowledge and precise practical action, so just now you gave an example of a scholar who mixes with a Mubtadi’ and the general people think that there is good in this Mubtadi’, do you view this scholar as one who flatters people?

Questioner: No.

The Shaykh: Okay, so if you view the opposite of this, as I hoped then it is possible for me to say, that you hold the opinion, that this scholar criticizes them for this Bida’[they practice], he advises them, and he admonishes them.  So if this is the case, then from where will the danger come to the general people when they hear him, when he advises them and reminds them etc.

Questioner: Yes.

The Shaykh: So this danger which you notice and indicate towards is regarding the one who flatters people and not regarding the one who criticizes the Bida’, this is also better, so there is a difference between one scholar and another scholar.

Questioner: May Allaah reward you with good.

The Shaykh: I mean, in other words, the one who goes along with them and remains quiet about their Bida’ and their misguidance and is over-looking, then we criticize this and it is necessary to make it clear.

[Taken from sahab.net/forums/showthread.php?t=363847]

Part Three

Is it permissible to defame a companion of Bida’ or to speak against him and criticize him?

Shaykh Albaani answers:

The people of Bida’ are of two kinds:

Either he conceals it to himself – or he is well known amongst the people. As for the first instance then there is no need to make it well know, because his misguidance is limited to his own self.

As for the other type then it is necessary to defame him and warn against him, so that the people who live amongst him are not deceived by him; And this is not backbiting at all – like some of the obstinate ones presume – and the hadeeth Of Backbiting: ‘you mentioning about your brother that which he dislikes to be mentioned’  this hadeeth is from those that are general and which is specific.

I have mentioned to you the saying of some of the Scholars in two lines of poetry, which gathers the type of backbiting which is exempted from being Haram, so they say:

القدح ليس بغيبةٍ في ستةٍ ……….متظلم ومعرِّفٍ ومحذرٍ
ومجاهر فِسقاً ومستفتٍ ومـن…… طلب الإعانة في إزالة منكر

Defamation is not backbiting regarding six types of people**

The oppressed and for recognition and the one warned against***

The one who openly sins and the one who necessitates a verdict***

The one who seeks aid in removing an evil***

Mutathalumin : being oppressed – Mua’arafin: recognition – Muhadeerin: Warning against Mujahir fisqan : One who openly sins – Mustaftin : Inquiring a fatwaa

Istee’ana fee Ezzalatin Munkarin : seeking assistance in changing the evil

So defaming the Mubtadi’ enters into this definition and it also enters into warning against him; this is why the Scholars of hadeeth –May Allaah reward them with goodness-  are agreed upon characterizing many of the narrators of hadeeth with what they had innovated into the Deen. The scholars of hadeeth mention all of this due to them standing up with the obligation of clarifying it for the people; So that it would be known who is the strong narrator and his ‘Aqeedah is accepted. The narrator who is aMubtadi’ is abandoned along with his deviated ‘Aqeedah.

[Taken from an audio clip :  http://www.sahab.net/forums/showthread.php?t=353601]

Ahadeeth Pertaining to Transactions, Earnings & Zuhd – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Part A

1 – 1189 – From Abul-Darda who said: the Messenger of Allaah sallAllaahu alayhi wa sallam came out to us while we were talking about poverty and we feared it. So the Messenger -sallAllaahu alayhi wa sallam- said:

‘Is it poverty that you fear?! I swear by Him in whose Hand is my life; the world will be excessively poured upon you, to the extent that one of your hearts will not excessively deviate except due to the Dunyaa. Verily I swear by Allaah that I indeed left you upon clarity, its night and day are equal.’

Abul- Darda said:

‘I swear by Allaah – that the Messenger of Allaah sallAllaahu alayhi wa sallam left us, – I swear by Allaah – upon clarity. Its night and day are equal.’

No. 688

2- 1190 – From ‘Aeysha that the Messenger of Allaah sallAllaahu alayhi wa sallamsaid to Umm Hani:

‘Acquire sheep since indeed they have blessings.’

No. 773

3 – 1192 – From Mahmood bin Labeed from the Messenger -sallAllaahu alayhi wa sallam-:

‘There are two things, which the son of Adam dislikes: he dislikes death, and death is better for a believer than Fitna (trials and tribulations).  He dislikes having a little wealth, however, having a little wealth is lesser in taking into account.’

No. 813

4 – 1193 – From a man from the al-Ansaar who said: ‘we went with the Messenger of Allaah sallAllaahu alayhi wa sallam for a funeral for a man from the Ansaar. When we had finished from it, we met a person who was inviting people for a woman of the Quraish, who said: ‘Indeed such and such woman invites you and those with you to have some food. So the Messenger -sallAllaahu alayhi wa sallam- went and sat down and we also sat down with him and the food was brought, the Prophet -sallAllaahu alayhi wa sallam- placed his hand in the food and the people placed their hands in the food.  They looked at the Prophet -sallAllaahu alayhi wa sallam- and the food was in his mouth but he did not swallow the food, so they moved their hands away so they could see what the Messenger of Allaah sallAllaahu alayhi wa sallam was going to do. Then the Messenger -sallAllaahu alayhi wa sallam- took that morsel of food and spat it out and said:

‘I find that the meat of this sheep was taken without permission of its owner, feed it to the prisoners.’

No. 754

5 – 1194 – From Abu Humaid as-Sa’idee who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Be comprehensive in your search / seeking for the Dunyaa; since everyone is created for what is easy for him.’

No. 898

6 – 1196 – From Mus’ab bin Sa’ad who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Be careful of the Dunyaa since it is green and sweet.’

No. 910

7 – 1197 – From Zeyaad bin al-Hussain, from his father Hussain bin Qayys that he carried some food to Madinah, and he met the Messenger of Allaah sallAllaahu alayhi wa sallam who said to him:

‘What are you carrying O Bedouin?’

He answered: ‘Wheat.’

The Messenger -sallAllaahu alayhi wa sallam- asked:

‘What do you intend to do with this?’

He replied: ‘I intend to sell it; and the Messenger -sallAllaahu alayhi wa sallam- stroked my head and said:

‘Be good to what the Bedouin sells.’

No. 3235

8- 1198 – From Jabir who said: My aunt was given the third divorce. She went out to cut fruit from a date tree which belonged to her.  She met a man on the way who prohibited her from doing so.  So she came to the Prophet -sallAllaahu alayhi wa sallam- and she mentioned that to him, so he said to her:

‘Go out and cut fruit from your date tree, perhaps you will give Sadaqah from it or you will do some good.’

The Messenger -sallAllaahu alayhi wa sallam- has said this to a woman who had been given the third divorce, and she was in her waiting period (after the final divorce).’

No. 723

9 – 1199 – From Abu Hurairah – Radi Allaahu anhu – from the Prophet -sallAllaahu alayhi wa sallam-:

‘Fulfil the trust to the one who entrusts you, and do not cheat/ deceive the one who deceives you.’

No. 423

Part B

10 – 1200 – From Uthmaan bin ‘Affan who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Allaah enters a person in to Paradise, who used to be easy going when buying and selling, when he pays back a debt and when he reclaims a debt.’

No. 1181

11- 1205 – From Ibn Abbas that the Messenger -sallAllaahu alayhi wa sallam-prohibited the money from alcohol, the dowry of a prostitute and the cost of a dog, and he said:

‘If a person comes to you requesting the cost of a dog then fill his palm with dirt.’

No. 1303

12 – 1207 – From Abu Hurairah that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘From the four things that Allaah hates are: A seller who continuously swears/takes oaths when selling his goods, a poor proud person, an old adulterer and an oppressive leader.’

No. 363

13 – 1208 – From Sahl bin Saad Al-Sa’adi Radi Allaahu anhu,who said:
A man came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘O Messenger of Allaah, direct me to an act which, if I do it, [will cause] Allaah to love me and people to love me.’ He -sallAllaahu alayhi wa sallam- said:

‘Have Zuhd (abstinence) of the world and Allaah will love you, and abstain from what people possess and people will love you.’

No. 944

14- 1209 – From Anas who said: ‘A man came to the Prophet -sallAllaahu alayhi wa sallam-and said: ‘Indeed I love you.’

The Messenger -sallAllaahu alayhi wa sallam- said to him:

‘Prepare for poverty/the awakening.’

No.2827

15 – 1210 – From Sa’eed bin Abee Sa’eed al-Khudri from his father: that he complained to the Messenger of Allaah sallAllaahu alayhi wa sallam about his needs, so the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Be patient Abu Sa’eed! Indeed poverty comes to the one who loves me from among you quicker than a stream flows from the highest point of a valley and from the highest part of the mountain to its bottom part.’

No. 2828

16 – From Rafa’ bin Khadeej who said: the Messenger of Allaah sallAllaahu alayhi wa sallam was asked: which earnings are the best?’

He answered:

‘The best earnings are the actions of a man with his own hand and every transaction has no doubts in it or deception.’

No. 607

17 – 1214 – From Ibn Mas’ood who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed Allaah made all of the Dunyaa something little, and what remains is a little of a little, and the example of what remains of the Dunyaa is the like of a stream where the pure/clear water is drank and what is left is impurity/dirt/mud.’

No. 1625

18 – From Abu Waqid al-Laythee who said: We used to visit the Prophet -sallAllaahu alayhi wa sallam-  when the revelation would come to him and he would narrate to us.  So he said to us that day:

‘Indeed Allaah –Azza wa Jal – said: Indeed We have sent down wealth so the prayer can be established and for giving Zakat.  If the son of Adam had a valley indeed he would love to have a second valley, and if he had two valleys he would love to add a third one to them. Nothing fills the mouth of the son of Adam except dirt/soil, then Allaah turns to the one who repents.’

No. 1639

Part C

19 – 1216 – From ‘Aeysha from the Prophet -sallAllaahu alayhi wa sallam:
‘Indeed Allaah loves that if one of you does an action, he perfects it.’
No. 1113
20 – 1217 – From Abu Hurairah that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Indeed Allaah loves generosity and being easy in selling, generosity and being easy in buying and generosity and being easy in giving judgements.’
No. 899
21 – 1220 – From Ibn Ubayd bin Rafa’ah who said: that he went out with the Prophet -sallAllaahu alayhi wa sallam- to the prayer place, and he saw the people buying and selling and he said: ‘O you businessmen!’
He -sallAllaahu alayhi wa sallam- continued:
‘Indeed businessmen will be gathered on the Day of Judgement as evil people; except for the one who feared Allaah and did good deeds and gave charity.’
No. 1458
22 – 1222 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam- that he said:
‘Indeed the Prophet Dawood -sallAllaahu alayhi wa sallam- would not eat except from what he had earned with his own hand.’
No. 3527
23 – 1223 – From Kholah bint Qays the wife of Hamzah bin AbdulMuttalib that the Messenger of Allaah -sallAllaahu alayhi wa sallam- entered upon Hamzah and started to discuss the Dunyaa. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Indeed the world/Dunyaa is gentle, green and sweet, whoever takes it rightfully/truthfully is blessed in it. And perhaps the one who delves into spending [incorrectly] the wealth of Allaah and the wealth of His Messenger then he has nothing except the fire on the Day he meets Allaah.’
No. 1592
24 – 1224 – From Abu Sa’eed al-Khudri from the Messenger of Allaah -sallAllaahu alayhi wa sallam:
‘Indeed the Dunyaa is green and sweet, and indeed Allaah has appointed you as leaders in it; so He can see what you do, so fear the Dunyaa and fear women, since the first Fitna/trial of Banu Israel was about women.’
No. 911
25 – 1225- From Uqbah from the Prophet -sallAllaahu alayhi wa sallam:
‘Indeed your Lord is amazed by a young person who does not have an inclination to his desires.’
No. 2843

26 – 1226 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam:
‘Indeed there was a man who used to sell alcohol in his ship and he used to mix the alcohol with water, he had a monkey who took his money bag and climbed the mast, and began throwing a Dinar into the sea and another one on to the ship until he had halved it.’
No. 2844
27 – 1228 – From Abul-Khair who said: ‘Maslamah bin Makhlad – he was a governor of Misr – was presented to Roowayfah bin Thaabit to govern a certain tax, who said:
‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:
‘Indeed the person who takes taxes other than Zakat unjustly is in the fire.’
No. 3405

Part D

28 – 1228 – From Anas Radi Allaahu anhu from the Prophet -sallAllaahu alayhi wa sallam:

‘If the final hour comes and one of you has a small date-palm plant in his hand, and you can plant it before you stand then plant it.’

No. 9

29 – From Mu’aawiyah bin Abee Sufyaan who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam say:

‘Indeed what remains of the Dunyaa is trials and Fitna.  Indeed the example of an action [i.e. final action in the Dunyaa] of one of you is like that of a vessel, if the top of it is good the bottom of it is good.  And if the top of it is spoilt then the bottom of it is spoilt.’

No. 1734

30 – 1230 – From Abu Musa from the Prophet -sallAllaahu alayhi wa sallam:

‘Indeed this Dinar and Dirham destroyed those before you, and the Dinar and Dirham will destroy you.’

No. 1703

31 – 1233 – From Yahya bin Ja’adah said: a group of people from the Companions of the Messenger of Allaah visited Khabbab.  They said: ‘Receive glad tidings O Abu Abdullaah! You will find/meet Muhammad -sallAllaahu alayhi wa sallam- at the Hawd(fountain in Paradise).’

He said: ‘What about this or that,’ and he pointed to the ceiling and to the bottom of his house, then he said that the Prophet -sallAllaahu alayhi wa sallam- said:

‘Indeed the provisions which suffice one of you from the Dunya are the provisions that are sufficient for a traveller.’

No. 1716

32 – 1234 – From ‘Awn bin Abu Juhayfah, who said: that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the Dunya will be unfolded/opened for you, so much so that you will furnish/beautify your houses just like the Ka’abah is beautified.

We said: ‘And will we be upon the Deen that we are upon today?’

He answered:

‘And you will be upon the Deen that you are upon today.’

We said: ‘Will we be upon goodness today, or on that day?’

He said:

‘Rather you are upon goodness today.’

No. 2486

33 – 1236 – From Karz bin Alqama from the Prophet -sallAllaahu alayhi wa sallam-:

‘Any people of a household, whether they are from the Arabs or non-Arabs, for whom Allaah intends good, He enters Islaam upon them, then the Fitn (trials & tribulations) occur as if they were a shade.’

No. 51

34 – 1237 – From ‘Urwah al-Barqi from the Prophet -sallAllaahu alayhi wa sallam-:

‘Camels are an honour for their people, and sheep are blessings and goodness is linked to the forelocks of horses until the Day of Judgement.’

No. 1763

35 – 1239 – From Abu Sa’eed who said: ‘A Bedouin passed by with a sheep, so I said: will you sell it for three Dirham?’

He said: ‘No, I swear by Allaah.’

But then he sold it. So I mentioned this to the Messenger of Allaah sallAllaahu alayhi wa sallam and he said:

‘He sold his Hereafter for the sake of Dunyaa.’

No. 364

36 – 1241 – From Ibn Umar who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The truthful, trustworthy Muslim businessman will be with the Prophets, the truthful and the martyrs on the Day of Judgement.’

No. 3453

Part E

37 – 1253 – From Abdullaah bin ‘Amr who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The rectification of the first part of this Ummah was with Zuhd and Yaqeen (certainty), and the destruction of the last part of this Ummah is with miserliness and desires.’

No. 3427

38 – 1242 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘There are three that are sinful: the earnings of the one who performs al-Hijama, the dowry of the prostitute, and the price of a dog; except the hunting dog.’

No. 2990

39 – 1254 – From Ibn Abbas from the Prophet -sallAllaahu alayhi wa sallam-:

‘Iblees said: You have clarified the Rizq (provision) for all Your creation; so where is myRizq?’

Allaah Ta’ala said: ‘Of that upon which My name is not mentioned.’

No. 708

40 – 1245 – From Ibn Abbas who said:

‘A man came to Umar asking him for wealth. Umar began looking him up and down. Umar said to him: ‘Why are you so miserable? How much wealth do you own?’

He replied: ‘Forty camels.’

Ibn Abbas said: ‘Allaah and His Messenger have spoken the truth: ‘If the son of Adam possessed two valleys full of gold he would seek for a third valley.  Nothing fills the insides of the son of Adam except soil.  Allaah turns to the one who repents.’

Umar said: ‘What is this?’

So I said: ‘this is how Ubayy taught me how to say it.’

Umar said: ‘Take us to him.’

So we came to Ubayy; Umar said to Ubayy: ‘Look at what he says.’

Ubayy said: ‘This is how the Messenger of Allaah sallAllaahu alayhi wa sallam taught me how to read this.’

No. 2909

41 – 1246 – From al-Hasan who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The best provision is that which is sufficient.’

No. 1834

42 – 1247 – From Abdullaah bin Hanthala ar-Rahib from the Prophet -sallAllaahu alayhi wa sallam-:

‘A man uses a Dirham from interest – while he knows it – is more severe to Allaah than committing Zina (adultery) thirty-six times.’

No. 1033

43 – 1256 – From Anas who said: ‘There were two brothers at the time of the Prophet -sallAllaahu alayhi wa sallam-, one of whom would come to the Prophet -sallAllaahu alayhi wa sallam- [in another narration: He would attend the speeches of the Prophet -sallAllaahu alayhi wa sallam- and his gatherings.] the other brother had a skill and worked, and he complained to the Prophet -sallAllaahu alayhi wa sallam- about his brother saying: ‘O Messenger of Allaah! Indeed my brother does not help me with anything.’

The Messenger sallAllaahu alayhi wa sallamsaid:

‘Perhaps you are provided with provision due to him.’

No. 2769

44 – 1251 – From Umar bin Sa’ad who said: ‘I had a need to be taken care of from Abu Sa’ad [Abu Hayyaan narrated from a group of people who said:] Umar bin Sa’ad had a need to be taken care of from his father, and before mentioning his need he said something which the people used to say, which he had not heard before, so when he finished talking he said: ‘O my son! Have you finished what you wanted to request from me?’

He said: ‘Yes.’

His father said: ‘I was not far away from what you needed, and I was not one to abandon you since the time that I heard you say this, I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

‘There were will be a people who will eat with their tongues just like a cow eats from the earth.’ [i.e. boastful in their speech]

No. 419

45 – 1252 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam-:

‘A man becomes old and his body becomes weak, but his heart remains young for two things: a long life and love of wealth.’

No. 1906

Part F

46 – 1243 – From Abdullaah bin Abbas who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The earnings from alcohol are Haraam, the dowry of a prostitute is haram, the earnings from a dog are Haraam, the drum is Haraam, and if the owner of a dog come seeking the cost of it then fill his hand with dust.  Alcohol, gambling and every intoxicant is Haraam.’

No. 1806

47 – 1250 – From al-Bara bin ‘Aazib from the Prophet -sallAllaahu alayhi wa sallam-:

Riba (interest) has seventy-two levels; the lowest form is like a man having intercourse with his mother.  The severest form of Riba is when a man arrogantly abuses his brother’s honour.’

No. 1871

48 – 1255 – From Abdullaah bin ‘Amr bin al-‘Aas from the Prophet -sallAllaahu alayhi wa sallam-:

‘Whoever accepts Islaam has been successful, and he has been provided with that which is sufficient, and Allaah has made that person satisfied with what He has given him.’

No. 129

49 – 1240 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam-:

‘There was a man walking in a field, when he heard the sound of thunder in some clouds, and he heard some speech in the clouds: ‘Irrigate so and so’s – mentioned by name – garden.’ The cloud then came to that area which was of volcanic remains of lava and it let out the rain it contained, then it came to trails of water until it stopped at a riverbed and the cloud took up some water.  The man followed the cloud until it reached another person who was standing in his own garden and irrigating it.  So the first man said: ‘O slave of Allaah what is your name?’

He said: ‘Why do you ask?’

The man replied: ‘Indeed I heard in this cloud from which is this rain; ‘water so and so’s garden’ with your name, so what is it that you do with it once you have cultivated the land?’

He said: ‘If you say that is the case, then indeed what I do is divide it into three pats, I make one third for me and my family, a third I return back into the garden and a third I place for the impoverished, the needy and the wayfarer.’

No. 1197

50 – 1257 – From an-Nu’maan who said:

‘The Prophet -sallAllaahu alayhi wa sallam- would not be able to find that which would fill his stomach except dry spoiled dates while he would be hungry.’

No. 2106

51 – 1258 – From Ibn Abbas from the Prophet -sallAllaahu alayhi wa sallam- that:

‘The Prophet -sallAllaahu alayhi wa sallam- and his family would go through continuous nights going to sleep hungry, not being able to find supper.  Most of their bread would be made of barley.’

No. 2119

52 – 1259 – From Anas bin Malik:

‘The Prophet -sallAllaahu alayhi wa sallam- used to be invited to eat barley bread and food cooked using oil that had become rancid and he would respond to the invite.’

No. 2129

53 – 1260 – From Ibn Umar who said: A man burped/belched in front the Prophet -sallAllaahu alayhi wa sallam- and the Prophet -sallAllaahu alayhi wa sallam- said:

‘Stop your belching in front of us since indeed many of those people who have filled their appetites in the Dunyaa will be those who will be hungry for along time on the Day of Judgement.’

No. 343

54 – 1261 – From Abu al-Bakhtari who said: ‘I heard a Hadeeth from a man, which I really liked, so I said: ‘Write it down for me.’ So it was brought written [precisely with diacritical points]. Al-Abbas and Ali entered upon Umar, while Talha, az-Zubayr, AbdurRahman and Sa’ad and they were debating, so Umar said to Talha, az-Zubayr, AbdurRahman and Sa’ad: Do you not know that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘All of the wealth of the Prophet -sallAllaahu alayhi wa sallam- is regarded as charity, except for that what he fed his family with and clothed them with, indeed we do not leave behind inheritance.’

They said: ‘Yes.’

Umar said: ‘The Messenger of Allaah sallAllaahu alayhi wa sallam used to spend from his wealth on his family, and would give the extra in charity, then when the Messenger of Allaah sallAllaahu alayhi wa sallam died, Abu Bakr ruled for two years and he would do what the Messenger of Allaah sallAllaahu alayhi wa sallam did.’

No. 2038

 Part G

55 – 1262 – Narrated from the Hadeeth of Ibn Mas’ood and Jabir:

‘Every favour that you do for a rich person or a poor person than that is Sadaqa(charity).’

No. 2040

56 – 1263 – From Abdullaah bin Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam took me by my shoulder, and said:

‘Be in this world as a stranger, or a traveller and count yourself amongst the people of the graves.  O Ibn Umar if you reach the evening, do not wait for the morning, and if you reach the morning do not wait for the evening take from when you are healthy for when you are sick, and take from your life for your death.’

No. 1157

57 – 1264 – From Abdullaah bin ‘Amr who said: The Prophet -sallAllaahu alayhi wa sallam-said to a man: ‘O so and so how are you this morning?’

He said: ‘I praise Allaah to you O Messenger of Allaah!’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘This is what I wanted from you.’

No. 2952

58 – 1265 – From Isma’eel bin Abdullaah who said: Anas bin Malik came to al-Waleed bin AbdulMalik, so al-Waleed asked him: ‘Did you hear the Messenger of Allaah sallAllaahu alayhi wa sallam mention about the Final Hour?’

So he narrated that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘I have nothing to do with the Dunyaa and it has nothing to do with me, I have been sent along with the Final Hour racing against each other.’

No. 1275

59 – 1273 – From Ibn Abbas from the Prophet -sallAllaahu alayhi wa sallam:

‘Indeed one of you should be able to do without the people, even if it is by a twig ofMiswak.’

No. 2198

60 –  From Buraidah al-Aslami from the Prophet -sallAllaahu alayhi wa sallam:

‘A ride and a servant are all that is indeed sufficient for one of you from the Dunyaa.’

No.2202

61 – 1275 – From Abu Darda who said: The Messenger of Allaah sallAllaahu alayhi wa sallam was asked about the wealth of a Sultan (leader)?

So the Messenger sallAllaahu alayhi wa sallamsaid:

‘Whatever Allaah gives you from the wealth of a Sultan with out you having to beg or desiring it, then eat of it and accept it.’

No. 2209

62 – 1269 – From Abu Hurairah Radi Allaahu anhufrom the Prophet -sallAllaahu alayhi wa sallam:

‘If I had the like of mount Uhud in gold, then it would please me that three nights do not pass me by and I have nothing left from it, except a little which I prepare to pay off debts.’

No. 1139

Part H

64 – 1277 – From Abu Hurairah from the Prophet -sallAllaahu alayhi wa sallam-:

‘I do not fear poverty for you, but what I do fear for you is an increase and abundance of supplies. I do not fear for you mistakes, but I fear for that which is done purposefully.’

No. 2216

65 – 1286 – From Abdullaah bin Mas’ood from the Prophet -sallAllaahu alayhi wa sallam-:

‘Whoever is afflicted with poverty and a need then if he presents it and turns to the people; then his poverty is not stopped, and whoever presents it and turns to Allaah, then either Allaah will enrich him soon, or death will come to him very soon or wealth will come to him soon.’

No. 2787

66 – 1287 – From Abu Shurayh who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Any seller who accepts a product that he sold to a Muslim, then Allaah wipes out a sin for him.’

No. 2614

67 – 1291 – From Abdullaah bin Mas’ood who said: The Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Whoever begs and he has that which is sufficient and enriches him, then what he begged for will come on the Day of Judgement like a person with scratch marks, or scratches and scars or toil on his face.’

It was said: ‘O Messenger of Allaah! What would be sufficient for him?’

He sallAllaahu alayhi wa sallamsaid:

‘Fifty Dirham, or the equivalent in gold.’

No. 499

68 – 1292 – From Abdullaah bin Mas’ood who said: the Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Whoever cheats us is not from us, evil plotting and deception is in the Fire.’

No. 1058

69 – 1294 – From ‘Aeysha that she heard the Messenger of Allaah sallAllaahu alayhi wa sallamsaying:

‘Whoever had a debt, and he had the intention to pay it off, then there will be aid from Allaah for him, and Allaah will grant provision for him.’

No. 2822

70 – 1300 – Abu Hurairah who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam:

‘Prohibit the gains/profit from the prostitute.’

No. 3275

71 – 1301 – From ‘Aeysha Radi Allaahu anha who said: A woman from the Ansaar came to visit me, and saw the sleeping mat of the Messenger of Allaah sallAllaahu alayhi wa sallam-, which was a weaved mat. Then she left and sent a sleeping mat, which was stuffed with wool.

Then the Messenger of Allaah sallAllaahu alayhi wa sallam came and said:

‘What is this?’

‘Aeysha said: ‘O Messenger of Allaah such and such woman from the Ansaar visited me and saw your sleeping mat, and she went away and sent this.’

The Messenger sallAllaahu alayhi wa sallamsaid:

‘Return it.’

‘Aeysha mentioned: ‘I did not return it and I liked that it was in my home, until the Prophet -sallAllaahu alayhi wa sallam- said ‘return it’ three times. And then the Messenger sallAllaahu alayhi wa sallamsaid:

‘I swear by Allaah O ‘Aeysha if I wanted to, Allaah would cause mountains of gold and silver to flow to me.’

No. 2484

72 – 1308 – From Abu Bakr as-Siddique from the Prophet -sallAllaahu alayhi wa sallam-:

‘A body that has been sustained by Haram will not enter Paradise.’

No. 2609

73 – 1310 – From Abu Hurairah that a man cursed Abu Bakr while the Prophet -sallAllaahu alayhi wa sallam- was sitting there, and the Prophet -sallAllaahu alayhi wa sallam- became surprised and smiled. Then when Abu Bakr refuted him a lot with what he had said, the Prophet -sallAllaahu alayhi wa sallam- became angry and stood up and walked away.  Abu Bakr caught up with him and said: O Messenger of Allaah! He was cursing me and you remained sitting, and when I refuted him with a little of what he had said you became angry and walked away.  The Messenger sallAllaahu alayhi wa sallam said:

‘Indeed you had an Angel who was defending you, then when you refuted some of what he said, Shaytaan came and I did not sit with the Shaytaan.’

Then the Messenger sallAllaahu alayhi wa sallamsaid:

‘O Abu Bakr! There are three things which are all true: there is no slave of Allaah who is oppressed by any form of oppression, except that if he overlooks it for the sake of Allah –Azza wa Jal-, then Allaah will honour him with His aid/success due to overlooking it.

No man opens the door of giving and helping, wanting by that to have good ties, except that Allaah increases him a lot in that.

And no man opens the door to begging and continuously asking from people, wanting to have a lot except that Allaah decreases him a lot due to that.’

No. 2231

Loving the Messenger -sallAllaahu alayhi wa sallam – Shaykh al Albaani

Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 1095 – 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 (with love) their hearts towards me.’

[Collected by Ahmad]

Shaykh Albaani said:

And the meaning of ‘soften their hearts towards me’ is that they are gentle and incline towards me with love and affection and Allaah knows best.  And this cannot be achieved except with Ikhlaas (sincerity) and following the Messenger -sallAllaahu alayhi wa sallam – more than any other human being, because Allaah Ta’ala singled that out as an evidence to prove that a person really loves Allaah –Azza wa Jal.

Allaah said: <<Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.>> [Aal’Imraan:31]

Is it not about time that those who claim to love the Messenger -sallAllaahu alayhi wa sallam – in their speech and their an-Nasheed (songs), that they return to adhere to the true love which will lead to the love of Allaah Ta’ala, so that they will not be from those whom, the poet said:
تعصي الإله َ وأنتَ تـُظهرُ حـُـبـَّه ُ *** هذا لـَعـَمْرُكَ في القياس ِ بديع ُ
لو كانَ حـُبـُّكَ صادقا ً لأطعتـــَـــه ُ *** إنَّ المـُحـِبَّ لمنْ يُحـِبُّ مـُطيع ُ

You disobey your Lord and present your love *** I swear that this action is innovative

If your love was truthful you would have obeyed Him *** Indeed the one who loves is obedient to the one whom he loves

I am a Salafi أنا سلفي – Shaykh al Albaani

By the  Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

Why the ascription of Salafeeyah? Is it a call to Hizbeeyah?

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

‘Why the ascription of Salafeeyah? Is it a call to Hizbeeyah, or a sect, or Madhab, or is it a new group in Islaam?’

He answered:

‘Indeed the word ‘as-Salaf’ is well known in the Arabic language, and in the Sharia’, and what is important to us here is the research from the Sharia’ point of view.  It has been authentically reported from the Prophet -sallAllaahu alayhi wa sallam- that he said to Sayyidah Fatima Radi Allaahu anhu during the illness from which he died:

فاتقي الله واصبري، ونعم السلف أنا لك

‘Fear Allaah and be patient, for indeed I am a blessed Salaf (Predecessor) for you.[1]’

The scholars used this word ‘as-Salaf’ a lot, and it has been used so much more than can be enumerated, it is sufficient for us to use one example, and that is what we need to fight against Bida’:

كل خير في اتباع من سلف** وكل شر في ابتداع من خلف

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[2]

However, there are those who claim to have knowledge who reject this ascription, claiming that it does not have any foundation, so they say: it is not allowed for a Muslim to say I am a Salafi.  Its as if they say: it is not allowed for a Muslim to say: I follow the Salaf as-Salih of what they are upon from ‘Aqeedah, worship and manners!

There is no doubt that this type of rejection – if this is what they mean – necessitates being free from the correct Islaam which our Salaf as-Salih were upon, and at the head of them is the Prophet -sallAllaahu alayhi wa sallam- as is indicated in the Mutawatirhadeeth which is in Bukhari, Muslim and in other books, from the Prophet -sallAllaahu alayhi wa sallam:

خير الناس قرني، ثم الذين يلونهم ، ثم الذين يلونهم

‘The best people are my generation then those who will come after them and then those after them.’

Therefore it is not allowed for the Muslim to free himself from the ascription to the Salaf as-Salih, whereas if a Muslim freed himself from any other ascription, then it would not be possible for anyone from the people of knowledge to ascribe them to Kufr(disbelief) or Fasooq (openly sinning).

And this person who rejects this ascription, don’t you see that he himself ascribes to aMadhab from the Madhahib (plural: Madhab)?! Whether this Madhab was connected to ‘Aqeedah or with Fiqh?

So he is either an Ashari or a Matroodi, or either he is from the Ahl-ul-Hadeeth, orHanafi, or Shafia’i, or Maliki, or Hanbali from those who enter into the title of Ahl-ul-Sunnah wal Jammah. Even though he who ascribes to the Ashari Madhab or to the fourMadhahib then he ascribes to people who are without doubt not infallible, even though there from those scholars who are correct, I wish he had only rejected the likes of these ascriptions to individuals not infallible.

As for the one who ascribes to the Salaf as-Salih, then he ascribes to that which is in general infallible, and indeed the Prophet -sallAllaahu alayhi wa sallam- mentioned that from the signs of the Firqat an-Najeeha (the saved sect) that they adhere to that which the Messenger of Allaah sallAllaahu alayhi wa sallam was upon and what the Companions were upon, so who ever adhered to it is with certainty upon guidance from his Lord.

Without doubt the clear, manifest, distinguished, evident evidence of this title is to say: I am a Muslim upon the Book and the Sunnah and upon the methodology of our Salaf as-Salih, and that is to summarize it by saying:

أنا سلفي

I am a Salafi.’

[From ‘al-Asaalah’ Magazine No. 9 p. 86-87, & an-Nabthaa al-Waafi fee wajoob al-Intessab ila Salafeeyah p.26-29]


[1] Collected in Saheeh Muslim

[2] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’

Is it Permissible to Fast while Travelling ? – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah
by The Muhaddith, Shaykh, Allamaa’ Muhammad Naasiruddeen al-Albaani
Translated by Abbas Abu Yahya

No. 2595 – From Jabir bin Abdullaah who said that the Prophet sallAllaahu alayhi wa sallam  passed by a man who kept turning over on his back and front out of severe hunger, so the Prophet sallAllaahu alayhi wa sallam asked the people about him.  They said: ‘He is fasting O Prophet of Allaah.’

So the Prophet sallAllaahu alayhi wa sallam ordered him to break his fast, and said:

‘Is it not sufficient that you are in the path of Allaah and with the Messenger of AllaahsallAllaahu alayhi wa sallam that you have to fast.’

Collected by Ahmad, and its Isnaad is Saheeh upon the conditions of Imam Muslim.

Shaykh Albaani said:

‘In this hadeeth is a clear evidence that it is not allowed to fast while travelling if it is harmful to the person fasting, and the saying of the Messenger sallAllaahu alayhi wa sallam applies to him: ‘It is not from righteousness to fast while travelling.’ Or the Messenger’s sallAllaahu alayhi wa sallam saying: ‘Those are the disobedient ones.’ As for anyone else then he has the choice, if he wants he can fast and if he wants he can break his fast. This is a summary of what the hadeeth in this issue  intended, and there is no contradiction between the Ahadeeth, and all praise belongs to Allaah.’

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/1 – No. 2595]

Shaykh Albaani commented on another hadeeth in ‘Silsilah Ahadeeth As-Saheehah’:

No. 2884 – The hadeeth of Hamzah bin ‘Amr al-Aslami -Radi Allaahu anhu- when he asked the Messenger of Allaah sallAllaahu alayhi wa sallam about fasting whilst travelling and the Messenger sallAllaahu alayhi wa sallam said:

‘Whichever of those is easier for you then do it. i.e. not fasting in Ramadan or fasting while travelling.’

Collected by Tamam in ‘al-Fawaid’ and its Isnaad is Saheeh.

Shaykh Albaani said:

‘I brought the research of this wording here, firstly to reference this hadeeth to its source, and secondly to include the reason as to why the Messenger sallAllaahu alayhi wa sallam allowed this and let the traveler have the choice of fasting or breaking the fast, and that is the explanation of this issue.

People are completely different as is witnessed and well known from their different capabilities and their different natures (i.e. Physically and in terms of Taqwa) so for some people it is easier to fast along with the people and not make up for it, when they have finished fasting. And others differ so they do not fast because of the allowance not to, and then they make up the fasts later.

May Allaah send His prayers upon the unlettered Prophet to whom it was revealed:

<< Allaah intends for you ease, and He does not want to make things difficult for you >> [Baqarah: 185]

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/2 – No. 2884]

Seeking Refuge from the Evil Eye for Children

Compiled & Translated  by Abbas Abu Yahya

From Ibn Abbas who said the Messenger of Allaah sallAllaahu alayhi wa sallam used to seek refuge for al-Hassan and al-Hussein, he would say:

‫أعوذ بكلمات الله التامة من كل شيطان وهامة ، ومن كل عين لامة

‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’

He sallAllaahu alayhi wa sallam said that this is how Ibrahim used to seek refuge for Ishaaq and Ismaeel.’

[Collected by Bukhari & Tirmidhi with the extra wording, authenticated by Albaani]

An Explanation:

Abul Ulaa AbdurRahmaan al-Mubarakfooree -Rahimullaah- said:

‘Allaah’s words’:     ‘It has been said that they are the Qur’aan and it has also been said they are Allaah’s names.’

‘Perfect’:               ‘Al-Jazari said: ‘Indeed Allaah’s speech has been described as being Perfect, because it is not permissible for any of His speech to have deficiency or fault like there is in the speech of people.’

‘It has been said that the meaning of ‘Perfect’ here is that it benefits the one seeking refuge with these ‘Perfect words’, and protect him from illnesses and this would be sufficient for him.’

‘Poisonous creature’:        ‘Every type of creature that kills with poison. And it is possible that it could mean any crawling animal even if it does not kill, like insects.’

‘Evil eye’:              ‘From every evil type of affliction from the eye.’

[Taken from: ‘Tuhfahtul Ahawadhi’ an explanation of Sunan at-Tirmidhi]

How to Seek Refuge from the Evil Eye for Children

By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani -Rahimullaah-

Shaykh al-Albaani was asked over the phone:

Phone rings.

Shaykh:       yes!

Caller:                  Aslaamu alaykum.

Shaykh:       Wa alaykum as-Salaam.

Caller:         O Shaykh regarding ‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’ Is this said three consecutive times or just once?

Shaykh:       No, it is mentioned once, however if it appears to the one saying this Dua’that he needs to repeat it without specifying three times, then there is no problem with that.

Caller:         and should he place his hand on the head of the one sought refuge for?

Shaykh:       Yes, yes!

Caller:         Even in congregation, if it is a group of children together, how can he place his hand upon all of them?

Shaykh:       He should place his two hands on two of the children, then repeat this on the rest of the children.

Caller:         Right hand and left hand, with both hands?

Shaykh:       Yes, yes.

Caller:                  Regarding the hadeeth that the Messenger sallAllaahu alayhi wa sallam

would not sleep until he recited Soorah Mulk, al – Isra, Zumar, and Sajdah, is this when he lies down on his bed at night, or before he lies down?

Shaykh:       What is important is that he recites before he falls asleep, whether it is whilst he is sitting or lying then it is up to him’

[Taken from: ‘Silsilah Huda wa Noor’ tape No. 323 at 3:42mins]

Saying Ameen Aloud After Reciting Fatiha – Shaykh Muhammad Bazmool

An Explanation By Muhammad bin Umar Bazmool
of the book  ‘Sifat as-Salah’ By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Umm Yahya

Shaykh Albaani Wrote:

The Imam Saying Ameen Aloud After Reciting Fatiha

When the Messenger of Allaah  had completed his recitation of Surah Fatiha he would say: ‘Ameen’ raising his voice and he would elongate it.

He would command those praying behind him to say Ameen loudly just after the Imam said it.

The Prophet  would say: ‘If the Imam recites: << not of those who have evoked [Your] anger or of those who are astray. >>  then say: ‘Ameen, for verily the Angels sayAmeen and verily the Imam says Ameen,’

And in other wording: ‘If the Imam says Ameen then say Ameen, whoever says it and it coincides with the Ameen of the Angels, (and in other wording if one of you saysAmeen in his prayer and it coincides with the other) all his previous sins will be forgiven.’

In another Hadeeth: ‘Say Ameen and Allah will love you.’

And the Messenger of Allaah  also said: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam’

______________________

Muhammad bin Umar Bazmool explained:

This chapter of saying Ameen has a few issues, which will be discussed below.

Firstly

The linguistic meaning of ‘Ameen’ is ‘O Allaah respond / answer.’

It has also been said it means ‘Subhanaka Ya Allaah’ (How far you are from imperfection) and it has been said it means ‘O Allaah’.

So when one who prays behind the Imam hears the Imam recite Surah Fatiha and reaches the part that says: << not of those who have evoked [Your] anger or of those who are astray. >>  Then it is the Sunnah for him to say Ameen after this, as the Messenger of Allaah would say. This is due to the general statement of the saying of the Prophet : ‘Pray as you have seen me praying.’

Secondly

The saying of Ameen is Sunnah for the Imam and those following him. It is the Sunnah for the Imam in those prayers that are audible and he says Ameen audibly/ with a raised voice after he recites Surah Fatiha. It is also the Sunnah for those praying behind him to say Ameen after he finishes reciting << not of those who have evoked [Your] anger or of those who are astray. >>

The scholars -may Allaah have mercy upon them- have mentioned that this is the point at which the saying of the word ‘Ameen’ of both the Imam and those following him coincide.

I asked Shaykh Al-Albaani -may Allaah have mercy on him- during his visit to the Kingdom in the year 1410 A.H. regarding the matter of the Imam saying Ameen and those who follow him, and the Shaykh -may Allaah have mercy on him- said that it is upon those who are following the prayer to say Ameen just after the Imam, to the count of one or two letters, as the saying of Ameen will then be after the Imam and they will join in saying some of the letters of the word. Therefore, if the Imam saysAmeen then those following say it in order for some of the letters of the word to coincide with one another, and at the same time the Imam will precede in one or two letters of the word. Thus in this manner the Imam saying Ameen and the followers will coincide in some of the letters and the end result will be that the saying of Ameen by the follower will be just after the Ameen of the Imam.

Thirdly

The virtue of saying ‘Ameen’. The author -may Allaah have mercy on him- mentions from the Messenger , that if the Imam says Ameen and the Angels say Ameen and those following say Ameen, and they coincide with one another Allaah will forgive them all their previous sins.

Another virtue is that Allaah –Subhanahu wa Ta’ala– answers your saying of the word ‘Ameen’ because it means ‘O Allaah answer \ respond.’

The third virtue is what the Messenger  mentioned in his saying: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam.’

This is why it is incumbent upon us, to ensure we say Ameen.

Fourthly

Due to what is mentioned with regard to the coinciding of saying Ameen of the Imam and those following him in prayer necessitates that those following are attentive in their prayer whilst following the Imam and the Imam’s recitation to ensure that he does not miss saying Ameen in the correct place. If he misses saying Ameen he loses great reward and recompense, which is mentioned in this hadeeth.

And this summons the presence of the heart and humility of the soul and the body whilst in prayer behind the Imam, and Allah knows best.

Fifthly

I would like to bring to attention that which is relevant to this discussion of saying ‘Ameen’, which is, once one is aware of the meaning of the word ‘Ameen’, (O Allaah answer or O Allaah). Some people, whilst the Imam reads Qunoot and Exalts Allaah, Praises Him –Subhanahu wa Ta’ala– and glorifies Him, stop saying ‘Ameen’, replacing it by saying ‘Subhanak’ (Glory be to You) or similar words. This clearly opposes the Sunnah as the word ‘Ameen’ is sufficient for all supplication regardless of whether it isDua’ praising Allaah Ta’ala or Dua’ of asking from Him or declaring Allaah’s Majesty and Greatness.

[Taken from: ‘Sharh Kitab Sifat Salat an-Nabi’ by Muhammad bin Umar Bazmool  p.187-188]

Some Ahadeeth Pertaining to taking Oaths, Vows and Expiations – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah  
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

1 – 1175 – From Hudayfah that the Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Do not say: whatever Allaah wills and whatever so and so wills, but you should say: whatever Allaah wills then whatever so and so wills.’

No. 137

2- 1176 – From Sahl bin Haneef that the Messenger of Allaah sallAllaahu alayhi wa sallamnarrated to him, where he said: the Messenger of Allaah sallAllaahu alayhi wa sallam said to me:

‘You are my messenger to Makkah; so convey my Salam to them, and tell them: that the Messenger of Allaah sallAllaahu alayhi wa sallam orders you with three things:

‘Do not swear by your fathers –[and in another narration: with other than Allaah]– and if you relieve yourselves then do not face the Qiblah nor face your back to it, and do not clean yourselves using bones, nor with dung.’

No. 3953

3 – 1178 – From Abdullaah bin Buraidah from his father who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever swears by a trust then he is not from us, and whoever causes a wife to hate her husband or a slave to hate his master then he is not from us.’

No. 325

4 – 1180 – From Abu Umamah bin Thalabah who said: I heard the Messenger of AllaahsallAllaahu alayhi wa sallam saying:

‘Whoever acquires wealth of a Muslim by swearing a false oath; then it will be a black speck on his heart, and nothing will change it until the Day of Judgement.’

No. 3364

5 – 1183 – From Abdullaah bin ‘Amr bin al-Aaas: that the wife of Abu Dharr came on (al-Qaswa, the camel) the ride of the Messenger of Allaah sallAllaahu alayhi wa sallam, until the camel knelt down at the Masjid, and she said: ‘O Messenger of Allaah! I took an oath that if Allaah saved me/delivered me upon this, then I would eat from its liver and its hump!

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘What a wretched reward you have given it, this is not an oath, indeed an oath is what is done desiring the Face of Allaah.’

The Messenger sallAllaahu alayhi wa sallam said this about the wife of Abu Dharr who had taken an oath, that if she was saved from the kuffar upon the ride of the Messenger sallAllaahu alayhi wa sallam then she would slaughter it.’

No.3309

6 – 1184 – From Thabit bin ad-Dhihaak who said: a man at the time of the Prophet sallAllaahu alayhi wa sallam took an oath that he would slaughter an animal atBoowana (a certain place), when the Messenger of Allaah sallAllaahu alayhi wa sallamcame he said: I have taken an oath that I would slaughter at Boowana, so the Messenger of Allaah sallAllaahu alayhi wa sallam said to him:

‘Was there an idol from the idols of Jahileeyah worshipped there?’

He answered: ‘No.’

The Messenger asked: ‘Was there an Eid (a day of celebration) from the days of celebration at that place?’

He answered: ‘No.’

So the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Fulfil your oath, indeed an oath is not fulfilled in sinning against Allaah, nor in breaking relations, nor in that which the son of Adam does not possess.’

No. 2872

7 – 1185 – From Ibn Abbas Radi Allaahu anhu from the Prophet sallAllaahu alayhi wa sallam who said:

‘There are two types of vows, firstly, that which was for Allaah, so its expiation is fulfilling it. Secondly that which was for Shaytaan then there is no fulfilment of that but the expiation is the penalty of the unfulfilled vow.’

No. 479

8 – 1186 – From Abu Hurairah from the Prophet sallAllaahu alayhi wa sallam who said:

‘Allaah -Azza wa Jal- said: Making a vow does not earn anything for the son of Adam except that which I have destined for him.  Rather, making a vow is something which makes a miserly person give.  He comes to Me with that which he would not offer due to his miserliness.’

No. 478

9 – 1187 – From Uqbah bin ‘Aamir al-Jahnee who said: my sister made an oath that she would walk to the Ka’aba barefooted, and with her head uncovered, when the Messenger of Allaah sallAllaahu alayhi wa sallam saw her he asked:

‘What is wrong with her?’

They answered that she took an oath that she would walk to the Ka’aba barefooted, and with her head uncovered.

The Messenger -sallAllaahu alayhi wa sallam- said:

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

No. 2930

10 – From Ibn Abbas: that a man came to the Messenger of Allaah sallAllaahu alayhi wa sallam and said: last night I saw in a dream, shaded clouds trickling with clarified butter and honey, and I saw people taking handfuls from it, there were those who were taking a lot and there were those who were taking a little and there was a rope connected from the earth to the sky.  I saw you take it and ascend with it, then another man took it and ascended with it, then another man took it and ascended with it, then a man took it and it was cut off, then connected.

Abu Bakr said O Messenger of Allaah! May my father be sacrificed for you, I swear by Allaah if you allow me I will interpret it for you.

The Prophet -sallAllaahu alayhi wa sallam- said to him: ‘Go ahead interpret it.’

He said: ‘As for the shaded clouds then that is Islaam, as for the trickling of clarified butter and honey, then that is the Qur’aan and its sweetness trickles for the one who reads a lot of Qur’aan and for the one who reads a little of the Qur’aan.

As for the connected rope from the sky to the earth, then that is the truth which you are upon so you take it then Allaah caused you to ascend, then another man held on and ascended, then another man took it and ascended, then another man took it then it cuts off, then it connects and ascended with it, so tell me O Messenger of Allaah – may my father be sacrificed for you – was I right or wrong?’

The Prophet -sallAllaahu alayhi wa sallam- said: ‘You were right in some of it and wrong in some.’

Then Abu Bakr said: ‘I swear by Allaah that you will narrate to me of that which I made a mistake in.’

The Messenger -sallAllaahu alayhi wa sallam- said: ‘Do not take an oath.’

No.121

The Messenger’s -sallAllaahu alayhi wa sallam- Supplication For Anas -Radi Allaahu anhu – Shaykh al Albaani

The Messenger’s -sallAllaahu alayhi wa sallam- Supplication For Anas Radi Allaahu anhu
Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya 

140 – From Qatada who said: I heard Anas saying: I heard Umm Sulaym who said:

‘O Messenger of Allaah! Make Dua’ to Allaah for Anas’

The Messenger -sallAllaahu alayhi wa sallam- said: ‘O Allaah increase his wealth and offspring and bless him in what you have provided for him.’

Collected by Bukhari and Tirmidhi

141-  From Thaabit, from Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to Umm Haraam and she brought him some dates and margarine but the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Return this to its container and the other to its jug, since I am fasting.’

Then he stood and led us in a two Rakah optional prayer and Umm Haraam and Umm Sulaym stood behind us.  He made me stand on his right hand side – and according to Thaabit – Anas continued: He led us in an optional prayer on a mat. When he finished his prayer, Umm Sulaym said: I have a specific request, make Dua’ to Allaah for your young servant Anas.

The Messenger -sallAllaahu alayhi wa sallam- never left anything of good from theDuniya and the Hereafter except that he supplicated it for me, then he -sallAllaahu alayhi wa sallam- said:

O Allaah increase his wealth and offspring and bless it for him.’

Anas said:

‘My daughter informed me that I had been provided with some ninety odd offspring from my loins. There was not a man from amongst the Ansaar who had more wealth than me, then Anas said: ‘O Thaabit, I do not own any gold or silver except for my ring.’

Collected by Abu Dawood, I say that this Isnaad is Saheeh upon the conditions of Muslim. It is also collected by Ahmad & Muslim.

In the narration of Ahmad:

‘Then the Messenger sallAllaahu alayhi wa sallam supplicated for Umm Sulaym and her family.’

And the narrator mentions:

‘Anas mentioned that his eldest daughter Ameenah informed him that there were more than one hundred and twenty from his offspring buried when Hajjaj appeared.’

Albaani said: that this Isnad of three narrators is authentic upon the conditions of Bukhari & Muslim.’

Al-Albaani Commented:

‘From the benefits of the hadeeth and its Fiqh:

There are many benefits in this hadeeth, I will mention some of them briefly, except where detail is necessary:

1- That supplicating for increase in wealth and offspring is something which is legislated.

Bukhari has a chapter heading for this hadeeth: ‘Chapter: Supplicating for blessings in having lots of wealth and offspring.’

2- And that wealth and offspring are a blessing and goodness if Allaah -Tabaraka wa Ta’ala is obeyed in respect to them. How misguided is the one who tries to limit how many children they have, using so many different means, like birth control or regulating it, let alone aborting the foetus and for the most insignificant reasons, and obtaining Fatawa to make their actions permissible! !

3- Allaah answered the Dua’ of His Prophet sallAllaahu alayhi wa sallam for Anas, and it became reality, until he became the one with the most wealth and offspring from amongst the Ansar.

4- That it is allowed for the one fasting an optional fast, when he visits a person and food is presented to him that he does not have to break his fast, but he supplicates for the host with goodness. And from the chapters of Bukhari: ‘Chapter whoever visits a people and does not break his fast with them.’

5- That if a man is led in prayer by another man, he should stand on the right of the one leading the prayer.  What is evident is that he stands right next to him, not forward nor just behind him, because if anything like this ever occurred then the narrator would have narrated it, especially since the Messenger sallAllaahu alayhi wa sallam repeatedly led individual companions in prayer.

There is a hadeeth of Ibn Abbas regarding this in Saheeh Bukhari and Muslim, and Bukhari brought a chapter heading for the hadeeth of Ibn Abbas, and Muslim brought it from Jabir. The chapter which Bukhari mentions is: ‘Chapter: if there are two people praying then one stands equal next to the one leading the prayer.’

Al-Hafidh said in ‘al-Fath’ (2/160):

‘Regarding the saying of Bukhari: ‘equal’ means that he does not stand forward from the Imam and nor just behind him, it is as if the compiler (Bukhari) indicates to what occurs in some of the narrations from Ibn Abbas with the wording: ‘So I stood next to him’ and that apparently means equal to him.

And AbdurRazzaq narrates from Ibn Juraij  who said: I said to ‘Atta:

‘A man prays along with another man, where should he stand?’

He answered: ‘On his right hand side.’

So I asked: ‘Does he stand equal to him so that he is in line with him and one is not ahead of the other?’

He answered: ‘Yes.’

I asked: ‘Do you like it that they stand equal so there is no gap between them?’

He answered: ‘Yes.’

In ‘al-Muwatta’ from Abdullaah bin Utbah bin Mas’ood who said:

I entered upon Umar bin al-Khattab during the morning before Dhur and I found him inRuku (bowing in the prayer) I stood in prayer behind him, but he brought me forward until he placed me next to him on his right side.’

I (Albaani) say: This Athar in ‘al-Muwatta’ with an authentic chain from Umar Radi Allaahu anhu, along with the previously mentioned Ahadeeth are strong proof of the previously mentioned issue of standing equally in the prayer.

As for the saying that it is recommended that the single person following the Imam should stand slightly behind the Imam, as is mentioned by some of the Madhahib(schools of thought), with some of them elaborating about this issue – along with there being no evidence for it from the Sunnah likewise, it also opposes what is apparent from these Ahadeeth, and this narration of Umar, and the previously mentioned statement of ‘Atta and he is the Imam, the noble Taba’ee (Follower of the Companions) Ibn Abee Rabah and likewise it opposes the other statements.

It is more befitting for the Believer to leave those statements of the Madhahib (schools of thought) to their founders, believing that they are rewarded for it, because they endeavoured and formulated an opinion intending the truth, and it is upon the believer to follow what is established in the Sunnah, since indeed the best guidance is the guidance of the Messenger sallAllaahu alayhi wa sallam.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth no. 219  p.]

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 guidance.

Who is more knowledgeable in Hadeeth? – Shaykh al Albaani

By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

The Shaykh was asked:

Regarding refuting the book ‘Sunnah Nabaweeyah Bayn Ahl-ul-Fiqh wa Ahl-ul-Hadeeth’ [By Muhammad Ghazali] since there are flaws concerning the hadeeth, many of the scholars have refuted it. What is your opinion about the book? What’s your opinion about the refutations?

The Shaykh Answered:

‘This book is very dangerous to the Sunnah, and to the scholars of the Sunnah and the followers of the Sunnah.

There is no doubt that those who refuted it are united upon the truth, even though their methods may differ. From them are those who are strict, from them are those who are easy going and from them are those who are in the middle.

This man [Muhammad Ghazali] in addition to not being a critic, he is not established upon the knowledge of hadeeth nor upon the foundations of Fiqh principles, and along with that he adds to his use of evidence the opinions of others mockingly.  This is not what someone does whose aim it is to advise the people, so because of this he exposed himself to many, many problems and he is deserving of these problems. It is sufficient that he attacked the Ahadeeth which are present in the ‘Saheeh’ without following the methodology of the scholars and critics as some of them did in the olden days like; Daraqutni, and the likes of Ibn Taymeeyah, and Ibn al-Qayyim, when they would critically examine some of the Ahadeeth. However, they would criticize with knowledge, piety and reflection.  As for this man then he does not criticize except with his own desires from one direction, and with ignorance of hadeeth and its texts from another direction.  Due to this the scope of refuting him is very extensive, so perhaps those who take part in refuting him with their different methods, they took part in that which was obligatory upon them in supporting hadeeth firstly, and the scholars of hadeeth and its followers. This is a brief answer according to what you mentioned.’

The Questioner continues:

‘Do you not see O noble Shaykh, regarding this topic that it is better for the current scholars of Islaam to schedule a meeting and a debate about this subject, this is from one direction. Also, do you not see that it is necessary for the noble scholars of Islaam, the likes of yourself to author a refutation against this man, since these great refutations have an effect upon the people. Also, do you not see that there should be more refutations against him, more than a lecture and gathering because he has affected the minds of many of the Muslims?’

The Shaykh responded:

‘This is true, with no doubt or suspicion, however the issue is, as has been said a long time ago:

‘Not everything a person wishes, can be achieved * A ship does not want a severe storm to blow’

I have many works, which unfortunately do not allow me the scope to undertake some of the other religious obligations, this is due to the many projects that I am connected to.  However, perhaps those who have undertaken refuting this person, should form a committee to study these refutations and choose the best of them, then print them and distribute them to the people, to bring this refutation closer to all the people especially those who have been allured by the philosophy of this man and his tongue.

As for me personally, I am unable and cannot. I indeed held the opinion for example, of at least going to Afghanistan for calling to the Book and the Sunnah, at least amongst the different Arab nationalities, and I excused myself as you can see of my old age.  Otherwise it is necessary to undertake refuting this man, and from those who refuted this person, the likes of our brother Dr. Rabia’ bin Hadi, the professor of the subject of hadeeth in the university, you may have come across his refutation, indeed he has more knowledge of hadeeth than other than him.

Anyway, as for your suggestion of forming a committee of scholars to debate this man, then I don’t think that there will be any benefit whatsoever, because you have been trialed before him with some of the Soofeeyah, who supported some Bida’ and the superstitious acts of the Soofeeyah.  It was seen that he could be rectified and be debated but this did not benefit him whatsoever.

So perhaps, what is more advisable or better for rectification and beneficial is to form a small committee made up of some of the noble scholars and they choose the strongest and closest from these refutations in understanding, or that they choose from the collection of these refutations, issues which are stronger, and rewrite them with sentences which are clear and understandable for the general people.  This is my opinion, and Allaah knows best.’

[Taken from the Audio Cassette: ‘Rihlaat an-Noor’ 1410 A.H. Tape 38]

How Allaah Ta’ala Regards Disability ? – Shaykh al-Albaani

By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

The Shaykh was asked:

‘A woman went to the hospital and the doctors aborted her four month old fetus, with the argument that the woman had German Measles or measles and if we did not abort it, it would have come out deformed or mentally disabled; what is your opinion?

The Shaykh Answered:

‘I am asked a lot regarding the likes of this situation, and we hold the opinion that you should not respond to these doctors, since their silent expression says: <<we do not think it but as a conjecture, and we have no firm convincing belief (therein).’>> [Al-Jathiyah: 32]

We have been informed from more than one source that some women had been informed by some doctors the like of this information [of aborting fetuses], but they did not consent to aborting and to miscarrying, and the new-born was delivered naturally, so this confirms that it is nothing but as conjecture.

Also, every command is in the Hand of Allaah –Tabarak wa Ta’ala- He has the command and He creates everything, so it is not befitting that some doctors participate in the likes of these matters, of which the reality is hidden from all people. Perhaps some people research into some hidden matters more so than others, so it is not allowed to look into the unknown future for all the people, and no-one knows the unseen except Allaah –Tabarak wa Ta’ala.

So a woman … perhaps gives birth to a fetus that is deformed or similar to a deformed child, or like it is said nowadays, that it is disabled etc. . . . so, in respect to us being Muslims believing in Allaah –Azza wa Jal-  and that He is al-Hakeem (The All-Wise) and al-Aleem (The All-Knowing) there is no fault in His creation. So this variance which we generally see between human beings whether it is in skin colour or in height or shortness in stature or in being males or females, or in health and safety, or regarding diseases and illness etc. then all of this is what al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) has pre-destined. Because the Lord –Azza wa Jal- wants to show His slaves that what they regard as good and ugly, then all of that according to Allaah –Azza wa Jal- is good. The way we look at the creation of Allaah – Azza wa Jal- is not the way the Creator Himself –Tabarak wa Ta’ala- views things, because <<there is nothing like unto Him and He is the All-knowing and All-Seeing.>> [Shura:11]

At this opportunity it is necessary for me to mention a hadeeth, which I regard as very great concerning this topic and an answer to this question.

The Prophet –sallAllaahu alayhi wa sallam- saw a  man from his Companions, walking wearing a long garment and it was trailing below his ankles, so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so, raise your garment since it is closer to piety and better to remain cleaner.’

The man said: ‘O Messenger of Allaah I am bow-legged.’

The shaykh continues:

‘So this person lengthened his garment so that he could cover up this deficiency as he had presumed, and he apologized for this reason for having lengthened his garment so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so – [the shaykh said: ‘and here is the main point’ ] – ‘All of Allaah’s creation is good. All of Allaah’s creation is good.’ [Saheeh: ‘Silsilah Saheehah’ 1441]

So this is why, what we see with our human physical eyes, has to be judged immediately that this is a deficient sight. We see, as is mentioned in an old Arabic proverb: ‘Not past his rabbit like nose’ (tip of his nose).  They used to say of old, ‘so and so does not see past his rabbit like nose’ (does not look further than the tip of his nose).  As for looking far ahead then no! In addition to this no matter how far a human being can see, no matter how very far, it is still a deficient sight.

This Companion from the Companions of the Messenger –sallAllaahu alayhi wa sallam-saw himself as defective due to being bow-legged and the disability which was in his calves, so he covered it up by lengthening his garment. Because if he raised his garment slightly then some of the disability would have become exposed, so the Prophet –sallAllaahu alayhi wa sallam- brought his attention to this. That what you see as a deficiency is not a deficiency because Allaah is the One Who created you like that, and this is not from your own doing. Just like Allaah –Azza wa Jal- said: <<This is the creation of Allaah. So show Me that which those (whom you worship), besides Him have created. >> [Luqman: 11]

Therefore this child, this fetus, if it is born naturally and it was disabled or was afflicted with an illness which the doctors previously had presumed, then this is the Will of Allaah which is the Destiny that Allaah made so that it can be a lesson for healthy people.  As it has been said: ‘Health is a crown placed upon the head of healthy people which none can see except a person who is ill.’

There is also a very great, noble prophetic instruction, which is: ‘Do not look at those above you but look at those below you, since it is more befitting that you do not belittle the blessings of Allaah upon you.’ [Saheeh Lighayrihi: ‘Saheeh Targheeb  wa Tarheeb 2233]

So perhaps there is a person who has a beautiful form, however there are people who look at themselves and view themselves as ugly and they might say that this person really is beautiful.  So this is the variance in the creation and in beauty and it is the predestination of Allaah al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) al-Hakeem (The All-Wise).

So when Allaah created beauty He also created its opposite, as we have said that it is created for an Infinite Wisdom, we can express this with what has been said a very long time ago: ‘Opposites clarify each other.’

If it was not for ugliness, beauty would not be known. If it was not for illness, health would not be known. If it was not for males there would not be females. If it was not for females there would not be males.  So all this creation that we see, that Allaah created the people upon, it is from the Wisdom of Allaah –Azza wa Jal- this is why it is not befitting to conform to the opinions of doctors concerning matters which have not yet entered the sphere of life, and when it comes into the sphere of life then comes the saying of the Messenger –sallAllaahu alayhi wa sallam-: ‘O slaves of Allaah seek treatment, since indeed Allaah did not send down a disease except that He sent down the cure.’

This is the hadeeth of Usamah bin Shareek –RadhiAllaahu anhu-, it was also narrated by another noble Companion and he is none other than Abdullaah bin Mas’ood –RadhiAllaahu anhu- with an extra wording, he said: ‘Seek cure O slaves of Allaah since indeed Allaah did not send down a disease except that He sent down the cure, whoever knew it, knew it and whoever was ignorant of it, was ignorant of it.’ [Saheeh: ‘Silsilah Saheehah’ 451]

Therefore, there is nothing to hinder seeking cure later on, however there is a condition which needs to be taken into consideration, which is, that this seeking cure is due to a matter which the new-born is exposed to, i.e. that it is not allowed to change the creation of Allaah –Azza wa Jal, because Allaah –Azza wa Jal- mentions about the accursed Shaytan in the Noble Qur’aan, that the Shaytaan challenged the will of the Lord of the worlds –Azza wa Jal- in respect to Adam and his offspring saying: << I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.>> [Nisa’:119]

So it is not allowed to change the creation of Allaah –Azza wa Jal- and this has examples, very many examples.

[Taken from the cassette collection ‘Silsilah al-Huda wa Noor’ No.634]

The Consequences of Bida & Extremism in the Religion – Shaykh al Albaani

Taken from ‘Silsilah Ahadeeth As-Saheehah’ By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

2005 – ‘Indeed there people who read the Qur’aan, but it does not go pass their throats, they leave Islaam just like the arrow leaves the prey.’

Collected by ad-Darmi

From ‘Amroo bin Salamah:  We were sitting by the door of Abdullaah ibn Mas’ood before lunch, so that if he came out, we could walk with him to the Masjid.

Abu Moosaa al-Ash’aree came and said: Has Abu Abdur-Rahmaan come out yet?

We said: No.

So, he sat down with us, waiting for him to come out, and when he came out, we all gathered towards him, and Abu Moosaa said:

‘O Abu Abdur-Rahmaan! Previously I saw something in the Masjid which I disliked. But,Alhamdulillaah, what I saw, was nothing but good.’

He said: What was it?

Abu Moosaa said, ‘If you live, you will see it.’

Then Abu Moosaa said, ‘I saw a group of people, sitting in circles waiting for the prayer.  In every circle there was a man and in their hands were small stones and he would say: ‘Say Allaahu Akbar 100 times’ and they would say ‘Allaahu Akbar’ 100 times.  Then, he would say, ‘Say laa ilaha ilAllaah 100 times’ and they would say ‘laa ilaha ilAllaah’ 100 times and he would say, ‘Say SubhaanAllaah’ 100 times and they would say ‘SubhaanAllaah’ 100 times.’

Abdullaah ibn Mas’ood said, ‘So what did you say to them?’

He said: ‘I did not say anything to them, rather I waited for your opinion [or ‘I waited for your command’].’

He said: ‘Why did you not command them to count their bad deeds [i.e. seek forgiveness from your deeds] and guarantee them that their good deeds would not be lost?!’

Then he walked and we walked with him until he reached one of those circles and he stood there and said, ‘What is this that I see you doing?’

They said: ‘O Abu Abdur-Rahmaan! These are nothing but small stones with which we are counting, saying ‘Allaahu Akbar, laa ilaaha illAllaah and SubhaanAllaah.’

He said, ‘Count your sins; I guarantee that you will not lose anything of your good deeds!  Beware, O Ummah of Muhammad!  How quick you are to your destruction!

Here we are, the Companions of your Prophet – abundant, everywhere and here is his clothing which has not been [wasted away] and his utensils have not been broken. I swear by Him in Whose Hand is my soul, either you are an Ummah more rightly-guided than the Ummah of Muhammad or you are opening the door of misguidance.’

They said; ‘We swear by Allaah, O Abu Abdur-Rahmaan, we did not intend anything but good.’

He said: ‘How many people intend good but never achieve it.  Verily the Messenger of Allaah – narrated to us, ‘Indeed there will be a people who read the Qur’aan but it does not pass beyond their throats.’  I swear by Allaah, I do not know. Perhaps most of them are from amongst you.’

Then he went away.

‘Amroo bin Salamah said, ‘We saw some of those sitting in those circles fighting on the Day of Nahrawaan, along with the Khawaarij.’[1]

Shaykh al-Albaani mentions in the Takreej (research) of the above narration:

‘Indeed there is a lesson to be learnt from this narration, for those who follow Sufipaths and Dhikr gatherings which are against the Sunnah.  When someone forbids an evil action that they perform they accuse him of forbidding Dhikr from its very foundation!

This is Kufr which no Muslim in this world should fall into; the evil action which they adhere to, from those forms of Dhikr and gatherings which, were not legislated at the time of the Prophet sallAllaahu alayhi wa sallam-, otherwise why would Ibn Masood Radi Allaahu anhu disapprove of those who were sitting in their gatherings?

Is it not, a gathering done on a specific day, and doing an amount of Dhikr which is not indicated by the Sharia’ but is listed by the Shaykh of the gathering, and he commands them with the amount of Dhikr that they should do from himself, as if he is a legislator on behalf of Allaah Ta’ala!

<<  Or do they have partners with Allaah, who have instituted for them a religion which Allaah has not allowed. >>[2]

To add to this, the Sunnah which is established by the Messenger sallAllaahu alayhi wa sallam- verbally and practically is to perform the Tasbeeh (remembrance of Allaah) on your fingertips, as it is clear in ‘The refutation against al-Habshee’ and in other places.

From the benefits which can be reaped from the hadeeth and this story is; that the importance is not of performing a large amount of worship, but rather, is it according to the Sunnah and far away from Bida’.

Ibn Masood Radi Allaahu anhu also indicated to this point in his saying: ‘sticking to the Sunnah is better than striving in Bida’.’

And another benefit is: that a small Bida’ leads to a greater Bida’.  Do you not see that those people from these gatherings afterwards became from the Khawaarij who were killed by the rightly guided Khalifah ‘Alee bin Abu Taalib?  So is there anyone who will take heed?!’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 5/2005)]


[1] Narrated by ad-Darmi in his Sunan.

[2] Soorah Shura :21

Placing the Hands Back on the Chest after the Rukoo’ – Shaykh al Albaani

A Detailed Research By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani -Rahimullaah-
Translated by Abbas Abu Yahya

Part 01

Contents:

1 – A Summary of the Opinion of Shaykh al-Albaani regarding the issue of Placing the Hands Back on the Chest after the Rukoo’.

2 – From the ‘Original Sifat as-Salah’

3 – From ‘Silsilah Ahadeeth As-Saheehah’ – The Legislation of Placing your Hands on the Chest While Standing in the Prayer Before the Rukoo’ and Not in the Standing After it.

4 – Comments of Shaykh al-Albaani in ‘Saheeh Mawaarid ath-Thamaan’.

5 – The Comment of Shaykh al-Albaani in ‘Da’eef Jamia’ as-Sagheer’:

6 – From ‘Silsilah Ahadeeth As-Saheehah’ – Pointing with the Finger is Just in the Tashhaud Alone.

1 – A Summary of the Opinion of Shaykh al-Albaani regarding the issue of Placing the Hands Back on the Chest after the Rukoo’.

a) Shaykh al-Albaani said: ‘I do not doubt that placing the hands on the chest in this standing is an innovation and misguidance.  Since it has not been mentioned at all in any of the Ahadeeth of prayer – and there are so many of them! If this issue had a foundation, then it would have been transmitted/conveyed to us even if there was one chain for this action.  What strengthens this opinion, is that not one of the Salaf did this and it was not mentioned by any one of the Imams of hadeeth, as far as I know.’

b) Shaykh al-Albaani said: ‘As for the statement of Imam Ahmad, which indicates placing of the hands after the Rukoo’ as has been mentioned, is not established in the Sunnah according to Imam Ahmad himself, because indeed he himself chose (optional) between doing it and leaving it!’

c) Shaykh al-Albaani said: ‘I used to declare in a lot of my lectures and lessons the causes and reasoning regarding this clasping of the hands after Rukoo’ ; that a person is about to introduce a new Bida’ due to relying upon a general hadeeth not knowing that it is specific, and this Bida’ is none other than pointing with the finger in other than the sitting of Tashhaud!’

d) Shaykh al-Albaani said: ‘The readers should reflect upon how well Wa’il Radi Allaahu anhu narrates the description of how the Messenger -sallAllaahu alayhi wa sallam- raised his hands in the opening Takbeer, then how he summarized his words regarding it when he performed the Rukoo’ and standing up from it by saying: ‘he raised his hands likewise’; so if, what some of the respected people ascribe to him, about placing the hands after rising from Rukoo’ was Saheeh then he would have said the likes of: ‘and he placed his right hand over his left hand likewise.’ Or something similar, since this is a time where that explanation would be given as is apparent, so reflect upon this justly.’

e) Shaykh al-Albaani said: ‘. . . .and that is why the Salaf did not act upon this.’

Part 02

Shaykh al-Albaani said in the ‘Original Sifat as-Salah’:

Section: Rukoo’ /Prolonging the Rukoo’ and the obligation of being tranquil during it.

The Messenger –sallAllaahu alayhi wa sallam- used to order to being tranquil in the Rukoo’; and he said to the person who did not pray properly:

‘then raise your head until you are standing straight; [until every bone goes back to its place], (and in a narration: ‘and when rise from Rukoo’; then straighten your back, and raise your head until the bones go back to their joints’)

And the Messenger –sallAllaahu alayhi wa sallam- mentioned: ‘that no one’s prayer is complete, if he does not do that.’(1)

____________________

(1) This is from the hadeeth of Abu Hurairah, and the extra wording and that which follows it is from the hadeeth of Rifa’ah bin Rafa’.

{And the intent of the word ‘bone’ here is: the connected bones of the back and the spine – as is mentioned before in (standing up straight after the Rukoo’…)

Notice: Indeed the intent of this hadeeth is clear and evident and it is to have tranquility during the Rukoo’.

As for what some of our brothers from the people of Hijaaz and from other than them, use from the hadeeth as proof to show the legislation of placing the right hand on the left in this position of standing after the Rukoo’. Then this hadeeth differs from the collective narrations of the hadeeth – as is well known – amongst the Fuqaha (scholars of Fiqh) entitled ‘the hadeeth of the one who prayed incorrectly’.

Rather this use of evidence is invalid; because this placing of the hands has not been mentioned about the first standing of the prayer in any of the different hadeeth or their wordings.  So how can it be permissible to explain it as the placing of the hands as has been mentioned, by placing the left hand with the right after Rukoo’?

And this is if he supported that, with the wordings of this hadeeth collectively in this section/topic.

So how can it be since it indicates clearly in contrast to this?!

Then the placing of hands which they mentioned is not what is immediately understood from the hadeeth at all.

Since the meaning of the word: (bones) is the backbones – as is mentioned – and what supports what has preceded is the action of the Messenger -sallAllaahu alayhi wa sallam- : ‘……. He stood straight until every bone of the spine returned to its place.’ so reflect upon this objectively.

I do not doubt that placing the hands on the chest in this standing is an innovation and misguidance.  Since it has not been mentioned at all in any of the Ahadeeth of prayer – and there are so many of them! If this issue had a foundation, then it would have been transmitted/conveyed to us even if there was one chain for this action.  What strengthens this opinion, is that not one of the Salaf did this and it was not mentioned by any one of the Imams of hadeeth, as far as I know.

And this does not oppose what Shaykh Tawayjari conveyed in his booklet (p.18-19) from Imam Ahmad -Rahimullaah- that he said: ‘if the person wants; he can leave his hands by the side after coming up from Rukoo’ and if the person wants he can place his hands.’

(This meaning is what is mentioned by Salih bin Imam Ahmad in ‘Masaileehi’ (p.90) from his father.)

Imam Ahmad did not ascribe this to the Prophet -sallAllaahu alayhi wa sallam-, rather he said this with his Ijtihad and his opinion, and an opinion can be wrong.

So if there is authentic evidence about an issue being a Bida’ – like this issue that we are dealing with, then just because an Imam said this, then it does not negate it being a Bida’ – just like Shaykhul-Islaam  Ibn Taymeeyah -Rahimullaah- affirmed in some of his books – ; rather, indeed we find in this statement of Imam Ahmad, that which indicates that  this placing of the hands after the Rukoo’ as has been mentioned, is not established in the Sunnah according to Imam Ahmad himself, because indeed he himself chose (optional) between doing it and leaving it!

So does the noble Shaykh [Tawayjari] think that the Imam also allowed choosing between placing the hands before the Rukoo’ ?!

It is affirmed that this way of placing of the hands which has been mentioned is not from the Sunnah and that is the intent here.’

[Taken from the Original Sifat as-Salah vol 2 p.700- 701]

Part 03

Shaykh al-Albaani said in ‘Silsilah Ahadeeth As-Saheehah’:

2247- ‘When the Messenger -sallAllaahu alayhi wa sallam- used to stand in the prayer he would take a hold of his left hand with his right hand.’

Collected by Yaqoob al-Foosi in ‘al-Ma’rifah’ (3/121) and with the same chain al-Bayhaqi narrates it in ‘as-Sunnan al-Kubra’ (2/28) and Tabraani in ‘al-Kabeer’ (22/9/1) from another chain: Abu Nu’aeem said that Musa bin Umayr al-Anbaree narrated to us who said that ‘Alqama bin Wa’il narrated to me from his father that ‘When the Messenger -sallAllaahu alayhi wa sallam- used to stand in the prayer he would take a hold of his left hand with his right hand.’

And I saw ‘Alqama do this.

Al-Foosi said: ‘and Musa bin Umayr Koofi is Thiqaah (trustworthy).’

I (al-Albaani) said: and other scholars graded him Thiqaah (trustworthy), the rest of the narrators are also trustworthy from the narrators of Muslim, so the Sanad (chain of narration) is Saheeh.

It has been collected by Nisa’ee (1/141) from Abdullaah bin al-Mubarak from  Musa bin Umayr al-Anbaree and Qeess bin Saleem al-Anbaree who both said that ‘Alqama bin Wa’il narrated to us with the previous narration and with something similar to that, without mentioning that ‘Alqama did the action.

And it was collected by Ahmad (4/316) and Ibn Abee Shaybah in ‘al-Musannaf’ (1/390) that Wakeea’ narrated to us: that Musa bin Umayr al-Anbaree narrated to us this narration with a summary of the narration with the wording:

‘I saw the Messenger of Allaah sallAllaahu alayhi wa sallam placing his right hand on his left hand in the prayer.’

But he did not mention: while standing in the prayer.

And it was collected by al-Bagawi in ‘Sharh as-Sunnah’ (3/30) from another chain from Wakeea’.

Likewise, Ahmad (4/316-319) narrated from other chains from Wa’il bin Hajr without mentioning the standing in prayer.

The researcher can have no doubt in the different chains of this hadeeth that the hadeeth is also summarized – as in the narration of Wakeea’ – from the hadeeth of Wa’il which explains the description of the Prophet’s prayer -sallAllaahu alayhi wa sallam-, and the standing in the prayer where he would clasp his hands, which is before the Rukoo’.  This was mentioned from two chains:

The first: From Abdul Jabbar bin Wa’il from ‘Alqama bin Wa’il and their freed slave that they narrated to him from his father Wa’il bin Hajr:

That he saw the Prophet -sallAllaahu alayhi wa sallam- raise his hands opposite his ears when he entered into the prayer and said the Takbeer, as was described by Hammam.

Then he gathered his garment (thobe) around him-self.

Then he placed his right hand on his left hand.

When he wanted to perform Rukoo’ he took out his hands from his Thobe and then he raised his hands, then said Takbeer, then performed Rukoo’.

Then when he said: ‘Sami Allaahu liman Hamida.’ (Allaah Hears the one who praises Him)  he raised his hands.

When he performed Sajda (prostration), he would prostrate between his hands.’

Collected by Muslim (2/130), Abu Awaanah (2/106-107),  Ahmad (4/317-318) and al-Bayhaqi (2/28 & 71).

The second narration: from ‘Aasim bin Kulayb from his father from Wa’il bin Hajr who said:

‘I said: Indeed I want to see the prayer of the Messenger of Allaah sallAllaahu alayhi wa sallam how he used to pray?

He said: ‘The Messenger of Allaah sallAllaahu alayhi wa sallam stood and faced the Qiblah, said the Takbeer (Allaahu Akbar) and raised his hands until they were opposite his ears.

Then he took his left hand by his right one.

When he wanted to go into Rukoo’ he raised his hands like that.

Then he placed his hands on his knees.

Then he raised his head from Rukoo’ he raised his hands like that.

So when he prostrated, he placed his head at that place between his hands, then he sat and spread (iftarasha) his left leg….. and indicated with his index finger….’ Until the end of the Hadeeth.

Collected by Abu Daawood, Nisa’ee,  Ahmad and others with an authentic Sanad (chain) and it is collected in ‘Saheeh Abu Daawood’ (716-717) with two other narrations from other Imams from a group of Thiqaat (trustworthy narrators) from ‘Aasim, and some of the narrations have extra wording more than others.  The most complete sequence of wording is that of Za’idah bin Qadamah and Bashr bin al-Mufadal and he is Thiqata Thabt (trustworthy and firm) and the wording is his, and Ibn Majah narrates from him with the wording:

‘I saw the Prophet -sallAllaahu alayhi wa sallam- praying and he took his left hand by his right hand.’

I say (Albaani): If the researcher reflects upon just this sentence alone, and he does not know, or at the very least does not call to mind that it is summarized from the hadeeth, then he understands from it the legislation of clasping the hands in every standing position in the prayer, whether it was before the Rukoo’ or after it.

However, the sequence of the hadeeth illustrates that this is a mistake, since it is clear that this placing of the hands is in the first standing of the prayer, and in the wording of ‘Aasim it is clearer, since he mentioned raising of the hands in the Takbeeratul-Ihraam (the opening Takbeer), then he made Rukoo’ and raised up from it, then he said in those two narrations: this is how he prayed.

So if Wa’il had memorized that, if the placing of the hands was after Rukoo’ ’, then he would also have mentioned it as is clear, because he mentioned the raising of the hands three times before, but if someone separates that sentence from its sequence in the hadeeth, then it is presumed that it is to place the hands back on the chest after raising from Rukoo’.  This is what some of the present-day noble scholars say, without them having a precedence from the Salaf as-Salih, from what I know.

What confirms what we have mentioned is the narration of Ibn Idrees from ‘Aasim with this narration with a summarized wording:

‘I saw the Messenger of Allaah sallAllaahu alayhi wa sallam when he said Takbeer, take his left hand by his right hand.’

Many people fell into this type of presumption due to some narrators mentioning these narrations in a summarized form, or being precise in narrating this hadeeth.

I used to declare in a lot of my lectures and lessons the causes and reasoning regarding this clasping of the hands after Rukoo’ ; that a person is about to introduce a new Bida’ due to relying upon a general hadeeth not knowing that it is specific, and this Bida’ is none other than pointing with the finger in other than the sitting of Tashhaud!

Indeed there are two Ahadeeth mentioned in ‘Saheeh Muslim’ about pointing in the sitting of Tashhaud, one of them, the hadeeth of Ibn Umar and the other hadeeth of Ibn az-Zubayr. Both have wordings which are general and specific or summarized and detailed: ‘If the Messenger -sallAllaahu alayhi wa sallam- would sit in the prayer he would put his hands on his knees and raise his right finger which is next to his thumb and made Dua’ during it…’ so here the sitting is general.

And in the other narration: ‘If he -sallAllaahu alayhi wa sallam- used to sit in Tashhaud he would place his left hand on his left knee and he would place his right hand on his right knee….’ Until the end of the Hadeeth.

So here the sitting is specific for Tashhaud. And the wording of the hadeeth of Ibn az-Zubayr is similar to this.

So in the first wording ‘he sat’ includes all sittings in the prayer, like the sitting between the two Sajdahs and sitting between the second Sajdah and the second Rakah which is well known to the scholars as the sitting for rest.

I used to say: we are about to see some of them point with their finger in these two sittings!!

And before long, it was said to me that some students point with their finger between the two Sajdahs (prostrations)!  Then I saw this with my own two eyes, when one of the graduates from the Islamic University did this when he visited me in my house in the beginning of the year 1404 A.H.

Then we were waiting for a third Bida’ to be introduced; which was none other than pointing with the finger in the sitting for rest in the prayer! Then what we were waiting for took place and Allaah’s aid is sought!

An example of this type of presumed summary for the legislation of pointing in the prayer is also in the hadeeth of Wa’il from the narration of ‘Aasim bin Koolayb from his father from Wa’il, which is in ‘Musnad Ahmad’ (4/316-319) from two angles:

First angle: generally pointing in the prayer without restricting it to Tashhaud.

It is collected by Imam Ahmad (4/116-117) from the way of Shu’ba from Wa’il with the wording:

‘While sitting he -sallAllaahu alayhi wa sallam- spread his left thigh away from his right thigh and he pointed with his index finger.’

It is also collected by Ibn Khuzaimah in his ‘Saheeh’ (1/345/697), however he said at the end of it:

‘i.e. in the sitting in Tashhaud.’

This explanation is either from Wa’il or from one of his narrators, the first one is the stronger opinion due to what follows.

And in another wording of Wa’il in ‘al-Musnad’ (4/316) from the narration of AbdulWahid with the wording:

‘So when the Messenger sallAllaahu alayhi wa sallam sat he spread his left leg….. and he pointed with his index finger.’

Ahmad followed him up (4/317 & 318) with Sufyaan Thawaree and Zuhayr bin Muwaweeyah and it was also collected by Tabraani 922/78, 83, 85, 90) from their chains and others.

The second angle: Pointing restricted to the Tashhaud.

It is in ‘al-Musnad’ (4/319) from another chain from Shu’abah with the wording:

‘So when he sat for Tashhaud… he pointed with his index finger and he linked the index finger in a circular form with the forefinger.’

Its Sanad (chain) is authentic, and Ibn Khuzaimah also narrated it (698).

Abul-Ahwaas followed him up which is in Tahawee in ‘Sharh al-Ma’aani’ (1/152), and Tabraani in ‘al-Mu’jam al-Kabeer’ (22/34/80), with extra wording:

‘then he began supplicating with the other.’

Zaidat bin Qadaamah followed them up with the wording:

‘He -sallAllaahu alayhi wa sallam- made a circular ring, then he raised his finger, and I saw him move it and supplicate with it/during it.’

Collected by Abu Daawood and by others from the collector of the Sunnan, and Ahmad (4/318), Tabraani (22/35/82) and Ibn Khuaimah, Ibn Hibban, Ibn al-Jarood, Nawawi and Ibn al-Qayyim authenticated it, and it is researched in ‘Saheeh Abu Daawood’ (717).

Abu ‘Awwana followed them up with similar to it and in it is mentioned:

‘then he supplicated’

Collected by Tabraani (22/38/90)

And by Ibn Idrees likewise

Collected by Ibn Hibban (486)

And by Salaam bin Sulaym by Tayalisee (1020).

Tahawee said commenting on the previous narration of Abul-Ahwaas:

‘In this is the evidence that the Messenger -sallAllaahu alayhi wa sallam- was at the end of the prayer.’

I say: and this is clear in the narration of Abu ‘Awwana which was indicated to earlier, since he said:

‘Then he made Sajdah (prostration) and placed his head on the floor between his hands, then he prayed another Rakah, then he sat and spread his left leg and then he supplicated and placed his left hand on his left knee, and his right hand on his right knee and supplicated with the index finger.’

And its Isnaad is Saheeh.

And likewise is the narration of Sufyaan Ibn Uyainyah and his wording is:

‘And if the Messenger sallAllaahu alayhi wa sallam sat in the two Rakah, he would recline his left leg and prop up his right leg, and he placed his right hand on his right thigh and raised his finger for the supplication and he placed his left hand on his left leg.’

Collected by Nisa’ee (1/173) with an authentic chain and by al-Humaydee (885) similarly.

I say: so what becomes clear from these authentic narrations is that moving or pointing with the finger is indeed in the sitting of Tashhaud and unrestricted sitting as is mentioned in some of the narrations is restricted with the sitting in Tashhaud.  This is what necessitates of the clarity from gathering and combining the narrations. The principle of carrying the unrestricted (Mutlaq) upon the restricted (muqayid) is reported in the science of Usool of Fiqh (science of Fiqh), that is why it has not been mentioned by anyone from the Salaf, of pointing unrestrictedly in the prayer nor in every sitting of the prayer as far as I know.  And similarly it is said about placing the hands upon the chest and indeed it is in the standing in the prayer which is before the Rukoo’ ’, implementing the previously mentioned principle.

[The Reply to the narration of AbdurRazzaq]

If a person says: that AbdurRazzaq narrated from Thawri from ‘Aasim bin Kulayb with a previous Isnaad from Wa’il ….. and he mentioned the hadeeth and the spreading of his left leg in his sitting and said:

‘Then he pointed with his index finger and placing his thumb upon his middle finger making it in a circular form, and he clenched the rest of his fingers, then he prostrated (performed Sajdah) and his hands were opposite his ears (i.e. when he placed his hands on the floor).’

From the apparent meaning of the narration it indicates that the pointing was in the sitting between the two Sajdahs, due to him saying after mentioning the pointing:

‘Then he prostrated…’

I say: Yes, AbdurRazzaq collected this in his ‘Musannaf’ (2/68-69), Imam Ahmad narrated it upon him (4/317) and Tabarani in ‘al-Mu’jam al-Kabeer’ (2/34-35) and Shaykh Habibur-Rahman al-Azaami claims in his comment upon this narration:

‘That this narration was collected by the four Sunnan (Abu Daawood, Nisa’ee, Ibn Majah & Tirmidhi), except that Tirmidhi and Bayhaqi narrated it in a number of dispersed chapters.’

This claim is false, indicating his negligence, that what is obligatory to substantiate.  Since not one of those who narrated it mentioned after pointing: ‘Then he prostrated…’

Rather this is what AbdurRazzaq narrates from Thawri alone.  And Muhammad bin Yusuf al-Faryyabi opposed him in this and he used to adhere to Thawri and he did not mention the prostration.

This was collected by Tabarani (22/33/78).

Abdullaah bin al-Waleed followed him in narrating this: Sufyaan narrated to me …… the same narration.

Collected by Ahmad (4/318).

Ibn al-Waleed is truthful but perhaps he made a mistake.  His narration being followed up with the narration of al-Faryyabi for him is stronger than the narration of AbdurRazzaq, especially that they mention in his biography that he has Ahadeeth which are not accepted from him; one of them is from his narration from Thawri, see ‘Tahdheeb’ by Ibn Hajr and ‘Meezan’ by Dhahabi, so these extra wordings are from his erroneous presumptions.

Indeed from what emphasizes this, is that a large number from the Thiqaat (trustworthy) Huffaadh (memorizers) followed up Thawri in his narration which is preserved and from amongst those who preserved the narration are AbdulWahid bin Ziyaad, Shu’bah, Za’idah bin Qadaamah, Bashr bin al-Mufadal, Zuhayr bin Muaweeyah, Abul-Ahwaas, Abu ‘Awaanah, Ibn Idrees, Salaam bin Sulayman, Sufyaan bin Uyainyah and other than them.

So all of these narrators did not mention this extra wording in the hadeeth of Wa’il, rather one of them mentioned it before pointing, like Bashr and Abu ‘Awaana and other than these two and their wordings have preceded and some of them mentioned it clearly that the pointing was in the sitting of Tashhaud, as is preceded.

And this is what is correct, that which majority of the scholars from the Muhaditheen (Scholars of Hadeeth) and Fuqaha (Scholars of Fiqh) hold the opinion of.  I do not know anyone who said that pointing with the finger is legislated in the sitting between the two Sajdahs except for Ibn al-Qayyim, since his apparent statement in ‘Zad al-Ma’ad’ corresponding to the hadeeth  of AbdurRazzaq.

Perhaps that university student whom I indicated to earlier on, blindly followed him in this, or blindly followed those who blindly followed Ibn al-Qayyim from the present day scholars and I explained to him and other students who visited me the irregularity of the narration of AbdurRazzaq and its fragility.

One of those students informed me from one of the well-known scholars in some Arab lands that he implements this hadeeth of AbdurRazzaq and uses it as an evidence.

From this it indicates that he does not specialize in this knowledge, and this is what has compelled me to write this investigation and research, so if I was correct then it was from Allaah and if I was mistaken then it is from myself.

I ask al-Mawla – Subhana wa Ta’ala – to take us by our hands and guide us to the truth which the people have differed in, indeed He guides who He Wills to the straight path and all praise belongs to Allaah the Lord of all the worlds.

[Taken from ‘Silsilah Ahadeeth as-Saheehah’  by Shaykh al-Albaani (vol 5/2247)]

Collection of Principles of Bida – Shaykh al Albaani

From the Works of The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

# Principles of Bida’ 1

Adhering to general texts which have not been implemented\acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh(understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’

[Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

# Principles of Bida’ 2

It is not a condition in order to reject every individual Bida’ that we need a narration conveyed with an authentic chain from one of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said during his refutation of Shaykh Al-Habshi, in his debate with him regarding the Bida’ of prayer beads:

‘. . . . . And is it a condition with the people of knowledge and intellect in rejecting every individual Bida’ that we should have a narration conveyed with an authentic chain from one of the Salaf rejecting every single Bida’? This is not something a person who has smelt the fragrance of knowledge says.’

[From: ‘ar-Radd ‘ala Taqeeb al-Hatheeth’ by Shaykh Albaani p.54]

# Principles of Bida’ 3

Shaykh Muhammad Nasiruddeen Albaani said:

Coming closer to Allaah Ta’ala cannot be done except with what Allaah has legislated.

From Anas bin Malik who said: I was sitting with Ubayy and Abu Talha, and we had just eaten meat and bread, then I called for water to make Wudu. Ubayy and Abu Talha said to me: ‘Why are you making Wudu?’

Anas said: ‘Because of this food we just ate.’

They said: ‘Do you make Wudu because of good things (food)?! One who was better than you(the Messenger -sallAllaahu alayhi wa sallam-), did not make Wudu after eating.’

[Collected by Ahmad, & Albaani said its Isnad is Jayyid]

Shaykh Muhammad Nasiruddeen Albaani commented:

‘This Athar (narration) indicates that the Companions would reject coming closer to Allaah- Ta’ala- with an action which the Messenger of Allaah -sallAllaahu alayhi wa sallam- did not legislate whether with statements or actions, as for Anas being concerned with making Wudu for eating meat, then perhaps the saying of the Messenger -sallAllaahu alayhi wa sallam- reached him: ‘Make Wudu for that meat which has been cooked on fire’, and it did not reach him that it had been abrogated and Allaah knows best.’

[From: Mishkat 1\107 #329]

# Principles of Bida’ 4

The Mubtadi’ is he who Exaggerates Worship.

Shaykh Muhammad Nasiruddeen Albaani said:

‘No one should presume that when we choose to limit ourselves to the Sunnah with regard to the amount of Rakat prayed during Taraweeh, and the impermissibility of increasing upon that, that we regard those from the preceding scholars and those who came after them as being misguided or that we see them as people of Bida’ because they don’t hold this opinion (of limiting to the Sunnah), as some of the people have presumed and believed that we see them as being misguided and they have then used that to justify attacking us!

This presumption of theirs, necessitates clarity, they assume that just because a matter is not allowed then it is automatically regarded as a Bida’, or that just because everyone who says it is permissible or recommended to pray more [in the Taraweeh prayer] that he is a misguided Mubtadi! We say no, never, this presumption is indeed false, and extreme ignorance. Because the Bida’ which a person is criticized for and the Ahadeeeth which are applied in curbing Bida’ are a result of the definition: ‘An invented way of religion which is similar to the Sharia’ but is not from it, intending to follow that way and exaggerating in the worship of Allaah -Subhanahu.’

Therefore, whoever innovates a Bida’ and intends by it exaggeration in worship, and he knows it is not from the Sharia’, then he is the type of person upon whom these Ahadeeth are applied. As for the one who falls into Bida’ unknowingly, and he did not intended exaggeration in worship, then those Ahadeeth do not include these people at all, and they do not concern them at all, rather they concern those Mubtada’ who stand in the way of disseminating the Sunnah, and regard all Bida’ as good, without knowledge or guidance, nor a clear Book, not even blindly following the people of knowledge and remembrance, rather they do this following desires and satisfying the common folk!’

[Taken from: ‘Salatul-Taraweeha’ p.35]

Calling to the Truth and Separating the People In Regard to the Truth – Shaykh al-Albaani

Taken from Silsilah Ahadeeth As-Saheehah
By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

No. 2823 – 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>>’

Collected by Ahmad and Al-Albaani declared the Isnaad to be Saheeh

Shaykh Albaani commented saying:

‘(Notice): This separating mentioned in this hadeeth has a foundation in ‘Saheeh al-Bukhari’ from the hadeeth of Jaabir bin Abdullaah who said: ‘The angels came to the Prophet sallAllaahu alayhi wa sallam- while he was sleeping, some of them said: Indeed he is asleep and some of them said: ‘Indeed the eyes are asleep but the heart is awake…’ to the end of the hadeeth, and in this hadeeth it mentions: ‘So whoever obeys Muhammad sallAllaahu alayhi wa sallam- then he has obeyed Allaah, and whoever disobeys Muhammad then he disobeys Allaah, and Muhammad separated/divided the people.’

I (Albaani) say:

‘This hadeeth is a clear proof that shows that separating/division is not blameworthy in itself. So, some of the people push the people away from the Dawa’ to the Book and the Sunnah, and they regard warning against that which opposes the Book and the Sunnah as being from the innovated matters, or they claim that the time to call to the Book and the Sunnah has not arrived! Their claim is that the Book and the Sunnah pushes people away and divides them.

This is great ignorance with regard to the truthful Dawa’ and what is associated to thisDawa’ from differences of opinions and hostility towards this Dawa’, as is witnessed in every time and place.  This is the Sunnah (the way) Allaah has ordained for His creation, and you will never find a change or turning off in the Sunnah (the way) of Allaah.

<<And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree,- Except him on whom your Lord has bestowed His Mercy >>

[Taken from Taken from ‘Silsilah Ahadeeth As-Saheehah’ Vol. 6 p.779 Hadeeth no. 2823]

How to Attain Love for the Messenger sallAllaahu alayhi wa sallam ? – Shaykh al-Albaani

By The Muhaddith, Shaykh, Allamaa’
Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

The following is a summary of what the Shaykh al-Albaani (d. 1420 A.H.) said in the introduction to a book entitled ‘Bidaytus – Sooli Fee Tafdeel Rasool -salAllaahu ‘alaihi wassalam as-Sharraffa w­­a Karrama’:

‘Indeed I firmly believe that it is upon every Muslim who is sincere in his Islaam, to familiarize himself abundantly with a good amount of manners, which Allaah has honoured His Prophet with, in addition to the virtues that Allaah placed upon the Prophet in order for him to excel above all the worlds, from the Jinn and all of mankind altogether, rather even above those Angels who are close to Allaah Ta’ala.

This familiarization can be attained through the established evidences from the Book and the Sunnah, researching them and having the correct understanding of them, because indeed that is what will, – without any doubt – increase the Muslim in Eemaan, and sincere love for the Prophet  -sallAllaahu alayhi wa sallam.

This Love for the Prophet  -sallAllaahu alayhi wa sallam which is a primary principle that becomes firm in the heart of the believer is also connected to the love of AllaahTa’ala, Who out of His Excellence sent us His Messenger, and blessed us – and Allaah Posses all blessings – with the Messenger.

Allaah Tabarak wa Ta’ala said:

<< He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah (As-Sunnah). And verily, they had been before in manifest error >>

And this is why the Messenger -sallAllaahu alayhi wa sallam- said:

‘There are three characteristics, whoever has them finds the sweetness of Eemaan: that Allaah and His Messenger are more beloved to him than other than them; that when he loves a person he loves him only for Allaah’s sake and that he hates to return to disbelief after Allaah has saved him from it just as he hates to be thrown into the Hell-Fire.’

And this love continues to rise in his heart until the Prophet -sallAllaahu alayhi wa sallam, becomes more beloved to him, more beloved than every respected person he knows.

As the Messenger -sallAllaahu alayhi wa sallam- said:

‘None of you truly believes until I am more beloved to him than his son, his father and all mankind.’

Know O brother Muslim, that it is not possible for anyone to rise to this level of love for Allaah and His Messenger except with the Tawheed of Allaah Ta’ala in His worship Alone [rather than to any other than Him].  And singling out the Prophet -sallAllaahu alayhi wa sallam, by following him from amongst Allaah’s slaves, due to the saying of Allaah Ta’ala:

<< He who obeys the Messenger, has indeed obeyed Allaah >>

and His saying:

<< Say: ‘If you (really) love Allaah then follow me, Allaah will love you>>

The Messenger -sallAllaahu alayhi wa sallam, said:

‘No, by Him in Whose Hand is my soul, even if Moosa was alive today he would have no recourse except to follow me.’

I (Albaani) say:  so if it is not granted even for the likes of Moosa whom Allaah spoke to, to follow other than the Prophet -sallAllaahu alayhi wa sallam, then would it be granted for anyone other than Moosa?

This is from the unequivocal/absolute proofs of the obligation of singularly following the Prophet -sallAllaahu alayhi wa sallam.  It is from the necessities of the testimony of ‘Muhammad is the Messenger of Allaah.’ And this is why Allaah Tabarak wa Ta’alastated it in the preceding Ayah, that following the Prophet -sallAllaahu alayhi wa sallam- alone is a proof of Allaah loving a person. And there is no doubt that whoever is loved by Allaah, then Allaah will be with him in all that he does, as is mentioned in the authentic hadeeth alQudsi:

‘And My slave does not come closer to Me except with that which is more beloved to Me than what I have made obligatory upon him, My slave continues to come closer to Me with the optional deeds until I love him, if I love him I will be his hearing with which he hears, and the sight with which he sees, and his hand with which he grips and the leg with which he walks, and if he asks Me I will definitely give it, and if he seeks refuge then I will definitely give him sanctuary . . ..  ’

If this is the divine concern that Allaah has for his beloved slave, then it is obligatory upon every Muslim to take those means which make him more beloved to Allaah. And this is done by no other way than singularly following the Messenger of Allaah -sallAllaahu alayhi wa sallam– as opposed to anyone else. Only by doing this alone will one be granted the special concern from ones Master [Allaah] – Tabaarak wa Ta’ala –do you not see that there is no path to knowing that which is obligatory and distinguishing that from optional worship except by following the Messenger -sallAllaahu alayhi wa sallam- alone?

There is no doubt, that when a Muslim becomes more knowledgeable about the biography of the Messenger of Allaah -sallAllaahu alayhi wa sallam, and knows more of his beautiful qualities and his excellence, then his love for the Messenger -sallAllaahu alayhi wa sallam– would be more, and thus his following of him -sallAllaahu alayhi wa sallam- would be more extensive and more comprehensive.

What drove me to research and distribute this blessed booklet was for me to help my Muslim brothers.

In reality my only goal in this life, after fulfilling the obligatory rights that Allaah has upon me, is to familiarize the Muslims through educating, lecturing and writing about the authentic Seerah of the Prophet -sallAllaahu alayhi wa sallam, from all its different angles according to my capability. And to encourage them to take the Messenger -sallAllaahu alayhi wa sallam- as the only example to be followed, just as Allaah Ta’alaencouraged them in doing so, in His saying:

<< Indeed in the Messenger of Allaah you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >>

and therein lies their happiness in the Dunyaa and the Hereafter.

The last piece of work that I worked on was about a year ago (1401 A.H.) when I summarized the book ‘Shammail al-Muhammadeeyah’ by Imam Tirmidhi.  I distinguished between the hadeeth being Saheeh and Da’eef by commenting upon them, this was while I was staying in my new place of migration ‘Amman’ [capital of Jordan], during a time of afflictions that interrupted me, simultaneously I was preoccupied with buying land and building my home.  After staying there for a few months, an event caused disruption resulting in my leaving my home and my family and travelling to the first place I migrated to: ‘Damascus’ where I went back and stayed for two days, and then from there to Lebanon in spite of a lot of turmoil and chaos making it a difficult place to reach.’

The Shaykh continues:

‘Indeed I then preceded to complete this book [‘Bidaytus – Sooli Fee Tafdeel Rasool -salAllaahu ‘alaihi wassalam as-Sharraffa wa Karrama’] despite great problems during this work, and with very upsetting news which caused me much pain, namely the death of my elder brother Muhammad Naajee Abu Ahmad during the season of Hajj, I continued completing this book whilst seeking mercy for my brother, being patient upon this affliction, due to his death. He was the best of my brothers and was the most sincere towards me, and the strongest from amongst them in response to my Dawa’ and he held a great concern for it. He was enthusiastic in calling to the Dawa’ may Allaah Ta’ala bestow his abundant mercy upon him.  We were patient, my brothers and his children and his grandchildren and his in-laws with this affliction. May Allaah grant them someone good as he was a good predecessor for them, may Allaah gather us all with him under the banner of the master/leader of the son of Adam, Muhammad -sallAllaahu alayhi wa sallam- <<The Day when there will not benefit [anyone] wealth or children But only one who comes to Allah with a sound heart.>> [26:88-89] and indeed we belong to Allaah and indeed to him is our return.  O Allaah reward me for my affliction and compensate it for me with better than that. O Allaah forgive Abu Ahmad and raise his rank amongst those who were guided to Islaam to the best of creation (the Prophet), and place someone to look after those still alive after him, and forgive us and him O Lord of all the worlds, and make his grave spacious for him, and make light in there for him.

Indeed I have digressed a lot from what we were dealing with. Everything that happens to humans is protection under the Will of Allaah and His Compassion, so we return to what we were discussing, so I say:

If you can comprehend that which has preceded in that Allaah’s Love cannot be attained except by following His Prophet, you should therefore be concerned with following his Sunnah, and one should spend in that cause, strive with oneself completely. He should not be deceived by that which some of the deceived, misguided people are upon, from amongst the Soofeeyah and frivolous people, those who have taken their religion to be play and amusement, with anNasheed (songs) and tunes. By which they claim that they please Muhammad -sallAllaahu alayhi wa sallamwith that which they call ‘religious anNasheed’ and they play them constantly for theirDhikr (meetings for remembrance of Allaah) and in their gatherings, which they organize on innovated Eids like the Eid of Mawlid (celebrating the Prophet’s birth) etc.

Indeed they are –and I swear by Allaah– clearly misguided, and are deviated from the truth.  How can they not be in clear misguidance since they have mixed up the Deenwith false amusements, and they have blindly copied shameless singers, with their rhythmical musical tunes, and they adhere to this in their Soofi paths which kill the hearts, and divert them from the remembrance of Allaah and the recitation of the Qur’aan.  The Prophet -sallAllaahu alayhi wa sallam- said:

‘He is not from us who does not recite the Qur’aan in a beautiful way.’

And this is especially because they add singing to musical instruments and clapping thus completing the resemblance between the two different groups. That is then broadcasted by some foreign radio stations, not only the Arab radio stations. Trying to please the people in the name of Dhikr (remembrance of Allaah) or religious anNasheed!  And regretfully some of the religious radio stations have began to follow their footsteps for which Allaah’s aid is sought.

It has even reached me that some of the visual broadcasters (Television) have presented some of these Dhikr (remembrances of Allaah) or religious anNasheed, as if it is from Islaam, and that it is from the characteristics of sincerity in which Muslims call to.

I will never forget, once a long time ago I visited a centre from some of the Islaamic organizations, and I was shocked to hear the sound of the Adhaan chanted with musical instruments!  So I questioned them regarding it?  It was said:  ‘It is some Muslim youth from some Arab countries who have come as guests to this organization, and one of them lets them hear the Adhaan with a musical chant,’ and now this is what we hear from many of the Islaamic radio stations.

It was finally brought to the attention of some Muslim youth, concerning that which those an-Nasheed contain of evil and deviancy opposing the Islaamic Sharia’, so they modified it to a different type of anNasheed which talked about enthusiasm, strength and reminders of Islaamic heroism, and they would also adhere to some musical chanting and some of them have even added some musical instruments like the Duff(Arabic drum) etc. to it.

Indeed, I heard it, with my own ears in some music stores, something of the like, so I spoke with them, due to that which is obligatory in the Deen by way of advising them and reminding them that it is not allowed, especially since many of them have begun listening to anNasheed as a habit, and it has busied them from reciting Qur’aan or listening to it.

All of this is from the evil of the deviancy of keeping away from the Salaf, indeed I am certain that this was not from their practice, even though they used to sometimes recite poetry in wars and battles. This practice is one thing and taking that and applying to it a musical chant and making it a habit and resembling the practice of the people of evil and mere amusements, then that is something else, and it is not hidden from the people of knowledge and insight.  May Allaah have mercy upon the one who said:

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf

In summary: Indeed I advise everyone who reads this book, that they do not suffice with the knowledge in it but follow that up with hopeful consequences which is to sincerely follow this great Messenger, which necessitates the love of Allaah, and His Forgiveness for ones sin, <<and this is the great success>>

‘We ask Allaah Ta’ala that He makes us from them.’

[Taken from: A summary from the introduction to ‘Bidaytus – Sooli Fee Tafdeel Rasool –salAllaahu ‘alaihi wassalam as-Sharraffa wa Karrama’ p.4 -12]

The Consequence of the One who Does not Believe in the Prophet

The Consequence of the One who Does not Believe in the Prophet sallAllaahu alayhi wa sallam
Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 157 – 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 thisUmmah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

[Collected by Ibn Munda in ‘Tawheed’ and Muslim in his Saheeh, likewise Abu ‘Awaanah and Ahmad]

Shaykh Albaani said:

‘The hadeeth is clear in that whoever hears about the Prophet  sallAllaahu alayhi wa sallam and what he was sent with, and then it reaches that person in the way that Allaah revealed it to the Messenger  sallAllaahu alayhi wa sallam, and does not believe in the Prophet sallAllaahu alayhi wa sallam then his path is to the Hell-Fire.  There is no difference in this between a Jew, or a Christian, or a fire-worshipper, and the atheist.

My belief is that if many of the non-Muslims were granted the opportunity to become acquainted with the principles, beliefs and worship that Islaam came with, then they would hasten to enter into Islaam in crowds, as it occurred in the beginning of Islaam.

If only some of the Islaamic countries would send callers to the western countries, from those who have knowledge of Islaam and know its reality, and that they know what has attached itself to Islaam from superstitions, Bida’ (innovations) and lies. So that the one who calls to Islaam will be able to present it in a good manner to those he is calling, and this requires the caller to have knowledge of the Book and the authentic Sunnah, and he knows some of the common foreign languages. This is a matter which is honourable and it is something nearly lost.  So this issue requires keen preparation, so perhaps they will begin this preparation.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 1/157)]

No. 3093 From Sa’eed bin Jubair Mursal that the Messenger sallAllaahu alayhi wa sallam:

‘There is no-one 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.’

And Sa’eed bin Jubair said: ‘I began to say: Where is the confirmation of that in the Book of Allaah?!’ Sa’eed continued: ‘It was very rare that I heard a hadeeth from the Prophet sallAllaahu alayhi wa sallam except that I found a confirmation for that in the Qur’aan; until I found this Ayaah: << وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ >> <<but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur’aan), the Fire will be their promised meeting-place >> includes all the different nations.

[Collected by Tabari]

Shaykh Albaani said:

‘It is possible to include this hadeeth to be from what is a clarification and explanation of the saying of Allaah Ta’ala: << وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا >> <<And We never punish until We have sent a Messenger (to give warning).>> along with the point where the Messenger sallAllaahu alayhi wa sallamsaid: ‘hears of me’ i.e. that he hears about the Messenger sallAllaahu alayhi wa sallam upon reality as a human, a Messenger, a Prophet.  So whoever hears about the Messenger sallAllaahu alayhi wa sallamupon other than what he sallAllaahu alayhi wa sallamwas upon, other than what he sallAllaahu alayhi wa sallamwas upon from guidance, light and excellent manners; due to some of the ignorant Muslims, or the misguided callers from the Christian evangelists and atheists, who present the Messenger sallAllaahu alayhi wa sallamto their people in other than his real way that he was well known for.  So the likes of these people have not heard of the Messenger sallAllaahu alayhi wa sallam, and theDawa has not reached them, so the warning mentioned in the hadeeth does not include them.

And this is like the saying of the Messenger sallAllaahu alayhi wa sallam: ‘Whoever sees me in his sleep then it is as if he sees me in his wakeful state, since indeed Shaytaan cannot resemble me.’ [Silsilah Saheeh No.1004]  i.e. sees him in this real form and his characteristics which he was upon in his lifetime.  So whoever really claims that he saw an old Shaykh with a white beard, then he has not seen the Messenger sallAllaahu alayhi wa sallam; because this characteristic opposes that which the Messenger sallAllaahu alayhi wa sallamwas upon, from that which is known from his characteristics SallAllaahu Ta’ala alayhi wa Alahi wa sallam.

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 6/3093)]

A Brief Summary of the Issue of Raising the hands for the Qunoot in the Witr

Taken from the  ‘Original Sifat as-Salah‘ By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya 

And ‘the Messenger sallAllaahu alayhi wa sallam – used to raise his hands.’

_________________________________

A Summary:

Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:

‘Anas said: I never ever saw the Messenger of Allaah sallAllaahu alayhi wa sallam-painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah sallAllaahu alayhi wa sallam in the early morning prayer raising his hands and he supplicated against those who killed them.  [And in another narration: supplicating against them.]

Narrated by Ahmad (3/137)

This Isnaad is authentic.

At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:

‘Indeed I saw the Messenger of Allaah sallAllaahu alayhi wa sallam whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’

This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaadis Saheeh or hasan

There is a recommendation in this hadeeth of raising the hands while supplicating theQunoot.

Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)

Likewise Ahmad holds this opinion and so does Ishaaq.

The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab Radi Allaahu anhu as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:

‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.

As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.

This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’

So it is foremost that it should not be done, and restricting to what the Salaf Radi Allaahu anhum did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’

[Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]

Shaykh al-Albaani also said:

‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah sallAllaahu alayhi wa sallam when he made Dua’against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.

This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’

[Taken from ‘Irwaa al-Ghaleel’ (2/181)]

41- The Ruling of Raising the Hands in the Dua’ of al-Witr
By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz

Question:

What is the ruling of raising the hands in al-Witr?

Answer:

Raising the hands in the Qunoot of al-Witr is legislated; because the Qunoot is from the same type as the Qunoot when new hardships occur for the Muslims, and this is indeed established by the Prophet sallAllaahu alayhi wa sallam, that he sallAllaahu alayhi wa sallam raised his hands when he made Dua’ in the Qunoot when new hardships occur for the Muslims.

This was collected by al-Bayhaqi –Raheem’ullaah- with a authentic chain.

[Taken from ‘Majmoo Fatawa wa Maqalaat Mutafariqa’ vol.30 p.51 ]

Some Athaar of the Companions regarding raising the hands in al-Qunoot
Collected by Zakareeyah bin Ghulam Qadir

a) From Abu Uthmaan who said: ‘Umar used to read the Qunoot with us after Rukoo’and he would raise his hands so much so that the side of his body would be seen, and his voice could be heard from the back of the Masjid.’

[Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)]

b) From Ibn Abbas that he prayed the Qunoot with the people at Fajr in Basrah, and he raised his hands so much so that the side of his body was raised up.’

[Saheeh – Collected by Ibn Abee Shaybah (2/316)]

c) From Ibn Mas’ood that he used to raise his hands in the Witr then after that he would lower them.’

[Hasan – Collected by Abdur Razzaq (4/325)]