Saturday, June 29, 2013

She was simple, not anymore

This post is about working women and silent war on them. Allaah created Aadam and then when Aadam felt loneliness and lack of companionship, lack of pleasure and peace, Allaah then created Aadam’s wife from his rib. So that human beings cannot complain about women being inferior because she was created from a man (can be a reason). Her role was simple. Her life was simple. When both of them came to this world, they were assigned separate duties and she performed her part very well.

The messenger of Allaah informed this Ummah regarding the duties of women in this life during the current sharee’ah. He said as,

Ibn Hibbaan narrated that ‘Aboo Hurayrah said: The Prophet (peace and blessings of Allaah be upon him) said: “If a woman establishes her five (daily Salaah), fasts her month (Ramadaan), guards her chastity and obeys her husband, it will be said to her: ‘Enter Jannah from whichever of the gates of Jannah you wish.’” (Classed as Saheeh by al-Albaanee in Saheeh al-Jaami’, no. 660)

Her role was within the boundaries of home. Allaah assigned the duty of earning money for her survival to the men belonging to her. When she was married, husband felt that she is solely dependent upon him so he misused his right. He started to abuse her knowing that she cannot run away from his mansion because she was financially and physically dependent upon her husband. When she called to the other men belonging to her (brother, son), they rejected her right to inherit and shelter. She became totally and fully helpless, the only option which was left for her is to stay in patience in the abused atmosfear in her husband’s company which led her to all kinds of mental and physical disorders.

When it became a common practise or the story of every second Muslim family, parents started to make their daughters study for the reason to earn her living as a precautionary measure so that when this will happen to their daughter, she can survive on her own after they die.

This step of parents led their daughters into more trouble because initially her duty was to look after her family as she was the queen of her home, but now when she stepped down to the worker level, she has to earn as well as look after her home. This is no doubt an open injustice done to her, clearly a burden upon her gentle shoulders as her nature opposes to work as a worker.

Time went by, men started to demand to marry only those women who work (job) and hence those women who did not had job were regarded as third grade. When this trend became widespread, women were forced to work by their basic need to marry men. Now she was not working just because of a precautionary measure, but because if she does not work, no man will marry her. This is today’s Muslim Woman’s state.

Further, since she couldn’t t handle all these things together, she could not raise her daughter in a manner in which her daughter in the long run can raise her kids in the same fashion. She could not raise her son with such an upright character so that tomorrow when his son will have his own family, he can up-bring them in the same manner. When this happened, the whole society became corrupt and mannerless which resulted in a corrupt Muslim community. This is today’s Muslim Community’s state.

Men should treat his wife in a gentle and wise way, same as salaf used to treat their wives. He should not abuse her or criticize her and take advantage of his wife’s dependence over him. He should fear Allaah concerning his wife, so that his wife can stay at home happily and up-bring children in an Islaamic manner. As the hadeeth says,

Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon:

“Fear Allaah concerning women! Verily you have taken them on the security of Allaah, and intercourse with them has been made lawful unto you by words of Allaah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Saheeh of Imaam Muslim, 1218)

He should create such an atmosphere where it becomes easy for her to spend her life with calmness even though both of you may be suffering from problems, diseases and illnesses. But when you are happy with each other by abiding with the laws of Allaah and fearing Him alone, you will not violate each other’s rights or abuse each other.

Note: This post does not prohibit Muslim women from seeking knowledge, also it has nothing to do with fiqh.

She was simple, not anymore

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Friday, June 28, 2013

Refutation of the Hadith Rejecters

Some of the signs of the coming of The Day of Judgment:

- People will claim to follow the Quran but will reject Hadith and Sunnah [Abu Dawud]

- When the last ones of the Ummah begin to curse the first ones [at-Tirmidhi]

Abu Mansoor Ibn Sallaam al-Faqeeh said:

There is nothing heavier upon the people of innovation and more hated by them than listening to the Hadith and its narration with its isnaad.

[Sharaf Ashab Al-Hadith 2/36]

The misguided sect of al-Quraniyyin

Praise be to Allah.

Some people have started to claim that the Sunnah is not a source of legislation. They call themselves “al-Quraniyyin” and say that we have the Quran, so we take as halal whatever it allows and take as haram whatever it forbids. The Sunnah, according to their claims, is full of fabricated ahadith falsely attributed to the Messenger of Allah (peace and blessings of Allah be upon him). They are the successors of other people about whom the Messenger of Allah (peace and blessings of Allah be upon him) told us. Ahmad, Abu Dawud and al-Hakim reported with a sahih isnad from al-Miqdam that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Soon there will be a time when a man will be reclining on his couch, narrating a Hadith from me, and he will say, ‘Between us and you is the Book of Allah: what it says is halal, we take as halal, and what it says is haram, we take as haram.’ But listen! Whatever the Messenger of Allah forbids is like what Allah forbids.” (Al-Fath al-Kabir, 3/438. Al-Tirmidhi reported it with different wording, and said that it is hasan sahih. Sunan al-Tirmidhi bi Sharh Ibn al-‘Arabi, al-Sawi edn., 10/132). The name al-Quraniyyin does not befit these people, because the Quran tells us, in almost one hundred ayahs, to obey the Messenger (peace and blessings of Allah be upon him). Obedience to the Messenger (peace and blessings of Allah be upon him) is considered in the Quran to be a part of obedience to Allah, may He be glorified. “He who obeys the Messenger, has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad) as a watcher over them.” [al-Nisa’ 4:80 – interpretation of the meaning]. The Quran, which they claim to follow, denies the faith of the one who refuses to obey the Messenger (peace and blessings of Allah be upon him) and does not accept his ruling: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisa’ 4:65 – interpretation of the meaning]

Their suggestion that the Sunnah is “contaminated” with fabricated ahadith is not valid, because the scholars of this Ummah took the utmost care to purify the Sunnah from all alien elements. If they had any doubts about the truthfulness of any narrator, or there was the slightest possibility that he could have forgotten something, this would be sufficient grounds for rejecting a Hadith. Even the enemies of this Ummah have stated that no other nation has paid so much attention to examining its reports and their narrators, especially in the case of reports narrated from the Messenger of Allah (peace and blessings of Allah be upon him).

For it to be obligatory to follow a Hadith, it is sufficient for it to be known that it is a sahih (authentic, sound) Hadith narrated from the Messenger of Allah (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) was content to convey his message by sending just one of his Companions, which proves that the Hadith reported by one trustworthy person must be followed.

Moreover, we would ask these people: where are the Ayat which tell us how to pray, or which tell us that the obligatory prayers are five times daily, or which tell us about the nisab on various kinds of wealth for the purpose of zakah, or about the details of the rituals of Hajj, and other rulings which we can only know from the Sunnah?

[Al-Mawsu’ah al-Fiqhiyyah, 1/44]


To those who reject Hadith…….The sahih Sunnah is wahy (Revelation) from Allah

Praise be to Allah.


It is essential that it be established in the mind and heart of every Muslim that the Sunnah – which is the words, deeds and approval that are attributed to the Prophet (peace and blessings of Allah be upon him) – is one of the two parts of divine Revelation that were revealed to the Messenger of Allah (peace and blessings of Allah be upon him). The other part of the Revelation (Wahy) is the Holy Qur’an.

Allah says (interpretation of the meaning):

“Nor does he speak of (his own) desire. It is only a Revelation revealed” [al-Najm 53:3-4]

It was narrated from al-Miqdam ibn Ma’di Yakrib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:

“Verily I have been given the Quran and something similar to it along with it. But soon there will be a time when a man will be reclining on his couch with a full stomach, and he will say, ‘You should adhere to this Quran: what you find that it says is permissible, take it as permissible, and what you find it says is forbidden, take it as forbidden.’ But indeed, whatever the Messenger of Allah forbids is like what Allah forbids.”

[Narrated by al-Tirmidhi (2664). He said: It is hasan gharib with this isnad. It was classed as hasan by al-Albani in al-Silsilah al-Sahihah (2870).]

This is what was understood by the righteous Salaf (may Allah be pleased with them):

Hassan ibn ‘Atiyah said in al-Kifayah by al-Khatib (12):

Jibril (alaihi salam) used to bring the Sunnah down to the Prophet (peace and blessings of Allah be upon him) as he used to bring the Quran down to him. End quote.

[Narrated by al-Darimi in his Sunan (588) and by al-Khatib in al-Kifayah (12). It was attributed by al-Hafiz in al-Fath (13/291) to al-Bayhaqi, and he said: With a sahih isnad.]

The importance of the Sunnah is first of all that it explains the Book of Allah and is a commentary on it, then it adds some rulings to those in the Book of Allah.

Allah says (interpretation of the meaning):

“And We have also sent down unto you (O Muhammad sallallahu alaihi wa sallam) the Dhikr [reminder and the advice (i.e. the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought” [al-Nahl 16:44].

Ibn ‘Abd al-Barr said in Jami’ Bayan al-‘Ilm wa Fadlihi (2/190):

The commentary of the Prophet (peace and blessings of Allah be upon him) on the Quran is of two types:

1 – Explaining things that are mentioned in general terms in the Holy Quran, such as the five daily prayers, their times, prostration, bowing and all other rulings.

2 – Adding rulings to the rulings of the Quran, such as the prohibition on being married to a woman and to her paternal or maternal aunt at the same time. End quote.


As the Sunnah is the second of the two parts of Revelation, it is inevitable that Allah will protect it, so as to preserve the religion from distortion and additions or subtractions.

Ibn Hazm (may Allah have mercy on him) said in al-Ihkam (1/95):

Allah says (interpretation of the meaning):

“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from corruption)” [al-Hijr 15:9]

“Say (O Muhammad sallallahu alaihi wa sallam): “I warn you only by the Revelation (from Allah and not by the opinion of the religious scholars and others). But the deaf (who follow the religious scholars and others blindly) will not hear the call, (even) when they are warned [i.e. one should follow only the Quran and the Sunnah (legal ways, orders, acts of worship, and the statements of Prophet Muhammad sallallahu alaihi wa sallam, as the Companions of the Prophet radiallahu anhum did)]” [al-Anbiya’ 21:45]

Allah tells us that the words of His Prophet (peace and blessings of Allah be upon him) are all Wahy (revelation), and Wahy is undoubtedly Dhikr, and Dhikr is preserved according to the text of the Quran. Thus it is correct to say that his words (peace and blessings of Allah be upon him) are all preserved by Allah, may He be glorified and exalted, and He has promised that none of them will be lost to us, because that which Allah preserves can certainly not be lost at all; it has all been transmitted to us and Allah has established proof and left us with no excuse. End quote.


Once it is established that the Sunnah is part of the divine revelation, it is essential to note that there is only one difference between it and the Quran, which is that the Quran is the word of Allah, may He be exalted, which was revealed verbatim to the Prophet (peace and blessings of Allah be upon him), whereas the Sunnah may not be the words of Allah, rather it is only His Revelation, so it need not necessarily come to us verbatim, but the meaning of it comes to us.

Once we understand this difference, we see that the point in transmission of the Sunnah is to convey the meanings, not the exact same words that were uttered by the Prophet (peace and blessings of Allah be upon him). Islam tells us that Allah only preserves the words of the Quran in full, and He preserves the general meanings of the Sunnah, and that which explains the Book of Allah, not the exact words and phrases.

However, the scholars of this Ummah throughout the early centuries strove to preserve the Shari’ah and the Sunnah. They have transmitted to us the words of the Prophet (peace and blessings of Allah be upon him) as he said them, and they distinguished between the reports that were right and wrong, true and false.

What the questioner sees of multiple reports of a single Hadith does not mean that there is any shortcoming in the preservation and transmission of the Sunnah. Rather the reports vary for numerous reasons, and once they are understood the answer will become clear.


Reasons for multiple reports:

1- Multiple incidents

Ibn Hazm (may Allah have mercy on him) said in al-Ihkam (1/134):

The existence of different versions does not represent a fault in the Hadith if the meaning is the same, because it is proven that when the Prophet (peace and blessings of Allah be upon him) uttered a Hadith he would repeat it three times, so each person would narrate it according to what he heard. This difference in the reports does not mean that the Hadith is weak, if the meaning is the same. End quote.

2- Reporting the meaning

This is the most common reason for there being multiple versions of a single Hadith. What matters in transmission of a Hadith is that the meaning be conveyed. As for the wording, it is not the matter of worship as is the case with the Quran.

For example, the Hadith “Actions are but by intentions” is also narrated as “Action is by intention” and “Actions are but by intention” and “Actions are by intention.” The reason for these multiple versions is that the meaning was narrated. The source of the Hadith is one, namely Yahya ibn Sa’id from Muhammad ibn Ibrahim from ‘Alqamah from ‘Umar (may Allah be pleased with him). It may be noted that the meaning that is understood from these sentences is the same, so what does it matter if there are multiple reports?

In order to be more certain that the narrator had transmitted the correct meaning of the Hadith, the scholars would not accept a report of similar meaning unless it came from a scholar of the Arabic language, then they would compare his report with that of another trustworthy narrator; then they would be able to spot the mistake in narration if there was any mistake. There are many such examples but this is not the place to discuss them in detail.

3 – Narrator’s shortening of the Hadith

i.e., the narrator memorized the Hadith in its entirety, but he quoted only part of it in one place, and narrated it in full elsewhere.

For example: Abu Hurayrah (may Allah be pleased with him) narrated the story of the Prophet (peace and blessings of Allah be upon him) forgetting two rak’ahs of Zuhr prayer. The entire story was narrated from Abu Hurayrah, and it is one story. This indicates that the difference in reports is due to some narrators shortening it. See Sahih al-Bukhari, 714, 715, 1229.

4 – Mistakes

One of the narrators may have made a mistake, so he narrated the Hadith in a way that it was not narrated by others. It is possible to spot the mistake by comparing the reports with one another. This is what was done by the scholars in the books of Sunnah and takhrij.

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in al-Jawab al-Sahih (3/39):

But Allah has preserved for this Ummah that which He revealed. Allah says (interpretation of the meaning):

“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from corruption)” [al-Hijr 15:9]

So there is no error in the interpretation of the Quran or in the transmission of Hadith or interpretation thereof. Allah guaranteed that there would always be in this Ummah those who would explain it and highlight evidence against the errors of those who err and the lies of those who lie. This Ummah will not agree on misguidance, and there will remain among them a group who will adhere to the truth until the Hour begins. For they are the last of the nations and there is no Prophet after their Prophet and no Book after their Book. When the nations before them changed, Allah sent a Prophet to show them the way with commands and prohibitions, but there will be no Prophet after Muhammad (peace and blessings of Allah be upon him) and Allah has guaranteed to preserve the revelation that He has sent down. End quote.

The Sunnah, as we explained at the beginning, is revelation (wahy) from Allah, which explains to the people that which was revealed to them in the Book of Allah, may He be exalted, and it teaches them the rulings that they need to practice their religion. Even if the details or the basic principles are mentioned in the Book of Allah, we say: in this sense the Sunnah is one of the attributes of Prophethood and one of the missions of the Prophet (peace and blessings of Allah be upon him). The people still regard the Sunnah in this manner, whether it is mentioned in books or in oral reports which may differ in some wording or in different contexts. None of that gives cause to doubt its status or worry that it has not been preserved properly or to dispute its validity as evidence or to say that the people have no need of it, despite the many difference among people about theoretical and practical issues.

The great scholar Shaykh ‘Abd al-Ghani ‘Abd al-Khaliq (may Allah have mercy on him) said:

We do not find in the books of al-Ghazali or al-Aamidi or al-Bazdawi, or any of the scholars of usool who follow their method of writing, any suggestion or hint of any dispute with regard to this matter. They are the ones who examined all the books and madhhabs of the earlier scholars and studied the disputes, even the odd views, and they took great care to refute them.

Then he quoted from the author and commentator of al-Musallam: The Quran, Sunnah, scholarly consensus and analogy are he valid foundations of Islam, as is discussed in the field of ‘ilm al-kalam. But the scholars of usool focused on the validity of scholarly consensus and analogy, because there were too many foolish people who tried to undermine their validity, such as the Khawarij and Rafidis (may Allah humiliate them). As for the validity of the Quran and Sunnah, the Ummah is unanimously agreed on that, which is why there was no need to discuss their validity. End quote.

See: Hujjiyyat al-Sunnah (248-249).

And Allah knows best.

Refutation of the Hadith Rejecters

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Unifying the Muslims Upon the Truth

Shaykh ‘Abdul-’Azeez Ibn Baaz — rahimahullaah — said:

”There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon truth and to cooperate in goodness and piety against the enemies of Islam — as Allah the Most Perfect ordered them with His statement:

”And hold fast altogether to the rope of Allah and do not become divided.” [Surah Ali-'Imran 3:102]

And likewise, Allah has warned the Muslims against splitting-up, as occurs in His — The Most Perfect’s — saying:

”And do not be like those who differed and split-up after the clear evidences came to them.” [Surah Ali-'Imran 3:105].

However, the order to unify the Muslims and to unite their word upon the truth and to hold fast to the rope of Allah, does not necessitate that they should not censure wrong beliefs and practices — whether from the Sufis or from other than them…. Rather what the order to hold fast to the rope of Allah necessitates is: to order the good, forbid the evil and also to clarify the truth — with clear Shari’ah evidences — to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His — the Most Perfect’s — saying:

”And help you one another in righteousness and piety, and do not help one another in sin and transgression.” [Suratul Ma'idah 5:2]

And His — the Most Perfect’s — saying:

”Let there arise from amongst you a group of people calling all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful.” [Surah Ali-'Imran 3:110]

And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved what Allah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the person acting in opposition of the truth will remain upon his opposition. And this is contrary to what Allah — the Most perfect — prescribed, with regards to sincere advice, cooperation upon goodness, ordering the good and forbidding the evil — and Allah alone is the One who grants success.”

[Tanbeehaat fir-Radd 'alaa man Ta'awwalis-Sifaat (p. 31-32)]

Unifying the Muslims Upon the Truth

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They call themselves: ‘Followers of as-Salaf as-Saleh’….

The Prophet (sallallahu alaihi wa sallam) said: “The best of mankind is my generation, then those who follow them, then those who follow them…” [Sahih al-Bukhari (2652) and Sahih Muslim (2533)]

Ibn Mas’ud (radiallahu anhu) said: “Whosoever amongst you wants to follow an example, then let him follow the example of the Sahabah of Prophet Muhammad (sallallahu alaihi wa sallam); they were the most pious hearted; the most deep-rooted in knowledge; the least pretentious; the most consistent in guidance; they had the best of affairs; and they are the people whom Allah chose to accompany His Prophet (sallallahu alaihi wa sallam) and establish His Din. So know their virtue and follow them in their athar (i.e., statements and actions) for they were upon the right guidance.”

Muhammad (sallallahu alaihi wa sallam) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful amongst themselves. You see them bowing and falling down prostrate…[Quran 48:29]

Shaikh Saleh ibn Abdul-Aziz ibn Muhammad ibn Ibrahim Aal-Shaikh (hafidhahullah) wrote in his book ‘Hadhihi Mafahimuna’:

“…in every region of the world, where you find grave-worshipers, you will most probably find a group following the guidance of Prophet Muhammad (sallallahu alaihi wa sallam), who are neither deceived nor affected by doubts – they are the Ghuraba (strangers) in many lands, guiding the people to the Sunnah, and guiding them to the Tawhid, and turning the hearts to Allah, to fearing and revering Him, to hope for what is with Him, attaching the hearts to their Creator Alone, and not to any of the creation.They do not love, except for Allah, and they do not hate, except for Allah, and they do not worship except for Him. Their concern is calling the people to the Tawhid of their Rabb in the actions; actions of the heart and actions of the limbs.

They call themselves: ‘Followers of as-Salaf as-Saleh’. He is honored, who follows them (i.e., as-Salaf as-Saleh) contrary to the one, who is disgraced because of his following al-Khalaf at-Taleh (i.e., the evil Khalaf).

Their enemies call them…’Wahhabis’ or ‘Extremists’…”

[Source: Salafiyyah: from the book, 'Hadhihi Mafahimuna' by Shaykh Saalih ibn Abdul-Aziz Aal-Shaykh]

They call themselves: ‘Followers of as-Salaf as-Saleh’….

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Meaning of Pecking Like A Rooster, Looking Around Like A Fox, Squatting Like A Monkey in Salah‏

As for the Hadeeth of Aboo Hurayrah, may Allaah be pleased with him:

“My friend (sallallahu alayhi wa sallam) forbade me that I should peck in my prayer like the pecking of a rooster, that I should look about like the looking about of a fox and that I should squat like the squatting of the monkey.”

(I say): Have you seen the pecking of the rooster? How he searches for the grain on the ground then he pecks in order to get the grain; the Messenger (sallallahu alayhi wa sallam) coined a similitude for the worshipper who prays and does not settle himself in his Rukoo’ nor his Sujood, that he pecks like the pecking of the rooster. So the Messenger (sallallahu alayhi wa sallam) forbade the Muslim from pecking in his prayer like the pecking of the rooster.

What is intended is that he does not have tranquility therein nor is he calm or at ease therein. He has only performed it with speed to the point that he has not achieved even the minimum of that which would make the pillars of the prayer correct.

He said: “…that I should look about like the looking about of a fox…”

Have you seen the fox, how he looks about with speed to the right and to the left and moves his eyes? The Messenger (sallallahu alayhi wa sallam) has forbidden the Muslim, when he is in prayer, to look about like the looking about of the fox. Because that which has been made obligatory in that he be in a state of humility and that he should not move his eyes from the place of prostration. And if there does occur from him some looking about, then it should only be occasional and few (occurrences); and that would not invalidate the prayer. It would only invalidate the prayer if there is an abundance of looking about, like the looking about of the fox.

He said: “…and that I should squat like the squatting of the monkey.”

The squatting of the monkey is that one attaches his buttocks to the ground and erects his shins, attaching them to his thighs while having his feet on the ground. Similar to the description of the dog when he sits when he sits and raises his front paws. Due to this, there has come in some Ahadeeth, the prohibition of squatting like the squatting of a dog. It has a second description; that he places his shins and knees on the ground and brings his buttocks between them to the ground. There is a third description; that he places his shins upon the ground, erects his feet and sits upon his heels.

So from this, the squatting of the monkey has (three) descriptions:

The first description: A squatting which is like that of the dog and the monkey; that the person erects his shins and attaches his buttocks to the ground. This description is done when rising from the Sujood to the Qiyaam; you sit upon this (your buttocks) then you stand upon that (your feet), squatting like the squatting of the dog which has been prohibited.

The second description: The squatting of the dog; that his knees are on the ground and his feet are on the ground while he attaches his buttocks to the ground between the shins while sitting between the twp prostrations or in sitting for the Tashahhud. This squatting is like the squatting of the dog.

The third description: That his knees are upon the ground and his shins are spread. His feet are erected and he places his buttocks upon his heels. This type is permissible in the sitting between the two prostrations and it is not permissible in any other sitting in the prayer.

The proof for the permissibility of sitting on the feet is that which has come on the authority of Taawus saying: “We spoke to Ibn Abbaas concerning sitting on the feet (in the prayer), and he said: ‘It is the Sunnah!’ So we said to him: ‘Verily we see it as being reprehensible for the man.’ He said: ‘Rather, it is the Sunnah of your Prophet (sallallahu alayhi wa sallam)’” [Muslim recorded it in the Book of Mosques and Places of Prayer, Chapter: The Permissibility of Sitting Upon the Feet; Hadeeth number 536.]

On the authority of Muhammad ibn ‘Ajlaan, that Aboo Az-Zubayr informed him that he saw Abdullah ibn Umar, when he would prostrate, that whenever he would raise his head from the first prostration, he would squat upon the tips of his toes. He said that it is from the Sunnah. Al-Bayhaqee recorded it inAs-Sunan Al-Kubraa 2/119 and Al-Albaanee, may Allaah have mercy upon him, authenticated it (in Silsilah Al-Ahadeeth As-Saheehah 1/120) saying: “So in this Hadeeth and in these narrations is evidence for the legislation of the aforementioned squatting, that it is a Sunnah to be followed and it is not (simply) due to an excuse as some of the rigid ones assume.”

Meaning of Pecking Like A Rooster, Looking Around Like A Fox, Squatting Like A Monkey in Salah‏

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Allaah Created Adam upon His Image

Question: A hadeeth has been reported from the Prophet (sallallaahu ‘alayhi wa sallam) in which he prohibits cursing the face (literally saying ‘may Allaah make your face ugly’), and it mentions that Allaah (Subhaanahu) created Adam upon His Image. So what is the safe belief in reference to this hadeeth?

Answer: The hadeeth is confirmed from the Prophet (sallallaahu ‘alayhi wa sallam), that he said: “When one of you hits (someone else), then let him avoid the face, for indeed Allaah created Aadam upon His Image.” And in another wording (of this hadeeth) he said, “upon the Image of Ar-Rahmaan (the Most Merciful).” And this (hadeeth) does not necessitate resembling or likening Allaah (to His creatures).

The meaning of it with the people of knowledge is that Allaah created Adam hearing, seeing, and speaking if he wished to do so (i.e. Aadam had these attributes). This is also the description of Allaah, for verily He is Hearing, Seeing, and Speaking if He wishes, and He has a Face, Magnificent and Exalted is He.

However, this does not mean resembling or likeness. Rather, the Image that is for Allaah is not like the image that is for the creation. It only means that He is Hearing, Seeing, and Speaking if and whenever He wishes to do so. And thus did Allaah create Aadam as one who is hearing, seeing, and possessing a face, and a foot. However, the hearing (of one) is not like the hearing (of the other), and the seeing (of one) is not like the seeing (of the other), and the speaker is not like the (other) speaker. Rather, Allaah has attributes that are befitting His Majesty and His Sublimity, and the slave (of Allaah) has attributes that are befitting him. The attributes of the slave (of Allaah) is exposed to cessation and deficiency, whereas the attributes of Allaah are perfect and not exposed to deficiency, cessation of being, or ending. For this reason, Allaah, the Mighty and Majestic said, “There is nothing like Hime, and He is the All-Hearing, All-Seeing.” And He, Glory be unto Him, said, “And there is none comparable or coequal to Him.” Thus, it is not permissible to strike the face (of someone), nor to curse the face (saying ‘may Allaah make your face ugly’).

Answered by Ash-Shaikh ‘Abdul-’Azeez bin Baaz

Source: The program Noorun ‘alaa ad-Darb, on tape number 30.

Allaah Created Adam upon His Image

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Receiving Ramadan – Rescuers from Trials

All praise is due to Allah, Lord of all the worlds. May peace and blessings of Allah be upon the Messenger, his household and companions.

Brothers in faith! The Messenger of Allah has informed us that among the signs of The Hour is the appearance of trials and they shall continue to appear until The Hour comes.

Among the companions of the Prophet, there was a particular companion who was much concerned about the Hadith that have to do with trials. That companion was Huthaifah Ibn Al-Yamaan. He used to say, ‘The companions of the Prophet used to ask him about good things, but I used to ask him about evil matters out of fear of being afflicted by them.’

Fellow Muslims! In these days we are afflicted by different kinds of trials and tribulations that subject people’s thoughts and conduct to changes; trials that come one after the other; waves of trials in these days do not only overwhelm people, but overwhelm them along with their thoughts and beliefs. And the waves of beliefs and realities are probably the essence of trials of this age and many are the victims of these trials.

Allah threatens Muslims with trials if they turn away from the religion of their Lord and His laws when He says, “And let those who oppose the Messenger’s (Muhammad’s) commandments beware lest some trials befall them or a painful torment be inflicted upon them.” (An-Nur: 63).

The trial in this verse includes all kinds of punishments like killing, disasters, imposing of a tyrant ruler and disease. It is a general trial that when it occurs leaves none behind. Allah says, “And fear the trial which affect not in particular (only) those of you who do wrong, (but it may afflict all the good and bad people).” (Al-Anfal: 25).

Brothers in faith! Trials are grave in consequences for they leave nothing undistorted. However, the gravest kind of all trials is the one that affects one’s religion; in which one is misled and becomes confused. Trials in religion lead some people to abject despair, make Satan play with their sense of reasoning, lead some to whimsical thoughts and blind others from seeing the truth.

Trials are a divine way in which Allah has decreed for His slaves great wisdom among which is to test the Muslims and distinguish between the faithful ones and the liars; between the sincere ones and the opportunists. It is by trials that realities become known and insincere ones are exposed and done away with.

During trials, some people maintain their manliness and bear all hardship that comes their way with courage and resoluteness.

A Muslim should therefore be on his guard as far as trials are concerned for the Messenger of Allah (may the peace and blessings of Allah be upon him) has warned that, ‘There are going to be trials in which the condition of one who is sitting will be better than that of the one who is standing and the condition of the one who is standing will be better than that of the one who is walking and the condition of the one who is walking will be better than that of the one who is running. And whoever exposes himself to those trials will certainly fall into it.’

Let every Muslim therefore take precautions against the trials by holding fast onto the Book of Allah and the Sunnah of His Prophet. Allah says, “Then, whoever follows My Guidance shall neither go astray, nor fall into distress and misery.” (Ta-Ha: 123).

Muslims should therefore follow the guidance of Allah, take to the Sunnah of His Messenger (may the peace and blessings of Allah be upon him) and implement the injunctions of these two pure sources on every aspect of their lives.

Supplication is also one of the means of confronting trials for there is no power except with Allah. Let the Muslims supplicate to their Lord during trials. The Prophet (may the peace and blessings of Allah be upon him) used to say in his supplications, ‘O Allah, You are the One Who changes the hearts (of His slaves for good to evil, and visa versa), make my heart stead fast on Your religion.’ He also commanded his companions to seek refuge with Allah from trials by saying, ‘Seek refuge with Allah from all hidden and manifest trials.’

Muslims should endeavour to purify their hearts and reform them through good deeds for that strengthens the hearts during trials. Allah says, “But if they had done what they were told, it would have been better for them and would have strengthened their faith.” (An-Nisa: 66).

Perseverance and piety are also good protection against the trials. Allah says, “You shall certainly be tried and tested in your wealth and properties and in your own selves; and you shall certainly hear much that will grieve you from those who receive the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become pious, then verily, that will be a determining factor in all affairs and that is from the great matters.” (Al-‘Imran: 186).

One is saved from tribulations by turning to Allah sincerely and invoking Him truthfully. Prophet Yoosuf (peace be upon him) was saved because of his sincerity and the people of the Cave were saved because of their truthfulness. Therefore Allah’s protection for us against trials will be in accordance with our own faith and servitude towards Him. Ibn al-Qayyim said, ‘Allah’s protection and defending of Muslims will be in accordance with their remembrance of Him. So whoever is more perfect in faith and remembrance will have greater protection and defense from Allah and whoever has less faith and remembrance gets less defense and protection.’

Fellow Muslims! Ramadan – the month of blessing – is now approaching. Let us use the opportunity of this month to do more good deeds and increase in acts of worship in order that Allah’s protection for us may be greater.

After a few days, Muslims will be rejoicing over the advent of this great month during which the doors of Hell are closed and the gates of Paradise are opened. Muslims are in need of this great month for purification of their souls and strengthening their resolve.

Ramadan is a month that should be received with clean souls, pure wealth and free hearts. The greatest acts to be done in this month are therefore reforming of the hearts for the heart that still indulges in sin will lose great bliss.

Let the month of Ramadan be an opportunity for freeing hearts from rancour and hatred. Let the holy month be used for settling disputes between one and his Muslim brothers; let it be an opportunity for being kind to parents and the kith and kin; an opportunity to play a positive role in the society.

Among the wisdom of Ramadan is that the Muslim should use the opportunity of the month to share the feelings of his brothers all over the world and let him increase in his endeavour to invoke Allah, the Almighty, Who says, “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by my knowledge). I respond to the invocations of the supplicant when he calls on Me. So let them obey Me and believe in Me so that they may be led aright.” (Al-Baqarah: 186).

[Khutbah by Shaykh Abdul Bari ath-Thubaity]

Receiving Ramadan – Rescuers from Trials

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Four Basic Rules of Pure Monotheism

by Muhammad ibn ‘Abdul-Wahhab

Almighty Allah, Lord of the Glorious Throne, I pray that He may guide you in this world and the next; that He may always bless you; that He may make you one of those who recognize His bounty, who remain firm in face of adversity, and who repent and seek His forgiveness if they disobey or sin.

These three characteristics are the indices of felicity and blessedness. Know that pure worship and monotheism, which is the religion of Abraham, consists of worshipping Allah alone, of dedicating yourself sincerely to serving Him. Allah said:

“I have not created jinn and men but to worship Me.” [Al-Qur'an 51:56]

Once you know that Allah has created you to serve Him, you will realize that there can be no service except with pure monotheism (Arabic: tawheed). Just as there is no formal prayer without purity, and there is no purity with uncleanliness, so there is no worship of Allah while worshipping others along with Him (Arabic: shirk). By associating others with Almighty Allah, man’s worship is spoilt, his deeds are vain and he is doomed to eternal Hellfire. If you are cognizant of all this, you will realize that your most important care should be to have all the knowledge pertinent thereto, that Allah may save you from Hell’s terrible abyss. Almighty Allah said:

“Allah will not forgive any the association of anything with Him; but He will forgive any lesser offense to whomsoever He chooses.” [Al-Qur'an 4:47]

(It should be mentioned that Almighty Allah will forgive those who have ascribed partners Him, or worshipped others along with Him, if they repent from doing it before they die).

Such pertinent knowledge consists of four basic rules, elaborated in Almighty Allah’s Holy Book.

First Rule

The first rule is the knowledge that the unbelieving pagans whom the Prophet Muhammad, may the peace and grace of Allah be upon him, opposed, did acknowledge that Almighty Allah, may He be glorified, is indeed the Creator, Provider and Maker of this world. However, this did not make them Muslims. Evidence therefore is in the verse:

“Ask them: ‘Who sends down for you your provision from the sky and grows it out of the earth? Who hears your prayer and sees your condition? Who brings the living out of the dead and the dead out of the living? Who directs the course of the world?’ They will answer: ‘Allah.’ Answer: ‘Would you then not fulfill your duty to Him?’” [Al-Qur'an 10:32]

Second Rule

The second rule is to know that the unbelievers claim that they do not pray to their objects of worship and call on them except to the end that they may intercede on their behalf with Allah, as the verse said:

“Those who worshipped others as patrons beside Allah, claiming that they did so only to come through their intercession nearer to Him, will receive the judgment of Allah in the matter they contend. Allah will not guide the ingrate, the liar.” [Al-Qur'an 39:3]

Evidence regarding intercession is in the verse:

“They serve beside Allah beings which can neither benefit nor harm, claiming, ‘These are our intercessors with Allah.’” [Al-Qur'an 10:18]

There are two kinds of intercession, one illegitimate and the other legitimate. The former is that which is sought from sources other than Allah regarding matters where all the power lies in Allah alone. Evidence for this is in the verse:

“O men who believe, spend of that which We have provided for you before the Day when there will be neither sale nor purchase, neither favors nor intercession. The unbelievers are themselves unjust.” [Al-Qur'an 2:254]

The legitimate intercession is that which is asked of Almighty Allah, where the intercessor receives his power from Him, and the interceded for is he whom Allah is pleased to accept as such for his word and deed. Almighty Allah said:

“No one may intercede with Allah except by His permission.” [Al-Qur'an 2:55]

Third Rule

The third rule is the knowledge that the Prophet Muhammad, may Allah bless him and give him peace, appeared among people of many religious traditions. Some worshipped angels; others worshipped the prophets and saints of Allah; others worshipped trees and stones, sun and moon. All of these peoples were fought by him, as they must, relentlessly without distinction. Evidence therefore is in the following Qur’anic verses:

“And fight them, that there may be no aberration in religion, and all religion belongs to Almighty Allah.” [Al-Qur'an 2:193]

“Day and night, sun and moon, are His creation and sign. Do not .worship the sun or the moon, but Allah, their Creator, if you seek the truth.” [Al-Qur'an 41:37]

“Almighty Allah does not command you to take the angels and prophets as lords.” [Al-Qur'an 3:80]

“And Allah said to Jesus, son of Mary: ‘Did you ask men to take you and your mother for objects of worship beside Almighty Allah?’ He answered: ‘Praise be to You, O Allah! How can I have asked that which is not mine to ask? If I did, You know it and all that is in my mind. I do not know what is in Your mind, O Transcendent, All-Knowing Allah! I have not conveyed to them except what You have commanded me to convey, namely, Worship and serve Allah, my and your only Lord. I was a witness for You in their midst. When You caused me to die, You took over the witnessing on them as well as on all else. If You punish them, they are Your creatures; and if You forgive them, You are the Mighty, the Wise.” [Al-Qur'an 5:116-118]

“Those unto whom they pray [i.e., the saints] themselves seek an avenue to their Lord’s mercy, compete in coming close to Almighty Allah, and fear His punishment. Punishment of your Lord is certainly to be shunned.” [Al-Qur'an 17:57]

“Have you considered al-Lat, al-’Uzza and the third one Manat? [The names of false gods which were worshipped by the pre-Islamic Arabs] Are yours the males and His the females? Is this not ridiculous? All of them are but names which you have named, following the example of your ancestors. Allah gave no voucher for them. You follow but a guess and your own desires.” [Al-Qur'an 53:19-23]

Fourth Rule

The people who associate partners with Almighty Allah, in both belief and worship, in our own day are worse and hence more guilty than those of pre-Islamic times. For, the ancient ones used to only worship others besides Allah in prosperity and returned to genuine faith in adversity, whereas the present day associationists are constant in their unbelief, regardless of prosperity or adversity. Evidence for this is in the Qur’anic verse:

“And when they ride in barks [in stormy seas] they address their prayers to Almighty Allah in complete sincerity, but relapse into shirk (i.e. associating partners with Him) when they reach the shore.” [Al-Qur'an 29:65]

May the peace and blessings of Almighty Allah be upon Muhammad, his Companions and all those who follow him until the Last Day.

Four Basic Rules of Pure Monotheism

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The Meaning of the Word Tawheed

[In the Name of Allaah, the All-Merciful, May His Salaah and Salaam be upon His final Messenger, and upon all his family members and companions, to proceed...]

What exactly is this tawheed that is so important, that which holds such a high position?

Liguistically, the word tawheed comes from the word wah-hada, which means to make something waahid (singular). Waahid is the opposite of two, three, etc., the opposite of plurality. So waahid is something that will continue to be singular and never become a partner of something else.

As for the Sharee’ah’s definition, the tawheed means to single out Allaah with all forms of worship, so that you make all of your worship for Allaah alone. Allaah says [1]:

(…and the religion will be entirely for Allaah)

The word religion in this verse means worship, as Allaah says [2]:

(And I have not created the Jinn nor Mankind except to worship Me)

And Allaah says [3]:

(And worship Allaah, and do not ascribe a single partner to Him)

Allaah also says [4]:

(So call on Allaah, making the religion entirely for Him, even if the disbelievers detest it )

This is the meaning of tawheed – to single out Allaah in all acts of worship and to abandon the worship of anything else.


[1] The meaning of Soorah Al-Anfaal (8):39

[2] The meaning of Soorah Ath-Thaariyaat (51):56

[3] The meaning of Soorah An-Nisaa’ (4):36

[4] The meaning of Soorah Ghaafir (40):14

The Meaning of the Word Tawheed

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Thursday, June 27, 2013


Question: What is As-Salafiyyah and what is your opinion regarding it?

Answer: All praise is due to Allah alone, and peace and blessings be upon the Messenger, his family and his Companions.

To proceed:

“As-Salafiyyah” is an attachment or affiliation to the ‘Salaf’. And “The Salaf” are the Companions of the Messenger of Allah (sallallahu ‘alaihi wa sallam) and the Imams of guidance (may Allah be pleased with them) from the first three generations, those whose goodness Allah’s Messenger (sallallahu ‘alaihi wa sallam) bore witness to in his statement:

“The best of mankind is my generation, then those who follow them, then those who follow them. Then there will come people where bearing witness of one of them will precede his taking an oath and his taking an oath will be his bearing witness.”

[Reported by Imam Ahmad ibn Hanbal in the 'Musnad', 'Al-Bukhari, and Muslim]*

And “The Salafiyyoon [or Salafis]” is the plural of “Salafi”, an attachment or affiliation to the Salaf, and its meaning has already preceded above – and they are those who traverse upon the Methodology (Manhaj) of the Salaf in following the Book of Allah and the Sunnah [of the Messenger of Allah], and inviting to them, and acting upon them, and they are, due to this, Ahlus-Sunnah wal-Jama’ah.

* Imam Ahmad: (4/426). Al-Bukhari: (2651). Muslim: (2535).

[Permanent Committee for Research and Verdicts: Shaykh `Abdul-`Aziz Bin Baz: “Fataawa Al-Lajnah Ad-Daa’imah”: (2/165-166). Fatwa No. (1361).]

Definition of Salafiyyah

by Sheikh Ibn al-Uthaymeen (rahimahullah)

Muhammad SalihIbn al-Uthaymeen said: “Salafiyyah is following the way of the Prophet (sallallahu alaihi wa sallam) and his Sahabah for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah.

All the Salaf called to Islam and to unite upon the Sunnah of Allah’s Messenger (sallallahu alaihi wa sallam) and they did not declare astray anyone who differs with them (in a certain issue) because of (a different) interpretation (Taweel), except in matters of Aqeedah because they considered him, who differed in Aqeedah as astray.

But, in our time, some who took the path of Salafiyyah consider astray everyone who differs from them even if the truth were to be on his side. And they took a Hizbi (partisan) Manhaj, just like the other Hizbs (parties), who divide the religion. This (their way) must be rejected and not be approved of.

It is said, ‘Look at the way of the Salaf as-Salih and what did they do in regards to differences and wideness of their hearts with regards to Ikhtilaaf (differences) in matters in which Ijtihad was feasible. (They differed with each other) to the degree that they differed in big issues, in (minor) issues of Aqeedah and (minor) issues of knowledge – for example, some of them denied that Allah’s Messenger (sallallahu alaihi wa sallam) saw His Lord and some of them confirmed of it. Some of them said, ‘the deeds would be weighted on the Day of Judgment’, whilst others held that “the books which record the deeds will be weighed.” They also differ in matters of Fiqh, marriage, obligations, buying and selling, etc. Despite this, they did not declare each other astray.

Thus, Salafiyyah that is taken to mean a special party (Hizb) with specific rules whose members consider anyone who differs with them as astray then they have nothing to do with Salafiyyah.

But the Salafiyyah that is to follow the Salaf in beliefs, sayings, actions, their way of differing and unity, their way of being merciful and compassion to one another as the Prophet (sallallahu alaihi wa sallam) said, ‘You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.’ Then this is the true Salafiyyah.”

[From his book, "Liqaa-al-Baab al-Maftooh", Q # 1322]

As-Salaf as-Saalih – The people of the past, namely the first three generations of pious Muslims during and after the revelation of the Quran, i.e. the Sahabah (companions) of the Prophet (sallallahu alaihi wa sallam) the Tabi’een (followers) and the Taabi Tabi’een (followers of the followers).

Islam teaches that As-Salaf as-Saalih are superior in their understanding of the Revelation of Al-Quran. Generally speaking, the people present during any event (such as the revelation of the Quran) will understand it better than those who read about it later.

The Prophet (sallallahu alaihi wa sallam) said:

“I am leaving you two things and you will never go astray as long as you cling to them — they are the Book of Allah and my Sunnah.” [Reported by Al- Haakim - Sahih].

“The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims).” [Reported by Bukhari and Muslim - Mutawaatir. Muslim, Narrated 'Aisha - Shaykh Al Albani declares it Hasan in Sahih Al Jami' no.3288].

“The best of people are my generation, then the second, then the third, then there will come a people, having no good in them.” [[related by Ibn Mas'ud] [Tabarani in Al-Kabir] Shaykh Al Albani declares it to be Hasan. See Silsilatul Ahadith ad-Da’ifah no.3569, and Sahih Al Jami’ no. 3293.]

“My Ummah will not unite upon error.” [Reported by at-Tirmidhi and Hakim - Sahih]

“The best of people are my generation, then those who follow after them, then those who follow after them, then there will come after them a people who will be fat, and they will love obesity, bearing witness before being asked to.” [related by the Umars, sons of Husayn (radiallahu anhu)] [Tirmidhi, authenticated by Imam Al Hakim] Shaykh Al Albani declares it to be Sahih. See Silsilatul Ahadith As-Sahihah no. 699, and Sahih Al Jami’ no. 3294.]

Madhdhab Salafi – means the way (madhdhab) of the Salaf (first three generations of pious Muslims after the revelation of the Quran).

Ibn Taymiyyah (d.728H rahimahullah) says: “There is no blame on the one who manifests/proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq), because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq).” [From Majmu al-Fatawa, 4:149.]

Abu Hanifah (d. 150H rahimahullah) said: “Adhere to the athar (narration) and the tareeqah (way/following) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation.” [Reported by As-Suyuti in Sawn al Mantaq wal-Kalam p.32]

Imam adh-Dhahabi (d.748H rahimahullah) – said: “It is authentically related from ad-Daraqutni that he said: There is nothing more despised by me than ‘irnul-kalam (innovated speech and rhetorics). I say: No person should ever enter into ‘ilmul-kalam, nor argumentation. Rather, he should be a follower of the Salaf.” [Siyar 16/457]

Following the madhdhab of the Salaf is unlike following one of the madhdhabs (schools of thought) of today. Today when a person says they follow a madhdhab, they mean they follow one of the four Imams (Maliki, Hanafi, etc..), often to the point that even if the Imam’s chosen position on any topic is clearly in error, they will follow it anyway, just for the sake of consistency in following the same Imam. In the true use of the word “madhdhab”, the way of the Salaf is a madhdhab. In the modern sense of the word “madhdhab”, the way of the Salaf madhdhab is not a , meaning it does not require or encourage blind adherence to a single leader like the practice of Muslims who follow any one of the four major madhdhabs of today.

Dawat-us-Salafiyyah (also “Dawah Salafi”, or “Salafi Dawah” although this is an English transposition of the two words- [say DOW-uh(t) uh sal-uh-FEE-uh]) Literally means call of the past, those who preceded us. This is the spreading of Islam in accordance with Quran and Sunnah, recognizing the understanding of the pious Salaf in this matter as being superior (more accurate) than modern ideas and inventions, with an intention to avoid innovation in ibaddah (an all encompassing word for worship i.e. halal [permissible] acts of submission to Allah subhanahu wa ta’ala).

Dawat-us-Salafiyyah teaches that the Quran is the indisputable Truth of Allah

Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption). [The Noble Quran Al-Hijr 15:9]

Dawat-us-Salafiyyah encourages the Muslim to run from Bid’a, actively try to remove shirk, think and act on Tawheed, and compare none to Allah

You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad sallallahu alaihi wa sallam and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. …[The Noble Quran Al-Imran 3:110]

Dawat-us-Salafiyyah teaches the Muslim to worship Allah t’ala out of a combination of fear and hope.

“And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah’s Mercy is (ever) near unto the good­-doers.” [Surah A'raf 7:56]

“Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah’s Cause) out of what We have bestowed on them.” [Surah as-Sajdah 32:16]

Dawat-us-Salafiyyah does not neglect the Sunnah of the Prophet sallallahu alaihi wa sallam. The Muslim who clings to and engages in acts according to the Sunnah, sadly, becomes a ‘stranger’ to those who have gone astray.

The Prophet sallallahu alaihi wa sallam has mentioned in his saying: “Islam began as a stranger and shall return as a stranger as it began. So give glad tidings to the strangers.” [Reported by Muslim - Sahih].

And in another narration: “So give glad tidings to the few, those who purify, correct what the people have corrupted of my Sunnah.” [Al-Silsilah of Shaikh al-Albani - Sahih].

One cannot follow Dawat-us-Salafiyyah if s/he is Shi’ah or Sufi or if s/he prescribes to a madhdhab based on blind adherence to a single Imam of any generation. Why? The Salaf have informed us not to follow their own ruling on a matter if stronger proof existed elsewhere that they were in error, i.e. contradicting Quran or Sunnah, whereas a madhdhab that follows a single Imam (i.e. Imam Hanbal, Imam Malik, etc.) encourages blind adherance to a single Imam and all of his rulings alone. Of course it is permissible to seek guidance from the writings, etc., of Imams, but it is required of the muslim to reject whatever s/he was clinging on to (i.e. beliefs and actions) once the Truth is made plain.

Dawat-us-Salafiyyah gives precedence to the Word of Allah far above all others

“O you who believe! Do not put yourselves forward in the presence of Allah and His Prophet and fear Allah. Verily Allah is All-Hearing and All-Knowing.” [Surah al-Hujurat 49:1].

Dawat-us-Salafiyyah teaches us to love His Prophet sallallahu alaihi wa sallam (but not to worship him!)

The Prophet sallallahu alaihi wa sallam said: “None of you believes until I become more beloved to him than his father, child and all mankind.” [Reported by Muslim - Sahih].

A Muslim who adheres to the Dawat-us-Salafiyyah cannot be any of the following, which are basically groups of people adhering to deviation as a principle foundation in belief.

The sects of the Khawaarij who consider the Muslims to be Kaafirs (nonbelievers) due to their committing major sins, and make lawful the taking of their wealth and blood.

The sects of the Shi’ah (Shi’ites) who hate and curse the Prophet’s Companions and claim them to be apostates, claim that the Qur’an has been altered, reject the authentic Sunnah and worship the Prophet’s Family, peace be upon them.

The Qadariyyah who deny Qadar (the Divine Decree).

The Murjiah who claim Imaan (Faith) to be only in words and not in deed.

The Asharriyah who deny Allah’s Attributes.

The Sufis who worship graves, saints and claim Divine incarnation.

The Muqallidoon who necessitate that every Muslim adhere to the Madhdhab (School of Thought) of a particular Imam or Shaykh, even when that madhdhab differs with the clear verses of the Quran and authentic Hadiths of the Prophet, peace be upon him.

Modern scholars may only come to teach remind us of the instructions of the original Salaf. Among the scholars who follow(ed) the Salaf-us-Saalih in belief and deed, In Shaa Allah, are:

Imam Abu Hanifah (150 AH), Al-Awzai (157 AH), Ath-Thawri (161 AH), Al Laith ibn Saad (175 AH), Imam Malik (179 AH), Abdullah ibn al-Mubarak (181 AH), Sufyan ibn Uyainah (198 AH), Imam Ash-Shafi’i (204 AH), Ishaq (238 AH), Imam Ahmed bin Hanbal (241 AH), Al-Bukhari (256 AH), Muslim (261 AH), Abu Dawud (275 AH) and others.

Ibn Taymiyyah (728 AH) and his students, Adh-Dhahabi , Ibn al-Qayyim, Ibn Kathir and others. [All listed lived between 728 and 774 AH]

Muhammed bin ‘Abd al-Wahhab [1206 AH] and many of his students

Abdul Aziz bin Baz, Saalih ibn Muhammad ibn al-Uthaymeen, Muhammed Nasir-ud-Deen al-Albani (1332 to 1419 AH) [of our time].

Warning to the followers of the “Salafi” group

by Sheikh Ibn al-Uthaymeen

From his [the Prophet](sallallahu alaihi wa sallam) statement,

“Whoever lives amongst you will see much differing, so adhere to my Sunnah”,

It can be learnt that if parties (ahzaab) within the Ummah emerge in increasing numbers then one should not affiliate himself to a party (hizb). In the past, many groups have appeared; Khawaarij, Mu’tazilah, Jahmiyyah, Shi’ah, even Raafidah. Then there appeared, later on Ikhwanis, Salafis, Tablighis, and all those like them. Put all of them to one side and take [the path] ahead. Which is what the Prophet (sallallahu alaihi wa sallam) guided to. “Adhere to my Sunnah and the Sunnah of the rightly guided caliphs.” No doubt, it is obligatory for all Muslims to adopt the way of the Salaf as their madhhab, not affiliation to a specific party (hizb) named, “The Salafis”. It is obligatory for the Islamic Ummah to adopt the way of the Salaf as-Saalih as their madhdhab, not bigotry to those called “the Salafis”. Pay attention to the difference: There is the way of the Salaf, and there is a party (hizb) called “the Salafis”.

What is the objective? Following the Salaf. Why? The Salafi brothers are the closest sect to that which is right, no doubt, but their problem is the same as others, that some of these sects declare others as being misguided, they declare them to be innovators and as being sinners. We don’t censure this, if they deserve it, but we censure handling this bid’ah in this way. It is obligatory for the leaders of these sects to get together and say, “Between us is the book of Allah, and the Sunnah of His messenger, so let us judge by them and not according to desires, opinions and not according to personalities. Everyone makes mistakes and achieves correctness no matter what he has reached with regards to knowledge and worship. Infallibility is [only] in the religion of Islam.”

In this Hadith the Prophet (sallallahu alaihi wa sallam) guided to the way in which a person secures himself. He does not affiliate himself to any sect, only the way of the Salaf as-Saalih, to the Sunnah of our Prophet (sallallahu alaihi wa sallam) and the rightly guided caliphs.


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You are living in a time from which the Companions would seek refuge….

Sufyan At-Thawri wrote to Abbad ibn Abbad with the following advice,

“To proceed: You are living in a time from which the Companions of the Prophet, peace and blessings be upon him, would seek refuge and they knew what we did not and they had precedence which we do not have. How is it for us, then, when we reach this time having little knowledge, little patience, few helpers for good, the people corrupted and the world polluted? So take to the original state of affairs and cling to it. I advise you to remain unknown, since this is the age for being anonymous; and remain aloof and mix little with the people, for before when the people met they would benefit from each other, but that time has passed and your safety – in our view – is in abandoning them. Beware of the rulers; beware of coming near to them and mixing with them in the affairs. Beware of being deceived, such that it said to you: intercede to help the oppressed, or repel some oppression – because that is the deception of Satan (Iblees) which the wicked reciters have taken as a ladder to attain position.”

He continued, “It used to be said: Beware of the trial (fitnah) of the ignorant worshipper and the evil scholar, because the trial of these two is a trial for everyone. If you have questions and need judgment (fatwa), then take advantage of it but do not compete for it. Beware of being someone who loves for his saying to be acted upon, or that his saying is publicized and listened to, and if the people abandon him the sadness will be seen upon him. Beware of the love of leadership, for leadership may be more beloved to a man than gold and silver, but it is something difficult and obscure; and this will not be understood except by scholars of wisdom. Seek after your lost soul, work with correct intention, and know that there has come a time so difficult a person will desire death. Peace be with you.”

[Source: Hilyat Al-Awliya, Chapter on Sufyan At-Thawri]

You are living in a time from which the Companions would seek refuge….

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A Primer on Tawheed

As for Tawheed, then know – Brother and Sister Muslim – that our Salaf have divided it into three categories; each one dependant on the other – the servants Eemaan not being complete until all of them acquired:



Tawheed ul-Asmaa was-Sifaat

Tawheed ur-Ruboobiyyah

This is: Acknowledgement and firm belief that Allaah the Sublime is alone in


Owning and

Regulating/administering the Creation.

He has no partners in any of these actions and they are proved for Him alone.

You should also know that the disbelievers in the time of the Messenger (sallallaahu alayhi wasallam) affirmed all of the above but this did not enter them into Islam. The Messenger (sallallaahu alayhi wasallam) fought against them.

The evidence lies in the speech of Allaah:

Say (O Muhammad): Who provides for you from the sky and the Earth? Or who owns the hearing and the sight? And who brings out the living from the dead and the dead from the living? And who disposes the affairs? They will say: “Allaah”. Say: Will you then not be afraid of Allaah’s punishment (for setting up rivals in worship with Allaah) [Yoonus 10:31]

and also His saying:

Say: To whom belongs the Earth and whatever is therein? If you do know! They will say: It is Allaah’s. Say: Will you then not remember? Say: Who is the Lord of the Seven Heavens and the Lord of the Great Throne? They will say: Allaah. Say: Will you then not fear Allaah? Say in whose hands is the sovereignty of everything. And He protects while against Him there is no protector, if you do know? They will say: (All that belongs) to Allaah. Say: How then are you deluded from the Truth? [Mu'minoon 23:84-89]

Tawheed ul-Uloohiyyah

This is: The Unification of all the acts of the servants, such as Supplication, taking oath and making sacrifice (slaughter), Hope, Fear, Reliance, Aspiration, Repentance, Remorse and all other acts of worship whether actions of the heart, tongue or limbs, for Allaah the Exalted alone. It is regarding this second type that dispute arose in both the ancient times and the modern, between the messengers and their respective communities.

The evidence lies in the speech of Allaah: And your Lord said: Call upon Me, I will respond to your (invocation). Verily! Those who scorn My worship shall surely enter Hell in humiliation. [Ghaafir 40:60]

Tawheed ul-Asmaa was-Sifaat

This is: Firm belief in everything which is found in the Book of Allaah and is reported in the Authentic Sunnah regarding Allaah’s Names and Attributes by which Allaah has described Himself or by which the Messenger (sallallaahu alayhi wasallam) described Him – affirming them with the understanding of the Companions (ra) without denying any of them by Takyeef (enquiring into their modality), or Tamtheel and Tashbeeh (likening them to those of the creation), Ta’weel (interpreting them in a way inconsistent with the Book of Allaah, the Authentic Sunnah and the understanding of the Salaf), Tahreef (changing their meanings which are proved in the abovementioned three sources), or Ta’teel (denying or negating the meanings proven by the abovementioned three sources).

It also includes the belief that there is nothing like unto Him and He is the Hearer, the Seer.

Allaah the Exalted said: Say: He is Allaah, the Unique. The Samad (The Self-Sufficient Master, whom all creatures need, He neither eats nor drinks. He begets not nor is He begotten. And there is none so-equal or comparable unto Him [Ikhlaas 112]

And He also said: And to Allaah belong the Most Beautiful Names so call upon Him by them. And leave the company of those who belie or deny (or utter impious speech) against His Names. They will be requitted for what they used to do. [A'raaf 7:180]

And He also said: There is none like unto Him and He is the Hearer, the Seer [Shoora 42:11]


Ruboobiyyah: A term denoting the absolute sovereignty and kingship of Allaah over the Heavens and the Earth and whatever is between them. The verb ‘rabba’ (and the noun ‘Rabb’ translated as ‘Lord’) is derived from it, meaning: “to nurture, to bring to fruition, to create and bring together all the elements necessary for the existence and well-being of something or someone”. It has three aspects to it:

KHALQ (Creativity): Allaah by Himself makes everything from nothing

MULK (Possession): Allaah by Himself owns everything

AMR (Administration): Allaah by Himself controls, directs everything that He creates and owns.

Some of the proofs for these are: He (Allaah) has the creation and His is the command/administration. Blessed be Allaah the Rabb of all the Worlds [A'raaf 7:54]

Allaah is your Rabb. He owns everything and those whom you call upon besides Him do not even own the white stringy-sand on a datestone (such a minute posession) [Faatir 35:13]

Ibn al-Qayyim explains that some of Allaah’s Names are related to His Ruboobiyyah and are more specific than the name Ar-Rabb. For example: Ar-Razzaaq (the Provider), al-Muhyee (the One Who gives life). Likewise, there are certain actions which are related to His Ruboobiyyah and are more specific than the name ar-Rabb. For example: sending down the rain, splitting the seed, giving someone honour, lowering someone, guiding or misguiding someone etc. (Al-Madarij)

Uloohiyyah: A term denoting that Allaah is the only One to Whom all forms of worship should be directed in truth, whether actions of the heart (feelings), words and statements and actions of the limbs. The word ilaah is derived from it meaning: Something that is adored, worshipped turned to i.e. an object of worship, subservience and adoration. There is nothing besides Allaah who is deserving of that and this is the meaning of the testimony Laa ilaaha illallaaha (There is no Ilaah which is deserving of any form of worship except Allaah alone), the truth and certainty of which every messenger came to establish.

Allaah Azzawajall says: Your Ilaah is but one Ilaah [Nahl 16:20]

And He alone is the Ilaah in the Heavens and the Ilaah in the Earth [Zukhroof 43:84]

Invoke not, nor pray to any Ilaah along with Allaah. There is no Ilaah but He [Qasas 28:88]

A Primer on Tawheed

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They are fasting Ramadan reluctantly and they wish it would end, because of the hardship they face during it!

We are fasting Ramadan, but we wish that it would end, because of the hardship we face when fasting. Is this regarded as a sin from which we must repent? What is your advice to us?

Praise be to Allah.

Fasting is one of the greatest acts of worship and one of the best means of drawing close to Allah. Al-Bukhaari (1904) and Muslim narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah says: ‘Every deed of the son of Adam is for him, except fasting. It is for Me and I shall reward for it. Fasting is a shield, so when it is a day when one of you is fasting, let him not utter any obscene speech that day or raise his voice. If anyone reviles him or tries to fight with him, let him say: I am a man who is fasting. By the One in Whose hand is the soul of Muhammad, the smell of the mouth of the fasting person will be better before Allah on the Day of Resurrection than the fragrance of musk. The fasting person has two moments of joy that he enjoys: when he breaks his fast he rejoices, and when he meets his Lord he will rejoice because of his fasting.’”

This clearly points to the great status and importance of fasting in the religion of Allah, and to the virtue of those who fast and the greatness of their reward.

Shaykh Ibn Sa‘di (may Allah have mercy on him) said:

These are two rewards, one in this world and one in the Hereafter.

The reward in this world is seen when the fasting person breaks his fast; he rejoices in the blessings that Allah has bestowed upon him by enabling him to complete the fast, and he rejoices at fulfilling his desires that he refrained from during the day.

The reward in the hereafter will be his joy when he meets his Lord and He is pleased with him and honours him. This later joy is a reflection of the earlier joy in this world, for Allah will grant both to the fasting person.

It also indicates that when the time of breaking the fast comes near, and the fasting person experiences this joy, it is in return for what he has endured during the day of the hardship of forsaking his desires. This comes under the heading of encouraging and motivating the individual to do good.

End quote from Bahjat Quloob al-Abraar, 96. See also: Fath al-Baari by Ibn Hajar, 4/118

Hence you will find that the Muslim for whom fasting is difficult but he is able to put up with it rejoices at the time of breaking his fast, not because the difficulty has ended but because Allah may He be exalted, has helped him to put up with it and complete the act of worship to Him, may he be glorified. His focus was not on the hardship, waiting for relief, rather his focus was on the act of worship and his determination to complete it. According to the saheeh hadeeth narrated by Abu Hurayrah, the Prophet (blessings and peace of Allah be upon him) said: “Would you like to strive hard in du‘aa’ (supplication)? Say: Allahumma a‘inna ‘ala shukrika wa dhikrika wa husni ‘ibaadatika (O Allah, help us to give thanks to You, to remember You and to worship You properly).” Narrated by Ahmad, 7922; classed as saheeh by al-Albaani in as-Saheehah, 844.

You can hardly find anyone who feels distressed during this blessed month, except those who are more concerned about worldly matters so that they may indulge in desires and pleasures, and do not like to keep away from them.

The one who encounters hardship and tiredness because of fasting is one of two types:

Either he has an excuse, such as sickness, travel and the like, in which case he may avail himself of the concessions granted by Allah and break the fast;

or he encounters bearable hardship, so he completes his fast and is patient in putting up with this hardship, seeking the pleasure of Allah.

As for the one who encounters hardship and dislikes fasting, and wishes that the month would end and never come again, this is undoubtedly inappropriate; this is a person who dislikes worship and is not patient in adhering to the commands of Allah.

For more information, please see the answer to question no. 13480

And Allah knows best.

Islam Q&A

They are fasting Ramadan reluctantly and they wish it would end, because of the hardship they face during it!

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Diversity of the Seven Different Recitations of the Quran Does Not Change the Meanings

Q: It is said that the diversity of Qira’at (recitation styles) of the Qur’an results in difference in the Qur’an, as it may imply a second meaning, such as Ayah (13) in Surah Al-Isra’, saying: وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا [(meanings of which are translated as:) And on the Day of Resurrection, We shall bring out for him a book which he will find wide open]. Please clarify with providing an analysis of the phrase: “يلقاه منشورا”.

A: It is authentically reported from the Prophet (peace be upon him) that the Qur’an was divinely revealed in seven acceptable styles of recitations, i.e. seven Arab accents and dialects out of mercy and facilitating recitation. The recitations of the Qur’an have been transmitted by Tawatur (a significant number of reliable narrators whose agreement upon a lie is impossible). The consistency of the Qur’an confirms this. All the Qira’at of the Qur’an are based on revelation from Allah, the All-Wise, the Praiseworthy.

Therefore, the diversity of Qira’at does not mean perversion, alteration, or ambiguity in the meanings of the Qur’an. Likewise, it does not imply contradiction or disorder in the objectives intended. In fact, each part of the Qur’an confirms and explains the other. Certain meanings according to some Qira’at may differ, yet this difference aims at achieving a goal in the Shari‘ah (Islamic law) or providing a benefit for people, while remaining consistent in meaning, agreeing in objectives, forming a part of one complete, perfectly accurate legislation body, without the slightest blemish of conflict or contradiction among them.

For example, according to the reported Qira’at of the Ayah cited by the questioner, which is the Saying of Allah (Exalted be He): وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا If when reading the word (ونخرج) ["Wa nukhriju"] the letter “ن” (Nun) is pronounced with Damm (vowel point that sounds like “u”) and the letter “ر” (Ra’) is pronounced with Kasr (vowel point that sounds like “i”); and when reading: (يلقاه) ["Yalqah"] the letter “ي” (Ya’) is pronounced with Fat-h (vowel point that sounds like “a”), with the letter “ق” (Qaf) de-emphasized, the meaning will be: on the Day of Resurrection We shall bring out for every person a record i.e. the record of their good and bad deeds, which they will find spread open.

(Part No. 5; Page No. 398)

The blessed people will take their records with their right hands while the wretched will take theirs with their left hands. Second: if when reading: ” يلقاه منشورا ” the letter “ي” (Ya’) is pronounced with Damm (vowel point that sounds like “u”) with the letter “ق” (Qaf) emphasized: “Yulaqqahu manshura” the meaning will be: on the Day of Resurrection We shall bring out for every person their record of deeds, which they will be given spread open. So, the two Qira’at convey the same meaning because in either case, received or been given, humans will take the records of their deeds.

Similarly, Allah (Exalted be He) says: فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ [(meanings of which are translated as:) In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies]. If when reading (يكذبون) ["Yakdhibun"] the letter “ي” (Ya’) is pronounced with Fat-h (“a”), the letter “ك” (Kaf) has Sukun on it (vowel-less), and the letter “ذ” (Dhal) is pronounced with Kasr (“i”), the meaning will be: Tell lies about Allah and the believers. The word (يكذبون) may also be recited: “Yukadh-dhibun”, where the letter “ي” (Ya’) is pronounced with Damm (“u”), the letter “ك” (Kaf) with Fat-h (“a”) and the letter “ذ” (Dhal) with Shaddah (double consonant), in that case the meaning will be: Belie the Messengers regarding their revealed messages. It is apparent that the meanings of the two Qira’at are congruous with each other; each of them shows a characteristic of the hypocrites. The first described them with telling lies about Allah (Exalted be He), His Messengers, and people; whereas the second described them with belying the Messengers as regards the Law and the truth revealed to them. So, both are true, for the hypocrites combine both telling lies about and belying Messengers.

Consequently, it becomes clear that the diversity of the Qira’at of the Qur’an is divinely meant for a Divine Wisdom. The diversity of Qira’at is not a production of human perversion or alterations and it does not result in error, contradiction, or disorder; rather, in all cases, their meanings and objectives are consistent and agreeing. May Allah grant us success.

Diversity of the Seven Different Recitations of the Quran Does Not Change the Meanings

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How to understand weak hadeeth

Shaikh Abu Rumaysah Refi Shafi

Ibn Taymiyyah stated, 'And it is not permissible to rely in the Shari’ah upon da'eef ahadith which are not sahih or hasan. But Ahmad bin Hanbal and other scholars considered it permissible to report with regards to fadaa'il al-amaal(rewards and excellences of actions) that which they did not know to be affirmed, when it is known that it is not a lie. And that is because when the action is known to be legislated with Shari’ah evidence, it is possible that the reward be a fact. And not one of the Imams said that he considered it to be permissible to make something obligatory or recommended based upon a da'eef hadith.'

Many of the early scholars held the firm opinion that to act upon, or derive rulings from a hadith which has been declared to be weak, by the scholars of hadith is unacceptable. Their reasoning being that Islam has no need of anything weak, and the authentic material of Islam will suffice for all time, the da'eef hadith amounting only to a conjecture which has the possibility of being correct.

I quote from the introduction of The Prophet's Prayer Described of Shaykh al-Albani,

"...this is because I hold that the authentic ahadith are sufficient, leaving no need for anything weak, for the latter does not amount to anything except dhann (conjecture, suspicion), and incorrect conjecture at that; as the Exalted says: "...and conjecture is of no use against the truth."

The following quotes show the position of the early Scholars of hadith on this issue:

Imam ash-Shafi'i[1]wrote in his Risaalah,

Surely, the greatest of liars is he who ascribes to me that which I did not say, and who claims to have dreamt what he did not dream, and who claims that he is the son of someone other than his own father.

Whoever ascribes to me that which I did not say, will surely have to occupy his seat in the fire [of hell]

Surely, whoever tells untruths about me, will have a house built for him in the fire [of hell].

Whoever tells untruths about me is surely seeking for himself a resting place in the fire [of hell]. The Messenger of Allah began to say that while he was wiping the ground with his hand.

From Abu Hurayra, "You may report about the Children of Israel and there is no blame (haraj). Report about/from me, but do not tell untruths about me."

This is the most emphatic hadith ever transmitted from the Messenger of Allah on this matter. We have relied on it as well as on others (ahadith or evidences) in not accepting any report except from a trustworthy [transmitter], and that we know the truthfulness of those who transmitted the hadith since it was begun till its end is reached.

If someone would say: What evidence is there in this hadith for what you have stated?

It would be said: Knowledge surely has made it certain that the Prophet would never, in any circumstances, order anyone to lie about the Children of Israel, nor about anyone else. So when he has permitted reporting about (al-haditha 'an) the Children of Israel, it was not accepting untruthfulness about the Children of Israel that he has permitted, but he only has permitted accepting that from whom reported it, whose truthfulness or untruthfulness is not known."

Imam Muslim states in the introduction to his Sahih, under the chapter heading, "the weak ahadith are to be discarded and only authentic ahadith are to be narrated":

"To proceed, may Allah have mercy upon you. If it were not from the evil practice that we have seen from many who take upon themselves the position of Muhaddith, in their leaving the obligation to discard the weak ahadith and munkar narrations and to suffice with only the authentic ahadith - well known and transmitted from reliable narrators, well known for their truthfulness and trustworthiness. After knowing and admitting with their tongues that much of what they fling at the ignorant is to be rejected and is transmitted by unsatisfactory narrators whose narrations are censured by the scholars of hadith like Malik, Yahya bin Sa'eed al-Qattaan and others..... And know may Allah have mercy upon you, that which is obligatory upon everyone who is able to distinguish between authentic and weak narrations and between the suspect and reliable narrators, is that he should narrate therefrom except those known to be authentic and have trustworthy narrators..."

Imam ibn Rajab al-Hanbali[2] says, 'and it is clear from what Muslim mentions in the introduction to his book that it is necessary that the ahadith to do with targheebwa’tarheeb (encouragement and discouragement) are not narrated except from those that ahkaam (rules and regulations) are narrated [meaning the authentic ahadith]'

al-Allamah Jamaal ud-Deen al-Qasimi narrates from a group of the Imams of hadith that they did not accept acting by a weak hadith at all, like ibn Ma'een, al-Bukhari, Muslim, Abu Bakribn al-Arabi al-Maaliki, ibn Hazm and others. [3]

Abu Bakribn al-Arabi[4] said while commenting on the hadith, “the halal is clear and the haram is clear",

".... What I have [as the reason] regarding that, and Allah knows best, is that which we have transmitted from Ahmad ibnHanbal that he permits weak ahadith regarding al-wara’ (abstaining from doubtful matters). May Allah be pleased with al-Bukhari who did not see for the heart to hold to, or for the religion to be connected through anything except the authentic [ahadith], and that is our position. If we were to incline to the position of Ahmad; then holding to da'eef ahadith cannot be [accepted] except in lessons/admonishment which soften the heart, but as for the basis (usul) there is no way to [accept] that." [5]

Ibn Hazm[6] says in al-Milal, "and it is not permissible with us that we say as these ahadith say (i.e. those weak and fabricated narrations), or to trust in them, or to take anything from them."

Ibn Taymiyyah stated,

'And it is not permissible to rely in the Shari’ah upon da'eef ahadith which are not sahih or hasan. But Ahmad bin Hanbal and other scholars considered it permissible to report with regards to fadaa'il al-amaal(rewards and excellences of actions) that which they did not know to be affirmed, when it is known that it is not a lie. And that is because when the action is known to be legislated with Shari’ah evidence, it is possible that the reward be a fact. And not one of the Imams said that he considered it to be permissible to make something obligatory or recommended based upon a da'eef hadith.'[7]

Ibn Taymiyyah then said,

'And Ahmad bin Hanbal or others like him from the Imams did not rely upon this type of ahadith in the Shari'ah. And the one who relates from Ahmad that he used to rely upon the weak ahadith, which are not sahih or hasan, has erred.'

So the narrations from him that he would act upon a da'eefhadith when there was nothing else present in the texts on that subject, or nothing that contradicted that da'eef hadith, does not mean that Imam Ahmad used them as proof in the Shari’ah. Allah knows best.

al-Allamah Ahmad Shakir says,

'And as for what Imam Ahmad bin Hanbal and Abd’Rahman bin Mahdi, and Abdullah bin al-Mubaarak said,

"When it is narrated to us pertaining to al-halal wa’l-haram we are strict. And when it is narrated to us pertaining to fadaa'il al-amaal (the rewards and excellence of actions) then we are lenient;"

They mean, according to what I find to be most convincing - and Allah knows best - that the leniency was in their taking the hasan hadith, that which does not reach the level of sahih. Because the convention of distinguishing between the Sahih and Hasan was not present at their time... rather many of the early scholars did not describe a hadith except by it being sahih or da'eef only.'[8]

So what is clear is that the term hasan was not present at that time, and a great deal of what these scholars used to narrate in terms of fadaa'il al-amaal was of the level of what the later scholars called hasan.

So the opinion from the above mentioned scholars is to leave acting by the weak hadith in totality, except where there is a consensus of the Islamic scholars on the issue at hand, and Allah knows best. And as for the claims of some that Imam Ahmad amongst others of the early scholars allowed weak ahadith to be used in Shari’ah rulings then that has no firm basis as mentioned above. [9]

And especially in this day and age, when so many innovations and misunderstandings about religion are present, many of them having their roots in these da'eef ahadith, it becomes even more essential to narrate only authentic ahadith as part of the process of purifying the understanding of the religion.

The preceding was with regards to acting upon the da'eef hadith, as regards to using the da'eef hadith in certain Islamic sciences like in the Hadith science in which the weak ahadith are used to support or strengthen other ahadith, then this has been done and is being done by all of the Scholars of Hadith.

For those that follow the opinion that acting upon a da'eef ahadith is permissible, it would be good to mention the three conditions for acting upon a da'eef ahadith as laid out by Ibn Hajr al-Asqalani:

1) Upon that which they all agree, that it should not be very weak so that it excludes that only narrated by a liar, one accused of lying and one who makes serious mistakes.

2) That is falls under a general proof already present - which excludes that which is invented having no basis.

3) That acting upon it the person does not think that it is something established - in order that he does not attribute to the Prophet what he did not say. [10]

We can see from these conditions the following: The first principle lays out the obligation to make known the weak ahadith from the authentic, even in fadaa'il al-amaal. Something that many people who follow this opinion do not do - many of the scholars who follow this opinion today are not even capable of discerning whether the hadith they are quoting contains the types of weaknesses indicated above!

The second principle establishes that in reality the person is not acting by the weak hadith but rather by the general proof already present. [11]



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1.He is the MujtahidImam and the Mujaddid of his time, Muhammad bin Idrees ash-Shaafi'ee. He studied under a galaxy of prominent Imams, amongst them Imam Maalik.

2.'Sharh at-Tirmidhee' (2/112).He is the exemplary Imam and great Mujtahid scholar, ibn Rajab al Hanbali, a student of both ibn Taymiyyah and ibn al-Qayyim amongst others.

3.'Qawaa'id al-Hadith' (pg. 113) of al-Qaasimee.

4.'Aridat al-AhwadheeSharhSunan at-Tirmidhee' (5/201)

5.Quoted from Abu Ghuddas introduction to al-Muhasibi's 'Risalah al-Mustarshideen' (pp58) where he states that he has abridged the quote from ibn al-Arabi.

6.He is the great Imam who championed the Dhaahiree School of thought and wrote many invaluable treatise, amongst them his 'Muhalla' in usul al-fiqh, and 'MilalwaNahl' on different sects. He died in the year????

7.'al-Qaa'idah al-Jaleelah' (pg.82) of IbnTaymiyyah

8.'al-Baa'ith al-Hatheeth' (pg.101) of Ahmad Shakir.

9.So what would the author of 'al-Albani Unveiled' say about the position of all these scholars, would he label them all as ignorant as well, as he has done in his amazing 'scholarly' work?!

10.As mentioned by his student as-Sakhaawi

11.The quotes are taken from the introductions of 'Sahih al-Jaami as-Sagheer', 'Tamaam al-Minna', 'Silsilah ad-Da'eefah' (Vol. 1) of al-Albaanee, with the exception of the quotes of Imam ash-Shaafi'ee and ibn al-Arabi.

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