Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

Every year, on the evening of October 31st, millions of children across the world paint their faces, dress up in costumes, and go door to door collecting treats. The adults often decorate their houses with ghostly figures, carve scary faces on pumpkins, and put candles in them to create “Jack-O-Lanterns.” Unfortunately, among the millions of people indulging in this custom, many are also Muslims. This article will shed some light on the significance and origins of Hallow’een, and why Muslims should not participate in it. (Text Source: Troid.org)

Listen the Excellent lecture:  Halloween: An Impermissible Celebration in Islaam – by Br. Abu Sufyaan ‘Abdul Kareem McDowell. – from albaseerah.com

MashAllah Br. Abu Sufyaan hafidhahullah gives some good tips based on his own experiences on how should a Muslim reply to the wishes on occasions of the non-Muslims’ festivals. What to do and say when someone gives you a gift on the occasions like Halloween, Christmas, etc.? The brother gives some anecdotes on how to give Da’wah with hikmah without compromising the principles of our deen.

The below is taken from troid.org:

Origins of the Hallow’een Festival

The ancient Celtic (Irish/Scottish/Welsh) festival called Samhain is considered by most historians and scholars to be the predecessor of what is now Hallow’een. Samhain was the New Year’s day of the pagan Celts. It was also the Day of the Dead, a time when it was believed that the souls of those who had died during the year were allowed access into the “land of the dead”. Many traditional beliefs and customs associated with Samhain continue to be practiced today on the 31st of October. Most notable of these customs are the practice of leaving offerings of food and drink (now candy) to masked and costumed revelers, and the lighting of bonfires. Elements of this festival were incorporated into the Christian festival of All Hallow’s Eve, or Hallow-Even, the night preceding All Saint’s (Hallows’) Day. It is the glossing of the name Hallow- Even that has given us the name of Hallow’een. Until recent times in some parts of Europe, it was believed that on this night the dead walked amongst them, and that witches and warlocks flew in their midst. In preparation for this, bonfires were built to ward off these malevolent spirits.

By the 19th century, witches’ pranks were replaced by children’s tricks. The spirits of Samhain, once believed to be wild and powerful, were now recognized as being evil. Devout Christians began rejecting this festival. They had discovered that the so-called gods, goddesses, and other spiritual beings of the pagan religions, were diabolical deceptions. The spiritual forces that people experienced during this festival were indeed real, but they were manifestations of the devil who misled people toward the worship of false idols. Thus, they rejected the customs associated with Hallow’een, including all representations of ghosts, vampires, and human skeletons – symbols of the dead – and of the devil and other malevolent and evil creatures. It must also be noted that, to this day, many Satan-worshippers consider the evening of October 31st to be their most sacred. And many devout Christians today continue to distance themselves from this pagan festival.

The Islamic Perspective

Iman (faith) is the foundation of Islamic society, and tauheed (the belief in the existence and Oneness of Allaah) is the essence of this faith and the very core of Islam. The safeguarding of this iman, and of this pure tauheed, is the primary objective of all Islamic teachings and legislation. In order to keep the Muslim society purified of all traces of shirk (associating partners with Allaah) and remnants of error, a continuous war must be waged against all customs and practises which originate from societies’ ignorance of divine guidance, and in the errors of idol worship.

Our beloved Prophet Muhammad (sallallaahu ’alayhi wa sallam) issued a stern warning: “Whoever imitates a nation is one of them!” (Abu Da’oud). Muslims should heed this warning and refrain from copying or imitating the kufar in their celebrations. Islam has strongly forbidden Muslims to follow the religious or social customs of the non-Muslims, and especially of the idol-worshippers or those who worship the devil. The Prophet (sallallaahu ’alayhi wa sallam) said: “By Him in Whose hands is my life, you are ordered to enjoin good and forbid evil, or else Allaah will certainly afflict you with torments. Thereafter, even your du’a (supplications) will not be accepted.” (Tirmidhi). From an Islamic standpoint, Hallow’een is one of the worst celebrations because of its origins and history. It is HARAM (forbidden), even if there may be some seemingly good or harmless elements in those practises, as evidenced by a statement from the Prophet (sallallaahu ’alayhi wa sallam) “Every innovation (in our religion) is misguidance, even if the people regard it as something good” [1]. Although it may be argued that the celebration of Hallow’een today has nothing to do with devil-worship, it is still forbidden for Muslims to participate in it. If Muslims begin to take part in such customs, it is a sure sign of weak iman and that we have either forgotten, or outrightly rejected the mission of our Prophet (sallallaahu ’alayhi wa sallam) who came to cleanse us from jahiliyyah customs, superstitions and false practises.

Muslims are enjoined to neither imitate the behaviour and customs of the non-Muslims, nor to commit their indecencies. Behaviour-imitation will affect the attitude of a Muslim and may create a feeling of sympathy towards the indecent modes of life. Islam seeks to cleanse the Muslim of all immoral conducts and habits, and thus paving the way for the Qur’an and Sunnah to be the correct and pure source for original Islamic thought and behaviour. A Muslim should be a model for others in faith and practice, behaviour and moral character, and not a blind imitator dependant on other nations and cultures.

Even if one decides to go along with the outward practises of Hallow’een without acknowledging the deeper significance or historical background of this custom, he or she is still guilty of indulging in this pagan festival. Undoubtedly, even after hearing the Truth, some Muslims will still participate in Hallow’een, send their kids “trick-or-treating,” and they will try to justify it by saying they are doing it merely to make their children happy. But what is the duty of Muslim parents? Is it to follow the wishes of their children without question, or to mould them within the correct Islamic framework as outlined in the Qur’an and Sunnah? Is it not the responsibility of Muslim parents to impart correct Islamic training and instruction to their children? How can this duty be performed if, instead of instructing the children in Islam, parents allow and encourage their children to be taught the way of the unbelievers? Allaah exposes these types of people in the Qur’an: “We have sent them the Truth, but they indeed practise falsehood” (23:10). Muslim parents must teach their children to refrain from practising falsehood, and not to imitate the non-Muslims in their customs and festivals. If the children are taught to be proud of their Islamic heritage, they themselves will, insha Allaah, abstain from Hallow’een and other non-Muslim celebrations, such as birthdays, anniversaries, Christmas, Valentines Day, etc. The Prophet Muhammad (sallallaahu ’alayhi wa sallam) said: The Final Hour will not come until my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit (inch by inch). (Bukhari). Islam is a pure religion with no need to accomodate any custom, practise or celebration that is not a part of it. Islam does not distinguish between “secular and sacred;” the shari’ah must rule every aspect of our lives.

“You must keep to my Sunnah and the sunnah of the rightly-guided Caliphs; cling to it firmly. Beware of newly invented matters, for every new matter is an innovation, and every innovation is misleading.”[2]

“When the people see a person committing a wrong, but do not seize his hand to restrain him or her from the deed, it is likely that Allaah will punish them both.” (Abu Da’oud, Nasa’i, Tirmidhi)

“Whoever imitates a nation is one of them.” (Abu Da’oud)

What to do on Halloween

We have established, beyond doubt, that the celebration of Hallow’een is absolutely forbidden in Islam. It is HARAM. The question arises as to what to do on this night.

• Muslim parents must not send their kids out “trick-or-treating” on Hallow’een night. Our children must be told why we do not celebrate Hallow’een. Most children are very receptive when taught with sincerity, and especially when shown in practice the joy of their own Islamic celebrations and traditions. In this regard, teach them about the two Islamic festivals of Eid. (Eid-ul-Fitr is fast approaching, and this is the perfect time to start preparing them for it.)
• It must also be mentioned that, even Muslims who stay home and give out treats to those who come to their door are still participating in this festival. In order to avoid this, leave the front lights off and do not open the door. Educate your neighbours about our Islamic teachings. Inform them in advance that Muslims do not participate in Hallow’een, and explain the reasons why. (Give them a copy of this flyer if needed.) They will respect your wishes, and you will gain respect in the process. “A person who calls another to guidance will be rewarded, as will the one who accepts the message.” (Tirmidhi)

Finally, we must remember that we are fully accountable to Allaah for all of our actions and deeds. If, after knowing the Truth, we do not cease our un-Islamic practises, we risk the wrath of Allaah as He himself warned us in the Qur’an: “Then let them beware who refuse the Messenger’s order lest some trial befall them, or a grevious punishment be afflicted upon them!” (24:63). This is a serious matter and not to be taken lightly. And Allaah knows best. May Allaah guide us, help us to stay on the right path, and save us from all deviations and innovations that will lead us into the fires of Hell.

Footnotes:

[1] The Hadeeth was reported as Marfoo` by Al-Harawee but it was graded Da`eef by Shaykh Al-Albaanee in Ahkaam-ul-Janaa’iz.

What is confirmed is that it is a statement of `Abdullaah ibn `Umar ibn Al-Khattaab (radiyallaahu `anhumaa). This was reported by Al-Baihaqee in Al-Madkhal ilas-Sunan (#191), Ibn Nasr in As-Sunnah (#70), Ibn Battah in Al-Ibaanah (#205) and Al-Laalikaa’ee in Sharh Usool I`tiqaad Ahlis-Sunnah wal-Jamaa`ah (#126).

It was graded Saheeh by Shaykh Al-Albaanee in his checking of Islaah-ul-Masaajid (p.15), in As-Saheehah (2735) and Ahkaam-ul-Janaa’iz (124), by Shaykh `Alee Hasan Al-Halabee in `Ilm Usool-il-Bid` (p.92) and by Shaykh Mash-hoor Salmaan in his checking of As-Suyootee’s Al-Amr bil-Ittibaa` wan-Nahy `anil-Ibtidaa` (p.64). Shaykh Saleem Al-Hilaalee said in Al-Bid`ah wa Atharuha As-Sayyi’ fil-Ummah (p.42): “Its Isnaad is Saheeh like the sun!”

By Shaykh Abu Malik Abdul Hameed (may Allah preserve him)

A Student of knowledge: He is the one who before doing anything fixes his soul. Then he maintains his soul to upright character. Therefore he becomes an example for others, in his character and manners. The student of knowledge strives for knowledge and benefit. The seeker of ilm does his utmost to sit with scholarly men, people of piety and in circles of knowledge. The person striving to learn his deen constantly equips himself with beneficial knowledge and information. He safeguards his time. Hence you don’t see him involved in things which are useless. The student of knowledge turns away from things that don’t concern him, and busies himself with things that affect him.

Whenever he speaks, he brings benefit to the people, and when he writes it’s beneficial. Furthermore whoever sits with him ,learns something. He gives precedence to knowledge, its people, consequently benefitting from them. As result of this he honors the people of knowledge; he supplicates for them, and asks Allah to have mercy and forgiveness for the deceased scholars.

The Talibul Ilm hates backbiting, abhors the backbiters and detests anyone’s name mentioned in a bad light. Another thing to notice about the student of knowledge is, he’s humble, he doesn’t raise himself above his level. He doesn’t act like he’s loaded with something he really can’t  offer. This student isn’t misled by people praises of him, people blowing him up to be a big shot, or their extolment of him.

The student of knowledge doesn’t want to be famous, so he doesn’t seek fame from the people. Reason being, he knows that it’s Allah who raises the people and gives them rank, not such and such. This seeker of knowledge is one who calls to Allah and advises the Muslims. He enjoins what’s right and forbids what’s wrong based on the Islamic principles and guidelines. You will notice that the student of knowledge is always trying to unite the Muslims and their hearts. He can’t stand division between the people of the Sunnah. He is well aware that division is connected to innovation, and unity is connected to the Sunnah. For that reason it is said, “ Ahulus Sunnah wal Jama’a and Ahul Bid’ah wal Farqa”.

Moreover, you will notice that the student of ilm is shy to speak. He doesn’t speak about everything or every affair that happens among the people. He remains silent, because he knows that he will be called to account for his words, the same way for his actions. Hence, he safeguards his  own well being in his speech and actions. He won’t open a door to evil for the general masses.

The Talibul Ilm doesn’t embark on issues of falsehood and deal with things he’s unaware of. That’s why; he enters into issues with clarity. He is aware of them inside and out. He is prepared for the meeting with Allah.

These are some of the traits of the student of Knowledge. May Allah give them to us-Ameen

The student of the Internet. First of all, he doesn’t have any of the traits we mentioned, as this is witnessed. The student of the net is shameless in his character. He displays arrogant behavior towards people. The student of the World Wide Web wastes his time in things that are fruitless. He attacks anyone, regardless if they are a minor or senior. He hurls his assault without maintaining the reverence of knowledge, age, or its people.

The student of the internet learns hatred, he follows the mistakes and slip ups of  others. These are the fruits of learning from the internet. The student on this path days and years remain empty. He is unable to relax and the people can’t feel at ease from his harm and evil.

In conclusion, if you want to be a student of knowledge, here you are! Take the path. The milestones have been laid out for you. On the other hand if you want to be a student of the internet, there you are! There is the way. That path is full with filth and rubbish. So disgrace yourself, if you want to be a student of the net, but beware of lying to the people claiming you’re a STUDENT OF KNOWLEDGE!

Taken  from the Shaykh’s website: http://abumalik.net/play.php?catsmktba=1583

Translated by Abu Aaliyah Abdullah ibn Dwight Battle – Adam

Internet Source: The Difference between a Student of Knowledge and a Student of the Internet

Related Links:

• Reflections – Al-Istiqaamah Magazine , Issue No.6
• Correcting the two strengths of knowledge and action – Shaykh Ibn Qayyim al-Jawziyyah
  Taken from ‘Miftah dar as-Sa’ada’(key to the land of happiness) . Translated by Abbas Abu Yahya
• The Ruling on Listening to Unknown Speakers?
• A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge – Imam Ibn al Qayyim
• Oh Turner of the Hearts keep our Hearts firm on Your Religion
• Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
• Ilm-ul-Kalam (knowledge of theological rhetoric)

Wahb bin al Ward was asked about the reward for performing a particular action, such as Tawwaf (encircling the Ka’ba), he responded: Don’t ask about the reward for performing such an action, but instead ask about what is upon the individual of gratitude in appreciation for the success and assistance in performing the action.
(Poetry)
If you have not increased in actions (of piety) in appreciation for the blessings upon, then verily you are not grateful.

One must show gratitude for every blessing that Allah has bestowed upon him in his religion and in worldly affairs. Once a person is given this tawfeeq to (actually) show gratitude, then it is once more upon him to show gratitude in appreciation for this tawfeeq.  This is a continuous cycle of gratitude, and because of this, a servant will never be able to fully show thankfulness (for the blessings granted to him).  The reality of gratitude is that an individual confesses to his inability to (completely) show thankfulness.  It was said: (Poetry)

If showing thankfulness to Allah for a blessing bestowed on me is (itself) another blessing, then it is incumbent upon me to show further gratitude.  (With this being the case), how can one (truly) show gratefulness except with His (Allah’s) favor, when days continue and life persists (constantly on going).

Abu ‘Omrin as Shaybani said: Musa –alayhi salam- said on the day of his visit to Mountain Turr:

Oh Allah, if I pray, then I do so by Your favor, if I give charity, then I do so by Your favor, and if I spread Your message, then I do so by Your favor.  How can I show (complete) gratitude to You!?

Allah responded: Oh Musa, now you have showed gratitude.

As for the one who repays the blessing of being able to fast Ramadan, by indulging in sin upon completion of the month, then this person is from those who have repaid the blessings of Allah with ungratefulness.   If this individual is certain that once the month is over, he will return to sin, then his fast is not accepted and the door of mercy is shut in his face.

Source for above:

• Conditioning oneself to fast and perform other good deeds after Ramadan – Excellent !! Must Read !!
  Few excerpts from wonderful work (Lataif al Maa’rif) of Al Hafith ibn Rajab –may Allah have mercy on him. Taken from Mustafa George’s (Hafidahullah) Blog

Related Excellent Audio:

• The Virtues of Gratitude Towards Allaah from albaseerah.com podcast – check Albaseerah Podcasts – Download free podcast episodes by Albaseerah …

Related Links:

• Thankfulness – Gratitude – Shukur -     Check this Page
  

Related Links:

• Characteristics Of The Saved Sect – by Shaykh Muhammad Saleh Al Uthaymeen [ Alt link]
  Majmoo’ Fataawa wa Rasaa’il li Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, vol. 1, p. 38-41

• A Return to Excellence – Al-Istiqaamah Magazine, Issue No.4
• Foundation for the Islâmic Awakening – by Shaykh Muhammad Nâsir ud-Dîn al-Albânî

• [Blog] The Innovators Are Of Two Types (Al-Mubtadi’Oon Qismaan) – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
• [Blog] Oh Turner of the Hearts keep our Hearts firm on Your Religion
• [Blog] Whosoever The Qur’Aan And The Sunnah Does Not Suffice,Then May Allaah Not Suffice Him – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
• [Blog] Hajr Wiqaa’ee – Boycotting People of Innovation to protect oneself
• [Blog] The Difference between Bid’ah and Mukhalafahtus Sunnah (diverging from the Sunnah )

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“you have said the truth O shaykh Rabee’! So keep increasing upon it” – Al Albaanee

shaykh Rabee’ refutes  those who describe salafees with having harness and extremism

-28^th of Shawwaal, 1431H-

A Question was put forward to the noble father al ‘allaamah, the flaf-bearer of al jarh and at-ta’deel in this age with truth – despite anyone likes or not- ash-shaykh, al mujaahid, Dr. Rabee’-us-Sunnah [Spring fountain of sunnah]

- may Allaah preserve him -

A new method of alienating people from the people of knowledge has appeared by dividing the scholars into harsh and lenient, and perhaps they say scholars of such and such a place are harsh and scholars of such and such a place are lenient, so what is your advice?

So he – may Allaah preserve him – answered:

These are methods of the enemies of the salafee manhaj, amongst the salaf you find the harsh and the lenient, and they did not keep anything against each other, rather they used to respect and value who was harsh upon people of falsehood, you have Hammaad bin Salamah; al imaam Ahmad highly praised him and accused the religion of those who spoke against him [Hammaad]; if someone spoke against Hammasd bin Salamah then he [Ahmad] accused that one’s [persons’] religion because he [Hammaad] was harsh upon people of innovations. Harshness upon people of innovations was considered a virtue among the salaf. But now when people of misguidance and innovations came and overwhelmed intellects of many of the youth, harshness upon people of falsehood became something accused and vice, and with deep regret leniency and laxness became good quality and merit. Hold on to the salafee manhaj and take a salafee stance against the people of innovations and there is no harm in you calling them to Allaah with wisdom and good admonishment. So if they accept – all praise is to Allaah -   if they don’t accept then there is no harm in being harsh upon them and…, and the salaf were intensely harsh upon them [innovators] and they ordered killing some from them [innovators] … some of them [salaf] authored many works about that [this topic]. What should we say about them [salaf]? Read “ash-sharee’ah” of Al Aajurree, read “as-sunnah” of ‘Abdullaah bin Ahmad, Read “as-sunnah” of Al Khallaal. They [innovators] have not read these books, they did not read these books and [did not] see various stances of the salaf against the people of misguidance and innovations. How do we stand against al jahmiyyah, how do we stand against ar-rawaafid, how do we stand against their tails [offsprings]? Many from those who ascribe to the salafee manhaj got affected by these currents and became mutamayye’een and they wage war against the callers of truth and callers of the sunnah by labelling them harsh. I wrote, I am the harshest one, I wrote in the days of Ibn Baaz, and Al Albaanee and Al ‘Uthaymeen, I refuted Ikwaan-ul-muslimeen, at-tableegh and all of the people of innovations, and they [Ibn Baaz etc.] used to aid these books, and they used to aid Rabee’ and none of them ever opposed him [Rabee’] and none of them  ever spoke against him [Rabee’], … Al Albaanee said something good praising Rabee’ he said, ‘he [Rabee’] is the flag-bearer of al jarh and at-ta’deel in this age’, so? What is your opinion? Then he [Albaanee] said that he [Rabee’] has some harshness in him, the mumayyi’oon became happy and got excited with it. I called him [Albaanee] saying, ‘O shaykh! Why have you accused me of being harsh?’ He [Albaanee] said, ‘by Allaah, this is my personal view’. I said to him, ‘O shaykh! This harmed the salafee da’wah and harmed me’ so he – may Allaah have mercy upon him – apologised. After some days I sent him “al ‘awaasimu mimmaa fee kutubi Sayyidi Qutubi min al qawaasim” and it is the harshest of what I wrote. He [Albaanee] read it and aided it because it is the truth, and he said, ‘you have said the truth O shaykh Rabee’! So keep increasing upon it’ or as he said – may Allaah have mercy upon him.

Bin Baaz did not … he used say, ‘refute the people of innovations with wisdom and good admonishment’ he never used to oppose me ever. And by Allaah he [Bin Baaz] wrote to me saying, ‘I have been informed that you have refuted Al Mawdoodee – may Allaah have mercy upon him – and I request you to send me a copy of this refutation’ he did not used to oppose. ash-shaykh At-Twayjaree used to refute, refute the people of innovations with harshness and ash-shaykh Bin Baaz used to introduce his [At-Tuwayjaree’s] books, so??? Never a day from the days did he [Bin Baaz] say anything to him [At-Tuwayjaree]. He  [At-Tuwayjaree] used to refute Al Albaanee – may Allaah bless you, … ash-shaykh Bin Baaz did not silence him [At-Tuwayjaree] and did not ask him to be silent, he [ Bin Baaz] did not tell him ‘you are harsh’ – may Allaah bless you. Al Fawzaan used to refute the people of innovations in the days of ash-shaykh Bin Baaz. He [Bin Baaz] did not tell him [Fawzaan] to be quiet – may Allaah bless you, rather he used to aid him … how many books did he [Bin Baaz] loan from ash-shaykh At-Tuwayjaree, and praised my books and praised my methodology – may Allaah have mercy upon him. All The mashaa’ikh they – may Allaah bless you – they used to aid this manhaj that we have become weak in. We are not at the same level as we used to be in their time rather we have became weak and with this it is said we are harsh – may Allaah bless you – and it is said Bin Baaz, by Allaah Bin Baaz used to wage war against the people of innovations and aid those who waged war against them, and praise those who waged war against them – may Allaah bless you. Give me a proof that ash-shaykh Bin Baaz silenced anyone from those who refuted the people of innovations, did Al Fawzaan silence? Did At-Tuwayjaree silence? Did Rabee’ silence? Did Al Albaanee silence? No one. Likewise all the scholars used to aid and give victory to those who spoke the speech of truth and refute falsehood. Al ‘Uthaymeen was asked, they said, ‘ash-shaykh Rabee’’, they said, ‘he is like such and such’ he [‘Uthaymeen] said, ‘because he [Rabee’] exposed the reality of their figureheads’ and he [‘Uthaymeen] supported me many times, …after Bin Baaz, Al ‘Uthaymeen and Al Albaanee were gone [passed away], they [innovators] said, ‘they are harsh’ by Allaah they lied, by Allaah they [innovators] took advantage of the death of these [Bin Baaz etc.] as opportunity, it was an opportunity for them [innovators] and they pounced upon the salafee manhaj and upon its people; tearing them apart and constraining them with foundation, principles and methodologies from the most corrupt foundations and methodologies. And they tore apart the salafee youth around the globe, and in their [youth’s] minds they planted that such and such a group is harsh. How? … [because] the scholars did not refute it. How to recognise with the salafee manhaj and they [scholars] are very severe upon the people of innovations? So either we reject the salafee manhaj and follow the people of innovations or we say we are salafiyyoon and we follow upon their [salaf’s] methodology in critical stances against the people of innovations. Yes, call to Allaah with proofs and evidences, clarify if  in front of you is an innovator, raafidee, soofee, qubooree, for any need; call to Allaah with wisdom and good admonishment, proofs and evidences. But when you come to writing about the ‘aqeedah of ar-rawaafid; they lie, have immorality, have extremism, don’t mention these things. When you come to as-soofiyyah; they lie, have immorality, have extremism, don’t mention these things … if you mentioned these lies, these betrayals and these immoralities, they [innovators] say this is hashness. soofee, ikhwaanee … hizbee, tahreeree, he has with him metaphorical interpretation, he has with him lying, he has with him betrayals and with him are other things, Allaah has clarified these, clarify … (broadcast interrupted)

… so and so is a liar, so and so is such, so and so is such – may Allaah bless you – clarify. Here are the books of al jarh and at-ta’deel, here are the books of al ‘aqaa’id, we are not capable to reach to that level that they [scholars] reached at in struggle against the people of innovations and the people of polytheism. By Allaah we are not capable now, why? Because we are fought by those who ascribe to the salafee manhaj, from those who wage war against these resistances and they describe these resistances as extremism. So we ask Allaah the Blessed, the Exalted to bring our hearts together. And I advice the youth, and I, by Allaah have tens, rather hundreds of advices for the salafee youth that they unite among themselves, and that they fraternize among themselves and  that they use lofty manners in dealing with themselves – may Allaah bless you – and they use means of patience, insight and wisdom. In my lessons, lectures and calls that come to me from all places, by Allaah I urge upon uniting and these ones [innovators] that rush to resist this manhaj, by Allaah they tore apart the salafee youth globally. In the east and the west they are tearing them apart, and they are instilling them with false beliefs then they accuse us of splitting. By Allaah I unite the youth and here are my books and my cassettes, and they are transcribed bearing witness that I unite the youth; in Algeria, Morocco, Yemen, Syria, Palestine and everywhere, I unite the youth that I know are salafiyeen and I unite among themselves with what I am able with. And by Allaah, they [innovators] are splitting and tearing apart and there is no voice that rises with splitting and tearing except they [innovators] aid it, the immoral voice – may Allaah bless you – and we free ourselves in front of Allaah with what they accuse us of. And I said to you that the wisdom is required but if … about ar-rawaafid and people of innovations we clarify their condition, do not oppress them, do not lie on them but rather clarify reality of their matter…

After the adhaan the shaykh said: Let me complete this question, completion of the answer to the question (extremism). ‘Abdur-Rahmaan was my colleague, ‘Abdur-Rahmaan ‘Abdul Khaaliq was my colleague in the Islaamic University until he graduated from it in the year 1384H and because of some reasons he went to Kuwait and he used call to Allaah, and we used to encourage him and were happy with this active da’wah towards the salafee manhaj, then he began to change and change and change. And I used to advice him writing to him nice words of advice and he used to come to Al Madeenah here to Al Qiblatayn…. and I used to pick him up in my car, taking him to the university, to my house, advising him and advising. I continued advising him for about twelve years – may Allaah bless you – until he reached roiling like a torrent and disgracing the scholars and making fun of them like this and this, I refuted him. After that came ‘Adnaan ‘Ar’oor ascribing to as-salafiyyah and disgracing the salafee manhaj saying it is without basis. And shaykh Bin Baaz does not have principles and the principles are with Sayyid Qutub, and with this nonsense and that nonsense … I used to write about Sayyid Qutub, I used to give him [Qutub] benefit of the doubt and I stopped upon some of the mistakes but left them alone. By Allaah some of the mistakes I stopped upon for twenty years convinced that they are falsehood but I wanted enough proofs. After when I was satisfied with my refutation upon him, I wrote “mataa’in Sayyid Qutub fee ashaabi rasooli-llaah” this book spread, it was printed and distributed. ‘Adnaan ‘Ar’oor went to shaykh Al Albaanee and asked him about a vague sentence in the book .. Sayyid Qutub about the Messenger of Allaah Moosaa – may peace and blessings be upon him – he disgraced the companions and at their head ‘Uthmaan, Mu’aawiyah, ‘Amr Ibn Al ‘Aas, he disgraced the whole of the ummaah and made takfeer of it, denying the attributes [of Allaah], speech about soul being eternal, speech about socialism, falsehood of which there is no beginning and no end. In this book, with Islaamic proofs, I clarified the ‘aqeedah of Sayyid Qutub. He [‘Ar’oor] took this book and went running to shaykh Al Albaanee asking him about a sentence and he [Albaanee] answered him [‘Ar’oor] with what suited his [‘Ar’oor’s] desires, the shaykh did not see, look at his [‘Ar’oor’s] treachery, I began by mentioning his [Qutub’s] disgracing the Prophet of Allaah Moosaa, he [‘Ar’oor] did not inform him [Albaanee] about this. And after that he [Qutub] bent towards the companions and at their head; ‘Uthmaan. ‘the foundations of Islaam crashed in his [‘Uthmaan’s] time, the spirit of Islaam crashed in his [‘Uthmaan’s] time’ he [Qutub] aided the movements against him [‘Uthmaan] from as-sabaa’iyyah and other than them, he gave precedence to them over his [‘Uthmaan’s] manhaj – may Allaah be pleased with him – may Allaah bless you. All of these things he [‘Ar’oor] did not mention them, he mentioned a sentence and Al Albaanee answered it with what suited his [‘Ar’oor’s] desire… He went spreading this cassette and he mobilized the biggest movement there can be … I was patient with him, and then in one year he visited me amongst a group of people. I told him, ‘you must apologise’ and he would twist and turn, I told him, ‘you must apologise’ those present said to him, ‘you must apologise’ so he promised to apologise – may Allaah bless you – he promised to apologise…. so what he surprised me with were only three conflict books … and the book of so and so, and the book of so and so, all of it revolving upon principles of Sayyid Qutub, and praise for Sayyid Qutub this was his apology, look when he reached to this stage – may Allaah bless you – he increased on this [conflict] as he went and arranged a seminar and he spoke in it about al jarh and at-ta’deel, he and some others …. and I do not want to name them now, and he started a severe campaign against me so I began to refute him, this was after years, and after long waiting, and patience and by Allaah I believe no one would have patience like mine. After him [‘Ar’oor] came Abul Hasan, from the first time I met him…. he would defend the people of innovations and at their head Sayyid Qutub, at-tableegh, al ikhwaan and he would defend them … (broadcast interrupted)

… through all of these crimes I dealt gently with him [Ma’ribee] and sent him a reply. And by Allaah secretly, between him and me through my fax to his and I did not inform anyone of this. Then – may Allaah bless you – he continued the movements, trials and problems until the scholars passed away, shaykh Bin Baaz and Al ‘Uthaymeen passed away, Al Albaanee passed away and he [Ma’ribee] began waging war and the band openly announced it, and he would disgrace the salafiyeen calling them midgets, lowly ones and that, and he would praise the people of falsehood – may Allaah bless you. I twice wrote advice to him, warning Abee-l-Hasan … I wrote the second advice between him and me; he took the advice and started to announce his war upon me openly. Do you see, have you understood or not? Did you understand this??? No one has this patience; no one keeps this insight by Allaah all of this for the sake of the salafee manhaj, and for the sake of uniting the word, but they are madsoosoon for splitting and tearing apart; rescuing Abul Hasan,  in the fact a group belongs to him here in Al Madeenah, in Yemen, in Libya, in Morocco and everywhere – may Allaah bless you- upon his manhaj are around twenty principles, I refuted these principles with proofs and evidences, twenty principles from which is “a vast, all-accommodating manhaj”, he wants an all-accommodating manhaj that holds ahl-us-sunnah and the whole ummah, “we advise and not destroy”, “we advise and do not disparage” – may Allaah bless you – and principles like “do not oblige me” to rebut the truth, principles to attack the salafee manhaj – may Allaah bless you – I refuted these corrupt principles – may Allaah bless you. And with regret, people have been cheated by it in all places. It was at first – may Allaah bless you – in the days of the scholars, when ‘Adnaan came out in the life time of shaykh Ibn ‘Uthaymeen, they declared him misguided, ten shaykhs stood up praising him [‘Ar’oor], they smote him and clarified his falsehood and misguidance, I rebutted all of them. Abul Hasan and ‘Alee Hasan ‘Abdul Hameed in Shaam remained with him [‘Ar’oor] giving him victory, and defending him and declaring his salafiyyah to this day of ours. Abul Hasan came with these principles, and with these immoralities and with these falsehoods, and they are present in Al Madeenah, in Ash-Shaam and everywhere; those they give him [Ma’ribee] victory and they defend him to this day of ours, then came ‘Alee Hasan with calamities and calamities that give them [innovators] victory in every trial, he came with catastrophic calamities and perhaps what has reached you and what might not have reached you will reach you – may Allaah bless you – and until now they [innovators] are ­as-salafiyyoon and we [salafees] are the extremists – meaning – they do all of these things that were not committed by the people of innovations from the corrupt principles – may Allaah bless you – by Allaah the people of innovations did not do these things, and with all that they [innovators] are as-salafiyoon and we [salafees] are the extremists, look at these rulings and at these dangerous stances – may Allaah bless you – and be informed and follow upon the methodology of the salaf, and who speaks  falsehood whoever he may be, convict him with his falsehood. And who speaks the truth you must give him victory, cooperate upon goodness and piety and do not cooperate upon sin and   transgression, the salaf used to give victory to the truth till the time of Bin Baaz, ‘Uthaymeen and other then them, they used to give victory to the truth, and after they [Bin Baaz etc.] were gone, some of the mashaayikh were tried – may Allaah bless you – as they raised their heads with the speech of truth their heads were broken, as they raised their heads with the speech of truth they were insulted and they [mashaayikh] aid these unruly misguided ones and they [mashaayikh] declare them to be salafiyoon and we are the extremists, Abul Hasan describes us with harshness. Why? Because we criticise Sayyid Qutub, al ikhwaan, at-tableegh and we criticise the people of innovations so he calls us harsh, and by Allaah he declares the socialists, the Baathists and the Nasserites to be Muslims, and he declares ­at-tableegh, al ikhwaan of being from ahl-us-sunnah to this day of ours. And he knows what the scholars of  the sunnah apply; at their head Bin Baaz and Al Albaanee, they declared these two groups, they group of al ikhwaan and the group of at-tableegh, these are not from ahl-su-sunnah and that they are from ahl-ul-bida’, and that they are from the destroyed groups and he [Ma’ribee] opposes the scholars to this day of ours even if at their head were Bin Baaz and Al Albaanee – may Allaah bless you – And he says that they are from ahl-us-sunnah and he declares all the Islaamic factions that they are: “from the general mass of the ummah”, all of them; salafiyeen, then at-tableegh and al ikhwaan are ahl-us-sunnah. ahl-us-sunnah; Rabee’ and those with him: harsh, extremists, people of this, people of that ….. and when it comes to ar-raafidah – maa shaa Allaah – he is respectful, when it comes to other innovators al ikhwaan, like this [respectful ]and until now he [Ma’ribee] is salafee and we are the extremists. Understand these plots, these games and these tricks, how much patience I had with him? I was patient with him for seven years or more. Then I managed discussion between him and me and he got irritated and openly waged war, he openly waged war against the scholars of Yemen and he disgraced them, from the eldest of them and he freed himself from them and from the salafiyeen. They asked him to repent, he denied….. by Allaah O brothers! The one who is fair he respects, this [the] man who is fair and true salafee he respects these….., leave off the men if you are salafiyeen study the methodology of the salaf from its authentic sources and hold on to it and grab upon it with your molars and do not fear the blame of those who blame, even if the misguided was your father or your brother, even if he was the closest of people to you clarify the truth of what is with him. This advice is for the sake of Allaah. “ad-deen is advice for Allaah, for His book, for His Messenger and for the rulers of Muslims and the Muslim masses”. “O those of you who believe be steadfast upon justice witnesses for Allaah even if it against yourselves or you parents or closed ones”. Where are these verses and these ahaadeeth? Where are they who aid these [innovators] from these sources? Where is the methodology of the salaf? Where is the methodology of the imams…. Bin Baaz and other then him? Where are they from these [imaam]? May Allaah bless you – I know that trials, innovations, falsehood and laughing are being promoted, so do not let anyone laugh at you whoever he may be, the one who made a mistake even if the mistake was from Ibn Taymiyah… even if the mistake was from Ibn Baaz we refute his mistake, this is our methodology. By Allaah besides Whom there no god except He, I went to shaykh Bin Baaz, shaykh Bin Baaz said I will advise him [Rabee’], I went to him and said to him, ‘I have been informed that you want to advise me’ he said, ‘yes’ I asked, ‘what is your advise?’ he said, ‘my advice is; if Mohmmad Ibn Ibraaheem made a mistake or even if Bin Baaz, refute them’. By Allaah beside Whom there is no god but He…. in his lectures or in any meeting, Bin Baaz used to refute the mistake in the speech of any person and all people know this, all the old ex-student from the university know this from shaykh Bin Baaz, he did not leave any mistake except that he refuted it. May it be a mistake in the newspaper, magazine, and website and in anything, Bin Baaz did not keep quiet, he refuted it – may Allaah bless you – and he used to urge the salafiyeen to refute, aid them and encourage them. This is the methodology of the salaf. And I ask Allaah to preserve us and you upon it and to give us the insight in the religion, verily or Lord hears the supplication. And may Allaah send peace and blessings upon our Messenger Mohammad and upon his family and companions.

And we [salafees] say to you [Rabee’-us-Sunnah] like what al ‘allaamah, muhaddith of this age said to you:

“you have said the truth O shaykh Rabee’! So keep increasing upon it”

Taken from Sahab.net:

http://sahab.net/forums/showthread.php?t=382353

Translated by: A salve in great need of mercy from Allaah

ZubayrAbbasi,

After salat-ul-‘esha, Sunday, 10/10/10

NOTE: whatever is between [..] is from the translator for clarity.

From the moral and manners of the Salaf was that they would testify against themselves that they had not really thanked Allah. That is because they would see all their praise for Him as another of Allah’s favours upon them; the favours of Allah remaining and unending, impossible for anyone to catch up with.

Abu Bakr ibn Abdullah al-Muzani (rahimahullaah) said, “Never does a slave say alhamdulillaah (Praise be to Allah) without more thanks becoming required for him!”

Wahb ibn Munabbih (rahimahullaah) would say, “If your thanking Allah the Most High is a favour to you from the favours of Allah then in reality there is no such thing as true thankfulness. All your thanks mean that you have realized Allah’s abundant favours upon you, and that you cannot praise Allah enough for them.”

Sahl at-Tustari (rahimahullah) said, “Showing thankfulness to Allah is not to disobey Him with His favours. The whole body is from the favours of  Allah and His gift, so do not disobey Him with any of it.”

Mujahib and Makhul (rahimahumallaah) used to say about the statement of Allah, “Then you will be asked that Day about the enjoyment” 1,“Indeed this is the cool drink, the shelter of a home, the satisfaction of one’s belly, the perfection of features, and the joy of sleep.”

If Sufyan ath-Thawri (rahimahullaah) passed by a policeman he would fall down in prostration to Allah the Most High saying, “Praise be to Allah who did not make me a policeman or a taxman.” Then he would say to his family, “Sometimes a person in trouble passes you by. He may be rewarded through his trial, but you ask your Lord to protect you (from it). But then some of those oppressors pass you by, sinning in their tribulation, but you do not ask for Allah’s protection!”

Al-Hasan Al-Basri (rahimahullaah) used to say about the statement of the Most High, “Verily mankind is ungrateful to His Lord” 2, “This means that he remembers the tragedies that befell him but forgets the blessings.”

Awn ibn Abdullah (rahimahullaah) used to say about the statement of Allah, “They recognize the blessings of Allah and then they deny them” 3,“This means they see that the favours are from Allah but then they attribute their origin to the people, ignoring Allah the Most High. They say if it was not for so-and-so then these favours would not have come to them.”

Footnotes:

1. At-Takathur (102): 8

2. Al-’Adiyat (100): 6

3. An-Nahl (16): 83

• Transcribed from: From the Ways of Our Pious Predecessors | Adapted from Ahmed Fareed’s Min Akhlaaq-us-Salaf

Related Links:

• How our Prophet thanked Allaah, and how Dawud thanked Allaah
• AlHamdulillah – Meaning and Explanation – from Tafseer Ibn Katheer – Surah Fatiha
• In times of calamity, people divide into four levels
• To attain TRUE thankfulness TO Allah, there are 5 affairs that a person must have
• The Arkaan (Pillars) of Gratitude – Fataawa Sadiyyah page:61
• Al-Hamdulillaahi ‘alal Islam wa Sunnah – Shaikh Khalid Ar-Raddadee (hafidhahumullaah)
• Have You Thanked Allah? – by Imâm Ibn Qayyim al-Jawziyyah
  Taken from “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” by Ibn Qayyim al-Jawziyyah
  This article contains advice from the Salaf on remembering and being grateful for the blesseings that Allah is constantly showering us wit.
• Sajdat al-Shukr – Prostration of Thankfulness – Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/266
• The Desirability of Prostrating out of Gratitude – Riyadh ul Saleheen

Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Al-Fawaaid

The signs of the fortune and success of a servant are that:

· Every time he is increased in his knowledge, he increases in his humbleness and mercy
· Every time he is increased in his actions, he increases in his fear and caution
· Every time he is increased in his life, he decreases the amount of attention that he gives to it
· Every time he is increased in his wealth, he increases in his generosity and spending (towards good)
· Every time he is increased in his status and standing, he increases in his closeness to the people – taking care of their needs and being humble towards them.

The signs of the misery of a servant are that:

· Every time he is increased in his knowledge, he increases in his arrogance and pride
· Every time he is increased in his actions, he increases in pride, belittling of the people and having a good opinion about himself
· Every time he is increased in his life, he increases the amount of attention that he gives to it
· Every time he is increased in his wealth, he increases in his stinginess and holding on to it
· Every time he is increased in his status and standing, he increases in his arrogance and pride.

So these matters are trials from Allaah and tests that He tests His servants with.
Some people are successful due to these tests whilst other people are unfortunate due to them.
Similarly, blessings such as worldly possessions, authority and wealth are tests and trials.

Allaah, the Most High, said:
{…and when (Sulaymaan) saw it (the throne) placed before him, he said: “This is from the favours of my Lord to test me whether I will be grateful or ungrateful” } [27:40]

So blessings are a trial from Allaah and a test, through which the one who is grateful shows his gratitude, and the one who is ungrateful shows his ingratitude. Similarly, adversity is also a trial from Him – how Perfect He is. Thus He tests with blessings just as he tests with calamities.

Allaah, the Most High, said:
{…and as for man, when his Lord tries him and [thus] is generous to him and favours him, he says: “My Lord has honoured me.” But when He tries him and restricts his provision, he says: “My Lord has humiliated me”} [89: 15-16]

Translator: Naveed Ayaaz, Abul Abbaas

Explanation of Hadeeth: “Verily one of you behaves like the people of Paradise…” and How to Avoid Destruction

Shaykh Muhammad al-Maliki

Question: The first question for today’s session is posted by brother DkSadiq and his question is: The forty Hadeeth in An-Nawawi says: “By Allaah, other than Whom there is no god, verily one of you behaves like the people of Paradise until there is but an arm’s length between him and it, and that which has been written overtakes him and so he behaves like the people of the Hellfire and thus he enters it…”[1] So, how do we avoid such destruction and how do we make sure that we stay and become firm upon the straight path until we die on it?

Answer: The Shaykh حفظه الله began by praising Allaah and sending salaah and salaam upon His Prophet Muhammad صلى الله عليه وسلم and his family and Companions and all those who follow His Sunnah and are guided until the Day of Judgment. He then proceeded:

Firstly, I would like to take this opportunity to thank our brother Zahid Rashid, Jazaahullaahu khayran for all that he prepares himself to do for the benefit of the Da’wah, which is the Da’wah of the Prophets and Messengers عليهم السلام. Secondly, I would also like to take this opportunity to thank Albaseerah.org for what they do in conveying the message ad-Da’wah as-Salafiyyah to the whole world. Jazakum Allaahu khayran. Then, I would also like to thank all those who participate in these sessions and make themselves available to listen to people that they trust, either the Ulamaa’ like Shaykh Zahid is coordinating with, or the Tullaabul-‘Ilm (Students of Knowledge) or people like myself who are even less (in status) than Tullaabul-‘Ilm – who are just brothers trying to deliver something of what the Ulamaa’ have said in this aspect. May Allaah gather us all again on the Day of Resurrection and with our Prophet Muhammad صلى الله عليه وسلم by his lake and make us from those who drink from it, gain his intercession and accompany him in the Jannah. Aameen.

This first question with which the Shaykh Zahid opened the session with is a very, very important hadeeth that many times made me think of the end of one of us, as this is already written in the Preserved Book – those people of the Jannah and those people of the Fire. From which ones are we going to be? We never lose hope in Allaah تعالى that He would make us from those people of the Jannah and make us avoid the causes of going to the Fire.

This hadeeth, the hadeeth of Ibn Mas’ood رضي الله تعالى عنه where the Prophet صلى الله عليه وسلم said: “By the One, other than Whom there is no god, verily one of you performs the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it.”[1] This hadeeth, dear brothers and sisters, prevented many eyes of those pious people from sleep, because how can one sleep if he is like (the one in) this hadeeth – people who behave like the people of Paradise, and end their lives by behaving like those of the Fire. Who then can guarantee his end? Allaahul-musta’aan (Allaah is the Source of Help).

In another narration of this hadeeth the Prophet صلى الله عليه وسلم clarified this and said “A man may do what seem to the people as the deeds of the dwellers of Paradise but he is from the dwellers of the Hell-Fire”[2] Allaahul-musta’aan. It means that this person is upon hypocrisy – he shows the opposite of what he hides in his heart. He shows tawheed but he hides shirk, he shows the Sunnah but he hides bid’ah (innovation in the Religion) like those who Allaah تعالى mentioned in the beginning of Suratul-Baqarah about the Munaafiqoon (hypocrites) where Allaah سبحانه وتعالى says:

When they meet the believers they say “We believe”, look at how much this quality is seen today in the Muslim world. And, when they meet the Kuffaar and the Shayateen they say “We were just mocking them – these Wahaabees, these Salafees” and they start mocking the people of haqq (those upon the truth); but what is seen from them by the people, is that they seem Mashaa’ Allaah to be upon the haqq.

The hadeeth is explained by the Prophet صلى الله عليه وسلم himself in other narrations where he صلى الله عليه وسلم clarifies this by saying: “What the people see is that one acts upon the way of the people of Paradise (the Believers), but in reality he is not from them.”[3] This is like those hypocrites at the time of the Prophet صلى الله عليه وسلم. ‘Abdullaah ibn ‘Ubay ibn Salool, the head of the hypocrites at the time of the Prophet صلى الله عليه وسلم used to pray behind the Prophet صلى الله عليه وسلم and stand after the Prophet صلى الله عليه وسلم finished the salaah. He used to stand and give reminders to the Sahaabah, to Abu Bakr and `Umar, Subhaanallaah (Glory be to Allaah; He is free from any imperfection). He said “O people, obey Allaah, obey His Prophet, His Messenger” but with evil inside as he hated Allaah, he hated the Prophet and he hated the Believers; he was a munaafiq (hypocrite). That is why Allaah تعالى never keeps it hidden until the Day of Resurrection, as in the hadeeth – “until there is but an arm’s length”[1]. Look at this, Subhaanallaah, an arm’s length; it is nothing when you consider the distance between you and the grave, not the Fire, the grave, it is nothing; so what about to the Fire? They cannot persist and continue doing what they used to do to be seen of others, they will return to their (Originer? – word unclear) and become hypocrites. I seek refuge with Allaah from becoming Kuffaar.

So the question posed is, how do we avoid such destruction and how do we make sure that we stay and become firm upon the straight path until we die on it? That is simple Akhi (my brother), although it is something big, it is simple. Allaah won’t make it difficult for us. Allaah تعالى says:

Be honest in what you say, be honest in your belief, be honest in all your relations and dealings. Always look to the Sunnah of Muhammad صلى الله عليه وسلم in your belief, in your way of worship, in your transactions and contracts. Always take Muhammad صلى الله عليه وسلم as your example for everything in life. Besides that, purify your heart from hatred towards Muslims, from hatred towards worship, from love of the Kuffaar, from love of this life, just as the Prophet صلى الله عليه وسلم did and said to all of us. Always try to do as much as you can of the nawaafil (optional acts). Look at the hadeeth Qudsi which can be the remedy of this kind of illness, where Allaah تعالى says: “The most loved deeds to Me with which a servant of mine draws near to Me are those religious duties I have enjoined upon him. And he continues to draw near to Me with supererogatory deeds to the point where I love him.”[4]

So one draws close to Allaah by doing all the obligatory acts of worship, and then gets closer to Allaah by doing the optional acts of worship. What are the optional acts of worship? Fasting which we don’t know except in Ramadaan, sadaqah or charity which we don’t know except after one complete year, prayers that we don’t know except five times a day, supplications which we don’t know except if we are in trouble, things we mention that we never remember except on occasions like ‘Eed or weddings or like that. We don’t remember these optional forms of worship except when we are going into the grave (being buried). We ignore these forms of worship when are optional; we don’t know when they should occur. We know of them when they are obligatory, but we ignore them when they are optional. Take one example: In the hadeeth Qudsi Allaah تعالى says: “O my slave,, I fell ill and you did not visit me.” He will say: “O Lord and how should I visit You when You are the Lord of the worlds?” Allaah will say: “Did you not know that my servant so and so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him?”[5]

Subhaanallaah! Subhaanallaah! There are many acts of worship which we can do during the days and at nights. Where are we regarding the dhikr, the remembrance – the tasbeeh (glorifying Allaah) and the istighfaar (seeking forgiveness from Allaah).

So, where are we regarding this form of worship? Where are we concerning the advice that the Prophet صلى الله عليه وسلم gave to Sufyaan: “Always keep your tongue moistened with the remembrance of Allaah”?[6] Where are we concerning this, meaning that it may be a protection from falling into the deeds, actions, sayings, beliefs and faults of the hypocrites and the kuffaar. We can only protect ourselves by becoming closer to Allaah, by means which bring us closer to Allaah.

This is my answer to the question which in reality needs a complete lecture to clarify and expand upon it; because I see that most of the people in this time are upon these types of diseases and illnesses. May Allaah تعالى protect us from that, and keep us upon the straight path until we stand before Him سبحانه وتعالى gaining His Pleasure; and Allaah knows best.

Answered by: Shaykh Muhammad al-Maliki

Title of Lecture: Question and Answer Session

Date of the Lecture: November 3rd, 2007

Listen to Lecture: Click Here

Read the Transcribed Lecture: Click Here

[1] Reported in Saheeh al-Bukhaaree, The Book of Tawheed (Belief), (كتاب التوحيد), Hadeeth (#7016). Also reported other places in Saheeh al-Bukhaaree and Saheeh Muslim.

[2] Reported in Saheeh al-Bukhaaree, The Book of Military Campaigns (كتاب المغازي), Hadeeth (#3966, 3970) as part of a longer hadeeth.

[3] Reported with the following wording in Saheeh al-Bukhaaree, The Book of Heart Softening Narrations (كتاب الرقاق), Hadeeth (#6137).

[4] Reported in Saheeh Muslim with the following wording as part of a longer hadeeth in The Book of Righteousness, Joining the Ties of Kinship and Manners, Hadeeth (#2569).

[5] Reported in Jaami` at-Tirmidhee 5/458, Hadeeth (#3375). Shaykh al-Albaanee رحمه الله says with a Saheeh isnaad. See also Saheeh al-Jaami` as-Sagheer, Hadeeth (#7700).

[6] Reported in Jaami’ at-Tirmidhee 5/458, Hadeeth (#3375). Shaykh al-Albaanee رحمه الله says with a Saheeh isnaad. See also Saheeh al-Jaami’ as-Sagheer, Hadeeth (#7700).

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A woman is commanded to cover her hair with a veil when she prays by herself in her house, whereby she is allowed to expose it outside the salât. Therefore, it is the Right of Allâh on us to take an adornment when praying.

No one has the right to circumambulate the Ka’bah nakedly[1] even if he is alone in darkness where no one can see him. Likewise, it is not permissible for him to pray nakedly even if he is by himself.

It is from this point that we understand that, taking of an adornment in salât, is not for the purpose of veiling from people. Doing that is one thing and veiling from people is another thing. Also, it is understood that, an individual may cover in salât that which is permissible for him to expose outside the salât, and a woman may expose in salât that which she covers from the sight of men.

The example of the first issue is like that of the shoulders. For verily the Prophet (Sallalaahu Alaihi wa Sallam), has forbidden one of us to pray in one cloth that covers not his shoulders this is because it is the right of salât that one covers his shoulders when he prays though it is permissible for him to expose his shoulders to men outside the salât.

Likewise the free woman,[2] it is a must on her to put on a head-covering when praying as the Prophet (Sallalaahu Alaihi wa Sallam),  said:

“لاَ يَقْبَلُ اللهُ صَلاَةَ حَاءِضٍ إِلاّ بِخِمَارٍ”

“Allâh the Almighty will not accept the prayer of the woman who reached puberty except with a head-covering” though it is not upon her to put on Khimâr [i.e., head-covering] whenever she is with her husband or her family members. That is because it is permissible for her to expose the hidden adornment to them, but it is not permissible for her to expose her head when praying, neither to her family members nor other than them.

And the opposite of that are the face, the hands and the feet. It is impermissible for her to expose these parts to foreign men according to the most correct opinion. Contrary to what was before the abrogation of that rule, as a matter of fact, she is only allowed to expose her garment. But as for covering those parts [face, hands and feet] in salât, it is not obligatory according to the consensus of the scholars though they are from the hidden adornment. But as for the ruling of the hands, the majority of the scholars like Abu Haneefah, Shafi’ee and others, have agreed upon the permissibility of exposing them in salât. And this is one of the narrations of Imam Ahmad. Also, according to Abu Haneefah it is permissible to expose the feet when praying, and this is the strongest opinion; because Ayesha has considered it from the apparent adornment.

[1] It is agreed upon. And it is emanated in “Sahih Abi Dawud” [637] and “Ir’waa Al-Ghalil” [275].

[2] I said: Particularization of Khimâr to the free woman is of the issues that has no proof for it. Rather, the generality of the following Hadith negates that. And look in the previous comment.

Taken from “The Veil of The Muslim Women and Her Dress in Salat” – by Sheikh-ul-Islâm Ibn Taymiyyah which has its verification by the Muhaddith of our times Sheikh Muhammad Nasrideen Al-Albaani may Allâh have mercy on them both. Purchase it @ DTSSBC

Related Links:

• What is the dress of the woman in the Prayer – By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani – Translated by Abbas Abu Yahya [PDF]
• An abridgement of the book “Muslim Women’s Dress” -  by Sheikh Nassir-uddeen al-Albani complied by Sheikh Mahmud Murad – albaseerah.org