Fataawaa of Shaikh Al-Albaanee
Fataawaa of
Shaikh Al-Albaanee
( rahimahullaah )
From Al-Asaalah Magazine
Issues 1-21
Translated and Arranged by: Isma'eel Alarcon
Proofread and Verified by: Muhammad Zorkane
Cover Design by: 'Adil Ibn 'Arif
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TABLE OF CONTENTS
Introduction …………….…………………………………………………………. 6
A brief biography of Imaam Al-Albaanee ……...……………………………..… 7
Part of his Last Will and Testament …………………………………………….. 11
The scholars' praise for Imaam Al-Albaanee …………….…………………..…. 12
Fataawaa of Shaikh Muhammad Naasir-ud-Deen Al-Albaanee ……………..... 14
Questions on ‘Aqeedah (Creed)
1. Are the verses on Allaah’s Attributes from the clear or unclear verses?…..….. 14
2. Concerning the Hands of Allaah……………………………………………..... 14
3. Allaah’s Attributes of Mocking and Ridiculing……………………………..… 15
4. Proper Belief in Al-Qadar……………………………………………………... 16
5. The contentment of Allaah and the contentment of the parents……………….. 16
Questions on Manhaj (Methodology)
6. Recommended books for the beginning student of knowledge……….………. 18
7. The foundations needed to set the Islaamic world of today anew………….….
18
8. The ruling on military coups………………………………………………..…. 21
9. Was Al-Hajaaj Ibn Yusuf a disbeliever?.………….…………………..……… 21
10. The extent of a Muslim’s concern with politics…….…………………..……... 22
11. Why use the word Salafee?…………………….………………………..…….. 23
12. Ahl-us-Sunnah debating one another vs. them debating innovators……..……. 26
13. Concerning the book Tafseer Al-Manaar of Sayyid Rasheed Ridaa…….……. 27
14. Working collectively………………………………………….………..……… 28
15. Do the means of Da’wah change from time and place?………………..……… 29
16. Concerning the book Mi’raaj Ibn ‘Abbaas………………………………..…… 31
17. Concerning the Tafseers Fath-ul-Bayaan and Al-Manaar…………………..…. 31
Questions on Hadeeth
18. The condition of the reporter Shahr Ibn Haushab……………………………... 32
19. On the hadeeth: "Beware of the (women who is like) green fertilizer."…….… 32
20. Concerning the hadeeth “May Allaah bless the smooth skinned woman”….…
32
21. The relation between the science of Hadeeth and the science of Fiqh……….... 33
Questions on Prayer
22. Reciting the Adhaan and the Iqaamah when praying alone………………..….. 34
23. Pulling someone from the first row back to pray in the second row…………... 34
24. Between the Maghrib and 'Ishaa prayers….………………………...…………
35
25. The ruling on holding a second congregational prayer……………...………… 35
26. "The one who knows the most Qur'aan should lead the people in prayer"...….. 40
27. In what Adhaan should the saying “Prayer is better than sleep” be stated?..….. 40
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Questions on Ramadaan and Fasting
28. Drinking, eating and sexual intercourse out of forgetfulness while fasting….... 42
29. Distributing Zakaat-ul-Fitr before its appointed time………………………….
42
30. Pregnant for first half of Ramadaan and breast-feeding for other half….…….. 43
31. Making up missed days of fasting when new Ramadaan is approaching..……. 43
Questions on ‘Ibaadah (Acts of worship)
32. Every innovation is a misguidance……………………………………….…....
44
33. Does wiping over the khimaar and the turban replace wiping over the ears?...
51
34. Gathering together for the purpose of reciting the Qur’aan…………………..
51
35. Designating a place outside of the local area for performing sacrifices………
52
Questions on Women’s Issues
36. Can a woman be a judge?…………………………………………………..….. 53
37. Women praying on upper or lower floors while not seeing the Imaam……..… 53
38. A woman driving alone in a taxi with a male-driver…………………………... 54
39. A woman dancing in front of her husband or in front of other women….……. 54
40. Women giving Da’wah……………………………………………….….……. 57
41. The ruling on a Muslim woman having her child delivered by a male…..……. 58
42. On a woman cutting her hair……………………………………………...…… 59
43. Can a woman dispose of her wealth without her husband’s permission?…..…. 59
44. On a husband forcing a Fiqh opinion on his wife….……………………….….
60
45. The ruling on a woman’s guardian forcing her into marriage………………..... 60
46. Bleeding after having determined the end of postpartum bleeding…………....
61
47. Marrying one's step-daughter………………………………………..………… 61
Questions related to the family
48. Limiting ones offspring to a fixed number of children………………..………. 65
49. The ruling on birth control….………………………………………….…..….. 65
50. Accepting money from a father that deals with interest………………..……… 66
51. Living under a father that deals with interest……………………………..…… 66
Miscellaneous questions and their rulings
52. The ruling on television today………………………………………………..... 67
53. The ruling on Nasheeds (hymns and songs)………………………………..….. 67
54. The ruling on standing up for others upon their entering…………………..….. 67
55. The ruling on Islaamic videos…………..…………………………………..…. 73
56. The ruling on masturbation……………………………………………….…… 73
57. On a male cutting his hair short or leaving it to grow…………………..……... 74
58. The ruling on buying in installments………………………………………..…. 78
59. The ruling on excavating the graves of Muslims or disbelievers…………..….. 80
60. Selling publications with immoral pictures and falsehoods in them……..….… 80
61. “There is no shyness in the Religion”…..…………………………………...… 81
62. On spreading tapes with nasheeds (songs/hymns) on them…………….…..…. 81
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INTRODUCTION
All praise is for Allaah, Lord of all that is created and may the peace and blessings of Allaah be on His
Prophet, Muhammad, sallAllaahu 'alayhi wa sallam .
This book is a compilation of all the fataawaa (religious verdicts) given by the late Imaam,
Muhammad Naasir-ud-Deen Al-Albaanee, rahimahullaah , in Al-Asaalah Magazine (Issues 1-21), with
the exception of two short fataawaa that were excluded.
Al-Asaalah Magazine is an Arabic
publication that was started in Jordan by several of Imaam Al-Albaanee's students in the early 1990's
in order to promote the Salafi Da'wah and connect the Muslim world to the major scholars and their
students. The magazine is highly acclaimed by the people of knowledge in all parts of the world and
is distributed worldwide. The current editorial staff as of this year include Mash-hoor Hasan Salmaan,
Muhammad Musa Nasr, 'Alee Ibn Hasan Al-Halabee and Saleem Al-Hilaalee who is the present
Editor-in-Chief.
One of the most important sections of the magazine that appeared in every publication was the Fatwa
section in which the Shaikh and Muhaddith of our era, Muhammad Naasir-ud-Deen Al-Albaanee
answered questions that were presented to him. These questions range on various subjects and are
beneficial for the Muslims in all parts of the world. This is why we felt a strong need to translate these
fataawaa, collect them and put them into one book. We also organized the fataawaa into different
sections, so as to make the material easily accessible to the readers. So you will find that the fataawaa
that appeared in one issue will be dispersed throughout the book into its respective section, according
to its topic.
We have also included a biography of Imaam Al-Albaanee as well as chapters on the statements of the
scholars about him and a translation of the most important parts that occurred in his Last Will and
Testament.
Lastly, we decided to make this book available to the Muslims over the Internet. So we kindly ask
those of you with Internet access to extend this knowledge out to those who cannot access the internet,
such as by printing a copy for them or saving it on diskette for them. We also ask that no price be
charged for the distribution of such copies unless it is for the production costs, as this is a non-for-
profit project. We hope that this work will serve as a benefit and a guide to the Muslims and we ask
Allaah that He include it in our balance of good deeds on the Day of Judgement.
Written by:
Isma'eel Alarcon
For the Salafi Society of North America
New York, USA
June 28, 2001
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A BRIEF BIOGRAPHY OF IMAAM AL-ALBAANEE 1
Dimashqee by residence and Al-Urdunee due to his migration and place of death. He was born in
Ashkodera, the capital of Albania, in the year 1332H (1914 CE) and it is to this country that he
ascribes himself.
Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors). And he was a
proficient writer and an expert scholar.
secularist, Ahmad Zogu’s 2 reign of Albania there was severe oppression for the Muslims of that
land. Because of this, Al-Hajj Nooh migrated with all of his children, which included Muhammad
Naasir-ud-Deen, fleeing for the sake of his religion to the land of Shaam. He traveled to Shaam
due to what was reported on it in the prophetic ahaadeeth about its virtues and merits. And it is
there that he and his family took residence. Fifty years later, the Shaikh (Al-Albaanee) migrated
from here to ‘Amaan, the capital of Jordan. And it is in this city that he remained for the rest of
his life as a scholar and teacher and a Faqeeh and educator.
of Syria. This school served as a place of refuge for seekers of knowledge for many previous
generations. He benefited and learned from a number of Shuyookh and people of knowledge – the
likes of his father Al-Hajj Nooh, Sa’eed Al-Burhaanee 3 and others.
the early part of his youth. This was during the time when he used to review articles written by
Shaikh Muhammad Rasheed Ridaa in the magazine Al-Manaar in which he would criticize weak
narrations that Abu Haamid Al-Ghazaalee mentioned in his book Ihyaa 'Uloom-ud-Deen .
Ijaazah (written authorization) to teach his collection of narrations on trustworthy reporters, called
“ Al-Anwaar Al-Jaliyyah fee Mukhtasar Al-Athbaat Al-Halabiyyah .” This happened when he saw
the Shaikh's intelligence and extraordinary abilities and his brightness in comprehending and
1
Written by one of Imaam Al-Albaanee's prominent students, Shaikh ‘Alee Ibn Hasan Al-Halabee, from his
book about Al-Albaanee: “With our Shaikh, the Upholder of the Sunnah and the Religion, Muhammad
Naasir-ud-Deen Al-Albaanee” (pages 5-11). Please note that all of the footnotes in this biography section are
from Shaikh ‘Alee Hasan Al-Halabee’s words, which he attached as footnotes in his booklet. We have added his
initials (AH) at the end of each of his footnotes.
2
I heard our Shaikh say many times, when mentioning this man’s name: “The one whom Allaah has caused his
heart to go astray.” You can find a biography of Ahmad Zogu in the book Al-Mawsoo’at-ul-‘Arabiyyah Al-
Muyassarah (1/733). (AH)
3
This is a refutation against those who claim that: “Al-Albaanee had no teachers (i.e. Shuyookh)” or that “He
studied the knowledge on his own!” (AH)
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understanding, 4 as well as his strong desire to learn the Islaamic sciences and the knowledge of
Hadeeth.
after reaching middle age). One of the first books he wrote on Fiqh, which was based on knowing
the evidences and using comparative Fiqh, was his book: " Tahdheer-us-Saajid min Ittikhaadh al-
Quboor Masaajid " (Warning the Worshipper against taking Graves as a Place of Worship). This
book was printed many times. And from his first books in which he referenced and checked
hadeeth, was his book “ Ar-Rawd-un-Nadeer fee Tarteeb wa Takhreej Mu'jam At-Tabaraanee As-
Sagheer” (Blossoming Gardens: Arrangement and Referencing of the book Mu'jam As-Sagheer of
At-Tabaraanee). This book is still in manuscript form and not printed.
the world to take high positions with them, but he turned down most of them by making excuses
due to his many preoccupations with regard to (acquiring and teaching) knowledge.
Madeenah at the time of its inception for the length of three years, beginning from the year 1381H.
Because of him, this move had a great influence in bringing about a scientific and comprehensive
revival of the subject of Hadeeth throughout the entire world – on all fronts. As for the official
front, then this was by all the universities having a strong concern for that subject, such that they
produced a hundred university treatises, which dealt specifically with the Science of Hadeeth. As
for the general national front, then this was such that a large number of students of knowledge
applied for studies in the Science of Hadeeth and specialization in that field. And this goes as well
for all the other things that came as a result afterwards. So it became one of the Shaikh’s many
effects. One of the greatest proofs for this is the large amount of Hadeeth books, with checked and
authenticated chains of narration, and written indexes for Hadeeth that exist today, a majority of
which were not known in previous years. No one can deny this effect due to its clear and obvious
nature – not even those who opposed the Shaikh and fought against his methodology.
visit him, seek religious verdicts from him and exchange letters with him. And if they, may
Allaah preserve those of them who are living and have mercy on those who have died, were to be
counted, all of them would not be able to be accounted for. At the head of them was the noble
Shaikh and great scholar, ‘Abd-ul-‘Azeez Ibn ‘Abdillaah Ibn Baaz, 5 for he had great esteem and
profound respect for him. May Allaah have mercy on them both.
4
In spite of this, there are some evil mischievous people today, who are guided by their desires, that say about
our Shaikh: “He was dumb and not able to understand.” So what transgression do we find from these small
ignoramuses and foolish people! (AH)
5
The brother, Dr. Muhammad Lutfee As-Sabaagh, may Allaah grant him success, related to us that he heard
Shaikh Ibn Baaz, rahimahullaah , say about our Shaikh: “I don’t know of anyone under the surface of the sky
with more knowledge of the Hadeeth of Allaah’s Messenger than Shaikh Naasir.” [See Ad-Dustoor Newspaper
of Jordan (10/8/1999)] (AH)
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The students of the Shaikh – those who learned from him through the university or through his
private gatherings of knowledge or through his written works – are many and widespread
throughout all parts of the world, all praise be to Allaah. They are spreading the authentic
knowledge and calling the people to the pure methodology with strength and firmness.
on the methodology of Tasfiyah and Tarbiyah , which is based on knowledge and self-purification.
So he was a noble instructor and a truthful educator (enforcing Tarbiyah ). 6 By Allaah, we were
brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his
good manners, his high morals, his elevated character and his soft heart.
most clear, manifest and highest of them was his profound precision with regard to knowledge, his
diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to
return to correctness, 7 his patience with the hardships of knowledge and Da’wah, and his taking of
insults and harms for the sake of the Da’wah, bearing that with patience and consideration.
amongst the people of knowledge was his strong support for the Sunnah and its adherents, 8 his
firmness upon the methodology of the Salaf As-Saalih , his love for those who called to it, and his
refutation against the deviants from all levels and various positions, with an extreme clearness and
a rare clarity.
over the world. He received wide and vast fame and notoriety in all of the different regions of the
world, even though he did not seek after it nor strive for it. On the contrary, he would run away
6
As for what some people relate from him that he, may Allaah have mercy on him, said: “I taught and I did not
educate (using Tarbiyah )”, then he only said this out of humbleness and to suppress his soul. And even if this is
not so, then I ask, is there anything besides knowledge that will purify and cultivate (Tarbiyah)? Is it only words
and expressions?! Or is it purely passions and emotions?! (AH)
7
There is no contradiction between these last two characteristics, as is made quite clear with the least bit of
reflection. By Allaah, how many times have we seen the humility of our Shaikh while he listened to those lower
than him in his gatherings In fact, he even asked some of his youngest students and sought explanations from
them for aspects of knowledge that he had trouble with. And he would accept peoples’ arguments with open-
mindedness. So he had no pride or haughtiness. We ask you, O Allaah, to rectify our hearts and to grant us
refuge from the evils of our souls. (AH)
8
The Shaikh handed me his introduction – written with his own hand – to the book Madaarik An-Nadhr fee As-
Siyaasah of the brother, the Shaikh ‘Abdul-Malik Ramadaanee – so that I can give it to him. In this introduction
is found the Shaikh’s support for the book, according to the correct manner, and his aid for what clear truth is
found in it. But in spite of this, we hear from some people that they have doubts about the Shaikh’s introduction
(!) or they say that he wrote it before the book was put in order! So then what was it?! That book was the book
itself, without any doubt about it! As for what was supplemented to it, then that was only to aid and support its
original status, they were not additions that changed the book's main ideas. So based on this, warning against
this book and belittling its status is contrary to what is correct and it is in opposition to what our senior scholars
and Shaikhs are upon. (AH)
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and flee from it. And he would always repeat these words: “Love for fame will break one’s back”
( hubb adh-dhuhoor yaqsim adh-dhuhoor ). May Allaah have mercy on him.
No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His
knowledge was his mediator and his patience was his guide. 9 He was persistent (in his efforts),
perseverant, patient, always struggling, earnest and hard working.
works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop
authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his
heart's attachment to that - until the last two months of his life, when he grew very weak. This was
until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days
remained for the end of the month Jumaadaa Al-Aakhira of the year 1420H (10/2/1999).
died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in
a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and
then buried, his burial was completed at the earliest time possible, in compliance with his final
Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon.
news of his death was conveyed, he was remembered and praised by the high and respected people
of knowledge, such as Shaikh ‘Abdul-‘Azeez Ibn ‘Abdillaah Aali Shaikh, Chief Muftee of the
Kingdom of Saudi Arabia, Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen, Shaikh ‘Abdullaah Ibn
Jibreen, Shaikh Saalih Ibn ‘Abdil-‘Azeez Ibn Muhammad Aali Shaikh and others.
9
So what some people say to themselves or that which some of them whisper to others - that they share credit in
the Shaikh's fame or that they are responsible for people knowing about him (!), then these are words, which the
present situation and current conditions contradict and oppose. (AH)
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PART OF THE SHAIKH'S LAST WILL & TESTAMENT 10
In the Name of Allaah, Most Merciful, Bestower of Mercy. I counsel my wife, my children, my
friends, and all my loved ones, when news of my death reaches them, that they – first – supplicate to
Allaah to forgive me and have mercy on me, and that they do not wail over me nor cry with a raised
voice.
Secondly, I advise them to hasten my burial, and that they do not inform my close relatives or brothers
(of my death) except for the amount that is necessary to carry out the preparation of my burial. I ask
that they put my neighbor and sincere friend, 'Izzat Khidr Abu 'Abdillah in charge of washing my
body, as well as whoever he chooses to assist him in that.
Thirdly, I choose to be buried in the closet area (i.e. graveyard), so that those who carry my body will
not be forced to place me in a car, and which will consequently lead the followers of the Janaazah
(funeral) procession to drive in their cars. I also ask that my grave be put in an old graveyard, which
will most likely not be dug up (anytime in the near future)…(Some parts omitted here)…
And it is upon those who live in the land in which I die, to not inform anyone outside of these lands,
such as my children – not to mention other than them – until after I am buried. This is so that the
emotions will not overwhelm and cause people to act on them, which will in turn result in the delay of
my Janaazah (funeral).
I ask the Guardian (Allaah) that I meet Him, while having my past and future sins forgiven by
Him…(Some parts omitted here)…
I bequest my entire library – whether the book is printed, photocopied, in manuscript form, in my
handwriting or someone else's – to the library of the Islaamic University of Madeenah. This is
because of the good memories I have of it with regard to Da'wah (Calling) to the Qur’aan and the
Sunnah upon the methodology of the Salaf As-Saalih when I was a teacher there.
I hope that Allaah will cause it to be of benefit to the leaders of that university, just as the university
students benefited from its owner in those days. And I ask Allaah that He benefit me by them (the
students), through their sincerity and in their Da'wah.
[Allaah says:] “O my Lord! Make me thankful for Your Favor that You bestowed upon me, and
upon both my parents, and make me one that does righteous deeds that You love. And correct
my offspring for me. Surely I repent to You, and surely I am from amongst the Muslims. “
[Surah Al-Ahqaaf: 15]
Muhammad Naasir-ud-Deen Al-Albaanee
On the 27th day of Jumaadaa Al-Oolaa, 1410 AH
10
Taken from Shaikh ‘Alee Hasan Al-Halabee’s book “With our Shaikh, the Upholder of the Sunnah and
the Religion, Muhammad Naasir-ud-Deen Al-Albaanee” (pages 27-28).
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THE SCHOLARS' PRAISE FOR IMAAM AL-ALBAANEE 11
Shaikh ‘Abdul-‘Azeez Al-Hudda said:
“The Shaikh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee
( rahimahullaah ) – the one whom no knowledge of the Science of Tafseer and the Arabic Language
was comparable to during his lifetime – used to respect Shaikh Al-Albaanee so remarkably to the point
that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he
would stop his class to stand and give Salaam to him out of respect for him.”
The great scholar, the teacher, Muhibb-ud-Deen Al-Khateeb said:
“And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad
Naasir-ud-Deen Nooh Najaatee Al-Albaanee “
The great scholar Muhammad Haamid Al-Fiqee ( rahimahullaah ) said:
“…the brother, the Salafee, the Scholar, Shaikh Naasir-ud-Deen.”
The former Muftee of the kingdom of Saudi Arabia, Shaikh Muhammad Ibn Ibraheem Aali Shaikh
( rahimahullaah ) said: “And he is the upholder of the Sunnah, a supporter of the truth and an
opposition to the people of falsehood.”
During his lifetime, the father, the Shaikh, 'Abd-ul-'Azeez Ibn Baaz ( rahimahullaah ) said:
"I have not seen anyone under the surface of the sky with more knowledge of the Hadeeth in our
current time than the likes of the great scholar, Muhammad Naasir-ud-Deen Al-Albaanee."
And he ( rahimahullaah ) was asked about the hadeeth of the Prophet, sallAllaahu 'alayhi wa sallam :
"Indeed Allaah raises up from this ummah at the beginning of every century someone who will
revive it for them (i.e. a mujaddid )." So he was asked who is the mujaddid of this century? He
replied: "Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. He is the mujaddid in my opinion and
Allaah knows best."
Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen ( rahimahullaah ) said:
"From what I came to know of the Shaikh through my gatherings with him – and they were few – was
that he was very serious about acting upon the Sunnah and fighting against the innovations, whether in
matters of Belief or in matters of actions. As for through my readings of his written works, then I have
come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in
terms of reporting them and investigating them. And Allaah has benefited many people through what
he has written such as about knowledge, aspects of the Manhaj, and concern for the science of
Hadeeth. And this is an enormous result for the Muslims, all praise be to Allaah.”
The great scholar, Shaikh Zaid Ibn Fayaad ( rahimahullaah ) said about him:
“Indeed, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee is from the most prominent and
distinguished personalities of this era.
He had great concern for the Hadeeth – its paths of
transmission, its reporters and its level of authenticity or weakness. This is an honorable task from the
11
From Al-Asaalah Magazine (Issue #23, pg. 76-77)
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best things on which hours can be spent and efforts can be made. And he was like any other of the
scholars – those who are correct in some matters and err in other matters. However, his devotion to
this great science (i.e. of Hadeeth) is from that which requires that his prestige be acknowledged and
his endeavors in it be appreciated.”
Shaikh Muqbil Ibn Haadee Al-Waadi'ee ( rahimahullaah ) said:
“Indeed, there cannot be found an equal in terms of the knowledge of hadeeth like that of Shaikh
Muhammad Naasir-ud-Deen Al-Albaanee. Allaah has given benefit through his knowledge and his
books several times more than what has been accomplished by those zealots for Islaam upon the
ignorance of those who organize reformation and revolutionary movements. And that which I
sincerely believe in and which I owe my thanks to Allaah for is that the Shaikh Muhammad Naasir-ud-
Deen Al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet, sallAllaahu 'alayhi
wa sallam , spoke the truth of when he said: ’Indeed Allaah raises up from this ummah at the
beginning of every century someone who will revive it for them (i.e. a mujaddid ).’ Reported by
Abu Dawood and authenticated by Al-‘Iraaqee and others.”
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QUESTIONS ON ‘AQEEDAH (CREED)
[1] Question: Are the verses that mention Allaah's Attributes from the verses that are unclear
( Mutashaabihaat ) or clear ( Muhkamaat )?
Answer: They fall under the unclear verses from one perspective, and that is with regard to the
manner (of the Attributes), which are related to Allaah. And they do not fall under the unclear verses
from any other perspective. This is such that they have clear meanings , i.e. they have meanings that
are well known in the Arabic language.
So therefore, with regard to the manner of how the Attributes of Allaah are, they are unclear
( Mutashaabihaat ), since we are not able to know the manner of Allaah's Dhaat (Essence). Hence,
because of that, we are not able to know the manner of Allaah's Attributes, since speaking about the
Attributes falls under speaking about the Essence ( Dhaat ). This is why some of the scholars of
hadeeth, such as Abu Bakr Al-Khateeb, said: "What is said concerning the Attributes is the same thing
as what is said concerning the Essence: negating and affirming."
So just as we affirm Allaah's Essence and we do not negate it – for this negation would be an absolute
denial (of Allaah's existence) – then the same applies for Allaah's Attributes. We affirm them and we
don’t negate (deny) them. But just as we do not describe how Allaah's Essence is, then likewise, we
do not describe how His Attributes are. [ Al-Asaalah , Issue #3]
[2] Question: How can we make a combination between the report "with His left Hand" , mentioned
in the hadeeth of Ibn 'Umar, radyAllaahu 'anhumaa, in Saheeh Muslim and his, sallAllaahu 'alayhi wa
sallam, saying: "And both His hands are right-handed?"
Answer: There is no contradiction between the two hadeeths that is apparent on the outset. Thus his,
sallAllaahu 'alayhi wa sallam, saying: "And both His hands are right-handed" is an affirmation of
Allaah's statement:
"There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-
Seer." [Surah Ash-Shooraa: 11] So this description, which the Messenger of Allaah, sallAllaahu
'alayhi wa sallam, has informed us of is an affirmation of Allaah's removal from any anthropomorphic
qualities. Thus, the hand of Allaah is not like the hand of a human being – left-handed and right-
handed. On the contrary, both His hands are right-handed, may He be far removed from any defects.
As for the other point, then it is that the report: "with His left hand" is shaadh , 12 as I have clarified in
the checking of " Al-Mustalahaat-ul-Arba'ah Al-Waaridah feel-Qur'aan " (no. 1) of Al-Mawdoodee.
What further supports this is that Abu Dawood also reported this hadeeth and (in it, he, sallAllaahu
12
Translator's Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report
of) a narrator that is more trustworthy than him.
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'alayhi wa sallam ) said, "with His other hand" in the place of "with His left hand." This report is in
conformity with his, sallAllaahu 'alayhi wa sallam, other saying: "And both His hands are right-
handed." And Allaah knows best. [ Al-Asaalah , Issue #4]
[3] Question: What should be said concerning Allaah's saying:
"Allaah mocks at
them…" 13 and
"Allaah ridicules them…" , [ Surah At-Tawbah: 79 ] as well as what is
similar to that from the Mutashaabihaat (unclear) verses?
Answer: The Salaf (Predecessors) used to say concerning these ayaat as well as those similar to them:
"Leave them as they are stated." But they did not mean by this to leave them the way they are
without attaching any understanding to them. Rather, they meant by it, to leave them the way they are
stated according to their correct understanding, without making comparisons for (the Attributes of
Allaah stated in) them ( tashbeeh ), describing their manner ( takyeef ), misinterpreting them ( ta'weel )
and denying them ( ta'teel ). Allaah says:
"There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-
Seer." [Surah Ash-Shooraa: 11] In this ayah , there is tanzeeh (negation of all anthropomorphic
qualities from Allaah) as well as ithbaat (affirmation) for two attributes for Himself, which are hearing
and seeing. The understanding of this elimination of all similarities to Allaah ( tanzeeh ) is that we
must (also) affirm the attributes that Allaah has described Himself with or the Messenger, sallAllaahu
'alayhi wa sallam, has described Him with, as it befits His grandness, may He be Glorified and Exalted.
And we do not say "how" that is, such as by saying: "His hearing is like our hearing and His seeing is
like our seeing."
Likewise, we do not misinterpret that (i.e. make ta'weel ) as has been done by some of the extremists
from the Mu'tazilah , such that they have misinterpreted Allaah's hearing and seeing to be His
knowledge. And this is in spite of Allaah's describing Himself with knowledge in many other ayaat of
the Noble Qur'aan! Thus, the misinterpretation ( ta'weel ) of these individuals of hearing and seeing for
knowledge constitutes ta'teel (denial of Allaah's Attributes). The scholars say about this: "The one
who commits ta'teel worships nothing, while the one who commits tajseem worships a statue." 14
Based on this, we say, concerning the two ayahs mentioned previously in the question, which contain
Allaah's mocking and ridiculing, that it is a mocking and a ridiculing that is befitting for Allaah. And
it is not like that which limited intellects may perceive it to be, from that which has comparisons to the
creation. [ Al-Asaalah , Issue #3]
13
Surah Al-Baqarah: 15
14
Translator's Note: This is because the one who commits ta'teel (mu'attil) denies all of Allaah's Attributes, so it
is as if he is worshipping nothing. On the other hand, the one who commits tajseem (mujassim) ascribes
anthropomorphic qualities to Allaah, for example saying His eyes are like our eyes and His hand is like our
hands. So it is like He is worshipping a statue.
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[4] Question: The poet Abul-Qaasim Ash-Shaabee wrote: " If the people one day want revival, then
Al-Qadar (Divine Predestination) has no choice but to answer ."
Answer: This is a direct form of disbelief. And it indicates that the people have gone far away from
the knowledge. So they are not aware of what is permissible and what is not permissible for Allaah
alone, as well as what is not permitted for those other than Him. This is due to neglectfulness – and it
is from the factors that have made this poet say such a thing. And some Arab radio broadcasts have
even adopted this saying as a hymn of Arab nationalism!
This poetry states: " If the people one day want revival, then Al-Qadar (Divine Predestination) has no
choice but to answer ." So this means that Al-Qadar is under the Will of the people! And this is in
opposition to Allaah's saying:
"And you will not will until Allaah, Lord of the worlds, has willed. ” [ Surah At-Takweer: 29] O
Allaah, guide us with those You have guided. And do not cause our hearts to deviate after having
guided us. And grant us mercy from Yourself, indeed, You are the Grantor. [ Al-Asaalah , Issue #17]
[5] Question: Is the saying " Yaa Ridaallaah wa Ridaal-Waalidain " (O contentment of Allaah and
contentment of the parents) applicable to the saying " Maa Shaa Allaah wa Shi'ta " (Whatever Allaah
wills and you will) from the aspect of it being forbidden in the Religion?
Answer: Yes, the contentment of the parents necessitates that limitations be set to it. If the one who
utters this statement intends by it the contentment which is Islamicly legislated, then this would also
be from the aspect of Allaah's contentment, as Allaah, the Most Perfect, says:
"And your Lord has decreed that you should not worship anyone but Him and that you be
dutiful to your parents. If old age should reach one of them or both of them, during your life,
then say not to them a word of disrespect, nor shout at them, but address them in terms of
kindness. And lower unto them the wing of submission and humility through mercy, and say:
'My Lord! Bestow on them Your Mercy, as they did bring me up when I was young.'" [Surah
Al-Israa: 24]
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So whoever carries out this advice, then he has pleased Allaah first, and then his parents second. This
pleasing in reality is an act of worship. So in the case that one pleases his father or mother with
something that is disobedience to Allaah, then it is not an act of worship, and it would not be
permissible to utter such a statement at all.
This is the distinction that must be considered when such a saying is made. In spite of this, we do not
approve that it be said, based on the principle: "Leave off that which puts you in doubt for that
which doesn't put you in doubt." For when the people say: "Contentment of the parents", they do
not take into consideration this detailed aspect, which we have just explained. This is since many
people know not, as has been stated by Allah, Lord of the Universe in the Noble Qur'aan. And we
know from the condition of the Muslims’ lives, that many parents with their children and children with
their parents do not regard this legislated contentment. Rather, they only see the pleasing without this
limitation. For example, let us say that there is a poor father or he is middle-class and his son is rich
and treats his father nicely, always being generous with him and giving him from his wealth.
However, this son does not pray, yet his father is pleased with him because he benefits him. But in
spite of this, Allaah is not pleased with this son. So therefore, in this situation, it cannot be said: "O
contentment of Allaah and contentment of the parents."
It is true that the parents are pleased here, however the Lord of the Universe is not pleased. Likewise
there are some people who kiss their fathers' hands day and night, however they do not pray or fast!
So what is the benefit in pleasing the parents so long as Allaah, the Mighty and Sublime, is not
pleased?!
From here, we become aware of the difference between the legislated contentment of the parents and
the contentment of the parents that is not legislated. But I must repeat again that it is not proper for us
to promote such a statement, even though we might intend by it, the contentment that is legislated.
This is since it (the contentment of parents) is related to the creation, thus it is an attribute of the
creation and not an attribute of the Creator, except for the other part of it, which is: "O Contentment of
Allaah." [ Al-Asaalah , Issue #7]
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QUESTIONS ON MANHAJ (METHODOLOGY)
[6] Question: What are the books you recommend a young person that is starting out in his Islaamic
studies to read?
Answer: If he is a novice, then from the books of Fiqh , we advise him to read " Fiqh As-Sunnah " of
Sayyid Saabiq, while seeking assistance from some of its references, such as " Subul-us-Salaam " (of
Imaam As-Sana'aanee, rahimahullaah ). And if he looks into " Tamaam-ul-Mannah " (of Al-Albaanee)
then that will be stronger for him. And I advise him to read " Ar-Rawdat-un-Nadiyyah " (of Sideeq
Hasan Khaan).
As for the subject of Tafseer, then he should habitually read from the book " Tafseer Al-Qur'aan-ul-
'Adheem " of Ibn Katheer – even though it is somewhat long – for it is the most authentic from the
books of Tafseer today.
Then, on the subject of religious exhortation and heart-softening narrations, he should read the book
" Riyaad-us-Saaliheen " of Imaam An-Nawawee.
Then, with regard to the books related to Creed, I advise him to read the book " Sharh Al-'Aqeedat-ut-
Tahaawiyyah " of Ibn Abee Al-'Izz Al-Hanafee. And he should seek assistance, also, from my
comments and explanations to it.
Then, he should make it his customary practice to study from the books of Shaikh-ul-Islaam Ibn
Taimiyyah and his student Ibn Qayyim Al-Jawziyyah, may Allaah have mercy on them. For I hold
them to be from the rare and unique Muslim scholars that have treaded upon the methodology of the
Salaf As-Saalih (righteous predecessors) in their understanding, while having Taqwaa and
righteousness. And we do not purify anyone over Allaah. [ Al-Asaalah , Issue #5]
[7] Question: What are the foundations by which the Islaamic world of today can be set anew?
Answer: I believe that what has been reported in the authentic hadeeth provides an explicit answer for
this sort of question and its likes, which have become manifest in this present era. And it is his,
sallAllaahu 'alayhi wa sallam, saying: ”When you involve yourselves in interest bearing (business)
transactions, and you hold on to the tails of cows, and you are pleased with agriculture (i.e. the
land) and you abandon making Jihaad in the Way of Allaah, Allaah will send humiliation down
upon you. And He will not remove it from you until you return back to your Religion.” 15 Thus,
the principal foundation is returning back to Islaam.
This matter has also been indicated by Imaam Maalik ( rahimahullaah ) in a reported saying of his that
ought to be recorded in golden ink. And it is his saying: "Whosoever introduces into Islaam an
innovation, which he deems is good, then he has claimed that Muhammad, sallAllaahu 'alayhi wa
sallam, has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and
Majestic:
15
See Silsilat-ul-Ahaadeeth As-Saheehah (no. 11)
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'This day I have completed your Religion for you, and I have perfected My favor upon you, and
I am pleased with Islaam as a Religion for you.' [Surat-ul-Maa’idah: 3] So whatever was not (part
of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah
(nation) will not be rectified, except by that which rectified its first part."
This last sentence (from Imaam Maalik) is the main point with regard to presenting an answer to this
question. This is such that he said: "The last part of this ummah (nation) will not be rectified,
except by that which rectified its first part. "
So just as the condition of the Arabs during the Days of Ignorance ( Jaahiliyyah ) was not rectified
except by the coming of their Prophet Muhammad, sallAllaahu 'alayhi wa sallam, with revelation from
the heavens – which aided them in this world and which will save them in the next – then the
foundation that the good Islaamic well-being must be set upon in this time, is nothing else but the
return to the Qur'aan and the Sunnah. In spite of this, this matter needs some elaboration, due to the
vast number of Islaamic groups and parties that exist in the field (of Da'wah) and which claim for
themselves to be upon the way by which Islaamic society and Muslim rule can be actualized.
We know from the Book of Allaah and the Sunnah of His Messenger, sallAllaahu 'alayhi wa sallam, that
the way towards actualizing this (goal) is only one – and it is that which Allaah has mentioned in His
saying:
"And this is My straight Path, so follow it. And do not follow the (other) paths for they will
separate you from His Path." [Surah Al-An’aam: 153] The Messenger of Allaah, sallAllaahu 'alayhi
wa sallam , explained this to his Companions. Thus, one day he, sallAllaahu ' alayhi wa sallam, drew a
straight line for them on the ground and then drew short lines on the sides of it. Then, while his,
sallAllaahu 'alayhi wa sallam , , noble finger moved up and down the straight line, he recited the afore-
mentioned ayah . Then he pointed to the lines that were drawn on the sides of the straight line.
Afterward, he said: "This is the Path of Allaah and these are the (other) paths. At the top of each
of these (other) ways, there is a devil calling towards it." 16
In another ayah, Allaah further supports what He stated in the previous ayah along with the Messenger
of Allaah's, sallAllaahu 'alayhi wa sallam, explanation for it in the afore-mentioned hadeeth. Thus He
says:
16
A saheeh hadeeth as was graded in Dhilaal-ul-Jannah fee Takhreej-is-Sunnah (16-17)
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"And whosoever opposes the Messenger after the guidance has been clearly explained to him,
and follows a way other than the Way of the Believers, We will turn him to what he has chosen
and land him in Hell – what an evil destination!" [Surah An-Nisaa: 115] In this ayah there is
profound and extensive wisdom, for Allaah, the Most Perfect, has connected the “Way of the
Believers” to what the Messenger, sallAllaahu ' alayhi wa sallam , came with.
The Messenger,
sallAllaahu 'alayhi wa sallam, also indicated this point in the hadeeth about the splitting up of the
ummah into sects. So when he was asked concerning the saved sect, he, sallAllaahu 'alayhi wa sallam,
said: "That which (adheres to what) I and my companions are upon today." 17
So what then is the wisdom behind Allaah's mentioning of "the Way of Believers" in this ayah ? And
what is the significance in the Messenger of Allaah's linking of his Companions to himself in the
previous hadeeth? The answer is: These noble companions were the ones who received the two
revelations (i.e. the Qur'aan and Sunnah) from the Messenger of Allaah, sallAllaahu 'alayhi wa sallam ,
having that explained to them by him, sallAllaahu 'alayhi wa sallam , directly, without there being any
intermediary. But what is the condition of those that came after them? There is no doubt that the
matter is as the Messenger, sallAllaahu 'alayhi wa sallam , said: "Verily, the one who is present sees
what the one who is absent does not see." 18
This is why the Eemaan of the first Companions was much stronger then the Eemaan of those who
came after them. And this is what Allaah's Messenger, sallAllaahu 'alayhi wa sallam , alluded to in the
mutawaatir hadeeth: "The best of mankind is my generation, then those after them, then those
after them." 19 So based on this, a Muslim cannot depend solely on himself for obtaining the
understanding of the Qur'aan and the Sunnah. Rather he must seek help to understand the two of them
by returning back to the noble Companions, for they are the ones who received that from the Prophet,
sallAllaahu 'alayhiwasallam , having it explained at times by his sayings, at other times by his actions,
and at other times by his silent approval.
Therefore, from the great necessities is that we must link 1) the call to the Qur'aan and Sunnah with 2)
Following the Way that the righteous predecessors ( As-Salaf-us-Saalih ) were upon, acting upon what
has been stated previously in some ayaat and ahaadeeth . Such as when Allaah mentioned the "Way of
the Believers" and when the noble Prophet, sallAllaahu 'alayhi wa sallam , and his Companions
indicated that the understanding of the Qur'aan and the Sunnah is based upon what our first
predecessors ( Salaf ), from the Sahaabah and those who followed them in righteousness, were upon.
And here there occurs a very important question, which many of the Islaamic groups and parties have
17
See Silsilat-ul-Ahaadeeth As-Saheehah (no. 203)
18
See Saheeh Al-Jaami’ (no. 1641)
19 Saheeh Al-Bukhaaree
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neglected. Indeed it is: “What is the way towards gaining knowledge of what his, sallAllaahu 'alayhi
wa sallam , Companions were upon from the understanding and practical application of this Sunnah?”
The answer is: There is no way towards finding that out, except by returning to the science of Hadeeth,
the Science of Hadeeth Terminology, the Science of Al-Jarh wat-Ta'deel , and the application of it's
principles and its terms. This is such that the scholars are able to know what is authentically reported
on the Prophet, sallAllaahu 'alayhi wa sallam , from that which is not authentically reported on him,
sallAllaahu 'alayhiwasallam. In order to conclude this answer, we say – in words that are more clear
– to the Muslims who strongly desire to return the glory, honor and rule back to Islaam, that you must
realize two things:
As for the first, then it is that you must incorporate and return into the minds of the Muslims, the
Religion of Islaam that is purified from all that has entered into it, which was not part of it on the day
when Allaah, the Mighty and Majestic, revealed His saying: "This day I have completed your
religion for you, and I have perfected My favor upon you and I am pleased with Islaam as a
Religion for you." [Surah Al-Maa’idah: 3] And returning to this matter, in this day – as it was during
the first times – requires intense and extreme efforts on the part of the Muslim scholars in the different
regions of the world.
The second thing is that: This persistent and serious work (to rectify the ummah ) must be joined with
this purified knowledge. So the day that the Muslims return to the understanding of their Religion, as
the Companions of the Messenger of Allaah, sallAllaahu 'alayhi wa sallam , understood it, and they
then work hard to implement this pure Islaam, based on a knowledgeable and correct manner in every
aspect of life, then it is on that day that the Muslims will celebrate the victory of Allaah.
This is what I was able to say in this short time and I ask Allaah for us as well as for all the Muslims,
that He gives us the correct understanding of Islaam based in light of His Book, the authentic Sunnah
of His Messenger, sallAllaahu 'alayhi wa sallam , and that which our righteous predecessors ( As-Salaf-
us-Saalih ) were upon. And we ask that He grants us the ability to act upon that. Verily He is the One
who hears and responds. [ Al-Asaalah , Issue #11]
[8] Question: Is that which in present days is known as a "military coup" against the ruler, mentioned
in the Religion or is it an innovation?
Answer: There is no basis for these actions in Islaam. And it is in opposition to the Islaamic
methodology with regard to establishing the da'wah (Call to Islaam) and creating the right atmosphere
for it. Rather, it is only an innovation introduced by the disbelievers, which has influenced some
Muslims. This is what I stated in my notes and explanation to Al-'Aqeedah At-Tahaawiyyah . [ Al-
Asaalah , Issue #10]
[9] Question: What is the correct opinion concerning Al-Hajaaj Ibn Yoosuf Ath-Thaqafee? Is he a
disbeliever?
Answer: We bear witness that Al-Hajaaj was an evildoer, an oppressor. However, we do not know
from him that he rejected any of those aspects from the Religion, which one is required to know by
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necessity. Therefore, it is not permissible to declare him a disbeliever just on the basis that he used to
commit evil, oppress others and kill innocent Muslims. [ Al-Asaalah , Issue #1]
[10] Question: To what degree is a Muslim to be concerned with politics today, within it's Islaamic
guidelines?
Answer: If what is intended by "politics" is the administering of the ummah , then the reality is that
politics is not from the acts of one individual from the people of the ummah , but rather, it is from the
duties of the Muslim State. This is if the objective behind politics, as we stated before, is the
administering of the ummah and the managing of its concerns in order to rectify what is in it from its
religious and worldly affairs. So if this is what is intended by "politics", then this is fard kifaayah (a
collective obligation). However, it is not for those people who are not in control of the state or of the
rule, nor for those who can neither produce benefit nor cause harm.
As for obtaining the news to be aware of the state of affairs and the weakness the Muslims are in, and
in order to avoid this outcome, then as we say, this is from the tasfiyah (purification) and the tarbiyah
(educating) – purifying Islaam from what has entered into it and focusing on educating the Muslims
and bringing them up on this purified Islam. So knowing these general circumstances, which
encompass the Muslims, is a must for the matter is as the old Arab poet has stated, taking his meaning
from an authentic hadeeth:
" I learned evil not for the sake of evil, but to avoid it
And whoever doesn't know good from evil, he will fall into it ."
This is derived from a hadeeth – and I mean by it, the hadeeth of Hudhaifah Ibn Al-Yamaan,
radyAllaahu 'anhumaa , which is reported in the Saheehs of Al-Bukhaaree and Muslim.
He,
radyAllaahu 'anhumaa, said: "The people used to ask Allaah's Messenger, sallAllaahu 'alayhi wa
sallam, about the good, but I used to ask him about the evil for fear of it reaching me." So being
aware of what the Muslims are upon from humiliation and weakness in order to turn them away from
that towards using the means of knowledge, strength and power, this is an obligation from the many
obligations.
As for engaging at length in obtaining news, knowledge of battles and western politics, then this is
from the aspect of: "Knowledge of something is better than being ignorant of it." This is something
that we do not forsake. However, at the same time, we must not be very enthusiastic and fanatical
about it. This is since the Prophet, sallAllaahu 'alayhi wa sallam , did not establish the affair of his
Companions on knowing and following precisely, the news of his enemies to the same extent as he,
sallAllaahu 'alayhi wa sallam , used to focus on teaching his Companions from one perspective and
cultivating them on Allaah's command from another perspective. This is our belief concerning politics
based on their two categories, which we have mentioned previously. [ Al-Asaalah , Issue #18]
[11] Question: Why use the name Salafee? Is it a call towards a party or a group or a madh-hab
(school of thought)? Or is it a new sect in Islaam?
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Answer: Indeed, the word Salaf is well known in the Arabic language as well as in the religious
terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has
authentically been reported on the Prophet, sallAllaahu 'alayhiwa sallam , that during the sickness from
which he died from, he said to Faatimah, radyAllaahu 'anhaa : "…So fear Allaah and have patience.
And I am the best Salaf (predecessor) for you." 20
Furthermore, the scholars have used this word “Salaf” many times, such that it would be too abundant
to number and take into account. Sufficient for us, is one example, and it was that which they have
used in their battle against innovations:
"And every good lies in following he who has preceded (man salaf)
while every evil lies in the innovating of he who came after (man khalaf)."
However, there are from those who claim to have knowledge, some people who reject this ascription,
claiming that there is no basis for it! And so they say: "It is not permissible for a Muslim to say: 'I am
Salafee.'” So it is as if he is saying that it is not permissible for a Muslim to say: "I am following the
Salaf As-Saalih (the Pious Predecessors) in what they were upon from beliefs, worship and
methodology"! There is no doubt that such a rejection – if that is what he intended – necessitates that
one free himself from the correct Islaam, which the righteous predecessors were upon, at the head of
whom was the Prophet, sallAllaahu'alayhi wa sallam . This is as is indicated in the mutawaatir hadeeth
found in the two Saheehs and other than them, that he, sallAllaahu 'alayhi wa sallam , said:
"The best of mankind is my generation, then those that come after them, then those that come
after them." So it is not permissible for a Muslim to absolve himself from this ascription to the
righteous predecessors, whereas, if he were to absolve himself from any other ascription, the scholars
would not be able to ascribe him with disbelief or sinfulness.
As for the one who rejects this name from himself, will you not see him ascribing himself to one of the
madh-habs ?!
Regardless of whether this madh-hab is related to 'Aqeedah (Creed) or Fiqh
(Jurisprudence)? So he is either Ash'aree or Matureedee. Or perhaps he is from the people of Hadeeth
or Hanafee, or Shaafi'ee or Maalikee or Hanbalee or whatever else enters into the title of "Ahl-us-
Sunnah wal-Jamaa'ah." But in spite of this, the one who ascribes himself to the Ash'aree madh-hab or
to one of the four madh-habs is in fact ascribing himself to individuals that are not infallible, without a
doubt, even if there were scholars among them who were correct (in their verdicts). I wish I knew –
why doesn't he reject the likes of these ascriptions to individuals who are not free from error?
But as for the one who ascribes himself to the Salaf As-Saalih (righteous predecessors), then he indeed
ascribes himself to infallibility ( 'ismah ), in the general sense. The Prophet, sallAllaahu 'alayhi wa
sallam, has mentioned that one of the signs of the Saved Sect is that they will cling tightly onto what
the Messenger of Allaah, sallAllaahu 'alayhi wa sallam , was upon and what his Companions were
upon. So whosoever holds tightly onto them, then he is certainly upon the guidance from his Lord.
20
Saheeh Muslim : no. 2450
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And furthermore, it is an ascription that brings honor to the one that ascribes himself to it, and one that
facilitates for him the way of the Saved Sect. And these matters do not apply to anyone that ascribes
himself to any other ascription, since they are not free from one of two things. Either it is an
ascription to a specific individual that is not infallible or it is an ascription to a group of people who
follow the methodology of this individual who is not infallible. So there is no infallibility (in their
ascriptions) either way. On the opposite of this, there is the infallibility of the Companions of the
Prophet, sallAllaahu 'alayhiwa sallam, (as a whole). And it is that which we have been commanded to
hold tightly onto, from his Sunnah and the Sunnah of his Companions after him.
And we must persist and strongly emphasize that our understanding of Allaah's Book and the Sunnah
of His Messenger, sallAllaahu 'alayhi wa sallam, must be in accordance with the methodology of his,
sallAllaahu 'alayhiwasallam , Companions. This is so that we can be upon infallibility, as opposed to
inclining away towards the right or the left, or deviating with an understanding that comes solely from
ourselves, of which there is not found in the Book of Allaah or the Sunnah of His Messenger,
sallAllaahu 'alayhiwasallam, that which provides evidence for it.
Furthermore, why is it not sufficient for us to ascribe ourselves to (just) the Qur'aan and the Sunnah?
The reason goes back to two matters, the first of which is related to the religious texts , and the second
of which is due to the existence of numerous Islaamic groups .
With regard to the first reason, then we find in the religious texts, a command to obey something else
in connection with the Qur'aan and the Sunnah, as is found in Allaah's saying:
"O you who believe! Obey Allaah and obey the Messenger and those in authority amongst you."
So if there were someone in authority, who was given the oath of allegiance by the Muslims, it would
be obligatory to obey him just as it would be obligatory to obey the Qur'aan and the Sunnah. So even
if he or those around him commit errors, it would be obligatory to obey him in order to repel the harm
of differences of opinions. But this is with the well-known condition: "There is no obedience to a
creation (if it involves) disobeying the Creator." 21 And Allaah, may He be Exalted, says:
"And whosoever opposes the Messenger after the guidance has been clearly explained to him,
and follows a way other than the Way of the Believers, We will turn him to what he has chosen
and burn him in Hell – what an evil destination." [Surah An-Nisaa: 115]
21
See Silsilat-ul-Ahaadeeth As-Saheehah : no. 179
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Indeed, Allaah, Mighty and Sublime, is free and far removed from all imperfections and defects. And
there is no doubt or uncertainty that His mentioning of "the Way of the Believers" here, is only due
to an immense and comprehensive wisdom and benefit. So it indicates that there is an important
obligation – and it is that our following of the Book of Allaah and the Sunnah of His Messenger,
sallAllaahu 'alayhiwa sallam, must be in accordance with what the first Muslims were upon. And they
are the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam , then those who came after
them, then those who came after them. And this is what the da'wat-us-salafiyyah (The Salafee Call)
invites and calls to. And it is that which is its main priority in the foundation of its call and the
methodology of its educating process.
Indeed, the Salafee Call truly unites the ummah, while any other call only causes division to the
ummah. Allaah, Mighty and Sublime, says:
"O you who believe, fear Allaah, and be with the truthful." [Surah At-Tawbah: 119]
So anyone that distinguishes between the Book and the Sunnah on one side and the Salaf As-Saalih
(Righteous Predecessors) on the other side, then he can never be truthful.
As for with regard to the second reason, then the groups and parties of today do not direct at all
towards the following of “the Way of the Believers ”, which has been mentioned in the ayah. And
there are some ahaadeeth, which further confirm and support that ayah, such as the hadeeth of the
seventy-three sects. All of them will be in the Hellfire except one. The Messenger of Allaah,
sallAllaahu 'alayhiwa sallam, described them as: "The one which is upon the same thing that I and
my companions are upon today." 22
This hadeeth resembles that ayah which mentions the “Way of the Believers” . Also, there is the
hadeeth of Al-'Irbaad Ibn Saariyah, radyAllaahu 'anhu , in which he, sallAllaahu 'alayhi wa sallam , said:
"So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me." 23 So
therefore, there are two Sunnahs: The Sunnah of the Messenger, sallAllaahu 'alayhi wa sallam, and the
Sunnah of the righteous Khaleefahs.
So there is no doubt that we – who come in a later time – must return back to the Qur'aan, the Sunnah
and "the Way of the Believers." And it is not permissible for us to say: "We can understand the
Qur'aan and the Sunnah by themselves, without turning towards what the righteous predecessors were
upon." And there must be an ascription in this time that distinguishes and is detailed. So it is not
sufficient for us to say, "I am a Muslim" only! Or "My madh-hab is Islaam"! For every sect says that!
– the Raafidee, the Ibaadee, the Qadyianee, as well as other sectarians!!
So what is it that
distinguishes you from them?
22 See Silsilat-ul-Ahaadeeth As-Saheehah (no. 203 & 1492)
23 See Irwaa-ul-Ghaleel (no. 2455)
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And if you were to say, "I am a Muslim who is upon the Qur'aan and the Sunnah", this would also not
be sufficient. This is because, the members of these sects – of the Ash'arees and the Matureedees and
the Hizbees – they all claim to follow these two sources also. So there is no doubt that the clear, plain,
distinctive and decisive classification is to say, "I am a Muslim who is upon the Qur'aan and the
Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said
in short by saying, "I am a Salafee." So based on this, indeed the truth which is unavoidable, is that it
is not enough to rely on the Qur'aan and the Sunnah without the methodology of the Salaf , for it
explains these two with regard to understanding and concept, knowledge and action, and da'wah
(calling) and Jihaad.
And we know that they (the Sahaabah), may Allaah be pleased with them, did not used to fanatically
cling onto one specific madh-hab or to one specific individual. So there was not found amongst them
he who was Bakree (a follower of Abu Bakr), or ' Umaree (a follower of 'Umar), or 'Uthmaanee (a
follower of 'Uthmaan) or 'Alawee (a follower of 'Alee). Rather, if it were more easy for one of them to
ask Abu Bakr or 'Umar or Abu Hurairah, he would ask any of them. This is because they believed that
it was not permissible to have total and unrestricted devotion in following, except to one individual.
Indeed, he was the Messenger of Allaah sallAllaahu 'alayhi wa sallam , the one who did not speak from
his own desire, rather it was only revelation revealed to him.
And if we were to submit to these criticizers, for the sake of argument, that we would name ourselves
"Muslims" only, without ascribing ourselves to the Salaf – in spite of it being an honorable and correct
ascription. Would they abandon classifying themselves with the names of their parties or their madh-
habs or their ways – based on the fact that they are not prescribed in the Religion nor are they correct?
"So this contrast between us is enough for you
And every container becomes wet due to what is in it."
And Allaah is the Guide to the Right Path. And He, free is He from all defects, is the One in whom
we seek assistance. [ Al-Asaalah , Issue #9]
[12] Question: Are there any differences between (1) the disputes that take place between Ahl-us-
Sunnah themselves and (2) the talk that is directed from a person of Ahl-us-Sunnah to an innovator?
And what are they?
Answer: There is no doubt that there are differences between the two at times and at other times there
aren't any. The area of distinction between what occurs amongst the Ahl-us-Sunnah themselves from
disputes and debates and between what occurs amongst Ahl-us-Sunnah on one side and the innovators
on the other side, is clear and evident. This is because the obligation is that when there occurs a
debate and refutation between the Ahl-us-Sunnah themselves, then it must be from the aspect of
Allaah’s saying:
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"By the time. Verily, mankind is truly at loss. Except those who believe and do righteous deeds
and enjoin one another towards the truth and enjoin one another towards patience." [Surah Al-
'Asr: 1-3] So any debate or dispute that occurs between the Ahl-us-Sunnah, then it must be based on
the likes of this part of the verse:
"And they enjoin one another towards the truth and they enjoin one another towards patience."
This is also how it must be when the Ahl-us-Sunnah debate from one side and those who oppose them
with regard to the Sunnah – and they are the innovators – debate from the other side. However, the
manners of conduct may differ between the Ahl-us-Sunnah versus themselves and between the Ahl-
us-Sunnah versus the innovators. So what is obligatory when there occurs a dispute between the Ahl-
us-Sunnah themselves, is that they take into account the saying of Allaah: "Merciful to one another"
[Surah Al-Fat'h: 29] when doing that. As for when there occurs a dispute between these Muslims from
Ahl-us-Sunnah and the people of innovation, then there may be some harshness and severity in the
manners of conduct, which is suitable for this innovation and goes well against their innovation. This
is one difference between Ahl-us-Sunnah versus themselves from one perspective and Ahl-us-Sunnah
when they are debating or refuting the innovators from another perspective.
However, we must consider something with regard to each side, by which we do not exalt one group
over another nor criticize one group over another, and it is that we do not violate the principle found in
Allaah's saying: "Call unto the Way of your Lord with wisdom."
So many times when a person of the Sunnah refutes another person of the Sunnah, the refutation does
not just require wisdom, but rather it requires what is more important than that, from what has been
stated in the likes of Allaah's saying:
"And do not let your hatred of a people cause you to be unjust. Be just! That is closer to
Taqwaa." [Surah Al-Maa'idah: 8]
But many times, there occurs vile manners when they are refuting one other. And unfortunately, this
has now become manifest recently in current times in such a way as we would love for it not to be
present within the Sunni community, which we call the Salafee community. This is what I was able to
say in response to this question. [ Al-Asaalah , Issue #18}
[13] Question: What is your view on the book Tafseer Al-Manaar of Sayyid Rasheed Ridaa?
Answer: The book Tafseer-ul-Manaar is a good tafseer (Qur'aanic Commentary), in the general sense,
and it deals with many of the problems the Muslims are facing today. It has sections of research on
sociological, political and historical issues that are not found in the books of Tafseer that are well
known from the past. Rather, these sections of research cannot even be found in the books of
contemporary authors. This is since Sayyid Rasheed Ridaa was a big scholar as well as a Muslim
politician. However, at the same time, the book contains some deviations from the Sunnah in many
places, such as the ahaadeeth of 'Eesaa, the Dajjaal and the Mahdee. Likewise, it has some fataawaa
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(legal rulings) of his that he issued in early years, which are in contradiction to the truth. However, he
excused himself from some of them afterwards. [ Al-Asaalah , Issue #2]
[14] Question: Do you hold that the basis of the concept of “collective work” today is an innovation
and haraam (forbidden), or does your criticism (of it) include (only) the errors made in its
implementation?
Answer: No, there are no grounds for condemning collective work, so long as it is not accompanied
by tahazzub (partisanship, i.e. to that group). Working collectively is comprised in numerous verses
of the Qur’aan:
“O you who believe, fear Allaah and be with the truthful.” [Surah Tawbah: 119]
“Nor do they urge one another in feeding the needy." [Surah Al-Fajr: 18] and:
“Help one another in goodness ( birr ) and fear of Allaah ( taqwaa ).” [Surah Al-Maa'idah: 2]
So this type of collective cooperation (mentioned in the above verse) cannot be forsaken in the general
sense, for Islaam is based on this type of cooperation. However, the phenomenon that has appeared in
present days, in which there is a deviation away from this goal of helping one another in goodness and
fearing of Allaah, is that much tahazzub (partisanship) and ta’assub ( fanaticism ) has mixed into it.
And this is to the point that it has become something tolerated and readily accepted by many of the
callers, such as piling up and amassing all in the name of partisanship. We know that Allaah, in many
Qur’aanic verses, has forbidden holding partisanship and fanaticism to a (specific) group or a party
that has its own specific agenda and methodology. And if this agenda and this methodology are not in
conformity with the Sunnah, from every aspect, the partisanship, in these days, becomes a sect, which
represents what the Prophet, sallAllaahu 'alayhi wa sallam , warned of in some ahaadeeth regarded as
his explanation and an elaboration of Allaah's saying:
"And be not from among the polytheists – from those who divided their Religion and became
sects – every group being pleased with what it has with it." [Surah Room: 31-32]
It is well known to every Muslims the vast amount of groups that are spread all over the Islaamic
world today. And that each group has its own agenda and methodology. And these groups are in
conflict with one another and hold hatred and enmity for one another. This is contrary to the objective
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of working and coming together in Islaam. Each group has its own methodology and its own leader.
And every group has its own followers. All of these groups do not come together with one another.
Without a doubt, this (understanding) is what is contained in the generality of the previous verse:
"And be not from among the polytheists – from those who divided their Religion and became
sects – every group being pleased with what it has with it." [Surah Aali 'Imraan: 31-32]
To summarize: Joining together and working together, in working for the Islaam that the Messenger,
sallAllaahu 'alayhi wa sallam , was upon, is an obligatory matter. No two people will disagree in this
regard, nor will two goats ram into one another over it, as it is commonly said. Rather, the foundation
of the Muslims will never be established nor will the (true) Islaamic society ever become a reality, nor
will the Islaamic state ever be founded, except with the likes of this collective effort and working
together. However, its condition is that it must not be done with fanaticism to one particular
individual or group apart from another. Rather, the fanaticism and enthusiasm should be for Allaah
with regard to what has been reported on Allaah and His Messenger, sallAllaahu 'alayhi wa sallam , and
it should be done upon the methodology of the Salaf As-Saalih (righteous predecessors). [ Al-Asaalah ,
Issue #18}
[15] Question: Do you hold that the means ( wasaa'il ) for da’wah (call to Islaam) are tawqeefiyyah
(dependent upon revelation) just like the prayer, fasting and all the other acts of worship? Or do you
hold that da’wah is mainly an act of Ijtihaadiyyah worship (dependent upon ones own investigation
and deduction) based on the understanding of the textual evidences and religious benefits, which are
considered and called for by the means, such as having knowledge and commanding the good?
Answer: Yes. I believe that the means (for giving da'wah) vary from time and place. And this is
something that no Faqeeh or scholar of the Book and the Sunnah will dispute.
The means differ from time and place, however proceeding towards applying these means requires
knowledge of what the Prophet, sallAllaahu 'alayhi wa sallam , was upon from his guidance and
Sunnah. The general rule for this is that: It is not permissible to turn away from the means that the
Messenger, sallAllaahu 'alayhi wa sallam , has handed down to us with the excuse that "The times have
changed." So if there exists some type of means, by which that which the Prophet, sallAllaahu 'alayhi
wa sallam, was upon can be supported, such as the means we use today – such as tape-recording and
book printing and the easy means of distribution – in order to bring the knowledge to distant places,
then no one can forsake this.
However, we know that many callers to Islaam today have accepted some types of means that the
Divine Legislation has not prescribed. Rather, they are the means that the Divine Legislation has
ordered us to oppose! I think that the cause for the acceptance of these means on their part is due to
(their) ignorance of Islaam. And we don't need to give examples, but instead we say that most of the
times there cannot be found any scholars, knowledgeable of the Qur'aan and Sunnah, in these Islaamic
groups and parties that exist today. The majority of the people who run these groups are from the
enthusiastic youth who are zealous for Islaam, then from those who do not exert themselves to study
Islaam, by way of the Qur'aan and the Sunnah upon the methodology of the Salaf As-Saalih .
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Talk concerning this topic will only lengthen and prolong. So we will now give an example of a
dispute that broke out during the close of one Ramadaan between one state and another, such that
some states fasted 29 days, and the other land completed 30 days! So in some of the western lands,
such as America, there were some Islaamic Callers (i.e. people of Da'wah) who announced that their
method for confirming the crescent at the beginning and end of the month was based on astronomy.
Either they were ignorant of the truth or they disregarded it and pretended to be ignorant about it. And
as it is said: "The sweeter of the two is (still) bitter."
The Prophet, sallAllaahu 'alayhi wa sallam, said: "We are an illiterate nation. We do not record
nor do we estimate. A month is like this, like this and like this – [or he sallAllaahu 'alayhi wa
sallam gestured with his hands three time like this, and this and this, meaning thirty days]."
Then he, sallAllaahu 'alayhi wa sallam , said: "A month is like this, this and this [meaning twenty
nine days]."
And in some of the authentic narrations, he, sallAllaahu 'alayhi wa sallam, said: "And if it becomes
too cloudy, then complete the month as thirty days." In many of the lands in which the people give
rulings according to their own way, some astronomers confirm the crescent for Ramadaan by
astronomical estimations and calculations. And the Messenger, sallAllaahu 'alayhi wa sallam, has
nullified this type of means. Even if it is a means based on knowledge, then only a few people in
some lands are aware of this knowledge. Whereas the prescribed means that the Messenger,
sallAllaahu 'alayhi wa sallam, has made as a proof for the beginning of the new month or the
termination of the current month is the innate natural and human means of physical sighting. And it is
not the scientific sighting, which we are not able to share knowledge of to all people.
Based on this, it is not permissible to cast off this type of means, which Islaam has brought, by
claiming that times have advanced and changed. So it has become clear from by previous explanation
that it is not proper today to take a means that the Messenger, sallAllaahu 'alayhi wa sallam, was able
to take (during his time, but which he didn't). The discussion on this topic will prolong severely. Ibn
Taimiyyah has a very beneficial section in his book Iqtidaa As-Siraat-il-Mustaqeem Mukhaalafatu
Ashaab-il-Jaheem dealing with this matter. I will abridge what I can from the words of Ibn
Taimiyyah:
The means that are introduced in a time and a place are divided into two categories:
1. A means of which a need for using it existed during the time of Allaah's Messenger, sallAllaahu
'alayhi wa sallam , but he did not use it. So introducing it is an innovation.
2. A means of which there did not exist a need to use it during the time of Allaah's Messenger,
sallAllaahu 'alayhi wa sallam . He ( rahimahullaah ) said: "So it should be examined. If the need
for introducing this means and using it is to make the Muslims refrain and lessen in their
application of the rulings of the Religion, then it is not permissible to use them. And if this is not
the case, then it is permissible." And Allaah is the One who grants success. [ Al-Asaalah , Issue
#18}
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[16] Question: There is a book called Mi'raaj Ibn 'Abbaas . Is it correct to attribute it to Ibn 'Abbaas,
radyAllaahu 'anhumaa ?
Answer: It is not correct to attribute this book to Ibn 'Abbaas, radyAllaahu 'anhumaa . I have spoken
about Mi'raaj Ibn 'Abbaas in my refutation of Doctor Al-Bootee, which is circulated under the title:
"Defending the Prophetic Hadeeth and Biography." [Issue No. 17]
[17] Question: What do you say with regard to the two tafseer books Fath-ul-Bayaan and Tafseer Al-
Manaar ?
Answer: The tafseer book " Al-Manaar " is more beneficial than Fath-ul-Bayaan . And it deals with
many of the problems the Muslims are facing today. It has sections of research on sociological,
political and historical issues that are not found in the books of Tafseer that are well known from the
past. Rather, they cannot even be found in the books of contemporary authors. This is because Sayyid
Rasheed Ridaa was a big scholar as well as an enlightened Muslim politician. However, at the same
time, the book contains some aversions from the Sunnah in many places, such as the reports of 'Eesaa,
the Dajjaal and the Mahdee. Likewise, it has some fataawaa (legal rulings) of his concerning wearing
European hats and clothes, which he issued in his early years, but from which he excused himself
(some time afterward). [ Al-Asaalah , Issue #10]
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QUESTIONS ON HADEETH
[18] Question: Some people have been quoting you that you finally settled with declaring the hadeeth
of Shahr Ibn Haushab as being hasan (sound)! Is there any basis to this report?
Answer: There is no source to this report that can be traced back to me. Thus it is like the many
sayings that have been attributed to me, yet have no basis to it!! However, it is possible that the
person who quoted this report became confused with the fact that I deem the hadeeth of Shahr as being
hasan when it occurs as a supporting witness (to another hadeeth) or in succession to other reports.
And so he probably thought that I deem them to be hasan by themselves . And there is no doubt that
there is a difference between these two things. [ Al-Asaalah , Issue #1]
[19] Question: What is meant by the hadeeth: "Beware of the (women who is like) green fertilizer?"
Answer: I would first like to point out, before answering the question, that this hadeeth is very weak,
in fact, it is fabricated. So because of this, we will respond to the question from a linguistic point of
view. And if not, then the matter is as is said in colloquial terms: "Why all this ceremony for a dead
person (?)" because the hadeeth is very weak and fabricated.
The word dimn (fertilizer) refers to the animal feces and droppings that is accumulated and piled layer
over layer, and which is affected by some moisture and humidity. So this product causes plants to
sprout out from it and for them to grow at a rapid rate. So what is intended by this – as is stated in the
hadeeth itself, which we said was weak – is the beautiful (good-mannered) woman, but she comes
from a bad upbringing (i.e. origin). This is why it is stated in the hadeeth: "Beware of the (women
who is like) green fertilizer." [ Al-Asaalah , Issue #10]
[20] Question: There is a hadeeth that states: "May Allaah bless the smooth-skinned woman" and
another one that states: "Verily, you are in a time in which whoever abandons a tenth for the sake of
his Religion, he will be saved." What are there sources and what is the extent of their authenticity?
Answer: The first hadeeth: "May Allaah bless the smooth-skinned woman" has no source to it. Nor is
it possible that you will find such an alteration as this one in the religious texts. And that is because a
woman's being smooth-skinned or her being hairy is something that no one has any ability or power
over. This is the creation of Allaah. And this (hadeeth) is comparable to some fabricated ahaadeeth ,
which have condemnation in them for one group of the human race, describing them with attributes
through which black cannot be distinguished from white. So it is possible that a white person can be
from these bad attributes just as it is possible that a black person can be from it.
But a person's being smooth-skinned or hairy and his having a white complexion or a black
complexion, all of this is just like his being either tall or short – he is neither praised nor condemned
for any of these things. This is especially the case if this issue is based upon race. Some of us look
towards the black person with a look of contempt because of the blackness of their skin. And perhaps
some black people look towards white people with that same kind of look. And in a well-known
expression, they call them " zanbras " meaning leper.
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These are matters based on race. With regard to all of the human being, it is impossible to put praise
or dispraise upon anything that he has no control over. Indeed, the praise and dispraise is only for that
which is produced by this adult human being, regardless of whether he is white, black, smooth-skinned
or hairy.
As for the hadeeth: "Verily, you are in a time…", it has been reported by At-Tirmidhee with a weak
chain or narration. However, some of the others (scholars of hadeeth) have reported it with a different
wording. It is transmitted in Silsilat Al-Ahaadeeth As-Saheehah . [ Al-Asaalah , Issue #19]
[21] Question. What is the relationship between the Science of Fiqh and the Science of Hadeeth?
And is the Muhaddith required to be a Faqeeh or just a Muhaddith only?
Answer: The Faqeeh is required to be a Muhaddith while the Muhaddith is not required to be a
Faqeeh . This is because the Muhaddith is a Faqeeh automatically due to the nature of his condition.
Did the Companions of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, used to study Fiqh or not?
And what was the Fiqh that they used to study? It is that which they used to take from the Messenger
of Allaah, sallAllaahu 'alayhi wa sallam (i.e. the hadeeth). So they were in fact studying the hadeeth.
As for those Fuqahaa who study the opinions of the scholars and their Fiqh , while not studying the
hadeeth of their Prophet, sallAllaahu 'alayhi wa sallam , who is the source of Fiqh , it must be said to
them: "You must study the Science of Hadeeth." This is since we cannot imagine there being a correct
Fiqh without knowledge of the hadeeth, memorizing them, authenticating them and declaring them
weak. And at the same time, we cannot imagine there being a Muhaddith that is not a Faqeeh .
Thus, the Qur'aan and the Sunnah are the source for all of the Fiqh . As for the Fiqh that is commonly
known today then it is the Fiqh of the scholars and not the Fiqh of the Book and the Sunnah. Yes,
some of it exists in the Book and the Sunnah, but some of it consists purely of opinions and scholarly
deductions. However, in much of these (opinions and deductions), there is a contradiction on their
part with the hadeeth, for they were not able to encompass all the knowledge of it. [ Al-Asaalah , Issue
#7]
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QUESTIONS ON THE PRAYER
[22] Question: Is the Adhaan obligatory upon everyone that prays, even the person that prays alone in
a masjid that has a (regular) employed Imaam in it?
Answer: Yes, for it is established in some paths of narration of the hadeeth of the man who prayed
badly that the Prophet, sallAllaahu 'alayhi wa sallam, said to him: "Make the Adhaan , then the
Iqaamah ." So this is a command from him, sallAllaahu 'alayhi wa sallam . And from the principles of
'Ilm-ul-Usool (The Science of Principles) is that the rule with regard to a command is that it indicates
an obligation, so long as there is nothing reported that would annul this (obligation). And there does
not occur the likes of this annulling report here. [ Al-Asaalah , Issue #5]
[23] Question: If you enter the masjid and the first row of prayer is complete, can you pull someone
from it behind so that he can pray with you (in the second row) or should you just pray by yourself?
Answer: If the hadeeth about pulling someone back from the first row so that one would not pray
alone in the second row were authentic, it would be obligatory to base the opinion on it. However, its
chain of narration is not authentic, as I have explained in Irwaa-ul-Ghaleel and As-Silsilah Ad-
Da'eefah (second volume). Therefore so long as this hadeeth is not authentic, then the person who
enters the masjid and the row of prayer in front of him is complete, he must try to squeeze into the row
that is before him. This is possible in most cases, during this era in which a majority of Muslims have
abandoned the act of joining tightly (by squeezing together) in the lines of prayer, for many of them do
not stand close together in the lines of prayer. So if he finds that the row is complete, he should try his
best to find an empty space in it, even if he has to gesture to the one he wants to pray next to, to make
some space for him to enter.
But if he is not able to do this, either because the people in the row are closely packed together or
because some of the people praying do not make room for him, then he could stand in the second row
by himself, and his prayer will be valid. This is because the Prophet's saying, "There is no prayer
for the one who prays in the row by himself" is only in reference to the extent of one’s ability and
adequacy to perform all the rest of the acts of worship. We know, for example, that standing for the
obligatory prayer is a pillar (of the prayer). Therefore, if one prays sitting while he has the ability to
stand, his prayer is not valid. However, if he is not able to stand, then he could pray sitting, as the
Prophet, sallAllaahu 'alayhiwa sallam, said: "Pray standing. But if you are not able to, then sitting.
But if you are not able to, then on your bed." This goes the same for the case of the individual who
prays behind the row by himself, in that his condition is that he is not able to join into the row that is
before him. So the hadeeth, "There is no prayer for the one who prays alone behind the row" , is
most likely applicable to the person that takes this issue lightly or to the one who turns away from this
legal ruling. As has been done by many people, especially those mu'addhins who do not join into the
rows, but rather pray by themselves in places near to the door (of the masjid). So these individuals are
the ones whom the hadeeth is directed to. As for the man who enters the masjid and tries to join into
the row but is not able to, nor does anyone come that will join him (in the second row), then he can
pray by himself. And Allaah does not burden a soul with a responsibility, except that He has given it
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the ability to fulfill the responsibility. And this is the view of Shaikh-ul-Islaam Ibn Taimiyyah. [ Al-
Asaalah , Issue #10]
[24] Question: A man enters the masjid when the 'Ishaa prayer has been called to commence.
However, he has not prayed the Maghrib prayer, due to a legitimate reason. What should he do in this
case?
Answer: This man should follow the Imaam that is leading the 'Ishaa prayer, while having the
intention for praying the Maghrib prayer. But when the Imaam rises for the fourth raka'ah, he should
intend to separate himself from the Imaam and then (continue) sitting, make the Tashahhud and finish
his prayer alone. [ Al-Asaalah , Issue #1]
[25] Question: What is the legal ruling concerning holding a second congregational prayer in the
(same) masjid?
Answer: The scholars of Fiqh have differed with regard to the ruling on holding the second
congregational prayer. However, before we mention the difference of opinion and clarify which is the
most correct of them, we must first identify the type of congregation that they differ on.
The subject of disagreement is with regard to the congregation that is established in a masjid that has a
regular employed Imaam and mu’adhin . As for the congregations that are established in any other
place, be it in one's home, a masjid built on the road (i.e. musalla ) or a store, then there is nothing that
prevents one from having repeated congregations in those places.
The scholars who hold the opinion that it is disliked to have numerous congregations in the above type
of masjid, the one that has a regular Imaam and a regular mu’adhin, derive their ruling from two
evidences. The first is textual and comes from the Divine Legislator, while the other is theoretical and
it is a contemplation of the narrations and the wisdom behind the prescription of the prayer in
congregation.
As for the textual evidence, then they have investigated and found that the Prophet, sallAllaahu 'alayhi
wa sallam, went throughout his life leading the people in congregational prayer in his masjid. And
along with this, whenever any individual from his Companions entered the masjid and found that the
congregational prayer had finished, he would pray alone and would not wait (for others to come). Nor
would he turn towards his left or right, as the people do today, looking for one or more people so that
one of them can pray with them as an Imaam.
The Salaf never used to do any of this. So when one of them would enter the masjid and find that the
people had prayed, he would pray by himself. This is what Imaam Ash-Shaafi'ee concluded in his
book Al-Umm , and his discussion on this topic is from the most comprehensive of talks that I have
seen from the discussions of the Imaams on this issue, such that he said:
"If a group of people enter a masjid and find that the Imaam has already prayed, then they should pray
individually. But if they pray in a congregation, then their prayer is acceptable and valid, however, I
hate that they do this for it was not from the customs of the Salaf ."
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Then he said: "As for the masjid that is on the highway, which doesn't have a regular employed Imaam
and mu'adhin, then there is no harm in holding numerous congregational prayers in it."
Then he said: "And we have memorized that a group from the Prophet's Companions missed the
congregational prayer, so they prayed individually. Even though they had the ability to congregate
and pray together a second time, they did not do this because they hated to hold the (same)
congregational prayer in the masjid twice."
This is the saying of Imaam Ash-Shaafi'ee. And what he mentioned that the Companions used to pray
individually when they would miss the congregational prayer, has been mentioned as a ta'leeq
narration in shortened form. And Al-Haafidh Abu Bakr Ibn Abee Shaibah transferred that to his
famous book Al-Musannaf . He reported it with a strong chain of narration on the authority of Al-
Hasan Al-Basree that when the Companions would miss prayer in congregation, they would pray
individually.
Ibn Al-Qaasim related this understanding in his Mudawwanat-ul-Imaam Maalik on a group of the
Salaf , such as Naafi' the servant of Ibn 'Umar, Saalim Ibn 'Abdillaah and others, that when they would
miss the prayer, they would pray individually and they would not establish the congregation a second
time.
Also, Imaam At-Tabaraanee reported in his Mu'jam Al-Kabeer with a good chain of narration from Ibn
Mas'ood that he went out one day with two of his companions from his house to the masjid in order to
pray in the congregation. But when they got there, they found the people leaving the masjid for they
had finished the prayer. So he returned to his home and led them in prayer. So this returning of Ibn
Mas'ood – being who he was due to his accompaniment of the Messenger, sallAllaahu 'alayhi wa
sallam, and his knowledge and understanding of Islaam – if he knew the prescription of praying
numerous congregations in one masjid, he would have entered with his two companions and prayed in
congregation with them. This is since he knew the saying of the Prophet, sallAllaahu 'alayhi wa
sallam : "The best prayer of a man is the one he performs in his house, except for the obligatory
prayer." So what was it that prevented Ibn Mas'ood, radyAllaahu 'anhu , from praying this obligatory
prayer in the masjid? – his knowledge that if he prayed it in the masjid, he would have to pray it alone.
So he held that if he congregated in his home that would be better than if he and those with him prayed
individually by themselves in the masjid.
So this is a collection of the quotes that support the point of view of the majority of the scholars that
have disliked numerous congregations held in the described masjid in the manner mentioned
previously.
Thereafter, people will not miss finding other evidences, while doing some deduction and precise
investigation. Thus, the two Imaams, Al-Bukhaaree and Muslim, have reported from the hadeeth of
Abu Hurairah, radyAllaahu 'anhu , that the Prophet, sallAllaahu 'alayhi wa sallam, said, "I felt a strong
desire to command a man to lead the people in prayer. Then command some men to fetch
firewood, then go to the people who have left off praying in congregation and set their houses on
fire. By the One in whose hand the soul of Muhammad is, if one of them knew that he would
find two good hunted game in the masjid, he would surely come to witness the two (prayers)."
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In this hadeeth, the Prophet, sallAllaahu ' alayhi wa sallam, threatened those who refrained from
attending the congregational prayer in the masjid with burning them with fire. I believe that this
hadeeth alone informs us of the previously mentioned ruling or it informs us of what Imaam Ash-
Shaafi'ee has stated and what Ibn Abee Shaibah has related. And it was that the Companions would
pray repeated congregational prayers in the masjid. This is since, if we were to assume that the second
and third congregations were legislated in the masjid, then there came this severe threat from Allaah's
Messenger, sallAllaahu 'alayhi wa sallam, to those who refrained from the congregational prayer,
which congregation is it that they are refraining from attending? And for which congregation that they
refrained from attending was this severe threat intended?
If it is said: "For the first congregation", then it must be said: These other congregations are not
legislated. And if it is said: "This severe threat only applies to the one who refrains from every
congregation, no matter what number in a sequence it is. So then in this case, the argument of Allaah's
Messenger, sallAllaahu 'alayhi wa sallam, against anyone of those people who refrained from any of
the congregations would not be established at all. This is since if he were to surprise one of them,
after having put someone in charge to lead the prayer, by going to his house and finding him spending
leisure time with his wife and children. And so he, sallAllaahu 'alayhi wa sallam, would reprimand
him for this, saying: "Why don't you go pray in congregation?" He would simply reply to him: "I will
pray with the second or third congregation." So will the Messenger's argument be established against
him? Due to this, the Messenger's strong desire to authorize someone to take his place and for him,
sallAllaahu 'alayhiwasallam, to surprise those who refrained from attending the congregational prayer
and burn their houses down, is the greatest proof that there is no second congregation at all. This is
with respect to the textual reports that the scholars have relied on for support.
As for the investigation, then it is from the following angle: There are many ahaadeeth reported that
state the virtue of the prayer in congregation. From them is the Prophet's, sallAllaahu 'alayhi wa
sallam, saying: "Prayer in congregation is better than praying alone by twenty-five – and in one
report – by twenty-seven degrees." So this great virtue was only stated for the prayer in
congregation.
And there is stated in other ahaadeeth that: "The prayer of a man along with another man is more
purer in the sight of Allaah, than his praying alone. And the prayer of a man along with two
other men is purer in the sight of Allaah than his praying with one man." This is because every
time the congregation increases in the number of individuals it has, it's reward multiplies with Allaah.
So if we keep this understanding in mind and then look at the consequences of the opinion that allows
the holding of numerous congregations in the masjid that has a regular Imaam, then we will see that it
produces the worst of consequences. This is because the opinion for holding repetitive congregations
will lead to the minimizing of the amount of people who attend the first congregation. And this
contradicts the incitement that we find in the hadeeth: "The prayer of one man along with another
man is purer that his praying alone" since this hadeeth encourages that there be many people in the
congregation. And holding the opinion that the congregations can be repeated in the masjid, by
necessity, leads towards a minimization of the amount of people in the prescribed first congregation
and a division of the Muslims' unity.
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And there is something else that requires careful examination. And it is that we must remember that
the hadeeth of Ibn Mas'ood, radyAllaahu 'anhu, in Saheeh Muslim , similar to the hadeeth of Abu
Hurairah, radyAllaahu 'anhu : "I felt a strong desire to command a man to lead the people in
prayer." It was reported (by Ibn Mas'ood) with respect to those who refrained from performing the
Jumu'ah prayer. So when we know that Ibn Mas’ood, radyAllaahu 'anhu , placed a threat, of a specific
type, on every person that refrains from attending the Jumu’ah and the congregational prayer, then we
realize that these two prayers are with regard to their link to the congregation. For indeed, this threat
means that there is to be no second congregation after any of these two prayers. Thus, the Jumu’ah
prayer – until now – is preserved in its singularity and there is no opinion held stating that it is
prescribed to have numerous (Jumu’ah) prayers in one masjid. All of the scholars, in spite of their
differences agree on this. Due to this, we can see the masjids crowded with people on the day of
Jumu’ah. And if it doesn’t escape our minds, we must remember that from the causes of the masjids
being filled on the day of Jumu’ah is that there are those who attend Jumu’ah yet do not attend any of
the other (regular) prayers. However, there is no doubt that the cause for the masjids being filled with
people on the day of Jumu’ah is that the Muslims do not practice – and all praise is for Allaah – the act
of repeating the Jumu’ah prayer (continuously) in the same masjid. So if the Muslims were to treat the
congregational prayer like they treat the Jumu’ah prayer and like the way the matter was during the
time of Allaah’s Messenger, sallAllaahu 'alayhi wa sallam , the masjids would be filled with people.
This is since every person that constantly prays in congregation will always have in his mind that if he
misses the first congregation, he will not be able to attain it after that. So this belief will serve as an
incentive for him to closely guard his attending of the congregational prayer. And the opposite is true
also. If a Muslim feels that if he misses this first congregation, then he can always find a second one
or a third one or sometimes even a tenth one, then this is from the things that weaken his enthusiasm
and aspiration in attending the first congregation.
There are two things that remain before us: First we must clarify that those who held the view that the second
congregation, according to the particularization mentioned previously, was not legislated, and who said that
doing it was disliked, they are the majority of the Imaams of the Salaf. Amongst them are the three Imaams –
Abu Haneefah, Maalik and Ash-Shaafi’ee. Imaam Ahmad is also amongst them according to one report.
However, this report is not well known amongst his followers today, even though one of his most specialized
students, Abu Dawood As-Sijistaanee mentioned it. Thus, he reported from him in his book Masaa’il Al-Imaam
Ahmad that he (Ahmad) said: “Repeating the congregational prayer in the two sacred masjids (i.e. of Makkah
and Madinah) bears the highest level of disapproval ( kiraaha ).” So this, from the aspect of preference, indicates
to us that there also exists the disapproval of repeating the congregations in other masjids as well. However, it
(the level of disapproval) is more severe in the two (sacred) masjids. So in this report, Imaam Ahmad is in
conformity with the other three Imaams.
Secondly, the other report on Imaam Ahmad – the one which is more known to his students – he
( rahimahullaah ) and those interpreters who followed him, base their support for it on a hadeeth
reported by At-Tirmidhee, Imaam Ahmad and others. It is the hadeeth of Abu Sa’eed Al-Khudree, in
which he said: “A man entered the masjid when the Messenger, sallAllaahu 'alayhi wa sallam, had
already prayed and his Companions were gathered around him, sallAllaahu 'alayhi wa sallam .
This man wanted to pray, so the Prophet, sallAllaahu 'alayhi wa sallam , said: ‘Is there not a man
who can give charity to this person by praying with him?’ So a man stood up and prayed with
him.” And in the report of Abu Bakr Al-Baihaqee, which is found in his Sunan Al-Kubraa , it is stated
that this man was Abu Bakr As-Siddeeq. However, this report has weakness in its chain. The report
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that is authentic doesn’t name the man in it. So these (scholars) have used this hadeeth as evidence
and say: “The Messenger, sallAllaahu 'alayhi wa sallam , has approved of the second congregation!”
The response to the use of this evidence is that we consider the congregation, which this hadeeth talks
about, to not be the same congregation that is being indicated in the question. This is since the
congregation that the hadeeth refers to is the congregation of a man who enters the masjid after the
first congregation has finished and wants to pray alone. But the Messenger, sallAllaahu 'alayhi wa
sallam , incited those of his Companions who had prayed with him already to let one of them get up and
volunteer and pray a voluntary prayer. So someone did it and that is the way it occurred. So this
congregation consists of two people: The one leading the prayer (imaam) and the one being led
( ma’moom ). The Imaam is praying his obligatory prayer, while the ma’moom is praying a voluntary
prayer. So who is the one who put this congregation together? If it were not for the one praying
voluntarily, there would be no congregation. So therefore, this is a supererogatory and voluntary
congregation, and not an obligatory congregation. And the differing (mentioned in the question) is
only with regard to the second obligatory congregation. So due to this, using the hadeeth of Abu
Sa’eed Al-Khudree as evidence for this area of dispute is not correct. And what further confirms this
is the fact that the hadeeth states: “Is there not a man who can give charity to this person by
praying with him?” In this incident that occurred, there was someone who gave charity and there
was someone who received charity. So if we were to ask a person with the least amount of knowledge
and understanding: “Who is the one giving the charity and who is the one receiving the charity in this
situation, which the Messenger, sallAllaahu 'alayhi wa sallam , has approved of?” The answer would
be: “The one giving the charity is the person praying the voluntary prayer, who had already prayed the
obligatory prayer behind Allaah’s Messenger, sallAllaahu 'alayhi wa sallam , while the one who is
receiving the charity is the person who arrived late."
Now if we were to throw this same question on the congregation that is in dispute right now: for
example six or seven people enter the masjid, and find that the Imaam has already prayed. So one of
them leads the prayer and the rest follow him in a second congregation. So who is the one giving the
charity amongst these people? And who is the one receiving the charity? No one can give the same
answer as in the first example. So this congregation (of people) that has entered after the Imaam
finished praying, all of them are praying their obligatory prayer. There is no one giving charity, nor is
there anyone receiving charity. On the contrary, the obscurity found here is quite obvious and clear in
the first example. The one giving charity is the person who is praying the voluntary prayer, who
already prayed behind Allaah’s Messenger, sallAllaahu 'alayhi wa sallam . His prayer was recorded as
twenty-seven levels (of reward). So because of that, he is rich and therefore able to give away in
charity to others. And the one who leads the prayer – and if it were not for that person giving charity,
he would have prayed alone – he is poor and in need for someone to give him charity. This is since he
did not earn what the person who is giving him charity earned (from reward).
So the reason for this person being the one giving the charity and that person being the one receiving
the charity is clear. As for the scenario that is in dispute now, then the scenario is not clear, for all of
the people (praying) are poor, since they have all missed out on the virtue of the first congregation. So
the saying of Allaah’s Messenger, sallAllaahu 'alayhi wa sallam : “Is there not a man who can give
charity to this person by praying with him.” doesn’t apply here. Therefore, in a situation like this,
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it is not valid to use this incident (mentioned in the hadeeth) as evidence. Nor can it be used in
reference to this issue, which is the area of our discussion.
We will link this to another evidence they use as proof, which is the Prophet’s, sallAllaahu 'alayhi wa
sallam, saying: “Praying in the congregation is more virtuous than praying alone by twenty-seven
degrees.” So they use the generality (in the hadeeth)