Don’t Be Unreasonable Student of Knowledge

Giyaath Ibn Ibraaheem[1] used to feign knowledge and claim that he has memorized Ahaadeeth and would narrate them. He was eminent and eloquent. The people used to sit around him and he would narrate amazing things to them which they believed.

One day, a man saw him doing something inappropriate and said to him: “Are you not shy of the people?” He replied: “Where are the people?” He said: “Those people who gather around you.” He said: “You mean those people; those people are not human being, they are cattle. If you want me to prove it to you, come with me.”

Then both of them went and Giyaath sat in his assembly and began to narrate to the people about Paradise and its description while they listened attentively.

When he noticed their attentiveness to his narrations, he fabricated a hadeeth from his intellect: “The Messenger of Allah (sallallaahu alayhi wasallam) said: “Whoever among you who can touch the tip of his nose with his tongue will enter Paradise.”

So the people immediately began to bring out their tongues, trying to touch the tip of their nose with it. Then Giyaath turned to his friend and said to him: “Did I not tell you that they are cattle?!”

Source: Searching For a Job? p. 106-107 by Dr. Muhammad al-Areefi, translated by this writer.

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[1] He was a liar and fabricator of hadeeth. Aboo Haatim stated about him in his book, al-Majrooheen: “He used to fabricate amazing narration “He used to fabricate amazing narrations ascribing them to reliable narrators.”

When Is a Person Considered Out Of the Salafi Manhaj?

Question: When does a man exit from the Salafī manhaj, and [when is it] judged upon him that he is not a Salafī?

Shaykh ‘Ubayd: This has been explained by the People of Knowledge, and they have included it in their books, which is that a man leaves Salafiyyah when he opposes a foundation from the foundations of Ahl al-Sunnah, the proof is established upon him and then he refuses to return. For then he leaves Salafiyyah. And likewise they said even in the subsidiary matters, when he opposes a branch from the subsidiary branches of the religion, and he makes loyalty and disownment around it, then he leaves Salafiyyah.

Source: The Crime of Tamayyu’ upon the Salafi Manhaj, p. 40 by Shaykh ‘Ubayd al-Jabiri, translated by Abu ‘Iyad Amjad Rafiq

Is One Takbeer Sufficient When You Meet the Imaam in Rukoo’ Position?

Shaykh bin Baaz stated: “What is preferred and to be on the safe side is to say two takbeers: one of them is takbeeratul-Ihraam, which is a pillar and it is essential to do it while standing. The second is the takbeer of bowing, one should do it while going for rukoo’. But if a person fears missing the rak’ah, takbeeratul-Ihraam suffices according to the most authoritative view among the scholars. This is because they are two acts of worship, which came together at the same time. The major one suffices for the minor one; and this suffices for this rak’ah according to most scholars.” End of quote

A group among the past scholars like az-Zuhree, Sa’eed bin al-Musayyib, al-Awzaa’ee and Maalik declared that one takbeer suffices for the like of this situation.

Source: Al-Qawlul-Mubeen fee Akhtaa’ al-Musalleen, by Mashhoor Hassan Salmaan p.262-263  

The Difference between Advice and Backbiting

Imaam Ibn Qayyim al-Jawziyyah (may Allah have mercy on him) wrote:

The difference between advice and backbiting is that the intent in giving advice is to warn a Muslim against an innovator, a tempter, a cheat or a corrupt person. So you should mention his affairs if a Muslim seeks your counsel about his companionship, dealings with him and forming relationship with him as stated by the Prophet (peace and blessings of Allah be upon him) to Faatimah bint Qays when she sought his counsel regarding marrying Mu‘aawiyah or Aboo Jahm. He said: “As for Aboo Jahm, he never puts down his stick from his shoulder (i.e. he is always travelling), and as for Mu‘aawiyah he is a poor man with no property.”[1] Also, the Prophet (peace and blessings of Allah be upon him) said to someone who was travelling with an acquaintance of his: “When you reach the town of his people, be careful of him.”[2]

So if backbiting occurs in the form of sincere advice for the sake of Allah, His Messenger and His Muslim servants, it is part of drawing nearer to Allah and one of the righteous deeds. But if it occurs in the form of disparaging your brother, destroying his honor, consuming his flesh and debasing him in order to diminish his status in people’s hearts, then such is an incurable disease and a fire for good deeds that devours good deeds the way fire devours wood.

Source: Ar-Rooh by Ibn Qayyim al-Jawziyyah (may Allah have mercy on him)

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[1] Recorded by Muslim (1480)

[2] Recorded by Aboo Daawood (4853): The isnaad of this hadeeth is weak due to tadlees of Ibn Ishaaq and the condition of Abdullaah bin ‘Amr bin al-Faghwaa’ al –Khuzaa’ee is unknown.

Praying Missed Obligatory Prayer When Iqaamah Has Been Called

Shaykh Muhammad Saalih al-Uthaymeen wrote: 

“The Prophet (sallallaahu alayhi wasallam) said: “When the iqaamah is called, there is no prayer except the obligatory prayer.”[1] His saying, ((There is no prayer)) is general. It includes every prayer. If a person has a missed obligatory prayer upon him, which he forgot to pray and did not remember it except when the iqaamah for prayer is called, he should not pray it. However, he should join the Imam with the intention of that obligatory prayer that he missed. 

He should not isolate himself from the people. For example, if the iqaamah for ‘Asr prayer is called, and you entered the mosque while you have not prayed Zuhr; do not pray Zuhr because the iqaamah for ‘Asr has been called. However, join them with the intention of Zuhr. Then when you finish your prayer, perform the ‘Asr prayer. 

Source: Sharh Riyaadh as-Saaliheen, vol. 4, p. 328 by Shaykh Muhammad bin Saalih al-‘Uthaymeen (may Allah have mercy on him)

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[1] Recorded by Muslim (710) and at-Tirmidhee (421) from Abu Hurayrah

Important Naseehah to Those Following the Way of the Salaf

Firstly: It is necessary for Ahlus-Sunnah to take to learning and taking their deen seriously. For the very first calamity to befall one who claims Sunnah and Salafiyyah is the lack of zeal and desire for seeking knowledge, travelling to the people of knowledge, acquiring books, tapes, reading the Qur’an, the Sunnah and the books of the salaf. The cure to every doubt is knowledge. A sign of a person’s “repentance” to Salafiyyah is that he displays his sincerity by his seeking of knowledge.

Secondly: There are many Usool (foundations) in Islaam, the first of which is no doubt Tawheed. However, there are many other Usool as well, which have unfortunately been neglected. For example, making sure one seeks knowledge, especially on issues of creed and manhaj, from a person of the Sunnah, knowing the strengths and weakness of individuals and callers, avoiding people who are not upon clarity and a straight way. A person might have good manners but he is affected by Qutubism (dangerous ideology). So don’t be deceived by his good behavior and don’t advance him merely on account of his good manners, while he is afflicted by a dangerous ideology. Our salaf warned from that. The point here is that we ought to acquire all of the Sunnah and implement all of the Sunnah. We do not differentiate between aqeedah and manhaj. To us, there is only one thing: the Sunnah. All of the Sunnah is our aqeedah and manhaj.

Thirdly: It is necessary for the Salafis to understand well the concept of al-Walaa wal-Baraa in Islam. It has different levels. It first begins with the Kuffaar. We make baraa’ (disownment) of them in absolute terms and our walaa (friendship, loyalty) is for the people Islaam. Then within Islaam. We make baraa’ of the innovators and the groups and parties of innovation, those upon shirk and innovation and deviation in Allah’s Names and Attributes. We make sure that our baraa’ is based upon Tawheed and Aqeedah. Then we make baraa’ based on adherence to the manhaj and to the foundations of the Sunnah. Our total walaa’ is for the people of the Sunnah, its scholars, students of knowledge and followers - those who are upon the sound aqeedah and manhaj, internally and externally. This is the saved sect, the Aided Group, and their signs and characteristics are amply described in the Sunnah and the words of the early Salaf and their way is manifestly clear. Then within this group we make baraa’ of the sinners and disobedient ones, such that we befriend the pious friends of Allaah and make them our companions.

Fourthly: It is necessary for us to purify our souls and characters and manners from the various blemishes and shortcomings. As we know, the Messenger (sallallaahu alayhi wasallam) was sent to perfect the manners and characteristics of people. So in addition to correcting our deen, our aqeedah, our manhaj and our Ibaadah, we also correct our characters. The Ahlul-Ahwaa always seek to argue against our creed and manhaj by using the argument of bad manners. Don’t let this affect you. They have not been able to bring proofs for their innovated manhaj, so this is the only way they can establish it. So don’t fall for this. This is what they always use.

Fifthly: We judge people by their company and look and see who they are mixing with, which books are they reading, who do they speak with, whose ideas do they promote, who are their true scholars and actual points of reference and whose platforms do they sit on. This is the point of methodology which the Innovators hate and detest. It enrages them, fills them with anger, and gives them sleepless nights and lasting headaches.

Source: Ma’naa Qawlil-Hizbiyyeen: “Murji’ah Ma’al Hukkaam, Kwawaarij Ma’ad-Du’aat, Raafidah Ma’al Jamaa’aat, Qadariyyag Ma’al Kuffaar” Wa Maa Feehi Minal Abaatil, p. 85-90. Published online by Salafipublications

Types of Envious People

The noble Shaykhah, Umm Abdillaah al-Waadi’iyyah wrote:

“There are among the envious ones those who strive so that what has been bestowed the other person is removed; they do so using their words and deeds; and there are some that strive so that the favour that has been bestowed the other person can become theirs.

There are some who only strive so that the favour of the other person can be removed but without wanting it to become theirs. This type is the most harmful and dirtiest level of envy; this is the type of envy that has been prohibited.

Another set of people are such that when they are envious of another, they would not put the effect of their envy into action neither would they seek to destroy the person that has been favoured whether through speech or deed.

Another set of people are such that when they begin to feel the presence of envy in their hearts, they strive to remove it, and they make good gestures to the person they have envied, they make supplications for him and spread his excellence. That a person should remove the envy in him and replace it with love for the person he is having envy towards because the latter is a Muslim is better for him and more excellent.

This is one of the highest level of Imaan; whoever has such a trait is a perfect believer that loves for his brother what he loves for himself.” End of quote from Jaami’ al-‘Ulum p.326-327.

None is free from being envious except he whom Allah the Mighty and Majestic makes to be free. It is said:

Envy is not free from the body but the villainous one brings his own to the open while the honourable one hides his. The issue is like what is between the traders or what is between the rulers or what is between the co-wives among one another.”

Source: My Sincere Advice to Women, p. 298 by Umm Abdillaah al-Waadi’iyyah; transl. by Abdus-Samee Abdus-Salaam and Ishaq Abdur-Raheem.

Is the Methodology of the Salaf Suitable For This Era?

Question: Some people claim that the manhaj (methodology) of Ahlus-Sunnah wal-Jamaa’ah is no longer suitable for this era. They say that the Sharee’ah fundamentals that Ahlus-Sunnah wal Jamaa’ah hold onto are not possible to implement today.

Answer: Those who feel that the methodology of the Salafus-Saalih (righteous predecessors) is no longer suitable for this age, this is a misguided and misleading implication, because the manhaj of the Salafus-Saalih is the manhaj that Allaah commanded us to follow until the Hour is established. The Prophet (sallallaahu ‘alayhi wasallam) said:  “Whoever from amongst you lives, then he shall see much differing. So adhere strictly to the Sunnah and the Sunnah of the Rightly Guide Caliphs after me. Hold onto it with your molar teeth.”  This is a sermon to the ummah until the Hour is established. So this proves that there is no escape from traversing the manhaj of the salaf and that the manhaj of the Salafus-Saalih is suitable for every time and place.  Allaah the Glorified and the Exalted says: “And the first to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him…” [Sooratut-Tawbah 9: 100].

This covers all of the Ummah until the Hour is established. [Therefore], the obligation upon them is to follow those who preceded from the Muhaajireen (emigrants) and the Ansaar (helpers). And Imaam Maalik Ibn Anas used to say, “The latter part of this Ummah will not be corrected, except by that which corrected its first part.” So those who wish to separate this ummah from its predecessors, and who wish to separate this Ummah from its Salafus-Saalih only wish evil for the Muslims; and they wish to alter this Islaam and to invent innovations into it and contradictions. And it is obligatory to reject this and to cut-off its proponents and to warn against its evil, because there is no escape from holding onto the manhaj of the Salaf, and to take the Salaf as example. And there is no escape from travelling upon the path of the Salaf. This is found in the Book of Allaah the Mighty and Majestic and in the Sunnah of His Messenger (sallallaahu ‘alayhi wasallam) as we have mentioned. So those who wish to cut-off the latter part of this Ummah from its Salaf, it is obligatory to refuse and reject their statement, and to warn against them, and those who know of an evil statement from them should not repeat it.

Source: Questions and Answers Concerning Muslim Unity, no. 16 by the noble Scholar Shaykh Saalih Ibn Fawzaan al-Fawzaan, translated by Maaz Qureshi.

Ablution before Salaah is Not Obligatory in This Situation

Whoever performs the legislated ghusl [due to sexual defilement][1] and intends to perform Salaah, it is not binding on him to perform ablution even if he did not perform ablution in his ghusl because purification for sexual defilement puts an end to minor impurity. This is because the impediments of the state of sexual defilement are more than the impediments of minor impurity. So, the fewer ones are included in the more abundant ones.  

[The proof is what] Aa’ishah (may Allah be pleased with her) said: ‘Allah’s Messenger (sallallaahu alayhi wasallam) did not use to perform ablution after ghusl.”[2] In another version, she said: “He (sallallaahu alayhi wasallam) performed ghusl and offered two rak’ahs of prayer. I do not think he performed ablution afresh after the ghusl.”[3]

Source: Saheeh Fiqh as-Sunnah wa Adillatuhu wa Tawdeeh Madhaahib al-A’immah vol. 1, p. 181, by Abu Maalik Kamaal bin as-Sayyid Saalim

Know that this ruling is restricted to ghusl for sexual defilement (janaabah). As for other recommended and obligatory ghusl, it is obligatory upon a person to perform ablution [before Salaah]. Performing ghusl to remove minor impurity will not be sufficient for him. And Allaah knows best.

Source: Tamaamul-Minnah fee Fiqh al-Kitaab wa Saheeh as-Sunnah, vol. 1, p. 118, by Abu Abdir-Rahmaan ‘Aadil bin Yoosuf al-Azzaazee

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[1] There are only two things the law requires. The first is the intention based on the Prophet’s statement: “Verily, all actions are based on intentions.”  The second is to make sure that water reaches the entire body.

[2] Saheeh lighairihi: recorded by at-Tirmidhee (107), an- Nasaa’ee (1/137) and Ibn Maajah (579)

[3] Saheeh lighairihi: recorded by Aboo Daawood (250) and Ahmad (6/119)

The Preferred Hand to Use for Siwaak

Shaykh al-Islaam Ibn Taymiyyah was asked: With regard to use of Siwaak, is the left hand better than the right hand or vice versa? Is it permissible to rebuke the one using the left hand for Siwaak? Which of them is better?

He responded: All praise is due to Allaah, Lord of the Worlds. What is preferable is to use the left hand when using Siwaak.  This is the view of Imaam Ahmad as contained in the narration of Ibn Mansoor al-Kawsaj. He reported it from him in his Masaa’il; and we do not know of anyone among the Imaams who opposed him in that. This is because, the use of Siwaak is a form of removal of dirt. It is like blowing water out of the nose during ablution, removing nasal mucus and the like, which involves removal of dirt that should be done with the left hand. Just as removal of impurities like istijmaar (cleaning oneself with stones after urination and defecation) and the like should be done with the left hand, the dirt that is obligatory and recommended to be removed should be done with the left hand.

Actions are of two types: one of them is that which is common to both limbs while the second is that which is specific to one of them. The principles of the Sharee’ah have established that the right hand should be given preference in actions that are common to the right and left hands if it has to do with honour and nobility like ablution, ritual bath, starting with the right side when using Siwaak, plucking the armpit hair, wearing cloth, putting on shoe, combing the hair, entering the masjid and the house, coming out of the toilet and so on. The left hand should be given preference in the opposite of that like entering the toilet, removing one’s shoe and coming out of the masjid.

As regards that which is specific to one of them, if it has to do with honour and nobility, it should be done with the right hand like eating, drinking, shaking hands, giving and taking of books and so on. But if it is the opposite of that, it should be done with the left hand like istijmaar, blowing water out of the nose during ablution and removing nasal mucus and so on.

Source: Majmoo’ al-Fataawaa (21/108) of Shaykh ul-Islam Ibn Taymiyyah (may Allah have mercy on him) in Zubdah al-Afhaam bi Fawaa’id ‘Umdah al-Ahkaam, vol. 1, p. 104-105 by Shaykh Saleem al-Hilaalee

Should the Ma’moom Say His Dhikr Aloud in Prayer?

There are some Ma’mooms (followers of the Imaam) who are in the habit of raising their voices in recitation or dhikr or supplication during prayer thereby causing confusion and mix-up to the one who is by their side. If this is done always, it is contrary to the Sunnah, because the Sunnah is to say it quietly according to the consensus of the Muslims especially if saying it aloud contains harm.  However, if the Ma’moom says any of the dhikr aloud sometimes, there is no harm. It is confirmed that there are some Ma’moom among the companions who said the opening supplication in prayer aloud and when they raised their heads from bowing and the Prophet (sallallaahu alayhi wasallam) did not disapprove of it.

It is established from Rifaa’ah Raafi’ az-Zuraqee that he said: “One day we were praying behind the Prophet (sallallaahu alayhi wasallam). When he raised his head from bowing, he said, “Sami’a llaahu liman hamidah.” A man behind him said, “Rabbanaa walakal-hamd, hamdan katheeran tayyiban mubaarakan feeh” (Our Lord! Praise is Yours, abundant, good and blessed praise). When the Prophet (sallallaahu alayhi wasallam) completed the prayer, he asked, “Who said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.”[1]

Al-Haafidh Ibn Hajr said: ‘[This hadeeth] is used as proof of the permissibility of saying dhikr aloud by the Ma’moom so long as it would not cause confusion to the one by his side.”[2] This [is permissible] if it is not done always otherwise confusion will definitely take place.[3]

Source: Ahkaam Hudoor al-Masaajid, p. 218 by Shaykh Abdullaah bin Saalih al-Fawzaan

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[1] Recorded by al-Bukhaaree (2/284)

[2] Fath al-Baaree (2/287)

[3] Refer to the previous reference

Drying Oneself with Towel after Performing Wudoo’ or Ghusl

Shaykh Muhammad bin Saalih al-Uthaymeen was asked:  Is it permissible to dry the limbs after making wudoo’?

He responded: Yes, it is permissible for a person to dry his limbs after making wudoo’, and likewise, if he makes ghusl, it is allowed for him to dry his limbs. This is because the basic principle is permissibility in matters other than acts of worship, unless there is any evidence of its prohibition.

As for the hadith of Maymunah (may Allaah be pleased with her), which states that she brought a towel to the Messenger of Allaah (sallallaahu alayhi wasallam) after he had performed ghusl, and that he rejected it, brushing off the water with his hand; his rejection of the towel does not indicate his dislike of it. Because this is a specific matter; it is possible that the towel had something on it which the Prophet (sallallaahu alayhi wasallam) did not like, because of which, he did not want to dry himself with it, and that therefore, he brushed the water off his body with his hands.

It might be said that Maymunah’s bringing him a towel is a proof that they considered it permissible and something common; if it had not been so, there would have been no call for her to bring him a towel. The most important thing is to know the rule, which is that the basic principle in all matters other than those pertaining to worship is permissibility, unless there is some evidence to indicate its prohibition.

 Source: Fatawa Islamiyah, vol. 2, p. 80-81