From those Mannerisms that are Obligatory

with Allaah Ta’ala

Taken from

‘Silsilah Ahadeeth As-Saheehah’

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

 

Translated by

Abbas Abu Yahya

From those Mannerisms that are Obligatory with Allaah

 

136 – From Qateelah bint Seefee a woman from Juhaynah who said:

‘Indeed a monk came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘You people commit Shirk! You say whatever Allaah wills and whatever you will, and you say I swear by the Ka’abah.’

So the Prophet -sallAllaahu alayhi wa sallam- said: ‘Say whatever Allaah wills, then what you will, and say I swear by the Lord of the Ka’abah.’

Narrated by Tahawi in ‘al-Mushkil’ and al-Hakim and al-Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

 

137 – From Hudhayfah who narrates the same hadeeth: ‘Whereby the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Do not say: whatever Allaah wills and what so and so wills, but rather say: whatever Allaah wills then what so and so wills.’

Narrated by Abu Dawood and Tahaawi  in  ‘Mushkil al-Athaar’ and Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

 

Rabaee bin Harash followed up Abdullah bin Yasser on the authority of Hudhayfah bin al-Yamaan who said: ‘A man came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘I saw in a dream that I met some people of the book and they said you are a blessed people if it were not that you say, whatever Allaah wills and what Muhammad wills’, so the Prophet -sallAllaahu alayhi wa sallam- said: ‘Indeed I used to dislike that for you to say whatever Allaah wills then what Muhammad wills’

Narrated by Ibn Majah and Ahmad, Shaykh al-Albaani said that from what is apparent the hadeeth is authentic.

 

138 – From at-Tufayl bin Sakhbrah the brother of Aeysha from the same mother: ‘That he saw what a sleeping person sees (dreams), it was as if he passed by a group of  the Jews.  He asked: ‘Who are you?’

They said: ‘We are Jews.’

So he said: ‘Indeed you are the people, if only you did not claim that Uzayr is the son of Allaah.

The Jews said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

Then he passed by a group of the Christians.  He asked: ‘Who are you?’

They said: ‘We are Christians.’

So he said: ‘Indeed you are the people, if only you did not claim that the Messiah is the son of Allaah.

The Christians said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

In the morning he informed those whom he informed, then the Prophet -sallAllaahu alayhi wa sallam- came and he informed him of what he saw in the dream.

The Prophet -sallAllaahu alayhi wa sallam- asked him: ‘Did you inform anyone?’

He answered: ‘Yes.’

After the Messenger -sallAllaahu alayhi wa sallam- had prayed he gave them a Khutbah, and praised Allaah and glorified Him, then he -sallAllaahu alayhi wa sallam- said:

‘Indeed Tufayl saw a dream, and he informed whosoever from amongst you, and indeed you used to say a statement, and shyness used to prevent me from prohibiting you from it.’

Then he -sallAllaahu alayhi wa sallam- said: ‘Do not say: whatever Allaah wills and what Muhammad wills.’

Narrated by Ahmad.

139- From Ibn Abbas who said: A man came to the Prophet -sallAllaahu alayhi wa sallam- to ask about something then he said: ‘Whatever Allaah wills and what you will.’

So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Have you made me an equal with Allaah (in another wording: a partner)?! No, but rather, what Allaah Alone wills.’

Narrated by Bukhari in ‘al-Adab al-Mufrad’, Ibn Majah, Tahawi in ‘al-Mushkil’, Bayhaqi, Ahmad, Tabrani and Albaani said its chain is Hasan.

The Fiqh of the Hadeeth:

I (Albaani) say: ‘In these Ahadeeth we find, that when a man says to someone else: ‘Whatever Allaah wills and what you will’ then this is regarded as Shirk in the Sharia’. This is from Shirk in wording, because it is presumed that the will of the slave of Allaah is that of the level of the will of the Lord – Subhanahu wa Ta’ala; the reason being that there is a connection between the two wills.

The like of this are the statements of some of the common folk and those similar to them who claim to have knowledge: ‘I have no one except Allaah and you’, and ‘we have relied upon Allaah and you.’

Likewise are the statements of some of those who deliver  lectures: ‘In the name of Allaah and the country.’ Or ‘In the name of Allaah and the people.’ And there are various other similar wordings of Shirk which it is obligatory to stop using, and to repent from using them; in order to have correct manners with Allaah - Tabaraka wa Ta’ala.

Indeed many of the common folk have been negligent of this noble mannerism, likewise there are of the specific people (who claim to have knowledge) who justify their utterances such as these statements of Shirk.  Like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people and swearing by them and not by Allaah – Ta’ala, and swearing by them above Allaah – Azza wa Jal.

When a scholar of the Book and the Sunnah criticizes them for this, rather than helping the scholar to forbid the evil, they show enmity by criticizing  him, and they say: ‘Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!

So they are ignorant or pretend to be ignorant – to please the common folk – they claim that the intention is good, you find this amongst the previously mentioned people; and it does not make an evil action into a good action.

The meaning of the previously mentioned Ahadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharia’ are converted to legislated good actions due to being similar to a good action, this is something which only an ignorant biased person says!

Do you not see that if a man prays towards a grave; then this would be an evil action even though he is praying; and this is due to his opposition to the Ahadeeth and the Aathaar which are mentioned about the prohibition against facing a grave for prayer.

So would an intelligent person say: to the one who returns to face the grave – after having knowledge that the Sharia’ has prohibited this – that his intention is good and his action is permissible?

This would never happen,  also those who seek deliverance and aid with other than Allaah, forgetting Allaah Ta’ala due to the circumstances in which they are in, they are in need of Allaah’s aid and help much more.

It is not intelligible that their end will be good, let alone that their action will be good, while they continue upon this evil knowingly.’

 

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth nos. 136-139 p.263 – 267]

 

Speaking about the people of Bida’

By

Shaykh ul-Islaam Ibn Taymeeyah

-Rahimullaah-

Translated & Compiled by

Abbas Abu Yahya

 

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said:

‘And if giving advice is obligatory for general and specific religious interests: like regarding narrators of hadeeth who make mistakes and lie then like Yahya bin Sa’eed said: I asked Malik, Thawri, al-Laith bin Sa’ad – I think it was him – and al-Awza’ee about a man who is accused in hadeeth or he does not memorize hadeeth? They said: ‘Make clear his condition.’

Some of the people said to Ahmad bin Hanbal: ‘I find it difficult to say about a person that he has such and such problem, and so and so is like such and such.’

Imam Ahmad said: ‘If you remain silent and I remain silent when will an ignorant person know the authentic from the unauthentic?!’

Likewise the leaders of Bida’ from the people who have statements that oppose the Book and the Sunnah, or worship which opposes the Book and the Sunnah, it is obligatory to clarify their condition and warn the Ummah against  them and this is in agreement with the Muslims.  So much so that it was said to Ahmad bin Hanbal: Is a person who fasts, prays and makes Itikaf more beloved to you or speaking against the people of Bida’?’

He answered: ‘If he fasts, prays and makes Itikaf then that is for himself, and if he speaks against the people of Bida’ then that is for the Muslims and that is better.’

So it is clear that this benefit is general for all the Muslims for their religion and it is in the same class as Jihad in the path of Allaah. Since purifying the path of Allaah and His Deen, His Minahij (methodologies), His Sharia’ and repelling the injustice of these people and their hostility upon this is  a general responsibility, which is something that is in agreement among the Muslims.

If it was not the case that Allaah made people in order to repel the harm of these people, the Deen would have become corrupted. The corruption of the Deen would be greater than the corruption caused by being conquered by the enemy at war. Since if these people take over they do not corrupt the hearts and what is in the heart is from the Deen, but they do it slowly, as for the People of Bida’ then they corrupt the hearts from the onset.’

[Taken from  ‘Majmoo fatawa’ 28/231-232]

 

Part H

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr

 

Taken from

Silsilah Ahadeeth As-Saheehah

of

Shaykh Al-Albaani

 

Translated by

Abbas Abu Yahya

 

60 – 1064 – From Jundub bin Abdullaah who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘There was a man from amongst the people before you who was so wounded that he could not handle the pain, so he took a knife and made an incision in his hand, the blood kept flowing  until he died.

 

Allaah – Ta’ala – mentioned: ‘My slave has been hasty with himself and I have prohibited him from entering Paradise.’

No. 3013

 

61- 1075 – al-Miqdad bin al-Aswad said: I do not say anything good or bad about a man until I see how his life ends – after what I heard from the Prophet -sallAllaahu alayhi wa sallam-.

 

It was asked: ‘What did you hear?’

 

I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: the heart of the son of Adam changes more severely than a pot when it is boiling.’

No. 1772

 

62- 1076 – From Abul Darda, from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘Everything has a reality, a slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him would not have passed him by, and that what passed him by was not meant to afflict him.’

No. 2471

 

63- 1077 – From a man from Bani ‘Aamir who came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘Can I take refuge?’

The Prophet -sallAllaahu alayhi wa sallam- said to his slave girl: ‘Go out and tell him to say: ‘Assalamu alaykum, can I enter?’ Since he is not good at seeking permission.’

 

The man mentions: I heard what the Prophet -sallAllaahu alayhi wa sallam- said before the slave girl could come out to me, so I said: ‘Assalamu alaykum, can I enter?’

 

The Prophet -sallAllaahu alayhi wa sallam- replied: Alaykum, come in’

 

The man continues: I entered and asked the Prophet -sallAllaahu alayhi wa sallam: ‘With what have you been sent?’

 

The Prophet -sallAllaahu alayhi wa sallam- answered: ‘I have not come to you except with goodness, I came to you so that you worship Allaah Alone who has no Partner, and leave the worship of Laat and ‘Uzza (idols). That you pray the five prayers in the day and night, that you fast a month in the year.  That you perform the pilgrimage of the House and you take from the wealth of your rich people and give it to the poor people. Indeed Allaah knows the good and indeed there is from knowledge that which is only known to Allaah, there are five things which only Allaah knows: <<Verily, Allaah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All-­Knower, All-­Aware (of things).>>

No. 2712

 

64- 1079 – From Ibn Abbas, who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘During the night in which I was taken on the night journey and on the subsequent morning after I was in Makkah and although the matter (the night journey) was very difficult upon me I accepted it, and I knew that the people would not believe me.

The Messenger -sallAllaahu alayhi wa sallam- became sad and sat away from the people.

 

Ibn Abbas said: ‘The enemy of Allaah Abu Jahl passed by and came to the Messenger -sallAllaahu alayhi wa sallam- until he came and sat next to him and said to him mockingly: ‘What is going on?’

So the Messenger of Allaah answered: ‘Yes’

He said: ‘What is it?’

He answered: ‘I was taken up on a night journey.’

Abu Jahl asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’(Jerusalem)

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger -sallAllaahu alayhi wa sallam- answered: ‘Yes.’

Abu Jahl pretended to accept what the Messenger -sallAllaahu alayhi wa sallam- said fearing that the Messenger -sallAllaahu alayhi wa sallam- might retract his statement and make Abu Jahl look like a liar when he called his people to listen to the Prophet -sallAllaahu alayhi wa sallam.

 

Abu Jahl said to the Messenger -sallAllaahu alayhi wa sallam-: ‘Can I call my people and you can tell them what you told me?’

 

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Yes.’

 

Abu Jahl said: ‘Come O people of Bani Ka’b bin Luwee!’

A large group of people came to him and sat with them.

Abu Jahl said: ‘Tell your people what you told me.’

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Indeed I was taken up on a night journey.’

They asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger of Allaah -sallAllaahu alayhi wa sallam- answered: ‘Yes.’

 

Ibn Abbas said: ‘So there were those who were applauding and those who were placing their hands on their heads astonished by the lie as they claimed it to be.’

They said: ‘Could you describe the Masjid for us – and there were a group of people who had just recently travelled to that country and had seen the Masjid – !?’

 

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘I began to describe the Masjid so much so that I became confused with some of the descriptions. Then the Masjid was brought so I could see it, until it was placed just near the house of ‘Uqail, so I described it while I was looking at it.’

Ibn Abbas said: ‘Even with this vivid description I could not memorize all of it – , then he said: the people said: As for the description; then we swear by Allaah! That he is correct.’

No. 3021

 

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him

 

Taken from

Silsilah Ahadeeth As-Saheehah

 

By

Shaykh Muhadith Nasir as-Sunnah

Muhammad Nasir- Deen Al-Albaani

 

Translated by

Abbas Abu Yahya

 

No. 2654 – From Abu Hurairah from the Messenger-sallAllaahu alayhi wa sallam-: ‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

 

Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.

 

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger-sallAllaahu alayhi wa sallam-: recited: << And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>

Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.

It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.

 

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.  This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them.  They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:

‘His knowledge of my condition spares me from asking from Him.’

So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.

 

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him

 

Taken from

Silsilah Ahadeeth As-Saheehah

 

By

Shaykh Muhadith Nasir as-Sunnah

Muhammad Nasir- Deen Al-Albaani

 

Translated by

Abbas Abu Yahya

 

No. 2654 – From Abu Hurairah from the Messenger-sallAllaahu alayhi wa sallam-: ‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

 

Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.

 

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger-sallAllaahu alayhi wa sallam-: recited: << And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>

Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.

It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.

 

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.  This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them.  They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:

‘His knowledge of my condition spares me from asking from Him.’

So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.

 

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]

Oppressing the Non-Muslims

By

Shaykh, Allaama, al-Faqeeh

Muhammed bin Salih al-Uthaymeen

Translated by

Abbas Abu Yahya

The Shaykh mentions:

‘If a questioner asks: is the wealth of the non-Muslim who lives in the land of the Muslims permissible for us to take?

The answer is: that the wealth and blood of the non-Muslim who lives in the Muslim lands under contract, are not permissible for us to take, so much so that the Prophet -sallAllaahu alayhi wa sallam – said: ‘Whoever kills a non-Muslim who lives in the Muslim lands under contract will not smell the fragrance of Paradise.’ [Collected by Bukhari in Kitab al-Jizeeyah]

We ask Allaah for goodness.

By this we come to know the enmity, oppression and misguidance of those deceived ones, who transgress upon the wealth of the non-Muslims who have a contract with the Muslims. This is whether that non-Muslim is in your (Muslim country) or he has a contract with the Muslims, or that you are in his country.

Indeed we hear from some of those who live in the non-Muslims lands, who say: there is no problem with spoiling the wealth of these non-Muslims, so you find them destroying street lights, shops and cars, and this is impermissible for them – SubhanAllaah – these people have embraced you, you have a contract with them, they have not agreed to a contract with your laws, and with that you deceive them.  This is the worst type of defamation of Islaam and criticism of Islaam.

In reality the criticism here and defamation is not for Islaam rather it is these people who attribute themselves to Islaam. This is why it is obligatory for us to know that the wealth of those who have contracts with the Muslims is forbidden. Whether they are those who have a contract with you or you have a contract with them, it is not permissible to transgress upon them because that is oppression.’

[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Muhammad bin Salih al-Uthaymeen p.269-270 Hadeeth No.24]

Is it Permissible to Fast while Travelling?

Taken from

Silsilah Ahadeeth As-Saheehah

 by

The Muhaddith, Shaykh, Allamaa’

Muhammad Naasiruddeen al-Albaani

 

Translated by

Abbas Abu Yahya

 

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

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

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

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

Shaykh Albaani said:

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

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

 

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

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

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

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

Shaykh Albaani said:

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

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

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

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

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

Saying Ameen in the Qunoot

Compiled & translated

By

Abbas Abu Yahya

 

In the Hadeeth from Ibn Abbas –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- made Qunoot for a month continuously in the Dhuhr, Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said ‘Sami Allaahu liman hamida’ in the last Rakat of that prayer, he would make Dua’ against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen.’

[Collected by Abu Daawood in his ‘Sunnan’ no. 1443 in ‘the chapter of al-Qunoot in the Prayer’ and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in ‘Irwaa al-Ghaleel’ (2/163)]

Additional evidence

Ibn al-Mundhir said in ‘al-Awsat’ (5/216) that Imam Malik used to say:

The Imam should make Qunoot from the middle of Ramadan and curse the Kuffar and those behind him should say Ameen.’

[‘al-Mudouwanah’ (1/103]

Imam Ahmad said:

‘The Imam makes Dua’ and those behind him say Ameen’

[‘Mas’ail Ahmad li Abee Daawood p.67, Ishaaq also said this, as was mentioned by al-Marwaazi in ‘Qayam al-Layl’ 303]

Shaykh Uthaymeen said:

‘If we say that there is a Qunoot in the five daily prayers, then if the Qunoot is in a prayer that is read aloud, in this case it is known that the Qunoot is read out aloud, and if it is in a silent prayer then it is still read out aloud, as is established in the Sunnah: namely that the Messenger -sallAllaahu alayhi wa sallam- used to read the Qunoot and the people used to say Ameen behind him, and it would not have been possible to say Ameen except if he was reading it out aloud.

This establishes the fact that the Sunnah is to read the Qunoot aloud even if it is in the silent prayers.’

[‘Sharh al-Mumtaa’ (4/47)]

 

A Brief Summary of the Issue of

Raising the hands for the Qunoot in the Witr

 

Taken from the

 ’Original Sifat as-Salah‘

 

By

Shaykh Muhadith

Muhammad Nasir- Deen Al-Albaani

 

Translated by

Abbas Abu Yahya

 

 

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

_________________________________

 

A Summary:

 

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

 

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

 

Narrated by Ahmad (3/137)

 

This Isnaad is authentic.

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

 

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

 

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

 

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

 

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

 

Likewise Ahmad holds this opinion and so does Ishaaq.

 

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

 

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

 

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

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

 

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

 

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

 

Shaykh al-Albaani also said:

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

 

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

 

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

 

 

 

 

 

 

41- The Ruling of Raising the Hands in the Dua’ of al-Witr

 

By

Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia

Abdul Azeez bin Abdullaah Bin Baz

 

Question:

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

Answer:

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

 

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

 

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

 

 

 

 

 

 

 

 

 

Some Athaar of the Companions regarding raising the hands in al-Qunoot

Collected by

Zakareeyah bin Ghulam Qadir

 

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

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

 

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

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

 

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

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

Part 8   The Status of the Messenger & His Rights upon Us

 

 Compiled By

The Eminent Shaykh, the Muhaddith

Rabee’ bin Hadi al-Madkhali

 

Translated by

Abbas Abu Yahya

 

Part 8

The Prophet’s -sallAllaahu alayhi wa sallam- Compassion for his Ummah

 

Allaah Ta’ala said: << Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you, for the believers (he is) full of pity, kind, and merciful. But if they turn away, say: ‘Allaah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.’>>

On the authority of Abu Musa al-Ashaari on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the army with my own eyes, and I am the clear Warner; so protect yourselves!’ Then a group of his people obeyed him and fled proceeding slowly, so they were saved. Another group of them disbelieved him and stayed at their place until the morning when the army came upon them, and destroyed them and ruined them. So this is the example of the one who obeys me and follows what I have brought (the Qur’aan and the Sunnah), and the example of the one who disobeys me and disbelieves in the truth I have brought.’

Collected by Bukhari and Muslim

 

On the authority of Abu Huraira -Radi Allaahu anhu-who said: that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Indeed my example and the example of my Ummah is like a man who lit a fire, and moths and insects began to fall into it.  So I am holding on to the waist of your waist wrapper while you are rushing into it.’

[in another narration: so that is my example and your example while I take hold onto the waist of your waist wrapper from the fire, saying keep away from the fire, keep away from the fire you are overcoming me and rushing into it.’

Agreed upon by Bukhari & Muslim

 

On the authority of Anas -Radi Allaahu anhu-said:

‘I never saw any one more merciful with his family members than the Messenger of Allaah -sallAllaahu alayhi wa sallam’

Muslim ‘Book of Excellence’

 

On the authority of ‘Aeysha -Radi Allaahu anha- who said: that some Bedouins came to the Messenger of Allaah -sallAllaahu alayhi wa sallam- and said to the people: ‘Do you kiss your children?’

They said: ‘Yes.’

Thereupon the Bedouins said: ‘We swear by Allaah that we do not kiss our children.’

Allaah’s Messenger -sallAllaahu alayhi wa sallam- said: ‘Then what can I do if Allaah has deprived you of mercy?’

Muslim

 

On the authority of Abu Huraira who reported that al-Aqra’ bin Habis saw the Prophet -sallAllaahu alayhi wa sallam- kissing Hasan.

He said: ‘I have ten children, but I have never kissed any one of them.’

So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘He who does not show mercy, no mercy will be shown to him.’

Muslim

 

On the authority of Jareer bin Abdullah who said: ‘That the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘He who shows no mercy to the people, Allaah does not show mercy to him.’

Bukhari and Muslim