Monday, 2 October 2023




Kindness is only kindness when it does not involve doing a forbidden act or neglecting to do an obligatory one. 

If a kindness involves abandoning justice, it becomes oppression. This is why showing favouritism towards some children above others and to some wives above others is forbidden even though it might be kindness towards the one being preferred and favoured, because it is an act of injustice. 

Book: Lessons Learnt From The Story Of Yūsuf (عليه السلام)

By Shaykh 'Abd ur-Rahmān ibn Nāsir as-Sa'dī 

Translated by Abū 'Abdillāh Nūr ad-Dīn 

DuSunnah Publications

P. 122, 123

Saturday, 30 September 2023

The Famous Fake

  The Famous Fake

It is reported that Ibrāhīm b. Adham – Allāh have mercy on him – said:

A person has not been true to Allāh, the mighty and sublime, if he loves recognition (fame).

Aḥmad b. Ḥanbal, Al-Zuhd article 2240.

Taken from:

Friday, 29 September 2023

If someone was absent during the Fajr and ‘Eshā’a prayers

If someone was absent during the Fajr and ‘Eshā’a prayers

‘Abd-Allāh ibn ‘Umar, [may Allāh be pleased with him and his father], said:

“If someone was absent during the Fajr and ‘Eshā’a prayers, we assumed the worst about them.”

Saheeh al-Mawārid, 364 | Shaykh al-Albāni رحمه الله | Saheeh

Translation: Authentic Quotes


Thursday, 28 September 2023

Four of the Worst of the Major Sins


Four of the Worst of the Major Sins

ʿAbdullāh b. Masʿūd – Allāh be pleased with him – said:

The worst of the worst (major) sins are: to associate partners with Allāh, to lose hope of the aid of Allāh, to despair of the mercy of Allāh, and to feel safe from the plans of Allāh.

Al-Ṭabarī, Al-Tafsīr (Qurān 4: 31). Graded ṣaḥīḥ by Ibn Kathīr in his tafsīr of the same verse.

Taken from:

When the Scholar Talks, and When He is Silent


When the Scholar Talks, and When He is Silent

It is reported that Al-Fuḍayl b. ʿAyyāḍ – Allāh have mercy on him – said:

The true faqīh (scholar) is the one who the fear of Allāh makes talk and the fear of Allāh makes silent. If he speaks it is by the Book and the Sunnah, and if he is silent, it is by the Book and the Sunnah. And if something is confusing to him and unclear, he withholds judgement and refers it back to whoever knows about it.

Ibn Baṭṭah, Ibṭāl Al-Ḥiyal p18, 19.

Taken from:

[To read this text translated to Spanish Language, click here]

Wednesday, 27 September 2023

To seek refuge with Allah from cowardice and laziness

 Chapter: To seek refuge with Allah from cowardice and laziness

Narrated Anas bin Malik:

The Prophet () used to say, "O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men." (See Hadith No. 374).

Reference : Sahih al-Bukhari 6369

In-book reference : Book 80, Hadith 66

USC-MSA web (English) reference : Vol. 8, Book 75, Hadith 380

  (deprecated numbering scheme)

(40)باب الاِسْتِعَاذَةِ مِنَ الْجُبْنِ وَالْكَسَلِ

كتاب الدعوات

باب الاِسْتِعَاذَةِ مِنَ الْجُبْنِ وَالْكَسَلِ

حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ، قَالَ حَدَّثَنِي عَمْرُو بْنُ أَبِي عَمْرٍو، قَالَ سَمِعْتُ أَنَسًا، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَقُولُ ‏ "‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ ‏"‏‏.‏

[To read this text translated in Spanish Language, click here]

Saturday, 23 September 2023

I Want to Marry a Salafi Sister but Her Father Performs Black Magic – Shaykh Salih al-Fawzan

 I Want to Marry a Salafi Sister but Her Father Performs Black Magic 

 Shaykh Salih al-Fawzan


I want to marry a sunnī salafī girl who says that her father performs and deals with magic. So what is your advice for me in this regard and how should I interact with her father if I do marry her?

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān:

Stay away from her. Stay away from her. Allah will provide you with someone else.

SOURCE: Sharh Ighâthat-il-Lahfân (71) - min: 58.41 al-Fawzān, Shaykh Ṣāliḥ ibn Fawzān

TRANSLATOR: Ṣalaḥ al-Irānī

[To read this text in Spanish Language click here]

Taken from:

Tuesday, 12 September 2023

Biography: ‘Alee ibn al Madeenee علي بن المديني


Biography: ‘Alee ibn al Madeenee علي بن المديني


Al-Hafidh ibn Hajar al-'Asqalani

Tahdheeb at Tahdheeb : P. 210

Full Name: ‘Alee ibn ‘Abdillaah ibn Ja’far ibn Najeeh, As Sa’dee.

Kunya: Abu al Hasan ibn al Madeenee al Basree.

Born: 162 H

Died: 235 H

He narrated upon the authority of his father, Hamaad ibn Zayd, ibn ‘Uyaynah, ‘Abdullah ibn Wahb and many more.

Amongst the many who narrated on his authority: Al Bukhari, Abu Dawud, At Tirmidhi, ibn Maajah, an Nasaa-ee and many others.

Al Bukhari stated: ‘He was the most knowledgeable person of his time.’

Abu Haatim ar Raazee stated: ‘Alee was a distinguished symbol amongst the people in the knowledge of Hadeeth and its defects. Al Imam Ahmad never used to say his name, he used say his Kunya out of respect for him, I never heard al Imam Ahmad mention him by name.

Ibn ‘Uyaynah stated: They fault me for the love of ‘Alee, by Allah, I learnt more from him than him from me.

Muhammad ibn Qudaamah al Jawharee stated: I heard ibn ‘Uyaynah say:

‘If it were not for ‘Alee ibn al Madeenee I would not have sat to gain knowledge.’

‘Abdur Rahmaan ibn Mahdee stated: ‘Alee ibn Madeenee is the most knowledgeable of people concerning the Ahadeeth of the Messenger of Allah - صلى الله عليه وسلم - especially what was narrated on the authority of ibn ‘Uyaynah.

Ibn Junayd stated on the authority of ibn Ma’een: ‘Alee al Madeenee is the greatest narrator on the authority of Yahya ibn Sa’eed, I saw more than ten thousand people sitting in his classes. It was said to him; ‘More than Musadad.’ He replied; ‘Yes, and Yahya ibn Sa’eed used to honor him, keep him close and accompany him, and ‘Alee always used to be with him.’

Abu Qudaamah as Sarkhasee said: I heard ‘Alee al Madeenee saying: ‘I saw in a dream that the treasures came close and I was able to take from them.’ Abu Qudaamah stated; ‘By Allah, indeed he spoke the truth, for he attained a level in Hadeeth that no one else has reached.’

Abu ‘Abdur Rahmaan an Nasaa-ee stated: ‘It is as if Allah created ‘Alee ibn al Madeenee for this purpose.’

Ahmad ibn Sa’eed ar Rubaatee stated: ‘Alee said: ‘I never studied a book of a Shaykh and then needed to refer to other than myself about it.’

Al A’een stated; ‘I saw ‘Alee al Madeenee lying down, Ahmad ibn Hanbal was at his right and ibn Ma’een was at his left and he was dictating to them.’

‘Alee ibn al Madeenee stated; ‘I discarded 100 000 Ahadeeth of mine, 30 000 of them were on the authority of ‘Abaad ibn Suhayb.’

To be updated continually…

Translator:Abu AbdulWahid, Nadir Ahmad

الحافظ ابن حجر العسقلاني

تهذيب التهذيبص : 

السلف الصالح

إسمه: علي بن عبدالله بن جعفر بن نجيح (1) السعدي مولاهم

كنيته: أبو الحسن ابن المديني البصري صاحب التصانيف.

ولد: 162

مات: 235

روى عن أبيه وحماد بن زيد وابن عيينة وعبد الله بن وهب وخلق كثير.

روى عنه البخاري وأبو داود وروى أبو داود والترمذي والنسائي وابن ماجة وخلق كثير.

قال أبو حاتم الرازي كان علي علما في الناس في معرفة الحديث والعلل وكان أحمد لا يسميه إنما يكنيه تبجيلا له وما سمعت أحمد سماه قط.

وقال ابن عيينة يلومونني على حب علي والله لقد كنت أتعلم منه أكثر مما يتعلم مني

وقال عبدالرحمن بن مهدي علي بن المديني أعلم الناس بحديث رسول الله صلى الله عليه وسلم وخاصة بحديث ابن عيينة

وقال ابن الجنيد عن ابن معين علي بن المديني من أروى الناس عن يحيى بن سعيد انه أرى عنده أكثر من عشرة آلاف قيل ليحيى أكثر من مسدد قال نعم ان يحيى بن سعيد كان يكرمه ويدنيه وكان صديقه وكان علي يلزمه.

وقال أبو قدامة السرخسي سمعت علي بن المديني يقول رأيت فيما يرى النائم كأن الثريا تدلت حتى تناولتها قال أبو قدامة فصدق الله رؤياه بلغ في الحديث مبلغا لم يبلغه أحد.

وقال أبو عبدالرحمن النسائي كأن الله عزوجل خلق علي بن المديني لهذا الشأن وقال أحمد بن سعيد الرباطي قال علي بن المديني ما نظرت في كتاب شيخ فاحتجت إلى السؤال به عن غيري.

وقال الاعين رأيت علي بن المديني مستلقيا وأحمد عن يمينه وابن معين عن يساره وهو يملى عليهما وقال ابن المديني تركت من حديثى مائة الف فيها ثلاثون الفا لعباد بن صهيب.

المترجم :أبو عبد الواحد نادر أحمد

Taken from:

Monday, 11 September 2023




Present to yourself the most beloved thing to you in this life whereby if it were taken away from you, you would not feel any pleasure in this life. 

Then imagine it was taken away from you and a barrier was placed between both of you in your most needy moment, how would you feel?

Imagine this feeling even though this beloved thing can be replaced, so reflect over the thing that can never be replaced. 

Anything, if you lose it, can be replaced -- but there isn't a replacement for Allāh if you lose [a connection with] Him.

Book: The Disease and The Cure

By Imām Ibn al-Qayyim al-Jawzīyah (رَحِمَهُ الله)

Translated by Osman Hamid

Hikmah Publications

P. 434

[To read this text in Spanish Language click here]

Sunday, 10 September 2023

"The tongue is sharper than a sword"


"The tongue is sharper than a sword"

Shaykh Sālih al-Fawzān, may Allāh preserve him, said:

“The tongue is extremely dangerous, sharper than any sword. While a sword may slay one or two, with the tongue, you can kill an entire nation.”

Sharh Kitāb al-Fitan wal-Hawādith, 238 | Shaykh Sālih al-Fawzān, [may Allāh preserve him]

Translation: Authentic Quotes

Sunday, 3 September 2023

Characteristics of Honesty – Shaykh Raslaan


 Characteristics of Honesty – Shaykh Raslaan

Shaikh Raslan (may Allaah preserve him) stated about his father (rahimahullaah): ‘’You taught me that a rebuke of truth is more honorable for me than a praise of falsehood; and that the reproach of a truthful person is better for me than the praise of a liar.”  [Source: Dawaabit Ar-Riwaayah Indal Muhadditheen: page: 7 vol: 1]

Taken from:

Saturday, 2 September 2023



This life is like your shadow; if you turn your back to it and walk away from it, it will continue following you, but if you try to chase it and catch it, it will always run away from you. For this Allāh, Exalted is He, Commanded this worldly life to serve those who serve Him, and to enslave those who serve it. 

The pious does not pay attention to his shadow, therefore the shadow always follows him, while the one seeking it diligently all the time keeps looking around for it, and is thus unable to see it.

Book: Seeds of Admonishment And Reform 

By al-Hāfiz Abū'l-Faraj ibn al-Jawzī

Translated  by Aymān ibn Khālid 

Dār as-Sunnah Publishers

P. 146

[To read this text translated into Spanish Language click here]

Tuesday, 29 August 2023

Scholars Biographies: Shaikh Muqbil bin Haadee Al-Waadi’ee


Scholars Biographies: 

Shaikh Muqbil bin Haadee Al-Waadi’ee

Died 1422H: Imaam Muqbil bin Haadee Al-Waadi’ee

AUTHOR: Shaikh Muqbil bin Haadee Al-Waadi’ee (Autobiography)

SOURCE: Tarjamah Abee ‘Abdir-Rahmaan (pg. 16-29, with minor abridgement) [2nd Edition; 1999] PRODUCED BY:

I come from Waadi’ah, which is a place to the east of the city of Sa’adah from the valley of Dammaaj. My name is Muqbil bin Haadee bin Muqbil bin Qaa’idah al-Hamdaanee al-Waadi’ee al-Khallaalee, from the tribe of Aali Raashid. [1] 

All praise due to Allaah, most of the people of Waadi’ah, who neighbor Sa’adah defend me and the Da’wah. Some of them wish to defend the Religion while others defend their tribal devotion. If it were not for Allaah first, then them, the enemies of the (Salafi) Da’wah, particularly the Shee’ah of Sa’adah, would not have left behind any signs or traces of us.

I will mention some examples of them for which I ask Allaah to reward them, one of which was when I faced severe opposition in the Haadee Mosque because I turned people away from the (Shiite) Da’wah there. So some men from Waadi’ah and others stood by me to the point that Allaah saved me through their hands. The Shiites desired to rule against me. This was at the time of Ibraaheem Al-Hamdee. And evil people amongst the Communists and Shiites raised their heads and imprisoned me for a period of eleven days during Ramadaan. About fifty of the youth from Waad’iah would come to visit me in prison during some of the nights, while another hundred and fifty of their men would also go to the prison caretakers during these nights, so much so that the caretakers got fed up and released me from jail, all praise be to Allaah.

Another example is that the enemies of the Da’wah would sometimes come to Dammaaj with their weapons, so the people of Dammaaj would drive them away and they would be forced to leave in humiliation.

Another example is during our journeys. When I would say: “We wish to travel”, they would compete with one other, may Allaah preserve them, to see who would accompany and guard me. So sometimes we would go out on some of our travels in about 15 cars!

During these days, the Da’wah was progressing in a superb manner because, all praise be to Allaah, I had grown older. Perhaps at this point I have reached about 62 years of age. So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.

Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.

My Studies and Teachers:

I studied at school until I completed the school’s curriculum. Then a long time passed without me seeking knowledge since there was no one who would encourage me or assist me in seeking knowledge. And I used to love seeking knowledge. So I sought knowledge from the Al-Haadee Mosque but I was not assisted in that.

After some time, I left my homeland (of Yemen) and went to the sacred lands (Makkah/Madeenah) and Najd. I would listen to the speakers and be fascinated by their sermons. So I sought the advice of some of the speakers on what beneficial books I should buy? They advised me to get Saheeh Al-Bukhaaree, Buloogh al-Maraam, Riyaadh as-Saaliheen, and Fath-ul-Majeed, the explanation of Kitaab at-Tawheed. And they gave me copies of the textbooks from the Tawheed courses.

At that time, I used to work as a security guard in a building in Makkah, and so I would cling tightly to those books, and the material would stick to my head because what the people in our country did was the opposite of what was in these books, especially Fath-ul-Majeed. After some time had passed, I returned to my country and began to rebuke everything I saw that contradicted what was in those books, such as offering sacrifices to other than Allaah, building shrines over the graves, and calling unto the deceased. So news of this reached the Shiites and they began to censure what I was upon. One of them would say (the hadeeth): “Whoever changes his religion, then kill him.” Another one sent a letter to my relatives saying: “If you don’t prevent him, we will imprison him!” But after that, they agreed to let me enter the Haadee Mosque in order to study with them, so that they may (perhaps) remove the misconceptions that had clung to my heart.

So after that, I was admitted to study with them in the Haadee Mosque. The head of education there was the Judge Mutahhir Hanash. I studied the book Al-‘Aqd-uth-Thameen and ath-Thalaatheen Mas’alah, along with its explanation by Haabis. From the teachers that taught me there was Muhammad bin Hasan al-Mutamayyiz. One time we were discussing the subject of seeing Allaah in the Hereafter, so he began to mock and ridicule Ibn Khuzaimah and other Imaams of Ahlus-Sunnah, but I used to conceal my creed. Despite that, I was too weak to put my right hand over my left hand during prayer, and I would pray with my hands by my side. We studied the text of al-Azhaar up to the section on Marriage.

I also studied an explanation of the Laws of Inheritance from a large book that was above the standard level, but I did not benefit from it. So I saw that the assigned books were not beneficial, except for Grammar, since I studied the books al-Aajroomiyyah and Qatar an-Nadaa with them. Then I asked the Judge, Qaasim bin Yahyaa ash-Shuwayl, to teach me Buloogh al-Maraam. So we started it, but then we were disapproved of, so we left it.

So when I saw that the assigned study books were of a Shiite and Mu’tazlite nature, I agreed to only take from the books of Grammar. So I studied Qatar an-Nadaa several times under Isma’eel al-Hatbah, may Allaah have mercy on him, in the masjid that I would live in and he would pray in. And he would give us a lot of time and attention. One time, Muhammad bin Hooriyyah came to the masjid and I advised him to abandon astrology (tanjeem). So he advised the people there to kick me out of the study program, but they interceded on my behalf and he kept quiet.

Some of the Shiites would pass by me while I was studying Qatar an-Nadaa and say something with the meaning that education would not have any effect on me. But I would just remain silent and benefit from the books on Grammar. I did this until the revolution started in Yemen, when we left our country and settled in Najraan. There I studied with Abul-Husayn Majd-ud-Deen al-Mu’eed and benefited from him particularly in the Arabic Language. I stayed in Najraan for the length of two years. Then when I became sure that the war between the Republic party and the King’s party (in Yemen) was all for the sake of worldly reasons, I resolved to travel to the sacred lands (Makkah/Madeenah) and to Najd. I lived in Najd for one and a half months in a school for Qur’aanic memorization, which was run by Shaikh Muhammad bin Sinaan Al-Hadaa’ee. He was very hospitable to me because he saw that I benefited from the knowledge. And he advised me to stay for a while until he could send me to the Islamic University (of Madeenah). But the environment in Riyaadh changed for me and I decided to travel to Makkah.

I used to work whenever I found work, and I would seek knowledge at night, attending the lessons of Shaikh Yahyaa bin ‘Uthmaan al-Paakistaanee on Tafseer Ibn Katheer, Saheeh Al-Bukhaaree and Saheeh Muslim.

I would go over several books and there I met two noble Shaikhs from the scholars of Yemen:

First: The Judge, Yahyaa al-Ashwal. I would study Subul-us-Salaam of as-San’aanee with him and he would teach me any subject that I asked him about.

Second: Shaikh ‘Abdur-Razzaaq ash-Shaahidhee al-Muhwaytee. He would also teach me whatever I asked him about.

Then the educational institute in Makkah opened and I took the entrance exam with a group of students, and I passed, all praise be to Allaah.

The most distinguished of our teachers there was Shaikh ‘Abdul-‘Azeez as-Subayyal. I, along with a group of students from the institute, would also study with Shaikh ‘Abdullaah bin Muhammad bin Humayd, may Allaah have mercy on him, the book at-Tuhfah as-Saniyyah after ‘Ishaa at the Haram. He, may Allaah have mercy on him, would bring many points of benefit from Ibn ‘Aqeel and other scholars’ explanation. The lessons were above the level of my colleagues, so they began to slip away until he eventually stopped the class.

I also studied along with a group of students with Shaikh Muhammad as-Subayyal, may Allaah preserve him, the subject of the Laws of Inheritance.

After staying in the institute for some time, I left to go to my family in Najraan. Then I brought them to live with me in Makkah. We resided there together for the length of my studies in the institute and the Haram itself, which lasted six years.

The blessing of studying in the masaajid is well known. Do not ask about the friendly environment and relaxation we felt while in the masaajid. The Prophet (sallAllaahu ‘alayhi wa sallam) indeed spoke the truth when he said: “A group of people do not gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, angels surround them, mercy engulfs them, and Allaah mentions them to those by Him.” 

So I would spend the day studying in the institute, and all of the lessons would assist my Creed and Religion. Then from after ‘Asr till after the ‘Ishaa prayer, I would go to the Haram and drink from the Zamzam water, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, it is a drink that satiates and a cure for diseases.”

And we would listen to the speakers that came to Makkah from different lands to perform Hajj or ‘Umrah.

From the teachers that we learned from at the Haram between Maghrib and ‘Ishaa was Shaikh ‘Abdul-‘Azeez bin Raashid an-Najdee, author of the book “Tayseer-ul-Wahyain fil-Iqtisaar ‘alal-Qur’aani was-Saheehain”, in which he has errors that we don’t agree with him on. He, may Allaah have mercy on him, used to say: “The authentic ahaadeeth that are not found in the two Saheeh Collections can be counted on one’s fingers.” This statement of his stuck to my mind since I had objections to it. This was all the way until I decided to write “As-Saheeh-ul-Musnad mimmaa laysa fis-Saheehain” after which I became more certain about the falsehood of his statement, Allaah have mercy on him.

However, he was a man of Tawheed, who had strong knowledge of the Science of Hadeeth and was able to distinguish the authentic from the weak and the defective from the pure with regard to hadeeth. What amazed me about him was that he would call people away from taqleed (blind-following), to the point that he wrote a treatise called “At-Tawaagheet-ul-Muqanna’” [Masked Deities of Falsehood]. So the government, and likewise some of the senior scholars, thought that he intended them by it. So the committee of senior scholars gathered together to debate with him. They said: “Did you intend us and the government with this book?” So he replied: “If you feel that you possess the characteristics that I mentioned in the book, then it includes you. And if you feel that you do not possess those characteristics that I mentioned in the book, then it doesn’t include you.” Thereafter, the book was banned from entering into the Kingdom. I was informed about this.

One night, he was asked to give a class, but it was as if to only test him. So he began his class with Allaah’s statement: “Follow that which has been revealed to you from your Lord and do not follow false gods besides Him. Little do you remember.” [Surah Al-A’raaf: 3] He followed that with numerous ayaat that prove the prohibition of taqleed (blind-following). After this, he was restricted from teaching at the Haram, and we ask Allaah’s aid.

And from my teachers at the Grand Mosque (Haram) of Makkah who I benefited from was Shaikh Muhammad bin ‘Abdillaah as-Sumaalee, for I attended his lessons for about seven or more months. And he was an ayah (manifest sign) in terms of knowledge of the narrators used by the two Shaikhs (Al-Bukhaaree and Muslim). I benefited immensely from him in the Science of Hadeeth. All praise to my Lord, since I started seeking knowledge, I didn’t love anything except knowledge of the Book and the Sunnah.

After I completed the intermediate and secondary levels of the educational institute in Makkah, and after completing all of my religious lessons, I moved to Madeenah to go to the Islamic University there. Most of us transferred to the Faculty of Da’wah and Usool-ud-Deen. The most distinguished of those who taught us there were: Shaikh as-Sayyid Muhammad al-Hakeem and Shaikh Mahmood ‘Abdul-Wahhaab Faa’id, both from Egypt. When vacation time came, I feared that time would go by wasted so I joined the Faculty of Sharee’ah, due to two reasons, the first of which was to acquire knowledge:

This was since some of the classes there were successive while others were combined. So it was a like a repetition of what we had studied in the Faculty of Da’wah. I completed both Faculty courses, all praise be to Allaah, and I was given two degrees. However, all praise be to Allaah, I give no regard to certificates; what merits recognition in my opinion is knowledge.

In the same year that I finished the two College courses, an advanced studies program opened in the Islamic University, which they called the Masters program. So I went for the interview exam and passed, all praise be to Allaah. The advanced studies course was on the Science of Hadeeth. All praise be to Allaah, I studied the subject that I loved the most. The most prominent of those who taught us there was Shaikh Muhammad al-Ameen al-Misree, may Allaah have mercy on him, Shaikh As-Sayyid Muhammad al-Hakeem al-Misree, and during the last part of my studies, Shaikh Hammaad bin Muhammad al-Ansaaree. On some nights, I would attend the classes of Shaikh ‘Abdul-‘Azeez bin Baaz in the Prophet’s Mosque (in Madeenah) on the subject of Saheeh Muslim. I would also attend the gatherings of Shaikh Al-Albaanee, which were specified to only the students of knowledge, in order to learn from him.

While I was in Makkah, I would teach some of the students of knowledge from the books Qatar-un-Nadaaand at-Tuhfah as-Saniyyah. And while I was in Madeenah, I would teach some of my brothers the book at-Tuhfah as-Saniyyah in the Prophet’s Mosque. Then I promised my Muslim brothers that I would hold classes on the Jaami’ (Sunan) of at-Tirmidhee, Qatar-un-Nadaa and Al-Baa’ith-ul-Hatheeth for them in my house after ‘Asr.

So a great wave of Da’wah spread from Madeenah, which filled the world in the time-span of six years. It was some righteous people who were ones who took on the task of financing it, while Muqbil bin Haadee and his Muslim brothers were the ones who took on the task of teaching their fellow brothers. As for traveling for the purpose of Calling to Allaah throughout all regions of the Kingdom, then this was shared between all of the brothers – the student of knowledge so that he can acquire knowledge and benefit others, and the common person so that he could learn. This was such that many of the common folk benefited and grew to love the (Salafi) Da’wah.

One of our Muslim brothers from amongst the students of knowledge was an Imam of a masjid in Riyadh. One time some people of knowledge rebuked him for using a sutrah. So he said: “We are unable to in front of you, but by Allaah, no one but a common person will get up to teach you the ahaadeeth of the Sutrah.” So he called a brother from the general folk who loved the Da’wah and had memorized the ahaadeeth of the Sutrah from “Al-Lu’lu wal-Marjaan feemataffaqa ‘alayhi ash-Shaikhaan.” So he got up and narrated these ahaadeeth, after which the opposers felt ashamed and stayed quiet.

After this, the blind followers and the scholars of evil began to set in motion, and the reason for this stirring of the blind-followers, who were considered scholars in the eyes of the people, was because whenever they would find a young student of knowledge amongst our students and they would use a hadeeth as proof, the student would say to them: “Who reported the hadeeth?” And this was something they were not accustomed to. Then he would say to them: “What is the status (i.e. grading) of the hadeeth?” This was something that they also weren’t accustomed to. So they would embarrass them in front of the people. And sometimes the student would say to them: “This is a weak hadeeth. There is so and so in its chain of narration and so and so declared him weak.” So upon hearing this, it is as if the earth would become constricted beneath these blind-followers. And they would then go about spreading lies that these students were Khawaarij, when in fact the brothers were not from the Khawaarij who make it lawful to shed a Muslim’s blood and who deem a Muslim a disbeliever on the count of sins.

However, there would occur some errors on the part of some of the new brothers, and this was because the beginner is almost always overwhelmed with excessive zeal. At that time, I was preparing my Master’s dissertation, when all of a sudden one night, before I knew what was happening, they arrested me and arrested almost one hundred and fifty others. Some people were able to escape, but the earth trembled between those who opposed and those who agreed with out arrest. We remained in prison for a month or a month and a half. After that we were set free, all praise be to Allaah.

Shortly after this, the treatises from Juhaymaan were released and a group of us were again arrested. [2] During the interrogation, they asked me: “Where you the one who wrote this?” What, Juhaymaan can’t write? So I denied this, and Allaah knows that I didn’t write it nor did I assist in any part of it. But after staying in jail for three months, an order was made for foreigners to be deported.

When I arrived at Yemen, I went back to my village and stayed there for a while teaching the children Qur’aan. Before I knew it, it seemed like the whole world was in an all-out battle against me. It was as if I had come out to destroy the country, the Religion and the rulership. At that time, I didn’t know any leader or tribal chief. So I would say: “Allaah is sufficient for me and the best of Guardians.” When things would get tight, I would go to San’aa or to Haashid or to Dhimmaar, and also to Ta’iz, Ibb and Hudaydah to give Da’wah and to visit the Muslims brothers.

After some days, some good-doers sent me my library from Madeenah. They sent the books to Sa’adah where the head of shipments there was malicious of the Sunnah. Some of our companions went to request the books from him, so he said: “Come back after Dhuhr, Allaah willing.” But he didn’t return after Dhuhr. Instead, some Shiites mobilized and requested the caretakers to confiscate the books because they were Wahaabbi books!

Do not ask about the monetary fees, hardships and injustice that occurred to me as a result of trying to get my books! Many of the brothers from the inhabitants of my country made great efforts to follow that up, including Shaikh ‘Abdullaah bin Husayn al-Ahmar, Shaikh Hazaa’ Dab’aan, the caretakers of the Guidance and Counseling Center, such as the Judge Yahyaa al-Fasayyal, may Allaah have mercy on him, and brother ‘Aa’id bin ‘Alee Mismaar. After a long difficulty, the people of Sa’adah sent a telegraph to the President ‘Alee bin ‘Abdillaah bin Saalih, so he assigned the case to the judge, ‘Alee as-Samaan. The judge sent me a letter and promised that he would turn over the library to me. And he said: “The people of Sa’adah are very strict. They call the scholars of San’aa disbelievers.” So I went to San’aa to get my books. Allaah decreed that my books arrive there while the judge ‘Alee Samaan was out of the country on a mission. So when some of the brothers went to ask for it, the head of the Ministry of Endowments told them: “These books need to be inspected.” So some of our Muslim brothers at the Center for Guidance and Counseling mobilized and went to request the books. So they said: “These books are under our jurisdiction. We must examine them, so whatever is upright, we will hand over to al-Waadi’ee and whatever violates the Religion, we will keep it with us.” So by doing this, they discovered that the books were in fact purely religious and turned the them over to me without inspecting them, so may Allaah reward them.

I brought the books into my country, all praise be to Allaah. And my close ones, may Allaah reward them, built a small library and a small masjid. And they said: “We will pray Jumu’ah here to avoid hardships and problems. Sometimes we would pray there with only six people present.

One time the governor Haadee al-Hasheeshi asked for me, so I went to Shaikh Qaa’id Majlee, may Allaah have mercy on him, who then called him and said: “What do you want from al-Waadi’ee?” He said: “Nothing, except to get to know him.” So he said: “We will look for him in his institute.”

In another instance, some other leader asked for me and so Husayn bin Qaa’id Majlee went with me to see him. He (Majlee) began to talk against the Shee’ah and explain to him that we call to the Qur’aan and the Sunnah and that the Shee’ah hate us because of that because they fear that the truth will come out about them, so this leader said: “Indeed, the Shiites have tainted the history of Yemen, so as long as your Da’wah (call) is as you say it is, then call to it and we are with you.”

After this I spent some time with my library. Only a few days had passed when some Egyptian brothers came and we started classes on some of the books of Hadeeth and the Arabic Language. After this, students continued to come from Egypt, Kuwait, the Sacred Lands (Makkah and Madeenah), Najd, ‘Aden, Hadramaut, Algeria, Libya, Somalia, Belgium, and other Muslim and non-Muslim countries.

The number of students has now reached between six to seven hundred students, amongst which are a hundred and seventy families.[3] And Allaah is the One who provides them with sustenance. And all of this is not because of our might or power, nor due to the amount of knowledge we have or because of our courage or eloquence in speech. Rather, this is something that Allaah willed to be. So He was the One, all praise to Allaah, that granted us this blessing.

[End of Translation of Shaikh Muqbil’s Autobiography]

His Death:

Shaikh Muqbil bin Haadee Al-Waadi’ee passed away on the 2nd of Jumaadal-Oolaa, 1422H (7/21/2001) due to a liver disease that he was suffering from for a long time, and due to which he traveled to America, Germany and Saudi Arabia during the last part of his life to seek treatment for. He was around seventy years of age when he died in Jeddah. His funeral prayer was held in Makkah and he was buried in the Al-‘Adl Cemetery near the graves of Shaikhs Ibn Baaz and Ibn Al-‘Uthaimeen, may Allaah have mercy on all of them.

The Scholars’ Praise for him:

Shaikh Muhammad bin Saalih Al-‘Uthaimeen said:

“Tell him that I consider him to be a mujaddid.”

Shaikh Al-Albaanee said:

“So degrading and belittling these two Shaikhs (Rabee’ and Muqbil), who call to the Qur’aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires… If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah’s refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back.” [The Audio series Silsilah al-Hudaa wan-Noor: 1/851]

 Shaikh Rabee’ Al-Madkhalee said about him:

“He is the mujaddid in the lands of Yemen” and that he said: “there can’t be found from the time of ‘Abdur-Razaaq as-San’aanee to this present day someone who established the Da’wah and revived it as the likes of Al-Waadi’ee.” [4]


[1] Translator’s Note: In her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:

“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.” [Nubdhah Mukhtasarah: pg. 18]

[2] Translator’s Note: This refers to Juhaymaan bin Muhammad al-‘Utaybee, a deviant from Saudi Arabia who took over the Grand Mosque of Makkah with hundreds of followers in 1979, and held it for several days, after which the senior scholars allowed force to be used in the sacred site of the Ka’bah in order to regain it. The Saudi National Guard subdued them about two weeks later after much blood was shed and casualties were lost on the part of the rebels and the Saudi army. The remaining dissidents that were captured were later beheaded. Shaikh Al-Albaanee (rahimahullaah) mentioned this Juhaymaan in his book as-Saheehah (5/872), saying: “…And like the followers of the Saudi Juhaymaan, who caused the fitnah in the Grand Mosque in Makkah at the beginning of the 1400’s (Hijree). He claimed that the awaited Mahdee was with him and sought from those present in the Mosque to give him bay’ah (allegiance). Some of the simple-minded, heedless and evil people followed him. Then Allaah put an end to their fitnah after they had shed much of the Muslims’ blood.”

[3] Translator’s Note: It must be re-emphasized here that this statement comes from the second edition of his autobiography, which was printed in 1999.

[4] Translator’s Note: These quotes are from the book Nubdhah Mukhtasarah of Shaikh Muqbil’s daughter Umm ‘Abdillaah (pg. 46}

Note :  Some of the Translator’s comments removed.




Al-Hasan [al-Basrī] (may Allāh have mercy upon him) said:

"It is not uncommon to find a person with sound insight but having no patience. If you find a person with sound insight as well as patience, then hold on tight unto him."*

* See Imām 'Abdullāh Ibn al-Mubārak in his al-Zuhd, p. 6, no. #14 

Book: Patience and Perseverance 

By Al-Hāfiz Abu Bakr ibn Abī Dunyā

Translated from the original arabic

 Dār as-Sunnah Publishers

P. 37

[To read this text translated into Spanish Language click here]

“Propagating [beneficial] knowledge"


“Propagating [beneficial] knowledge"

Shaykh ibn ‘Uthaymeen, [may Allāh have mercy on him], said:

“Propagating [beneficial] knowledge is a cause and a means for forgiveness of sins.”

Tafseer Surah al-Baqarah, 2/269 | Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him]

Translation: Authentic Quotes

“If you find yourself experiencing indecisiveness..."


“If you find yourself experiencing indecisiveness..."

Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him] said:

“If you find yourself experiencing indecisiveness, persist in seeking forgiveness [from Allāh]. Certainly, seeking forgiveness is a means by which Allāh opens [the gateway to understanding and insight] for a servant.”

Sharh al-Kāfiyyah ash-Shāfiyyah, 3/189 | Al-‘Allāmah ibn ‘Uthaymeen [may Allāh have mercy on him] 

Translation: Authentic Quotes

[To read this text translated into Spanish Language, click here ]

Friday, 21 July 2023

Important lessons for common Muslims (by Shaykh Bin Baz, rahimahu Allah)


   Important lessons for common Muslims

 (by Shaykh Bin Baz, rahimahu Allah)

Important lessons for common Muslims

(Part No. 3Page No. 288)

Important lessons for common Muslims 

Lesson 1: Memorizing Surah Al-Fatihah and the short Surahs (from Surah Al-Zalzalah to Surah Al-Nas) with a good and sound recitation, and a deep understanding of their meanings as much as possible.

Lesson 2: Understanding the meaning of the Declaration of Faith: "Ash-hadu an la ilaha illa Allah, wa ash-hadu anna Muhammadan Rasul Allah" and to know the conditions of the statement: "La ilaha illa Allah." The meaning of the Declaration of Faith is: I bear witness that there is no god worthy of worship except Allah, and I bear witness that Muhammad is His Messenger. The phrase "La ilaha" negates the existence of all gods, while the phrase "Illa Allah" confirms Allah's Exclusive Right of Lordship and Godship, Who Alone deserves to be worshipped.
The conditions of "La ilaha illah Allah" are as follows: Knowledge that negates ignorance, certainty that negates doubt, sincerity of worship that negates Shirk (associating others with Allah in His Divinity or worship), truthfulness that negates lying, love that negates hate, complete submission that negates rebellion, acceptance that negates rejection, and the rejection of all those that are unjustly worshiped besides Allah (Glorified and Exalted be He).
All of these conditions are mentioned in the following poetic lines:

Knowledge, certainty, sincerity,
love, acceptance, submission to it
Rejecting all those worshipped besides Allah,
the Almighty, may He be Glorified and Exalted

(Part No. 3Page No. 289)
Lesson 3: There are six pillars of Faith: Belief in Allah, His Angels, His Revealed Books, His Messengers, the Last Day, and Predestination, the good and the bad thereof.
Lesson 4: Tawhid (belief in the Oneness of Allah) has three categories: Tawhid-ul-Rububiyyah (Oneness of Allah's Lordship), Tawhid-ul-Uluhiyyah (Oneness of Worship), and Tawhid-ul-Asma' wal-Sifat (Oneness of Allah's Names and Attributes).
Shirk has also three categories: Major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam), minor Shirk (associating other partners with Allah that is not tantamount to taking the Muslim out of Islam), and hidden Shirk.
Major Shirk renders the deeds of those who commit it vain and fruitless. It also causes those who commit it to abide in Hellfire forever, as Allah (Exalted be He) says: But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them. Allah also says: It is not for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), to maintain the Mosques of Allâh (i.e. to pray and worship Allâh therein, to look after their cleanliness and their building,), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide. Hence, Allah (Exalted be He) will not forgive those who commit this type of Shirk and die without repentance. Also, they will not be admitted into the Paradise, as Allah (Exalted be He) says: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills He (Glorified be He) also says: Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers.
This type of Shirk includes, among other things, seeking assistance from the dead and idols, supplicating to them, making vows in their names, and offering sacrifices to them.
Minor Shirk includes any act that the Ever-Glorious Qur'an and the Purified Sunnah called Shirk, but is not tantamount to major Shirk, such as dissimulation through showing off certain religious acts of worship, swearing by other than Allah, and one's saying "If Allah and so-and-so wills." The Prophet (peace be upon him) said: The most dreadful thing I fear for my Ummah (nation based on one creed) is minor Shirk. When he (peace be upon him) was asked about minor Shirk, he (peace be upon him) said, 'Riya' (showing-off).'
(Part No. 3Page No. 290)
(Related by Imam Ahmad, Al-Tabarany and Al-Bayhaqy on the authority of Mahmud ibn Labid Al-Ansary through a good Isnad [chain of narrators]) Also, it was related by Al-Tabarany through a good Isnad on the authority of Mahmud ibn Labid from Rafi` ibn Khadij. Moreover, the Prophet (peace be upon him) said: Anyone who swears by anything other than Allah is committing an act of Shirk. (Related by Imam Ahmad through a sound Isnad on the authority of `Umar ibn Al-Khattab) Also, Abu Dawud and Al-Tirmidhy reported through a sound Isnad on the authority of Ibn `Umar (may Allah be pleased with him) that the Prophet (peace be upon him) said: Anyone who swears by anyone other than Allah has committed Kufr (disbelief) or Shirk.
In addition, the Prophet (peace be upon him) said: Do not say, 'What Allah wills and so and so wills,' but say, 'What Allah wills, and afterwards so and so wills.' (Related by Abu Dawud through an authentic Isnad on the authority of Hudhayfah ibn Al-Yaman)
This type of Shirk does not take a person out of the fold of Islam, nor does it cause those who commit it to abide in Hellfire forever. Rather, it goes against the ideal principles of Tawhid.
The evidence for the third category of Shirk, namely hidden Shirk, comes from the Prophet (peace be upon him) who said: 'Shall I inform you of the what I fear more for you than Al-Masih-ul-Dajjal (Antichrist)?' The people said, 'Yes, O Messenger of Allah.' He (peace be upon him) said, 'It is hidden Shirk. A person stands up in Salah and tries to make it perfect when he realizes that others are looking at him.' (Related by Imam Ahmad in his Musnad on the authority of Abu Sa`id Al-Khudry)
Shirk can also be divided into only two categories:
First: Major Shirk. Second: Minor Shirk. Hidden Shirk can occur in them both. It can be found in major Shirk, like the type of Shirk committed by the hypocrites, who reveal belief while hiding false beliefs out of dissemblance or fear for themselves.
It can also occur in the case of minor Shirk in the form of showing off, as evidenced by above-mentioned Hadith reported on the authority of Mahmud ibn Labid Al-Ansary and Abu Sa`id Al-Khudry. Allah is the Grantor of success.
(Part No. 3Page No. 291)
Lesson 5: There are five pillars of Islam. They are to testify that none has the right to be worshipped but Allah and that Muhammad is His Messenger, to offer the five obligatory daily Salahs (Prayers) dutifully and perfectly, to pay Zakah (obligatory charity), to observe Sawm (Fast) during Ramadan, and to perform Hajj (pilgrimage to Makkah) for those who can afford it physically and financially.
Lesson 6: There are nine conditions of Salah:
Islam, sanity, discernment, purity from major and minor ritual impurity, removal of impurity, covering the `Awrah (parts of the body that must be covered in public), commencement of the actual time of Salah, facing the Qiblah (Ka`bah-direction faced in Prayer) and making intention.
Lesson 7: There are fourteen pillars of Salah:
Standing for a person who is able to do so, saying Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting Prayer), which signals the commencement of the Salah, reciting Surah Al-Fatihah, performing Ruku` (bowing), standing erect after Ruku`, prostrating on the seven parts of the body, rising from it (prostration), sitting between the two prostrations, maintaining peacefulness and tranquility during all the actions of the Salah and performing them in order, reciting the last Tashahhud (testification recited in the sitting position in the last unit of Prayer), sitting while reciting the last Tashahhud, invoking Allah's Blessings upon the Prophet (peace be upon him), and saying the two Taslims (salutations of peace ending the Prayer).
Lesson 8: There are eight obligations of Salah:
All the other Takbirat, apart from Takbirat-ul-Ihram; saying, "Sami`a Allahu liman hamidah [Allah listens to those who praise Him]" by both the Imam and the Munfarid (person offering Prayer individually); saying, "Rabbana wa Laka al-hamd (Our Lord, all praise be to you)" by all those who are praying; saying, "Subhana Rabbiya Al-`Azhim (Glory be to my Lord, the Almighty)" while bowing; saying, "Subhana Rabbiya Al-A`la (Glorified is my Lord, the Exalted)" while prostrating; saying, "Rabbi ighfir li (my Lord, forgive me)" between the two prostrations; the recitation of the first Tashahhud (testification recited in the sitting position in the second unit of Prayer); and sitting while reciting the first Tashahhud.
Lesson 9: The Tashahhud is as follows:
Greetings, blessings, and goodness are due to Allah. May Peace and Mercy and Blessings of Allah be on you, O Prophet. May peace be upon us and upon the righteous slaves of Allah. I bear witness that there is no god worthy of worship except Allah, and I bear witness that Muhammad is His slave and His Messenger.
(Part No. 3Page No. 292)
The second (last) Tashahhud reads: O Allah, send Your Favor (Grace and Honor) on Muhammad and on the family of Muhammad as You have sent Your Favor (Grace and Honor) on Ibrahim and on the family of Ibrahim. You are the Most Praised, the Most Glorious. O Allah, bestow Your Blessings on Muhammad and on the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim. You are the Most Praised, the Most Glorious.
In the last Tashahhud, one should seek Allah's Refuge from punishment in the Fire, the punishment in the grave, the trials and tribulations of life and death, and the trial of Al-Masih-ul-Dajjal. Then, one should recite any supplications one desires, but preferably those that the Prophet (peace be upon him) has taught us. The following supplication provides an example:
O Allah, help me to remember You, give You thanks, and worship You in the best manner. O Allah, I have wronged myself greatly and no one forgives sins but You. So grant me forgiveness from Yourself and have mercy on me. Surely, You are the Most Forgiving, the Most Merciful.
After reciting the first Tashahhud, one should stand up to complete the Salah if it is not the Fajr (Dawn) Prayer (i.e., the Zhuhr, `Asr, Maghrib or `Isha' Prayers). According to many Hadiths, it is preferable to send blessings on the Prophet (peace be upon him) before standing up to complete the third Rak`ah (unit of Prayer).
Lesson 10: The Sunan (supererogatory acts of worship following the example of the Prophet) of Salah include the following:
(1) Du`a'-ul-Istiftah (opening supplication when starting the Prayer).
(2) Placing the palm of one's right hand on the left hand over one's chest in the standing position.
(3) Raising one's hands with the fingers joined together parallel to one's shoulders or ears upon the first Takbir, upon Ruku`, rising from Ruku`, and upon standing to begin the third Rak`ah after the first Tashahhud.
(4) Pronouncing Tasbih (saying: "Subhan Allah [Glory be to Allah]") more than once, while bowing and prostrating.
(5) Saying, "Rabbi ighfir li (my Lord, forgive me)," more than once while sitting between the two prostrations.
(6) Making one's head straight and on the same level with one's back while bowing.
(7) Separating one's upper arms from one's sides and one's stomach from one's thighs while prostrating.
(Part No. 3Page No. 293)
(8) Lifting one's arms and elbows off the ground while prostrating.
(9) Resting on one’s left leg while raising the right foot erect with the toes bent forward while reciting the first Tashahhud and between the two prostrations.
(10) Tawarruk (placing the left foot under the right leg and sitting on the posterior during the last Tashahhud) during the last Tashahhud.
(11) Raising the right foot erect with the toes bent forward [during the last Tashahhud].
(12) Invoking Allah's Peace and Blessings upon the Prophet (peace be upon him) and his family as well as upon Prophet Ibrahim and his family in the first Tashahhud.
(13) Supplications in the last Tashahhud.
(14) Reciting the Qur'an out loud in Fajr Prayer, Jumu`ah (Friday) Prayer, the Two `Eid Prayers, Salat-ul-Istisqa' (Prayer for rain), as well as in the first two Rak`ahs of Maghrib (Sunset) and `Isha' (Night) Prayers.
(15) Reciting the Qur'an quietly in Zhuhr (Noon) and `Asr (Afternoon) Prayers in the third Rak`ah of Maghrib Prayer, and in the last two Rak`ahs of `Isha' Prayer.
(16) Reciting any other Surah of the Qur'an besides Surah Al-Fatihah, along with observing the rest of the Sunan of the Salah other than what we have briefly mentioned here, such as reciting the full supplication that is said after saying "Rabbana wa laka al-hamd (Our Lord, praise be to you)" by the Imam, those who are following him, and the Munfarid after rising from Ruku`; and placing one's hands with the fingers spread on the knees, while bowing.
Lesson 11: There are eight things that invalidate Salah:
(1) Talking intentionally while knowing that this act invalidates Salah. Talking out of ignorance or forgetfulness does not, however, invalidate one's Salah.
(2) Laughter.
(3) Eating.
(Part No. 3Page No. 294)
(4) Drinking.
(5) Exposure of one's private parts.
(6) Extreme divergence from the direction of Qiblah.
(7) Excessive and continuous movements during Salah.
(8) The breaking of one's Wudu' (ablution).
Lesson 12: There are ten conditions of Wudu':
Islam, sanity, discernment, intention, accompanied with the ruling on the intention, which necessitates that one does not intend to interrupt Wudu' until it is completed, complete cessation of that which requires one to perform Wudu' (such as urine and stool), washing one's private parts with water or a dry substance (i.e. soil, stones, toilet paper, and so on), purity and lawfulness of the water with which one perform Wudu', removing anything that may prevent water from reaching the skin, and commencement of the actual Salah time for those whose suffer from continuous Hadath (ritual impurity that invalidates ablution).
Lesson 13: There are six obligations of performing Wudu':
1) Washing the face including performing Madmadah (rinsing the mouth) and Istinshaq (sniffing water into the nose and then expelling it). 2) Washing the hands up to the elbows. 3) Passing wet hands over the head including the ears. 4) Washing the feet up to the ankles. 5) Observing the right order in applying Wudu'. 6) Following order and sequence of steps in the process of Wudu'. It is desirable to wash the face, hands and feet three times, and the same applies to Madmadah and Istinshaq.
However, the obligatory act is to wash them once. As for the head, it is not desirable to repeat passing wet hands over it, according to authentic Hadiths.
Lesson 14: There are six acts that invalidate Wudu':
1) Discharging anything from the front or back passage (urethra and anus). 2) Discharging anything that is deemed filthy and impure from the body. 3) Entering into a state of unconsciousness as a result of sleep or anything else. 4) Touching one's private parts (the sexual organ or the rectum) without a barrier [such as gloves]. 5) Eating camel meat. 6) Apostasy from Islam (may Allah save the Muslims from falling into it).
Important note: The act of washing the body of the deceased does not invalidate one's Wudu'. This is the opinion of
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the majority of Muslim scholars, as there is no textual evidence from the Qur'an or the Sunnah to prove this. If the person who undertakes the washing accidentally touches the private parts of the deceased without a covering (on the hand), then they should perform Wudu'.
The person who undertakes the washing must not touch the private parts of the deceased without a covering.
Moreover, the act of touching a woman does not invalidate one's Wudu', whether this is done with or without lust, as long as this does not result in a discharge. This is the preponderant opinion of scholars. The evidence brought forward in this regard is that the Prophet (peace be upon him) kissed one of his wives, then he prayed without performing Wudu' again.
As for Allah's saying in Surah Al-Nisa' and Al-Ma'idah: ...or you have been in contact with women (by sexual relations) , it simply means marital sexual intercourse. This is the most correct opinion of the Muslim scholars, including that of Ibn `Abbas (may Allah be pleased with him and his father). Allah is the Grantor of Success.
Lesson 15:
There are many morals that every Muslim must observe:
They include the following: Truthfulness, faithfulness, chastity, modesty, bravery, generosity, fulfillment of trusts (obligations, payments, and so on), avoidance of all that Allah has forbidden, good neighborliness, and giving assistance to the needy within one's capacity.
Lesson 16:
Observing Islamic manners, such as:
Greeting people, having a cheerful demeanor, eating and drinking with the right hand, mentioning the Name of Allah before and after eating or drinking, thanking Allah after sneezing, Tashmit (saying to a sneezer: "Yarhamuk Allah [May Allah be merciful to you]'') to the one who says "Alhamdu lillah (All praise is due to Allah)" after sneezing, visiting the sick, attending the funeral prayer, following the Islamic etiquette upon entering and leaving one's house or the mosque, following the Islamic etiquette when traveling, displaying kindness to parents, relatives, neighbors, the elderly, and children, congratulating people on the occasion of the birth of new baby, giving condolences to the bereaved, and saying the supplications related to wearing or taking off clothes or shoes.
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Lesson 17:
Beware of Shirk and sins, including "the seven most grievous sins." They are associating others with Allah the Almighty in worship, sorcery, killing someone except for a just cause (as defined by Islamic law), eating up the orphan's property, dealing with usury and living on its income, running away from the battlefield, and slandering chaste, virtuous and believing women.
Also, disobedience to the parents, severing the bonds of blood relationship, giving false testimony, perjury, harming the neighbors, and wronging people and being unjust to them in matters of blood, property, or honor, besides other matters prohibited by Allah or His Messenger (peace be upon him).
Lesson 18:
Preparing the deceased for burial and offering the funeral prayer.
Preparing the deceased for burial:
(1) If someone dies, his eyes should be closed and his jaws have to be kept together.
(2) The body of a deceased Muslim, other than one killed in a battlefield, should be washed. Martyrs should not be washed and no funeral prayer should be offered for them. Their bodies should be enshrouded in the clothes they wore when they died, as the Prophet (peace be upon him) did not wash the martyrs of the Battle of Uhud and did not offer funeral prayer for them.
(3) The way to wash the deceased is as follows. The private parts of the deceased should be covered, and his stomach should be gently pressed. The person who undertakes the washing of the body of the deceased should bind a clean piece of cloth, or something similar to it, around his own hand with which to clean the private parts of the deceased. He then gives him a Wudu' wash [like the one that is performed prior to offering Salah]. He then washes his head and beard with water and Nabk (lotus jujube) or something similar to it. Then he washes the rest of the body, beginning with the right side then the left side. He repeats this procedure two or three times, each time gently pressing the deceased's stomach. If anything happens to come out of the front or back passage, then he has to wash it off and then block off the affected area with a piece of cotton or something similar to it. If this fails to work, he can then use anything that can satisfactorily serve the purpose, such as the use of adhesive plaster that is used in modern medical treatment.
He should repeat the Wudu'. If the body is not clean with three major washes, he can then wash it five or seven times. He then wipes the body dry, puts perfume on his underarms, in the upper part between the legs as well as the parts of the body used in prostration. It is better to put perfume all over the body. His shrouds should be incensed with burned incense. His moustache and nails should be trimmed if they are too long,
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and his hair should not be combed or styled. If the deceased is a woman, her hair has to be made into three plaits and then let it hangs loosely behind her.
(4) Enshrouding the dead. It is better to wrap the body of the deceased in three white shrouds not including a Qamis (long shirt) or a turban if he is a man. However, there is no harm in shrouding him in a Qamis, Izar (loincloth) and a large wrapper. If the deceased is a woman, her body has to be wrapped in five pieces of cloth, which are as follow: a Dir` (breast cloth), Khimar (veil covering to the waist), Izar, and two long wrappers.
A young boy should be wrapped in one, two, or three shrouds, and the body of the young girl has to be wrapped in one Qamis and two long wrappers. However, one shroud is sufficient for any person, if it covers the whole body. If the deceased man was in a state of Ihram (ritual state for Hajj or `Umrah), his body should be washed with water and Nabk and he should be enshrouded in his Izar (what covers the lower part of the body) and Rida' (what covers the upper part of the body) or any other shroud. His head and face should not be covered and his body should not be perfumed; as he will be raised on the Day of Resurrection reciting Talbiyah (devotional expressions chanted at certain times during Hajj and `Umrah), according to the authentic Hadith of the Prophet (peace be upon him). If the deceased was a woman, she should be shrouded like any other woman; but, her body should not be perfumed, her face should not be covered by Niqab (face veil) and her hands should not be covered with gloves. Her face and hands should be covered by the shroud itself, as we clarified above.
(5) The person who is more entitled to undertake the washing of the body of the deceased is the one appointed in the deceased will, then the father, the grandfather, and then the next of kin.
The person more entitled to wash the body of the deceased woman is the female person appointed in the will to do so, then the mother, then the grandmother, and then the next of kin amongst the female relatives. A man can wash the body of his wife, and she can also wash the body of her husband. Abu Bakr Al-Siddiq (may Allah be pleased with him) was washed by his wife, and `Aly (may Allah be pleased with him) washed his wife Fatimah (may Allah be pleased with her).
(6) Performing the funeral prayer:
A) To say "Allahu Akbar" four times. After the first time Surah Al-Fatihah is recited. It is good to recite along with it a short Surah, or an Ayah (Qur'anic verse) or two, as evidenced by the Hadith narrated on the authority of Ibn `Abbas (may Allah be pleased with him and his father). B) To say "Allahu Akbar" for the second time and invoke peace and blessings upon the Prophet (peace be upon him), reciting the same form of the second Tashahhud. C) To say "Allahu Akbar" for the third time and then say, "O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and old, and our men and our women. O Allah, whomever You keep alive from among us let him be upon Islam and whomever You take away from among us, take him away in faith. O Allah, forgive him, have mercy on him,
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pardon him and make honorable his reception. Cause his entrance to be wide and cleanse him with water, snow and ice. Cleanse him of sins as a white cloth is cleansed of stains. Exchange his home for a better home, his family for a better family, and his spouse for a better spouse. Admit him into Paradise, protect him from the punishment of the grave and the torment of the Fire. Enlarge for him his tomb and shed light upon him in it. O Allah, do not deprive us of his reward and do not let us go astray after him." D) To say "Allahu Akbar" for the fourth time and then to make Taslim on the right side only.
It is desirable to raise one's hands with each Takbir. If the deceased is a woman, then one should change the ending of certain words, such as, "O Allah, forgive her, have mercy on her, keep her safe, pardon her ..." Also, if the deceased are two or more persons, a few changes to some of the words have to be made, "O Allah, forgive them both, have mercy on them both, keep them both safe, pardon them both ..."
If the deceased is a baby or a child, we should pray for him thus, "O Allah, make him (or her) a preceding reward and a stored treasure for his (her parents) and an answered intercessor. O Allah, through him (or her), make heavy their (the parents') scales and magnify their reward. Gather him (or her) with the righteous believers, place him (or her) under the care of (Prophet) Ibrahim, and save him (or her) by Your Mercy from the torment of Hell."
The Sunnah, when performing the funeral prayer, is that the Imam should stand by the head of the deceased if he is a man, or by the middle of the deceased if she is a woman. If there are children amongst the dead, the boy is to be placed before the woman and the girl after her. The boy's head should be placed next to the head of the man, and the middle of the woman should be placed next to the head of the man. If there is a girl amongst them, her head should be placed next to the head of the woman. Those offering the funeral prayer should stand behind the Imam. If there is one person with the Imam, then the former should stand on the right of the latter.
All praise is due to Allah Alone. May peace and blessings be upon His Messenger, his family, and his noble Companions.