In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa Ta’ala Says:

 “O You who believe! If a Fāsiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.” [Al-Hujurat, 49:6]

“O You who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful.” [Al-Hujurat, 49:12]

“And why, when you heard it, did you not say: ‘It is not for us to speak of this. Exalted are You, [O Allāh]; this is a great slander?’” [Al-Nur, 24:16]

“Fitnah is worse than killing…” [Al-Baqarah 2:191]

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) once asked his Companions:  “Do you know what is backbiting?” They said, “Allāh and His Messenger know best.” He (Sallallāhu ‘alaihi wa sallam) said, “To mention about your brother that which he hates.” They said, “If that we see about our brother is true?” He (Sallallāhu ‘alaihi wa sallam) said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.”   [Sahīh al-Muslim (4/6265), Sunan Abu Dawūd (3/4856) and al-Muwatta (56/10)]

The Heart the port where all actions stem

The most important part of the body is the heart as has been mentioned by Rasūlullāh (Sallallāhu ‘alayhi wa sallam)  in his saying, “Indeed there is a piece of flesh in your body that, if it be sound, then the whole body will be sound and if it be corrupt then the whole body will be corrupt. Indeed it is the heart.” [Sahih al-Bukhari [1/49]; Sahih al-Muslim [1599]]

The heart is thus the port where all actions stem, whether good or evil. If the heart is good then the actions will be good and if the heart is corrupt then the actions will be bad. The heart is the place where Allāh scans, as Rasūlullāh (Sallallāhu ‘alayhi wa sallam) says, “Allāh does not look at your bodies or your faces but he scans your heart and actions.” [Sahih al-Muslim [4/6221]]

As for the heart, Allāh has commanded us to love Him and His Messenger, to love the righteous people, to love that which Allāh loves and to hate all which Allāh hates. The tongue acts accordingly, because the tongue expresses what is in the heart.

The Tongue Expresses what is in the Heart

If a person is good, it reflects in their saying. Allāh has made it very easy for the tongue to move and it is not difficult to realize that a person’s tongue moves much more as if compared to the limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allāh concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” [Sunan at-Tirmidzi (1912), Mishkāt (4838) and Riyādhus-Sālihīn (2/1521)]

And at the same time, the tongue is a great blessing from Allāh. If we look at the animals, which are unable to speak, we realize the importance of this great tool of communication.

The gratitude that we should show for this great blessing should include, using it for the obedience to Allāh, for reading the Qur’ān, for seeking Knowledge, to enjoin good and forbidding evil. The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.

Allāh says: “Indeed successful are the Believers, those who offer their Solat (prayers) with Khushū’ (fear of Allāh) and those who refrain from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden)” [Surah al-Mu’minūn, 23: 1-3]

Allāh mentions that refraining from evil vain talk is a sign of the successful believers. Allāh also mentions refraining from vain talk after he mentions al-Khushū’. Talking too much would harden the heart. It is not possible to reach the level of Khushū’ (fear of Allāh) unless one refrains from evil vain talk.

Imām an-Nawawi (rahimahullah) mentions “Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it….” [Kitābul-Adhkār]

And for those who take heed there is a constant reminder in the verse, “Not a word is said except that there is a watcher by him ready to record it.” – [Surah Qaf, 50:18]

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Whoever believes in Allāh and the Last Day should speak good or keep silent.”

Imam ash-Shafie (rahimahullāh) said. “If you wish to speak then it is upon you to think before you speak. If you think there is good in it then speak and if not then do not speak.”

The earlier mentioned Qur’anic verses; Hadīths of our Prophet (Sallallāhu ‘alaihi wa sallam) and advices by the scholars of Islam are a guide for those searching for salvation against vain talk. So before we talk, should we not ask ourselves?

1.  Will this saying of mine pleases Allāh?
2.  Will this saying of mine bring me closer to Allāh?
3.  Does this saying earn with it obedience to Allāh?

If yes, then speak, otherwise one should keep quiet.

Guarding your tongue from all Hāram

The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said: “Guard your tongue, stay in your homes and weep over your sins.” [Related by Ibn Mubarak in az-Zuhd (no.134), Musnad Ahmad bin Hambal (5/259), Sunan at-Tirmidzi (2531) and authenticated by al-Albānī in as-Sahīhah (no.890)]

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Most of the sins of the children of Adam are from the tongue.”[At-Tabarānī (3/87/1-2); authenticated by al-Hāfidh al-Mundhiri in al-Targhīb (4/8)]

Mughira bin Shu’ba (radiallāhu’ anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said:
“Allāh has forbidden for you:(1) to be undutiful to your mothers, (2) to bury your daughters alive, (3) not to pay the rights of the poor and others (i.e. charity) and (4) to beg of men. And Allāh has hated for you: (1) Qil and Qal (sinful and useless talk, like backbiting or that one talks too much about others), (2) to ask too many questions (in disputed religious matters, etc.), (3) to waste your wealth (by extravagance with lack of wisdom and thinking).” [Sahih al-Bukhari [3:591]

Abu Mūsa al-Asha’arī (radiallāhu’anhu) said: “O Messenger of Allāh, which of the Muslims are better?” The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, “Those who do not harm the Muslims with their tongues and hands.” [Sahīh al-Bukhari (1/10) and Sahīh al-Muslim (1/64)]

Sahal ibn Sa’ad (radiallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “Whoever guards what is between his jaws and legs. I shall guarantee him paradise.” [Sahīh al-Bukhari (8/481); a similar narration can be found in Muwatta of Imam Malik (56/11) and Sunan at-Tirmidzi]

Mu ‘adz bin Jabal (radiallāhu`anhu) reported, who said: “I inquired from the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) to inform me of an act which will cause me to enter Jannah and keep me far from Hell.”

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied: “You have asked me about a matter of great importance, but it is easy for one for whom Allāh makes it easy.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) added, ” Worship Allāh, associate nothing with Him in worship, offer as-Salah (the prayer), pay the Zakat, observe Saum (fasting) during Ramadhan and perform Hajj (pilgrimage) to the House of Allāh, if you can afford it.”

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) further said, “Shall I not guide you to the Gates of Goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allāh during the last third part of the night (qiyamulail).” Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) recited: “Their sides forsake their beds, to invoke their Rabb in fear and hope, and they spend (in charity in Allāh’s Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.” (Surah Sajdah, 32:17, 18). Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) added, “Shall I tell you of the root of the matter, its pillar and its highest point?” I replied: “Yes! Certainly, O Messenger of Allāh.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “The root of this matter (foundation) is Islam, its pillar (mainstay is) as-Salah (the prayer) and its highest point is Jihad (fighting in the Cause of Allāh).”

Then Rasulullah (Sallallāhu ‘alayhi wa sallam) asked, “Shall I tell you of that which holds all these things?” I said: “Yes, O Messenger of Allāh.” So Rasulullah (Sallallāhu ‘alayhi wa sallam) took hold of his tongue and said, “Exercise restraint on it.” I then enquired, “O Messenger of Allāh, will we be held responsible for what we say with it?” Thereupon, the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said, “Mu’adz, will anything else besides (irresponsible) talk cause the people to be thrown in the Hell-Fire upon their faces?”  [Sunan at-Tirmidzi and Riyādhus-Sālihīn (2/1522)]

Most of the people who will enter the fire, will do so due to their tongues So a Muslim must beware and learn to imprison the tongue from vain talk, for Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Every saying of the children of Adam is cursed, except for the enjoining good and forbidding the evil or for the remembrance of Allāh.” [Sunan at-Tirmidzi]

Besides describing Articles of Islam, this Hadith mentions the dangers which lie in the careless use of the tongue. All good actions can go waste if one does not guard his speech. One should, therefore, guard his tongue against that which Allāh has made prohibited, (but keep your tongue wet with the remembrance of Allāh (zikrullah).

In another hadith of ‘Abdullah bin Bishar, (radiallāhu`anhu) who reported that one of the Companions asked Rasūlullāh (Sallallāhu ‘alayhi wa sallam): “O Messenger of Allāh! There are many injunctions of Islam upon me, so tell me something to which I may hold fast.” Rasūlullāh (Sallallāhu ‘alaihi wa sallam) replied: “Keep your tongue moist with the remembrance of Allāh.” [At-Tirmidzi]

The companion was not suggesting that the Prophet (Sallallāhu ‘alaihi wa sallam) should exempt him from his religious obligations; rather, he needed something that would help him perform them all. Therefore, he guided him to what would assist him to perform them and cause him to be keen to adhere to them, thus facilitating their performance. The person who frequently mentions Allāh will love Him and whatever pleases Him, and nothing would then be dearer to him than endeavoring to please his Lord.

Moreover, it keeps one busy from engaging in falsehood, like backbiting, slandering, and idle talk, as when a person does not engage himself in acts of obedience, his soul [desires] will engage him in falsehood. Moreover, it helps prevents a person from being neglectful

And “The world and all that it contains is cursed, except for the remembrance of Allāh and what supports it, and a scholar and a student.” [Sunan Ibn Majah (no.4112) and authenticated by Sheikh al-Albani in Sahīhul-Jaami’ (no.3414)]

Abu Hurairah (radiallāhu’ anhu) reports on the authority of the Prophet (Sallallāhu ‘alaihi wa sallam) that, “From the good Islām of a man, is that he leaves that which does not benefit him.”[Musnad Ahmed bin Hambal (4/132), Sunan at-Tirmidhi, Sunan Ibn Majah, al-Baihaqi in Shu’ab al-Imān]

Imām Ahmad (rahimahullāh )mentioned in his Musnad on the authority of Anas (radiallāhu`anhu) who relates that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said’ The imān of Allāh’s servant will not be upright until his heart is upright and his heart will not be upright until his tongue is upright.” [Also mentioned in al-Mundhiri (3/234) and al-Iraqī in al-Ihya (8/1539)]

A word of Allāh’s displeasure you will fall into Jahannam.

Abu Hurairah (radiallāhu’ anhu ) said that he heard the Messenger said: “Indeed a servant (worshipper of Allāh) may say a word which he doesn’t realize and it will make him fall into the fire further than the East and the West.”

Abu Hurairah (radiallāhu’ anhu) also reported that the Prophet (Sallallāhu alaihi wa sallam) said: “Indeed a servant may say a word from which Allāh’s pleasure is gained and the servant does not realize it, Allāh will raise him up levels. Indeed a servant may say a word from which Allāh’s displeasure is gained and he does not realize it, Allāh will put him in Jahannam due to it.” [Sahīh al-Bukhari (8/485), Al-Muwatta (56/6) and in Sahīhul-Jāmi’ of al-Albāni]

Fujani (radiallāhu’ anhu) reported, who said he had inquired Rasūlullāh: “O Messenger of Allāh tell me something that I may be firm upon?” He (Sallallāhu ‘alaihi wa sallam) answered, “Say, My Lord is Allāh and then be upright concerning it.” He asked, “What is the thing that you fear for most.” The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) took hold of his tongue and said, “This!” [Musnad Ahmad bin Hanbal, Sunan an-Nasāie, Sunan Ibn Majah and Sunan at-Tirmidzi]

Backbiting (Ghībah)

Allāh says: “O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful.” [Al-Hujurat, 49:12]

The Messenger of Allāh once asked his Companions, “Do you know what is backbiting?” They said, “Allāh and His Messenger know best.” He (Sallallāhu ‘alaihi wa sallam) said, “To mention about your brother that which he hates.” They said, “If that we see about our brother is true?” He (Sallallāhu ‘alaihi wa sallam) said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.” [Sahīh al-Muslim (4/6265), Sunan Abu Dawūd (3/4856) and al-Muwatta (56/10)]

The Prophet (Sallallāhu ‘alaihi wa sallam) vigorously opposed all aspects of backbiting, even when it appeared in his own family. Once a woman visited Aaishah (radiallāhu’ anha) and when the woman got up to leave, Aaishah made a sign with her hand indicating to Rasūlullāh (Sallallāhu ‘alayhi wa sallam) that the woman was short of stature. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) immediately chastised her, saying “You have backbitten!” and in another narration, “You have said a saying that if mixed with the sea it would change its color.” [Ibn Jarīr in Tafsīr al-Qur'ān al-Adzīm, vol.4, p.328 (30) and Sunan Abu Dawūd (3/4857)]

Abu Bakra (radiallāhu’ anhu ) narrated that the Messenger of Allāh  (Sallallāhu ‘alaihi wa sallam) said, in his khutbah on the Day of Nahr: “Indeed the blood, property and honor are sacred to you, like the sacredness of this day (‘Arafat), like the sacredness of this place, like the sacredness of this month; Have I conveyed the message?”[Sahīh al-Bukhari (1/105) and Sahīh al-Muslim (2/2803) and part of a lengthy narration]

By Allāh Rasūlullāh (Sallallāhu ‘alayhi wa sallam) has conveyed the message, so guard the right of the Believers!

Slanderer (Namīmah)

Allāh says: “Woe to every slanderer and backbiter.” [Surah Humazah, 104:1]

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “The gossipmonger will not enter paradise.” [Sahīh al-Bukhari (8/82), Sahīh al-Muslim (1/187) and Musnad Ahmad bin Hanbal]

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) passed by two graves and said: “They are being punished. As regards one of them then he used to go around gossip-mongering and as regards the other then he was not careful while urinating.” [Sahīh al-Bukhari (1/215) and Sahīh al-Muslim (1/575)]

On the authority of Saīd ibn Zayid that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “Indeed the lowest form of usury is to prolong the speech about the honor of a Muslim without justice.” [Sunan Abu Dawūd (3/4858)]

Overcoming the evil habit of backbiting

• Imām an-Nawawi (rahimahullāh) said that one should remember the punishment of Allāh. And remember that Allāh is the Lord of the heavens and the earth. He is the One, aware of ever saying, at every time. Then if one remembers this, then it is only natural that one will be modest and shy in this aspect. We need to realize that when one of us is hurt, when something wrong is said about the creation, then what about the Creator, who is the All-Seeing and All-Hearing.
• We should reflect on the Qur’ānic verse which Allāh states: “O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful.” [Al-Hujurat, 49:12] And we surely hate even the thought of it.
• One should fear that his own faults would be revealed, as Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “O you who believe with your tongues, yet iman have not entered your hearts. Do not backbite the Muslims, nor follow their faults. For he who follows others faults then Allāh will declare (disclose) his faults and he whom Allāh reveals his faults, then Allāh disgraces him in his own house.” [Sunan Abu Dawūd (3/4862) and authenticated by Sheikh al-Albāni in Sahīh Jāmi’ Saghīr]
• One should take the advice of the pious scholars of Islām, among them Umar ibn Khattab (radiallāhu’ anhu) who said: “Be careful from remembering people for it is an illness and be in the remembrance of Allāh for it is a medicine.” Once a man came to al-Hasan al-Basri (rahimahullāh) and said him that he heard that the later had backbitten him. Upon this Hasan al-Basri (rahimahullāh) said, “Who are you that I may give you my rewards?”
• The most important thing to keep in mind is that there is a great reward to refrain from backbiting, as Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Whoever protects the honor of his brother in his absence, Allāh will protect his face from the Fire on the Day of Judgment.” [Sunan at-Tirmidzi and authenticated by Sheikh al-Albāni in Sahīh Sunan at-Tirmidzi (2/1575)]

Exceptions to Backbiting

There are few exceptions to backbiting that the scholars have classified, among them:

• Oppression: If one has been harmed or one’s property has been unlawfully taken away by another, and this person goes to the ruler or judge in order to seek justice, this is not backbiting.
• Changing the Munkar: If one finds a person involved in evil actions or innovations, and one is unable to correct his Munkar. It is allowed to seek the help of a more knowledgeable person, even if it means defining the Munkar of the evil-doer or innovator.
• Seeking a Fatwa (religious verdict): If there is a dispute between a husband and his wife, and if either of them seeks the advice of a religious scholar, then this situation is exempt from backbiting.
• Warning a Muslim from evil: If a fellow Muslim is going to do a business with a dishonest person or if a Muslim is unaware that the person to whom he is marrying his daughter to, is an unreligious person; then to advice and guide him is exempt from backbiting.
• Advising against innovators and sinners: If an innovator is openly involved in spreading his innovative beliefs or a sinner remorselessly declares his sin and is thus being a bad example for others; then warning others against him is allowed. But if he commits a sin secretly and as such harms just himself, to openly declare his sins is still strictly prohibited.

REMEMBER

• Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Do not nurse a grudge (against a Muslim) and do not outbid him for raising the price and do not nurse aversion (strong dislike) or enmity and do not enter into a transaction when others have entered into that transaction and be as fellow-brothers and servants of Allāh. A Muslim is the brother of another, he neither betrays (nor deceives him), nor humiliates him, nor looks down upon him. Piety is here (and while saying so) he pointed towards his chest three times. All things of a Muslims are inviolable for his brother in faith, his blood, his wealth and his honor.” [Sahīh al-Muslim (4/6219), part of the wording being that of Sunan Abu Dawūd (3/4864)]
• Rasūlullāh (Sallallāhu ‘alayhi wa sallam) also said: “No (Muslim) man will desert a man who is a Muslim in a place where his respect may be violated and his honor aspersed without Allāh deserting him in a place where he wishes help; and no (Muslim) man who will help a Muslim in a place where is honor may be aspersed and his respect violated without Allāh helping him in a place where he wishes his help.” [Sunan Abu Dawūd (3/4866) and authenticated by Sheikh al-Albāni in Sahīh Jāmi’ Saghīr]

Wallahu’alam

[Via Mission Islam]

By Ibn Salih

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

The subject of intention in ‘ibadah such as wudu, Solāt or fasting is often being raised as to whether it should be articulated it out preceding doing it. As for Solāt, should one lafaz it out preceding the Takbir and following it formed again in the heart while the Takbīr or just formed it in the heart?  The matter has been long settled. The fuqahā’ were consensus that intention is formed in the heart and to be done at the commencement of the Solāt when saying the Takbir. The intention is not required to be pronounced it out. But some of the later scholars say it is a recommended or mandub. What follows is a discussion around the subject of intention in Solāt.

Actions are but by intention

According to the consensus of the fuqahā, the intention of act of worship such as purifying oneself by doing wudū’, ghusl or tayammum,  solāt, fasting, paying zakāh, offering kafārah (expiation) and others does not need to be uttered verbally, rather, the seat of intention is in the heart. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he had said.

There is no any difference of opinion concerning it, except when some of the later followers of Imāms Shāfi’ie, Abu Hanīfah and Ahmad (rahimahullāh) expressed approval that it is mustahabb to utter the intention so as ‘to make it stronger’. Although they held that usage of verbal expression of the niyyah is not in itself part of the Sunnah; the verbal expression preceding the niyyah is recommended as a mean to assist in strengthening the intention of Solāt.

The matter of intention link to the hadith of ‘Umar ibn Al-Khattab (radiallāhu’anhu) that the Messenger of Allāh, (Sallallāhu ‘alaihi wa sallam), stated: ‘Verily actions are by intentions, and for every person is what he intended. …”

[Al-Bukhāri and Muslim]

The first statement of Rasūlullāh (Sallallāhu ‘alaihi wa sallam), ‘verily (innamā) actions are by intention’ – indicates the condition that all actions are in need of intention.  It informs us that the correctness or incorrectness of the action is in accordance to the correctness or incorrectness of the intention, and its acceptance and rejection is according to its conclusion. The second statement of Rasulullāh (Sallallāhu ‘alaihi wa sallam), ‘and for everyone is what he intended’ is informing that one will not gain anything from his action except what he intended. So if he intended good, he gets good. If he intended evil then he gets evil. Therefore the action in itself is good, or bad, or permissible is according to the intention behind it and is necessary for that action to exist. The reward of the person or his punishment is according to the intention upon which the action became righteous, or bad or permissible (mubah).

[See 'Ihkām al-Ahkām']

The three ahādīth which Rasūlullāh (Sallallāhu ‘alaihi wa sallam) as reported by ‘Umar (radiallāhu`anhu), “Verily actions are by intention”; reported by ‘Aaishah (radiallāhu`anha), “Whosoever introduces into this affair of ours that which is not part of it then it is rejected”, and reported by Nu’mān bin Bashīr (radiallāhu`anhu), “The halāl is clear and the harām is clear” are fundamental in the Islām. Islām resolves to doing the commanded actions and staying away from the forbidden actions and stopping at the doubtful matters. And all of this is perfected upon by two matters:  that ‘the outwardly’ and ‘inwardly actions’ must be done according to Sunnah; and Allah Says, “He may test which of you is best in action’ [Al-Mulk, 67:2] which is only accepted when both is sincere and correct. And Allāh also Says, “So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord” [Al-Kahf, 18:110].

Lafaz of intention is a mandub.

Ibn Al-Mundhir (rahimahullāh) states: “The scholars were in consensus (Ijma‘) that Solāt is not accepted without niyyah (intention).”[Al-'Ijma', 41] Imām An-Nawawi (rahimahullāh) said: “…and the Niyyah is within the heart, and pronouncing it before the saying of the Takbir is only a recommended (mandub).” [Al-Minhaj]

An-Nawawi also states: “If one makes the intention within his heart and does not pronounce it, such is valid according to the Madzhab, as it was stated by the majority … [And] ‘our companions [from the Shafi'ies] say this [referring the opinion by Abu Abdullah Az-Zubairi] that it is obligatory to do both is an error!] [Majmu’, Vol 3 page 241]

Al-Khatib Ash-Shirbini (rahimahullah) stated:

“And the niyyah is within the heart according to the consensus of the Jurists (ijma’). It does not suffice to say the intention upon the tongue while being heedless within the heart according to the Ijma’ of the Muslims, and this relates to the rest of the issues [of Solāt as well]. If one were to say the intention with the tongue and it contradicts the intention of the heart, it does not harm [the validity], such as intending the Fajar prayer while saying upon one’s tongue that one intends Dzuhur. It is recommended (mandub) to say the intention with the scheduled Solāt right before the opening Takbir for Solāt…” [Vol. 2 pg. 138 of Al-Bujayrimi 'ala Al-Khatib, Dar Al Kutub Al-'Ilmiyyah]

The position of the issue of articulating the intention in Solāt is two-fold: One, some Shafi’ies ‘ulama’ considered it as obligatory [such as the author Al-Bayan, Al Yamani]. This is regarded as a very weak view, it would be better to avoid practicing it upon the difference of opinion. Secondly, it is recommended as assistance to strengthen the heart before formulating the intention of Sālah as to be free from neurotic misgivings. [Nihayat al-Muhtaj v. 1, p. 457]

[See Al-Iqna’]

Some of the later scholars followers of Imāms Mālik, Ahmad and others (rahimahullāh), the opponent of the above view, said that it is not mustahabb to utter it, because that is a bid’ah, simply it was not reported that Rasūlullāh (Sallallāhu ‘alaihi wa sallam) or his Sahābah did as such or that he (Sallallāhu ‘alaihi wa sallam) commanded anyone among his ummah to utter the intention. If that had been prescribed then the Prophet (Sallallāhu ‘alaihi wa sallam) and his companions would not have neglected it, because it has to do with act of worship which the ummah does every day and night.

They also held that intention is always connected to the extent of one’s knowledge. If one knows what he is doing then he has obviously made an intention. It is unlikely that if he knows what he wants to do, that he has not formed an intention. The intention precedes action. They maintain that articulating the intention out loud and repeating it is not prescribed in Islam, rather the person raising his voice articulating the intention may disturb others, and it is incorrect action. The seat of the intention is in the heart; to be form at the commencement of the Solāt when saying the Takbir.  They uphold their view is correct as opposed to the first.

The Prophet (Sallallāhu ‘alaihi wa sallam) never pronounces the intention by the tongue. There is not a single directive of the Prophet (Sallallāhu ‘alaihi wa sallam), Sahābah or the Khalīfahs, to pronounce the Niyyah and followed in the heart while saying the Takbir as being done generally do. The intention is formed in the heart, to be done at the commencement of the Solāt when saying the Takbir.  The principle is that in all matters of worship, the Sunnah of the Prophet (Sallallāhu ‘alaihi wa sallam) must be followed exactly. This is the agreement (ittifāq) of the Imāms of the Mazhabs.

Meaning of Niyyah

In the language of the Fuqaha’ scholars, Intention (Niyyah) is the form of purpose (qasd) and desire (irādah) that takes place in the heart encompassing two contexts:

1. To distinguish the different types of acts worship, one from the other. Like distinguishing whether it is a ghusul, tayammum, wudhu or solah, fasting, zakah, solat of dzuhur from solat ‘Asar or distinguishing the fast of Ramadhān, kafarah or nadzar. Or distinguishing actions of worship from actions of habit, like distinguishing the bath from impurity from the baths simply to get clean.
2. To distinguish the intended object of the action – a fardhu or nawafil, jama’ or qasar, mutlak, qabliyah or ba’diyah, numbers of raka’ah – sincerely and intended for the sake of Allah and non others.

Abu Bakar ibn Abi Dunyā wrote a book, calling it, “Sincerity and intention’, and he meant this (second meaning) of intention. And it is the meaning of intention which is repeatedly mentioned in the speech of the Prophet, (Sallallāhu ‘alaihi wa sallam), sometimes with the word niyyah, other times with the word irādah, and sometimes with words close in meaning to the above two. And the mention of intention occurs in the Qur’ān many times, by the use of words other then niyyah but with similar meaning.

Al-Qur’ān

In the Qur’ān often it describes intention with the word irādah (desire) as:

• “Among you are some that desire (yurīd) this world and some that desire the hereafter” [Al-Imran, 3:152]
• “Whosoever desires the life of this world and it’s adornment” [Hud, 11:15]
• “And keep yourself patiently with those who call on their Lord, morning and evening seeking (yurīdūna) His Face, and let not your eyes overlook them, desiring the pomp and glitter of this life.” [Al-Kahf, 18:28]

Sometimes Niyyah is described with the word ibtighā (desire):

• “Except only the desire (ibtighā) to seek the Face of His Lord, the Most High” [Al-Layl,92:20]
• “And you spend not except seeking (ibtighā) the Face of Allāh” [Al-Baqarah, 2:272]

Ahādith

The meaning of Niyyah in the hadith of the Prophet (Sallallāhu ‘alaihi wa sallam), and the Salaf generally refers to the second sense which carries the meaning of Irādah The Sunnah and statements of the Salaf to refer with the second meaning of niyyah (i.e the desire) found is a large numbers, some of them:

The Messenger (Sallallāhu ‘alaihi wa sallam):

• ‘Verily actions are by intentions, and for every person is what he intended. …” [Al-Bukhāri and Muslim]
• “People will be gathered upon their intentions” [Ibn Mājah, Sahīh al-Jāmi' no.7898]
• “Mankind will be resurrected upon their intentions” [Muslim]
• “Verily those slain on the battlefield will be resurrected upon their intentions” [Ibn Abi ad-Dunya]
• “For the ones whose concern is this world Allāh will scatter his affair, and place poverty between his two eyes. And he will not get from the world except what is written for him. And for the one whose intention is the hereafter Allāh will gather for him his affair and place contentment in his heart, and the world will come to him willingly” [Ibn Mājah, Sahīh al-Jāmi no.6386]

The Salaf:

• Yahya bin Abu Kathīr said, “Learn your intention for it is more serious than the action.”
• Zayd ash-Shāmī said, “verily I like that I have an intention for everything even if it be eating and drinking” And he also said, “Have intention for everything, desiring the good, even if it be leaving for the toilet”
• Sufyaan ath-Thawrī said, “I have not treated anything more difficult then my intention, because it keeps changing.”
• Yusuf bin Asbāt said, “Purifying the intention from its corruption is harder upon the workers than long striving (i.e. in their work)”
• Ibn al-Mubārak said, “Maybe a small action is made great by its intention, and maybe a great action is made small by its intention”
• Ibn ‘Ijlān said, “The action is not acceptable except by three: Taqwā of Allāh, and good intention, and correctness (i.e. conformity to the Sunnah)”
• Fudhayl bin ‘Iyādh said, “Allāh wishes from you only your intentions and desires (irādah)”

 [See Ibn Abī ad-Dunyā in his Al-Ikhlās wa an-Niyyah]

The Solāt is commence by Takbir

Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would commence the Solāt by saying:  “Allāhu Akbar” (Allāh is the Greatest) [Muslim and Ibn Mājah]. The hadīth indicates clearly that Rasūlullāh (Sallallāhu ‘alaihi wa sallam) did not use to commence it with some other words.  Infact Rasūlullāh (Sallallāhu ‘alaihi wa sallam) ordered “the man who prayed badly” to do like he did. He (Sallallāhu ‘alaihi wa sallam) also said: Verily, the Solāt of a person is not complete until he has made an ablution which has included the necessary parts of the body and has then said: ‘Allāhu Akbar’. [Tabārāni with a sahīh isnād] Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would also used to say: “The key to the Solāt is purification; it is entered by takbīr and exited by taslīm.” [Abu Dāwūd, Tirmidzi and Hākim who declared it sahīh and Dhahabi agreed. It is given in Irwā' (no. 301). Literally, "the takbīr makes it harām", i.e. the actions which Allāh has made harām during it, "and the taslīm makes it halāl" i.e. what is allowed outside Solāt. The hadīth proves that the door to Solāt being open with purification, it similarly proves that the Solāt cannot be entered except with takbīr, and that it cannot be exited except with taslīm. This is the view of the majority of scholars.]

Rasūlullāh (Sallallāhu ‘alaihi wa sallam) said to a Bedouin, “When you stand for Solāt say the takbīr and then recite what is easy for you from the Qur’ān.” [Bukhārī and Muslim] in another narration Aa’ishah (radiallāhu`anha) said:  “The Prophet (Sallallāhu ‘alaihi wa sallam) used to start the Solāt by saying the takbīr and reciting ‘All praise is due to Allāh…’ (Al-Fātihah)” [Sahīh Muslim]. The proper time to form attention in the heart is at the start of the Solāt when saying the Takbir. In formulating one’s intention one must specify: “that one is going to perform Solāt; specify which Solāt one is going to perform; and that intention is an obligatory part of Solāt”. [Jarhazi on al-Minhaj al-Qawim v. 1, p. 351; Tuhfat al-Muhtaj v. p. 180]

Rasūlullāh (Sallallāhu ‘alaihi wa sallam) also used to raise his voice for the takbīr such that those behind him could hear. [Ahmad and Hākim, who declared it sahīh and Dhahabi agreed.]  Accordingly, “When he fell ill Abu Bakar (radiallāhu’anhu) used to raise his voice to convey the takbīr of the Messenger (Sallallāhu ‘alaihi wa sallam) to the people.” [Muslim and Nasā'ie] As for the ma’mum, Rasūlullāh (Sallallāhu ‘alaihi wa sallam) said: “When the Imām says: Allāhu Akbar, then say: Allāhu Akbar.” [Ahmad and Baihaqi with sahīh isnād] The Takbir would indicate the commencement of Solāt and it is forbidden to indulge in anything not related in the Solāt.

Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would raise his hands sometimes with the takbīr, [Bukhāri and Nasā'ie], sometimes after the takbīr [Bukhāri and Nasā'ie], and sometimes before it [Bukhāri and Abu Dawūd]. “Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would raise them with fingers apart [not spaced out, nor together]” [Abu Dawūd, Ibn Khuzaimah (1/62/2, 64/1); Tammām and Hākim who declared it sahīh and Dhahabi agreed] and “he would put them level with his shoulders” [Bukhāri and Nasā’ie], although occasionally, “he would raise them until they were level with [the tops of] his ears.” [Bukhāri and Abu Dāwūd]

Importantly the ummah is reminded to adhere to the Sunnah of Rasūlullāh (Sallallāhu ‘alaihi wa sallam) throughout the Solāt, following his command: “Pray as you have seen me praying.” [Narrated by Al-Bukhari, 631] This hadith indicates the Prophet’s Solāt is the one that to be followed.

A renowned scholar Ibn Qayyim (rahimahullāh) said:

When the Prophet (Sallallāhu ‘alaihi wa sallam) would stand up for the prayer, he would say: Allāhu Akbar. He (Sallallāhu ‘alaihi wa sallam) would never say anything before this nor would he ever pronounce his Niyyah, nor would he say “I am offering this particular prayer consisting of four raka‘ahs for Allāh facing the Qiblah singularly or as an imām”, nor would he say: “[I am offering this prayer] within the stipulated time or after the stipulated time or that these are the obligatory Raka‘ahs of this time.” These ten innovations have never been narrated by anyone – not a single word of them — either as a Sahih or a Da‘if or a Musnad or a Mursal narration. There is nothing in this regard that has been narrated from the Companions of the Prophet(Sallallāhu ‘alaihi wa sallam)  and no one from among the tabi‘ien or the four imams ever regarded it as desirable.

Actually, some scholars of the later period have misinterpreted these words of Imām Shāfi‘ie (rahimahullāh), who said: “It [referring to Solāt] is not like the fasts. No one can begin it unless he pronounces [some words]“. They thought that this meant the pronunciation of the Niyyah, whereas Shāfi‘ie (rahimahullāh) actually meant the pronunciation of Allāhu Akbar, which are the words that commence the Solāt. For how can Imām Shāfi‘ie (rahimahullāh)would  regard something as desirable which the Prophet (Sallallāhu ‘alaihi wa sallam) never did even in one single Solāt; and which no one from anyone of his Khalifahs and Companions did either. This is the guidance [they have provided us] and this is their practice. If we had found that a single word had been narrated by them in this regard, we would have accepted it with submission and compliance, for no guidance is more complete than their guidance and there is no established practice [in religion] except that which has been received from the Rasūlullāh (Sallallāhu ‘alaihi wa sallam).

[See Zaad al-Ma‘ad, Vol 1, p. 201]

Niyyah is a consciousness of purpose in the mind. 

A contemporary Shafi‘ies scholar, Shaykh Taha Karān said:

The niyyah is not a formula but a consciousness of purpose in the mind. As such, it does not take the form of specific words. Where it becomes difficult to form it the mind, our fuqaha have allowed it to be verbally expressed. The verbal expression of the niyyah, where recommended, is meant only to assist in fulfilling the Sunnah expressed in the hadith: “Actions are but by intention and each person will have but that which he intended.” [Al-Bukhāri and Muslim]

Making the niyyah verbally is thus more of a “crutch” the mind than an independent Sunnah. Accordingly, just as a healthy person would not need a crutch, a person who is able to maintain his mental focus on his purpose should not bother with pronouncing any sort of formula. The locus of the niyyah is the mind, and as long as the mind remains acutely conscious of the niyyah, verbal pronouncement is redundant.

If the niyyah has been properly understood as consciousness of purpose, it ought to become clear that there is really no real need for a variety of different formulations of the niyyah.  In the matter of formulating the niyyah—for those who need to formulate one—one would be better advised to stick to a simple “one size fits all” formula. Using a variety of formulations, and an overemphasis on using the verbal “crutch” tends, ironically, to exacerbate the very problem which the aid of verbal pronouncement sought to alleviate. That problem is confusion in the mind and the lack of mental focus and composure.

[See Niyyah in Wudu by Shafi ‘ie Fiqh.com]

In summary, the intention is always attached to one’s knowledge before doing an action. If a person is aware what he is doing then he has obviously made an intention of doing the action. It is unlikely, if he knows what he wants to do, that he has not formed an intention. The intention precedes action. The articulating of intention out may disturb others; anything that disturbs others is not permissible. Since actions are but by intention and each person will have but that which he intended, one may say the lafaz very softly without disturbing others since its object is to assist the heart to focus in formulating the niyyah when Takbir. If one makes the intention within his heart and without the lafaz, the Solāt is valid. But the Solāt would be invalid if one lafaz the Niyyah without forming the Niyyah in the heart. The ummah must be guarded by the reminder of Rasūlullāh (Sallallāhu ‘alaihi wa sallam), who said, “Whoseover introduces into this affair of ours that which is not part it, then it is rejected.” [Bukhāri, Muslim]

The most appropriate place for the intention of Solāt is to be done in the heart at the commencement of Solāt when saying the Takbir. The heart and mind with preparation must resolve at that point. This conventional way is most proper to the Sunnah. Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would commence the Solāt by saying:  “Allāhu Akbar” [Muslim and Ibn Mājah]. The principle is that in all matters of worship, the Sunnah of the Prophet (Sallallāhu ‘alaihi wa sallam) must be followed exactly. Rasūlullāh (Sallallāhu ‘alaihi wa sallam) commanded the ummah, “Pray as you have seen me praying.” [Al-Bukhari] It indicates the Solāt Rasūlullāh (Sallallāhu ‘alaihi wa sallam) that is to be followed. He (Sallallāhu ‘alaihi wa sallam) also said, ‘Verily Allāh is pure, and does not accept except for which is pure. And indeed Allāh ordered the Muslims with that which He ordered the Messengers.’[Ahmad]

The three ahādīth which Rasūlullāh (Sallallāhu ‘alaihi wa sallam) as reported by ‘Umar (radiallāhu`anhu), “Verily actions are by intention”; reported by ‘Aaishah (radiallāhu`anha), “Whosoever introduces into this affair of ours that which is not part of it then it is rejected”, and reported by Nu’mān bin Bashīr (radiallāhu`anhu), “The halāl is clear and the harām is clear” are fundamental in the Islām. Islām resolves to doing the commanded actions and staying away from the forbidden actions and stopping at the doubtful matters. And all of this is perfected upon by two matters:  that ‘the outwardly’ and ‘inwardly actions’ must be done according to Sunnah; and Allah Says, “He may test which of you is best in action’ [Al-Mulk, 67:2] which is only accepted when both is sincere and correct. And Allāh also Says, “So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord” [Al-Kahf, 18:110].

 Wallāhu’alam

 By Muhammad Salih Al-Uthaymeen

In the name of Allāh the Most Gracious the Most Merciful

 All Praise is due to Allāh. We praise Him, seek help from Him, ask forgiveness from Him and repent to Him; and we seek refuge in Him from our own evils and our own bad deeds. Verily, who is guided by Allāh is indeed guided; and who has been left astray will find no one to guide him. I bear witness that there is no God except Allāh, the Only One, without any partner; and I bear witness that Muhammad is His servant and His messenger, prayers and peace of Allāh be upon him and his family and companions and whoever followed their path till Day of Reckoning.

Many Muslims neglected their solāt till some of them abandoned it totally out of negligence. It is one of the grave issues that people are afflicted with it, and scholars differed about it, I decided to write what is possible to me. This message is summed in two chapters: The first chapter: The Rule on neglecting the solāt. The second chapter: The Consequences of apostasy because of neglecting solāt or any other (obligatory) deed. We ask Allāh Almighty to make us in the right path.

The First Chapter

Rule of neglecting the solāt

This issue is one of the great issues researched juristically. Scholars differed about this issue; Imām Ahmad Ibn Hanbal said: “The neglector of solāt is an infidel, infidelity gets him out of religion; he must be killed if he did not repent and solāt.” On the other hand, Abu Hanifah, Mālik and Ash-Shāfi’ie said: “He is disobedient but not infidel”, then they differed. Mālik and Ash-Shāfi’ie said: “He must be killed as punishment (to his negligence)”, and Abu Hanifah said: “He should be reprehended and should not be killed.”

As long as there is dispute about this issue, it must be referred to the Book of Allāh Almighty and the Sunnah of His Messenger (Sallallāhu’alaihi wa sallam), because Allāh almighty Says:

“Whatever it be wherein ye differ, the decision thereof is with Allah, such is Allah my Lord: In Him I trust, and to Him I turn.” [Ash-Shura, 42:10]

“O you who believe! Obey Allāh and obey the Messenger (Sallallāhu’alaihi wa sallam), and those of you (Muslims) who are in authority. (And) if you differ in anything among yourselves, refer it to Allâh and His Messenger (Sallallāhu’alaihi wa sallam) if you believe in Allâh and in the Last Day. That is better and more suitable for final determination” [An-Nisā, 4:59]

And because each holder of an opinion cannot make his saying a proof against the others, because each one sees himself as the holder of the right opinion, and none of their opinions could be given priority over the others; it became necessary to seek an arbitrator, which is the Book of Allāh Almighty and the Sunnah of His Messenger (Sallallāhu’alaihi wa sallam). And if we referred this dispute to al-Qurān and Sunnah, we would discover that both al-Qurān and Sunnah indicate the infidelity of the neglector of solāt, greater infidelity that takes out of religion.

First: Evidences from the Qurān

Allāh Almighty said in Surat At-Tawbah: “But if they repent, perform As-Salât, (Iqâmat-as-Salât) and give Zakât, then they are your brethren in religion” [Surat At-Tawbah, 9:11],

He said in Surat Maryam: “Then, there has succeeded them a posterity who have given up As-Salât (the solāts) [i.e. made their Salât (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell. Except those who repent and believe (in the Oneness of Allâh and His Messenger Muhammad (Sallallāhu’alaihi wa sallam), and work righteousness. Such will enter Paradise and they will not be wronged in aught” [Maryam 19:59-60]

The evidence in the second verse (the verse of Surat Maryam) is the words of Allāh about the people who gave up solāt and followed lusts “Except those who repent and believe (in the Oneness of Allâh and His Messenger Muhammad (Sallallāhu’alaihi wa sallam)” and this means that they were not believers during their giving up solāt and following lusts.

The evidence in the first verse (the verse of Surat At-Tawbah) is that Allāh Almighty put three conditions for establishing brotherhood between us and the polytheists:

 1. To repent.

2. To perform solāt, and

3. To give Zakāt.

If they repented, but did not perform solāt and give Zakāt; they are not brothers for us. And if they performed solāt, but did not give Zakāt; they are not brothers for us. Actually, brotherhood in religion would not be nullified unless the person is totally out religion; it is not nullified by disobedient or lesser infidelity.

Don’t you consider the ayat of Allāh Almighty in Al-Qisâs in case of murder:”But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood-money, then adhering to it with fairness and payment of the blood-money to the heir should be made in fairness” [Surat Al-Baqarah 2:178];

Allāh made the murderer, brother to the killed person, although killing on purpose is one of the gravest sins. Allāh Almighty says:

“And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the Wrath and the Curse of Allâh are upon him, and a great punishment is prepared for him” [Surat An-Nisa, 4:93]

And do not you consider the words of Allāh Almighty about the two parties of believers who fall to fighting: “And if two parties or groups among the believers fall to fighting, then make peace between them both” till He says: “The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers” [Surat Al-Hujurat, 49:9-10]

Allāh Almighty declared brotherhood between the party that makes peace and the two parties who fall to fighting, although fighting the believer is infidelity as it is mentioned in the authentic Hadīth that is reported by al-Bukhāri and others on the authority of Abdullah Ibn Mas’ud (radiallahu`anhu) that the Prophet (Sallallāhu’alaihi wa sallam) said: “Cursing Muslim is disobedience and fighting him is infidelity”

However, it is not that kind infidelity that gets the Muslim out of religion, because if it was infidelity that gets him out of the religion, he would no longer be brother in religion, and the Qur’ānic verse proofed the existence of religious brotherhood even with fighting.

Therefore, it became known that neglecting solāt is infidelity that gets the person out of the religion; because if it was just disobedience or lesser infidelity, brotherhood in religion would not be nullified because of it, as it is not nullified because of fighting the believer.

If someone said: “Do you see that the person who neglects giving Zakāt is infidel as it is understood from the verse of Surat At-Tawbah?”

We would say: “Some scholars declared the infidelity of the person who neglects giving Zākat, and it is one of two narrations on the authority of Imam Ahmad (rahimahullāh). However, our opinion is that he is not an infidel, but he should be punished severe punishment mentioned by Allāh Almighty in His Book and mentioned by the Prophet (sallallāhu’alaihi wa sallam)in his Sunnah. And among the sayings of the prophet, in this regard, is the Hadīth that is narrated on the authority of Abu Hurayrah (radiallahu`anhu) in which the prophet (Sallallāhu’alaihi wa sallam) mentioned the punishment of the neglector of giving Zakāt and said at its end: “He would then see his path, leading either to Paradise or to Hell”,

And it is reported completely by Muslim in chapter of ‘sin of one who does not pay Zakāt’. [1]

The previous proves that he is not an infidel, because if he was infidel, he would have no path to Paradise. Then the words of this Hadīth should be given priority over the meaning that is understood from the verse of Surat At-Tawbah, because the text has priority over what is understood, as it is known in Usul Al-Fiqh.

Second: Evidences from the Sunnah

1- The Prophet (Sallallāhu’alaihi wa sallam) said: “Between man, polytheism and infidelity is neglecting solāt” [Reported by Muslim in the book of faith on the authority of Jabir Ibn Abdullah direct from the Prophet, (sallallāhu’alaihi wa sallam)]

2- And it is narrated on the authority of Buraydah Ibn Al-Husaib (radiallahu`anhu) that he heard the Messenger of Allāh (Sallallāhu’alaihi wa sallam) says: “The covenant that is between us and them (i.e. the infidel people) is (observing) solāh; therefore, whoever neglects it turns to be infidel” [Reported by Ahmad, Abu Dawud, At-Tirmidzi, An-Nasāie and Ibn Mājah, authentic]

The infidelity that is mentioned here is the infidelity which gets the person out of the religion, because the Prophet (Sallallāhu’alaihi wa sallam) made solāt distinction between the believers and infidels, and it is known that infidelity is contrary to Islām; therefore, whoever does not adhere to this covenant is infidel.

3- And it is reported in Sahīh Muslim on the authority of Umm Salamah (radiallahu`anha) that the Prophet (Sallallāhu’alaihi wa sallam) said: “In the near future there will be rulers and you will be aware of their good deeds and their bad deeds. One who sees through their bad deeds (and tries to prevent their repetition by his band or through his speech), is absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to prevent their recurrence by his hand or his tongue), and is (also) safe (so far as God’s wrath is concerned). But one who approves of their bad deeds and imitates them is spiritually ruined.” People asked: “Shouldn’t we fight against them?” He replied: “No, as long as they observe solāts.”

4- Also, it is reported in Sahih Muslim on the authority of ‘Auf Ibn Malik (radiallahu`anhu) that the Prophet (Sallallāhu’alaihi wa sallam) said: “The best of your rulers are those whom you love and who love you, who invoke God’s blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you.” It was asked (by those present): “O Messenger of Allāh, shouldn’t we overthrow them with the help of the sword?” He replied: “No, as long as they establish solāt among you.”

• In the last two ahadīth there is a proof for overthrowing the rulers and fighting them with the sword if they did not establish solāt, and it is not allowed to overthrow the rulers or fight them unless they commit what is clear infidelity, because Ubadah Ibn As-Samit (radiallahu`anhu) said: “The Messenger of Allāh (Sallallāhu’alaihi wa sallam) called us and we took the oath of allegiance to him. Among the injunctions he made binding upon us was: Listening and obedience (to the ruler) in our pleasure and displeasure, in our adversity and prosperity, even when somebody is given preference over us, and without disputing the delegation of powers to a man duly invested with them (Obedience shall be accorded to him in all circumstances) except when you have clear signs of his disbelief in (or disobedience to) God-signs that could be used as a conscientious justification (for non-compliance with his orders)” [Agreed upon]

Thereupon, when the rulers neglect solāt, which the Prophet (Sallallāhu’alaihi wa sallam) suspended overthrowing and fighting them with the sword because of it, they turn to be clear infidels we have God-signs could be adhered to for fighting them.

• Moreover, it is not mentioned in the Sunnah that the neglector of solāt is not infidel or that he is believer. What is mentioned in this concern are texts refer to the merits and rewards of monotheism (i.e. bearing witness that there is no God except Allāh, and that Muhammad is the Messenger of Allāh); such texts are either restricted with restrictions in the same text prevent neglecting solāt or restricted with special situations give excuses for not praying; or they are general texts could be seen as evidences for the infidelity of whoever neglects solāt, because the evidences of the infidelity of the neglector of solāt are special evidences, and the special evidences have priority over the general evidences.

• If someone said: “Could not the texts that refer to the infidelity of the neglector  of solāt be about the one who neglects it for not believing that it is obligation?!” We would say: “This is not allowed because it has two contraventions:

The first: Neglecting the description that is described by the legislator and upon which the ruling is suspended

• The legislator suspended the ruling on neglecting not on believing in the obligation; moreover, it made brotherhood in religion result of performing solāt not believing in its being obligation. Allāh Almighty did not say: “But if they repent and believed in the obligation of solāt”, and the Prophet (sallallāhu’alaihi wa sallam) did not say: “Between man, polytheism and infidelity is denying the obligation of solāt”, or say: “The covenant that is between us and them is declaring the obligation of solāt; therefore, whoever denies it turns to be infidel”; if this was what Allāh Almighty and His Messenger said, saying other than that would be contrary to the exposition that Qurān came with. Allāh Almighty says: “And We have sent down to you the Book (the Qurān) as an exposition of everything” [Surat An-Nahl 16:89],

And He almighty addressed His Prophet by saying: “And We have also sent down unto you (O Muhammad (Sallallāhu’alaihi wa sallam) the Dzikir [reminder and the advice (i.e. the Qurân)], that you may explain clearly to men what is sent down to them” [Surat An-Nahl, 16:44]

The second: Putting a description the legislator did not suspend the rule upon it

• Denying the obligation of performing the five solāts makes the person (who is not excused because of ignorance) infidel, whether he performed or did not do solāt. If a person performed the five solāts completely (i.e. by doing all their requirements and obligatory and desirable acts) while not believing in their being obligation (without an excuse), he would be infidel, although he did not neglect solāt.

• Therefore, it became clear that understanding these texts as indicators to neglecting solāt because of denying its obligation is not correct. The authentic saying is that whoever neglects solāt is infidel, such infidelity gets him out of the religion, as it is reported frankly by Al-Monzery on the authority of Ubadah Ibn As-Samit (radiallahu`anhu)  that he said: “the Messenger of Allāh (Sallallāhu’alaihi wa sallam) recommended us seven qualities, he said: ‘associate no partner with Allāh even if you were cut, burned or crossed, and do not deliberately neglect solāt, because whoever neglects it deliberately is out of the religion.’” [Al Monzery said: It is narrated by two good chains of transmission]

• Moreover, if we considered that these texts are talking about denying the obligation of solāt, there will be no use for mentioning solāt in specific; because this is a general rule applies to denying the obligation of Zakāt, fasting and Hajj – whoever denies one of these obligations is infidel as long as he is not excused with ignorance. Moreover, the infidelity of the neglector of solāt is not result to the written evidence only; rather it is also result to the logical evidence.

• How could a person have faith while neglecting solāt which is the pillar of religion and which there are texts encourage each sane believer to hurry to performing it?! Also, there is threat for neglecting it makes every sane believer aware of neglecting it. Thereupon, neglecting solāt after that does not leave the neglector with any faith.

• If someone said: Is it not possible that the infidelity of the neglector of solāt is ungratefulness, not infidelity that gets him out religion? Is not possible that this infidelity is lesser infidelity that differs than the greater infidelity?! Then it would be like the saying of the Prophet (Sallallāhu’alaihi wa sallam): “Two things people do although they are of infidelity; defamation and crying upon the deceased”,

And his saying: “Cursing a Muslim is disobedience and fighting him is infidelity” [Narrated by Al-Bukhari], and the like sayings.

We would say: This is not correct for reasons:

First: The Prophet (Sallallāhu’alaihi wa sallam) made solāt divider between infidelity and faith, and between the believers and infidels. The divider distinguishes between the two parties and does not allow any of them to mix with the other one.

Second: Solāt is one of the pillars of Islām; therefore, describing its neglector with infidelity means that it is the infidelity that gets the person out of the folds of Islām; because whoever neglects it had demolished one of the pillars of Islām, and this is not like describing whoever committed an act of infidelity with infidelity.

Third: There are other texts referred to the infidelity of the neglector of solāt as infidelity gets him out of religion. Therefore, the other texts should be understood in the same way to have compatibility between the texts.

• Sheikh Al-Islam, Ibn Taymiyah commented in his book at the saying of the Prophet (sallallāhu’alaihi wa sallam): “There are two things people do although they are infidelity” by saying: “He meant by saying (they are of infidelity) the two things; however, not every act of infidelity turns its doer to be infidel, an infidelity that gets him out of the religion, just as not doing any act of belief turns the person to be believer.” (Iqtidā’ As-Sirāt Al-Mustaqīm)

• Therefore, as long as it is proven that the neglector of solāt, without excuse, is infidel, an infidelity that gets him out of the religion, according to the above mentioned evidences; the authentic opinion is the opinion of Imam Ahmad Ibn Hanbal, which is also one of the two opinions which are narrated about Ash-Shafi’ie, according to Ibn Kathir in explaining the meaning words of Allāh Almighty: “Then, there has succeeded them a posterity who have given up As-Salât (the prayers) [i.e. made their Salât (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts” [Surat Maryam 19:59]

And Ibn Al-Qayim mentioned in the book of solāt that it is one of the two opinions of the Shafi’ie School and that it is reported by At-Tahawy on the authority of Ash-Shafi’ie himself.

In addition to that, the majority of the companions hold that opinion; rather some scholars reported that there was consensus between the companions upon this opinion.

• Abdullah Ibn Shaqiq said: “The companions of the Prophet (Sallallāhu’alaihi wa sallam) did not see a deed being neglected turns the believer to an infidel except solāt” [Reported by At-Tirmidzi and authenticated by Al-Albāni]

• Ishaq Ibn Rahawih, the well-known imam, said: “It is narrated on the authority of the Prophet (Sallallāhu’alaihi wa sallam) that the neglector of solāt is infidel, and people of knowledge, from the time of the Prophet (Sallallāhu’alaihi wa sallam) till our present day, also saw that the neglector of solāt deliberately with no reason till the end of its time is infidel.”

• Ibn Hazam mentioned that this was the opinion of ‘Umar, Abdurrahman Ibn ‘Auf, Mu’adz Ibn Jabal, Abu Hurayrah and other companions, and he said: “And we know none of the companions disagreed with those”. This is reported by Al-Munthiry (in At-Targhib Wa At-Tarhib), and he added, from among the companions; Abdullah Ibn Mas’ud, Abdullah Ibn Abbas, Jabir Ibn Abdullah and Abu Ad-Darda (radiallāhu`anhum), and he added also, from among the scholars; Ahmad Ibn Hanbal, Ishaq Ibn Rahawih, Abdullah Ibn Al-Mubarak, An-Nakhaie, Al-Hakam Ibn Utaibah, Ayub As-Sikhtiany, Abu Dawud At-Tayalisi, Abu Bakar Ibn Abu Shaibah, Zuhair Ibn Harb and others.”

• If someone said: “What are the refutations of the evidences of those who see that the neglector of solāt is not infidel?

We would say: “Their evidences do not say that the neglector of solāt would not be infidel or that he is believer or that he will not enter Hell or that he is in Paradise …etc. On the other hand, whoever considers these evidences would find that they fall under one of five segments all of them do not repute the evidences of who said that he is infidel.

The first segment: Weak Ahādīth (i.e. unauthentic Ahādīth) whoever mentioned them tried to cling to it but in vain.

The second segment: What does not relate to the issue; like those who draw a conclusion from the words of Allāh Almighty: “Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that to whom He wills” [An-Nisa, 4:48]

Actually, His saying: “except that” means ‘what is less than that, and does not mean ‘anything else’, because whoever denies the words of Allāh and His Messenger is infidel, an infidelity that would not be forgiven although it is not setting up partners with Allāh. And on the assumption that “except that” means ‘anything else’; it would be general text restricted by the texts that show infidelity because of things other than setting up partners with Allāh and the infidelity that gets the person out of religion for doing a sin would not be forgiven although it is not setting up partners with Allāh.

The third segment: General texts are restricted with the ahādīth that declare infidelity of whoever neglects solāt; this is like the saying of the Prophet (sallallāhu’alaihi wa sallam)in the Hadīth that is narrated on the authority of Mu’adz  Ibn Jabal (radiallahu`anhu): “There is no servant that bears witness that there is no God except Allāh and that Muhammad is His servant and His Messenger but Allāh makes him unlawful to Hell.” [Narrated by Muslim]

This Hadīth had been narrated by similar words on the authority of Abu Hurayrah, Ubadah Ibn As-Samit and Itban Ibn Malik (radiallāhu`anhum).

The fourth segment: General texts are restricted with what cannot be done in case of neglecting solāt. This is like the saying of the Prophet (Sallallāhu’alaihi wa sallam) in the Hadīth that is narrated on the authority of  ‘Itban Ibn Mālik (radiallahu`anhu): “Verily Allāh has forbidden the Fire for one who says ‘there is no God except Allāh’ thereby seeking Allāh’s pleasure” [Reported by Al-Bukhari], and the saying of the Prophet (Sallallāhu’alaihi wa sallam )in the Hadīth that is narrated on the authority of Muadz Ibn Jabal (radiallahu`anhu): “There is no servant bears witness that there is no God except Allāh and that Muhammad is His Messenger, sincerely from his heart, but Allāh makes him unlawful to Hell” [Reported by Al-Bukhari]

• Actually, restricting observance of solāt by bearing witness of monotheism with sincerity prevents from neglecting solāt, because when anybody says it sincerely, his sincerity would certainly lead him to performing solāt. Solāt is the pillar of Islām and the connection that is between the servant and his Lord; and if he was sincere in seeking Allāh’s pleasure, he must surly do whatever enables him to gain that and avoid whatever prevents him from this purpose. Also, whoever sincerely bears witness that there is no God except Allāh and that Muhammad is the Messenger of Allāh, this sincerity must lead him to performing solāt sincerely for the sake of Allāh Almighty and for obeying the Messenger of Allāh (sallallāhu’alaihi wa sallam, because this is one of the requirements of this sincere witness.

The fifth segment: Texts are restricted with situations that give excuse for not performing solāt; this is like the Hadīth reported by Ibn Mājah on the authority of Hudzaifa Ibn Al-Yaman that the Messenger of Allāh (Sallallāhu’alaihi wa sallam) said:“Islām will disappear gradually as the embroidery of clothes disappears …”  till he said: “and there will remain people, like the old and aged persons, say: we found our fathers say the word of ‘there is no God except Allāh’ Lā illāha ilallāh thereupon we say it.” Silah said: “What would ‘there is no God except Allāh’ do for them while they do not know solāt, fast, Hajj or charity?” thereupon Hudzaifah turned away his face from him, but Silah repeated his saying three times and Hudzaifah continued turning away his face from him; when it was the third time, Hudzaifa said: “O Silah, it saves them from Hell” three times. [Authenticated by Al-Albani]

• Those that had been saved from Hell by ‘Lā illāha ilallāh’ had an excuse for not performing the obligations of Islām; because they knew nothing about them and what they did is their best. They are like those who died before having the obligations of religion enjoined or before having ability to do them; this is like the person who dies after bearing witness of faith before having time to do the obligations of Islām, or the person who converted to Islām during his stay in country of infidels and then died before knowing about the obligations of Islām.

• The final word is that the evidences of those who see that the neglector of solāt is not infidel do not stand in face of the evidences of those who see that he is infidel, because the evidences of the first are either weak (not clear) or not proof or restricted with situations give excuse for not performing solāt or general texts others made exceptions to declare his infidelity!

• As long as it became clear (by the sound strong evidence that cannot be refuted) that he is infidel; it became necessary to apply the rules of infidelity and apostasy upon him as natural consequence, because the rule stands with its reason.

The Second Chapter

Consequences of apostasy because of neglecting solāt or any other (obligatory) deed

• There are rules relate to the worldly life and others relate to hereafter occurs as consequences to apostasy.

First: among the rules that relate to the worldly life:

1 – Lapse of guardianship: He could not be given guardianship in something is for Muslims only; thereupon, he cannot have guardianship over his young children (or the children of others) or hold the marriage of his daughters (or the daughters of others).

Our jurists (radiallāhu`anhum) had cleared in their digested and lengthened books that the guardian must be Muslim as long as he hold the marriage of Muslim woman, and they said: “There is no guardianship for infidel man over Muslim woman.” Also, Ibn ‘Abbas (radiallāhu`anhum) said: “There is no marriage without reasonable guardian, and the highest and supreme of reason isIslām while the lowest and most foolish is infidelity and apostasy; Allāh almighty says: “And who turns away from the religion of Ibrâhîm (Abraham) (i.e. Islâmic Monotheism) except him who befools himself?”” [Surat Al-Baqarah 2:130]

2 – Not having the right of inheriting his relatives: Because the infidel does not inherit the Muslim and the Muslim does not inherit the infidel; it is narrated on the authority of Osama Ibn Zaid (radiallahu’anhum) that the Prophet (sallallāhu’alaihi wa sallam)said: “The Muslim does not inherit the infidel nor the infidel inherits the Muslim” [Reported by Al-Bukhari and Muslim and others]

3 – Preventing him from entering Makkah and its sacred house: Allāh Almighty says: “O you who believe (in Allâh’s Oneness and in His Messenger Muhammad (Sallallāhu’alaihi wa sallam))! Verily, the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh, and in the Message of Muhammad (Sallallāhu’alaihi wa sallam)) are Najasun (impure). So let them not come near Al-Masjidal-Harâm (at Makkah) after this year” [Surat At-Tawbah, 9:28]

4 – Making the animals of cattle that are slaughtered by him unlawful: This is applied upon camels, cows and sheep and the other beasts that cannot be lawful without lawful slaughtering. Among the requirements of lawful slaughtering is that the slaughter should be Muslim or Jewish or Christian; the animal that is slaughtered by apostate, polytheist, Magus and others is not lawful.

•Al-Khazin said in his Tafsir: “They held consensus upon the prohibition of having the slaughtered animals of the Magus and all polytheists, whether they are Arab polytheists, pagans or people do not believe in a Book.”

•Imam Ahmad said: “I know nobody saying other than this unless he is among those who make new creations in religion.”

5 – Prohibition of performing solāt al-janazah upon him after his death and prohibition of asking forgiveness and mercy for him: Allāh almighty says: “And never (O Muhammad prayers and peace of Allāh be upon him) pray (funeral solāt) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allâh and His Messenger, and died while they were Fâsiqûn (rebellious, – disobedient to Allâh and His Messenger)” [Surat At-Tawbah, 9:84],

And He almighty says: “It is not (proper) for the Prophet and those who believe to ask Allâh’s Forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief). (113) And Ibrâhîm’s (Abraham) invoking (of Allâh) for his father’s forgiveness was only because of a promise he [Ibrâhîm (Abraham)] had made to him (his father). But when it became clear to him [Ibrâhîm (Abraham)] that he (his father) is an enemy of Allâh, he dissociated himself from him. Verily Ibrâhîm (Abraham) was Awwah (one who invokes Allâh with humility, glorifies Him and remembers Him much) and was forbearing.” [Surat At-Tawbah, 9:113-114]

•Asking forgiveness and mercy for the person who died upon infidelity, for any reason, is a kind of transgression in invocation, mocking Allāh and abandoning the way of the Prophet and the believers. How could a person, believing in Allāh and the Final Day, seek forgiveness and mercy for a person died in infidelity and he is enemy to Allāh Almighty? Allāh the Exalted and Glorious said: “Whoever is an enemy to Allâh, His Angels, His Messengers, Jibrîl (Gabriel) and Mîkâ’îl (Michael), then verily, Allâh is an enemy to the disbelievers” [Surat Al-Baqarah 2: 398]. Allāh Almighty declared in this verse that He Almighty is an enemy to all disbelievers.

It is obligation upon the believer to declare innocence of every infidel; Allāh Almighty says: “And (remember) when Ibrâhîm (Abraham) said to his father and his people: “Verily, I am innocent of what you worship, (26) except Him (i.e. I worship none but Allâh Alone) Who did create me; and verily He will guide me.”” [Surat Az-Zukhruf 43:26-27],

And He almighty says: “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone”” [Surat Al-Mumtahanah, 60:4]

And to follow the way of the Messenger of Allāh (Sallallāhu’alaihi wa sallam); Allāh almighty says: “And a declaration from Allâh and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah – the 12th month of Islâmic calendar) that Allâh is free from (all) obligations to the Mushrikûn” [Surat At-Tawbah, 9:3]

•Among the strongest ties of faith is to love for the sake of Allāh, hate for the sake of Allāh, take people as supporters for the sake of Allāh and take others as enemies for the sake of Allāh; in order be a true follower to the pleasure of Allāh the Exalted and Glorious in your love, hate, support and enmity.

6- Preventing him from marrying the Muslim woman: Because he is infidel and the Muslim woman is not lawful for the infidel according to the text and consensus; Allāh Almighty says: “O you who believe! When believing women come to you as emigrants, examine them; Allâh knows best as to their Faith, then if you ascertain that they are true believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them” [Surat Al-Mumtahnah, 60:10]

The author of Al-Moghny said (6/592): “There is no disagreement between the scholars about the prohibition of the women and slaughtered animals of all infidels except the People of Book.” He added: “And it is unlawful to marry the apostate woman regardless of her religion, because she did not take the rules of the people of the religion that she converted to.”

And he said in the chapter of the apostate (8/130): “And if he married, his marriage would not be sound, because he is not given permission to marry, and this leads to considering it unlawful marriage like the marriage of the infidel man to Muslim woman.”

Hence, you see that he declared the prohibition of marrying the apostate woman and the nullification of the marriage of the apostate man. But what is the situation if apostasy occurred after the marriage?!

The author of Al-Moghny said (6/298): “If one of the couples became apostate before starting the marital life, the marriage contract would be nullified at once, and none of them would inherit the other. However, if he became apostate after starting the marital life, then there are two opinions; one of them makes separation urgent while the other asks for ending the ‘Iddah.”

The author of Al-Moghny said (6/639): “Nullification of marriage because of apostasy before starting the marital life is the saying of the majority of scholars and they have evidences for that saying. As for its being nullified at once if apostasy occurred after starting the marital life, it is the view of Mālik and Abu Hanifah. And as for its being suspended upon the end of ‘Iddah it is the view of Ash-Shafi’ie.”

This means that the four imams agree upon the nullification of marriage because of the apostasy of one of the couples. If apostasy occurred before starting the marital life, marriage should be nullified at once; however, if it occurred after starting the marital life, Mālik and Abu Hanifah see that it would be nullified at once, while Ash-Shafi’ie sees that they would wait till Iddah ends. And there are two opinions narrated on the authority of Imam Ahmad are similar to the above mentioned opinions.

The author of Al-Moghny said (6/640): “If the husband and wife became apostate together, their ruling is the same; as if just one of them became apostate. If it occurred before starting the marital life they would be separated at once; however, if it was after starting the marital life, there are two opinions, and this is held by Ash-Shafi’ie. Then it is narrated that Abu Hanifah said that their marriage should not be nullified, because their religion did not become different religions and it is like as if they became Muslims.” However, the author of Al-Moghney refuted his analogy.

As long as it became clear that marrying the apostate person is not sound marriage for the Muslim, whether it is male or female, and this is according to the understood meaning of the Book and Sunnah, and it became clear that the neglector of solāt is infidel according to the Book and Sunnah and the sayings of the majority of the companions. It is clear that if the man who does not pray married Muslim woman, his marriage is not sound and this woman is not lawful to him because of this marriage; and if he repented to Allāh Almighty and returned to Islām, he must renew the contract of marriage. The same is applied to the woman if she was the one who does not pray.

This is not the same as the marriages of the infidels during their infidelity. When an infidel man marries an infidel woman, then she converts to Islām, the contract of marriage will be nullified if her convert to Islām was before starting the marital life. However, if it was after starting the marital life, the contract would not be nullified, but she has to wait the convert of her husband during the time of her ‘Iddah; if he converted to Islām before the end of ‘Iddah, she would be his wife; otherwise, she is no longer his wife, because the contract of marriage had been nullified from the time of her convert to Islām.

At the time of the Prophet (Sallallāhu’alaihi wa sallam) infidels were used to convert to Islām with their wives, and the prophet (Sallallāhu’alaihi wa sallam) was used to confirm their marriages unless there is reason for nullifying the marriage, like their being unmarriageable relatives married when they were magus; in such case the Prophet would separate between them after their convert to Islām because of the existence of a reason for prohibition.

This question is not like the question of the Muslim who became infidel because of neglecting solāt and then married Muslim woman. The Muslim woman is not lawful for the infidel according to the text and consensus as it is mentioned previously, even if the infidel was not apostate person. Therefore, if an infidel married Muslim woman, this marriage is nullified and they must be separated; however, if he converted to Islām and wanted to return to her, this could not be done without new marriage contract.

7- Rule of the children of the neglector of solāt whom are from a Muslim wife: As for the mother, they are her children anyway. However, as for the man; according to those who see that the neglector of solāt is not infidel, they are his children anyway, because his marriage is sound. But according to those who see that the neglector of solāt is infidel, which is the most authentic opinion as it is mentioned in the first chapter, there are considerations:

If the husband did not know that his marriage is not sound, or does not think so; the children are his, because his sexual intercourse with his wife, in this case, is lawful in his opinion, and it will be considered as case of doubt, and such cases prove the parentage.

On the other hand, if the husband knows that his marriage is nullified and thinks so, the children will not be his; because they are created from the semen of a person sees that his sexual intercourse is unlawful for having it with a woman is not allowed for him.

Second: Rules of hereafter that are consequences to apostasy

1 – The angels scold and tongue-lash him: Allāh Almighty says: “And if you could see when the angels take away the souls of those who disbelieve (at death); they smite their faces and their backs, (saying): “Taste the punishment of the blazing Fire. (50) This is because of that which your hands had forwarded. And verily, Allâh is not unjust to His slaves.”” [Surat Al-Anfal, 8:50-51]

2 – He would be resurrected with the people of infidelity and polytheism because he is one of them: Allāh Almighty says: “(It will be said to the angels): “Assemble those who did wrong, together with their companions and what they used to worship, Instead of Allâh, and lead them on to the way of flaming Fire (Hell)” [Surat As-Saffat, 37:22-23]. Companions here the people that are alike in deeds.

3- Immortality in hellfire: Allāh Almighty says: “Verily, Allâh has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). (64) Wherein they will abide forever, and they will find neither a Walî (a protector) nor a helper. (65) On the Day when their faces will be turned over in the Fire, they will say: “Oh, would that we had obeyed Allâh and obeyed the Messenger (Muhammad prayers and peace of Allāh be upon him)” [Surat Al-Ahzab, 33:64-66]

Here, we ended what we intended to say in this grave issue, which many people are afflicted with.

Gate of repentance is still open for whoever wants to repent; therefore, dear Muslim brother, hurry to returning to Allāh the Exalted and Glorious in sincerity for Him Almighty and regret upon what you did and determination upon not returning and augmentation to the acts of obedience “Except those who repent and believe (in Islâmic Monotheism), and do righteous deeds; for those, Allâh will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful. (70) And whosoever repents and does righteous good deeds; then verily, he repents towards Allâh with true repentance” [Surat Al-Furqan, 25:70-71]

I ask Allāh Almighty to facilitate for us our affairs in the right way and guide us all to His straight path; the path of those on whom Allāh has bestowed His Grace, of the Prophets, the Siddiqûn (those followers of the Prophets who were first and foremost to believe), the martyrs, and the righteous; not (the path) of those who earned His Anger nor of those who went astray.

Footnote:

[1] Abu Hurairah reported Allāh’s Messenger (Sallallāhu’alaihi wa sallam) as saying: If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants, and he sees whether his path is to take him to Paradise or to Hell. It was said: Messenger of Allāh, what about the camel? He (the Holy Prophet) said: If any owner of the camel does not pay what is due on him, and of his due in that (camel) is (also) to milk it on the day when it comes down to water. When the Day of Resurrection comes a soft sandy plain would be set for him, as extensive as possible, (he will find) that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last of them would be made to return during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell. It was (again) said: Messenger of Allāh, what about cows (cattle) and sheep? He said: It any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes a soft sandy plain would be spread for them, he will find none of them missing, with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be pronounced among the servants. And he would be shown his path-path leading him to Paradise or to Hell. It was said: Messenger of Allāh, what about the horse? Upon this he said: The horses are of three types. To one than (these are) a burden, and to another man (these are) a covering, and still to another man (these are) a source of reward. The one for whom these are a burden is the person who rears them in order to show off, for vainglory and for opposing the Muslims; so they are a burden for him. The one for whom these are a covering is the person who rears them for the sake of Allāh but does not forget the right of Allāh concerning their backs and their necks, and so they are a covering for him. As for those which bring reward (these refer to) the person who rears them for the sake of Allāh to be used for Muslims and he puts them in meadow and field. And whatever thing do these eat from that meadow and field would be recorded on his behalf as good deeds, as would also the amount of their dung and urine. And these would not break their halter and prance a course or two without having got recorded the amount of their hoof marks and their dung as a good deed on his behalf (on behalf of their owner). And their master does not bring them past a river from which they drink, though he did not intend to quench their thirst, but Allāh would record for him the amount of what they drink on his behalf as deeds. It was said: Messenger of Allāh, what about the asses?, Upon this he said: Nothing has been revealed to me in regard to the asses (in particular) except this one verse of a comprehensive nature: “He who does an atom’s weight of good will see it, and he who does an atom’s weight of evil will see it”. [Sahih Muslim]

Wallahu’alam.

[Compiled by Muhammad Al-Salih Al-Uthaimin, Al-Watan House; Translated by Wathakker Website; en.wathakker.net via Islām Way]

By Dr. Yusuf Al-Qaradawi

Question: As-Salamu `alaykum. What is the correct view in regards to shaking hands with women, especially relatives who are not mahram to me, such as my cousins, wives of uncles, or sisters-in-law? Many pious Muslims face this problem, particularly on certain occasions such as coming back from travel, recovering from an illness, returning from Hajj or `Umrah, or similar occasions when relatives, in-laws, neighbors, and colleagues usually visit, congratulate each other and shake hands with each other. What I am asking is, is it proven in the Glorious Qur’an or the Sunnah that shaking hands with women is totally prohibited within the social and family relations when there is trust and no fear of temptation? I would appreciate if you would enlighten me in the light of the Qur’an and the Sunnah. Jazakum Allah Khairan [Hassan]

In the Name of Allāh, the Most Gracious, Most Merciful.

All praise and thanks are due to Allāh, and peace and blessings be upon His Messenger.

Wa `alaikumus-Salamu wa Rahmatullahi wa Barakātuh bother Hassan.

An eminent contemporary Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

There is no doubt that shaking hands between males and females who are not mahrams (illegal for marriage) has become an intricate issue. Reaching an Islamic verdict on this issue away from extremism and dispensation needs a psychological, intellectual, and scientific effort so that the Mufti gets rid of the pressure of all imported and inherited customs unless they are based on the textual proofs of the Qur’ān or the Sunnah.

Before tackling the issue in point, I would like to exclude two points on which I know there is agreement among the Muslim jurists of the righteous predecessors.

Firstly, it is prohibited to shake hands with a woman if there is fear of provoking sexual desire or enjoyment on the part of either one of them or if there is fear of temptation. This is based on the general rule that blocking the means to evil is obligatory, especially if its signs are clear. This ruling is ascertained in the light of what has been mentioned by Muslim jurists that a man touching one of his mahrams or having khalwahfitnah (temptation) or provocation of desire.

Secondly, there is a dispensation in shaking hands with old women concerning whom there is no fear of desire. The same applies to the young girl concerning whom there is no fear of desire or temptation. The same ruling applies if the person is an old man concerning whom there is no fear of desire. This is based on what has been narrated on the authority of Abu Bakar As-Siddiq (radiallahu`anhu) that he used to shake hands with old women. Also, it is reported that `Abdullah ibn Az-Zubair (radiallahu`anhu) hired an old woman to nurse him when he was sick, and she used to wink at him and pick lice from his head. This is also based on what has been mentioned in the Qur’ān in respect of the old barren women, as they are given dispensation with regard to their outer garments. Almighty Allāh says in this regard: “As for women past child bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allāh is Hearer, Knower.” (An-Nur, 24: 60)

Allāh explains that there is no sin on the old barren women if they decide to remove their outer garments from their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly.

Here the object of discussion deals with other than these two cases. There is no surprise that shaking hands with women is haram (unlawful) according to the viewpoint of those who hold that covering all of the woman’s body, including her face and the two hands, is obligatory. This is because if it becomes obligatory to cover the two hands, then it would become haram for the opposite sex to look at them. And, if looking at them is unlawful, then touching them would become haram with greater reason because touching is graver than looking, as it provokes desire more.

But it is known that the proponents of this view are the minority, while the majority of Muslim jurists, including the Companions, the Successors and those who followed them, are of the opinion that the face and the hands are excluded from the prohibition. They based their opinion on Almighty Allāh’s saying, “And tell the believing women to lower their gaze and be modest and to display of their adornment only that which is apparent …” (An-Nur, 24: 31).

So, where is the evidence on prohibiting handshaking unless there is desire?

In fact, I searched for a persuasive and textual proof supporting the prohibition but I did not find it. As a matter of fact, the most powerful evidence here is blocking the means to temptation, and this is no doubt acceptable when the desire is roused or there is fear of temptation because its signs exist. But when there is no fear of temptation or desire, what is the reason for prohibition?

Some scholars based their ruling on the action of the Prophet (Sallallāhu ‘alaihi wa sallam) on the day of the Conquest of Makkah. When he wanted to take the pledge of women he said to them, “Go, for you have given your oath of allegiance.” But it is known that the Prophet’s leaving a matter does not necessarily indicate its prohibition, as he may leave it because it is haram (forbidden), makruh (reprehensible), or because it is not preferable. He may also leave it just because he is not inclined to it. An example of this last is the Prophet’s refraining from eating the meat of the lizard (dhob) although it is permissible. Then, the Prophet’s refraining from shaking hands with women (other than his wives) is not evidence of the prohibition, and there should be other evidence to support the opinion of those who make shaking hands absolutely prohibited.

However, it is not agreed upon that the Prophet (Sallallāhu ‘alaihi wa sallam) refrained from shaking hands with women to take their oath of allegiance. Umm `Atiyyah Al-Ansariyyah (radiallāhu`anha) reported another narrative that indicates that the Prophet shook hands with women to take their oath of allegiance. This is unlike the narration of the Mother of the Believers `A’ishah (radiallāhu`anha) who denied this and swore that it had not happened.

It is narrated that `A’ishah, the wife of the Prophet (Sallallāhu ‘alaihi wa sallam), said, “When the believing women migrated to the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam), they would be tested in accordance with the words of Allāh, ‘O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe nothing as partner unto Allāh, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allāh to forgive them. Lo! Allāh is Forgiving, Merciful.’ (Al-Mumtahanah, 60: 12)”

`A’ishah said, “Whoever among the believing women agreed to that passed the test, and when the women agreed to that, the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam)  said to them, ‘Go, for you have given your oath of allegiance.’ No, by Allāh, the hand of the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) never touched the hand of any woman; rather they would give their oath of allegiance with words only.” And `A’ishah said, “By Allāh, the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) only took the oath of allegiance from the women in the manner prescribed by Allāh, and the hand of the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) never touched the hand of any woman. When he had taken their oath of allegiance he would say, ‘I have accepted your oath of allegiance verbally.’” [Reported by Al-Bukhari]

In his explanation of the saying of `A’ishah, “No, by Allāh, the hand of the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) never touched the hand of any woman …” Al-Hafiz Ibn Hajar said: she swore to ascertain the news as if she (`A’ishah) wanted to refute the narration of Umm `Atiyyah. It is narrated on the authority of Ibn Hibban, Al-Bazzar, Al-Tabari, and Ibn Mardawih that Umm `Atiyyah said in respect of the story of taking the oath of allegiance of women, “The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) held out his hand from outside the house and we (the immigrating women) held our hands from within the house, then he said, ‘O Allāh, bear witness.’” In another narration reported by Al-Bukhari, Umm `Atiyyah said, “… thereupon a lady withdrew her hand (refrained from taking the oath of allegiance)…” This narration indicates that they (the immigrating women) took their oath of allegiance by shaking hands. Al-Hafiz said: we reply to the first saying that holding out hands from behind a veil is an indication of the acceptance of the allegiance even if there was no shaking of hands. As for the second narration, withdrawing hands indicates the postponement of accepting the pledge of allegiance or that taking the pledge of allegiance happened from behind a veil. This is supported by that narration of Abu Dawud on the authority of Al-Sha`bi that when the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam)wanted to take the pledge of allegiance of the immigrating women he brought a garment and put it over his hands saying, “I do not shake hands with women.” Furthermore, in his book Maghazi, Ibn Ishaq is reported to have said that when the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) wanted to take the pledge of allegiance of the immigrating women, he would dip his hands in a vessel and a woman would dip her hands with him in the same vessel.

Al-Hafiz Ibn Hajar said: it is possible that taking the pledge of allegiance happened on more than one occasion. Sometimes, it happened without touching hands by any means, as narrated by `A’ishah. Another time it happened that the women’s oath of allegiance was accepted by shaking their hands with the Prophet (Sallallāhu ‘alaihi wa sallam), as narrated by Al-Sha`bi. A third time it happened that they dipped their hands in the vessel as mentioned by Ibn Ishaq.

The most correct view seems to be that it occurred on more than one occasion, if we realize that `A’ishah talked about taking the pledge of allegiance from the immigrating women after the Truce of Al-Hudaibiyah, while Umm `Atiyyah talked about what seems to be the oath of allegiance of the believing women in general.

By transmitting these narrations, I mean to clarify that the evidence of those who are of the opinion that shaking hands with women is prohibited is not agreed upon, as is thought by those who do not resort to the original sources. Rather, there is some controversy concerning this evidence.

Furthermore, some contemporary Muslim scholars have based their ruling concerning the prohibition of shaking hands with women on the Hadith narrated by Al-Tabari and Al-Baihaqi on the authority of Ma`qil ibn Yassar that the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said, “It would be better for one of you to have himself stabbed on the head with an iron needle than to touch a woman that is illegal for him.”

Here, the following should be noted:

1. The scholars and Imams of Hadith have not declared the authenticity of this Hadith. Some of them say that its narrators are trustworthy, but this is not enough to prove the authenticity of the Hadith because there is a probability that there is an interruption in the chain of narrators or there was a hidden cause behind this Hadith. That is why Muslim jurists in the periods that followed the death of the Prophet (Sallallāhu ‘alaihi wa sallam) have not based their ruling on the prohibition of shaking hands with women on this Hadith.

2. Some Hanafi and Maliki jurists stated that the prohibition is not proven unless there is a certain qat`ie (definitive) piece of evidence such as textual proofs from the Qur’an or authentic Hadiths on which there is no suspicion regarding the chains of narrators.

3. If we suppose that the above-mentioned Hadith is authentic, it is unclear to me that the Hadith indicates that it is prohibited for males and females who are not mahrams to shake hands. That is because the phrase “touch a woman that is illegal for him” does not refer to the mere touching without desire as happens in normal handshaking. But the Arabic word “al-mass” (touching) as used in the Shar`ie texts of the Qur’an and the Sunnah refer to one of two things:

1. Sexual intercourse, as reported by Ibn `Abbas (radiallāhu`anhu) in his commentary to Almighty Allāh’s saying, ‘… or ye have touched women …’ He stated that “touching” in the Qur’an refers figuratively to sexual intercourse. This is clear in the following Qur’anic verses that read: “She (Mary) said: ‘My Lord! How can I have a child when no mortal hath touched me?’” (Al `Imran, 3: 47) and “If ye divorce them before ye have touched them …” (Al-Baqarah, 2: 237)

2. Actions that precede sexual intercourse such as foreplay, kissing, hugging, caressing, and the like. This is reported from our righteous predecessors in the interpretation of the word “mulamasah”.

Al-Hakim stated in his Al-Mustadrak `Ala as-Sahihain: Al-Bukhari and Muslim have narrated many Hadiths that show that the meaning of the word “lams” (touching) refers to actions that precede sexual intercourse. Among them are:

a) The Hadith narrated by Abu Hurairah (radiallāhu`anhu) that the Prophet (Sallallāhu ‘alaihi wa sallam) said, “…The hands fornicate. Their fornication is the touch …”

b) The Hadith narrated by Ibn `Abbas that the Prophet (Sallallāhu ‘alaihi wa sallam) said, “You might caress her.”

c) The Hadith narrated by Muslim that Abdullah Ibn Mas`ud(radiallāhu`anhu) is reported to have said that a person came to Allāh’s Messenger (Sallallāhu ‘alaihi wa sallam) and told him that he had kissed a woman or touched her with his hand or did something alike. He inquired of him about its expiation. It was (on this occasion) that Allāh, Glorified and Exalted be He, revealed this Qur’anic verse that reads “Establish worship at the two ends of the day and in some watches of the night. Lo! Good deeds annul ill deeds …” (Hud, 11: 114)

d) `A’ishah (radiallāhu`anha) is reported to have said, “The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam)  used to visit us (his wives) and it was his habit to kiss and caress us and do actions other than sexual intercourse until he reached the one whose turn was due and he stayed there.”

e) `Abdullah ibn Mas`ud (radiallāhu`anhu) is reported to have said in his commentary to Almighty Allāh’s saying, “… or ye have touched women …” that it refers to actions that precede sexual intercourse for which ablution is obligatory.

f) Ibn `Umar (radiallāhu`anhu) is reported to have said, “Kissing is to be considered among the touching acts, so perform ablution if you do.” (Al-Mustadrak, vol. 1, p. 135)

Hence, the opinion of Imam Mālik and the substantial meaning of the legal verdict issued by Imam Ahmad in this respect are that the touching of a woman that nullifies ablution is that which is accompanied by desire. And this is the way they interpreted Almighty Allāh’s saying, “… or ye have touched women …”

That is why Ibn Taimiyah regarded as weak the opinion of those who interpreted “mulamasah” or (touching) in the Qur’anic verse to mean mere touching without desire. In this regard, he says, “As for the nullification of ablution with mere touching, it does agree with the original rulings of the Shari`ah, the unanimous agreement of the Companions and the traceable traditions reported in this respect. Moreover, those who held this opinion have not based their ruling on a textual proof or an analogical deduction.”

So, if “touching” in Almighty Allāh’s saying “… or ye have touched women, …” refers to touching with hands, kissing or the like, as said by Ibn `Umar and others, then it is known that when “touching” is mentioned in the Qur’an or the Sunnah it refers to that which is accompanied by desire. We would like to cite here the following verse that reads, “… and touch them not, while ye are in retreat (I’tikaf) in the mosques …”

Here, it is not prohibited for the one who retreats to the mosque for devotion and worship to touch his wife without desire, but touching that is accompanied by desire is prohibited. Also, this includes the Qur’anic verses that read “O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon …” (Al-Ahzab,33: 49) “It is no sin for you if ye divorce women while yet ye have not touched them …” (Al-Baqarah,2: 236) For if he (the husband) touches his wife without desire, then the waiting period is not required and he is not required to pay her the whole dowry, according to the agreement of all Muslim scholars.

So, whoever assumes that Almighty Allāh’s saying, “… or ye have touched women,” includes general touching without desire has exceeded far beyond the language of the Qur’an and that of people. For if “touching” in which a man and a woman are included is mentioned, it is known that it refers to touching with desire. Similarly, if “sexual intercourse” in which a man and a woman are included is mentioned, it is well known that it refers to actual sexual intercourse and nothing else. (See the collection of Fatawa Sheikh Al-Islam Ibn Taimiyah, vol. 21, pp. 223-224)

In another context, Ibn Taimiyah stated: The Companions had debate regarding Almighty Allāh’s saying, “… or ye have touched women,” Ibn `Abbas, supported by a group, held the opinion that touching here refers to sexual intercourse and added: Allāh is modest and generous. He euphemizes with what He wills in respect of what He wills. Ibn Taimiyah added: This opinion is believed to be the most correct.

The Arabs disagreed regarding the meaning of touching: does it refer to sexual intercourse or actions that precede it? The first group said that it refers to sexual intercourse, while the second said that it refers to actions that precede it. They sought the arbitration of Ibn `Abbas, who supported the opinion of the first group and regarded that of the second as incorrect.

By transmitting all these sayings, I mean to show that when the word “al-mass” or “al-lams” (touching) is used to mean what a man does to a woman, it does not refer to mere touching but rather refers to either sexual intercourse or actions that precede it such as kissing, hugging, and any touching of the like that is accompanied by desire and enjoyment.

However, if we investigate the sahih (sound) Hadiths that are narrated from the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam), we will conclude that the mere touching of hands between a man and a woman without desire or fear of temptation is not prohibited. Rather, it was done by the Prophet (Sallallāhu ‘alaihi wa sallam), whose actions are originally a source of legislation. Almighty Allāh says: “Verily in the Messenger of Allāh ye have a good example …” (Al-Ahzab, 33: 21). It is narrated on the authority of Anas ibn Malik (radiallāhu`ahu) that he said, “Any of the female slaves of Madinah could take hold of the hand of Allāh’s Messenger and take him wherever she wished.” (Reported by Al-Bukhari)

The above mentioned Hadith is a great sign of the modesty of the Prophet (Sallallāhu ‘alaihi wa sallam).

Furthermore, it is reported in the two Sahihs that Anas ibn Malik (radiallāhu`anhu) said, “The Prophet (Sallallāhu ‘alaihi wa sallam) used to visit Umm Hiram bint Milhan, who would offer him meals. Umm Hiram was the wife of `Ubadah ibn As-Samit. Allāh’s Messenger once visited her and she provided him with food and started looking for lice in his head. Then Allāh’s Messenger slept putting his head in her lap, and afterwards woke up smiling. Umm Hiram asked, ‘What causes you to smile, O Allāh’s Messenger?’ He said, ‘Some of my followers who (in a dream) were presented before me as fighters in Allāh’s Cause (on board a ship) amidst this sea cause me to smile; they were as kings on thrones …’”

Al-Hafiz Ibn Hajar has mentioned lessons that are deduced from this Hadith: The guest is permitted to nap in a house other than his own on condition that he is given permission and there is no fear of fitnah. According to this Hadith a woman is also permitted to serve the guest by offering him a meal, drink or the like. Furthermore, a woman is permitted to look for lice in his head, but this last was an object of controversy. Ibn `Abd Al-Barr said, “I think that Umm Hiram or her sister Umm Sulaim had breast-fed the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam). So, each one of them had become his foster mother or his foster aunt. That was why he (the Prophet) used to sleep in her house and she used to deal with him as one of her mahrams.” Then he (Ibn `Abd Al-Barr) mentioned what indicates that Umm Hiram was one of the Prophet’s mahrams, as she was one of his relatives from his maternal aunts, since the mother of `Abd Al-Muttalib, his grandfather, was from Banu An-Najjar.

Others said that the Prophet (Sallallāhu ‘alaihi wa sallam) was infallible and could control his sexual desires even from his wives, so what about other women who were illegal for him while he was granted infallibility from doing any wrong action or obscenity? This was one of his distinctive traits.

Al-Qadi `Iyad replied that the distinctive traits of the Prophet are not proven by personal interpretations of Hadiths. As for his infallibility, it is indisputable, but the original ruling is that it is permissible to take the Prophet’s actions as a model unless there is evidence that this action is one his distinctive traits.

Furthermore, Al-Hafiz Al-Dumyati said: It is wrong to claim that Umm Hiram was one of the maternal aunts of the Prophet (Sallallāhu ‘alaihi wa sallam)) either by reason of marriage or fosterage. Those who breast-fed the Prophet (Sallallāhu ‘alaihi wa sallam) are well known. None of them was from the Ansar except the mother of `Abd Al-Muttalib. She was Salma bint `Amr ibn Zaid ibn Lubaid ibn Khirash ibn `Amir ibn Ghunm ibn `Adyy ibn An-Najjar. While Umm Hiram is the daughter of Milhan ibn Khalid ibn Zaid ibn Judub ibn `Amir ibn Ghunm ibn `Adyy ibn An-Najjar. Umm Hiram has a common ancestor with Salma only in their grandfather `Amir ibn Ghunm. So, they are not among his mahrams because it is a metaphorical relationship. Al-Hafiz Al-Dumyati added: If this is proven, it is reported in the Sahih books of Hadith that the Prophet (Sallallāhu ‘alaihi wa sallam) used not to enter any house in Madinah except the house of Umm Sulaim besides those of his wives. When he was asked why, he said, “I take pity on her, as her brother (Hiram ibn Milhan) was killed in my company.”

If this Hadith has excluded Umm Sulaim, then Umm Hiram is granted the same exclusion as her because they are sisters and resided in the same house; each one of them had her own apartment beside their brother Hiram ibn Milhan. So, the case is mutual between them, as reported by Al-Hafiz ibn Hajar.

Moreover, Umm Sulaim is the mother of Anas ibn Malik, the servant of the Prophet (Sallallāhu ‘alaihi wa sallam), and it was the habit of people that the master mixed with his servant and his family and did not deal with them as outsiders.

Then, Al-Dumyati said: There is no indication in the Hadith showing that the Prophet (Sallallāhu ‘alaihi wa sallam) had khulwa (privacy) with Umm Hiram, as this might have happened in the presence of a son, a servant, or a husband.

Ibn Hajar replied: This is a strong likelihood, but it does not refute the original argument represented in looking for lice in the head and sleeping in her lap.

Ibn Hajar added: The best reply is that it is one of the distinctive traits of the Prophet (Sallallāhu ‘alaihi wa sallam) (See Fath Al-Bari, vol. 13, pp. 230-231).

What I conclude from the aforementioned narrations is that the mere touching is not haram. So, if there exists reasons for mixing as that between the Prophet (Sallallāhu ‘alaihi wa sallam) and Umm Hiram and Umm Sulaim and there is no fear of fitnah, then there is nothing wrong with shaking hands when there is a need for it, such as when returning from travel, the non-mahram male relative visiting his female relative, and vice versa, especially if this meeting happens after a long period.

Finally, I would like to ascertain two points:

Firstly, shaking hands between males and females who are not mahrams is only permissible when there is no desire or fear of fitnah. But if there is fear of fitnah, desire, or enjoyment, then handshaking is no doubt haram (unlawful). In contrast, if either of these two conditions (that there is no desire or fear of fitnah) is lacking between a male and any of his female mahrams, such as his aunt or foster sister or the like, then handshaking will be haram (although it is originally permissible).

Secondly, handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage. It is preferable not to expand the field of permissibility in order to block the means to evil and to be far away from doubt and to take the Prophet (Sallallāhu ‘alaihi wa sallam) as a model when there is no proof that he shook hands with a non-mahram woman. Also, it is preferable for the pious Muslim, male or female, not to stretch out his/her hand to shake the hand of anyone of the opposite sex who is not mahram. But if he or she is put in a situation that someone stretches out his/her hand to shake hands with him/her, and then he or she can do that.

I have tried to clarify the detailed ruling of the issue here in order to inform those who are in the dark about it how to behave while sticking to the tenets of their religion. Also, when the detailed Islamic ruling is explained and people are fully aware of it, there will be no room for personal justifications that are not supported by legal backing.

Allāh Almighty knows best.

[Via On Islam (Ask the Scholar), Jan, 24, 2011]

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allāh; Selawat dan Salam keatas Muhammad Rasullullah.

Jawatankuasa Fatwa Majlis Kebangsaan dan juga Jawatankuasa Fatwa Negeri Selangor telah memutuskan bahawa amalan merayakan Valentine’s Day adalah haram kerana tidak pernah dianjurkan oIeh Islam. Roh perayaan tersebut mempunyai unsur-unsur Kristian dan amalannya juga bercampur dengan perbuatan maksiat adalah bercanggah dan dilarang oIeh Islam.

Hari Kekasih juga digelar sebagai: “Valentine ‘s Day” yang disambut pada 14 Februari setiap tahun adalah sambutan yang dinanti-nantikan kebanyakan remaja bagi menyatakan rasa kasih sayang antara satu sama lain.  Ia disambut dengan pelbagai cara dan acara bermula dengan kiriman kad dan bunga hingga parti tari-menari. Malah ada yang menyambutnya dengan pertemuan dan berakhir dengan perzinaan demi membuktikan cinta dan kasih sayang mereka.  Jelas dan nyata sekali bahawa sambutan ini bukan dari ajaran Islam yang suci, malah melanggar syariat dan bertentangan dengan tatasusila fitrah murni manusia.

Meskipun begitu, tidak dinafikan terdapat di kalangan remaja dan pasangan Islam di negara ini, turut meraikan “Hari Valentine” ini. Mereka meraikannya kerana ingin bersukaria dan terikut-ikut dengan budaya ini tanpa mengetahui sejarahnya.

Berdasarkan penerangan di atas, jelaslah bahawa tidak ada istilah “Hari Kekasih” atau “Hari Valentine” dalam Islam.  Justeru, orang Islam tidak boleh menyambutnya, menyertainya dan merayakannya. Islam memang menggalakkan umatnya supaya berkasih sayang antara satu sama lain, tetapi untuk meluahkan kasih sayang antara seorang lelaki dan perempuan yang bukan mahram perlu melalui saluran yang dibenarkan oIeh syarak. Bukan dengan jalan yang mendorong atau merangsang kepada kemungkaran dan maksiat.

Islam adalah Agama Fitrah yang praktikal, bukan menyekat kebebasan tanpa sebab dan bukan membiarkan umatnya bebas tanpa pedoman. Islam adalah agama yang mengatur kehidupan dengan lebih sempurna untuk umatnya. Islam tidak pernah menyekat hubungan kasih sayang antara umatnya. Malah terlalu banyak ayat Al-Quran dan Hadith menyatakan hikmah berkasih sayang.

Firman Allah  :

“Dan Dialah yang menjadikan hati mereka mesra antara satu sama lain. Seandainya engkau membelanjakan segala (kekayaan) yang ada di bumi, nescaya engkau tidak akan dapat menautkan kemesraan antara hati mereka, tetapi Allah telah membibitkan kemesraan antara  (hati)  mereka.  Sesungguhnya Dia Maha Gagah lagi Maha Bijaksana”.

[Surah Al-Anfal, 8: 63]

Sumber Catholic Encyclopedia menjelaskan bahawa Valentine adalah nama seorang paderi Kristian yang giat menyebarkan agama itu di Rome sehingga dia ditangkap dan diseksa dalam penjara. Selama dipenjara, ia tetap mengajar dan menyebarkan agama itu di kalangan banduan dan membantu tawanan melepaskan diri dari penjara. Dikatakan juga bahawa ketika dalam penjara, dia jatuh cinta dengan gadis, anak salah seorang Pegawai Penjara. Di akhir hayatnya sebelum dibunuh, dia sempat menulis sepucuk surat cinta kepada gadis itu yang bertandatangan “Daripada Valentinemu”. Maka semenjak itu orang Kristian mengambil sempena hari 14 Februari untuk meraikan hari kasih sayang demi memperingati hari kematian paderi mereka, Valentine ini.

Jelaslah bahawa Sambutan Hari Kekasih ini merujuk kepada kisah tersebut dan sebagai seorang muslim yang mengaku beriman kepada Allah dan kerasulan Muhammad (Sallallāhu ‘alaihi wa sallam), wajarkah kita merayakan hari kekasih ini?, patutkah kita mengambil peristiwa ini untuk disambut dan diraikan?. Alangkah jahilnya kita sehingga tidak dapat lagi membezakan antara ajaran agama kita dengan agama lain. Benarlah kenyataan hadith daripada Abu Hurairah(radiallahu`anhu), bahawa Rasulullah (Sallallāhu ‘alaihi wa sallam) bersabda yang bermaksud:

“Demi Allah yang nyawaku di dalam genggaman-Nya, pasti kamu akan turut jejak langkah orang-orang sebelum kamu sejengkal demi sejengkal, sehasta demi sehasta, sedepa demi sedepa, sehingga kamu akan turuti mereka walaupun mereka masuk ke dalam lubang dhab. Lantaran itu, sahabat bertanya: “Adakah mereka itu Yahudi dan Nasrani?” Baginda menjawab: “Siapa lagi kalau bukan mereka?” [Al-Bukhari]

Apa yang lebih menyedihkan akibat dari merayakan sambutan hari-hari seperti ini remaja Islam semakin liar dan semakin ramai yang terjebak dengan gejala sosial serta keruntuhan moral. Rekod Jabatan Pendaftaran Negara bahawa sejak tahun 2000 hingga 2008 sebanyak 257,411 Sijil Kelahiran telah didaftarkan tanpa dicatatkan nama bapa. Rekod ini menggambarkan betapa ramai anak-anak yang tidak sah taraf atau lahir secara luar nikah untuk tempoh 9 tahun tersebut.

Jumlah yang begitu ramai untuk tempoh kurang 10 tahun ini sewajarnya mengundang rasa bimbang dan gerun dengan masa depan Generasi Islam. Jumlah itu membawa purata sebanyak 28,601 orang bayi setiap tahun. Sedarlah! segalanya ini bermula dengan gaya hidup barat yang songsang, yang telah diterima dalam masyarakat kita.

Justeru, setiap orang Islam khasnya golongan remaja seharusnya meninggalkan budaya “Hari Kekasih” yang hanya bertujuan merosakkan akhlak masyarakat Islam.  Ingatlah sesungguhnya Yahudi dan Nasrani akan terus berusaha sedaya-upaya untuk memperdaya umat  Islam supaya mengikut telunjuk dan kehendak mereka.  Pelbagai cara dan jalan yang mereka lakukan untuk merosakkan kepercayaan dan keperibadian umat Islam.

Malangnya, masih ada umat Islam yang tidak menyedari hakikat ini. Maka ,ramai dari kalangan umat Islam yang terikut-ikut dengan adat dan budaya serta cara hidup mereka. Kononnya, menurut peredaran zaman, sekalipun yang diikuti itu bertentangan dengan ajaran Islam dan budi pekerti mulia.  Harus diingat, meniru budaya asing, terutama dalam meraikan hari tertentu tanpa mengetahui latarbelakang perayaan itu, sebenarnya akan menjerumuskan umat Islam kepada kehancuran. Perkara seperti ini bukan sahaja menjejaskan akhlak umat Islam, bahkah boleh menjejaskan keimanan dan akidah mereka.

OIeh itu, sebagai umat Islam kita hendaklah mengikut landasan Islam yang sebenar.  Bukankah lebih baik kita mengamalkan adat dan budaya kita yang sopan selagi ia tidak bertentangan dengan prinsip dan ajaran Islam.

Marilah sama-sama kita renung beberapa perkara penting sebagai rumusan dan peringatan bagi kita semua, antaranya:

Pertama:   Hari kekasih adalah sambutan penganut Kristian yang mengenang hari kematian seorang paderi mereka. Tiada sambutan ini dalam ajaran Islam.

Kedua   :   Umat Islam adalah dilarang sama sekali menyambut Hari Kekasih ini, termasuklah memberi sokongan, mempromosikan, mengajarkan dan menyebarkan apa-apa sambutan yang berkaitan dengannya.

Ketiga   :    Umat Islam digalakkan berkasih sayang sesama manusia sepanjang masa tanpa membataskannya pada hari-hari tertentu sahaja.

Keempat   :   Pihak Media dan pengamal Laman Sosial adalah diminta untuk tidak mempromosikan Sambutan Hari Kekasih ini walau dalam apa bentuk sekalipun.

“Orang Yahudi dan Nasrani tidak sekali-kali akan bersetuju atau suka kepada engkau (wahai Muhammad) sehingga engkau menurut agama mereka (yang telah terpesong itu).  Katakanlah (kepada mereka): “Sesungguhnya petunjuk Allah (agama Islam) itulah petunjuk yang benar. Sesungguhnya jika engkau menurut kehendak hawa nafsu mereka sesudah datangnya (wahyu yang memberi) pengetahuan kepada engkau (tentang kebenaran), maka tiadalah engkau akan peroleh daripada Allah (sesuatu pun) yang dapat mengawal dan memberi pertolongan kepadamu.  Orang yang Kami berikan kitab kepada mereka, sedangkan mereka membacanya dengan sebenar-benar bacaan (tidak mengubah dan memutar-belitkan maksudnya), mereka itulah orang yang beriman kepada-Nya dan sesiapa yang mengingkarinya maka mereka itulah orang yang rugi”.

(Al-Baqarah, 2: 120-121)

Ya Allah, Engkaulah Tuhan yang Maha berkuasa, kami bersyukur kehadrat-Mu yang telah mengurniakan kami rahmat dan nikmat, sehingga kami dapat meneruskan usaha ke arah memperkukuhkan umat Islam sebagai umat yang maju, sejahtera dan berkebajikan.

Justeru itu, kami pohon kehadrat-Mu Ya Allah, tetapkanlah iman kami, tingkatkanlah amal kami, kukuhkanlah perpaduan kami, murahkanlah rezeki kami, kayakanlah kami dengan ilmu yang bermanfaat,  suburkanlah jiwa kami dengan budi pekerti yang mulia, kembalikanlah kami ke jalan yang Engkau redhai, lindungilah kami daripada ujian-Mu yang berat seperti kemarau panjang, banjir besar, wabak penyakit, persengketaan, kemiskinan dan lain-lain, supaya dengan demikian, negeri kami akan sentiasa bertambah makmur dan berkat.

[Via JAIS; Khutbah Juma’at, Masjid Subang Jaya, 11 Februari 2011]

Muhammad ibn Abdul Wahhab and the origin of the Wahhabite movement

By Shaykh Siraj Hendricks

Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

During the last 300 years one of the most controversial figures to emerge on the landscape of Islām is Muhammad ibn Abdul Wahhab. Documentation on his birth and death dates conflicts somewhat, but most of his life was lived during the 18th century from approximately 1703-1792CE. He was born in Uyayna in the Najd area of present day Saudi Arabia. He was also born into the Tamim branch of the Banu Shinan tribe. His quest for knowledge took him to Madinah, Iraq, and Syria. It appears, however, that the dominant influence on his thought was that of Taqiyyiddin Ahmad ibn Taimiyyah (d. 1328CE). Nevertheless, there are significant divergences from Ibn Taimiyyah in his own perspectives – particularly with regard to what does or does not constitute shirik (idolatry).

What is known about him too, is that he invoked the ire of two of his prominent Shaikhs in Madinah, Shaikh Muhammad ibn Sulaiman al-Kurdi and Shaikh Muhammad Hayat al- Sindi. Moreover, his father, Abdul Wahhab and his brother, Sulaiman ibn Abdul Wahhab vigorously expressed their opposition to his views. In fact his brother composed a work called “al-Sawaiq al-Ilahiyya fi al-Radd ‘ala al-ahhabiyyah” (Divine Flashes in the Refutation of the Wahhabis).

Muhammad ibn Abdul Wahhab might have remained an insignificant figure had it not been for an alliance forged between himself and a contemporary of his – the Najdi tribal chief of a small but growing urban clan in the market town of Diriyyah, Muhammad ibn Saud. The alliance was cemented in two ways. First, by an essay Muhammad ibn Abdul Wahhab wrote to Ibn Saud entitled “Kashf al-Shubahat ‘an Khaliq al-’Ard wal-Samawaat” (Clarifying the Obscurities Surrounding the Creator of the Heavens and Earth); and second, by the marriage of the daughter of Ibn Saud to Muhammad ibn Abdul Wahhab. The essay was a massive attack on the Iman (faith) and Islām of Muslims stretching from his time to approximately 600 years back in history. While efforts have been made to exonerate Ibn Abdul Wahhab – discussed in the next segment – from his more grievous excesses, the evidence simply remains too overwhelming to dismiss his role in the fostering of the extremism that has since dogged the Muslim world.

Nonetheless, Muhammad ibn Sa’ud adopted this work that declared most of these Muslims infidels and unbelievers. On this fundamental premise that all Muslims – apart from themselves – were now mushrikin (polytheists) and kuffar (unbelievers) they declared the surrounding lands inhabited by Muslims as one huge Dar al-Harb (Abode of War). The Hijaz was a typical example and a typical victim. There are, needless to say, many perspectives on this alliance. Let us look at two; one in favour, the other critical. The first one is that of the late Ismail al-Faruqi (who was killed, along with his wife, in rather unfortunate circumstances in his home). In his introduction to his own English translation of Muhammad ibn Abdul Wahhab’s “Kitab al-Tawhid” (The Book of Divine Unity) he states: “What was indeed extraordinary was the coincidence of the ‘alim and the prince, Muhammad ibn Sa’ud, who felt the need for each other, and who saw the wedding of idea to arm as key to a new page in history. Such was the greatness of the two men that they saw the fateful wedlock of one’s mind with the other’s sword as a duplicate of another bai’ah or covenant entered into by the Prophet (Sallallāhu ‘alayhi wa sallam) and the Ansar, Muslims of Madinah, at al ‘Aqabah on the eve of the Hijrah. The ‘alim and the prince utilized many of the same words used to seal the Prophetic covenant. The theater where all this took place was Dar’iyyah, a village in east central Arabia.”

In these dramatic and romanticised terms Faruqi continues to extol, throughout his introduction, the virtues of this alliance. Moreover, he reinvents the Najd as one of the “isolated corners of the Muslim world” that has been untouched by the “encounter between the Muslim East and the Christian West taking place in Eastern Europe.” They were free, as it stood, from the impact of the West on the Caliphate in Istanbul.

Through this reinvention the stage is set for the Najd to appear as a carbon copy of the “isolatedness” of Arabia during the time of the Prophet (Sallallāhu ‘alayhi wa sallam). The stage is set, in other words, for an acceptance of a renewed and purified version of Islām as a mirror image of the time of the Prophet (Sallallāhu ‘alayhi wa sallam). This facile attempt of Faruqi’s simply does not work. The social conditions prevalent during the time of Muhammad ibn Abdul Wahhab’s Najd and those of the Najd during the time of the Prophet (Sallallāhu ‘alayhi wa sallam) and the Kharajite rebellion against Sayyidina Ali were not significantly different. It would have been more appropriate and more instructive for Faruqi to compare these two conditions rather than that of Muhammad ibn Abdul Wahhab’s Najd and the conditions prevalent in the Hijaz at the time of the Prophet (sallallāhu ‘alayhi wa sallam). For example, we know that Muhammad ibn Abdul Wahhab emanates from the same clan that formed the most powerful base of the Kharajites during the time of Sayyidina Ali, namely, the Banu Tamim. It would, therefore, have been of immense interest to examine any ideological linkages that might have existed between the Kharajites of then and the ideological conditions prevailing in the Najd during Muhammad Abdul Wahhab’s time. After all – and this is one of their great virtues – Arabian tribal life is known for its integrity in oral traditions. Moreover, both the principles and consequences of his version of “Tawhid” were almost identical to those of the Kharajites. We shall return to these themes and their impact on 20th century Islām later.

Let us look at another more critical view. In his “Islām and Modernities” Aziz al-Azmeh states:

“The most direct aspect of the social alliance between divines and Saudi princes is the direct political role of the former. Though it may be true that the original compact between Muhammad bin ‘Abd al-Wahhab and Muhammad bin Sa’ud at Dar’iyyah, the first Saudi capital, was the one in which the divine was the ‘senior partner’, this is only so in the sense that it was he who was in charge of the legal system. Yet the pre-eminence of the Al-Shaykh, the descendants of Ibn Abd al-Wahhab, in the legal and religious institutions of successive Saudi states is a factor connected with both their position in family alliances and their capacity to formally charter transfers of power.”

Further on he observes:

“By requiring subjection in principle to the authority whose voice is Wahhabism, this doctrine simultaneously renders these subjects open to the dictation of cultural and societal relations whose ground and condition are this authority. In short, Wahhabite fundamentalism puts forward a model whose task is to subject local societies with their customs, authorities, devotions, and other particularities to a general process of acculturation which prepares them for membership in the commonwealth whose linchpin and exclusive raison d’etre is the absolute dominance of the house of Sa’ud.”

This, in my opinion, is a far more accurate interpretation of the realities of Wahhabite politics than Faruqi’s romanticised version of a renewed and liberating form of Islām emerging from the untainted and untouched soil of an “isolated” Najd.

Nevertheless, the politics in the Arabian Peninsula are not as simple as both its detractors and supporters often imagine. Wahhabism itself has undergone a number of revisions; and with revisions come conflict. This is clearly indicated by the present tension between the Saudi state – which promotes itself as a moderate form of Wahhabism – and its more extremist Wahhabite opposition in the form of Dr Safar al-Hawali and his supporters on the one hand, and the Muhajirun movement stationed in London on the other. In addition the Wahhabites and the Tabligh Jama‘at – which has the Kitab al-Tawhid of Muhammad Abdul Wahhab as its founding inspiration – are also anathema to one another. It is not Wahhabism that sustains the present Saudi state. It’s a strong economy fuelled by oil and massive foreign interests that maintains its integrity. Meanwhile the Wahhabite propaganda machinery persists in trying to “acculturate” the rest of the Muslim world into acceptance of its “purified” version. While we are definitely not blind to the politics of the situation, our chief concern remains to examine the impact of Wahhabism on 20th century Islām and Muslims.

In the next segment we shall look at the rise of Wahhabite power and the principles that informed that movement.

The actual unfolding of the much-vaunted “monotheism” of Muhammad ibn Abdul Wahhab had none of the sublimity ascribed to it by Ismail Faruqi in his introduction to Ibn Abdul Wahhab’s Kitab al-Tawhid. From the outset the emergence of Wahhabism was distinctly violent and ferocious in form. Given the nature of their brand of Tawhid (better described as a form of “monomania” rather than monotheism) it was not surprising that amongst the first acts inspired by their pious wrath was the desecration of shrines. Under the leadership of Saud b. Abdul Aziz these desecrations took place in Makkah and Madinah during the years 1803 and 1805 respectively. Prior to that, in 1802, they captured Kerbala that houses the shrine of Sayyidina Husayn (RA). In 1805 – after fifteen years of warfare – a somewhat tired Sharif of Makkah, Ghalib, entered into a negotiated settlement with Ibn Saud who went on to rule the Hijaz until 1813. Nevertheless, the unremitting attempts of the Wahhabites to control, not only the Arabian Peninsula, but also its surrounding areas including Iraq, Syria, Oman, and Yemen, was cause for massive concern to the Ottomans. The Ottomans, who, at the time, had admittedly little to be said in their favour, felt that they had had enough. Muhammad Ali of Egypt and his son Ibrahim Pasha were assigned by the Ottomans to remove the Wahhabites from the Hijaz. This they did in 1813. In 1818 Ibrahim Pasha attacked and devastated Dar’iyyah. The Wahhabites withdrew from Dar’iyyah, and, under the leadership of Turki, set up their new capital in Riyad. This Muslim internecine fighting, however, was not to stop there.

It was during this period too that the Wahhabis committed one of the worst atrocities in recent Muslim memory. That atrocity, recorded in many works, was the massacre of Muslims in Taif. This is one incident that many with Wahhabite inclinations would like to see buried. While it is not unIslāmic to forgive the worst of barbarities, to forget them – or, even worse – to consciously want to bury them, is to strip oneself of human integrity and morality. We might as well start by claiming that atrocities elsewhere in the world do not happen. As Muslims we need to be bold enough to face our own indecencies and even bolder in examining its causes.

Nevertheless, it must not be assumed that these Wahhabite attacks on Muslims either averse to or expounding a different interpretation of Islām implied that they were completely united in their own quest. On the contrary, like all forms of political adventurism where power is the sole candidate there is bound to be voracious infighting. A typical example of this infighting occurred after the death of Faysal bin Turki in 1865. Between 1865 and 1877 there was an astonishing eight changes of political leadership in the house of Saud. This reckless pursuit for power was probably spurred on by the fact that Muhammad Abdul Wahhab’s position was that political leadership was legitimate no matter what the means employed to gain such leadership. The ends, according to his dictum, were everything; the means simply irrelevant – even if those means were meant to be writ in blood. 1891, however, saw the expulsion of the Sauds from Riyad. The one responsible for this was Muhammad al-Rashid of Hail who vehemently opposed Wahhabite doctrine. The Sauds took refuge in Kuwait. In 1901 there was a change of  fortune for the Sauds. Abdul Aziz b. Saud led a party of forty in a daring raid on the governor of Riyad.

The raid was a success and the governor killed while on his way to the Masjid to perform Fajr prayers. With this Riyad once again fell to the Sa’uds. Abdul Aziz was appointed king, consolidated the Najd, and steadily started to increase the scope of his power. In 1924 he captured the Hijaz, then the Asir region, until he finally consolidated the boundaries of present day Saudi Arabia. The blessings of oil were on their side that was discovered in Dhahran in 1938. Abdul Aziz signed an agreement with the USA-based Standard Oil of California to exploit the newly found oil reserves. Despite the destructive nature of Wahhabism, Abdul Aziz was, nonetheless, an insightful leader that managed to return a measure of security to a country that was by then the victims of all sorts of social dangers. Not least of them being the hazardous nature of the Hajj that had its pilgrims plagued by a variety of highwaymen that derived their annual sustenance from pillaging the hard-earned wealth of those pilgrims. He also had a tough time introducing telephones to wary Bedouins who were initially convinced that these were instruments of Satan.

Returning to the theme of Wahhabism per se, recent research appears to have revealed a degree of conflict between the positions of Abdul Wahhab himself.

A few years back the Imam Muhammad bin Saud University in Riyad made available a number of letters written by Muhammad ibn Abdul Wahhab that appear to contradict the excessive nature of his declarations of kufr and shirk on those who do not espouse his cause or views. The culprit – according to the letters of Ibn Abdul Wahhab – who spread these nefarious views, was one called Sulaiman b. Suhaim. I will recount one of the letters in full as it is quoted by Sayyid Muhammad Alawi al-Maliki in his book “Mafahim Yajib an Tusahhah.”

Abdul Wahhab states:

“Let it not be unknown to you (the people of Qasim) that the letter of Sulaiman b. Suhaim has reached your hands and that some people who profess to be Ulama have indeed accepted and believed the contents of the letter. Allah knows that that person has fabricated and invented a number of lies against me. I have never said those things and most of those opinions have not even occurred to me.”

Amongst the views appearing in that letter are the following:

•           That I have invalidated the four Madzabs

•           That for 600 years all Muslims have been unbelievers

•           That I have appropriated the right of absolute ijtihad to myself

•           That I am against taqlid (adopting the opinions of other schools of thought)

•           That I have stated “differences of opinion amongst the Ulama’ is a curse”

•           That I have made Kafir those who practice intercession with the Salihin (people known for their piety)

•           That I have pronounced a verdict of kufur on al-Busiri (of Qasidah Burdah fame) because he has referred to the Prophet in his Qasidah as “O most venerated of creation”

•           That I have said: “Had I had the opportunity then I would have destroyed the shrine over the Prophet (SAW)

•           That had I had the opportunity then I would have removed the Mizab (spout) of the Kab’ah and replaced it with a wooden one

•           That I have declared haram visitations to the grave of the Prophet (SAW)

•           That I find reprehensible visitations to the graves of the parents of Muhammad (SAW)

•           That I have made Kafir those who swear in the name of other than Allah

•           That I charged with kufr both Ibn al-Farid and Ibn Arabi

•           That I have burnt the Dalail al-Kharat and the Rawid al-Riyahin and that I have referred to the Rawid al-Riyahin as the Rawid al-Shayatin.

My response to all of these allegations is the Qur’anic verse: “Glory to Allah. This is indeed a serious slander!” (24:16)

These statements of Muhammad Abdul Wahhab appear to fly in the face of the contents of his book mentioned in a previous segment of this series “Kashf al-Shubahat”. In the interests of scholarly fairness one would like to accept this. But there are a number of things that demand explanation.

First – even if we remove Ibn Abdul Wahhab from the equation – is Wahhabism’s historical unfolding. Their approach, which is largely determined by their takfir of others, has resulted in massive dislocations of Muslims and the shedding of Muslim blood. This approach, coupled with the severity and extremism with which they deal with others, confirms the thesis that they are fundamentally a neo-Kharajite movement.

Second is the reality of Wahhabism as represented by their institutions today. At Madinah University, for example – and I do not imply by this that all their graduates are people who lack critical discernment – it is virtually impossible to express the views as they are apparently articulated by Muhammad ibn Abdul Wahhab in the above-quoted letter.

Third is the non-availability of these letters in published form in Saudi Arabia. Even the “Mafahim” of Sayyid Muhammad is not available for public consumption. The natural question is why? For whose sake and towards what end is such intellectual suppression being perpetrated? There are, however, many who believe that it is not the present-day Saudi government that is the dominant influence in the suppression of these types of literature. Given the representative nature of lecturers at Umm al-Qura University (where I graduated) there might be some credibility in this view. In fact Dr Safar al-Hawali was vehemently opposed to the appointment of many of these lecturers. They even tried to organise a protest against the textbooks prescribed at the College of Shari’ah. It is apparent, therefore, that there is a growing schism between those who want to espouse a moderated and modified version of Wahhabism – which is difficult since the roots of this movement are extremist – and those amongst the Wahhabite ‘ulama and their followers who espouse the original and more paranoid versions. The socio-political forces in that country are somewhat more complex, as I mentioned previously, than they apparently appear.

Nonetheless, and despite the nature of the debates surrounding Ibn Abdul Wahhab’s views, his position seemed to have been sufficiently extremist, or deviant, to ignite the worst concerns of his father, brother, and teachers. One of his teachers, mentioned earlier, Shaikh Muhammad ibn Sulaiman al-Kurdi had the following to say:

“O Ibn Abdul Wahhab, I advise you, for the sake of Allahu Ta’ala, to hold your tongue against the Muslims…You have no right to label the majority of Muslims as blasphemers while you yourself have deviated from the majority of Muslims. In fact it is more reasonable to regard the one who deviates from the majority as a blasphemer than to regard the Muslims as a nation as blasphemers…”

The catastrophe that has been Wahhabism, and the extensive manner in which it came to dominate Islāmic discourse throughout the 20th century, stand in stark vindication of those who expressed their concerns during his time.

It is against this reality as a backdrop that we will examine the impact of Wahhabism on 20th century Islām. In this regard Faruqi was quite correct when he observed that the movement of Muhammad Abdul Wahhab “spread like wildfire throughout the Muslim world. Practically every corner was affected, but the movement assumed different names and forms in different parts of the world.

Wallāhua’lam

[Contributed by Suhail Rafudeen [srafudeen@hotmail.com] al-zawiya@yahoogroups.com]

The Virtue and times of Regular Sunnah Mu’akkadah

I would like to know whether you wait for the time of the prayer before praying any Sunnah which comes before it; or whether these Sunnah are prayed before the time for the prayer enters. If so; how long before a prayer can you pray the Sunnah which comes before it? For example, could I pray the 4 rak’ah Sunnah which comes before Asar 3 hours before the time for Asar enters? Or do I wait for the time of Asar to enter and then pray the 4 Sunnahs after the time for Asr has entered and follow them immediately by the fardhu rak’ats?.

In the Name of Allah, the Most Gracious, the Most Merciful;

All the praise and thanks are due to Allah, and Peace and Blessings of Allah be upon His Messenger.

Categories of regular Sunnah Mu’akkadah prayers

The regular Sunnah prayers fall into two categories:

• Sunnahs which are done before the fardhu prayer i.e two rak’ahs before Fajr and four before Zuhur.
• Sunnahs which are done after the fardhu prayer i.e two rak’ahs after Zuhur, two rak’ahs after Maghrib and two rak’ahs after ‘Isha’.

Many hadiths mentioned the virtues of optional Solah as the Prophet (Sallallāhu ‘alaihi wa sallam) said:

• “Prostrate as much as you can, because whenever you prostrate, Allah elevates your rank by a degree and wipes out a sin from your record” (Muslim).
• In another narration: “Whenever a servant prostrates to Allah, Allah writes a reward for him, wipes out one of his sins and elevates his rank by one degree; so prostrate as much as you can” (Ibn Majah).

The way to perform Solah is as the Prophet (Sallallāhu ‘alaihi wa sallam) described:

• “The night Solah is done two (raka’ahs) at a time” (Al-Bukhari)
• “The optional Solah at night and during the day is done two Raka’ahs at a time” (Ahmad, Ibn Majah and others).

Virtues of Sunnah Mu’akkadah Prayers

In term of its virtue, Umm Habibah (radiallahu `anha) narrated that The Prophet (Sallallāhu ‘alaihi wa sallam) in which he said:

“Whoever is regular with twelve Rak’ah of Sunnah (prayer, Allāh will build a house in Paradise:  (as follows): 4 Rak’at before and 2 after the Dzuhur (Midday) Prayer, 2 after the Maghrib (Sunset Prayer), 2 after the ‘Ishā’ (Evening) Prayer and 2 before the Fajr (Dawn) Prayer.”

[Hadith sahih narrated by at-Tirmidzi No. 415 (Sahih) and by others. Hadith No. 6183 in Sahih al-Jāmi’]

The time frame for a Sunnah

The time frame for a Sunnah prayer that comes before a fardu prayer is from the beginning of the time for that prayer, until the iqāmah.

The time for a Sunnah prayer that comes after a fardu prayer is from after the Salam at the end of the fardhu prayer until the end of the time for that prayer.

Ibn Qudāmah (rahimallah) said: “The time for every Sunnah prayer that comes before a fardhu prayer is from the beginning of the time for that prayer, until the prayer is done, and the time for every Sunnah prayer that comes after a fardhu prayer is from after the prayer is done until the end of the time for that prayer.”

[Al-Mughni, 2/544]

Based on this, it is not correct to pray the Sunnah prayer before the time for the fardhu prayer begins; rather you should wait until the time for that prayer comes, then pray it.

The ‘Asar (Late-Afternoon) Prayer

The ‘Asar (Late-Afternoon) Prayer has no routine Sunnah (basic recommended voluntary prayer). However, it is mustahab (preferable and recommended) that one prays 4 rak’at before the ‘Asar Prayer. The 4 rak’ahs are of less reward and significance in importance of adhering to them compared to the “Sunnan al-Rawātib” described above. The 4 rak’at are the ones intended by the Prophet (Sallallāhu ‘alaihi wa sallam) in saying:

“May Allāh have mercy on one who prays 4 raka’at before the ‘Asar Prayer.”

[Narrated by at-Tirmidzi no. 430, reported by Ibn Umar and he declared it a Hassan and gharīb Hadith. Al-Albāni rated the Hadith as Hassan in Sahih al-Jami’ No. 3493]

All the foregoing 4-rak’ah voluntary prayers are to be prayed two at a time according to Imam ash-Shafi’ie and Imam Ahmad (rahimahumullah).

And Allaah Almighty Knows best.

[Adapted from the Islam QA (Fatwa Nos: 33779; 1048)]

By Mohsen Haridy

In the Name of Allah, Most Gracious, Most Merciful;

All praise and thanks are due to Allah, and May Allah’s blessings and peace be upon His Messenger.

“There are no days in which righteous deeds are more beloved to Allah than these ten days.”

By His wisdom, Allah gave preference to some places and times over others. For Muslims, Friday is the best day of the week, Ramadan is the best month of the year, “Laylat al-Qadr” is the best night in Ramadan, and the day of “Arafah” is the best day of the year. Likewise the first ten days of the month of “Dzul-Hijjah” are the blessed days for Muslims.

Allah says in the Quran what means:”By the daybreak, by the ten nights, by the even and the odd, by the passing night – is this oath strong enough for a rational person?” [Al-Fajr 89:1-5]

Early Muslim scholars differed on what is meant by the “ten nights”. But most of them agreed that the ten nights refer to the first ten days of Dzul-Hijjah.

In another verse Allah says: “… to attain benefits and mention God’s name, on specified days.” [Al-Hajj 22:28]

Most of the Quran commentators view that the specific days are the ten days of Dzul-Hijjah.

What a great virtue attached to those days which pass unnoticed by many people nowadays.

On the merits of the first ten days, Prophet Muhammad (May Blessings of Allah and peace be upon him) is reported to have said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” The people asked, “Not even Jihad for the sake of Allah?” He said: “Not even Jihad for the sake of Allah, except in the case of a man who went out to fight, giving himself and his wealth up for the cause, and came back with nothing.” [Al-Bukhari]

In what follows are suggested ideas on how to make the best use of the first ten days of Dzul-Hijjah:

Repent to Allah

Make a sincere repentance to Allah and promise Him that you will not do bad deeds again. This may be your last chance. You are not sure if you will live till next year.

Pray at the Mosque

Try to perform the five daily prayers in the mosque. If you have time after Fajr prayer, try to sit in the mosque, read a juz’ (part) of the Quran, make dua’, or recite some Adhkar (remembrance of Allah). Then offer two rak’ahs before you go home. If you do so, you are reviving a tradition that Prophet Muhammad (May peace and blessings of Allah be upon him) used to do, a tradition which these days has been neglected by many Muslims.

Observe Fasting in the First Nine Days

Abu Sa`id al-Khudri (may Allah be pleased with him) said: I heard the Prophet (May blessings of Allah and peace be upon him) saying, “Indeed, anyone who fasts for one day for Allah’s Pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.” [Muslim]

Do not observe fasting on the tenth day because it is an `Eid day and it is prohibited to fast that day.

Good deeds are rewarded abundantly in these first ten days; and as fasting is a good deed, it is recommended to fast these nine days.

Do not Miss Fasting the Day of Arafah

On the day of Arafah, non-pilgrims are highly recommended to maintain fasting. It is reported that the Prophet (May peace and blessings of Allah be upon him) was asked about fasting on the day of Arafah, whereupon he (May peace and blessings of Allah be upon him) said: “It expiates the sins of the preceding year and the coming year.” [Muslim]

He also said: “There is no day in which Allah frees a greater number of His slaves from the Hellfire than the Day of Arafah.” [Muslim]

Make a Lot of Supplications (dua’) on the Day of Arafah

The Prophet (May peace and blessings of Allah be upon him) said: “The best supplication is that of the Day of `Arafah, and the best thing that I and other Prophets before me said, is: La ilaha illa allahu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa `ala kulli shai’in qadeer (There is no god but Allah alone. He has no partners. To Him belong the sovereignty and all praise. He has power over all things.) [Al-Tirmidzi]

Try to Do Something New this Year

If you used to recite a part of the Quran last year, try to finish reading the whole Quran this year. Try to pick some verses everyday and check the books of Tafsir (exegesis of the Quran) to reflect on their meaning in order to derive lessons from them in your daily life.

If you do not read Arabic, I recommend Muhammad Asad’s translation of the Quran. If you are well-versed in the Quran recitation, try to teach a group of new Muslims how to read the Quran correctly.

Maintain your Family Relations

Visit your relatives even for a few minutes. If they live far away, give them a call. Do not forget your parents. Be kind to them, visit them, and attend to their needs. Some new Muslims think that after their conversion, they should cut off their family members. God orders Muslims to be kind to their parents even if they are non-Muslims. This occasion might be a good opportunity to talk about Islam to your non-Muslim parents.

Give to Charity

Make it a daily habit to help the needy. Look for humanitarian organizations in your neighborhood and help them in any way you can.

Don’t Miss Offering at Least Two Rak’ahs of “Tahajjud” at Night

Offer many extra prayers, as much as you can. Allah promised a great reward for offering extra acts of worship. The Prophet (May peace and blessings of Allah be upon him) said: “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (refuge), I will protect him; (i.e. give him My refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.” [Al-Bukhari]

Reciting the Takbir

It is an act of Sunnah to say “Takbir” (Allah is the Greatest) in the first ten days.

The “Takbir” should be pronounced everywhere; in the mosque, at home, in the streets, etc. It is reported that: “Ibn `Umar and Abu Hurairah (may Allah be pleased with them) used to go out in the marketplace during the first ten days of Dzul-Hijjah, reciting Takbir, and the people would recite Takbir when they heard them.” [Al-Bukhari]

There are many forms of Takbir, but the most common one is: Allahu Akbar, Allahu Akbar, Allahu Akbar, la illaha illa Allah, Allahu Akbar, Allahu akbar, wa lillahi al-Hamd.

In another version of the Hadith mentioned above on the merits of the ten days, there is this addition: “… so increase saying Tahlil (saying la-illah illa Allah), Takbir (saying Allahu Akbar), and Tahmid (saying Al-hamdullilah)” [Ahmad] Therefore, these kinds of “dzikir” should be recited day and night.

The Best Good Deed in These Days is to Offer Hajj

Go to Hajj, if you are physically and financially able to perform it. If not, try to offer a sacrifice if you have the means. By doing this you are commemorating the story of sacrifice of both prophet Ibrahim and his son Ismail (peace be upon them). The poor and the needy have a share in the sacrifice and feeding them is one of best deeds that can be done on the day of `Eid.

We pray to Allah to accept our good deeds in these days of Dzul-Hijjah and throughout the year. When our good deeds are accepted by God, we will be admitted to Paradise, by His Mercy.

(Mohsen Haredy is a contributing writer and counselor of Reading Islam. He graduated from Al-Azhar University and earned his MA in Hadith literature from Leiden University, the Netherlands. Currently, he is an overseas PhD student at Leiden University)

[Via On Islam Monday, November 8, 2010]

In the Name of Allah, Most Gracious, Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Allah, the Exalted, says: “Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect” [Al-Ahzab, 33:56]

1397. `Abdullah bin `Amr bin Al-`As (radiallahu’anhu) reported: I heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) saying: “Whoever supplicates Allah to exalt for me, Allah would exalt him ten times.”

[Muslim]

Commentary: Recitation of Salat upon the Prophet (sallallahu ‘alaihi wa sallam) means the recitation of benediction. Such as the one recited in Salat “O Allah, have mercy on Muhammad…)” It is a prayer for mercy and exaltation of the Prophet ((sallallahu ‘alaihi wa salam) which is highly meritorious. [At-Tirmidzi; Hasan]

1398. Ibn Mas`ud (radiallahu’anhu) reported: The Messenger of Allah ((sallallahu ‘alaihi wa sallam) said: “The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.” [At-Tirmidzi]

Commentary: “Nearest to me” signifies “those who are most entitled to my intercession”. Thus, this Hadith has also an inducement for very frequent recitation of Salat on the Prophet ((sallallahu ‘alaihi wa sallam).

1399. Aus bin Aus (radiallahu’anhu) reported: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (sallallahu ‘alaihi wa sallam) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.” [Abu Dawud].

Commentary: That “Allah has prohibited the earth from consuming the bodies of the Prophets” means that the earth does not consume them. That “their Salat (salutations) will be presented to him” indicates that angels present the salutation performed to him, as is elucidated in other Ahadith. Moreover, his soul is then returned to him and he answers the salutations also. (In the opinion of Muhaddithun, the Hadith relating to the return of the soul comes in the category of “Hadith Hasan”, i.e., it is acceptable).

1400. Abu Hurairah (radiallahu’anhu) reported: The Messenger of Allah ((sallallahu ‘alaihi wa sallam) said, “May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.”
[At-Tirmidzi]

Commentary: “May his nose soil with dust” means to suffer humiliation and disgrace. That is “may such person be humiliated and disgraced who hears my name and does not invoke Allah’s blessings upon me.” Those who merely kiss thumbs of their hands can also be the addressee of this saying because they do not supplicate Allah for the Prophet (sallallahu ‘alaihi wa sallam) while what is in fact ordained is salutation, and not kissing of thumbs. The latter gesture has not been ordained in any Hadith. Some religious scholars regard the salutation obligatory while others hold that it desirable.

1401. Abu Hurairah (radiallahu’anhu) reported: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.”

[Abu Dawud].

Commentary: “Do not make my grave a place of festivity” means do not gather there as people do on the festival of `Eid. Unfortunately, a fraction of heretics consider such festivities laudable. When the Prophet (sallallahu ‘alaihi wa sallam) did not like such gatherings on his own grave, how can it be permissible on the death anniversaries of other people? Some people misinterpret this Hadith and contend that what it means is that `You should not come to my grave once in a while but very frequently” although its real meaning is that which we have just mentioned. The next sentence confirms this contention. There is no need for frequent gathering for the reason that wherever a Muslim may be, the salutations which he performs to the Prophet ((sallallahu ‘alaihi wa sallam) will be conveyed to him through the angels. Every Muslim has a desire to visit the Prophet’s grave, and there cannot be any doubt about its desirability, but there is no need to undertake journey for paying homage and salutation only. In fact, the real intention of going to Al-Madinah should be to visit Prophet’s Mosque which will include visiting his grave. This is the real meaning of this Hadith. There is another Hadith which prohibits undertaking a journey to any mosque except the three which have been marked by the Prophet (sallallahu ‘alaihi wa sallam).

1402. Abu Hurairah (radiallahu’anhu) reported: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.”
[Abu Dawud].

Commentary: We learn from this Hadith that the Prophet (sallallahu ‘alaihi wa sallam) is alive in his grave and he answers the salutation offered by a Muslim. But this life of his is the life of Barzakh (an intervening state between death and the Day of Resurrection, and whoever dies, enters it) the reality of which is not known to us. Thus, it is wrong to say that the life of the Prophet (sallallahu ‘alaihi wa sallam) is like worldly life or more vigorous than it. Such a claim is baseless because it is not confirmed by the Qur’an and Hadith. Were he to be alive the way he was in his lifetime, there would have been no need for “the returning of the soul to his body” and he would be able to answer the salutations without it. As far this ambiguity is concerned, when countless Muslims are always offering salutations to the Prophet (sallallahu ‘alaihi wa sallam) how does the return of the soul takes place after such short intervals? Such questions arise due to the lack of certitude in the Omnipotence of Allah. When the Prophet (sallallahu ‘alaihi wa sallam) stated that his soul is returned to him then we should have absolute faith in his statement because Allah is Capable of doing everything. What is its nature and form, it is not known to us, nor can we know it. Thus, the question of the return of soul in the grave should be considered similar to the ambiguous Ayat of the Qur’an in which every Muslim is required to have blind faith but their secret is known to Allah Alone.

This Hadith has an inducement for offering more and more supplications for the Prophet (sallallahu ‘alaihi wa sallam) so that the devotee is blessed with the maximum reward in the form of the Prophet’s response to his salutations. It is certainly a great blessing which a Muslim should try every nerve to achieve.

1403. `Ali ibn Abu Talib (radiallahu’anhu) reported: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “The miser is the one in whose presence when I am being mentioned but he does not supplicate for me.”
[At-Tirmidzi]

Commentary: “Miser” means to deny someone his right. If a Muslim does not supplicate for him upon hearing his name, then such a person is a miser beyond doubt. Thus, we learn that one must recite Salat when he hears the name of the Prophet (sallallahu ‘alaihi wa sallam). It is sufficient to say: Sallallahu ‘alaihi wa sallam (May Allah render him Peace and blessing, away from evil and exalt him).

1404. Fadalah bin `Ubaid (radiallahu’anhu) reported: The Messenger of Allah (sallallahu ‘alaihi wa sallam) heard someone supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (sallallahu ‘alaihi wa sallam). With regard to him, the Messenger of Allah (sallallahu ‘alaihi wa salam) said, “This man rushed.” Then he (sallallahu ‘alaihi wa sallam) called him and said, “When any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.”

[Abu Dawud and At-Tirmidzi]

Commentary: “Fi salatihi” means that after the Salat or at the end of Salat, he heard someone invoking Allah. Similarly, “idha salla ahadukum” means when one completes the Salat and invokes Allah. In any case, it is necessary to praise Allah and supplicate Him for the Prophet (sallallahu ‘alaihi wa sallam) before invoking Allah.

1405. Abu Muhammad Ka`b bin `Ujrah (radiallahu’anhu) reported: The Prophet (sallallahu ‘alaihi wa sallam) came to us and we asked him, “O Messenger of Allah, we already knows how to greet you (i.e., say As-salamu `alaikum), but how should we supplicate for you?” He (sallallahu ‘alaihi wa sallam) said, “Say:

`Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sollayta `ala ali Ibraheem. Innaka Hamidum Majeed.

Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibraheem, Innaka Hamidum Majeed’

[O Allah, Send Prayers on Muhammad and the family of Muhammad as You Sent Prayers on the family of Ibrahim. You are Praised and Glorious.

O Allah, Send Blessing on Muhammad and the family of Muhammad as You Blessed the family of Ibrahim. You are Praised and Glorious]”

[Al-Bukhari and Muslim]

Commentary: In this Hadith, the Salām means the supplication which is recited in At-Tashahhud. The Companions of the Prophet (sallallahu ‘alaihi wa sallam) used to recite it in At-Tashahhud in the manner taught by him. When Almighty Allah ordained Muslims to supplicate for the Prophet (sallallahu ‘alaihi wa sallam), it raised the question in their minds as to the wordings of the benediction (as they already knew how to greet him). They asked the Prophet (sallallahu ‘alaihi wa sallam) and he taught it. Invoking Allah’s blessings upon the Prophet (sallallahu ‘alaihi wa sallam) should be done in the manner which he (sallallahu ‘alaihi wa sallam) has taught us, because in doing so we get the reward of following the guidance of the Prophet (sallallahu ‘alaihi wa sallam).

1406. Abu Mas`ud Al-Badri (radiallahu’anhu) reported: We were sitting in the company of Sa`ad bin `Ubadah (radiallahu’anhu), when the Messenger of Allah (sallallahu ‘alaihi wa sallam) came to us. Bashir bin Sa`d said: “O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?” The Messenger of Allah (sallallahu ‘alaihi wa sallam) kept silent. We were much perturbed over his silence and we wished he did not ask him this question. The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “Say:

Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sollayta `ala ali Ibraheem.

Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibraheem, Innaka Hamidum Majeed’

`O Allah, Send Prayers on Muhammad and the family of Muhammad as you dignified the family of Ibrahim.

And Bless Muhammad and the family of Muhammad as You Blessed the family of Ibrahim.

You are the Praised, the Glorified,’

and the method of greeting (i.e., Salam) is as you know.”

[Muslim]

Commentary: In this Hadith, the Prophet (sallallahu ‘alaihi wa sallam) has showed us that the manner of offering Salam was the same as the one mentioned in the previous Hadith. “Al” means the wives of the Prophet (sallallahu ‘alaihi wa sallam) and those of his relatives who were from Banu Hashim and Banu `Abdul-Muttalib and had embraced Islam. Some scholars are of the opinion that it is general and applies to all his followers.

This Hadith also teaches us that if one does not have knowledge of a religious matter, he must seek guidance from the knowledgeable scholars of Islam about it, rather than going by his opinion. Knowledgeable persons (scholars) here means persons who are well-versed in the Qur’an and Hadith and can answer questions in the light of them, and not from the sayings of others or from their own intelligence.

1407. Abu Humaid As-Sa`idi (radiallahu’anhu) reported: The Companions of the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: “O Messenger of Allah! How should we supplicate for you?” He (sallallahu ‘alaihi wa sallam) replied, “Say:

`Allahumma salli `ala Muhammadin wa `ala azwajihi wa dzurriyyatihi, kama sallaita `ala Ibrahima;

Wa barik `ala Muhammadin wa `ala azwajihi wa dzurriyyatihi, kama barakta `ala Ibraheem, Innaka Hamidum-Majeed

(O Allah, Sent Your Salat on Muhammad and his wives and offspring as You sent Salat on the family of Ibrahim,

And bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim.

You are the Praised, the Glorious).”

[Al-Bukhari and Muslim]

Commentary: “Azwaj’’ is the plural of “Zauj” that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet’s wives who are eleven in number. Two of them had died during the lifetime of the Prophet (sallallahu ‘alaihi wa sallam) and nine survived after him. Islam does not permit more than four wives to a Muslim but the Prophet (sallallahu ‘alaihi wa sallam) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.

This Hadith also refutes the opinion of those who do not include his pious wives in the category of his “Al”. The progeny of the Prophet (sallallahu ‘alaihi wa sallam) includes his male and female children and their descendants. But after his death none except Fatimah (radiallahu ‘anha) and her children remained alive. In short, his “Al” includes his wives and progeny.

[Excerpted from Riyad-us-Saliheen,   Book Fourteen: The Book of Supplicating Allah for Allah's Messenger (pbuh), Chapter 243, The Obligation of Supplicating Allah for Allah's Messenger (pbuh), published by Wponline.Org]

In the Name of Allah, Most Gracious, Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Allah, the Exalted, says:

“And remember your Rabb by your tongue and within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.” (7:205)

“And declare the perfectness of your Rabb before the rising of the sun, and before its setting.” (20:130)

“And declare the perfectness of your Rabb and praise Him in the `Ashi (i.e., the time period after the midnoon till sunset) and in the Ibkar (i.e., the time period from early morning or sunrise till before midnoon).” (40:55)

“In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is mentioned in the mornings and in the afternoons or the evenings. Men whom neither trade nor sale diverts from the remembrance of Allah (with heart and tongue).” (24:36, 37)

“Verily, We made the mountains to declare the Perfectness of Allah with him [Dawud (David)] in the `Ashi (i.e., after the midday till sunset) and Ishraq (i.e., after the sunrise till midday).” (38:18)

1451. Abu Hurairah (radiallahu`anhu) reported: The Messenger of Allah (sallallāhu ‘alaihi wa sallām) said, “He who recites in the morning and in the evening the statement: “Subhan-Allahi wa bihamdihi, Subhan-Allahil-Azim”(Glory is to Allah and to Him is the praise, Glory is to Allah, the Greatest devoid of imperfection)’one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.”

[Muslim]

1452. Abu Hurairah (radiallahu`anhu) reported: A man came to the Prophet (sallallāhu ‘alaihi wa sallām) and said, “What a trouble I suffered from a scorpion which stung me last night!” He (sallallāhu ‘alaihi wa sallām) said, “Had you said in the evening: `A`udzu bikalimatillahit-tammati min sharri ma khalaqa (I seek the protection of Allah’s Perfect Words from the evil of whatever He has created),’ it would not have harmed you.”

[Muslim]

Commentary:  Kalimat means the Words of Allah, His Decisions and His Power. At-Tamat is being free from every defect and shortcoming. Thus, it means “I seek the protection of Allah, by means of faultless Words, Decisions and Power of Allah, from the mischief of every living being”. It is the best prayer for protection from dangerous animals, insects and people.

1453. Abu Hurairah (radiallahu`anhu) reported: The Prophet (sallallāhu ‘alaihi wa sallām) used to say in the morning: “Allahumma bika asbahna, wa bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur” (O Allah! With Your Power we have come to the morning, with Your Power we come to the evening, with Your Power we live, and we die, and to You will we return).” In the evening he would say: “Allahumma bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur” (O Allah! With Your Power, we have come to the evening, by You do we live, by You do we die, and to You is the return).

[At-Tirmidzi and Abu Dawud]

1454. Abu Hurairah (radiallahu`anhu) reported: Abu Bakar asked, “O Messenger of Allah! Teach me some words so that I may recite them in the morning and in the evening.” The Messenger of Allah (sallallāhu ‘alaihi wa sallām) said, “Recite these words: “Allahumma fatiras-samawati wal-ardi, `alimal-ghaibi wash-shahadati, Rabba kulli shai’in wa malikahu. Ash-hadu an la ilaha illa Anta, a`udhu bika min sharri nafsi, wa sharrish-Shaitani wa shirkihi” (O Allah! Creator of the heavens and the earth! Knower of the hidden and the exposed! Rabb of everything and everyone. I bear witness that none has the right to be worshipped but You. I seek Your Protection from the evil of my own self from the evil of Satan and from the evil of Shirk to which he calls).”’ The Messenger of Allah (sallallāhu ‘alaihi wa sallām) added: “Recite these words in the morning and the evening and when you go to bed.”

[Abu Dawud and At-Tirmidzi]

1455. `Abdullah bin Mas`ud (radiallahu`anhu) reported: When it was evening, the Prophet (sallallāhu ‘alaihi wa sallām) used to supplicate: “Amsaina [Asbahna] wa amsa [asbaha] l-mulku lillah, wal-hamdu lillah. La `ilaha illallahu wahdahu la sharika lahu (We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening. Praise is due to Allah. There is none who has the right to be worshiped but Allah, the One who has no partner with Him).” He (the narrator) said: I think that he (PBUH) used to follow the recitation with these words: “Lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shi’in Qadir. Rabbi as’aluka khaira ma fi hadhihil-lailati [hadhal-yaumi], wa khaira ma ba`daha[ma ba`dahu]; wa a`udhu bika min sharri ma fi hadhihil-lailati, wa sharri ma ba`daha; Rabbi a`udhu bika minal-kasali, wa su’il-kibari; Rabbi a`udhu bika min `adhabin fin-nari, wa `adhabin fil-qabri”(His is the sovereignty and to Him is all praise due, and He is Omnipotent. My Rubb, I beg of you good that lies in this night and good that follows it, and I seek refuge in You from the evil that lies in this night and from the evil of that which follows it. My Rabb! I seek refuge in You from lethargy and the misery of old age. O Allah! I seek Your Protection from the torment of Hell-fire and the punishment of the grave).” When it was morning, he (sallallāhu ‘alaihi wa sallām) would recite the same, replacing the words: “We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening” with “We have entered upon morning and the whole kingdom of Allah entered upon morning.” (Replace the words “Amsaina, amsa, hadhihil-lailati, ma ba`daha with Asbahna, asbaha, hadhal-yaumi, ma ba`dahu, respectively.)

[Muslim]

Commentary:  It is desirable to recite the invocations cited in the Hadith in the morning and the evening and also when one goes to bed and awakes. The purpose is that the concept of Allah’s Providence and Divinity remains alive all the time in one’s mind. With these words one seeks Allah’s Protection in life and the Hereafter from things which are harmful. One also begs for his safety and guidance in this life and the Hereafter. This Hadith fully expresses one’s recognition of Allah’s Godhood and Lordship.

1456. `Abdullah bin Khubaib (radiallahu`anhu) reported: The Messenger of Allah (sallallāhu ‘alaihi wa sallām) said to me, “Recite Surat Al-Ikhlas and Al-Mu`awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects.”

[Abu Dawud and At-Tirmidzi]

Commentary:  “Recite Surat Al-Ikhlas and Al-Mu`awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects” means that then one would not need any other recitation for the remembrance of Allah. Moreover, by virtue of these three Surah, Allah will protect the reciter from every dangerous thing. In other Ahadith, it is stated that after lying in the bed, the Prophet (sallallāhu ‘alaihi wa sallām) used to recite these Surah, then blow on his hands and rub them over his body to the extent he could.

1457. `Uthman bin `Affan (radiallahu`anhu) reported: The Messenger of Allah (sallallāhu ‘alaihi wa sallām) said, “He who recites three times every morning and evening: “Bismillahil-ladzi la yadurru ma`as-mihi shai’un fil-ardi wa la fis-sama’i, wa Huwas-Sami`ul-`Alim” (In the Name of Allah with Whose Name there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing),’ nothing will harm him.”

[Abu Dawud and At-Tirmidzi]

Commentary:  The prayer cited in this Hadith means that “I seek the Protection of Allah by means of which one can save himself from every vice, whether it is an animal or man, a jinn or Satan because He is Aware of everyone’s condition and Capable of hearing everybody’s petition. He who comes in His Protection none can harm him, except that which He wills.”

[Via Wponline.Org, Chapter 248 Remembrance of Allah in the Morning and in the, Riyad-Us-Saliheen Compiled, By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]