Sunday, August 30, 2015

TOP IMPORTANT 1-Newly Innovated Affairs in Hajj

Reference: Tah-dheeru min Bid’ah fee al-Hajj” page 28-31
The affairs the people have newly invented in Hajj are as follows:
1) To travel for visiting the graves of the Prophets and the righteous people. And they use the fabricated hadeeth:
«Whomsoever visits me and my father Ibraaheem in a single year, I guarantee for him Allaah’s paradise.»
2) To travel for Hajj without sufficient sustenance claiming to correctly apply reliance upon Allaah (tawakul);
3) To believe that one’s Hajj is incomplete without visiting the grave of the Messenger (sallallaahu alayhi wa sallam):
«Whomsoever performs Hajj and does not visit me then he has disrecpectd me.»
«Whomsoever visits me after my death, it is as though he visited me whilst I am alive.»
«Whomsoever visits my grave, then know that he will find my intercession (shafaa) for him (ie. day of resurrection).»
4) Uncovering of the right shoulder when wearing the Ihraam;
5) Openly uttering ones intentions whilst putting on Ihraam or making Tawaf;
6) Shouting Talbiyyah simultaneously in groups with a single tone at once;
7) Uttering Takbeer (saying; Allaahu Akbaar) and al-Tahleel (saying; La illaha illa Allaah) rather than Talbiyyah;
8) Traveling to (visit specific) masaajid, mountains, and areas which are within the boundaries of Makkah;
9) Constantly uncovering ones right shoulder and jogging before and after Tawaf-Qudoom;
10) Stopping during Tawaf (circumambulating) while passing the Black Stone for every lap;
11) Crowding (excessively) to kiss the Black Stone, and rising before the Imaam to kiss the Black Stone;
12) Adhering to specific a Du’aa for each lap;
13) Raising ones voice with du’aa whilst performing Ta’waf and Sa’ee;
14) Kissing the Yemani Corner or raising one’s hand to it after every pass;
15) To wipe (ones hands) on the walls of the Ka’ba from all sides;
16) To walk backwards when exiting from Ka’bah;
17) Ascending to the peak of as Safaa wa Marwa;
18) Standing during sa’ee before reaching Marwa;
19) Going to Arafat to stand there on the day of al-Tarwiya;
20) Journey from Mina to Arafat in the evening on the day of al-Tarwiya;
21) Climbing Mount Arafat, and believing that your Hajj is incomplete without it;
22) Collecting pebbles for the Jamaraat immediately after arriving to Muzdalifah;
23) Collecting all the pebbles for the three of four days for the Jamaraat from Muzdalifah;
24) Throwing shoes or a large stones at the Jamaraat;
25) Believing that the Shaytaan is constricted in the Jamaraat;
26) Shaving a portion of the head and leaving the rest;
27) To believe that it’s recommended to make Umrah after Hajj.
And this is what Allaah has made easy in this topic. O Allaah! Make us amongst those who are guided and guide others, not amongst the misguided nor those who misguide others.
And Glorified is Allah and all praises belong to Him. And I bear witness none deserves to be worshipped except Allaah, I seek His forgiveness, and seek repentance to Him.
البدع في الحج
المرجع: التحذير من البدع في الحج
و هذه الأمور التي أحدثها الناس في الحج ما يلي:
١) السفر لزيارة قبور الأنبياء والصالحين. يستدلون بحديث موضوع: “من زارني وزارأبي إبراهيم في عام واحد ضمنت له على الله الجنة”.
٢) السفر من غير زاد لتصحيح دعوى التوكل.
٣) اعتقاد أن الحج لا يتم إلا بزيارة قبر الرسول
“من زارني بعد مماتي فكأنما زارني في حياتي”. “من زار قبري وجبت له شفاعتي”4. “من حج ولم يزرني فقد جفاني”.
٤) الاضطباع عند الإحرام.
٥) التلفظ بالنية عند الإحرام، أو عند الطواف.
٦) التلبية الجماعية بصوت ونغمة واحدة.
٧) التكبير والتهليل بدل التلبية .
٨) قصد المساجد والجبال والبقاع التي بمكة وحولها.
٩) ملازمة الاضطباع والرمل قبل وبعد طواف القدوم.
١٠ ) التوقف أثناء الطواف كلما حاذى الحجر الأسود.
١١ ) المزاحمة على تقبيل الحجر الأسود، ومسابقة الإمام في القيام لتقبيل الحجر.
١٢ ) التزام دعاء معين لكل شوط.
١٣ ) رفع الصوت بالدعاء أثناء الطواف والسعي.
١٤ ) تقبيل الركن اليماني ، أو الإشارة إليه كلما حاذاه.
١٥ ) التمسح بحيطان الكعبة جميعها.
١٦ ) الرجوع القهقرى عند الخروج من مسجد الكعبة.
١٧ ) الصعود على الصفا والمروة حتى آخره.
١٨ ) التوقف أثناء السعي قبل المروة.
١٩ ) الذهاب إلى عرفة والوقوف ا يوم التروية.
٢٠ ) الرحيل من منى إلى عرفة في مساء يوم التروية.
٢١ ) تكلف الصعود على جبل عرفة، واعتقاد أن الحج ناقص بدون ذلك.
٢٢ ) البدء بالتقاط حصى الجمرات أول الترول إلى مزدلفة.
٢٣ ) التقاط جميع حصى الجمرات للأيام الثلاثة أو الأربعة من مزدلفة.
٢٤ ) رمي الجمرات بالنعال والحجارة الكبيرة.
٢٥ ) اعتقاد أن الشيطان محبوس في الجمرات.
٢٦ ) القزع في حلق الرأس.
٢٧ ) اعتقاد استحباب العمرة بعد الحج.

Friday, August 28, 2015



Be Patient with Your Wife, Tolerate Her for Her Merits and Advise Her

Fatwa no. 7475
Q: I have a very good wife who keeps up Salah (Prayer)
(Part No. 19; Page No. 237)
and observes Hijab (veil) in such a perfect manner that she has convinced all the women of our village to observe it. She has many good qualities but she makes some mistakes that I cannot overlook, lest they have a religious ruling. When she is angry, she curses me or my father, or utters things like, “May the Jinn harm you,” “I am not lawful to you”, or “It is not lawful for me to be your wife anymore.” Is it better for me to be patient? Are these words considered a serious violation of our marital duties?
A: If your wife is as righteous as you have mentioned, but she is afflicted with a foul mouth, you should tolerate her for the merits she has and advise her to avoid cursing and using foul language. You should urge her to perform Tawbah (repentance to Allah) and to avoid the reasons that cause her to get angry. Moreover, she must offer Kaffarah (expiation) for taking a false oath deeming her unlawful to you, but this has no effect on your marital relationship.
(Part No. 19; Page No. 238)
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Tuesday, August 25, 2015

“So if he is able to marry a woman of whom inward and outward beauty is found, then this is true completion and happiness.”

Shaykh Saalih al-Uthaymeen (rahimahullaah) said:
Marriage is intended for pleasure and enjoyment, the establishment of a righteous household and a safe, secure society… So with that, the woman who should be married is one whom the completion of these two goals are achieved by. She is the one described by actual, real beauty and abstract or intangible beauty.
Actual (Real) Beauty
As for actual or real beauty, then this is the perfection of physical traits, because whenever the woman possesses pleasant outward features, sweet speech, and is a coolness to the eye when gazed upon, then the ears incline towards her expressions, the heart will open to her, the chest will expand for her, the soul will find solace in her and the meaning of the verse will be fulfilled in her, where the Most High said:
“And among His signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.”
(Quran 30:21)
Abstract (Intangible) Beauty
The abstract or intangible beauty is perfection of religion and character, for whenever the woman is exceptional in terms of religion and character, this is more beloved to the soul and a safer choice for the suitor.
Therefore, the woman who has religion, carries out the commandments of Allah, preserves and protects the rights of her husband, his bed, children and property, assists him regarding obedience to Allah, the Most High, if he forgets she reminds him, when he becomes sluggish, she invigorates him and when he becomes angry, she pleases him.
The refined woman is endearing towards her husband and respects him. She will not delay anything he desires to be expedited nor will she rush that which he wants her to postpone. The Prophet (sallallaahu ‘alayhi wa sallaam) was asked, (which of the women are best)? He replied,
“The one who pleases him when he looks at her, obeys him when he orders her and does not oppose him regarding herself or his wealth (and property) with what he dislikes.”
[Collected by Imaam Ahmad, 2/251]
He (sallallaahu ‘alayhi wa sallaam) also said,
“Marry those who are loving and fertile in having children for indeed I will be multiplied (with followers) and be able to boast among the Prophets (or he said nations).”
[Collected by Imaam Abu Dawood in the Book of Marriage, #2050]
So if he is able to marry a woman of whom inward and outward beauty is found, then this is true completion and happiness.
Success [is] from Allah.
The Concise Manual of Marriage, pg. 17-20

Monday, August 24, 2015

Is the Sutrah (waajib) compulsory in Masjid al Haram or not? – Shaykh Al-Albaani

Advice for those about to perform Hajj
Fourthly. And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and praying places as the Prophet said:
“If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands.
[Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim].
And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadith to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadith regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.
Source:  : Shaykh Al-Albaani

Friday, August 21, 2015

The Advice of One from the Salaf to His Son

Al-Haafidh Abu Haatim Muhammad ibn Hibbaan said:
Mohammad ibn al-Mundhir ibn Sa’eed related to me that Abu Haatim Muhammad ibn Idrees al-Hanthalee said…that al-Khattaab ibn al-Ma’laa al-Makhzumee al-Qurashee advised his son saying:
My son, fear Allah and be obedient to Him. Avoid sinning by following His Sunnah and teachings in order to rectify your faults and attain bliss; indeed nothing whatsoever is hidden from Allah.
I put some directions together and drew out a plan for you. If you memorize, understand and act upon them, you would fill the eyes of kings and even the vagabond would be obedient to you. You would continue to be needed and honoured, people would continue to be in need of what you posses. So obey your father, suffice yourself with his advice and open your mind and heart to it.
Beware of excessive talking, joking, laughing and fooling around with brothers;indeed this removes respect/esteem and causes disputes. It is upon you to be tranquil and calm without having pride, which may be attributed to you, and without being arrogant, which may be said about you. Treat both friends and enemies pleasantly;prevent their harms without belittling them or holding them in high regard.
Take the middle path in all your affairs; for indeed the best affairs are the intermediary ones [i.e. between extremism and excessive lenience]. Speak little, spread the Salaam, and walk firmly and purposefully. Do not stamp your feet, drag your tail [i.e: Isbaal], raise your neck, robes or be conceited. Do not look around too much, stop at crowds or linger in the market.
Do not debate a lot and do not get into arguments with the foolish. When you speak,keep it short and limit joking. If you sit, cross your legs and avoid interlocking your fingers, playing with your beard, ring or sword handle. Do not clean between your teeth [while sitting in public], pick your nose or busy yourself with chasing flies away.Do not spy on others and so forth, which would cause people to belittle or insult you.
Sit calmly in gatherings and speak proportionately. Listen attentively to those who speak about good without displaying amazement or asking them to repeat themselves, and refrain from telling jokes or funny stories.
Do not speak about how impressed you are of your children, servants, means of transportation or weapons. Beware of drawing ‘The Eye’ upon yourself, for if you display your admiration for these things, the foolish would desire them. They would then make up stories about you and question your intellect.
Do not behave like women, and do not be as subservient as a servant. Do not puff up your beard or pat it down to hide it. Refrain from trimming it and pulling out grey hairs. Do not excessively use Kohl and oils/lotion, use Kohl occasionally.
Do not plead for your needs, and do not be demanding of your requests.
Do not tell your family how much wealth you have, let alone others. For if they perceive it to be little, you would be trivial in their eyes, and if it were a lot, you would not gain their satisfaction through it anyway. Discipline them without using force and be lenient to them without being weak, and do not mock your servants.
If you were to ever argue, be respectful and safeguard yourself from your own ignorance. Avoid being hasty and contemplate over your argument. Show the judge your forbearance, refrain from pointing a lot, shuffling your feet, reddening your face and sweating. If you are insulted by your adversary, be forbearing and only speak when calm.
When you make a promise, abide by it, and when you speak be truthful. Do not raise your voice when arguing, as if you were debating with a deaf person, but at the same time do not be hushed like a mute, and select the best of speech, saying things that are accepted.
If you relate something that you have heard, refer it to the initial speaker. Beware of telling atrocious tales that are disliked by the hearts and cause the skin to tremble, and refrain from being repetitive such as saying ‘yes, yes’, ‘no, no’, ‘hurry up, hurry up’ and so on.
When you practice ablution, scrub your palms well and place glasswort (a strong-pleasant smelling succulent shrub) in your mouth as you would when using Siwaak (brushing your teeth). Do not clear your throat into the wash basin. Remove water from your mouth gently; do not spit it so as not to accidentally spray the closest person to you.
Do not take a bite from a meal and then replace the rest [when eating with others from the same dish], indeed this is disliked. Do not frequently as for drinks at the kings table, and do not fiddle with bones. Do not fault anything that is offered to you at the tableby saying things such as there is not enough seasoning, vegetables or honey and so on.
Do not grasp onto your money like a miser, and do not spend it like a foolish deluded spendthrift. Know what obligatory rights others have over your wealth, the sacredness of friends, do not be dependent on people and they would be in need of you. Know that greed leads to an attribute [i.e would lead it be one of your attributes], and desire, as is it said, knocks at the door of slavery/servitude [i.e would lead you to be subservient to others]. Tasting it may prevent you from tasting a lot of other meals.
Being self-sufficient is an immense treasure/wealth and an honorable mannerism. A man knowing himself/his standing…
My son, indeed a man’s wife is his home/livelihood, he has no life with other than her, so when you decide to take a wife, inquire about her family; for indeed good roots yield sweet fruits.
Know that women differ greatly, more so than the fingers of your hand, so shield yourself from those amongst them who are naturally prone to cause harm. Amongst them are those who are self conceited…”
Rawdat al-‘Uqalaa, al-Haakim an-Naysaburee

Thursday, August 20, 2015

HAJJ 00- A History of Hajj (Pilgrimage) Invitation to Islam Newsletter, Issue 1, May 1997

Hajj literally meansto set out for a place‘. Islamically however it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad (Sallallaahu ‘alaihi wa Sallam).
Hajj and its rites were first ordained by Allaah in the time of the Prophet lbraaheem [Abraham] (alayhis-salaam) and he was the one who was entrusted by Allaah to build the Ka’ba – the House of Allaah – along with his son Ismaa’eel [Ishmael] at Makkah. Allaah described the Ka’ba and its building as follows:
“And remember when We showed Ibraaheem the site of the [Sacred] House [saying]: Associate not anything [in worship] with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer etc.].” [Surah Al-Hajj 22:26]
After building the Ka’ba, Ibraaheem (alayhis-salaam) would come to Makkah to perform Hajj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Hajj rites were changed. As idolatry spread throughout Arabia , the Ka’ba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Jesus and his mother Maryam and eventually over 360 idols came to be placed around the Ka’ba.
During the Hajj period itself, the atmosphere around the sacred precincts of the Ka’ba was like a circus.
  • Men and women would go round the Ka’ba naked, arguing that they should present themselves before Allaah in the same condition they were born.
  • Their prayer became devoid of all sincere remembrance of Allaah and was instead reduced to a series of hand clapping, whistling and the blowing of horns.
  • Even the talbeeyah [2] was distorted by them with the following additions:‘No one is Your partner except one who is permitted by you. You are his Master and the Master of what he possesses’.
Sacrifices were also made in the name of God. However, the blood of the sacrificed animals was poured onto the walls of the Ka’ba and the flesh was hung from pillars around the Ka’ba, in the belief that Allaah demanded the flesh and blood of these animals.
Singing, drinking, adultery and other acts of immorality was rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Hajj event. In these competitions, poets would praise the bravery and splendour of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.
Thus the people had totally abandoned the teachings of their forefather and leader Ibraaheem (alayhis-salaam). The House that he had made pure for the worship of Allaah alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Ibraaheem to be answered:
“Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your aayaat (verses) and instruct them in the book and the Wisdom and sanctify them. Verily you are the ‘Azeezul-Hakeem [the All-Mighty, the All-Wise].” [Surah Al-Baqarah 2:129]
Sure enough, a man by the name of Muhammad ibn ‘Abdullaah (صلى الله عليه و سلم) was born in the very city that Ibraaheem (alayhis-salaam) had made this supplication centuries earlier. For twenty-three years, the Prophet Muhammad (صلى الله عليه و سلم) spread the message of Tawheed [true monotheism] – the same message that Ibraaheem and all the other Prophets came with – and established the law of Allaah upon the land. He expended every effort into making the word of Allaah supreme and his victory over falsehood culminated in the smashing of the idols inside the Ka’ba which once again became the universal centre for the worshippers of the one True God.
Not only did the Prophet rid the Ka’ba of all its impurities, but he also reinstated all the rites of Hajj which were established by Allaah’s Permission, in the time of Ibraaheem (alayhis-salaam). Specific injunctions in the Qur’aan were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allaah’s statement:
“There is to be no lewdness nor wrangles during Hajj.” [Surah al-Baqarah 2:197]
Competitions among poets in the exaltations of their forefathers and their tribesmen’s’ achievements were all stopped. Instead, Allaah told them:
“And when you have completed your rites [of Hajj] then remember Allah as you remember your forefathers; nay with a more vigorous remembrance.” [Surah al-Baqarah 2:200]
Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibraaheem (alayhis-salaam) but Allaah commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allaah rather than fame and the praise of the people. He said:
“So mention the name of Allaah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” [Surah al-Hajj 22:36]
As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Ka’ba and hanging their flesh on alters, then Allaah clearly informed them that:
“It is neither their meat nor their blood that reaches Allaah, but it is Taqwaa (piety) from you that reaches Him.” [Surah al-Hajj 22:37]
The Prophet (صلى الله عليه و سلم) also put a stop to the practice of circling the Ka’ba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allaah’s question:
“Say: Who has forbidden the adornment [i.e. clothes] given by Allaah which He has produced for His Slaves?” [Surah al-A’raaf 7:32]
Another custom which was prohibited through the Qur’aan was that of setting off for Hajj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed to be mutawakkiloon (those having complete trust in Allaah) would travel to perform Hajj begging food the whole journey. They considered this form of behaviour a sign of piety and an indication of how much faith they had in Allaah. However Allaah told mankind that to have sufficient provisions for the journey was one of the preconditions for making Hajj. He said:
“And take a provision [with you] for the journey, but the best provision is at-Taqwaa (piety).” [Surah al-Baqarah 2:197]
In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Hajj was once more made a model of piety, fear of Allaah, purity, simplicity and austerity. Now, when the pilgrims reached the Ka’ba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allaah at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Hajj that was worthy of the reward of paradise, as the Prophet (صلى الله عليه و سلم) said: “The reward for an accepted Hajj is nothing less than paradise.” [10]
May Allaah grant us all the ability to visit His House and perform the Hajj in the manner of the Prophet Muhammad (صلى الله عليه و سلم). Aameen.
1 Surah al-Hajj 22:26
2 Labbaik Allaahumma labbaik… (Here I am present, O’ Allaah, I am present…) This is the chant which the pilgrims say when they are going around the Ka’ba.
3 Surah al-Baqarah 2:129
4 Surah al-Baqarah 2:197
5 Surah al-Baqarah 2:200
6 Surah al-Hajj 22:36
7 Surah al-Hajj 22:37
8 Surah al-A’raaf 7:32
9 Surah al-Baqarah 2:197
10 Saheeh al-Bukhaaree (Eng. trans. Vol. 3 p. 1 no 1)
11 This article has been taken from: “The Call To Allaah magazine”, (Vol. 1 Issue 4)

Wednesday, August 19, 2015

A Scandalous Trait: Broadcasting Private Messages as Refutations


In the name of Allaah, the Most Merciful, the Bestower of Mercy.
There is an unfortunate trait that is prevalent in some zealous youth who lack both manners and knowledge. This trait is that of publicizing private correspondence with the intent to refute and make Jarh (criticize). Often ‘refuting the opposer’ is used as a pretext to broadcast private Whatsapp messages, emails and texts. The same applies to a private sitting between a group of people, wherein issues are discussed and then the following day selective quotes - or misquotes - from the sitting appear on the internet.
This trait is even more scandalous when the publicized correspondence is either exaggerated, or only snippets of the conversation are broadcasted in order to grossly pervert what was said.
It is known that whatever is said privately is very different to that which is meant for the public. Statements made privately are often ‘off the cuff’ and said without any structure, whereas a written article is revised, structured and edited. The reason for this difference is due to the person not expecting details of a private sitting or a text message to then be publicized whereas an article is intended for publication.
The Prophet (sal Allaahu alayhi wa sallam) said,
Sittings [between people] are a trust. [1]
What is said and discussed in a small sitting of people is naturally assumed to be private and thus restricted to the people present. The details of such sittings should not be broadcasted or made public on the internet. The same can be said about private text messages or emails.
Al-Ghazaali (may Allaah forgive him and have mercy upon him) said,
Broadcasting a secret is betrayal and it is impermissible if it leads to harm, and is still blameworthy even without any harm. In both cases it is undesirable and it is a sin. [2] 
In some “refutations,” messages may be publicized without the correct context given; whilst simultaneously and conveniently leaving out the full conversation or the statements of the other people in the correspondence. In this manner the true context is intentionally changed and the individual tries to protect, conceal and dissociate himself and his own contribution.
The whole transcript of the conversation or messages is never shown, nor the messages of the individual spreading such material, rather only small snippets and screenshots of what the other person said. It may be the case that from a two hour conversation, only a single sentence is broadcasted without context and even then exaggerated. Worse than this, records of private messages are safeguarded for a later time when publicizing them will be advantageous to ones cause.
If one was to look into such ‘refutations,’ he will notice that most often these ‘refutations’ lack any real knowledge and the individual publicizing the material is only defending his own self and not actually clarifying a doubt regarding Islaam or the Sunnah.
Imaam al-Bukhaaree (may Allaah have mercy upon him) devoted a chapter in his Saheeh, entitled: “The Chapter of guarding secrets”.
In this chapter he narrates the statement of Anas ibn Maalik (radhiAllaahu anhu),
The Prophet (sal Allaahu alayhi wa sallam) told me some secrets and I did not inform anybody after him regarding them. Even Umm Sulaym (his mother) asked me and I did not inform her.
The Arabic word translated as ‘secrets’ in the above hadeeth is ‘sirr’. Shaykh Ibn Uthaymeen (may Allaah have mercy upon him) explained the meaning of the word ‘Sirr’ and said,
It is what occurs privately between you and your companion, it is not permitted to broadcast this secret or explain it to anybody.
This is the same whether he said to you: ‘do not tell anybody’ or this is known due to other factors such as an action of his which shows he does not want others to know of it, or another natural factor by which it is known that he does not want anybody to know his secret. [3]
One of these factors is that it is known amongst the people, that conversations between people either in sittings or text messages are not to be publicly broadcasted, and the messages are not for the public - rather it is specific for the people between whom the correspondence took place – unless otherwise explicitly stated.
The above cases are very similar in nature to the blatant disrespect that is shown to the scholars, when a phone call is made to them and they are asked certain questions. The Shaykh will answer the question assuming it is for the questioner. Then a few days later the phone call is broadcasted on the internet and it becomes known that the conversation was secretly recorded without any permission sought.
We advise those brothers who are taking part in such actions that they fear Allaah in this regard. Private and personal text messages and/or sittings should not be made public unless permission is sought from the person(s) involved. In fact this type of scandalous behaviour only highlights the level of desperation of such people and their corrupt morals. The behaviour is worse still when private messages of other Salafi Du’aat and Mashaykh are publicised to disrcredit them.
If it was indeed Islaam which they were defending then it may be understood, however often it is their own selves which they are protecting and defending.
It should be known that this type of defamatory and deceitful behaviour is not from the manners of the people of Imaan and knowledge, nor is it seen in our Ulama. Rather the betrayal of such trusts occurs from the people of hypocrisy. Today this occurs from those youth who, despite their good intentions, their desperation and lack of manners persist upon this way to the extent that their websites are filled with such “refutations” and “articles”. We ask Allaah to guide us and them to the just methodology of our Ulama. [4]
The Prophet (sal Allaahu alayhi wa sallam) said,
The signs of a hypocrite are three: when he speaks he lies, when he makes a promise he breaks it and when he is entrusted he is dishonest. [5]

[1] Narrated by Jaabir; Compiled by Abu Dawood
The full wording of the Hadeeth is: “Sittings [between people] are a trust except three sittings: in which blood is unlawfully spilled, impermissible lewd actions [are planned] or stealing wealth without any right.”
Shaykh AbdulMuhsin al-Abbaad stated: “Albaani weakened this Hadeeth in Sunnan Abee Dawood, however in al-Jaami as-Sagheer he mentioned it and graded it as Hassan (good). This is without the extra wording. Its weakness is due to the nephew of Jabir (the narrator) who is unknown. He graded it as Hassan due to the same narration being mentioned from another Mursal chain upon the authority of Alee (radhiAllaahu anhu).” [Taken from his explanation of the Hadeeth in Sunnan Abee Dawood.]
[2] Ihyaa Uloom ad-Deen,  al-Ghazaali
[3] Mentioned by Ibn Uthaymeen in his explanation of Riyaadh as-Saaliheen, 2/617
[4] In writing this advice, I have benefitted from the following posts: net links

[5] Narrated by Abu Hurayrah; Collected by Bukhaaree & Muslim

Monday, August 17, 2015

The Ways of Salvation from Sins and the Expiation of Misdeeds

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
The happiness of the believer in life here below and in Hereafter lies in how he disciplines and purifies his soul from sin. The reason for his soul's purity is the reward of his faith and good deeds, and his unhappiness is dependent on his soul's corruption and wickedness. In addition, the cause of his soul’s mischief and corruption are his disbelief and sins. Allah عزَّ وجلَّ said:
﴿قَدْ أَفْلَحَ مَنْ زَكَّاهَا. وَقَدْ خَابَ مَنْ دَسَّاهَا﴾ [الشمس: 9-10].
The meaning of the verse:
Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds) And indeed he fails who corrupts his ownself (i.e. disobeys what Allah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, etc. or by doing every kind of evil wicked deeds)﴿ [Ash-Shams (The Sun):9-10].
 For this reason, the believer should induce himself to attach to good morals that purify his soul, that cleanse its impurities and wickedness.
He should also prevent his soul from all what corrupts it as regards sayings and deeds, or bad beliefs that pervert it. These are the sins that no human being can avoid, since the human beings are naturally liable to sins though they strive to shun them. By so doing, they aspire to perfection that cannot be achieved except by those preserved by Allah from sins among those given prophecy among the sons of Adam. The Prophetصلَّى الله عليه وسلَّم“By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have forgiven them”(1).
The enlightened Sharia has explained the legal ways to follow in order to get rid of sins and reform the soul, so that it becomes worthy of Allah’s favor and satisfaction. These ways of expiation are four:
1) Repentance: repentance is the beginning of a pious individual and his end; it has to accompany him until his death.
In fact, repentance consists in regretting one’s committed sins and leaving them at once, resolving to not commit them again and to freeing oneself from people’s rights. Repentance is a permanent duty to every Muslim according to his ability. It is required and forbidden to postpone, whether the committed sin is major or minor, because it is the way and means of success.
Allah عزَّ وجلَّ said:
﴿وَتُوبُوا إِلَى اللهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ﴾ [النور: 31].
The meaning of the verse:
And all of you beg Allah to forgive you all, O believers, that you may be successful﴿[An-Nûr (The Light): 31].
Allah عزَّ وجلَّ linked [in this verse] success to repentance; a relation of cause and effect; then, He used the particle “La`alla” (may) which indicates in Arabic hope. The meaning of the verse, thus, is that only those who are penitent who expect success.
In fact, sincere repentance ends the sin and erases it. Allah عزَّ وجلَّ said:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحًا عَسَى رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ﴾[التحريم: 8].
 The meaning of the verse:
O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise)﴿ [At-Tahrîm (The Prohibition) : 8]. That is certainly, the accepted repentance; in which, the person fears the rejection of his deeds and hopes to be accepted, with being diligent in accomplishing good deeds.(2)
2) Asking forgiveness: it is asking forgiveness by the heart, the tongue and the organs. It includes a resolute determination to refrain from what causes the wrath of Allah and to do what He likes.
Forgiveness is also cited as opposite to punishment, because punishment occurs as a result of sins, and the forgiveness of Allah prevents from His punishment. Moreover, forgiveness occurs only when there is a true resolution to repent and avoid sins.
Allah عزَّ وجلَّ said:
﴿أُولَئِكَ الَّذِينَ اشْتَرَوُا الضَّلاَلَةَ بِالْهُدَى وَالْعَذَابَ بِالْمَغْفِرَةِ فَمَا أَصْبَرَهُمْ عَلَى النَّارِ﴾ [البقرة: 175].
The meaning of the verse:
Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. So how bold they are (for evil deeds which will push them) to the Fire.﴿ [Al-Baqara (The Cow): 175].
And if repentance has more significance as regards the individual’s giving up disobeying Allah and endeavoring to obey Him and to answer His orders, the fact of asking forgiveness is more significant as regards admitting one’s sins, the regret of having committed them and the wish to see their effect erased. For this reason, forgiveness and repentance are linked. Allah تعالى said:
﴿أَفَلاَ يَتُوبُونَ إِلَى اللهِ وَيَسْتَغْفِرُونَهُ﴾ [المائدة: 74].
The meaning of the verse:
Will they not repent to Allah and ask His Forgiveness?﴿ [Al-Mâ'ida (The Table Spread With Food): 74]. He تعالى also said:
﴿وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُمْ مَتَاعًا حَسَنًا إِلَى أَجَلٍ مُسَمًّى﴾ [هود: 3].
The meaning of the verse:
And (commanding you): "Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed﴿ [Hûd: 3].
The sins, even though they are subject to forgiveness, polytheism is not the same case, because Allah عزَّ وجلَّ says:
﴿إِنَّ اللهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: 48].
The meaning of the verse:
Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases﴿ [An-Nissâ' (The Women): 48].
For this reason, Tauhîd (monotheism) is the essence of forgiveness and its major cause. Thus, whoever loses Tauhîd will not deserve forgiveness, and whoever comes with sins reaching the size of earth, but with Tauhîd, Allah will give him as the size of earth full of forgiveness. However, the person is set to the will of Allah and His grace, if He wills He will forgive him and if He wills he will punish him because of his sins.
Anas Ibn Mâlik رضي الله عنه said: “I heard the Prophet صلَّى الله عليه وسلَّم saying: Allah تبارك وتعالى said: O son of Adam! I shall go on forgiving you so long as you pray to Me and aspire for My forgiveness whatever may be your sins. O son of Adam! I do not care even if your sins should pile up to the sky and should you beg pardon of Me, I would forgive you. O son of Adam! If you come to Me with an earthful of sins and meet Me, not associating anything with Me in worship, I will certainly grant you as much pardon as will fill the earth(3).
Thus, sins become belittled by the light of Tauhîd, and the abode of the sinner who does not ascribe any partner to Allah will be Paradise and he will be saved from the eternal Hell. He will not be thrown into Hell like disbelievers and he will not dwell there forever like them. In fact, any person who commits sins but who has a pureTauhîd, who asks Allah’s forgiveness, repents to Him and has the prerequisites ofTauhîd, will have all his previous sins forgiven and will be saved from Hell. Allah عزَّ وجلَّsaid:
﴿قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لاَ تَقْنَطُوا مِنْ رَحْمَةِ اللهِ إِنَّ اللهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ﴾ [الزمر: 53].
The meaning of the verse:
Say: "O 'Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh, verily Allâh forgives all sins. Truly, He is Oft-Forgiving, Most Merciful﴿ [Az-Zumar (The Groups): 53].
Indeed, the absolute forgiveness is from Allah تعالى. It includes the obliteration of the effect of sins and the protection against their evils.
That being said, among the fruits of forgiveness: the quietness of the heart, bliss, the dispelling of sorrow and sadness and the hope of Allah’s blessing and the pleasedness of Allah with him.
Among the consequences of asking forgiveness, the fact of doing it permanently, sowing in one’s soul the values of forgiveness, indulgence and good moralities.
3) Doing much of good deeds: the reason is that misdeeds are expiated by good deeds. In fact, Allah عزَّ وجلَّ said :
﴿وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ﴾ [هود: 114].
The meaning of the verse:
And perform As-Salât (Iqâmat-as-Salât), at the two ends of the day and in some hours of the night [i.e. the five compulsory Salât (prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins). That is a reminder (an advice) for the mindful (those who accept advice)﴿ [Hûd: 114]. And Allah’s عزَّ وجلَّ saying:
﴿وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ وَلاَ يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا. يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا. إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللهُ غَفُورًا رَحِيمًا﴾ [الفرقان: 68-70].
The meaning of the verse:
And those who invoke not any other ilâh (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment, except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful﴿ [Al-Furqân (The Criterion) : 68-70].
So, good deeds expiate many bad deeds, in accordance with Allah’s عزَّ وجلَّ saying:
﴿وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى. جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى﴾ [طه: 75-76 ].
The meaning of the verse:
But whoever comes to Him (Allah) as a believer (in the Oneness of Allah, etc.), and has done righteous good deeds, for such are the high ranks (in the Hereafter), 'Adn (Eden) Paradise (everlasting Gardens), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves [(by abstaining from all kinds of sins and evil deeds) which Allah has forbidden and by doing all that which Allah has ordained)].﴿ [Tâ-Hâ: 75-76].
It appears from these Qur'anic verses that good deeds annihilate ill deeds whether minor or major. However, a major misdeed needs a similar good deed in order to expiate and erase it, like Shirk (polytheism) which can be expiated only by converting to Islam, as Islam annihilates the precedent committed sins. Hereupon, performing good deeds is a very recommendable thing, as it allows to erase misdeeds, but on the condition that the person should not count on it, and this, in order to avoid sins and committing injustices, since the bad deed annihilates the good deed or reduces its reward; therefore, the person will not benefit from it and he will not be raised to high levels. It is reported in “Sahîh Muslim” on the authority of Abu Hurayra رضي الله عنه that the Prophet صلَّى الله عليه وسلَّم said: “Do you know who is bankrupt?” They (the Companions) said: “A bankrupt from amongst us is one who has neither Dirham nor Dinar” He صلَّى الله عليه وسلَّم said: “The bankrupt of my (Muslim) nation would be the one, who would come on the Day of Judgment with (the good deeds of his) prayers, fasts and obligatory charity, but (he would be used up his funds) of good deeds) since he abused others, brought calumny against others, unlawfully consumed the wealth of others, shed the blood of others unlawfully and beat others. In this way, his good deeds would be credited to the account of those (whom he hurt). If his good deeds run short to clear the account, then their sins would be added to his (account) and he would be thrown in the Hell-Fire.”(4)
This hadith indicates clearly that good deeds remove the evil deeds and obliterate them, whether they are minor or major. On the other hand, the evil deeds reduce the good deeds and annihilate them until they are used up, then the person will be punished for his evil deeds and will be thrown into Hell-Fire.
That being said, there is no contradiction between this and the saying of the Prophetصلَّى الله عليه وسلَّم“The five (daily obligatory) prayers, and the (prayer of) Friday to the next Friday are expiations for whatever (sins committed in the intervals) between them, so long as the major sins are not committed.”(5)
This hadith is restricted to what the five daily prayers, the Friday prayer and Ramadan expiate of minor sins, as for the precedent texts, they are more general than this hadith; they include also the major sins, and there is no contradiction in acting according to “General texts” or “Restricted texts” as it is established in the Fundamentals of Jurisprudence.
Among the expiatory deeds: jihad(striving) in the cause/path of Allah, giving sound good advice, enjoining what is good and forbidding what is bad, be patient and accept the ordainment of Allah, love and hate for Allah’s sake, supererogatory prayers, charity, fasting and other righteous deeds.
Moreover, doing much good deeds is a sign of repentance and asking Allah’s forgiveness. That is why; good deeds are linked to repentance in many Qur'anic verses. Consequently, there is no contradiction between the obligation of repenting and asking forgiveness and the fact that good deeds expiate the evil deeds, since repentance and asking forgiveness lie in the heart, tongue and organs, and the good deeds are a part of them. For this reason, whoever neglects the essence of repentance and asking forgiveness, and limits himself to good deeds, fails, certainly, in his duty which consists of repenting and asking forgiveness; and his heart accepts abandoning this and believes in it. This is certainly vain, whether as regards creed or practice, and is considered among the major sins and a way to disbelief, because it includes believing in a part of the Sharia and neglecting other parts. Yet it is mentioned in the hadith that “Whoever does an action that is not in accordance with our tradition will have it rejected.”(6)
The penitent should coordinate between the good deeds and the bad deeds, so he should not neglect the obligations under the pretext of performing expiatory good deeds, because expiating the misdeeds depends on accomplishing one’s obligations, only in case they are not maintained or it is impossible to settle them. However, persisting in neglecting one’s obligations and being sure that one’s misdeed will be expiated by performing good deeds which are not among the religious obligations, is certainly, the attribute of deceived people, who are deceived by Satan by his deceit and divert them from the way of the pious.
4) The affliction that befalls the believer: the afflictions that the believer undergoes whether in his self, his money or his relatives are among expiatory acts, as established in the two “Sahîhs” [Al-Bukhâri and Muslim] that the Prophet صلَّى الله عليه وسلَّم said:“Never a believer is stricken with discomfort, hardship, illness, grief or even mental worry but that his sins would be expiated for him.”(7) and in the hadith of Abu Hurayra رضي الله عنه who said: “When this verse was revealed:
﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ [النساء: 123].
The meaning of the verse:
Whoever does evil will be requited for it﴿ [An-Nissâ': (123)], and when this reached the Muslims, they became greatly anxious. Thereupon, the Prophet صلَّى الله عليه وسلَّم said :“Be moderate and stand firm, for in every trouble that befalls a Muslim, there would be an expiation for him, even if it is the stumbling on the path or the pricking of a thorn”(8). It is also established that from the hadith of Ibn Mass`ûd that the Prophet صلَّى الله عليه وسلَّم said: “Indeed, no Muslim is afflicted with any such harm as ailment or so, but that Allah will remove his sins as the leaves of a tree fall down”(9).
Moreover, the reward and merit are according to the affliction and hardship, as it is established from the hadith of `Âisha رضي الله عنها who said: “The Prophet صلَّى الله عليه وسلَّمsaid: “You will have a reward commensurate with your hardship and spending.”(10).
 Therefore, there is in the ways of expiating sins a great hope in Allah’s plentiful grace. Moreover, expiating the misdeeds gives hope to the soul of the Muslim, incites him to perform good deeds and abandon evil deeds, drives him to perform acts of worship without negligence and to inure oneself to perform acts (of piety), knowing that Allahعزَّ وجلَّ sees him and knows what he does, and to judge oneself ; since these two last attributes are among the means that reform the soul and purify it. Therefore, the fact that a Muslim judges himself in order to have a firm conviction that Allah عزَّ وجلَّ sees him, constitutes certainly, the expression of submitting oneself to Allah as it is cited in the following verse:
The meaning of the verse:
﴿وَمَنْ يُسْلِمْ وَجْهَهُ إِلَى اللهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى﴾ [لقمان: 22].
And whosoever submits his face (himself) to Allah [i.e.(follows Allah’s Religion of Islamic Monotheism), worships Allâh (Alone) with sincere Faith in the Oneness of His Lordship, Oneness of His worship, and Oneness of His Names and Qualities], while he is a Muhsin (good­doer i.e. performs good deeds totally for Allâh's sake without any show-off or to gain praise or fame etc, and does them in accordance with the Sunnah of Allah’s Messenger Muhammad صلَّى الله عليه وسلَّم), then he has grasped the most trustworthy hand­hold [Lâ ilâha ill-Allâh (none has the right to be worshipped but Allah)].﴿ [Luqmân: 22].
 Allah تعالى ordered to judge oneself as regards what it has offered for the future (the Day of Resurrection) by saying :
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللهَ إِنَّ اللهَ خَبِيرٌ بِمَا تَعْمَلُونَ﴾ [الحشر: 18].
The meaning of the verse:
O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do﴿ [Al-Hashr (The Gathering): 18].
That being said, the Muslim should strive and discipline himself continuously in order to get peace of mind and in order to be worthy of Allah’s عزَّ وجلَّ love and satisfaction. Allah تعالى said:
﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللهَ لَمَعَ الْمُحْسِنِينَ﴾ [العنكبوت: 69].
The meaning of the verse:
As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion - Islamic Monotheism). And verily, Allah is with the Muhsinûn (good doers).﴿ [Al-`Ankabût (The Spider): 69].
This is in fact the way of the pious people of this nation, who strive in order to save themselves from sins and misdeeds by repenting, asking Allah’s forgiveness, doing abundantly righteous deeds and racing for the good deeds. They are also those who judge themselves for their negligence and endeavor to be righteous and abstain from evil and passion, in accordance with Allah’s عزَّ وجلَّ saying:
﴿وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى﴾ [النازعات: 40-41].
The meaning of the verse:
But as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts, verily, Paradise will be his abode.﴿ [An-Nâzi`ât (Those Who Pull Out): 40-41].
The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet صلَّى الله عليه وسلَّم, his Family, his Companions and Brothers till the Day of Resurrection.

(1Reported by Muslim (8/94), Ahmad (2/308) on the authority of Abu Hurayra رضي الله عنه.
(2See the divergence among scholars concerning the definitions of sincere repentance which are twenty three in “Tafsîr Al-Qurtubi” (19/197).
(3Reported by At-Tirmidhi (5/548) on the authority of Anas Ibn Mâlik رضي الله عنه. This hadith has been judged authentic by Al-Albâni in “As-Silsila As-Sahîha (hadith 127) and (128) and in “Sahîh At-Tirmidhi” (3/455) (hadith 3540).”
(4Reported by Muslim (8/18), At-Tirmidhi (4/613) and Ahmad (2/303-372) on the authority of Abu Hurayra رضي الله عنه.
(5Reported by Muslim (1/144), Ahmad (2/400-414-484) and At-Tirmidhi (1/418) on the authority of Abu Hurayra رضي الله عنه.
(6Reported by Muslim (12/16) on the authority of `Âisha رضي الله عنها.
(7Reported by Al-Bukhâri, (10/103) and Muslim (hadith 2573) on the authority of Abu Hurayra رضي الله عنه.
(8Reported by Muslim, chapter of “Virtue, keeping good relations with one’s kith and kin and good manners” (hadith 6734), At-Tirmidhi (5/247). This hadith has been judged authentic by Al-Albâni in “Sahîh At-Tirmidhi” (3/266) and in “Takhrîj At-Tahhâwiyya” (90).
(9Reported by Al-Bukhâri (10/111) and Muslim (hadith 2571) on the authority of `Abd Allah Ibn Mass`ûd رضي الله عنه.
(10Reported by Ad-Dâraqutni (1762). This hadith has been judged authentic by Al-Albâni in “Sahîh At-Targhîb” (2/1116).