trimming the beard is sunna....docx

7/25/2019 Trimming the beard is Sunna....docx

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The Correction To Some Misleading Answers of Albani On Various Current

Topics

Trimming the beard is Sunna

Carrying the stick is Sunna

Kissing the scholar's hand is Sunna

udu' is re!uired to touch a mushaf

"ama#a prayer is a Sunna mu'akkada

$#tikaf is in all mos!ues

%& $s there a limit to growing facial hair since some people ha(e (ery thick hair which sometimes goes

from the chest to the neck and e(en all the way to the eyes)

Albani's answer*It is not permissible for the Muslim to remove any hair from the

beard except what the Lawgiver has allowed. It is reported from one of thecompanions who narrated the hadeeth, "Leave the beard and trim the moustaches,"

'Abdullaah bin 'mar, that he used to remove from his beard what was below a

fistful. Apart from that, trimming the beard is against the !unnah, whether or notthe man's beard is pleasing to him, and whether or not it is

pleasing to others, for all of Allaah's creation is handsome, as in the saheehhadeeth, where the rophet #!$ saw a man with a long waist%shirt and ordered himto have his i&aar halfway up his shins the man gave the excuse that he had a defect

in his an(les, so the rophet #!$ said, "All of Allaah's creation is handsome."#saheeh%

Ahmad and others. )his phrase is actually of *ur'anic origin cf. !a+dah -/$.

0eally we must memorise this hadeeth well in order to answer the misconceptionsin issues li(e this. 1ne who says that "my wife has a lot of hair and I do not want to

go near her" should remember this hadeeth, and in fact remember the saying ofAllaah

"!o set your face truly to the faith, Allaah's

handiwor( according to the pattern on which

he.has made man(ind, #let there be$ no change in
http://sunnah.org/ibadaat/albani.htm#1http://sunnah.org/ibadaat/albani.htm#2http://sunnah.org/ibadaat/albani.htm#3http://sunnah.org/ibadaat/albani.htm#YAMASSUHUhttp://sunnah.org/ibadaat/albani.htm#JAMAA'AHhttp://sunnah.org/ibadaat/albani.htm#2http://sunnah.org/ibadaat/albani.htm#3http://sunnah.org/ibadaat/albani.htm#YAMASSUHUhttp://sunnah.org/ibadaat/albani.htm#JAMAA'AHhttp://sunnah.org/ibadaat/albani.htm#1


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the.creation of Allaah." #0oum 22$

Also the hadeeth "Allaah has cursed the woman who tattoos and the

one who as(s for it, the woman who pluc(s the eyebrows and the one who as(s forit and the woman who ma(es gaps in her teeth, who change the creation of Allaah

for the sa(e of beauty."#3u(hari, narrated by 'Abdullah bin Mas'ood$

)hese few 4uotes are enough as proof to show that it is not allowed to change the

creation of Allaah in any way... ... #etc.$

Shaykh +isham says*

)he proof for the eti4uette of trimming the beard is in the explicit and (nown

practice of the 5ompanions including, but not restricted to Ibn 6mar, and toinvo(e an analogy to the rophet's order to lift up the izaris out of place, as that is

a command that has a hukmof its own, namely that it is detestable to drag one'slower garment on the ground and it is desirable that the an(le%bones remain

uncovered. )he rophet's original command to leave the beard is understood in thecontext of differing from non%Muslims, not leaving it absolutely, as is confirmed

by the practice of Ibn 6mar who trimmed whatever grew in excess of a fistful.

)he beard of the male Muslim is one of the outward symbols of Islam and as al%

3adr al%6Ayni pointed out it is important that it not be made to loo( un(empt and

disheveled. )he rophet said "Allah is beautiful and 7e loves beauty." )he )abi6i6Ata' ibn Abi 0abah said ")here is no harm in trimming a little from the lengthand sides of his beard, if it grows large and long" and al%8a(h6i, another )abi6i,

related that the 5ompanions used to trim their beards on the sides. It ispreposterous and reprehensible to suggest that such a trimming is against the

!unna as both they and the authorities among the )abi6in who reported from themwere certainly more (nowledgeable of the !unna than us. As the scholars said

")he !ahaba were all legally upright (`udul)by consensus (ijma`)of Muslimscholars, and it is inconceivable that they would institutionali&e and set a precedent

that was in direct defiance of a religious obligation."

It would seem also that the fatwa given above in answer to the original 4uestion

erroneously suggests for women to leave all facial hair alone e4ually, since thereply claims, in the section on women, that ")hese few 4uotes are enough as proof

to show that it is not allowed to change the creation of Allaah in any way." Incorrecting this false notion we will first 4uote a more accurate translation of the

hadith in 4uestion %% about women pluc(ing their facial hair %% and the words of8awawi and Ibn 7a+ar regarding it

)he rophet said


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"May Allah curse women who wear false hair or arrange it for others, who tatoo orhave themselves tatooed, who pluc( facial hair or eyebrows or have them pluc(ed,

and women who separate their front teeth for beauty, altering what Allah hascreated." 9hahabi narrated it in al-Kaba'irand he said "It is agreed upon :by

3u(hari and Muslim;."

Ibn 7a+ar al%6As4alani said inFath al-bari#


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al-durr al-mukhtar, C vols. 3ula4


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person would become a topic of conversation, or a proverb"%%)he reply is that it isestablished from the rophet #Allah bless him and give him peace$ that this hadith

is conditioned by a specific context :i.e. the demand to do the contrary to what theersians and non%Arabs did, established by the first words of the hadith;, and that

the amount and definition of the beard that is unlawful to leave uncut have beendiffered upon by the early Muslims . . . .

)he meaning, in my opinion, is "as long as it does not exceed what is customaryamong :religious; people." 6Ata' :ibn Abi 0abah, Mufti of Mecca, d.


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unlawful for a Muslim to cut or otherwise remove any hairs of his beard, asituation in which a learned person could be expected to trim the maximum

allowable, since he would be unable to to so #while in ihram$ for some time tocome. )his shows that the unconditionality of the hadiths was, in Ibn 6mar's view,

conditioned by trimming the beard, in all probability by instruction or example ofthe rophet #Allah bless him and give him peace$, since the !ahaba were all legally

upright (`udul)by consensus (ijma`)of Muslim scholars, and it is inconceivablethat they would institutionali&e and set a precedent that was in direct defiance of a

religious obligation.

#b$ Imam 3aghawi reports that trimming the beard was also the practice of Abu

7urayra, another of the foremost scholars of the !ahaba, and 3aghawi reports fromIbrahim al%8a(ha6i, the shei(h of the early Muslim community in Ira4, that the

!ahaba used to trim their beards on the sides.

#c$ If the earliest Muslims had all had beards down to their waists or to their (nees

from never cutting them, this would have been conveyed to us by hadiths, but ithas not.

#$ )he wisdom of letting beards be, as in the above hadith of 3u(hari and Muslim,is doing otherwise than the non%Muslims. 1ther hadiths, related in the Musannafof

Ibn Abi !hayba and other sources, explicitly state that the ersians used to shavetheir faces and grow their mustaches long. 9istinguishing ourselves from them

could be accomplished with considerably less than a long beard.

#G$ Jeneral Islamic values entail beauty in behavior, manners, and dress. Hhen a

man once as(ed if li(ing fine clothes and sandals was a form of arrogance, therophet #Allah bless him and give him peace$ said, "Kerily, Allah is beautiful and

loves beauty" #!ahih Muslim,


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)o summari&e, to have a beard is obligatory for the Muslim man. )he wording ofthe above sahih hadith indicates it should be abundant, though this is conditioned

by the `urfor common ac(nowledgement for it among religious, practicingMuslims. )he early Muslims trimmed their beards, and there is not an une4uivocal

text (nass)that establishes a fixed legal limit to length and si&e. Hhile the sunna isconsidered by many ulama to be "the handful," my own shei(hs trimmed their

beards considerably closer than this, and they were ulama. It is my conviction andthe premise of my approach to Islamic law that Allah will not punish the ordinary

Muslim for something differed about between traditional ulama.

)hese considerations are particularly relevant to the circumstance that Islam has

now spread to virtually every race on earth, and that genetically, not man can growa beard li(e Ibn 6mar's. In my view, the differing capacities ma(e preferable the

more general fi4h criteria of #


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or due to old age, then it is undoubtedly correct to carry a stic(. 7owever, as for anordinary person, it is in no way from the !unnah to needlessly carry a stic(,

especially in an age where many people do without wal(ing, let alone needing tocarry a stic(, due to

conveyance in cars, buses etc, from the means provided by Allaah.

Shaykh +isham says*

5arrying a stic(, staff, or cane for the adult male Muslim is by general agreementof the ulama one of the !unan of the rophets, peace be upon them, and in the

!hafi6i and Mali(i schools one of the desirable articles of the eti4uette of @hutbatal%Dum6a. Imam !hafi6i carried a stic( at all times in his life including when he was

neither old, nor ailing, nor travelling, as 8awawi relates in the introduction to

his al-Majmu`, and they were both more (nowledgeable of the !unna of therophet, blessings and peace upon him, than the one who gave the above answer.As for the statemental-tawakku' `ala al-`asa min sunnat al-anbi%a'then al%*ari

said kalamun sahih wa la%sa lahu aslun sarih "It is a true statement but withoutan explicit basis." 7e continued saying that its implicit basis is the mention of

Musa's staff in the *ur'an as well as the mention of the rophet's staff in severalinstances in the hadith. 6A+luni mentioned this inKashf al-khafa'.

)he rophet used a stic( in the (hutba


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when he came re4uesting their support. @halid said "And I heard himrecite was-sama'i wat-tari#!ura =E$."

Hhy was the rophet "given a bow or a stic(" before the (hutba, and why did helean on one %% or a bow %% when he addressed the people of )a'if>

3ecause, as the Mu6ta&ila writer al%Dahi& explained in his "3oo( of the !taff," noself%respecting was Arab ever seen addressing people in a public forum except he

held a stic( in his hand, which adds gravity to his appearance. )his is one of thecustoms of the Arabs which, li(e the turban, the rophet retained and made part of

his !unna.

)he rophet deliberately carried a stic( during the rites of ilgrimage


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6Abdullah ibn nays." I went out with it among the people and they as(edwhat was this stic(. I replied that the rophet had given it to me and ordered

me to (eep it. )hey said, "Jo bac( and as( the rophet about it." I wentbac( and said, "1 rophet, why did you give me this staff>" 7e said, "As a

sign (a%at)between you and me on the 9ay of 0esurrection. Kery few willbe the ones who have a staff on that 9ay." Ahmad continues 6Abdullah ibn

nays added the staff to his sword and was never found without it until theday he died, at which time he ordered that it be brought to him. It was put

with him when he was shrouded and they were buried together. Ibn 7ishamalso cites it in his Sira#BGE-2 of the !a44a edition$ from Ibn Isha4's

narration. 7aytami inMajma` al-zawa'idmentions that Abu a6la alsonarrated it. 7e said "1n of the narrators' names is missing #one of the

grandsons of the 5ompanion$, but the rest of those in its chain aretrustworthy." )his hadith indicates the value the Arabs put on the staff in

general.

a. 8ote that the rophet gave specific prescriptions concerning found stic(s, which

shows the profusion of their usage in early Muslim society. )he rophet defendedanyone from ta(ing someone else's stic(, although it is permissible to (eep an

unclaimed stic( if found. )o the effect of the prohibition Ahmad #G--


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this charity could have given better than this. )ruly, the giver of this charityshall eat worthless dates on the 9ay of 0esurrection."

-. Ahmad relates in hisMusnad#C-C$ on the authority of Abu mamah )herophet came out and met us and he was leaning upon a stic( (`asa). He

stood up for him and he said "9o not stand up in the manner of the non%Arabs who adulate each other." 8ote that the prohibition of standing up was

in relation to the intention of worldly praise. 8awawi in his al-Rukhsa bi al-i%amshows that it is good to stand out of respect for an eder or a scholar.

6A'isha said "Hhenever Fatima entered a room where the rophet wassitting the latter would get up and greet her, ta(e her hand, (iss her, and

ma(e her sit in his place and whenever he would enter a room where shewas sitting she would get up and greet him, ta(e his hand, (iss him, and

ma(e him sit in her place." It is a sound narration related in Abu

9awud's Sunan#3oo( of#dab$, )irmidhi's Sunan#3oo( ofManaib$, and8asa'i's Sunan. al%7a(im said in theMustadrak "It is asound (sahih)narration according to the criteria of 3u(hari and Muslim." al%

ayla6i inNasb al-ra%a#G-C=$ said ")irmidhi said hadith hasan%% a fairnarration %% and in some of the manuscripts hasan sahih." Ibn al%Mu4ri'

narrates it in al-Rukhsa#p. < N-E$.

. 3u(hari in his Sahih narrates #in the 3oo( of 5ommentary of the *ur'an and

in the 3oo( of#dab$ on the authority of Abu 6Abd ar%0ahman as%!ulamifrom 6Ali, that the rophet and some 5ompanions were sitting in the

cemetary of 3a4i6 after a +ana&a #funeral$, and the rophet began to scrapethe ground with his staff #mikhsaraor `ud$. )hen he raised his head and

said "8one of you is created except his place is foreordained in paradise orin hell." It is also related in Muslim, Abu 9awud #3oo( of Sunna$, and

Ahmad in hisMusnad #


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long duration of our standing, and we did not leave until the first glimpse ofdawn."

-. Abu 9awud in the chapter entitled "Leaning on a staff during prayer" inhis Sunan#3oo( of Salat$ narrates with a chain that contains an un(nown

narrator from 7ilal ibn asaf that the latter said He went to Habisa, and Isaid to my companion "Let us observe his dignified appearance." 7e had a

low%top alansuwa#hat$ with ear%coverings and a dust%coloredwoolenburnus#hooded cloa($, and he was leaning on a staff while praying.

After we greeted him we spo(e to him and he said "mm *ays bint Mihsantold me that the rophet used to lean on a pillar in his mos4ue after he aged

and put on weight."

)he hadith whereby the rophet owned a stic( which he called al-mamshu,

narrated by )abarani on the authority of Ibn 6Abbas, contains in its chain 6Ali ibn6rwa, who is "fatally wea("(matruk)according to the Imams of hadith. et Ibn al%

Athir relates it in al-Niha%a#-=-$ and Ibn *unfudh in asilat al-islam#p.


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split the staff of Muslims" (fulanun shaa àsa al-muslimin), and it is also called"the staff of 0eligion" (àsa al-din)" #p. C$.

")he rophet, 3lessings and Jreetings of Allah upon him, used to address peoplecarrying a stic(, and it is enough of a proof for its great utility and exalted position.

)he (halifs perpetuated its use, and so did the great Muslim spea(ers" #p. E$.

al%Dahi& concludes his boo( by pointing out that the staff and the turban symboli&e

Islam, and by stressing the tremendous value Allah puts on outward signs "AllahAlmighty said, ")heir signs are on their faces from the trace of prostration," and

"He have made you nations and tribes so that you may come to (now each other,and the worthiest among you are the most Jod%fearing." Among the Arabs,

wearing a turban and carrying a staff are among the "signs." It may be that thespea(er of a (hutba does not wear a covering (milhafa)nor a robe (jubba)nor an

an(le%length shirt (amis)nor a mantle (rida'), but what he cannot do without is theturban (ìmma)and the stic( (mikhsara)." #p. /E$ And this is the position of the

!hafi6i madhhab in the matter, as Imam Jha&ali said in the boo( Dum6a ofhis"h%a' "It is desirable to wear the turban for !alat al%Dum6a, especially for the

Imam," and Imam 8awawi in the boo( of Dum6a of hisMinhaj al-talibin "It is the!unna for the Imam during the (hutba... to lean on a sword, a stic(, or something

similar." And Allah (nows best.

%&Is it allowed to (iss the hand of an 'aalim> !ome 'ulamaa' regard this as sort of

respect.

Albani's answer*@issing the hand of an 'aalim has a basis in the !unnah

however, this basis is one of allowable action, not one of a recommended example.8owadays in many Islaamic lands, many of the shay(hs do not (now the example

of the rophet #!$ of sha(ing hands with his 5ompanions as Abu 9har said,"Hhenever the Messenger of Allaah #!$ met us, he would sha(e hands with us."

)hese shay(hs only (now how to extend their hands to be (issed as for extending

the hand to sha(e, they have no idea )his sort of (issing in place of sha(ing handsis not allowed. )he rophet #!$ encouraged his ummah, "Any two Muslims whomeet and sha(e hands before parting, their sins fall as leaves fall from a tree in

autumn."

Shaykh M& +isham Kabbani says*

)he 4uestion is not about Muslim brothers meeting and sha(ing hands but aboutthe eti4uette of the ordinary Muslim meeting the older àlimor scholar of 0eligion.

!imilarly, the hadith of the rophet's meeting the 5ompanions and sha(ing hands

with them does not apply as much as the hadiths of the 5ompanions coming up tothe rophet and (issing his hand do. )his is an important difference which is


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altogether overloo(ed, whether inadvertently or deliberately, in the above answer.8or did it escape our notice that !hay(h Albani's reply declares the same thing

allowed and yet not allowed at one and the same time.

As for the claim that "8owadays in many Islaamic lands, many of the shay(hs do

not (now the example of the rophet #!$ of sha(ing hands with his 5ompanions"and ")hese shay(hs only (now how to extend their hands to be (issed as for

extending the hand to sha(e, they have no idea," then this is iftira'%% slanderousfabrication %% of the sort which have been unfortunately accustomed from that

source, as !hay(h 7asan 6Ali al%!a44af amply demonstrated in his compendium ofAlbani's insults of the 6ulama entitled &amus shata'im al-#lbani. Let us repeat the

excellent warning our master Mawlana !hay(h 8a&im gave concerning the stanceof "!alafis" regarding the ethics of respect in Islam ")hey want to brea( the

relationship between the 3elievers and their )eachers in Islam."

Allah ordered the rophet "Lower your wing for the believers" #


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were of the ")en romised aradise" by the rophet is enough proof in itself that itis !unna.

It is authentically recorded that others of the true Ahl al%hadith did this also, suchas the )abi6is @haythama ibn 6Abd al%0ahman al%Du6fi #d. =C$ and )alha ibn

Musarrif #d.


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Allah, we are pleased with Allah as our Lord, with Islam as our religion, andwith Muhammad as our rophet, and with the *ur'an as our 3oo(. Forgive,

and Allah will forgive you (fa`fu `afallahu `anka). And he did not cease untilthe rophet softened."

)he hadith is established as authentic by the following narrations in3u(hari's Sahih

al%uhri said Anas bin Mali( told me )he rophet came out after thesun passed the mid%point of the s(y and offered the uhr prayer #in

congregation$. After finishing it with )aslim, he stood on the pulpitand mentioned the 7our and mentioned there would happen great

events before it. )hen he said, "Hhoever wants to as( me any4uestion, may do so, for by Allah, you will not as( me about anything

but I will inform you of it as long as I am at this place of mine." )hepeople were weeping profusely #because of the rophet's anger$.

Allah's Apostle (ept saying, "As( Me " )hen a man got and as(ed,''Hhere will my entrance be, 1 Allah's Apostle>" )he rophet said,

")he Fire." )hen 6Abd Allah ibn 7udhafa got up and as(ed, "Hho ismy father, 1 Allah's Apostle>" )he rophet replied, "our father is

7udhafa." )he rophet then (ept on saying #angrily$, "As( me As(me" #/mar then fell to his kneesand said, "He have accepted Allah

as our Lord and Islam as our religion and Muhammad as ourApostle." Allah's Apostle became 4uiet when 6mar said that. )hen

Allah's Apostle said, "Hoe 3y 7im in Hhose 7and my life is,aradise and 7ell were displayed before me +ust now, across this wall

while I was praying, and I never saw such good and evil as I haveseen today."

Muslim's version (Kitab al-fada'il)adds ")here was no harder day onthe 5ompanions than that day."

3u(hari narrates it in the third chapter ofKitab al-i`tisam bi al-kitabwa al-sunna, entitled "Hhat is disli(ed in as(ing too many 4uestions,

and those who ta(e on what does not concern them, and Allah'ssaying "9o not as( about things which once shown to you would

hurt you" #C


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Ibn 7a+ar in his commentary on the collated accounts of this hadithsays (Fath al-Bari


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narration," as the silence of the Imams of hadith concerning a narrator isconsidered acceptance, not tajhil, by their vast ma+ority. 1f note also is the

fact that Ibn al%A6rabi and al%3aghawi narrated the hadith inMu`jam al-sahabaand they, li(e the totality of the hadith masters who cited this hadith,

raised no doubt concerning mm Aban. Moreover the declaration of anarration as wea( on the basis of a narrator can only be done through the

mention of that narrator in one of the boo(s of the$u`afa'and not throughany other way. )hese rules show why they all considered, either explicitly or

tacitly, that the hadith was authentic.

G. From !afwan ibn 6Asal al%Muradi "1ne of two Dews said to his companion

)a(e us to this rophet so we can as( him about Musa's ten signs... :therophet replied in full and then; they (issed his hands and feet and said we

witness that you are a rophet..." 8arrated by Ibn Abi !hayba #3oo(

of#dab, 5hapter entitled A Man @issing Another Man's 7and Hhen 7egreets 7im$, )irmidhi #3oo( of#dab$ who declared it hasan sahih, al%

8asa'i, Ibn Ma+a #3oo( of#dab$, and al%7a(im who declared it sahih.

C. 3urayda said Hhen we were with Allah's Messenger on an expedition, a3edouin came and as(ed for a miracle. )he rophet pointed at a tree and

said to the 3edouin ")ell that tree Allah's Messenger summons you." )he3eduin did, whereupon the tree swayed and brought itself out, and came to

the presence of the rophet saying "eace be upon you, 1 Messenger ofAllah" )he 3edouin said "8ow let it return to its place" Hhen Allah's

Messenger ordered it, the tree went bac(. )he 3edouin said "let meprostrate to you" )he Messenger answered "If I commanded anyone to do

that, I would command the wife to prostrate to her husband." )he 3edouinsaid ")hen give me permission to (iss your hands and feet." )he rophet

gave him permission.

*adi 6Iyad narrated it in al-Shifa'#


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E. Ibn 6mar was sent with a detachment by the rophet. )he people wheeledround in flight. 7e said I was one of those who wheeled round in flight.

Hhen we stopped, we said Hhat should we do> He have run away from thebattlefield and deserve Allah's wrath. )hen we said Let us enter Medina,

stay there, and go there while no one sees us. !o we came and thought If wepresent ourselves before the rophet, and if there is amnsety for us, we shall

stay if there is something else, we shall go away. !o we sat down waitingfor the rophet before the dawn prayer. Hhen he came out, we stood up to

him and said He are the ones who have fled. 7e turned to us and said 8o,you are the ones who return to fight after wheeling away. He then

approached and (issed his hand, and he said "I am the main body of theMuslims." (ana fi'atu al-muslimin).

8arrated by 3u(hari in his#dab al-mufrad, seeBab tabil al-%ad#5hapter

on @issing the 7and$ andBab tabil ar-rijl#5hapter on @issing the Foot$,also in Abu 9awud's Sunan#3oo( of*ihad, chapter on desertion in the faceof the enemy$ %% al%6Ira4i said "with a fair (hasan)chain," see

abidi's"thaf#E-=2$ %% also in )irmidhi's Sunan, #boo( of*ihad, chapter onflight in the face of the enemy$ but without mention of the (issing and he

said hasan harib, also Ibn Ma+ah's Sunan#3oo( of#dabN/2G$, 3ayha4ithrough al%!hafi6i in his Sunan#/E%//$ and in$ala'il al-nubuwwa, Ibn

Abi !hayba in hisMusannaf#=/G%/C2#dab$, al%@hattabi through al%7umaydi in +harib al-hadith #


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hypocrisy which followed his sitting out in Madina the rophet's expeditionto )abu(. 3ayha4i in$ala'il al-nubuwwa, Jha&ali in the"h%a', and Ibn al%

Mu4ri' in al-Rukhsacite it from @a6b with a wea( chain according to al%6Ira4i "Hhen Allah sent down my ac4uittal, I came to the Messenger of

Allah and (issed his hand and (nee." (lamma nuzilat tawbati ata%tu al-nabisallallahu `ala%hi wa sallam fa abbaltu %adahu wa rukbatahu). al%

7aythami inMajma` al-zawa'id#=G-$ also states that )abarani narrates it#cf. al-Kabir' 7e said, '8o, it is

from Allah.' Hhenever Allah's Apostle became happy, his face would shineas if it were a piece of moon, and we all (new that characteristic of him.

Hhen I sat before him, I said, '1 Allah's Apostle 3ecause of the acceptanceof my repentance I will give up all my wealth as alms for the !a(e of Allah


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and 7is Apostle. Allah's Apostle said, '@eep some of your wealth, as it willbe better for you.' I said, '!o I will (eep my share from @haibar with me,'

and added, '1 Allah's Apostle Allah has saved me for telling the truth so itis a part of my repentance not to tell but the truth as long as I am alive. 3y

Allah, I do not (now anyone of the Muslims whom Allah has helpedforetelling the truth more than me. !ince I have mentioned that truth to

Allah's Apostle till today, I have never intended to tell a lie. I hope that Allahwill also save me #from telling lies$ the rest of my life. !o Allah revealed to

7is Apostle the Kerse

"Verily, Allah has forgiven the Prophet, the Muhajirin (i.e.migrants (up to !is aying# And $e %ith those %ho aretrue (in %ord and deed#." (&.'')''

3y Allah, Allah has never bestowed upon me, apart from 7is guiding me toIslam, a Jreater blessing than the fact that I did not tell a lie to Allah'sApostle which would have caused me to perish as those who have told a lie

perished, for Allah described those who told lies with the worst description7e ever attributed to anybody else. Allah said%% ")hey #i.e. the hypocrites$

will swear by Allah to you when you return to them #up to 7is !aying$5ertainly Allah is not pleased with the rebellious people" #C%E$. @a6b

added, "He, the three persons, differed altogether from those whose excusesAllah's Apostle accepted when they swore to him. 7e too( their pledge of

allegiance and as(ed Allah to forgive them, but Allah's Apostle left our casepending till Allah gave 7is Dudgment about it, regarding which Allah said

"And to the three whose case was delayed." #


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=. 6bada ibn al%!amit said )he rophet said "7e is not of my 5ommunity B7e is not one of us who does not give respect to our elders or does not show

mercy to our little ones or does not recogni&e the rights of our scholars."

An authentic hadith narrated by Ahmad in hisMusnad#C-$, al%7a(im

in al-Mustadrak#


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Ibn Abi !hayba narrates it in hisMusannaf#=/C2#dab$, 3ayha4i inhis Sunan#/


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Ibn al%Mu4ri' narrates it in hisRukhsa#p. /- N


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7ayy Luc(nawi's al-*arh wa al-ta`dil#p. --%-G=$. 7ow then could theentire narration be declared as wea( by Albani on the sole basis of an

incorrect grading of !uhayb> 0ather, according to the above criteria, !uhaybis a reliable narrator, the chain is sound, and the hadith is authentic, and

Allah (nows best.

E. 3u(hari in the#dab al-mufrad, Ahmad in hisMusnad#


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perfume for sha(ing hands with his brothers." Albani included it inhis Sahih al-adab al-mufrad#p. == N//G$ and saidsahih al-isnad

=. Mubara( ibn 6A4il Abu !a(hr said I heard )habit al%3unani say HheneverI visited Anas ibn Mali( I would ta(e his hand and (iss it and say "My

father for these two hands which touched Allah's Messenger" )hen I would(iss his eyes and say "My father for these two eyes which saw Allah's

Messenger"

al%7aythami inMajma` al-zawa'id#-C$ said "Its narrators are those of

thesahihnarrations :i.e. retained by 3u(hari and Muslim;, except Abu 3a(ral%Mu4addami, and he is trustworthy (thia)." )hat is the chain is sound.

Ibn al%Mu4ri' narrates it partially in al-Rukhsa fi tabil al-%ad#p. /= N


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G. !ufyan al%)hawri #d.


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Muslims are not moved to these matters except by their excessive love for

the rophet, as they are ordered to love Allah and the rophet more thanthey love their own lives, their children, all human beings, their property,

and aradise and its maidens. )here are even some believers that love Abu

3a(r and 6mar more than themselves... 9on't you see that the 5ompanions,in the excess of their love for the rophet, as(ehim "!hould we not

prostrate to you>" and he replied no, and if he had allowed them, they wouldhave prostrated to him as a mar( of utter veneration and respect, not as a

mar( of worship, +ust as the rophet usuf's brothers prostrated to usuf."?nd of 9hahabi's words inMu`jam al-shu%ukh al-kabir.


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consensus. As for (issing the ground in front of the ulama or dignitaries it isforbidden (haram), and both the doer and the one who approves it commit a

sin, because it resembles idol%worship."


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hat is meant in the aayah 5A 6AMASS/+/ $55AA5 M/TA++A7OO1A 8Sooratul0aa!i'ah aayah

9:; and what is the ruling regarding taking the %ur'aan to the land of the unbelie(ers)

Albani says*Hhat is referred to in the aayah is the angels, and it is Allaah's

informing us of these angels. It does not refer to the *ur'aan but to the 'Lawhul%

Mahfoo' #reserved )ablet$. !o this mushaf in the reserved )ablet is only touchedby the urified 1nes, who are the nearest angels. As for the mushaf which is withus, then it is touched by the righteous, the wic(ed, the believer and the unbeliever.

!o Allaah ta'aala does not refer here to the people, good and bad, but to the nearestangels.... He find that some of the companions preferred to have wudoo' to touch

the *ur'aan % so that shows what is preferable % but to ma(e it obligatory and to saythat it is forbidden for a woman in her period to touch the *ur'aan % then that hasno proof at all.

Shaykh +isham Kabbani says*0ather, it is the position of 6Ali ibn Abi )alib,

!a6d ibn Abi Ha44as, 6Abd Allah ibn 6mar, and the ma+ority of thefuaha'thatwudu' is re4uired to touch the *ur'an, and that touching it without wudu' is not

permitted with any part of the body whatsoever. )his is reported by 8awawi in al-Majmu #


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7a(im ibn 7i&am

6thman ibn Abi al%6As

)hawban."

Abu 6bayd al%*asim ibn !allam :d. --G; mentioned it in his boo(Fada'il al-

ur'an#p. C/ ch.


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In the boo( !h/ Niht 0ra%/r 1 &i%am and !arawih, based on writings by Albaniand others, the following is found

LA5? F10 I')I@AAF %%%%%%%%%%%%%%%%%%

A Mos!ue Of "umu'ah

I'ti(aaf may only be performed in a mas+id, as is indicated in the above aayah fromal%3a4arah #-


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Ibn Mas'ood6s response indicates that he does not deny the authenticity of thishadeeth, but is only uncertain of its correct meaning. )he truth in this case is to

adhere to the apparent meaning of this hadeeth.

A number of scholars among the !alaf have adhered to the text of this hadeeth

among them are 7udhaifah 3in al%amaan #radhiAllaahu 'anhu$, !a'eed 3in al%Musayyib, and A'taa #although A'taa did not mention al%A4saa$. 1thers among the

!alaf hold the opinion that i'ti(aaf may be performed at any mas+id of Dumu'ah.

At +ome)

!ome scholars say that one may even perform i'ti(aaf at the part of one's homewhich is designated as prayer%place.

It is obvious that one should follow the opinion that agrees best with the authentichadeeth. And Allaah #!ubhaanuwata'ala$ (nows best.

:


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7udhayfa in yet another narration from him cited by !a6id ibn al%Musayyib inhis Sunanand related inNa%l al-awtar#G-E$ whereby 7udhayfa said to Ibn

Mas6ud ou (now that Allah's Messenger said ")here is no i`tikafexcept in the)hree Mos4ues," or he said "except in a congregational mos4ue." !haw(ani

commented ")he doubt expressed in the hadith #"or he said..."$ wea(ens theprobative choice of one of its alternatives over the other."

Another discrepancy is that the version of 7udhayfa's hadith reported by 7aythamifrom )abarani in al-Mu`jam al-kabirwith a chain of sound narrators, and cited by

Ibn *udama and !haw(ani, stops at 7udhayfa who does not name the rophet.8amely, 7udhayfa came to Ibn Mas6ud and said

")here are people perform i'ti(aaf #in a mos4ue$ between your house and AbuMusa al%Ash6ari, will you not forbid it> Ibn Mas6ud replied "erhaps they are right

and you are mista(en, and they remembered while you forgot." Hhereupon7udhayfa said ")here is no i`tikafexcept in these )hree Mos4ues the mos4ue of

Madina, the mos4ue of Mecca, and the mos4ue of Ilya' :al%*uds;."

As for the opinion of 6Ata' then it excluded Mas+id al%A4sa and this contradicts the

hadith of 7udhayfa which is the only basis for the ruling in the first place, and theopinion of Ibn al%Musayyib contradicts it even further since he restricted i6ti(af to

the rophet's mos4ue alone.

)he agreement of the scholars is not, as claimed in absolute terms by the fatwa in

4uestion whereby "i6ti(aaf must be performed in a mas+id where the Dumu'ah isheld," but only that i6ti(af must be in a mas+id, the vast ma+ority saying that any

mos!ueis ade4uate, while Abu 7anifa and Ahmad stipulated that it must be in anymos!ue where congregational prayer (jama`a)is held. )he latter was also the

position of Ibn 6mar as related inKashf al-himma#


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the home to women only, although all hold it permissible for them in the mos4uesalso, since the rophet's wives performed it.

!besides those 4uoted Ibn 0ushd,Bida%at al-mujtahid#

trimming the beard is sunna....docx

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