Permissibility of wiping hands on the face

Bismillaahir Rahmaanir Raheem!
Alhamdulillaah! Was-Salaatu Was-Salaamu ‘Ala Rasoolillaah!

This is adapted from article of Shaykh Irshad ul Haqq Al-Athari written about the permissibility of wiping hands on the face and a refutation of those who think it is an innovation or only done by ignorant. This article was published in Al-I’tisam and is present in the Shaykh’s “Maqalat” volume 1. Shaykh ‘Abdul Mannan An-Nurpuri also mentioned it in his “Ahkam wa Masail” volume 1.

Hafiz ibn Hajar wrote in “Bulugh Al-Maram” concerning hadith of Umar narrated in At-Tirmidhi about wiping hands on the face after invocation : “Narrated by At-Tirmidhi, and this has Shawahid (witnesses), among them Abu Dawood from Hadith of ibn ‘Abbas and others, and the total requires that it is a Hassan Hadith”

First Hadith:

The narration of At-Tirmidhi has Hammad ibn ‘Issa Al-Juhani who is weak, not Matruk or liar (“Tahzib” v 6 p 419)

Second Hadith:

The narration of Ibn ‘Abbas in Abu Dawud has Salih ibn Hassaan who is Matruk as said in “At-Taqrib” by Ibn Hajar, but it has a Mutabi’ with ‘Isa ibn Maymun, as mentioned by Imam Muhammad ibn Nasr Al-Marwazi in “Qyam ul-Layl” p 236, but he is also weak as said by Ibn Hajar in “At-Taqrib” p 411.

The narration of ibn ‘Abbas is also narrated by another chain by Abu Dawud from Abdullah ibn Ya’qub from the one who narrated him from Muhammad ibn Ka’b, but this chain has “Abdul Malik ibn Muhammad ibn Yaman who is Majhul (unknown) and the identity of the Shaykh of Abdullah ibn Ya’qub is not known.

Shaykh Albani says about this Hadith in “Silsila As-Sahihah” v 2 p 146 : “The defect is the narrator who is not named, and ibn Majah and others named him Salih ibn Hasaan as I have shown in Mishkat n°2243 and he is very weak (da’if Jiddan)”

In “Irwa ul Ghalil” v 2 p 178 and after, Shaykh Albani said on this Hadith : “The chain is weak, this Abdul Malik has been weakened by Abu Dawood and there is in it the Shaykh of Abdullah ibn Ya’qub who is not named, he is then Majhul, and it is possible that he might be ibn Hasaan …or ibn Maymun”

So this is less accurate than in “Sisilah” where the narrator is told to be Salih ibn Hasaan, here two possibilities are mentioned.

’Allamah Al-Mizzi mentioned in his “Tahzib Al-Kamal” v 22 p 257-258 that this non-named narrator can also be Abu Miqdam.

In all cases, this narrator Mubham (non-identified) is weak, and Abu Miqdam is even Matruk.

But the words of Shaykh Albani that Abu Dawud declared Abdul Malik to be weak is absolutely incorrect. Imam Abu Dawood said: “This way is the most Amthal and it is weak”. Imam ibn Qattan declared Abdul Malik to be Majhul, and ibn Hajar as well declared him Majhul in “At-Tahzib” v 4 p 1419 and “At-Taqrib”.

Another chain is narrated by Al-Hakim in his “Mustadrak”, but it has Muhammad ibn Mu’awiyah who is Matruk, Imam Ad-Daraqutni and others declared him to be a liar.

In conclusion, the narration of ibn ‘Abbas is narrated from many ways, that are all weak, but two are very weak as their narrators are Matruk, and two have weak and Majhul narrators.

( 1 chain in Abu Dawood : Salih ibn Hassan is Matruk
2 chain in Al-Marwazi with ‘Isa ibn Maymun who is weak
3 chain in Abu Dawud, Abdul Malik is Majhul and the Shaykh of Abdullah ibn Ya’qub is Mubham (non identified)
4 chain in Al-Hakim with Muhammad ibn Mu’awiyah who is Matruk)

Third Hadith:

Narrated by Yazid ibn Sa’id in Abu Dawud and also Imam Muhammad ibn Khalf Al-Waki’ in “Akhbar Al-Qadha” v 1 p 107, but this chain is weak because of ibn La’ihah who is weak and his Shaykh Hafs ibn Hisham is Majhul.

These are all Shawahid and Mutaba’ah on which Ibn Hajar based himself to declare this Hadith Hasan.

The narration of ‘Umar has a weak narrator.
The narration of Yazid ibn Sa’ib has a weak and a Majhul.
The narration of ibn ‘Abbas has two chains, one with a weak and the other with a Majhul and a Mubham.

So if the total is not Hasan then what is it?

Mawquf Hadith:

Imam Al-Bukhari narrates in his “Adab Al-Mufrad”: Ibrahim ibn Munzir narrated us, he said Muhammad ibn Falih narrated us, he said: my father informed me from Abu Nua’ym and he is Wahb, he said: “I saw ibn ‘Umar and ibn Zubayr making invocation and they wiped their hands on their faces.”

This Athar is Hasan, and Ibn Hajar even declared it Sahih in “Al-Amali”, and its narrators are all from Al-Bukhari.

The action of Hasan Al-Basri:

Imam Muhammad ibn Nasr Al-Marwazi narrates from Mu’tamar that he saw Abu Ka’b Abd Rabihi ibn Ubayd Al-Azdi, the author of Tahrir, invoking raising his hands and then he was wiping them on his face after finishing. I asked him why he was doing and he answered that Hasan Al-Basri was doing this. (“Qyam ul-Layl” p 236)

Imam Ahmad was asked about wiping hands on face in Witr and he answered : “It is narrated from Al-Hasan that he was wiping them on his face in his invocation” (“Masail Imam Ahmad” from narration of ibn Abdillah v 2 p 300)

Hafiz ibn Hajar said in Al-Amali : “But this Hadith has Mawsul, Mursal witnesses and the total shows that the Hadith has a basis, and this is also supported by what comes from Al-Hasan Al-Basri with a Hasan chain, and there is in it a refutation for those who consider that as an innovation, and Al-Bukhari narrated in his “Adab Al-Mufrad” from Wahb ibn Kaysan, he said : he said : “I saw ibn ‘Umar and ibn Zubayr making invocation and they wiped their hands on their faces.” And this is Mawquf Sahih and this strengthens the refutation of those who disapprove of that.”

Hadith Mursal:

The Mursal narration to which ibn Hajar was making a sign in “Al-Amali” is probably that of Az-Zuhri mentioned in AbdurRazaq saying : “The Prophet (saw) would raise his hands to the level of his chest when he would invoking and then would wipe them on his face”

Scholars who favoured this practice:

The great Muhadith Faqih Ishaq ibn Rahawayah was approving action on these Ahadith as said by Muhammad ibn Nasr Al-Marwazi : “I saw Ishaq liking action on these Ahadith” (“Qyam Al-Layl” p 232)

There are two narrations from Ahmad on this topic, one is that after invocation of Witr this should not be done as narrated from Imam Abu Dawud, and the second is that it is recommended as mentioned by ibn Qudamah on “Al-Mughni” v 1 p 786 and Shamsudin ibn Qudamah in “Sharh ul-Kabir” v 1 p 724, see Al-Qil’ v 1 p 185. Al-Marwazi said that hands should be wiped on the face and: “This is the Madhab of Imam Ahmad, he was doing that”. The author of “Majma’ Al-Bahrayn” said this narration is stronger, and in “Al-Kafi”, it is said that it is better. (“Al-Insaf” v 3 p 173)

Hafiz ibnul Qayim mentioned that Imam Ahmad was asked about wiping hands on the face, and he answered: “I hope there is no harm, and when Al-Hasan was invoking, he was wiping them on his face, and he said: my father was asked about raising hands in Qunut and wiping them on the face, he said: There is no harm in doing this, wiping them on the face. Abdullah said that he did not see his father wiping them on the face” ( “Bada’i ul-Fawaid” v 4 p 113)

Imam Ibnul Qayim commented this : “Abu Abdillah (Imam Ahmad) made the matter easy, and he considered this similar to the fact of wiping the face outside the prayer, and this is a small action of obedience and Abu Abdillah decided to leave it.”

So according to the apparent saying of ibnul Qayim, Imam Ahmad did not leave that outside prayer, but only in prayer, he was not acting according to this in the prayer, yet he did not see any harm.

‘Allamah Al-Manawi in “Faydh ul-Qadir” v 1 p 369 rejected the saying of ‘Izz ibn AbdiSalam that only ignorant person does this, saying it is a bid mistake.

The strange matter is that Shaykh Al-Albani in his “Al-Irwa” v 2 p 182 said that An-Nawawi in his “Majmu” agreed with Izz ibn AbdisSalam and he declared this non recommended, while An-Nawawi said in his “Sharh Al-Muhazzab” v 3 p 501-505 that doing this in Witr is not recommended, and he said that Al-Bayhaqi and Ar-Rafi’i also said that, but he did not say that it was not recommended outside the prayer, rather in the end of his book “Al-Azkar”, he mentioned among etiquettes of invocation : “facing the Qiblah, and raising the hands and wiping them on the face…”

And also Al-Bayhaqi only disapproved of that in prayer, not outside the prayer. He said in his “Sunan ul-Kubra” v 2 p 212: “As for wiping hands on the face after invocation, I do not know this from any Salaf in the invocation of the Qunut, although it is narrated by some about invocation outside the prayer.”

Among Shawafi’ Qadhi Abu Tayib, Imam ul-Haramayn, ibn Sabagh, Al-Mutawali, Shaykh Nasr, Al-Ghazali and Abul Khayr all agreed on wiping hands in Qunut basing on general narrations. Imam Al-Bayhaqi said at the end: “The best is not to do it (wiping the hands on the face in the prayer)”

And Shaykh Irshad ul Haqq Al-Athari concluded that best is not to do wipe his hands on the face in the Qunut of Witr as there are no Hadith about that, this is why Imam Ahmad left that yet he did not declare that doing it in prayer was an innovation, he said there is no Harm.

May Allah send Salah and Salam on the Prophet (saw), his household, companions and those who follow them.

Compiled by Ali Hassan Khan


Al-Fawzaan on Jarh and Ta’deel in this Day and Age

Questioner: Noble Shaikh, may Allaah grant you success, the questioner says, “We have heard from your excellency that [you say that] the door to Jarh and Ta’deel is closed in this time?”

Al-Fawzaan: “And are you going to open it now? Where is Jarh and Ta’deel? Where is the person who is able to acquaint [himself] with this field? These people do not have anything except speaking about people and defaming them, ‘So and so is like this and so and so is like that,’ this is backbiting, this is backbiting and it is not allowed. This is not Jarh or Ta’deel. Jarh and Ta’deel is knowledge connected to the chains of narrations, the chains of narrations of a hadith. As for you sitting and saying, ‘So and so has this, and so and so has that,’ praising and criticising—this is not Jarh and Ta’deel. This is Jarh only, there is no ta’deel in it.

[It is] Jarh and backbiting and tale-carrying.”

Sharh al-Muntaqaa min Akhbaar Sayyidil-Mursaleen, at 1:17:56, from a lecture given on the 7th September 2013.

al-Qawaaid al-‘Arba’a The Four Foundations, Al-Allamah Saaleh bin Fawzaan al-Fawzaan (hafidhahullah)

In this course, you will learn:
What is Shirk?
Is the Muslim Ummah Protected from Shirk?
Is the ruling concerning a grave-worshiper different from the ruling concerning those who worshiped the idols during the time of Allah’s Messenger?
Do we call anybody who calls upon the dead, or makes Tawaaf around their grave out of respect, or worships the dead – a Mushrik right away?

Is seeking Barakah (blessings) from the creation an act of Shirk?
Is there Barakah in the remnants of the Prophet after his death?

Who is a Wali? What is Karamah? Is Karamah necessary for Wilayah?
Does Allah honor his Wali by causing his Karamah to benefit people even after his death?

What is Shafa’ah (intercession) and its types?
What are the different Shafa’ah that are special for Prophet Muhammad?
What are the conditions of the approved Shafa’ah?
How is it to ask Shafa’ah or Dua from the Prophet while he is in his grave?
May Allah make us amongst those who listen and benefit,
and may Allah increase the ranks of all the scholars of Ahlus-Sunnah, who indeed are the inheritors of the Prophet.
May the Peace and Blessings of Allah be upon our messenger Muhammed, upon his family and upon those who follow his path until the Last Day.





Advice and Recommendations for the one who suffers from Stress and Anxiety

Advice and Recommendations for the one who suffers from Stress and Anxiety

Imam Ibn Al-Qayyim (رحمه الله) Says:

Grief, sorrow and distress only occur from two directions:
One of it is: The desire for the worldly life and having a zeal for it
And the second is: shortening in the actions of obedience and piety. From ‘Uddah As-Saabireen pg.227

All Praise is to Allah-The Lord of the Worlds-and may he send peace and blessings upon our Prophet Muhammad, his relatives and companions

To Proceed:

Verily the problem associated with stress and anxiety has become from the many great problems, and it is one that afflicts numerous amounts of people.

Some of the signs of Stress and Anxiety:

1. Feeling tight and constricted and lack of relaxation, along with continual grief and sorrow
2. Difficulty in concentrating or an empty-mind feeling and weakness in thinking
3. Doubts and uncertainties whether in ambition or in companions and the general people
4. Having doubt that he is afflicted with dangerous illnesses
5. Difficulty in sleeping; from sweating, lack of relaxation and nightmares
6. Panic-attacks and the fear of facing the people, from that which causes seclusion and depression
7. Feeling a change in personality or a change in the surrounding environment even if in reality that isn’t the case
8. Fearing the closeness of death in an increased sense to that of the normal state
9. Feeling numbness and tingling in the body and limbs
10. Colonic Contraction, Stomachache and tense headache
11. Weakness of sexual desire
12. Ill-Fated in most affairs
13. Short tempered and provocative
14. Magnifying small issues
15. Quickness in fatigue and exhaustion and anorexia

Based on this, the clinics for neurological and psychological disorders have become overcrowded by patients, and all sorts of psychological medication have been used. However with investigation you’ll find that only rare from amongst the patients are recovering. That is because there are other remedial reasons that most psychologists neglect and many patients aren’t concerned with, and they are-by the permission of Allah-the most important causes of recovery from this condition and we will mention to you some of them:

From the most vital causes of recovery:

1. Belief in Allah and Righteous actions;

Allah-The Most High- Said:

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision),
And We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). (An-Nahl:97)

Belief is that you believe in Allah, His Angels, His Books, His Messengers, In the Last day and in predestination both its good and bad

2. Belief in the pre-decree of Allah-The Most High;

Allah-The Most High-Said:

مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ
قَبْلِ أَنْ نَبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfûz), before We bring it into existence.Verily, that is easy for Allâh.
In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allâh likes not prideful boasters. (Al-Hadid 22-23)

The Messenger (صلى الله عليه و سلم) Said: For everything is a reality and a servant hasn’t reached the reality of belief until he acknowledges that what has afflicted him cannot have missed him and what has missed him cannot have afflicted him. Ahmad Narrated it through Abu Ad-Dardaa (رضي الله عنه) and it is in As-Saheeh Al-Musnad by Al-Allamah Al-Waad’ee

You are a servant belonging to Allah-The Glorified-and this is a thing that Allah has decreed for you. Allah wanted goodness for you; from forgiving your sins and raising your levels.
The Prophet (صلى الله عليه و سلم) said: Verily a man will have a level with Allah-he doesn’t reach it with an action-so Allah doesn’t cease to afflict him with what he hates until he makes him reach it (that level). Reported by Abu Ya’laa and Ibn Hibbaan through Abu Hurayrah (رضي الله عنه) and it is in Al-Silsilah As-Saheehah (6/100) (2599). The one that believes in pre-decree both its good and bad will live in comfort.

3. Perseverance upon the prayer;
That is by maintaining the obligatory prayers in its (appropriate) times and inside the Houses of Allah, and to pray it similar to the way the Messenger (صلى الله عليه و سلم) prayed it with its conditions, pillars, voluntaries and humility.

Allah-The Most High-said:

وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salât (the prayer) and truly it is extremely heavy and hard except for Al-Khâshi’ûn [i.e. the true believers in Allâh – those who obey Allâh with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].(Al-Baqarah:45)

The Prophet (صلى الله عليه و سلم) would resort to prayer when a matter saddened him. Likewise by maintaining the set voluntary prayers (those after the Compulsory prayers) and increasing in the general voluntary prayers like the pre-noon and night prayers.

4. Fasting three days from every month;
The Prophet (صلى الله عليه و سلم) said: Fasting three days from every month removes the bitterness of the heart. Reported by Ahmed and it is in As-Saheeh Al-Musnad. He Said: Fasting is a protection. Agreed upon by Abu Hurayrah (رضي الله عنه).

5. Perseverance upon the Supplications;
For verily the remembrance of Allah-The Most High-is a reason for the tranquility of the heart.
He said:

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

Those who believe (in the Oneness of Allâh – Islâmic Monotheism), and whose hearts find rest in the remembrance of Allâh, Verily, in the remembrance of Allâh do hearts find rest. (Ar-Ra’d:28)

Example: the supplications for the morning and evening, sleeping, after the prayer and other than it.

6. Increasing in reciting the Quran;

Allah-The Most High-said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers. (Yunus:57)

And He said:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

And We send down from the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it), and it increases the Zâlimûn (polytheists and wrongdoers) nothing but loss. (Al-Israa:82)

7. The Legislated Recitations and Supplications (Ar-Ruqyah Ash-Shar’iyyah);
From the Book of Allah and the Sunnah of the Messenger (صلى الله عليه و سلم) like: the recitation of Aayah Al-Kursee, Surah Al-Ikhlaas, Al-Mu’awwithatayn (Surah Al-Falaq and An-Naas), reciting surah Al-Faatihah and the supplications that came from the Messenger of Allah (صلى الله عليه و سلم).

8. Patience;
And it is from the best of medications.

Allah-The Most High-said:

وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salât (the prayer) and truly it is extremely heavy and hard except for Al-Khâshi’ûn [i.e. the true believers in Allâh – those who obey Allâh with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].(Al-Baqarah:45)

The Messenger (صلى الله عليه و سلم) said: Amazing is the affair of the believer, all his affairs are good. If he is encountered by joy he thanks and so it becomes good for him. If evil befalls him, then he becomes patient and that becomes good for him, and that isn’t (the case) except with the believer. Reported by Muslim through Suhaib (رضي الله عنه).

9. Supplicating with humility to Allah;

Allah-The Most High-said:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic Monotheism)] they will surely enter Hell in humiliation!” (Qaafir:60)

And He said:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ
أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. (Al-Baqarah:186)

He-The Most High-said:

وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ كَاشِفَ لَهُ إِلاَّ هُوَ
وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدُيرٌ

And if Allâh touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things. (Al-An’aam:17)

So upon you is supplication to Allah-The Glorious and Most High-and humbleness before him especially in the times of acceptance like the last third of the night, the last hour on the day of Jumu’ah, during prostration and other than that.

10. Distancing oneself from the magicians and sorcerers;

The Messenger of Allah (صلى الله عليه و سلم) said: Whoever goes to a fortune-teller then asks him a thing, forty-day’s prayers won’t be accepted, reported by Muslim. These are the ones who spread magic in the society, hence it is befitting to reprimand them, warn the people from them and to not believe them.

11. Dealing appropriately with others;

Allah-The Most High-said:

وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ

and speak good to people [i.e. enjoin righteousness and forbid evil, and say the truth about Muhammad Peace be upon him ], and perform As-Salât(Iqâmat-as-Salât), and give Zakât. (Al-Baqarah:83)

Whether they maybe kin, companions, neighbors or other than them from the general people, good manners are a cause from the causes of having happiness. The most things that cause a person to enter paradise after Tawheed are good manners.

12. Avoiding disputes and arguments according to one’s ability;
Because it is from the biggest causes of distress and if he’s afflicted with it then let him confront the bad with good, be patient, hide his anger and expect his reward with Allah.
Allah-The Most High-said regarding the attributes of the Pious:

الَّذِينَ يُنفِقُونَ فِي السَّرَّاء وَالضَّرَّاء وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ

Those who spend [in Allâh’s Cause – deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allâh loves Al-Muhsinûn (the good*doers). (Aal-‘Imraan:134)

13. Leaving off the lust for this worldly life and yearning for it;
Taking the permissible provision with pleasure and contentment, for verily this worldly life is a trial and a time-occupier.
The Prophet (صلى الله عليه و سلم) said: Prosperity isn’t due to the abundance in wealth but rather prosperity is satisfaction. Agreed upon by Abu Hurayrah (رضي الله عنه).

14. Lack of concern in regards to the issue of provision and lifespan;

Allah-The Most High-said:

وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَابًا مُّؤَجَّلاً

And no person can ever die except by Allâh’s Leave and at an appointed term. (Aal-‘Imraan:145)

And the Prophet (صلى الله عليه و سلم) said: Do not hasten the provision for verily one doesn’t die until the last of his provision that belongs to him reaches him, so beautify in seeking (provision); He takes the permissible and leaves off the prohibited. Narrated by Ibn Hibban through Jaabir (رضي الله عنه) and it is in As-Saheeh Al-Musnad.
So the provisions have been divided and the lifespans have been counted, therefore it is upon you to be satisfied with what Allah has allocated.

15. Abstinence from Smoke, Qaat and Shammah (different forms of hallucinogenic drugs);

Allah-The Most High-said:

وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَآئِثَ

He allows them as lawful At-Taiyibât [(i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khabâ’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.) (Al-A’raaf:157)

Verily Qaat is considered in Yemen the main ingredient for the spread of distress and mental disorders as it contains many agents and neural stimulants. Most studies view that mental disorders resulting from eating Qaat that undergo psychotherapy, don’t ever recover rather the condition escalates from bad to worse.

16. Refraining from the forbidden things;
Like drinking alcohol, eating haraam, listening to music, looking at pornographic pictures and other than it from the prohibited things.

17. Eagerness in sitting with the Righteous and abstaining from the evil companions;
For verily “The similitude of the righteous companion and the evil companion is that of the carrier of musk and the blower of the bellow (Blacksmith)” As the Prophet (صلى الله عليه و سلم) mentioned.

18. Having a good thought of Allah;
That Allah is able to grant you cure and that He-The Most Glorious-afflicts you with what He wills. In the Hadeeth Qudsee Allah Says: I am at the expectation of my servant towards me, so let him expect from me what he wills. Narrated by Ahmed through Waathilah (رضي الله عنه).

19. To not despair of cure;
There isn’t any sickness except that Allah has made for it a cure-whoever knows it, knows it, and whoever is ignorant of it is ignorant of it-except death.

20. Occupying the time with what benefits;
And not busying oneself or thinking about political issues, wars, nations and news channels. For verily this is considered a big gate from the gates of distress. The Prophet (صلى الله عليه و سلم) said: Be eager in what benefits you, reported by Muslim. He should have trust in Allah as the matter in its entirety belongs to Allah, to Him all the affairs return and He is the one who manages the affairs and changes it how He wills.
Allah-The Most High-said:

قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا ۚ
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

Say: “Nothing shall ever happen to us except what Allâh has ordained for us. He is our Maulâ (Lord, Helper and Protector).” And in Allâh let the believers put their trust. (At-Tawbah:51)

Some Other Guidelines:

1. Registering in the paid treatment by the doctor
2. Early Sleeping
3. Proper eating, using honey, Black seed and Zam-Zam water for they are blessed remedies-with the permission of Allah.

Therefore it is binding upon you to adhere to these recommendations if you want Allah to favor you with recovery and wellbeing and we ask Allah to cure the sick from among the Muslims and all praise is to Allah-The Lord of the worlds.

Translator’s Footnote:

This information sheet was originally posted on Aloloom Arabic forum, and was written by one of the doctors of Ahlussunnah in Dammaj. It is a beneficial article and hence I decided to translate it so the people may benefit from it. As can be seen in the article, there are many evidences sought from the Book and Sunnah which is the case with the people of Sunnah and this methodology is opposed by the people of desires like Az-Zindaanee who try to prove the validity of the sunan through the use of scientific breakthroughs that are prone to alteration and critique.

Prepared and Written by Doctor Faisal Ibn Misfir Al-Waad’ee Translated by Abu Abdirrahman Hassan ibn Aadam
(Originally posted as a pamphlet in Aloloom Arabic forum)


Faith in Allah

Professionally, Shaikh (Dr.) Abdullah al-Farsi has a Ph.D. in Mechanical Engineering, from Cleveland State University, U.S.A. Shaikh (Dr.) Abdullah al-Farsi has studied many books under senior students from the Islamic University of Madeenah, and has been encouraged by them to teach the books of Aqeedah in English. Amongst the major scholars who know him are Shaikh Saaleh aal-Shaikh and Shaikh Saleh ibn al-Fawzan. He was known to Shaikh Ibn Baaz (rahimahullah) and has an honorary tazkeeyah (recommendation) from Shaikh Badiuddin Shah Sindhi (rahimahullah). Shaikh (Dr.) Abdullah al-Farsi has been active in the field of dawah since 1980, mostly in America and Europe, and he has taught many Aqeedah books in Kuwait. He has an extensive personal research on books of Tafseer, explanations of Hadeeth and the writings of Shaikhul-Islaam Ibn Taymiyyah (rahimahullah).

Topics Covered under Faith in Allah

Importance of Faith in Islam * The Importance of Learning Faith before other aspects of the religion * The Importance and significance of Sunnah in Islam

Faith in the Existence of Allah * Four Proofs of Allah’s Existence * Sound Human Instinct that bears witness to the Existence of Allah * Rational Proofs which no sound mind can reject * All Divine Religions testify to the Existence of Allah * Real Life Incidents that are beyond human capabilities testify to the Existence of Allah

The Three Categories of Tawheed * The Three Categories of Tawheed (Oneness of Allah) mentioned in the Qur’an * Establishing Tawheed before other aspects of the Religion * The Necessity of being upon Tawheed at one’s last moment * No proof of dividing Tawheed into more than three Categories * Actions are part of Eeman and not the fruit of Eeman

Faith in Tawheed ar-Rububiyah (Oneness of Allah’s Lordship) * No nation ever denied the Lordship of Allah. * Allah called the learned men of the Jews and Christians as ‘their lords’ because they took their learned men as legislators besides Allah. * Ruling by the Rule of Allah falls under Tawheed (Oneness) of Allah’s Lordship because it is applying Allah’s Judgment that pertains to His Lordship and Authority * Ruling by the Rule of Allah also falls under Tawheed (Oneness) of Allah’s Worship because it is our act of worship to submit to the Legislation of Allah.

Faith in al-Asma was-Sifaat (Oneness of Allah’s Names and Attributes) * Affirming all the Names and Attributes of Allah mentioned in the Qur’an and the Sunnah * Declaring Allah to be free from any imperfection * Declaring Allah to be free from any resemblance * No hope of understanding the true nature of Allah’s Attributes * Verses and Ahadeeth that speak about the Names and Attributes of Allah are not ambiguous * Believing in the Names and Attributes of Allah is obligatory * The primary Cause behind deviation concerning Allah’s Names and Attributes is Anthropomorphism (i.e., not declaring Allah to be free from resemblance)

Faith in al-Uluhiyyah (Oneness of Allah’s Worship) * 3 Pillars of Worship * Love of Allah * Desire in Allah’s Mercy * Fear of Allah’s Wrath * The Importance of Striking a Balance between Hope in * Allah’s Mercy and Fear of His Wrath

The Two Conditions of Worship
1. Sincerity: Purity of Intention
2. According to the Sharee’ah

Refuting those who misinterpret La ilaha illa Allah

The Importance of Knowing Allah Correctly

Wife’s Duties and Husband’s Rights

The fourth question of Fatwa no. 9404

Q 4: What is the ruling on a woman doing housework, such as cleaning and washing? Is she considered a sinner if she neglects it? Is it one of her duties towards her husband to cook for him? Can a husband prevent his wife from buying whatever she wants with her money if she has enough accessories and other luxurious things? Her husband provides her food, clothing,

(Part No. 19; Page No. 219)

and shelter, but she does not want the clothes her husband buys for her; she wants to buy expensive clothes, accessories and luxurious things for herself and her son. She buys all this from her own money, but her husband does not agree to this and does not buy her most of the accessories that she wants. As the Nafaqah (obligatory financial support) is obligatory on a husband, can he prevent his wife from buying anything for the house with her own money? Please suggest for me some useful books or publications related to marital life, a wife’s rights, and also child rearing, whether issued by the Committee or others. Do not forget to include information on their prices and where I can purchase them. Please provide me with a detailed reply, as I am a common man and I need to know everything in detail related to marriage and raising children.

A: Firstly, the ruling on a wife doing housework, such as cooking, washing, cleaning and so on differs according to the social class, customs and traditions of each society. Secondly, a husband cannot prevent his wife from buying foods and clothes with her own money, unless she is a spendthrift or buys something prohibited. In this case, he should prevent her from wasting her money or buying prohibited things and should be firm about that.

(Part No. 19; Page No. 220)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Deputy Chairman Chairman
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

> A wife being kind to the parents-in-law as an act of good companionship

The third question of Fatwa no. 18280

Q 3: is it the husband’s right that his wife should treat his parents kindly and be dutiful to them even if they are not Muslims? It should be noted that they live in a separate apartment away from his family and she visits them occasionally. We appreciate your advice. May Allah reward you best!

(Part No. 19; Page No. 266)

A: A Muslim woman is required to treat people kindly, whether they are in-laws or anyone else, and this is highly stressed when it comes to her husband’s parents because this strengthens the marital bond and helps the husband express dutifulness to his parents. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Chairman
Bakr Abu Zayd
Salih Al-Fawzan
`Abdullah ibn Ghudayyan
`Abdul-`Aziz Al Al-Shaykh
`Abdul-`Aziz ibn `Abdullah ibn Baz

A wife serving her parents-in-law

(Part No. 19; Page No. 264)

Fatwa no. 4985

Q: I have a seventy-year-old mother who lives in Syria. I am her only male child. I left the country three years ago. Please keep in mind the difficult conditions prevailing in the country, especially in the distressed governorate of Hamah. Of course, the news reached you about it. That is why I prefer not to travel there. However, my mother lives there alone. Last month, she was afflicted with a disease that has made her incapable of moving. My mother wishes that I send my wife toSyria to help her during this painful sickness. My wife does not want to travel because of the difficult conditions there and because of her four children who are unable to help themselves. Even more, one of those children is young and requires continuous care, especially that he is sick and needs special care. Moreover, she does not want to travel alone. I am intending to send my wife with the teachers who will travel to Syria at the end of this school year, but my wife does not want to. The question is: Is there any obligation in Shari`ah (Islamic law) that a wife should nurse her mother-in-law? If my wife does not travel, will I be undutiful to my mother who may be angry at me because of this?

(Part No. 19; Page No. 265)

A: First, there is nothing in Shari`ah that obligates a wife to help her mother-in-law, except if she does this out of her kindness, capability, and good treatment to her husband and for the sake of establishing ties with her husband’s relatives. Second, your wife is excused if she does not travel to your mother for fear of the difficult conditions and dangers prevailing in the country where your mother lives. There is no sin on you if she does not want to travel even if your mother is angry. You have to be dutiful to your mother in other ways as much as you can. For example, you can bring her to live with you, send her money to hire someone to serve her, or do any other thing within your capabilities. May Allah help you! May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

A wife who hates her father-in-law

Fatwa no. 12193

Q: i have a wife who lives in a separate house away from my parents whom she deeply hates. She does not even like them to come to the house. It should be noted that she has four children. When my parents visit me, she does not serve them. It is I who serve them food, which I actually buy from restaurants, make them coffee, and prepare their beds. I do not let them feel my wife’s dislike for them. When they ask me about her, I tell them that she and I had a quarrel. I do not want them to feel that she hates them. Please advise me. What should I do as regards my parents, this wife, and the children who are torn between their mother

(Part No. 19; Page No. 267)

and me? Since I do not want to offend my wife, I would like to give her advice through your Fatwa (legal opinion issued by a qualified Muslim scholar). I will give the Fatwa to one of her brothers to read it to her as she is illiterate. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

A: Both the spouses should fear Allah (Glorified and Exalted be He) and do their duties towards each other in kindness. They should both be kind to their in-laws in order to create intimacy and become a close-knit family. Allah (Exalted be He) says: …and live with them honourably. He (Glorified be He) also says: Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allâh and to their husbands), and guard in the husband’s absence what Allâh orders them to guard (e.g. their chastity, their husband’s property). In his explanation of “devoutly obedient,” Ibn `Abbas and others said, “It refers to women who are obedient to their husbands.” Commenting on Allah’s Saying: Men are the protectors and maintainers of women , Ibn Kathir (may Allah be merciful with him) reported from Ibn `Abbas (may Allah be pleased with them) that he (Ibn `Abbas) said, “It means that men are in charge of them. A woman has to obey her husband in matters in which Allah has ordered her to obey him; and this includes

(Part No. 19; Page No. 268)

being kind to his family and prudent with his money.” May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

consistencies between the Shee’a and between the Jews and the Christians

Taken from the book:1

The Upright Answer
In Regards To The Salvation Of The Drowning Shee’a

Written by: Shaykh Abu ‘Amr Abdul-Kareem Bin Ahmed Al-Hajooree

May Allah hasten its full translation

Chapter: consistencies between the Shee’a and between the Jews and the Christians

Shaykhul Islaam Ibn Taymiyyah mentioned in “Minhaaj as-Sunnahtil Nabawiyyah” (1/23-28):1

q…And a sign or that is the ordeal of the Raafidhah is the (same) ordeal as the Jews:1

1- The Jews say: It is not right that a king should be from other than the family of Dawood, and the Raafidhah say: It is not right that an Imaam should be from other than the descendants of ‘Alee.1

2- The Jews say: There is no Jihaad in the path of Allah until the Dajaal appears, and the sword decends from the sky, and the Raafidhah say: There is no Jihaad in the path of Allah until the Mehdi appears, and a caller calls from the sky.1

3- The Jews delay Maghrib time until the intricate patterns of the stars become visible, just as the Raafidhah do, and the prophet, may the peace and blessings of Allah be upon him and his family said: “My Ummah will not cease to be upon the fitrah until they delay Maghrib until the intricate patterns of the stars become visible”[1]1

4- The Jews turn slightly away from the Qiblah, as do the Raafidhah

5- The Jews sway during prayer, as do the Raafidhah

6- The Jews lower their garments during prayer, as do the Raafidhah

7- The Jews do not see any waiting period for the divorced woman, neither do the Raafidhah

8- The Jews distorted the Taurah, and likewise the Raafidhah distort the Qur’an

9- The Jews say: Allah made obligatory upon us fifty prayers, so do the Raafidhah

10- The Jews are not sincere when they convey Salaam upon the believers, rather they say : As-Saamu Alaikum (i.e. Death be upon you), as do the Raafidhah

11- The Jews do not eat any sea creature that does not have scales, Eel or rabit, just like the Raafidhah

12- The Jews do not see it permissible to wipe over the Khuffain, neither do the Raafidhah

13- The Jews make (the taking) of money from everybody Halaal, just like the Raafidhah, and Allah has informed us of that in the Qur’an:1

قَالُوا لَيْسَ عَلَيْنَا فِي الأُمِّيِّينَ سَبِيلٌ
they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs).”1
Aal ‘Imraan 75

q…Just like the Raafidhah

14- The Jews make prostration upon “their horns [2]” during prayer, just like the Raafidhah

15- The Jews do not prostrate until they make movement with their head couple of times in a manner like they are going into rukoo’, just like the Raafidhah

16- The Jews hate Jibreel, and say: “He is our emeny from the Angels”, just like the Raafidhah who say: “He made a mistake by giving the revelation to Mohammed, may the peace and blessings of Allah be upon him and his family”.1

17- Likewise the Raafidhah agree with the Christians in one characteristic:1

q (And that is) that the Christians do not have for their women any marriage contract, rather they only enjoy them (i.e. have intercourse with them), just like the Raafidhah who get married temporarily, and make them Halaal temporarily (just to have intercourse).1

And the Jews and Christians are better than the Raafidhah on two characteristics:1

1- The jews were asked who are the best people of your religion? So then they answered: The companions of Musaa.1

2- The Christians were asked who are the best people of your religion? So they answered: The deciples of ‘Isa.1

So the Raafidhah were asked who are the worst people of your religion, so they answered: The Companions of Mohammed (may the peace and blessings of Allah be upon him and his family)! They were ordered to seek forgiveness for them however they slander them.1


q[1] on the authority of Abee Ayyoub, reported by Ahmed (5/422) and the Hadeeth is Hassan (sound).1

q[2] Their horns: I.e. the tefillin that the Jews tie to their heads and the stone that the Raafidhah prostrate upon