The Imaam said to a person who had been praying next to him, “When you want to give salaam [to end the prayer] don’t trouble yourself, moving your shoulders right and left, stay as you are [i.e., keep your shoulders as they are and just turn your head not your body], you will trouble yourself like that—and I don’t want you to be troubled, doing so is burdening yourself unnecessarily, may Allaah bless you.”
Al-Hudaa wan-Noor, no. 397.
An-Nu’maan ibn Bashir narrated that the Prophet ﷺ said, “Indeed Allaah wrote a Book two thousand years before He created the heavens and the earth, He sent down two aayahs from it with which He ended Surah al-Baqarah—if they are recited for three nights in a home, no Shaitaan shall come near it.”
Saheeh at-Targheeb, no. 1476, al-Albaani said, “Saheeh.” [Translation taken from English translation of Al-Tirmidhi, slightly edited.]
The two verses are:
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
‘Āmanar-Rasūlu bimā ‘unzila ‘ilayhi mir-rabbihi wal-Mu’uminūna ۚ kullun ‘Āmana billāhi wa Malā’ikatihi wa Kutubihi wa Rusulihi Lā nufarriqu baina ‘aĥadin mir-Rusulihi ۚ wa qālū sami`nā wa ‘Aţa`nā ۖ Ghufrānaka Rabbanā wa ‘ilaikal-Maşīr.
“The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. They say, “We make no distinction between one another of His Messengers.” And they say, “We hear, and we obey. (We seek) Your Forgiveness, Our Lord, and to You is the return (of all).””
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡۗ
رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ
رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ
رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ
وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
Lā yukallifullāhu nafsan ‘illā wus`ahā ۚ Lahā mā kasabat wa `alaihā maktasabat ۗ
Rabbanā lā tu’uākhidhnā ‘in-nasīnā ‘aw ‘akhţa’nā ۚ
Rabbanā wa lā taĥmil `alainā ‘işran kamā ĥamaltahu `alalladhīna min qablinā ۚ
Rabbanā wa lā tuĥammilnā mā lā ţāqata lanā bihi ۖ
Wa`fu `annā waghfir lanā warĥamnā ۚ ‘Anta mawlānā fānşurnā `alal-qawmil-kāfirīn.
“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Protector! And give us victory over the disbelieving people.””
Al-Albaani gave the following title for the hadith below, “Is this the time the hadith is referring to?”
The Prophet ﷺ said, “Indeed, today you are in a time whose scholars are many, whose preachers are few, whoever leaves a tenth of what he knows has followed his desires. Later a time will come whose preachers are many, whose scholars are few—whoever holds firmly to a tenth of what he knows is saved.”
Silsilah, no. 2510.
Narration About Fajr Prayer
The Messenger of Allaah (ﷺ) said, “Whoever says at the end of every Fajr prayer, while his feet are still folded, before speaking:
‘None has the right to be worshipped but Allaah, Alone without partner, to Him belongs all that exists, and to Him is the praise. He gives life and causes death, and He is powerful over all things.
لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Lā ilāha illallāh, waḥdahu lā sharīka lahu, lahul-mulku wa lahul-ḥamdu, yuḥyī wa yumītu, wa huwa alā kulli shay’in qadīr
ten times, then ten good deeds shall be written for him, ten evil deeds shall be wiped away from him, ten degrees shall be raised up for him, and he shall be in security all that day from every disliked thing—and he shall be in protection from Shaitaan—, and no sin will meet him or destroy him that day, except for associating partners with Allaah.”
Saheeh at-Targheeb, 472. At-Tirmidhee, Eng. trans., vol. 6, p. 194.
Narration About Maghrib Prayer
Umaarah bin Shabib As-Saba’i narrated that the Messenger of Allaah ﷺ said, “Whoever says: ‘None has the right to be worshipped but Allaah, Alone without partner, to Him belongs all that exists, and to Him belongs the praise. He gives life and causes death, and He is powerful over all things.’
لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Lā ilāha illallāh, waḥdahu lā sharīka lahu, lahul-mulku wa lahul-ḥamdu, yuḥyī wa yumītu, wa huwa alā kulli shai’in qadīr
ten times at the end of al-Maghrib—Allaah shall send for him protectors to guard him from Shaitaan until he reaches morning—and Allaah writes for him ten good deeds, Mujibat (Obligating, or necessitating, that is they necessitate that he shall enter Jannah, see Tuhfatul-Ahwadhi) and He wipes from him ten of the destructive evil deeds, and it shall be for him the equal of freeing ten believing slaves.”
Saheeh at-Targheeb, 473. At-Tirmidhee, Eng. trans., vol. 6, p. 243, entire translation taken from here.
The Prophet ﷺ said, “There is no supplication that a person can say that is better than:
‘O Allaah! I ask You for al-Mu’aafaah* in this world and the Hereafter.’” *(‘Mu’aafaah is for Allaah to suffice you against needing the people, and sufficing the people of having need of you. See Tuhfatul-Ahwadhi, 3512.)
Allaahumma inni as’alukal-Mu’aafaah fid-Dunyaa wal-Aakhirah
اَللَّهُمَّ إِنِّيْ أَسْأَلُكَ الْمُعَافَاةَ فِيْ الْدُّنْيَا وَالْآخِرَةِ
As-Saheehah, no. 1138.
[Translation taken from the Darus-Salaam print of Sunan Ibn Maajah, vol. 5, p. 110.]
The Prophet ﷺ said, “Aaishah is my wife in Paradise.”
As-Saheehah, no. 1142.
Shaikh Abdur-Razzaaq al-Abbaad said, “Then he mentioned this mowqoof hadith from Abu Hurairah, may Allaah be pleased with him, “Let whoever meets his brother give him salaam,” you meet one of your brothers on the road, you give salaam to him, and then if you’re both going along together, walking together, and a palm-tree, a tree, a pillar, a car, or anything else comes between you, when you meet up again after this small separation, you give salaam to him, and this is a sunnah many people are heedless of, either because they don’t know it, or they don’t give attention to implementing it.
So he said, “Let whoever meets his brother give him salaam, then if a tree or a wall comes between them after which they meet [again], then give him salaam.”
A proof of this is the Prophet’s ﷺ statement where he said, “Spread the salaam among each other,” i.e., let the salaam be widespread amongst you even after the smallest separation, even after the smallest parting, even if you were only separated from your brother for a short moment, a tree [for example] came between you both, or a pillar, a pole, a car, an animal, or anything else—then give salaam, spread salaam.
Namely, be eager to spread salaam among your brothers even if the gap between you wasn’t a long one, even if you only went away for a short moment and then returned, as is mentioned in the hadith of the man who didn’t perform his prayer correctly, he prayed and then came to where the Prophet ﷺ was sitting and gave salaam, and the Prophet ﷺ said to him, “Go back and pray because you haven’t prayed,” so he went away and prayed, close to them in the mosque, then came back [again] and gave salaam, the Prophet ﷺ said to him, “Go back and pray because you haven’t prayed,” so he went and prayed again close by them, then came back and gave salaam. So giving salaam is something required even if the gap is a short one ...
And I recall being next to Shaikh al-Albaani, may Allaah have mercy on him, here in Medinah when I was young, walking next to him, only me and him, a pillar came between him and I and after we passed it he looked at me smiling and said, “As-Salaamu alaikum,” I said, “Wa alaikum salaam,” then he asked me, “Why did I give you salaam?”—I never knew this hadith and hadn’t come across it before—[so he asked], “Why did I give you salaam?” So I smiled and said, “The salaam is something good.” And then he mentioned this hadith to me, so the first time I got to know this hadith was through the Shaikh, may Allaah have mercy on him.
So the point is a Muslim should be keen to spread the salaam even if the gap is short or minor so as to gain these great rewards and good deeds.”
“From the day I met him, and maybe this is also true before my meeting him, I never knew him to miss fasting Mondays and Thursdays whether in summer or winter, unless he was travelling or sick.”
Muhaddithul-’Asr, Muhammad Naasirud-Deen al-Albaani, p. 40.
Questioner: Someone who loves a person for the sake of Allaah, must he say, “I love you for the sake of Allaah,” to him?
Al-Albaani: Yes, but loving [someone] for the sake of Allaah has a huge price, only very few people pay it. Do you know what the price [to be paid] for loving someone for Allaah’s sake is? Do any of you know the price?
Let whoever knows give us the answer.
Someone present: Allaah’s Messenger ﷺ said, “There are seven whom Allaah will shade with His shade on the day when there will be no shade except His …” one of the categories mentioned are two men who love each other for Allaah’s sake, who get together for that reason and part for it too.
Al-Albaani: This is correct in and of itself but it is not the answer to the question, it’s an approximate definition of loving for the sake of Allaah but not a conclusive one.
My question was what is the price that two people who love each other for the sake of Allaah must give one another? And I’m not referring to the reward in the Hereafter. What I’m getting at from the question is what is the practical proof that two people love each other for the sake of Allaah? Because two people may love each other but their love is nominal, not real.
So what is the proof of true love?
Someone present: “That he loves for his brother what he loves for himself.”
Al-Albaani: This is the characteristic of love or [at the very least] one of the characteristics of love …
Someone else: Allaah said, “Say: ‘If you love Allaah, then follow me and He will love you.’” [Aali-’Imraan 3:31]
Al-Albaani: This is the correct answer to another question.
Someone present: Maybe the answer can be found in the authentic hadith, “There are three things if found in a person, he will experience the sweetness of faith …” one of which is two people who love each other for Allaah’s sake.
Al-Albaani: This is the effect of loving someone for the sake of Allaah, [that you find] a [certain] sweetness in your heart.
Someone present: The Most High said, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Surah Asr 103]
Al-Albaani: Well done. That is the answer.
And an explanation of that is that if I really love you for the sake of Allaah I would persist in advising you, and you would do the same. Persevering in advising one another is very rare between those who claim to love each other, this love might have some sincerity in it, but it is not complete, because we try to make an allowance for the other, afraid that the other person will become angry, that he will flee … and so on.
It is in light of this that [you can see that] the cost of loving someone for the sake of Allaah is that each person shows sincerity towards the other by advising him, always and forever telling him to do good and preventing him from bad—he is more constant in advising him than that person’s own shadow is close—for this reason it has been authentically reported that when parting from one another, one of the habits of the Companions was that one of them would read to the other, “By Time! Indeed, mankind is in loss. Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [Surah Asr 103]
Al-Haawi min Fataawaa al-Albaani, pp. 165-166.
Questioner: In his Saheeh, Al-Bukhaari reported in ta’leeq form from ’Ataa that he stated that whoever misses the Eed prayer makes up for it by praying two rak’ahs, but in Al-Fath al-Baari, al-Haafidh Ibn Hajar mentioned with an authentic chain of narration that Ibn Mas’ood stated that whoever misses it makes up for it by praying four rak’ahs, what is the stronger opinion in your view?
Al-Albaani: The correct opinion is that he makes up for it in the same manner that it was missed, this is a fiqh principle taken from some wordings reported in the Prophetic Sunnah, the prayer is made up in the same manner that it was missed. The Eed prayer is two rak’ahs, so whoever misses it with a legislated excuse prays it as two rak’ahs just as the Imaam did. Praying it as four rak’ahs is an addition [of two extra rak’ahs] and I do not find anything to support that in the Sunnah.
Al-Hudaa wan-Noor, 376.
The Prophet صلى الله عليه وسلم said, “The best of supplications is the supplication of the Day of Arafah. And the best of what I and the Prophets before me have said is, ‘None has the right to be worshipped but Allaah, Alone, without partner, to Him belongs all that exists, and to Him belongs the Praise.’ (Laa ilaaha illallaah, wahdahu laa sharika lahu, lahul-mulku walahul-hamdu, wa huwa alaa kulli shai’in qadir.)”
And Jaabir ibn Abdullaah said, “The Messenger of Allaah صلى الله عليه وسلم made supplication in this mosque, the Mosque of Victory (Masjid al-Fath in Medinah), on Monday, Tuesday and Wednesday and his supplication was answered for him between the two prayers (of Dhuhr and Asr) on Wednesday.” Jaabir said, “Whenever anything severe and serious befell me and I singled out that time and made supplication to Allaah concerning it between the two prayers on Wednesday, I found the answer.”
[Hasan, Saheeh Al-Adabul-Mufrad, no. 704]
Questioner [asking about a fiqh principle about how to weigh issues and make choices as to which one has the greater or lesser harm]: I wanted [you] to clarify something which you have partially cleared up, about whether it is allowed, for example, for a student of knowledge who has graduated from a university with a degree in Shari’ah studies to implement this fiqh principle and these rulings?
Al-Albaani: No, it is not allowed, and I didn’t partially answer you, I fully answered you, saying that it is only allowed for someone who is a scholar versed in the Book and the Sunnah on the one hand and on the other that he be known for his righteousness and taqwaa—and it is not possible for us to testify as such for a youth who has just graduated in this new manner until many, very long, long years have passed such that he grows old in knowledge and in [fiqh] and the authentic Sunnah, then it may possibly be said that he is able to implement this principle.
Questioner: Jazakallaahu khair.
Fataawaa Jeddah, 16.
The Imaam said, “But there is a detailed issue here to which attention must be paid, especially by those of you who are, like me, students of knowledge …”
Al-Hudaa wan-Noor, 306.