Ahlus-Sunnah

Question: Some people say: “The actions of the Tawâghît are Kufr, but I do not make Takfîr of them (with the justification that I do not possess Shar’î knowledge, or with the justification that Allâh will not ask me about them).” Is this statement from Irjâ’? Answer by Shaykh ‘Alî al-Khudayr فك الله أسره: Yes, it is from Irjâ’. [Majmû’ Fatâwâ wa-Rasâ’il]

Question: Is Kufr bit-Tâghût a condition from the conditions of Lâ Ilâha ill-Allâh, with proof? The answer by Shaykh ‘Alî al-Khudayr فك الله أسره: Yes, due to His تعالى statement: “And We certainly sent into every nation a messenger, [saying], "Worship Allâh and avoid Tâghût…”[16:36] And His statement: “So whoever disbelieves in Tâghût and believes in Allâh has grasped the most trustworthy handhold…” [2:256] And due to the Hadîth of Abû Mâlik al-Ashja’î, from his father, that the Prophet ﷺ said: “He who professes Lâ Ilâha ill-Allâh, and disbelieves in whatever is worshipped besides Allâh, his wealth and blood become inviolable, [and his reckoning is with Allâh.].” [Sahîh Muslim] [Majmû’ Fatâwâ wa-Rasâ’il]

Question: Tawhîd is divided into three categories, so can Tawhîd be divided into more than three categories? And if the answer is yes, then what is the evidence, and how do we respond to those who limit it to three categories? The answer by Shaykh ‘Alî al-Khudayr فك الله أسره: Yes, it is permissible if the division is correct and there is no harm in it. For there is no objection to correct terminology. A group of Ahlul-‘Ilm divided Tawhîd into two categories, and some of them into three, some of them into four, some of them into five, and so on. [Majmû’ Fatâwâ wa-Rasâ’il]

The Hadîth: “Jannah is under the feet of the mothers.” Question: I heard our teacher say that the Hadîth: “Jannah is under the feet of the mothers,” has a weak chain, is this correct? Shaykh Khâlid al-Hâyik حفظه الله said: Yes. It is a rejected Hadîth, and it is not authentic. [Al-Ajwabah al-Hâyikiyyah ‘alal-As’ilah al-Hadîthiyyah]

Question: what is the authenticity of the Hadîth: “Whoever recites Yâ-Sîn at the beginning of the day, his needs will be taken care of.” Shaykh Khâlid al-Hâyik حفظه الله answered: This Hadîth has a break in its chain, so it is not authentic. There is nothing authentic regarding the virtue of Sûrah Yâ-Sîn, and one of the most well known narrations concerning Sûrah Yâ-Sîn is: “Recite Yâ-Sîn over your dead.” It has multiple paths, and all of them are defective. [Al-Ajwabah al-Hâyikiyyah ‘alal-As’ilah al-Hadîthiyyah]

Question: Our Shaykh, how do we respond to those who say that pronouncing Âmîn is not from the Dîn at all? Shaykh Khâlid al-Hâyik حفظه الله answered: The Ahâdîth regarding that are many. The most well-known of them is what is narrated by Abû Hurayrah, that the Prophet ﷺ said: “When the Imâm says ‘Âmîn’ then say 'Âmîn.' For whoever's ‘Âmîn' coincides with the 'Âmîn' of the angels, his past sins will be forgiven." Ibn Shihâb, a narrator of the Hadîth, said: “Allâh’s Messenger ﷺ used to say ‘Âmîn.’” It is a Mutawâtir wording that has been transmitted in the Salâh throughout the centuries, so how do they claim that it is not from the Dîn!? Allâhul Musta’ân. [Al-Ajwabah al-Hâyikiyyah ‘alal-As’ilah al-Hadîthiyyah]

Question: what is the authenticity of the Hadîth: “Cleanliness is from faith”? Shaykh Khâlid al-Hâyik حفظه الله answered: This is not a Hadîth. Yes, Islâm encourages cleanliness in general, but this has no basis from the Prophet ﷺ. It has been reported from Shaykh al-‘Alwân that he was asked about it, so he said - jokingly -: “This is a Hadîth narrated by the city council.” [Al-Ajwabah al-Hâyikiyyah ‘alal-As’ilah al-Hadîthiyyah]

Is it permissible to spread weak and fabricated Ahâdîth for the purpose of benefit? Question: My Shaykh, may Allâh reward you with goodness, we know that there are fabricated, Maqtû’ and weak narrations… till the end [of the question]. So is it permissible to mention them for the purpose of wisdom and benefit, and to take from them? Shaykh Khâlid al-Hâyik حفظه الله answered: It may be mentioned if it contains wisdom or something similar, with the condition that it is not attributed to the Prophet ﷺ. Rather, it should be pointed out that this wisdom or benefit was narrated as a weak or fabricated Hadîth. [Al-Ajwabah al-Hâyikiyyah ‘alal-As’ilah al-Hadîthiyyah]

Ibn Battah al-Ukbarî رحمه الله said in “Al-Ibânah al-Kubrâ”: The term Îmân came to include three meanings, none of them can be separated from one another, nor does one benefit without the others. Therefore, Îmân became: 1. Speech of the tongue. 2. Actions of the limbs. 3. Knowledge within the heart. Contrary to the statement of the misguided Murji’ah, whose hearts deviated and whose intellects were manipulated by the Shayâtîn. Allâh عز وجل mentioned all of that in His Book, as did His Messenger ﷺ in his Sunnah.

From Sâlim, from his father, who said: The Messenger of Allâh ﷺ said: “O ’Umar, perhaps one of you will be reclining on his couch and then denies me. Whatever comes to you from me, present it to the Book of Allâh. If it agrees with it, then I said it; and if it does not agree with it, then I did not say it.” Ibn as-Sâjî said: my father رحمه الله said: “This is a fabricated Hadîth attributed to the Prophet ﷺ.” He said: it reached me that ‘Alî Ibn al-Madînî said: “There is no basis for this Hadîth, and the Zanâdiqah fabricated this Hadîth.” [Al-Ibânah al-Kubrâ]

Ibn Battah al-‘Ukbarî رحمه الله said in “al-Ibânah al-Kubrâ”: Sahl Ibn ‘Abdillâh al-Tustarî was asked about the laws of Islâm. He said: The Scholars have said much concerning that, but we shall summarise it all into two statements: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ Allâh said: “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from.” [59:7] Then we shall gather it all in one statement: ﴿مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ﴾ Allâh said: “He who obeys the Messenger has obeyed Allâh” [4:80] So whoever obeys the Messenger in his Sunnah has obeyed Allâh in His obligations.

Ibn al-Qayyim رحمه الله said in “As-Sawâ’iq al-Mursalah”: There is no doubt that Allah, Glorified be He, described Himself with attributes, named Himself with names and informed us about Himself through His actions. So He named Himself The Most Merciful, The Especially Merciful, The King, The Absolutely Pure and Perfect, The Source of Peace, The Granter of Security, The Guardian, The Almighty, The Compeller, The Supreme in Glory, and the rest of His Most Beautiful Names that He has been mentioned. And He described Himself with the attributes that He mentioned, like in Sûrah al-Ikhlâs, the beginning of Sûrah al-Hadîd, the beginning of Surâh Tâ-Hâ and elsewhere. And He described Himself as One who loves, dislikes, hates, is pleased, becomes angry, is angered, is displeased, comes, arrives, descends to the lowest heaven, and rose over His Throne. And that He has Knowledge, Life, Power, Will, Hearing, Seeing, and a Face. And that He has two Hands, that He is above His servants, and that the Angels ascend to Him and descend with the command from Him. And that He is close and that He is with the Muhsinîn, with the Sâbirîn, with the Muttaqîn and that the Heavens are rolled up in His right Hand. And His Messenger described Him as One who rejoices and laughs, and that the hearts of His servants are between His fingers, and other than that from what He described himself with and what His messenger described Him with.

Ibn Hubayrah al-Hanbalî رحمه الله said: They unanimously agreed that the wedding feast is recommended. Then they differed regarding its obligation. Ash-Shâfi’î alone said it is obligatory, according to the more apparent of the two opinions from him. Then they differed regarding responding to the invitation. Abû Hanîfah said it is recommended. Mâlik, according to the well-known view narrated from him, ash-Shâfi‘î, according to the more apparent of the two opinions, and Ahmad, according to the more apparent of the two narrations, said: it is obligatory. At-Tahâwî also narrated a similar view from Abû Hanîfah. [Ijmâ’ al-A’immah al-Arba’ah wa-Ikhtilâfuhum]

Ibn Hubayrah al-Hanbalî رحمه الله said: They unanimously agreed that the ‘Aqîqah is legislated, except for Abû Hanîfah, for he said: “It is not legislated.” Then they differed regarding its obligation. Mâlik and ash-Shâfi’î said: “It is not obligatory.” There are two narrations from Ahmad. One of them is that it is obligatory, and this was chosen by ‘Abdul-‘Azîz in at-Tanbîh, and by Abû Is’hâq al-Birmakî. The other narration is that it is Sunnah, and this is the well-known view of his companions. [Ijmâ’ al-A’immah al-Arba’ah wa-Ikhtilâfuhum]

Ibn Hubayrah al-Hanbalî رحمه الله said: They unanimously agreed that the one who killed himself and al-Ghâl (the one who steals from the war booty) are prayed over by the Muslims, except for their Imâm. Then they differed: Does the Imâm pray over these two? Abû Hanîfah and ash-Shâfi’î said: “He prays over both of them.” Mâlik said: “Whoever kills himself or is executed as a legal punishment, then the Imâm does not pray over him.” Ahmâd said: “The Imâm does not pray over al-Ghâl, nor over the one who killed himself.” [Ijmâ’ al-A’immah al-Arba’ah wa-Ikhtilâfuhum]

I asked my father [Shaykh Sulaymân al-‘Alwân] about the statement that the language of the people of Jannah is ‘Arabic. He answered: This is not established from the Prophet ﷺ, nor from any of the Sahâbah. It is not permissible to say something definitively that is not established by textual proof, nor is there any established consensus concerning it. As for the Hadîth narrated by al-Hâkim in which the Prophet ﷺ said: “I love the ‘Arabs for three reasons,” and he mentioned the third: “because the language of the people of jannah is Arabic,” then this Hadîth is fabricated.

I asked my father [Sulaymân al-‘Alwân] about the ruling on reciting the last two verses of Sûrah al-Baqarah at the time of sleeping. He answered: There is no problem with that, as long as he does not specify this time, believing that reciting them [at that time] has a particular virtue. It has come in the Sahîhayn: “Whoever recites them during the night.” So whoever recites them at the time of sleeping has indeed recited them during the night, and the prescribed time for reciting them starts from the beginning of the night, and this time is better than other times, so that he may sufficed and attain the virtue from the beginning of the night. [Al-Jawâhir al-Hisân]

Muhammad ibn Ibrâhîm al-Qaysî said: I said to Ahmad ibn Hanbal: it is reported from ibn al-Mubârak that it was said to him: how do we know our Lord? So he said: He is above the seven heavens and above His throne, with a Hadd (i.e distinct from His creation) Ahmad said: This is how it is according to us. كتاب: إثبات الحد لله للدشتي

Abu ‘Umar ibn ‘Abdil-Barr said in at-Tamhîd: The Scholars of the Sahâbah and Tâbi’în from whom the Tafsîr has been transmitted said regarding the interpretation of His تعالى’s statement: “There is no private conversation among three except that He is their fourth, nor among five except that He is their sixth…” [58:7] He is above the throne, and His knowledge is in every place, and no one whose opinion is cited as an authority differed with them in that. [Ijtimâ’ al-Juyûsh al-Islâmiyyah by Ibn al-Qayyim]

I asked my father [Sulaymân al-‘Alwân] about the ruling of drinking while standing. He said: it is permissible because the Prophet ﷺ drank while standing. This is agreed upon in the Hadîth of ibn ‘Abbâs. The narrations prohibiting drinking while standing are understood to mean that drinking while sitting is more preferable and better. [Al-Jawâhir al-Hisân]