Entering Paradise “for” your deeds

The Prophet ﷺ said: “‘None of you will enter Paradise for his deeds.’ They asked: ‘Not even you O Allaah’s Messenger ﷺ?’ He replied: ‘Not even me, unless Allaah covers me with His Favor and Mercy.’[1]

Shaikh al-Albaani:

“Know that this narration may be problematic to some people and they may presume that it contradicts Allaah’s تعالى statement: {This is the Paradise which you have been made to inherit for what you used to do}[2] and similar verses and narrations which point out that entering Paradise happens for one’s deeds. This has been addressed in several ways, the most correct answer being that: the preposition “for” in the narration means “for the price of,” and the “for” in the verse means “because of.” In other words, righteous deeds are a necessary means to entering Paradise, however they don’t amount to the price for entering Paradise and its everlasting bliss and ranks.”


[1] Saheeh Muslim 2816
[2] Surah Az-Zukhruf 43:72

[as-sisilah as-saheehah 2602 / alalbaany.com]

Entering Paradise “for” your deeds

The Kursi is Allaah’s Footstool

Imaam at-Tahaawiyy said:

The `Arsh (Throne) and the Kursi (Footstool) are real.”

Shaikh al-Albaani:

“Allaah تعالى said about the Kursi: {His Kursi extends over the heavens and the earth}.[1] The Kursi is that which is in front of the `Arsh; and it has been authentically reported that Ibn `Abbaas said: ‘The Kursi is the place for the two Feet, and no one can tell how vast the `Arsh is except Allaah تعالى,’ as narrated in my book Mukhtasar Al-`Uluw lith-Thahabi no. 36.[2]

There isn’t any authentic report ascribable to the Prophet ﷺ regarding the Kursi besides his ﷺ statement: ‘The seven heavens in comparison to the Kursi are just like a ring thrown in a desert, and the greatness of the `Arsh over the Kursi is like the greatness of that desert over that ring.’ This is something which also invalidates interpreting the Kursi as ‘knowledge,’ and this interpretation is not an authentic report from Ibn `Abbaas as I clarified in As-Saheehah no. 109.”


[1] Surah Al-Baqarah 2:255
[2] Abu Musa al-Ash`ari also said: “The Kursi is the place for the two Feet, and it creaks like a camel saddle does under heavy load” –Mukhtasar Al-`Uluw lith-Thahabi no. 85

[al-`aqeedah at-tahaawiyyah sharh wa ta`leeq 49 / alalbaany.com]

The Kursi is Allaah’s Footstool

The rivers of Paradise present in this world

Abu Hurairah (رضي الله عنه) narrated that the Prophet ﷺ said:

1. “Sayhaan, Jayhaan, Al-Furaat (i.e. the Euphrates) and An-Neel (i.e. the Nile) are all rivers of Paradise” – Saheeh, As-Saheehah no. 110.

Abu Hurairah (رضي الله عنه) narrated that the Prophet ﷺ said:

2. “Four rivers are gushed forth from Paradise: Al-Furaat (i.e. the Euphrates), An-Neel (i.e. the Nile), As-Sayhaan and Jayhaan” – Hasan, As-Saheehah no. 111.

Anas bin Maalik (رضي الله عنه) narrated that the Prophet ﷺ said:

2. “(The tree) Sidratul-Muntahaa appeared before me in the seventh heaven; its fruits were (enormous) like jugs from (the town of) Hajar and its leaves were (enormous) like the ears of elephants. Two visible rivers and two hidden rivers were flowing out from its trunk. I said: ‘O Jibreel! What are these?’ He replied: ‘The hidden ones are in Paradise and the visible ones are the Nile and Euphrates.’” – Saheeh, As-Saheehah no. 112.

Shaikh al-Albaani:

“Furthermore, perhaps what is meant by these rivers being from Paradise is that they are originally from there, just like man is originally from Paradise; and such is indicated by the wording of the second hadeeth: ‘are gushed forth . . .’ So the hadeeth does not contradict the perceived phenomenon of these rivers emanating from their well-known springs on Earth.

If this, or something similar, isn’t the meaning, then the hadeeth is one of the matters of the unseen: it is obligatory to believe in them and submit to the one informing us of them. {But no, by your Lord, they will not have faith until they make you (O Muhammad) judge in whatever disputes occur between them, and then find within themselves no discomfort over what you have judged and submit completely} [4:65].”

[nudhum al-faraa.id vol. 2 p. 460-1 / alalbaany.com]

The rivers of Paradise present in this world

Allaah commands you to be good to women

Al-Miqdaam bin Ma`dee Karib (رضي الله عنه) narrated that the Prophet ﷺ stood among the people (and gave a speech), praising Allaah then saying:

Allaah commands you to be good to women, Allaah commands you to be good to women, for they are your mothers, your daughters, your maternal aunts. A man from the People of the Book marries a woman without any thread in her hands yet neither of them parts from the other [until they both pass away in old age].”

Shaikh al-Albaani:

“His statement: without any thread in her hands’ alludes to her being young and poor. In An-Nihaayah: Al-Harbi said: i.e. due to her youth and lack of gentleness, so he would have patience with her until they would both pass away in old age. The intent was to urge his companions to follow the command regarding women and to have patience with them, i.e. the People of the Book would do that with their women.’

I say: They used to do so when they had good character and piety even with a changed religion. Today, on the other hand, they forbid divorce -which Allaah has allowed- and allow fornication and even homosexuality openly!”

[as-silsilah as-saheehah 2871/ alalbaany.com]

Allaah commands you to be good to women

It is recommended for women to pray taraaweeh in the mosque

Q: “Is it best for a woman to perform the night prayer in Ramadhaan (taraaweeh) in her house or at the mosque?”

Shaikh al-Albaani: “Particularly for the night prayer in Ramadhaan, the best thing is what the righteous believing women of the Righteous Predecessors (Salaf as-Saalih) used to do, which is performing it with the congregation of Muslims in the mosques, as opposed to the rest of the months in which case ‘Their houses are better for them’ as the Prophet ﷺ said.”

Q: “So it is recommended (mustahabb) for a woman, as you said, to go out to pray taraaweeh?”

Shaikh al-Albaani: “Didn’t you get the answer to this question already?

Q: “Yes but just to confirm.”

Shaikh al-Albaani: “Yes it is as you said. And it is even more recommended for the 27th night.”

[al-fataawaa al-muhimmah 431 / alalbaany.com]

It is recommended for women to pray taraaweeh in the mosque

The difference between a Salafi and a Madhhabi

Q: “Some people claim that Salafis weaken ahaadeeth that are authentic according to the Four Imaams or some of them, and authenticate whatever suits their manhaj that opposes madhhabism. What is your opinion?”

Shaikh al-Albaani:

“I say: This is a false claim; and like it’s said: ‘If you do not have any clear proofs for claims, the claimers are people who ascribe to false lineages’ (i.e. these claims are false/rejected). The difference between Salafis and Madhhabis is that Salafis don’t show bigotry towards a particular Imaam of the Muslims – not in fiqh or hadeeth or anything else – but rather they follow the advice of the Imaams themselves who forbid blind-following them and said to their followers: take from where we took. So we try to take from where they took. For example, they took from the Companions, and the Companions took from Allaah’s Messenger ﷺ, but they did not restrict themselves to a specific Companion. Sometimes they took from Abu Bakr, sometimes from `Umar, and so on.

So as they followed this way with the best of the people (i.e. the Companions) after Allaah’s Messenger ﷺ , we also do as they did. We take from their madhhabs the things that agree with the Book and the authentic Sunnah, and we don’t show bigotry towards any of them. So sometimes we agree with all of them​, ​sometimes we oppose all of them​,​ because in this second situation​ we follow​ what other ​Imaams were upon, and so on.

So the claim that we oppose the Imaams or some of them in order to support our own madhhab is false. We do not have a particular madhhab; our madhhab is to go with the truth wherever it is, and this is what they commanded us to do.”

[su.aalaat 186-7 / alalbaany.com]

The difference between a Salafi and a Madhhabi

It is obligatory to operate and take out a live baby from a deceased mother

Q: “If a pregnant woman dies before giving birth, and the baby has fully formed and is alive, is it allowed to cut into her abdomen to take out the baby?”

Shaikh al-Albaani:

“It is obligatory, as long as it’s alive. If it isn’t, this is not permissible.”

[su.aalaat 398 / alalbaany.com]

It is obligatory to operate and take out a live baby from a deceased mother