Two things for the one who has taqwaa

-Advice to the Muslims to have taqwaa[1] when seeking provision, and during hardships and trials-

Shaikh al-Albaani:

“Our calamity today is that we have turned away from the main purpose for which we were created, which is: worshiping Allaah تبارك وتعالى. So most of us don’t worship Allaah, and the few who do worship Allaah don’t know how to worship Him. And one of the things we have forgotten from the preserved Qur.aan that Allaah عز وجل blessed upon us as He said: {Indeed it is We who sent down the Dhikr[2] and indeed We will be its guardian}[3]  – is (the verse): {And whoever fears Allaah and keeps his duty to Him, He will make for him a way out. And He will provide for him from where he never could imagine}.[4]

This verse has become as if it was abrogated from the Qur.aan, not written down which the Muslims recite day and night. But what is the benefit if the Qur.aan is written down in pages and mus-hafs, and that which the walls are decorated with, yet when it comes to the hearts, they are empty? Was the Qur.aan revealed for us to decorate our houses with it, recite it over our dead ones, and distance it – in terms of applying and acting upon it – from our living ones? He تعالى said: {That it (the Qur.aan) may warn whoever is alive, and that the Word (i.e. the torment) may be justified against the disbelievers}.[5] So firstly, the Qur.aan was revealed for those alive and not for those who are dead. Furthermore, it was revealed for those alive to act upon it, not decorate their houses and walls with it. So this is a verse  mentioned in the Qur.aan, but most of the Muslims – especially those whom Allaah has blessed with some wealth, who are eager to preserve it and afraid of it getting lost or robbed from them – have forgotten this verse: {And whoever fears Allaah and keeps his duty to Him, He will make for him a way out. And He will provide for him from where he never could imagine}.

This verse presents two very important things to the one who has taqwaa. Firstly, if he falls into a hardship, He will make a way out for him; and secondly, if provision becomes straitened for him, He will provide for him from where he cannot imagine. Nowadays if we fall into a hardship, perhaps one of us will disbelieve in Allaah عز وجل and he does not take refuge in Allaah, nor does he implore Him with humility, nor does he seek nearness to Him through that which He loves and is pleased with – like what had happened with some people before us, whose account our Prophet ﷺ narrated to us. It is a story that happened with some people who came before Muhammad ﷺ was sent, and our Prophet narrated the story to us so that we take it as a lesson and don’t forget, like the previous verse: {And whoever fears Allaah and keeps his duty to Him, He will make for him a way out}. The Messenger ﷺ said about these people: [Here the Shaikh narrates the hadeeth of the three men who got trapped in a cave, each one of whom thereafter supplicated to Allaah by means of their righteous deeds, after which Allaah responded to them and removed the rock that was blocking the mouth of the cave, thus relieving them].

This is an authentic hadeeth, not just a story. It is a hadeeth of al-Bukhaari and Muslim from the Messenger of Allaah ﷺ, not some story from the Israa.eeliyyaat[6] that you may hear for which Allaah did not send down any authority.”


[1] piety; fulfilling Allaah’s commands and staying away from His prohibitions
[2] “i.e. the Qur.aan and the Sunnah” – Shaikh al-Albaani, Al-Hadeethu Hujjatun bi-Nafsihi fi l-‘Aqaa.idi wa l-Ahkaam p. 20-21
[3] Surat ul-Hijr 15:9
[4] Surat ut-Talaaq 65:2-3
[5] Surat Yaa Seen 36:70
[6] narrations from the People of the Book

[silsilat ul-hudaa wa nnoor 5a/1 / asaheeha translations]

Two things for the one who has taqwaa

Is marriage fate or a choice?

Q: “Is marriage fate or a choice?”

Shaikh al-Albaani:

“What is the difference between this question and the question: (is it fate or a choice that) one is rich and another is poor, and one is beautiful and one is ugly, and so on. No doubt what is decreed for a person is something that will happen and there is none that can avert it. But he is responsible for making the effort; after that, he is not at fault for the outcome of the matter if it happens contrary to his choice.

So if this person got engaged to a woman and was eager to do so as she was righteous, then with time it became clear that she was evil! Of course, this was fate. But everything happens as decreed, like the Prophet ﷺ said: ‘Everything happens as decreed, even laziness and activeness.’[1] However, this does not mean that a person, within his capabilities, is not responsible for striving to choose that which is good. No, this is something else. So a person must strive, then the rest is up to Allaah تبارك وتعالى.

So the answer is: of course it is fate, but we shouldn’t understand that it is fate and so -as some people say- a person just puts his trust in Allaah and that’s it. No, (rather) he takes the means, then he puts his trust in the Lord of all lords.”[2]

[silsilatul hudaa wa nnoor 134/5]


[1] Saheeh Muslim 2655
[2] ‘lords’ meaning masters, owners and the like

Is marriage fate or a choice?

It is legislated to give salaam to one reciting the Qur.aan

`Uqbah bin `Aamir al-Juhani said: “We were sitting in the mosque reciting the Qur.aan when Allaah’s Messenger ﷺ entered and gave salaam to us, and we gave salaam back to him…”

Shaikh al-Albaani:

“I say: from the fiqh of this hadeeth is that it is legislated to give salaam to one who is sitting and reciting the Qur.aan. So this contains a refutation against those who hold that it is disliked, which – along with being just an opinion – opposes this hadeeth and the generality of his ﷺ statement: ‘Spread the salaam among you.’[1] And if it has been established that the Prophet ﷺ tacitly approved of the Companions’ giving him salaam while he was praying in Masjid Qubaa and he replied to them by gesturing with his noble hand,[2] then all the more reason for it to be legislated to give salaam to the one reciting the Qur.aan outside the prayer; and the reply in this case would be verbal, not a gesture, as is well known to those of understanding. And this is what an-Nawawee رحمه الله held.”

[1] Saheeh Muslim 54
[2] Silsilat ul-ahaadeeth is-saheehah 185

[silsilat ul-ahaadeeth is-saheehah 3285 / alalbaany.com]

It is legislated to give salaam to one reciting the Qur.aan

Marriage is fardh and not just a sunnah

-Continuing a discussion on marriage-

Shaikh al-Albaani:

“Marriage, I believe, is fardh (an obligation) and not just a sunnah.”

[silsilat ul-hudaa wa nnoor 224/21 / asaheeha translations]

Marriage is fardh and not just a sunnah

The basmalah after Surat ul-Faatihah

Q: “After reciting Surat ul-Faatihah in prayer, do we say the basmalah[1] before the next surah?”

Shaikh al-Albaani:

“If the one who is praying finishes reciting Surat ul-Faatihah and starts another surah from its beginning, he initially recites the basmalah because it is part of the surah, except Surat Baraa.ah (i.e. Surat ut-Tawbah) as is known; and he recites the basmalah quietly. But if he starts the recitation from the middle or end of the surah, there is no basmalah.”

* * *

Q: “If he recites more than one surah, does he recite the basmalah quietly for each time?”

Shaikh al-Albaani:

“Each time. Reciting the basmalah loudly is not correct.”


[1] i.e. bismillaah ir-Rahmaan ir-Raheem

[silsilat ul-hudaa wa nnoor 814/10 & 209/1 / asaheeha translations]

The basmalah after Surat ul-Faatihah

Mocking the religion is major disbelief

Q: “With regard to mocking the religion, which was mentioned in Allaah’s Statement: {Say: Was it Allaah and His Aayaat (verses, revelations, proofs, lessons, signs) and His Messenger that you were mocking? Make no excuse; you disbelieved after you had believed},[1] is the disbelief here kufr i`tiqaadi (disbelieving by one’s heart) or kufr `amali (disbelieving by one’s limbs)?”[2]

Shaikh al-Albaani:

“No doubt, this is kufr i`tiqaadi, indeed this is disbelief with two horns (i.e. it is clear disbelief) because it is not possible for a believer – no matter how weak his eemaan (faith) is – to mock the Aayaat of Allaah عز وجل. And this type of disbelief is what falls under our previous statement when we were saying that it is not permissible to declare a Muslim to be a disbeliever unless he utters something which would show us what is settled in his heart. So here, his mocking the Aayaat of Allaah عز وجل is the greatest confirmation from him that he does not believe in that which he is mocking. Hence, he is a disbeliever who has committed kufr i`tiqaadi.”


[1] Surat ut-Tawbah 9:65-66
[2] “Whoever does an act of disbelief due to his opposing the Legislation while disbelief in it is also settled in his heart, then this is kufr i`tiqaadi: the disbelief that Allaah does not forgive, and its doer will dwell in the Fire forever. But if this act of disbelief is contrary to what is settled in his heart such that he believes in the judgment of his Lord but he opposes it (only) by his action, then his disbelief is only kufr `amali and not kufr i`tiqaadi: so he is under the Will of Allaah تعالى; if He wills, He will punish him, and if He wills, He will forgive him” – Shaikh al-Albaani, Silsilat ul-Ahaadeeth is-Saheehah 6/112

[silsilat ul-hudaa wa nnoor 672/3 / asaheeha translations]

Mocking the religion is major disbelief

There is no authentic narration from the Companions supporting that the niqaab is obligatory

-Continuing a discussion about the woman covering her face-

Shaikh al-Albaani:

“Ibn `Abbaas and Ibn `Umar, from the major Companions, explained the verse {except what appears therefrom}[1] to be the face and hands. And they (those who say that a woman must veil her face) do not have a single authentic narration from the Companions with which they can support their opinion that a woman’s face must be covered.”[2]


[1] {And tell the believing women to lower their gaze, and to guard their private parts, and not to reveal their adornment except what appears therefrom…}; Surat un-Noor 24:31
[2] for more details, refer to the Shaikh’s books Jilbaab ul-Mar.at il-Muslimah (The Muslim Woman’s Jilbaab) and Ar-Radd ul-Mufhim

[silsilat ul-hudaa wa nnoor 135/6 / asaheeha translations]

There is no authentic narration from the Companions supporting that the niqaab is obligatory