[Brothers- Must Read!] The Ruling Concerning Al-Isbal (Garment below the ankles) in Clothing

The Noble Scholar Muhammad As-Saalih Al-‘Uthaymeen said:If someone lets his Izar (waist wrap) drop lower than his ankles from vanity or haughtiness, then Allaah Almighty will neither look at him on the Day of Judgement, nor speak to him, nor purify him; and for him is a painful punishment. If he does so, but not from haughtiness, then his punishment will be the fire on whatever is below his ankles. This is because the Prophet (sallAllaahu `alayhi wa sallam) said,”There are three people that Allaah will not speak to on the Day of Judgement, will not look at them, will not purify them; and for them is a painful punishment: one who lets his garment hang below his ankles, the Mannan and the Munffiq who does his business with false oaths.” (Muslim no. 106)And because he (sallAllaahu `alayhi wa sallam) said,”Whoever drags his garment out of arrogance, Allaah will not look at him on the Day of Judgement.” (Al-Bukhari no. 5784 and Muslim no. 2085)

These address one who drags his garment out of arrogance. As for the one whose objective is not arrogance, in Sahih Al-Bukhari it is recorded that Abu Hurayrah, may Allaah be pleased with him reported that the Prophet (sallAllaahu `alayhi wa sallam) said:”Whatever is below the ankles is in the fire.” (Al-Bukhari no. 5787)The Prophet (sallAllaahu `alayhi wa sallam) did not confine this to arrogance, and it is not correct to do so based on Hadeeth before it because Abu Sa’id Al-Khudri, may Allaah be pleased with him, said that the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said,”The Izar of the believer is at the middle of his shin, and there is no harm — or he said — no sin upon someone if it is anywhere between that and the ankles. What is lower than that is in the Fire. And whoever drags his Izar arrogantly, Allaah will not look at him on the Day of Judgement.” (Abu Dawud no. 4093, Ibn Majah no. 3573, An-Nasa’i 5/490, no 9716 and Al-Mawatta’ 2/914, 915)Because the two actions are different, the punishment for each is different. Whenever the ruling and the reason for that differ, it is not possible to restrict a general ruling, this is because that would lead to a contradiction.As for those who use Abu Bakr’s Hadeeth to argue the contrary, we say that there is no proof in that because of two reasons:1. Abu Bakr, may Allaah be pleased with him, said that one side of his garment would fall down if he didn’t constantly hold it up to make sure it didn’t. In his case, may Allaah be pleased with him, he did not let his garments fall out of arrogance but it would fall even though he was trying to keep it up. We say to those who let their garment hang low, claiming that they do not intend to do so out of arrogance, but still do so on purpose, that by them letting their garments hang below their ankles on purpose even without arrogance, only what is below their ankles will be punished in the Fire. And if they do so out of arrogance, they will be punished with what is worse than that: Allaah will not speak to them on the day of Resurrection, nor look at them, nor purify them, and they will receive a painful punishment.2. The Prophet (sallAllaahu `alayhi wa sallam) attested and witnessed to the fact that Abu Bakr, may Allaah be pleased with him, did not do so from haughtiness. Does any of these people have this commendation or witness? Rather the Shaytan has enticed some people to follow texts that are not so clear to them in the Qur’aan and Sunnah, thus making an excuse for their actions. Allaah guides whomever he pleases to the straight path, so we ask Allaah to guide all of us to it.

Shaykh Muhammad bin Saalih al-`UthaymeenFatawa Islamiyah, Vol. 7, Pages 365-367, DARUSSALAM


The means that will help a Muslim to wake up for Fajr prayer- Ibn Baaz Rahimahullaah

Question: What are the means that will help a Muslim to wake up for the morning prayer? Bearing in mind that he goes to bed early, but does not wake up until after the sun has risen.

Shaykh Ibn Baaz (rahimahullaah)­: It is an obligation upon every Muslim to fear Allaah, and to pray the five prescribed prayers at their appointed times in the Masjid along with the Muslim congregation. He must be vigilant in carrying out all of the means that will aid him upon this. And from the ways that will help him stand for the Fajr prayer with the congregation are:

1) He (should) sleep early;

2) Set an alarm clock to the appropriate hour so that he gets up for the prayer on time and attends it in congregation; and

3) He must strive in imploring Allaah for success and assistance.

He should also repeat the legislated words of remembrance before he goes to sleep. By doing so, Allaah will grant him success – in shaa` Allaah – in rising up for the prayer on time, and performing it with the rest of the Jamaa’ah.

[Majmoo` Fataawaa wa Maqaalaat Mutanawi`ah, vol. 8.|Translated by: Umm Sufyaan Fatimah]

Question: What is meant by the Salafi Madh-hab? Answered by Shaykh Saalih al-Fawzaan Hafidhahullaah

Question: What is meant by the salafi madhab?

Answer: What is meant by the salafi madhab is the way of the salaf (early generations) of this ummah, namely the Sahaba, Taabieen and prominent imams with regard to issues of ‘aqeedah, sound method, sincere faith and adherence to the beliefs, laws, etiquette and conduct of Islam, unlike the innovators, deviants and those who are confused…
There is nothing wrong with calling them Ahl al-Sunnah wal Jamaah, so as to differentiate between them and the followers of deviant groups. This is not praising oneself, rather it is distinguishing between the people of truth and the people of falsehood.

Source: Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 1/question no. 206.

Subhaan Allaah! || The first [three] who will be consumed by the Fire – by Shaykh Dr. Muhammad Sa’īd Raslān حفظه الله

Knowledge is an act of worship and a means of gaining nearness to Allāh. So, if your intention is pure in this worship, it will be accepted, purified, and blessed. And if you intend with it other than the Pleasure of Allāh, it will be nullified, wasted, and you will lose its value. It might be that one can miss out on these noble goals and not achieve them, thereby wasting his energy and effort.”All of the above can be summarized in the hadīth of the Messenger of Allāh (Sallallahu Alaihi wa sallam) that was reported by Muslim in his ‘Sahīh,’ on the authority of Abū Hurayrah: “The first who will be consumed by the Fire on the Day of Resurrection will be three: a scholar, a Mujāhid, and a generous donator.
As for the scholar, Allāh will bring him and ask him: ‘What did you do in the dunyā?’ So, he will say: ‘I acquired knowledge for Your Sake, and I spread it seeking Your Pleasure.’ So, it will be said to him: ‘You lied. You learned so that you would be referred to as a scholar, and it was done, and you have obtained your reward in the dunyā.’ Then, he will be ordered thrown into Hell.
Then, the donator will be brought, and Allāh will ask him: ‘What did you do in the dunyā?’ He will say: ‘I acquired wealth from permissible means, and I donated it for Your Sake.’ It will be said to him: ‘You lied. You donated your money so that it would be said that you are generous, and it was done, and you have had your reward in the dunyā.’ Then, he will be ordered thrown into Hell.
Then, the fighter will be brought, and asked: ’What did you do?’ ‘I fought in Your Cause until I was killed.’ ‘You lied. You fought so that you would be referred to as a brave man, and it was done, and you took your reward in the dunyā.’ Then, he will be ordered thrown into Hell.”

an-Nawawī (may Allāh have Mercy on him) said: “His (sallallahu alaihi wa sallam) statement regarding the fighter, the scholar, and the generous donator, and their punishment for their actions being for other than Allāh’s Face, and their entering the Fire – these are all proofs for the emphasized prohibition of showing off and the severe punishment for doing so, as well as for the obligation of having a pure intention in one’s actions, as Allāh Azza wa jal Said:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاء وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ
{“And they were not commanded except to worship Allāh, making the Religion sincerely for Him…”}[98:5]

And it also shows that the general texts regarding the virtues of Jihād are referring to the one who seeks only the Pleasure of Allāh, just as with the texts praising the scholars and generous donators – all of these are interpreted to be only in regards to the one who does these things for Allāh, the Exalted.”
And the aforementioned hadīth leaves no question that the student of knowledge should purify his intention in his studies, such that his seeking of knowledge is not for anyone other than Allāh, seeking His Pleasure, and hoping for His reward – not so that he would use this knowledge to be elevated in the eyes of others, sitting on their necks, and standing on their shoulders, as the Messenger of Allāh (peace be upon him) said: “Whoever seeks knowledge in order to compete with the scholars, to prove himself superior to the ignorant, or to make the people look up to him, he is in the Fire.”Source
The Manners of the Student of Knowledge by Shaykh Dr. Muhammad Sa’īd Raslān حفظه الله pages 10-11

Shaykh Ibn ‘Uthaymeen regarding covering the head when reading Qur’aan

Shaykh Ibn ‘Uthaymeen said in his comments on sujood al-tilaawah (prostration required when reading certain verses of the Qur’aan): “Sujood al-tilaawah is to be done when reading Qur’aan. It may be done in any state, even with the head uncovered, etc., because this prostration is not subject to the rulings on prayer.”

(Fataawa al-Jaami’ah li’l-mar’ah al-Muslimah, 1/249

Being Shy From Speaking the Truth is Merely to Be Weak


My complaint is that a feeling of fear or dread overcomes me when I want to remove an evil or when I want to ask a question to gain knowledge. What is the cure to this condition?


This fear and dread you speak of is from the Shaytan, so be wary of it. Be strong, and dont be shy, for Allaah Almighty is not shy of the truth. Therefore, you should be able to both ask a question to a scholar and prevent someone from doing evil without feeling the least bit of shyness. Shyness that prevents you from speaking the truth is not shyness at all, but only weakness. The shyness that is approved by the Shariah is shyness that prevents you from falsehood and evil. It is the shyness the Prophet (sallallaahu alaihi wa sallam) intended when he said: Al-Haya (shyness and modesty) is from faith. [1] Or, when he said: Al-Haya is good – (it is) all that is good. [2] Shyness therefore is legislated when it prevents you from perpetrating fornication, from drinking alcohol, from associating with the enemies of Islam, and from all that is evil. This is the prescribed type of shyness.

[1] Al-Bukhari no. 24 and Muslim 36 [2] Muslim no. 37

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 8 Page 75

Very Beneficial- Must Read || Shaykh Ibn ‘Uthaymeen – The acts of Disobedience are the path to kufr (disbelief)

Al-Imaam Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy upon him) stated: “The Shaytaan wants that the children of Aadam stray with a far straying and not a near straying (one that’s close to the truth). Allaah stated: “And the Shaytaan wants to lead them far astray.” However we are not to think that the Shaytaan commands (the people) with (going) far astray from the onset. Rather (he does it) in stages. So he commands with Fisq (corruption) and the lesser acts of disobedience. Then (he commands with) the major sins. Then (he commands with) the disbelief (in Allaah). We ask Allaah to protect us. Based upon this the Ulamaa have said: The acts of disobedience are the Bareed (path) to al-Kufr…The scholars have mentioned that the acts of disobedience are the path to al-Kufr and the Shaytaan takes the person in stages, step by step until the point he destroys him.” (Tafseer Soorah an-Nisaa V. 1 Pg. 475-476)