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Reminding the close companions

about what is behoving of knowledge
in both months of
Rajab and Sha'ban

‫تذكير الخالن بما يلزم معرفته في شهري رجب وشعبان‬

Prepared by the Da'wah Committee
Al-Albani Center Jordan

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S

urely all praise is due to Allaah, we praise Him, we seek His help, we seek His forgiveness,
and we seek refuge with Allaah from the evil of ourselves, and from the consequences of our

evil actions.
Whoever Allaah guides then none can misguide and whoever He misguides then none can guide.
And I bear witness that there is no god worthy of worship (in truth) except Allaah – alone without any
partners-, and I bear witness that Muhammad is His slave and messenger.
“O you who believe! Have Taqwa of Allaah as is His due, and die not except as (true) Muslims” Q3: 102
“O mankind! Be dutiful to your Lord, Who created you from a single person (Aadam), and from him, He
created his wife [Hawaa’ (Eve)], and from them both He created many men and women, and fear Allaah
through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) .
Surely, Allaah is Ever an All-Watcher over you” Q4: 1
“O you who believe! Have Taqwa of Allaah, and speak (always) the truth” “He will direct you to do
righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has
indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise)”
Q33: 70&71
As to what follows:
For truly the best of speech is the speech of Allaah, and the best of guidance is the guidance of Muhammad –
salallaahu ‘alaihi wa-s-salam -, and the worst of affairs is the newly introduced matters, and every newly
introduced matter is an innovation, and every innovation is misguidance, and every misguidance is in the fire.
As to what follows:
Verily, Allaah –the most high- has favored some days over others, and from what He favored are the alAshHuru-l-Haram (sacred months) and they are: Zhul Qa'dah, Zhul Hijjah, Muharram and Rajab.
And the sacred months are mentioned by Allaah in His book, for He said:
"Indeed, the number of months with Allaah is twelve [lunar] months in the register of Allaah [from] the day
He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong
yourselves during them. And fight against the disbelievers collectively as they fight against you collectively.
And know that Allaah is with those who have Taqwah" Q9: 36.
And indeed al-Bukhaari and Muslim reported from Abee Bakrah –radhiyallaahu 'anhu- from the Prophet –
salallaahu 'alaihi wa-s-salam – that He said: ((time has come back to its original state which it had on the day
Allaah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them
are in succession, namely Dhul-Qa'da, Dhul Hijja and Muharram, (the fourth being) Rajab Mudhar which is
between Jumaada and Sha'ban)). 1

Al-Bukhaari 5550, Muslim 1679

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And these months are named Haram (sacred) because the gravity of violating the prohibitions is stronger in it
than other than it, and because of this Allaah –the Most High- forbade us from committing sins in these
months, so He said: (therefore do not wrong yourselves by violating these months). Despite that committing
sin is prohibited and forbidden in all months of the year, except that its prohibition is more emphasized in
these months.
As for the month of Rajab, then it was surely named by that because it used to be glorified. At-Tarjeeb is to
glorify, and from their glorification of it (Rajab) is that they used not to permit fighting in it, and it is called in
the hadeeth: (Rajab Mudhar), because they used to glorify it as opposed to other than them.
They also used to prohibit in it fighting, and they used to call the war that occurs in this month Harb Al-

Fijaar (The Sacrilegious Wars). They used to sacrifice an offering called (Al-'Ateerah), and it is a sheep which
they slaughter for their idols, so they used to pour the blood on its head! And most of the 'Ulamaa' are upon

the opinion that Islaam nullified it, because of the hadeeth in the two saheehs: (Neither Fara' nor 'Ateerah is
permissible) 2

And this is the singular and established thing regarding the virtue of Rajab, that it is from the scared months,
and the avoidance of prohibition is emphasized, and it is not permissible to fight in it with the disbelievers,
except if they initiate the fighting or that was a continuous fighting that had extended into the sacred months.
The point is: the people's specifying Rajab over other than it from the months with acts of worship like
fasting, prayer, making 'Umrah, and other acts of worship is not permissible because this issue is not narrated
about the Prophet - salallaahu 'alaihi wa-s-salam - and his companions. Since the scholars have clarified that
making acts of worship specific to some times that were not specified by the legislation: is not permissible
except by way of evidence. And this is the meaning of (Tawqeef Al-'Ibaadaat): that is performing any of these
acts of worship is not permissible except a proof is present for it from the Book and the authentic Sunnah.
And it is obligatory to mention at this junction that nothing authentic has been reported about the Prophet –
salallaahu 'alaihi wa-s-salam - in specifying Rajab with a particular act of worship as some of the senior
scholars have mentioned. What follows are precious statements of scholars regarding this topic which
concerns the generality of Muslims and the specific (learned) ones:
Al-Haafidh ibn Hajar said: ((no authentic hadeeth suitable as proof is reported regarding the virtue of the
month of Rajab, neither fasting (all of) it or some of it, nor Qiyaam-ul-Layl (night prayer) of any particular
night in it)). 3

And Ibn-ul-Qayyim said: ((every hadeeth in mention of the fast of Rajab, and prayer in some of its nights is
false and fabricated)). 4

And Shaykh Al-Islaam said: ((glorifying the month of Rajab is from the innovated matters which is
behooving of been avoided, for surely taking the month of Rajab as a season whereas you single it out for
fasting is disliked according to Imaam Ahmad and other than him)).

2

Al-Bukhaari 5474: the Prophet (salallaahu 'alaihi wa-s-salam) said, "Neither Fara' nor 'Ateera is permissible". Al-Fara' was the first

offspring (they got of camels or sheep) which they (pagans) used to offer (as a sacrifice) to their idols. 'Ateera was (a sheep which
used to be slaughtered) during the month of Rajab.
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4

Tabyeen al-'Ajab bimaa warada fee Fadhli Rajab, Pp. 6

Al-Manaar Al-Muneef, Pp. 6

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Unfortunately, innovations, evils and wrongdoing have been introduced in this sacred month, and from the
innovated matters in the month of Rajab are:
(And from it): fabricating false ahaadeeth regarding the virtue of Rajab and worship in it, whilst knowing that
none of that is authentically reported about the Messenger of Allaah – salallaahu 'alaihi wa-s-salam -, and
these false ahaadeeth have been refuted by staunch scholars from Ahl Al-Hadeeth; like Ibn Hajar, AdhDhaHabee, Ibn-ul-Qayyim, Ibn Taymiyyah, and other than them from the people of knowledge. 5

(From it): fasting and night prayer, and surely it is authentic that 'Umar ibn Al-Khataab –radhiyallaahu ‘anhuused to strike the people's hand so they will reach for food (break their fast) in Rajab. 6

(From it): is what is called Salaatu-l-Ragaa'ib, which is the first Jum'ah night in Rajab between Maghrib and
'Ishaa', and there is no doubt regarding this Salaah being a bid'ah; especially since it was invented after the
blessed generations. And there occurred between Al-'Izz ibn 'Abdis-Salaam and Ibni-s-Salaah a strong
scholarly debate, through it, the innovation of this Salaah becomes clear to us, and that it is a lie upon the
Prophet – salallaahu 'alaihi wa-s-salam -. And Shaykh Al-Islaam –rahimahullaahu ta’aala- said: ((Salaatu-lRagaa'ib is an innovation by the consensus of the Imaams of the religion, the Prophet – salallaahu 'alaihi wa-ssalam - did not make it a Sunnah, nor anyone from his Successors, neither was it considered as desirable by
any of the Imaams of the religion like Abee Haneefah, Maalik, Ash-Shaafi'ee and Ahmad)). 7

And Shaykh-ul-Islaam – rahimahullaahu ta’aala - said: ((as regards establishing the Salaah with a specified
number and a specified recitation in a specific time observed in congregation as a supererogatory act like these
prayers being asked about: like Salaatu-l-Ragaa'ib in the first Jum'ah of Rajab; the Alfiyyah on the first of
Rajab; Nisfu Sha'baan; and the night of the 27th of Rajab, and similar to these. Then this is not legislated
according to the consensus of the Imaams of Islaam, as has been documented by qualified scholars, and no one
establishes such (acts of worship) except an Ignoramus and an Innovator, and opening such doors leads to
changing the legislations of Islaam)).
And he said –rahimahullaah-: ((as regards Salaatu-l-Ragaa'ib, then it has no basis, rather it is an innovation, so
it is not desired neither in congregation nor individually, and the reports regarding it are lies and fabricated
and it is not mentioned by any of the Imaams)).
Ibn-ul-Qayyim said: ((similarly the Ahaadeeth of Salaatu-l-Ragaa'ib on the first Jum'ah night of Rajab are all
lies and fabricated upon the Messenger of Allaah – salallaahu 'alaihi wa-s-salam -)). 8

And from those who disapproved of this Salaah and passed a fatwa that it is a bid'ah is Ibn Al-Haaj, Aboo Bakr
At-Tartoosee, Zakariyaa Al-AnSaaree, Aboo Shaamah Al-Maqdisee, and many others, not to talk about
contemporary scholars. And from the best scholarly debates in refuting Salaatu-l-Ragaa'ib is that which took
place between the great Imaams Al-'Izz ibn 'Abdis-Salaam and Ibni-s-Salaah. Wherein Al-'Izz ibn 'AbdisSalaam reproved the one who makes Salaatu-l-Ragaa'ib permissible saying: ((and what is most surprising is the
one who claims to be from the Scholars, then he permits this type of Salaah which has no proof for it except
fabricated ahaadeeth upon the Messenger of Allaah – salallaahu 'alaihi wa-s-salam -. And is that not but

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Review: Tabyeen al-'Ajab bimaa warada fee Fadhli Rajab
Ibn Abee Shaybah (3/102)

Majmoo'-ul-Fataawa (23/132)

Al-Manaar Al-Muneef (Pp. 95)

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giving aid to the fabricators and liars. For (surely) going back to the truth is better than persistence upon
falsehood:
"But if they had done what they were instructed, it would have been better for them and a firmer position [for
them in faith]" "And then We would have given them from Us a great reward" "And We would have guided
them to a straight path" Q4: 66-68)).
(From it): is what some people also invent in Rajab by being dedicated to performing 'Umrah in Rajab, and
their claim that it has some virtue and a specific advantage.
And the reality is that this is from that which has no basis, for indeed 'Aa'ishah –radhiyallaahu ‘anhaa- rejected
that the Prophet - salallaahu 'alaihi wa-s-salam - made 'Umrah in Rajab, disproving anyone that said he made
'Umrah in Rajab. 9

And Shaykh Muhammad ibn Ibraaheem Aal Ash-Shaykh –rahimahullaah- mentioned: ((that the 'Ulamaa'
disapproved of specifying Rajab with a lot of 'Umrah)). 10

And Ibn Al-'Ataar –An-Nawawi's student- said: ((and from what has reached me about the people of Makkah
is their habit of making a lot of 'Umrah in Rajab. And this is from that which I am not aware of its having any
basis, rather it is established in a hadeeth that the Prophet – salallaahu 'alaihi wa-s-salam - said: (('Umrah in
Ramadhaan is equivalent to a Hajj)).
The point is: that singling the month of Rajab for 'Umrah has no basis for it, because there is no Shar'ee proof
to specify Rajab for 'Umrah, despite it being established that the Prophet – salallaahu 'alaihi wa-s-salam never made 'Umrah in Rajab as has preceded –And all praise is due to Allaah-.
And from the innovations which the people introduced in Rajab:
Is celebrating the night of the 27th of Rajab, which they claim is the night of Al-Israa' wa-l-Mi'raaj, (night
travel and ascent to heaven). And what is correct is that there is no proof for the month in which Al-Israa'
wa-l-Mi'raaj occurred, talk less of specifying the night, rather the narrations regarding that are Munqati' (with
a broken chain) and not authentic, and (so) it not legislated for the Muslims to specify it. Aboo Shaamah AlMaqdisee said: ((some story tellers mention that the ascent was in Rajab, and this is nothing but a lie)).
And Ibn Al-Qayyim said: ((And it is not known about anyone from the Muslims that he made the night of
ascent more virtuous than any other (night), neither did the Companions nor did their Successors who
followed them in good sought to specify the night of ascent with any affair. They did not mention it, and
because of this it is not known which night it was)). 11

Even though the ascent is from his – salallaahu 'alaihi wa-s-salam - virtues, despite that, it is not legislated to
specify the time nor the place with any shar'ee act of worship, rather the hira cave wherein the revelation
started to descend was not sought out by the Prophet – salallaahu 'alaihi wa-s-salam - nor anyone from his
companion after the prophet-hood during his stay Makkah. Neither did they specify the day in which
revelation was sent with an act of worship or other than that, nor did they specify the place in which the
revelation started nor the period with anything. And whosoever specifies places or periods for any act of
See Al-Bukhaari (1255), and Muslim (219, 220)
Al-Fataawah (6/131)

Zaad Al-Ma'aad (1/58)

worship because of these instances and its likes, he is an emulator of the Christians who make the affairs of the
Messiah occasions and acts of worship, like Christmas, day of baptism, and other than that from their
innovated occasions.
Ibn Al-Haaj said: ((and from the innovations which they invented in the month of Rajab is its 27 th night
which is the night of ascent …))
Ash-Shaykh Muhammad bn Ibraaheem Aal Ash-Shaykh –rahimahullaah- said: in his reply to an invitation
directed to him by the Muslim World League to attend one of its celebrations for the anniversary of Al-Israa'
wa-l-Mi'raaj (the night journey and ascension to heaven), after he was asked about that: ((this is not legislated,
as indicated by the Book, the Sunnah, IstiShaab (relying on judgments of previous generations), and
intellect)).
He went further to explain –rahimahullaah- in another fatwa, where he said: ((Surely celebrating the
anniversary of Al-Israa' wa-l-Mi'raaj is a false issue, and something innovated, and it is an imitation of the
Jews and Christians in glorifying days which have not been glorified by the legislation, so this is the Messenger
of Allaah, and those are his rightly guided caliphs and his companions, it is not known about anyone of them
that he celebrated this anniversary, and the point is that the celebration is not permissible, and it is not
permissible to participate in it)). 12

And His Eminence Ash-Shaykh 'Abdul-'Azeez bn Baaz –rahimahullaah- said: (and this night in which
occurred Al-Israa' wa-l-Mi'raaj, no reliable ahaadeeth have come which identifies it, all that is reported about
the Prophet – salallaahu 'alaihi wa-s-salam - in identifying it is not reliable according to the Scholars of
hadeeth. Even if it's (period) was known, it still is not permissible to celebrate it, if its celebration was
legislated, the Messenger – salallaahu 'alaihi wa-s-salam - would have clarified that either by speech or action,
and if he did, it would be well known about him)).
In any case, these are the most prominent fataawa of past and contemporary Scholars in warning from
innovations in general, and the innovation of the month of Rajab particularly, so we say and on Allaah –the
Most High- we depend:
1.

Shaykh-ul-Islaam –rahimahullaah- said: ((as regards the fast of Rajab in particular, then the
ahaadeeth regarding it are all da'eef (weak), rather fabricated, the scholars do not rely upon anything
from it, and it is not from that (type) of da'eef which is narrated in the fadaa'il (virtuous actions),
rather the generality of it is fabricated and false)).

2.

And Ibn-ul-Qayyim –rahimahullaah- said: ((all the ahaadeeth mentioning the fast of Rajab and
Salaah in some of its nights are false and fabricated)).

3.

Ibn Hajar said in (Tabyeen al-'Ajab): ((no authentic hadeeth suitable as proof is reported regarding
the virtue of the month of Rajab, neither fasting (all of) it or some of it, nor Qiyaam-ul-Layl of any

4.

particular night in it)).
And Ibn Al-'Ataar –An-Nawawi's student- said: ((and from what has reached me about the people
of Makkah is their habit of making a lot of 'Umrah in Rajab, and this is from that which I am not
aware of its having any basis)).

5.

And Ibn Rajab said: ((and as regards Siyaam (fasting), then there is nothing authentic regarding the
virtue of fasting Rajab specifically, which has been reported about the Prophet – salallaahu 'alaihi
wa-s-salam -, neither about his companions)).

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Al-Fataawah (3/104)

And he also said: ((as regards the Salaah, then it is not correct that any Salaah can be made peculiar to
the month of Rajab, and the ahaadeeth regarding the virtue of Salaatu-l-Ragaa'ib in the first Jum'ah
night of the month of Rajab is false, invalid and not correct)). 13
6.

And Shaykh Muhammad ibn Ibraaheem –rahimahullaah- said:
"As regards specifying the days of Rajab with anything from actions like Ziyaarah [i.e. 'Umrah] and
other than it, then there is no basis for that, because of what has been affirmed by the scholars. And
because of this the scholars disapprove specifying the month of Rajab with a lot of 'umrah. As regards
preferring Rajab with something additional based on the fact that it is from the sacred months, then
there is nothing authentic (narrated) regarding it, as have been clarified by the Imaams of
knowledge)). 14

7.

8.

And His Eminence Ash-Shaykh 'Abdul-'Azeez ibn Baaz –rahimahullaah- said: ((specifying the first

Jum'ah night of Rajab with Salaah (Ar-Ragaa'ib) or celebrating the 27th night of it (Rajab), claiming
that it is the night of Al-Israa' wa-l-Mi'raaj: all that is an innovation and not permissible, and it has
no basis in the legislation)).
And Muhammad Naasir-ud-Deen Al-Albaani –rahimahullah- said: in establishing the principle of
there not being anything established about the Prophet – salallaahu 'alaihi wa-s-salam - regarding the
virtue of Rajab and specifying it for acts of worship, and that was while talking about the
impermissibility of acting according to Da'eef (weak) hadeeth. So he said –rahimahullaah-: ((Ibn
Hajar was explicit about that, he has a very beneficial article from the point of view of hadeeth
(sciences) which he called: ((Tabyeen al-'Ajab bimaa warada fee Fadhli Rajab)). And the summary of
this article is as Al-Haafidh Ibn Rajab said: (There is nothing authentic regarding the virtue of
Rajab). He was treating this point particularly in a detailed and academic (in the realm of hadeeth
scholars) way, he says in it: and acting according to Da'eef (weak) hadeeth –meaning Al-Istihbaab
(making preferable)-. And Al-'Istihbaab is a legal ruling that cannot be established except with what
is established about the Prophet – salallaahu 'alaihi wa-s-salam -)). 15

9.

And Muhammad ibn Saalih Al-'Uthaymeen said: ((fasting on the 27th day of Rajab and praying in its
night and specifying that, all of it is an innovation, and all innovation is misguidance)). 16

10. And Shaykh Saalih Al-Fawzaan said: ((the month of Rajab is like other months, it is not specified
with any act of worship in exception to other months, because it is not established about the Prophet
– salallaahu 'alaihi wa-s-salam - that he made it specific, not in Salaah, Siyaam, 'Umrah, sacrifice or
other than that from the acts of worship, rather these issues were only practiced in Jaahiliyyah (preislaamic era), and Islaam nullified it. So specifying Rajab with an act of worship is an innovation in
the religion, and acts of worship are Tawqeefiyyah (require proofs), and there is no reliable evidence
reported in specifying the month of Rajab, and all what is reported regarding it about the Prophet –
salallaahu 'alaihi wa-s-salam - is not authentic, rather the companions used to forbid that. As regards
the one who has a perpetual habit in observing Salaah and Siyaam then there is no hindrance in his
continuing that in Rajab and other than it)).

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Lataa'if Al-Ma'aarif (Pp. 140)

Al-Fataawah (6/131)

Silsilatu-l-Huda wa-n-Noor, Tape No. (71)
Al-Fataawah (20/440)

Month of Sha'baan
As for what pertains to the month of Sha'baan, then surely there are reports regarding its virtue that points to
fasting been preferred in this month.
And these are the prominent ahaadeeth which clarify the virtue of this month and worship in it. It is reported
that 'Aa'ishah –radhiyallaahu ‘anhaa- said: ((…I never saw him – salallaahu 'alaihi wa-s-salam - fast more than
in Sha'baan)) Agreed upon.
And from 'Usaamah ibn Zayd, who said: I said O Messenger of Allaah I have never seen you fast in any
month more than you fast in Sha'baan
He – salallaahu 'alaihi wa-s-salam - said: ((that is a month that people are negligent about between Rajab and
RamaDhaan, and it is a month in which deeds are raised to the Lord of the Worlds, so I love that my deed be
raised while I am fasting)). 17

And this virtue of fasting is specific to the first half of this month, as regards the second half of the month of
Sha'baan, then fasting is forbidden in it, except the one who has a habit of fasting, like the one that has a habit
of fasting on Mondays and Thursdays … and like this, and from Abee Hurayrah –radhiyallaahu ‘anhu- that
the Messenger of Allaah – salallaahu 'alaihi wa-s-salam - said: ((when Sha'baan reaches midway, do not
fast)).18

Surely an additional virtue is affirmed in this month and specifically in the night of mid Sha'baan, because in
the night of mid Sha'baan, the slaves of Allaah are forgiven, the ones upon monotheism not the ones who
harbour hatred against the one another.
For it is narrated from Abee Moosaa Al-Ash'aree –radhiyallaahu ‘anhu- about the Messenger of Allaah –
salallaahu 'alaihi wa-s-salam - that He said: ((Surely Allaah looks down on the night of the middle of Sha’baan
and forgives all creation, except the polytheist or one who harbours hatred against the Muslims)). 19

So this hadeeth points to exhorting the Muslims to give importance to tawheed or stay away from
manifestations of shirk small or large, just as this hadeeth calls Muslims to solve all disagreements and settle
disputes that occurs between them and purification of the heart from jealousy, hatred and rancor and all other
ailment and diseases of the hearts.
We ask Allaah –the Most High- to protect all Muslims and keep them safe.
-

And this hadeeth does not refer to the actions of the ignoramus such as celebrating the night of mid
Sha'baan, reviving its night, gathering in it and specifying it with some acts of worship.
Ibn Rajab said: ((nothing is established regarding the night prayer of the mid of Sha'baan, neither
about the Prophet – salallaahu 'alaihi wa-s-salam -, nor about his Companions)). 20

Graded hasan by Al-Albaani in (As-Silsilatu-s-Saheehah) (1898)

Reported by Imaam Ahmad in Al-Musnad and Aboo Daawood (2337)

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Reported by Ibn Maajah (1390)
Lataa'if Al-Ma'aarif (Pp. 145)

Shaykh 'Abdul-'Azeez ibn Baaz –rahimahullaah- said: ((as regards what is reported regarding the
virtue of Salaah in the night of mid Sha'baan, then all of its ahaadeeth are false and fabricated upon
-

the Messenger of Allaah as a lot of Scholars have explained)). 21

And most corrupt and shocking is what some people innovated in the fifth century which they call
As-Salaatu-l-Alfiyyah observed in the night of mid Sha'baan wherein they observe one hundred
(100 ) raka'ah reading in it (Sooratu-l-IkhlaaS) one thousand (1000) times, in every raka'ah they read
this soorah ten (10) times. Al-Ghazaalee mentions it in (Ihyaa' 'Uloomi-d-Deen) in support of it!! 22

However the scholars have clarified the affair of this Salaah being an innovation and that the ahaadeeth
reported from the Messenger of Allaah – salallaahu 'alaihi wa-s-salam - regarding it are false, as Ibn AlJawzee –rahimahullaah ta'alaa- mentioned that in his book Al-Mawdoo'aat.
And this Salaatu-l-Alfiyyah was not legislated by the Messenger of Allaah – salallaahu 'alaihi wa-s-salam , neither his Caliphs nor his Companions –radhiyallaahu ‘anhum-, neither was it made a preferable thing
by anyone from the Imaams of the religion like Abee Haneefah, Maalik, Ash-Shaafi'ee and Ahmad, and
others. And what has been said in refuting the innovation of the month of Rajab can be utilized to refute
all misguided innovations that distance the people from the Sunnah of the Messenger of Allaah –
salallaahu 'alaihi wa-s-salam -.
And finally: from what is unfortunate is that these innovations have spread in many of the cities of the
Islaamic World so that many people think it is from the religion.
O you Muslims: indeed the religion is easy and none makes the religion difficult except it overpowers
him. And these innovations which people stick to, is nothing but from the chains and shackles
(difficulties) which Allaah has lifted from this Ummah, so why do we leave what Allaah loves and then
perform what Allaah –the Most High- hates ?!!
-

Indeed what the Muslims are experiencing from weakness and being overpowered by the enemies, is
nothing but one of the punishments which Allaah –the Most High- descends upon whoever
dabbles into innovations, and issues which are in opposition to the guidance of the Prophet –
salallaahu 'alaihi wa-s-salam -. He - salallaahu 'alaihi wa-s-salam - said: ((and my provision has been
placed under the shade of my spear, and subservience and humiliation have been placed upon those
who disobey my orders, and whoever imitates a people, then he is one of them)). 23

-

So we ask Allaah –the Most High- to rectify the affair of the Muslims and to bless them with
understanding in the religion, and to give us all success in holding on to the truth and being firm
upon it, and abandoning what is in opposition to that, surely He is capable of it.

May the salutations of Allaah, His peace and blessings be upon His Slave and Messenger our Prophet
Muhammad, his Family and Companions.

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23

At-Tahzeer min-al-Bida' wa-l-Hawaadith (Pp. 11)

Waqafaat ma'a Kitaab Ihyaa' 'Uloomi-d-Deen by 'Abdir-Rahmaan Dimasqiyyah

Reported by Ahmad in his Musnad, and graded hasan by Al-Albaani in ('Irwaa'-ul-Ghaleel) (5/109)