Jokes

என் மனைவி காபின்னு விஷத்தைக் கொடுத்தாக் கூட நான் குடிச்சிடுவேன்.
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அவ்வளவு நம்பிக்கையா?
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அவளோட குடும்பம் நடத்துறதை விட சாகறதே மேல்.☺☺☺☺☺

Jokes

Da'eef (weak) hadeeths, Dought & clear, - * The Imam’s saying: “Allah does not look at a crooked row”

We hear a lot our imams saying before starting the prayers: "Allah
does not look to a crooked row". Is this a Prophetic hadeeth
(narration) or just a saying?
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Praise be to Allah.
Undoubtedly a crooked row is an improper row, and the worshippers are
sinning if they do not make the row straight, because the Prophet
(peace and blessings of Allah be upon him) warned those who do not
make the row straight, and said: "O slaves of Allah, make your rows
straight or Allah will create division among you." As for the hadeeth
that you quoted, "Allah does not look at a crooked row," this is not
saheeh (authentic). End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allah have mercy on him).
And Allah knows best.
Liqaa'a at al-Baab il-Maftooh (1/21)

Da'eef (weak) hadeeths, Dought & clear, - * Fabricated Report On Virtue of Pregnancy, Giving Birth and Breastfeeding

I recently came across some ahadeeth (narrations) that I had never
heard before. The subjects which they are talking about are very
important to me, so I would I appreciate it if you could kindly tell
me their status (if they are authentic). The ahadeeth are listed
below, Jazak Allah khair for your help:
1. The Prophet (peace and blessings of Allah be upon him) has said;
"Homemaking (Allah-willing) raises the station of a woman to the level
of those who make Jihad " (Kanz)
2. The Prophet (peace and blessings of Allah be upon him) has said:
"The birds in flight, the fish in the rivers, the angels in heaven and
the animals in the jungles seek repentance for the woman who is
obedient and submits to her husband."
3. The Prophet (peace and blessings of Allah be upon him) has said: "O
women, the pious among you will enter Paradise before pious men. When
the husbands will enter Paradise, these women will be presented to
their husbands after being bathed and perfumed. These women will be on
red and yellow coloured conveyances accompanied by children (as
beautiful) as scattered pearls."
4. Addressing Salamah (may Allah be pleased with her), the nurse of
his son Ibrahim (may Allah be pleased with him), the Prophet (peace
and blessings of Allah be upon him) said, "Does it not please any one
of you that if she conceives by her husband and he is satisfied with
her that she receives the reward of fasting and vigil for Allah's
sake. And none of the dwellers of Heaven or Earth know about the
coolness of her eyes (a unique repose) she will get for the labor
pains she suffered. When she delivers, not a mouthful of milk flows
from her and not an instance of the child's suck, but that she
receives for every suck and mouthful, the reward of a good deed. If
she is kept awake by her child during the night she receives the
reward of freeing seventy slaves for the sake of Allah." The Prophet
(peace and blessings of Allah be upon him) then said: "O Salamah do
you know which women are being referred to? Those who despite piety
and enjoying a respectable position, obey their husbands and do not
belittle them."
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Praise be to Allah.
This hadeeth was narrated by Anas ibn Malik (may Allah be pleased with him):
Salamah – the nurse of Ibraheem, the son of the Prophet (peace and
blessings of Allah be upon him) – said: O Messenger of Allah, you give
glad tidings of all good to the men and you do not give glad tidings
to women. He said: "Have your friends put you up to asking this?" She
said: Yes, they told me (to ask). He said: "Doesn't it please one of
you that if she is pregnant from her husband and he was pleased with
her, she will have a reward like that of one who fasts and prays qiyam
(night prayers) for the sake of Allah. When her labour starts, neither
the people of heaven nor the people of earth know what is hidden for
her of delight, and when she gives birth, not one drop of her milk
comes out and (her infant) does not suck once, but for each drop and
each suck she will have one hasanah (good deed), and if he keeps her
awake at night she will have a reward like that of freeing seventy
slaves for the sake of Allah? O Salamah, do you know who I mean by
this? It is the chaste and righteous women who are obedient to their
husbands, those who are not ungrateful for kind treatment."
Narrated by al-Tabarani in al-Mu'jam al-Awsat (7/20); Abu Na'eem in
Mu'jam al-Sahabah (no. 7049); Ibn 'Asakir in Tareekh Dimashq (43/347);
Ibn al-Jawzi in al-Mawdoo'at (2/274) and others, via Hisham ibn
'Ammar; Abu 'Ammar ibn Nusayr told me, from 'Amr ibn Sa'eed
al-Khawlani, from Anas ibn Malik (may Allah be pleased with him).
Then al-Tabarani said: This hadeeth was not narrated from the Prophet
(peace and blessings of Allah be upon him) except via this isnad
(chain of transmission) in which Hisham ibn 'Ammar is the only one who
narrated it. End quote.
This is a fabricated and false hadeeth. Ibn Hibban ruled it to be
fabricated (mawdoo') in al-Majrooheen (2/34), as did Ibn al-Jawzi in
al-Mawdoo'aat (Bab Thawab al-Mar'ah idha hamalat wa wada'at, 2/273).
Al-Shaykh al-Albani (may Allah have mercy on him) said concerning it:
A fabricated hadeeth with clear signs of being fabricated. The problem
with the hadeeth is al-Khawlani. Al-Dhahabi said: He narrated
fabricated reports. Then he quoted this hadeeth. It was narrated by
Ibn al-Jawzi in al-Mawdoo'at (2/274) from the report of al-Tabarani in
al-Awsat, and he said: Ibn Hibban said: 'Amr ibn Sa'eed who narrated
this fabricated hadeeth from Anas (may Allah be pleased with him): he
should not be quoted except by way of giving an example of a
fabricated hadeeth. Al-Suyooti agreed with him in al-La-ali' (2/175).
It was quoted via al-Khawlani by Ibn Mandah in al-Ma'rifah (2/329/2)
and also by al-Hasan ibn Sufyan in his Musnad, and also in al-Fayd.
End quote.
Al-Silsilah al-Da'eefah (no. 2055).
Anyone who wants to study the Prophet's (peace and blessings of Allah
be upon him) hadeeth concerning the virtue of a woman obeying her
husband and looking after him should refer to the book by al-Imam
al-Mundhiri entitled al-Targheeb wa'l-Tarheeb. In part three (p.31) he
has a chapter entitled Targheeb al-Zawj fi'l-Wafa' bi Haqq Zawjatihi
wa Husn 'Ashratiha, wa'l-Mar'ah bi Haqq Zawjiha wa Ta'atihi wa
Tarheebuha min Isqatihi wa Mukhalafatihi (Encouraging the husband to
fulfil his wife's rights and treat her kindly, and (encouraging) the
wife to fulfil her husband's rights and obey him, and warning her
against neglecting his rights and disobeying him).
In this chapter he compiled all the haadeeths that have to do with
this topic, most of which are saheeh (authentic), but some of them are
da'eef (weak). The one who wants to read only the reports which the
scholars classed as saheeh may read the book called Saheeh al-Targheeb
wa'l-Tarheeb by al-Shaykh al-Albani (2/193), and read the same chapter
from which the da'eef haadeeths have been excluded.
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * Fabricated Report On Virtue of Pregnancy, Giving Birth and Breastfeeding

Engagment, - Dought & clear, - * Her fiancé does not pray and deals with riba. Should she go ahead with the wedding?

I have become engaged to a young man who is of good character as far
as I know, and he told me that he never misses prayers. But after we
got engaged I found out that he does miss some prayers and fasts, and
that he puts his money in a bank with riba (interest). But he tells me
that he chose me to help him get rid of his bad deeds and sins,
because he saw that I am religiously committed and I dress properly.
Now I am wondering how I can help him with his religious commitment,
and whether there will be any sin on me if I marry this person because
I know that the one who does not pray is a kaafir. I thought of
leaving him but the most hated of permissible things in the sight of
Allaah is divorce. Now I have been engaged for a year and I have not
been able to change anything in him, and I cannot leave him, and I do
not think that I can live with anyone else. His is a good person but I
do not know what to do. Please help me, may Allaah reward you with
good.
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Praise be to Allaah.
The one who does not pray at all is a kaafir as you mention, whether
he does not pray because he denies that prayer is obligatory or
because he is lazy. This is according to the more correct of the two
scholarly opinions. Some of the scholars even said that one who delays
an obligatory prayer until its time is over is a kaafir.
It says inFataawa al-Lajnah al-Daa'imah(6/30) concerning the case of a
woman who delays the prayers until their time is over and encourages
her grown-up and small daughters to do likewise:
"If her situation is as described, then she is an apostate who is
corrupting her daughters and the daughters of her husband. She should
be asked to repent, and if she repents and reforms, then praise be to
Allaah. But if she persists in that, then her case should be referred
to the ruler to separate her from her husband, and the hadd punishment
should be carried out on her, namely execution, because of the hadeeth
of Ibn 'Abbaas (may Allaah be pleased with him) who said that the
Prophet (peace and blessings of Allaah be upon him) said: "Whoever
changes his religion, kill him." This is if she delays the prayers
until their time is over, such as delaying 'Asr until the sun goes
down, or delaying Fajr until the sun rises, because delaying them
until the time is over with no legitimate shar'i excuse comes under
the same ruling as not praying."
Based on this, it is not permissible for you to marry this young man
no matter how nice his character. What good character can be left
after abandoning prayer and dealing in riba?!
So long as he has not repented from that and the signs of
righteousness have not appeared in him, then you should reject his
proposal of marriage. If the marriage contract has already been done
then you should tell him that the contract is not valid because he
does not pray and it is not permissible for a Muslim woman to marry a
kaafir. But if he repents and prays regularly on time, then you must
make a new marriage contract with him, because the first contract was
not valid.
Do not be deceived by his words and promises. If he does not keep his
word during the engagement period, then do not expect him to keep his
word after that.
Your saying that you cannot leave him is a trick of the Shaytaan.
Rather you can do that, by putting your trust in Allaah and seeking
what is with Him, and because of your fear of falling into that which
is haraam. It is not right for a kaafir to be the husband of a Muslim
woman under any circumstances.
It seems from your question that the marriage contract has been done,
because you say that the most hated of permissible things in the sight
of Allaah is divorce, but at the end of your question you mention
engagement. If the marriage contract has not yet been done, then we
would remind you that the fiancé is a non-mahram for his fiancée and
it is not permissible for him to be alone with her or to see any part
of her, or for her to speak to him in an alluring voice or to speak to
him needlessly. All that is permissible at the time of engagement is
for him to see of her that which will encourage him to marry her,
without being alone with her.
The best advice we can give you is to fear Allaah in private and in
public, and to pray to Allaah to bless you with a good and righteous
husband.
And Allaah knows best.

Engagment, - Dought & clear, - * How can a man know if a woman will be a loving and fertile wife before marriage?

It says in the hadeeth: "Marry women who are loving and fertile…" but
how can a man know if a woman is loving and fertile before marriage?.
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Praise be to Allaah.
It was narrated that Ma'qil ibn Yasaar said: A man came to the
Messenger of Allaah (peace and blessings of Allaah be upon him) and
said: "O Messenger of Allaah, I have found a woman who is from a good
family and is beautiful, but she does not bear children; should I
marry her?" He told him not to. Then he came to him a second time and
said something similar and he told him not to marry her. Then he came
to him a third time and said something similar and he (peace and
blessings of Allaah be upon him) said: "Marry the one who is loving
and fertile, for I will be proud of your great numbers."
Narrated by Abu Dawood, 2050; al-Nasaa'i, 3227; classed as saheeh by
Shaykh al-Albaani (may Allaah have mercy on him) inAdaab al-Zafaaf, p.
132.
There are two ways of knowing whether a woman will be fertile:
1 – By looking at her mother and sisters
2 – If she has been married before; that will be known from her
previous marriage.
Shaykh 'Abd al-'Azeem Abaadi said in'Awn al-Ma'bood(6/33): Marry the
one who is loving, means, the one who loves her husband; and the one
who is fertile, is the one who bears a lot of children.
It may be understood from this that if the one who is fertile is not
loving, it is not recommended to marry her, and if the one who is
loving is not fertile, then the purpose of marriage, which is to
increase the numbers of the ummah by bearing many children, will not
be achieved. These two qualities may be known in the case of virgins
from their relatives, because relatives are usually similar,
physically and in attitude, to one another.
And Allaah knows best.

Engagment, - Dought & clear, - * Her fiancé does not pray and deals with riba. Should she go ahead with the wedding?

Engagment, - Dought & clear, - * How can a man know if a woman will be a loving and fertile wife before marriage?

General Dought &clear, - * He is asking about the way in which Iblees whispered to our father Adam

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Allah, may He be glorified and exalted, tells us in His holy Book that when Iblees (may Allah curse him) refused to prostrate to Adam, He, may He be glorified and exalted, expelled him from Paradise. I would like you to explain something I am confused about, which is how did Iblees whisper to our father Adam when Adam was in Paradise, at the time when Allah, may He be exalted, had expelled him (Iblees)?
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Praise be to Allah
Firstly:
We do not think that the questioner or any other Muslim should focus too much on the details of the stories that are told in the Qur’an, concerning which there is no sound report from the Prophet (blessings and peace of Allah be upon him), because if there were any great benefit or wisdom in that, Allah, may He be glorified and exalted, would have mentioned it in His Book, or the Messenger (blessings and peace of Allah be upon him) would have taught it to his companions. So the Muslim should not let himself be distracted by that which is less important from that which is more important, or by minor details from the fundamentals.
It was narrated that al-Mugheerah ibn Shu‘bah said: The Prophet (blessings and peace of Allah be upon him) said: “Verily Allah dislikes for you gossip, asking too many questions, and wasting wealth.” Narrated by al-Bukhaari (2408) and Muslim (593).
Ibn Hajar said inFath al-Baari(3/342):
Ibn at-Teen said: It may be that what is meant is asking about issues that are unclear, or about what one does not need to ask about, therefore he (blessings and peace of Allah be upon him) said: “Do not ask me about details that I have not mentioned to you.” And I say: Interpreting it as referring to ambiguous, unnecessary matters is more appropriate. End quote.
Secondly:
That also includes indulging in discussion of the details of the way in which Iblees (may Allah curse him) whispered to our father Adam and our mother Hawwa’ (peace be upon them both). The Holy Quran only mentions the basics of the incident, without discussing details of the nature of the whispering or the way in which it happened. The clearest texts that speak of that are the verses in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Then Shaytaan (Satan) whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before); he said: ‘Your Lord did not forbid you this tree save you should become angels or become of the immortals.’
And he (Shaytaan (Satan)) swore by Allah to them both (saying): ‘Verily, I am one of the sincere well-wishers for you both’”
[al-A‘raaf 7:20-21]
And
“Then Shaytaan (Satan) whispered to him, saying : ‘O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?’”
[Ta-Ha 20:120].
If we examine the apparent meaning of the verses, it will become clear to us that this whispering was verbal and in the form of a direct address. Some of the scholars narrated that from the majority of commentators. Al-Qurtubi aid inal-Jaami‘ li Ahkaam al-Qur’an(1/312): Ibn Mas‘ood, Ibn ‘Abbaas and the majority of the scholars said: He tempted them verbally, and the evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And he (Shaytaan (Satan)) swore by Allah to them both (saying): ‘Verily, I am one of the sincere well-wishers for you both’”
[al-A‘raaf 7:20-21].
The apparent meaning of the word translated here as swore is that it was done verbally. End quote.
But this apparent meaning does not explain how Iblees was able to address these words to Adam and Hawwa’, and whether he appeared in his regular form or disguised himself to them, and whether he entered Paradise in a real sense or a metaphorical one. All of these are matters of the unseen which we cannot discuss without any proof or knowledge, unless we go by the reports which have been narrated from some of the Sahaabah and Taabi‘een, which Ibn Jareer at-Tabari (1/532) favoured and which originated with Wahb ibn Munabbih and were based on the knowledge of the People of the Book. These reports say that when Iblees wanted to tempt them, he entered the body of a snake, and the snake had four legs, like a camel. It was one of the most beautiful beasts that Allah had created, and when the snake entered Paradise, Iblees emerged from its body. End quote.
Or we may note what was affirmed by Shaykh al-Ameen ash-Shinqeeti inAdwa’ al-Bayaan, where he said:
The commentators mention concerning that the story of the snake, and that Iblees entered its body in order to gain admittance to Paradise, without the angels who were appointed over it realising that. All of that comes from the Israa’eeliyyaat (stories from Jewish sources), and in fact there is no problem with that, because it is possible that Iblees stood outside Paradise, soon after he was expelled, in such a way that Adam could hear his words whilst he was in Paradise. And it is possible that Allah admitted him to Paradise in order to test Adam and his wife, not by way of honouring Iblees. In rational terms there is no problem with any of that, and the Qur’an says that Iblees spoke to Adam and swore an oath to him in order to tempt him and his wife thereby. End quote.
Rather what concerns us in this regard is that we should believe with faith in which is no doubt that this story did indeed happen as Allah has told us in His Book, and that the seed of enmity was sown between Iblees and his troops and Adam and his progeny:“Surely, Shaytaan (Satan) is to man a plain enemy” [al-Isra’ 17:53].
So beware of him as Allah has warned you, and seek help against him by means of sincere devotion to Allah:
“(Iblees (Satan)) said: "By Your Might, then I will surely mislead them all,
‘Except Your chosen slaves amongst them (faithful, obedient, true believers of Islamic Monotheism)’”
[Saad 38:82-83].
Beware, O slave of Allah, lest you be among those who go astray:
“(Allah) said: "This is the Way which will lead straight to Me.
Certainly, you shall have no authority over My slaves, except those who follow you of the Ghaween (Mushrikoon and those who go astray, criminals, polytheists, and evil-doers, etc.)
And surely, Hell is the promised place for them all.
It (Hell) has seven gates, for each of those gates is a (special) class (of sinners) assigned”
[al-Hijr 15:41-44].
And Allah knows best.








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Supplication, Dought &clear, - * Is it mustahabb to offer du‘aa’ when rain is falling? What should be said when rain falls and when hearing thunder?

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1. What is the du‘aa’ to be said when rain falls, and when seeing thunder and lightning?
2. What is the hadith that indicates that du‘aa’ at the time of rainfall will be answered?
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Praise be to Allah
Firstly:
It was narrated from ‘Aa’ishah (may Allah be pleased with her) that when the Messenger of Allah (blessings and peace of Allah be upon him) saw rain, he would say: “Allahumma sayyiban naafi‘an{O Allah, (make it) a beneficial downpour).” Narrated by al-Bukhaari (1032)
According to a version narrated by Abu Dawood (5099), he used to say: “Allahumma sayyiban hanee’an(O Allah, (make it) a wholesome downpour).” Classed as saheeh by al-Albaani.
The word sayyib (translated here as downpour) refers to rain that flows. Allah, may He be exalted, says (interpretation of the meaning):“Or like a heavy downpour [sayyib] from the sky” [al-Baqarah 2:19].
See:Ma‘aalim as-Sunanby al-Khattaabi (4/146)
It is mustahabb to expose oneself to the rain and let some of it flow over one’s body, because of the proven report from Anas (may Allah be pleased with him) who said: When we were with the Messenger of Allah (blessings and peace of Allah be upon him) it rained. The Messenger of Allah (blessings and peace of Allah be upon him) lifted part of his garment so that the rain could fall on him. We said: O Messenger of Allah, why did you do that? He said: “Because it has just come from its Lord, may He be glorified and exalted.” Narrated by Muslim (898).
When the rain grew severe, the Prophet (blessings and peace of Allah be upon him) said: “Allahumma hawaalayna wa la ‘alayna; Allahumma ‘ala al-aakaami wa’z-ziraabi, wa butoon al-awdiyah wa manaabit ash-shajar(O Allah, (let the rain fall) around us and not upon us, O Allah, (let it fall) the small mountains and hillocks, the valley bottoms and places where trees grow).” Narrated by al-Bukhaari (1014).
With regard to du‘aa’ when hearing thunder, it is proven from ‘Abdullah ibn az-Zubayr (may Allah be pleased with him) that when he heard thunder he would stop speaking and would say:Subhaan alladhi yusabbih ar-ra‘du bi hamdihi wa’l-malaa’ikatu min kheefatihi(Glory be to the One whom the thunder glorifies and praises, and so do the angels because of His Awe) [cf. ar-Ra‘d 13:13]. Then he would say: This is a stern warning to the people of earth. Narrated by al-Bukhaari inal-Adab al-Mufrad(723); Maalik inal-Muwatta’(3641). Its isnaad was classed as saheeh by an-Nawawi inal-Adhkaar(235) and by al-Albaani inSaheeh al-Adab al-Mufrad(556).
We do not know of any marfoo‘ report from the Prophet (blessings and peace of Allah be upon him) concerning that.
Similarly, there is no proven dhikr or du‘aa’ from the Prophet (blessings and peace of Allah be upon him) for seeing lightning, as far as we know. And Allah knows best.
Secondly:
The time when rain comes down is a time of divine bounty and mercy from Allah to His slaves, when the means of goodness are abundant, and it is a time when it is thought that du‘aa’s will be answered.
It says in the marfoo‘ hadith of Sahl ibn Sa‘d that the Prophet (blessings and peace of Allah be upon him) said: “Two (du‘aa’s) are not rejected: du‘aa’ at the time of the call to prayer and du‘aa’ at the time of rain.”
Narrated by al-Haakim inal-Mustadrak(2534); at-Tabaraani inal-Mu‘jam al-Kabeer(5756); classed as saheeh by al-Albaani inSaheeh al-Jaami‘(3078).
And Allah knows best.






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Supplication, Dought &clear, - * Ruling on saying “Labbayk ya Rasool-Allah (Here I am at your service, O Messenger of Allah)”

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What is the ruling on saying “Labbayk ya Muhammad (Here I am at your service O Muhammad)” or “Labbayk ya Rasool-Allah (Here I am at your service, O Messenger of Allah)”?
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Praise be to Allah
With regard to someone saying “Labbayk ya Rasool-Allah” during the lifetime of the Messenger of Allah (blessings and peace of Allah be upon him), there is no confusion about this being permissible. It is something that was well known among the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) on many occasions.
Al-Bukhaari (128) and Muslim (32) narrated from Anas ibn Maalik that the Prophet (blessings and peace of Allah be upon him) was riding a mount with Mu‘aadh seated behind him, and he said: “O Mu‘aadh ibn Jabal.” Mu‘aadh said: “Labbayk ya Rasool-Allah wa sa‘dayk (Here I am at your service, O Messenger of Allah).” He said: “O Mu‘aadh.” Mu‘aadh said: “Labbayk ya Rasool-Allah wa sa‘dayk” – three times – he (the Prophet (blessings and peace of Allah be upon him) said: “There is no one who bears witness that there is no god but Allah, and that Muhammad is His slave and Messenger, but Allah will forbid him to the Fire.”
Ibn al-Anbaari said: What is meant by saying Labbayk is: I am persisting in obeying you. They used to use the related verblabbato refer to staying in a place, and what is meant by sa‘dayk is following. Another scholar said: What is meant by Labbayk is responding time after time, and what is meant by sa‘dayk is following time after time. Al-Muhallab said: Responding by saying yes and any other word that gives the meaning of yes is sufficient, but responding to the call of a master by honouring him and saying labbayka wa sa‘dayk is better.
End quote fromSharh Saheeh al-Bukhaari(9/50).
Please see also the answer to question no. 21617
Once it is known that calling in this manner or speaking in this manner is only appropriate in the case of one who is still alive, then such a call can only be made to one who is alive and is able to hear the one who is calling him, and such words can only be addressed to one who is alive and can hear the words that are said to him. Nothing can be requested except of one who is alive and can hear, and is able to respond to the request that is made of him.
However, what appears to be the case with regard to those who say these words and make them a slogan, and call others to it, is that they want to exaggerate in showing extreme obedience to the Messenger of Allah (blessings and peace of Allah be upon him) and adherence to his path, and to annoy those who oppose him and hate him. These are good aims that are in accordance with Islamic teachings, but this wording may give the impression – to one who does not understand the real meaning intended – that the Messenger of Allah (blessings and peace of Allah be upon him) is like any other human who is alive, and that he can hear those who call upon him or talk to him; the one who does that may move on from that to calling upon him and seeking his help, because of the wrong impression that these words may give. Therefore it would have been more appropriate to avoid such a slogan and to replace it with other words concerning which there is no ambiguity, especially since the true way of showing obedience to the Messenger of Allah (blessings and peace of Allah be upon him) and showing support for him, which he loved and which truly annoyed his enemies and haters, can only be by constantly obeying him and adhering to his teachings, not merely uttering claims and words.
Shaykh Saalih al-Fawzaan (may Allah preserve him) was asked:
There are some stickers in shops on which it is written “Labbayk ya Rasool-Allah”. Is this phrase permissible? Is it shirk? What should we do about it?
He replied:
The word “Labbayk” is for Allah – “Labbayk Allahumma labbayk (Here I am at Your service, O Allah; here I am).” With regard to the phrase “Labbayk ya Rasool-Allah”, if the Messenger of Allah (blessings and peace of Allah be upon him) were to call you (when he was still alive) and say, “O So and so,” you would say, “Labbayk ya Rasool-Allah”, as the Sahaabah (may Allah be pleased with them) used to say when he called them. They would say: “Labbayk ya Rasool-Allah.” But after his death, no one should say, “Labbayk ya Rasool-Allah.” Rather you should say: “Labbayk Allahumma labbayk.” End quote
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And Allah knows best.








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