Da'eef (weak) hadeeths, Dought & clear, - * Fabricated Hadeeth About Praying Two Rak‘ahs Every Thursday During Sha‘ban

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I received a message like this in my e-mail: Praying two rak‘ahs every Thursday during Sha‘ban: The Messenger (peace and blessings of Allah be upon him and his family) said: “Whoever prays two rak‘ahs at that time, reciting in each rak‘ah the Opening of the Book (al-Fatihah) and “Qul Huwa Allahu Ahad” (Surah al-Ikhlas) one hundred times, and when he says the salam, he sends blessings upon the Prophet (peace and blessings of Allah be upon him) one hundred times, Allah will fulfill all his needs in his religious and worldly affairs.” I would like to find out how sound these words are and how to do these two rak‘ahs, seeing that it mentions reciting Qul Huwa Allahu Ahad one hundred times; is this recitation to be completed during the two rak‘ahs or afterwards?
Praise be to Allah
This hadeeth (narration) has no basis in the books of Sunnah (prophetic teachings). It would appear to be one of the fabricated hadeeths that speak of the virtues of praying in Sha‘ban. A number of hadeeths were fabricated and falsely attributed to the Messenger (peace and blessings be upon him) about the virtues of Sha‘ban and pray during this month, and the night of the fifteenth of the month. Al-‘Allamah Ibn Hajar al-Haytami (may Allah have mercy on him) said: All the hadeeths which speak of the virtues of this night – meaning the night of the first Friday of Rajab and the night of the fifteenth of Sha‘ban – are false and have no basis, even though they appear in some books by major scholars such as al-Ghazali’s Ihya ‘Uloom ad-Deen and so on. End quote.
Al-Fatawa al-Fiqhiyyah al-Kubra, 1/184
Similarly, hadeeths were fabricated about the virtue of praying on certain days of the week.
Ash-Shawkani (may Allah have mercy on him) said: With regard to what is said about praying on Sunday, Monday or other days of the week, there is no dispute among the scholars of hadeeth that these are fabricated hadeeths and that this prayer is not regarded as mustahabb (recommended) by any of the leading scholars. End quote.
Al-Fawaid al-Mawdoo‘iyyah, 1/74
So it is not permissible to act upon this false and fabricated hadeeth. The saheeh (authentic) hadeeths are sufficient for the one who wants to truly follow the Prophet (peace and blessings of Allah be upon him).
And Allah knows best.





















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Plural marriage and fair treatment of co-wives, Dought & clear, - * Her co-wife threatens her, is hostile towards her and does not greet her with salaam

What to do when you are married to the same brother and the first wife
threatens you and curses at you and will only give salaams when around
other people to save face but doesn't speak when no one else is
around. Ive been married for 9years to him her longer.
Praise be to Allaah.
She has to bear it with patience as much as possible, and not repay
evil with evil. She should respond to her co-wife's provocations by
keeping silent and keeping calm. If she can write her a letter
expressing her views, this is good. Then after that she will not be
responsible for what she (her co-wife) does, because she will have
done what she is obliged to do.
Shaykh Muhammad al-Duwaysh
Adhere to the words of Allaah (interpretation of the meaning):
"and when the foolish address them (with bad words) they reply back
with mild words of gentleness"[al-Furqaan 25:63]
"Repel (the evil) with one which is better (i.e. Allaah orders the
faithful believers to be patient at the time of anger, and to excuse
those who treat them badly) then verily he, between whom and you there
was enmity, (will become) as though he was a close friend"[Fussilat
41:34]
Know that there is no better way of dealing with her than fearing
Allaah concerning her when disobeys Allaah with regard to you..
And Allaah is the Guide to the straight path.

Plural marriage and fair treatment of co-wives, Dought & clear, - * There is no hadeeth which says thata wife’s permission is required before taking another wife

Is there a hadith that relates to a husband needing the permission of
present wife to marry 2nd wife?
Praise be to Allaah.
There is no hadeeth which states that, and it is not conditional for
the husband to have his wife's permission to take another wife. But it
is in everyone's interests for him to try to get her consent, because
this will help to reduce problems in the marriage.
Shaykh Sa'd al-Humayd

Imp of Islamic Months, - * Rabi al-Awwal

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Rabi al-Awwal is the third month of Islamic Lunar Calendar and comes after Safar al-Muzaffar. Azadari (mourning)remains continue till the 8th of this month. The month of Rabi al-Awwal (the First Spring Season) of Islamic Lunar Calendar is well known in the entire Muslim world as Shahr al-Mawhid (the Month of Birth) of the Prophet Muhammad (pbuh). The precise date of his birth is disputed among the historians, but Ayatullah Ruhullah Musawi al-Khomeini (ra), the founder of the Islamic revolution had declared the week between 9th and 17th Rabi al-Awwal as "Usboo al-Wahda" meaning "the week of unity amongst Muslims." Muslims all over the world are urged to get together and celebrate (Eid-E-Milad un Nabi) the birth of the Prophet Muhammad (pbuh) for the whole week. Sunnis and Shias are two arms (Bazoo) of the Islam. Ayatullah Ruhullah Musawi al-Khomeini (ra)
Rabi al-Awwal is an exceptional month in the Islamic Calendar and it held great significance in the life of beloved Prophet Muhammad (pbuh). As we all know Prophet Muhammad (pbuh) was born in this month. He began his journey of Hijrahduring this month and built the first Mosque of Islam, Masjid Quba in this month. The first Jummah was established in this month.
Hence Rabi al-Awwal is the month of birth celebration of Prophet Muhammad (pbuh). The birth of the best of Allah's (SWT) creation and the last to be sent with the divine message for the guidance of humanity on a whole is, without doubt, a day to take as one of thanks and reverence to Allah (SWT). Unlike the ways followers of other faiths commemorate the births of their guiding prophet, Muslim celebration of Eid-E-Milad un Nabi is one in which we gather to discuss the bounty and favour which Allah (SWT) has blessed us with by guiding us to the path of Islam and the teachings of the final Messenger of Allah (pbuh). We indulge in Fikr (thought) and Dhikr (remembrance) and what it means to be a follower of Prophet Muhammad (pbuh).
Eid-E-Milad un Nabi is celebrated by Muslims with great devotion and reverence throughout the world. But often it has been seen that devotees do not reflect on the message of the person whom they so venerate. It just becomes a tradition rather than occasion for deep reflection. Muslims also refer to the Prophet Muhammad (pbuh) as Mohsin-e-Insaniat i.e. the benefactor of humanity but hardly care to know in what respect he became benefactor? So, we can call him a liberator of humanity only if we follow his teachings in our personal lives.
Balaghal-ula bi-kamaali-hi (He attained exaltation by his perfection)
Kashafad-duja bi-jamaali-hi (He dispelled darkness by his beauty)
Hasunat jamee'u khisaali-hi (Beauteous are all his qualities)
Sallu alai-hi wa aalihi (Benediction be on him and on his family)

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

Da'eef (weak) hadeeths, Dought & clear, - * Accumulate Voluntary Fasts and Make Them up in Sha‘ban?

How sound is the following hadeeth (narration): "The Messenger of
Allah (peace and blessings of Allah be upon him) used to fast three
days every month, and sometimes he would delay that until a year's
fasts accumulated and he would fast Sha'ban?"
Praise be to Allah
This hadeeth was narrated from the Mother of the Believers, 'Aishah
(may Allah be pleased with her) who said:
The Messenger of Allah (peace and blessings of Allah be upon him) used
to fast three days every month, and sometimes he would delay that
until a year's fasts accumulated and sometimes he would delay it until
he fasted Sha'ban.
This was narrated by at-Tabarani in al-Mu'jam al-Awsat, 2/320. He
said: Ahmad told us: 'Ali ibn Harb al-Jandeesaboori told me: Sulayman
ibn Abi Hawthah told us: 'Amr ibn Abi Qays told us: from Muhammad ibn
'Abd ar-Rahman ibn Abi Layla, from his brother 'Eesa, from his father
'Abd ar-Rahman, from 'Aishah (may Allah be pleased with her) who said.
Then he quoted it, then he said: This hadeeth was not narrated from
'Abd ar-Rahman ibn Abi Layla except via this isnad (chain of
narrators), and 'Amr is the only one who narrated it. End quote.
This is a da'eef (weak) isnad because of Muhammad ibn 'Abd ar-Rahman
ibn Abi Layla – the famous faqeeh (jurist) – of whom Imam Ahmad said:
He had a poor memory and his narration of hadeeth was inconsistent.
Shu'bah said: I have never seen anyone with a poorer memory than Ibn
Abi Layla. 'Ali ibn al-Madeeni said: He had a poor memory and his
hadeeth is weak. Hence the scholars classed this hadeeth of his as
da'eef.
Al-Haythami (may Allah have mercy on him) said:
Its isnad includes Muhammad ibn Abi Layla and there are some
reservations concerning him. End quote.
Majma' az-Zawaid, 3/195
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said:
Ibn Abi Layla is da'eef. The hadeeth of the door and the one that
follows it are indicative of the weakness of what he narrated. End
quote.
Fath al-Bari, 4/252
Ash-Shawkani (may Allah have mercy on him) said:
Its isnad includes Ibn Abi Layla, who is da'eef. End quote.
Nayl al-Awtar, 4/332
The scholars differed concerning the reason why the Prophet (peace and
blessings of Allah be upon him) fasted most of Sha'ban and there are
many opinions, including the one mentioned above, but the evidence for
it is not sound. Perhaps the first one who narrated it was Ibn Battal
in his commentary on Saheeh al-Bukhari (4/115). He also mentioned
other opinions that were narrated by al-Hafiz Ibn Hajar (may Allah
have mercy on him) and added to them, then he said:
More appropriate than this is what is mentioned in a hadeeth that is
sounder than what has been mentioned above. It was narrated by
an-Nasai and Abu Dawood, and classed as saheeh (authentic) by Ibn
Khuzaymah, from Usamah ibn Zayd (may Allah be pleased with him) who
said: I said: O Messenger of Allah, I have not seen you fasting in any
month more than you do in Sha'ban. He said: "That is a month that
people are heedless of, between Rajab and Ramadan, but it is a month
in which deeds are taken up to the Lord of the Worlds, and I like my
deeds to be taken up when I am fasting."
End quote from Fath al-Bari, 4/215
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * Should he fast on the fifteenth of Sha’baan even if the hadeeth is da'eef?

Is it permissible, even after finding out that a hadeeth is da'eef
(weak), to follow it, by way of doing righteous deeds? The hadeeth
says: "When it is halfway through Sha'baan, spend that night in prayer
and fast on that day." The fast is observed as a voluntary act of
devotion to Allaah, as is spending that night in prayer (qiyaam
al-layl).
Praise be to Allaah.
Firstly:
What is narrated concerning the virtue of praying, fasting and
worshipping on the fifteenth of Sha'baan (al-nusf min Sha'baan) does
not come under the heading of da'eef (weak), rather it comes under the
heading of mawdoo' (fabricated) and baatil (false). So it is not
permissible to follow it or to act upon it, whether that is in doing
righteous deeds or otherwise.
A number of scholars ruled that the reports concerning that were
false, such as Ibn al-Jawzi in his bookal-Mawdoo'aat, 2/440-445; Ibn
Qayyim al-Jawziyyah inal-Manaar al-Muneef, no. 174- 177; Abu Shaamah
al-Shaafa'i inal-Baa'ith 'ala Inkaar al-Bida' wa'l-Hawaadith, 124-137;
al-'Iraaqi inTakhreej Ihyaa' 'Uloom il-Deen, no. 582. Shaykh al-Islam
[Ibn Taymiyah] narrated that there was consensus on the fact that they
are false, inMajmoo' al-Fataawa, 28/138.
Shaykh Ibn Baaz (may Allaah have mercy on him) said inHukm al-Ihtifaal
bi Laylat al-Nusf min Sha'baan(Ruling on celebrating the fifteenth of
Sha'baan):
Celebrating the night of the fifteenth of Sha'baan (Laylat al-Nusf min
Sha'baan) by praying etc, or singling out this day for fasting, is a
reprehensible bid'ah (innovation) according to the majority of
scholars, and there is no basis for this in sharee'ah.
And he (may Allaah have mercy on him) said:
There is no saheeh hadeeth concerning the night of the fifteenth of
Sha'baan (Laylat al-Nusf min Sha'baan). All the ahaadeeth that have
been narrated concerning that are mawdoo' (fabricated) and da'eef
(weak), and have no basis. There is nothing special about this night,
and no recitation of Qur'aan or prayer, whether alone or in
congregation, is specified for this night. What some of the scholars
have said about it being special is a weak opinion. It is not
permissible to single it out for any special actions. This is the
correct view. And Allaah is the Source of strength.
Fataawa Islamiyyah, 4/511.
See also question no. 8907.
Secondly:
Even if we assume that the hadeeth is da'eef (weak) and not mawdoo'
(fabricated), the correct scholarly view is that weak ahaadeeth should
not be followed at all, even if they speak of righteous deeds or of
targheeb and tarheeb (promises and warnings). The saheeh reports are
sufficient and the Muslim has no need to follow the da'eef reports.
Nothing is known in Islam to suggest that this night or day is
special, either from the Prophet (peace and blessings of Allaah be
upon him) or from his companions.
The scholar Ahmad Shaakir said: There is no difference between rulings
or righteous deeds; we do not take any of them from da'eef reports,
rather no one hast he right to use any report as evidence unless it is
proven to be soundly narrated from the Messenger of Allaah (peace and
blessings of Allaah be upon him) in a saheeh or hasan hadeeth.
Al-Baa'ith al-Hatheeth, 1/278.
And Allaah knows best.

Plural marriage and fair treatment of co-wives, Dought & clear, - * A wife giving up her right to maintenance; and is the first wife’s approval needed before one can marry a second wife?

Is it halal to have a second wife who says she does not need financial
support. If so, what if the first wife does not allow the
marriage..can a man still get married again?
Praise be to Allaah.
Maintenance is one of the rights of the wife which is an obligation
upon her husband. Allaah says (interpretation of the meaning):
"Men are the protectors and maintainers of women, because Allaah has
made one of them to excel the other, and because they spend (to
support them) from their means."
[al-Nisaa' 4:34]
If the woman foregoes this right, to which she is entitled – which is
her maintenance– then it is no longer obligatory upon her husband.
Ibn Qudaamah said: If she agrees to forego some part of her share (of
her husband's time) or her maintenance, or all of that, this is
permissible. (al-Mughni, vol. 7, p. 244).
With regard to the permission and approval of the first wife for a
plural marriage, this is not a condition and the husband does not have
to seek the permission of his first wife to marry a second. But it is
prescribed for him to be kind to her and to spend money and to say
kind words so as to calm her down and reduce her jealousy. The
Standing Committee was asked about the first wife's approval for one
who wants to marry another wife. Their response was:
It is not obligatory for the husband, if he wants to take a second
wife, to have the approval of the first wife, but it is the matter of
good manners and kind treatment that he should speak to her kindly in
such a way as to reduce the feelings of hurt which are natural in
women in such cases. That is by smiling at her, showing that he is
happy to see her, being kind, speaking nicely and by spending money on
her if necessary.
SeeFataawa Islamiyyah, vol. 3, p. 204

Plural marriage and fair treatment of co-wives, Dought & clear, - * He has two wives and he is not dividing his time among them fairly

Is it obligatory for a husband with two wives to designate specified
days for each wife. Also, is it permissable that he share the days
between the two. My husband presently has no designated days for us.
He comes to my home when he has finish his rounds at my co-wives
house. He then comes to my home to go to bed. This arrangement is
not acceptable to me. Were on the brink of divorce.
Praise be to Allaah.
The one who has more than one wife has to treat all his wives fairly.
One of the matters in which he must be fair is the division of his
time, i.e., he must give each wife a day and a night, and he must stay
with her on that night.
Al-Shaafa'i (may Allaah have mercy on him) said: "The Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him) and
the opinion of the majority of Muslim scholars indicate that a man has
to divide his days and nights between his wives [giving each a full
day and night], and that he has to be fair in doing so. (al-Umm,
5/158). And he said: I do not know of any (scholarly) disagreement
with the view that a man must share his time among his wives and do so
fairly. (al-Umm, 5/280).
Al-Baghawi (may Allaah have mercy on him) said: If a man has more than
one wife, he has to treat them equally, if they are free [i.e., not
slaves], whether they are Muslims or from among the People of the Book
[i.e., Jewish or Christian]. If he does not treat them equally, then
he has disobeyed Allaah and he has to make it up to the one whom he
wronged. It was narrated from Abu Hurayrah that the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever has two wives and
leans towards (i.e. favours) one of them (over the other), will come
on the Day of Resurrection with half of his body leaning." However
there is some dispute concerning its isnaad. (Narrated by Abu Dawood,
2/242; al-Tirmidhi, 3/447; al-Nasaa'i, 7/64; Ibn Maajah, 1/633;
classed as saheeh by al-Haafiz inBuloogh al-Maraam, 3/310, and
al-Albaani inIrwaa' al-Ghaleel, 7/80).
What is meant by this "leaning" is favouring in terms of actions; a
man will not be taken to task for the inclination of his heart if he
treats (his wives) equally in practical terms. Allaah says
(interpretation of the meaning):
"You will never be able to do perfect justice between wives even if it
is your ardent desire, so do not incline too much to one of them…"
[al-Nisaa' 4:129]
What this means is that you will never be able to treat them equally
in your heart, so do not incline too much towards one of them, i.e.,
do not make your actions follow your whims and desires.
(Sharh al-Sunnah, 9/150-151)
Ibn Hazam (may Allaah have mercy on him) said: Treating co-wives
equally is obligatory, most of all sharing one's nights between them.
(al-Muhalla, 9/175)
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: He
has to treat his wives fairly according to the consensus of the
Muslims. In the fourSunansit was narrated from Abu Hurayrah that the
Prophet (peace and blessings of Allaah be upon him) said: "Whoever has
two wives…" He has to be fair in his division of time between them. So
if he stays with one of them for one night, or two or three, he should
stay with the other for the same number of nights, and he should not
give preference to one of them in his sharing of his time.
(Majmoo' al-Fataawa, 32/269)
Al-'Ayni said, commenting on the hadeeth, "Whoever has two wives…": It
was said that what was meant was that half of his body would be
leaning in a real sense, or that he would have no acceptable excuse
for favouring one wife over the other. The apparent meaning is that
this is in the real sense. This is indicated by the report of Abu
Dawood, "with half of his body leaning." The punishment fits the
crime, because he did not treat them fairly or he deviated from what
is right. Because of his being unfair and favouring one of them, his
punishment is that he will come before the witnesses on the Day of
Resurrection with one half of his body leaning.
('Umdat al-Qaari', 20/199. See alsoal-Mabsoot, 5/217).
Al-Shawkaani also understood this to mean that it is obligatory (to
treat co-wives fairly). Seeal-Sayl al-Jiwaar, 2/301;Nayl al-Awtaar,
6/216
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: We know
of no dispute among the scholars concerning the fact that it is
obligatory to treat co-wives equally when sharing one's time between
them. Allaah says (interpretation of the meaning):"and live with them
honourably" [al-Nisaa' 4:19], but favouring one of them is not
honourable.
Al-Mughni, 8/138
This husband has to fear Allaah and be fair in his division of his
time. The wife has to tell him of the ruling of sharee'ah concerning
what he is doing, and of the warning of mistreatment. She should
remind him of Allaah and the Hereafter, so that he will check himself
and be fair in his division of time. This is better than separating,
in sha Allah. And Allaah knows best.

General hadeeths, Dought & Clear, - * Is it permissible to seek fame and love to be prominent in worldly matters?

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I want to know the ruling on seeking fame in worldly matters, such as if people describe you as smart and a genius, or you appear on TV screens, and the like. I know that the individual will not be rewarded for that, but is this a sin or shirk, even though it is a worldly matter? Similarly, if I am now famous and my aim is to become famous among people in this world, can I change my intention and make my fame purely for the sake of Allah, despite the fact that it was not like that in the beginning? Can fame be regarded as simply a means of attaining permissible things, if I use it for worldly purposes that are permissible, and if I add to it the intention of worship and growing close to Allah, will it be turned into a righteous deed?
Praise be to Allah
Firstly:
Seeking fame is blameworthy in all circumstances. The believer should be modest and humble, and he should not like to be pointed out. One of the main factors that corrupt a person’s efforts to reach his Lord is his love of fame and prominence among people, and love of leadership over them.
At-Tirmidhi (2376) narrated – and classed it as saheeh – that Ka‘b ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Two hungry wolves sent against a flock of sheep cannot cause more damage to them than a man’s eagerness for wealth and prominence causes to his religious commitment.” Also classed as saheeh by al-Albaani inSaheeh al-Jaami‘(5620)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The Prophet (blessings and peace of Allah be upon him) explained that the damage that eagerness for wealth and prominence causes to one’s religious commitment is no less than the damage that two hungry wolves would cause in a sheep pen, and this is quite obvious. If there is sound religious commitment, there cannot be this eagerness, because once the heart tastes the sweetness of servitude to Allah and love of Him, then there will be nothing dearer to the individual than that, and he will give it precedence over other things. In that way, Allah diverts evil deeds and shameful acts from those who are sincere to Allah alone.
End quote fromMajmoo‘ al-Fataawa(10/215)
This love of prominence and fame is one of the hidden diseases of the heart that may cause great spiritual harm, but people hardly pay attention to it until after it has gone so far that it is too difficult to fix the problem and rectify the damage it has caused.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is often the case that people may harbour in their hearts subtle desires that could hinder attainment of love of Allah, servitude to Him and sincere devotion to Him, as Shaddaad ibn Aws said: O Arabs, the worst thing I fear for you is showing off and subtle desires. It was said to Abu Dawood as-Sijistani: What are subtle desires? He said: Love of leadership.
End quote fromMajmoo‘ al-Fataawa(10/214-215)
One of the worst outcomes of love of fame and prominence, and striving for it, is for a person to seek the praise of people, whether it is deserved or not.
Ahmad (16460) narrated that Mu‘aawiyah (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Beware of praising one another, for it is like slaughter (i.e., fatal).” Classed as saheeh by al-Albaani inSaheeh al-Jaami‘(2674)
Al-Mannaawi (may Allah have mercy on him) said:
Praise leads to self-admiration and arrogance, and it is fatal like slaughter, hence it is likened to it. Al-Ghazaali (may Allah have mercy on him) said: If someone does you a favour, if he is one of those who like to be thanked and praised, then do not praise him, because part of fulfilling his rights is that you should not approve of his wrongdoing, and his seeking thanks is wrongdoing. Otherwise, you may show him gratitude so that he will continue doing good.
End quote fromFayd al-Qadeer(3/167).
Hence Ibraaheem ibn Adham said: One who loves to be known is not being sincere to Allah.
End quote fromal-‘Izlah wa’l-Infiraad(p. 126)
Ibraaheem an-Nakha‘i and al-Hasan al-Basri said: It is sufficient trial for a man to be pointed out with regard to religious or worldly matters, except the one whom Allah protects.
End quote fromaz-Zuhdby Ibn as-Sirri (2/442).
Something similar was stated by Ibn al-Muhayreez inTareekh Dimashq(33/18)
Secondly:
Once we understand this, there can be no doubt that it is safer for a man to prefer anonymity and be humble towards his Lord, and to refrain from seeking fame and prominence, even with regard to permissible worldly matters.
Muslim (2965) narrated that ‘Aamir ibn Sa‘d said: Sa‘d ibn Abi Waqqaas was with his camels when his son ‘Umar came to him and when Sa‘d saw him he said: I seek refuge with Allah from the evil of this rider. Then he dismounted and said to him: You are busy with your camels and sheep and you have left the people contending with one another for kingship? Sa‘d struck him on the chest and said: Be quiet! I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Allah loves the slave who is pious, independent of means and hidden from the people.”
An-Nawawi (may Allah have mercy on him) said:
“hidden from the people” refers to one who is anonymous and is focused on worship and taking care of his own affairs. End quote.
Ibn al-Jawzi (may Allah have mercy on him) said:
What he meant by hidden from the people is one who is not known, because the one who is not known is usually safe.
End quote fromKashf al-Mushkil(p. 167)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The one who is hidden from the people is the one who does not try to be prominent and known, and he is not interested in becoming prominent before people or being pointed out, or having people talk about him. You will find him going from his house to the mosque, and from the mosque to his house, and from his house to visit his relatives and brothers, keeping a low profile.
End quote fromSharh Riyadh as-Saaliheen(p. 629)
Al-Fudayl ibn ‘Iyaad (may Allah have mercy on him) said:
If you are able not to be known, then do so. What harm will it do you if you are not known? What harm will it do you if no one praises you? What harm will it do you to be blameworthy before people if you are praiseworthy before Allah, may He be glorified and exalted?
End quote fromat-Tawaadu‘ wa’l-Khumoolby Abu Bakr al-Qurashi (p. 43).
Thirdly:
If it so happens that a person seeks to do good deeds, whether they have to do with religious or worldly matters, then he becomes known as a result of that, without him seeking it and without him striving for that, then there is no blame on him for that. Rather what he has to do is to correct his intention when doing that good deed, and he should not worry about any fame that he attains after that, if it was not his aim to seek it and he was not longing for it. Undoubtedly leading figures in both religious and worldly matters will inevitably attain some level of fame, commensurate with their situation and what they achieve, and the extent to which people need them. It is not wise, and it is not prescribed in Islam at all, to stop doing righteous deeds and striving to spread good among people, whether those deeds are obligatory or mustahabb, for fear of becoming known or because the one who engages in such endeavours will inevitably become famous among people.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If the choice is between making oneself stand out and become prominent and keeping a low profile, then in that case he should choose to keep a low profile. But if he has no choice but to make himself known, then he must do so, by spreading his knowledge among the people, setting up lessons and study circles everywhere, and giving khutbahs on Fridays, on Eid and on other occasions, for that is something that Allah, may He be glorified and exalted, loves.
End quote fromSharh Riyadh as-Saaliheen(p. 629)
Fourthly:
If it so happens that someone attains some degree of fame, either by doing something that is not Islamically acceptable, such as singing or acting, or by doing something that is basically permissible, but his intention became somewhat corrupted and he became motivated by fame, prominence and leadership, then what he must do is give up what he is doing of haraam things – such as performing indecent songs and music, or acting, and the like – then whatever fame he has attained as a result of that, he should try to use it for good. If he thinks that people look up to him and take him as an example, then let him be a good example, and spread truth, the Sunnah, beneficial knowledge and righteous deeds.
But he must strive to watch his emotions and correct his intentions, and let his doing that be sincerely for the sake of his Lord. The fact that people look up to him is something that has been decreed for him without him seeking it or striving for it, or paying any attention to it, or loving that people think highly of him, or paying attention to what they say about him. Rather he should strive to make all of that for the sake of his Lord; he should fix his intention and not be heedless. Sufyaan ath-Thawri (may Allah have mercy on him) said: I never dealt with anything more difficult to deal with than my intention; it keeps changing on me.
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)