Shaytan’s Three Angles of Attack – Ibn Qayyim Al-Jawzīyah, Al-Fawaa`id

Shaytan’s Three Angles of Attack
#85 -Owais Al-Hashimi (hafidhahullaah)
Ibn Qayyim Al-Jawzīyah, Al-Fawā`id 1:277

Every intelligent person knows that Shaytān has no way to [attack] him except from three angles:

1. Extravagance. [A person] takes more than he needs, so it becomes superfluous; and [surplus] is the share of Shaytān and his point of entry to the heart. The way to avoid this is to avoid giving the self all it wants of food, sleep, pleasure and comfort. When you close this door, you will be safe from the enemy entering through it.

2. Heedlessness. One who remembers [Allāh] is in an impenetrable fortress. If he becomes forgetful and heedless, he opens the gates of the fortress, and the enemy enters, after which it is difficult to expel him.

3. Affectation of what does not concern oneself, or what one is not qualified to involve oneself in.

Posted by Owais Al-Hashimi (hafidhahullaah) on his blog

First Learn Your Religion – Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna [Audio|Ar-En]

First Learn Your Religion
Shaykh Hassan Al-Banna (hafidhahullaah)

It is compulsory upon every Muslim, male or female to learn their religion; to learn the correct creed and methodology of the Islam. Especially in the era we live in with many Muslim groups and sects calling to erroneous creeds and methodologies.

Listen / Download Mp3 Here  (Time 1:16:51)


The People Who Depart From The Truth Are One Of Two People – Shaykh Saalih as-Suhaymee

The People of Innovation are of Two Types
Shaykh Saalih ibn Sa`d as-Suhaymee

Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah in  his taped explanation of Sharhus-Sunnah with regard to the point that the people who depart from the Truth are one of two people, said,“Yes, this is a precise categorisation from the Shaykh, rahimahullaah.  The innovators are indeed of two categories, because the Shaykh, as you know, throughout his whole book, his focus is upon the innovators.

And from them there is a category who actually want the Truth, but he does not attain it.  Just like the people of thikr who we mentioned a short while ago (the same incident of those people in the masjid who were doing an innovated form of thikr which `Abdullaah ibn Mas`ood criticised).  Those who said to Ibn Mas`ood, radiyAllaahu’anh, ‘We only intend the Truth.’ However, how many people there are who intend the Truth, but do not attain it.

“Whoever intends the Truth, he should seek it from its correct place.  And the Truth does not come about through venerating individuals, nor through flashy words, nor by having a majority.  It only comes about through ittibaa`, following the Truth, following the first generations, the generations of the Companions and the Taabi`een and proceeding upon their methodology.  So the like of this person (the first person, he strays into innovation but he only intends the Truth) is destroyed if he does not come back and seek the Truth with its proof from the correct place.

However his danger is less than the danger of the second category of the people.  And perhaps his harm will be restricted to himself, meaning the one who intends the Truth but he seeks it not in the correct way.  So he slips and innovates and falls into innovation, and the judgement upon him will be in the light of how severe his innovations are.   It may be of the level of something less or it may be something major or it may be something which takes him out of Islaam, but his danger will be less.

And your advising him should be between you and him, if you know that he is not a caller to innovation and that he does not propagate innovation.  Then you should come to him privately and you make clear to him the correct path, so that he can follow it.  You make clear to him the methodology of the AhlusSunnah walJamaa`ah.  You don’t make his affair open.  You don’t mention him upon the minbars.  You don’t mention him as being a person with criticism.  Rather you direct him and give him sincere advice.

So if this type of person is how he is, then maybe be one day, by the permission of Allaah, he will turn back.  And even if he stays upon his innovation, then he does not represent a great danger to the people (he doesn’t call to this innovation).  However what is obligatory is that you strive to give him advice and clarify and give him correct, constructive direction.

“As for the second category of people, those who are obstinate, those who do so deliberately with pride, they commit innovation, obstinately, deliberately.   The more you forbid him, the more he increases in his error until he becomes a caller to innovation.  Therefore the Salaf used to reject the narrations of an innovator, who was a caller to innovation and not accept them, rather they would reject them and warn against him and against his innovation.  So the like of this person, you must make his affair clear and warn against him.  And if he has written a book, he is refuted with a book.  If he has a tape, he is refuted with a tape.  If he gives speeches, he is refuted in speeches.  The people are warned against his evil. ”

Then after some speech the Shaykh said finishing, “So this second type, who is indicated by the author here, he is the most dangerous of people for this nation.  Therefore it is obligatory to warn the people against him and to draw attention to their evil and to warn the nation against their evil. 

Translated by Abu Talhah rahimahullaah
Sharhus Sunnah – Lesson 11

Hijrah and Jihad – Shaykh Usaamah al-Utaybee [Audio|Ar-En]

Chapter of Ikhlaas:  Hijrah and Jihad
Shaykh Usaamah al-Utaybee (hafidhahullaah)

Explanation of Hadeeth : Riyaadh us Saaliheen of Imaam an-Nawawi

Listen / Download Mp3 Here (Time 1:29:51)

A`ishah  (May Allah be pleased with her) narrated that the Prophet (sallallaahu ’alayhi wa sallam) said,

“There is no emigration after the conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah) will continue] and good intention.* So if you are summoned to fight, go forth.” 

[Al-Bukhari and Muslim].

(*) Intention according to An-Nawawi: It means that goodness which ceased to continue by the cessation of emigration can still be obtained by Jihad and by intending accomplishing good deeds.

Commentary: When a country or a region is regarded as Dar-ul-Islam (land of Islam), it is not necessary to migrate from it to some other place. It is, however, obligatory to emigrate from such regions which are Dar-ul-Kufr (land of infidels) and where it is difficult to adhere to Islamic injunctions. It is also evident from this Hadith that when it is not necessary to migrate from one Islamic country to another then it is also not permitted by the Shari`ah to leave an Islamic country to settle permanently in Dar-ul-Kufr only for the reason that the latter has plenty of wealth and social welfare. Unfortunately, Muslims today are afflicted with this disease. The transfer of their capital and talent to Dar-ul-Kufr is indeed very disturbing because on one side these two factors are lending support to the economy of  Bilad-ul-Kufr (countries of infidels) and on the other, obscenity and indecency that are common in such countries, are becoming increasingly common among the Muslims too.

Another highly important reason for the prohibition of migration of Muslims to Dar-ul-Kufr is that it goes against the spirit as well as their readiness for Jihad fi sabilillah (striving and fighting in the way of Allah). This spirit and readiness must be kept always alive so that the Muslims may respond at once to the call of Jihad whenever the need for it arises anywhere.

Source:Posted from with permission.
Visit Unity Upon Tawheed Bahamas Seminar 2012 with Shaykh Abu ‘Umar Usamah al-’Utaybi


Enemies from the Jinn and Mankind – Shaykh Shehaab ibn Hassan Al-Banna [Audio|Ar-En]

Shaykh Shehaab ibn Hassan Al-Banna (hafidhahullaah)

Lecture by Shaykh Shehaab ibn Hassan Al-Banna from UK Tour Series 2012

Enemies from the Jinn and Mankind

From the wisdom of Allah, He has made for his prophets and friends enemies from the jinn and mankind. The enemies oppose the truth that the prophets and messengers are calling to. The enemies use beautified speech to deceive the people from the truth…

Listen /Download Mp3 Here (Time 1:28:01)

Turn to Allaah and Do Not be Afraid of the Plots of Shaytan – Shaykh Shehaab ibn Hassan Al-Banna [Audio|Ar-En]

Turn to Allaah and Do Not be Afraid
Shaykh Shehaab ibn Hassan Al-Banna (hafidhahullaah)


  Explanation of Kashfu Shubuhat of Shaykh Muhammad bin Abdul Wahhaab

Indeed the plots of shaytan are weak, if you turn to Allah this shows sincerity in your actions. Listen to the proofs of Allah in the Quran and have certainty. Those who follow the footsteps of shaytan, will find out they have been deceived on the Day of Judgment.

Listen / Download Mp3 Here  (Time 43:27)

How to be a Successful Woman, as described in the Qur’an – Owais al Hashimi [Audio|En]

How to be a Successful Woman
Owais al Hashimi (hafidhahullaah)

Dawatul Muminaat Sisters conference Jan 4th 2013

Listen / Download Mp3 Here (Time 55:05)

بسم الله الرحمن الرحيم

The brother began with Khutbatul Hajjah

Allaah subhanahu wa ta’ala mentioned the success -the true meaning of success and being successful is the one who is saved from the fire due to his own sins and his own disobedience of Allah and is admitted into al Jannah where Allah subhanawa ta’ala said (what means):

“Whoever is saved from the fire and admitted into paradise, then he is the one who has been successful.. “

Allah Subhana wa ta’ala many places in the Quran told us His promise that He will admit the believing men and women into Jannah, into paradise, so He linked success and admission into paradise, with having correct iman, faith and belief, which includes practising the religion of Islam and putting it to practice. All those that a person’s faith necessitates or requires of him or her.

So Allah subhana wa ta’ala said in Surah At Taubah:“Allah has promised to believers – men and women – Gardens under which rivers flow, to dwell therein [forever], and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the Pleasure of Allah. That is the supreme success”. (Surah At-Tauba 9:72)

Allah subhana wa ta’ala said (what means)

Allaah may admit the believing men and the believing women to Gardens beneath under which rivers flow (i.e. Paradise), to abide therein forever, and to expiate from them their sins, and that is with Allâh, a supreme success. (Al-Fath 48:5)

……Secondly, it is a call for us to realize that having faith, have iman in Allah subhana wa ta’ala necessitates certain things. If a person has true Iman, then that must bring about certain actions. It must bring about certain change in the person’s behaviour and lifestyle. So when he or she acts, they do things that are in accordance with the obedience of Allaah Subhanahu wa ta’ala. And that Iman (faith) that a person has -that belief about the truth, also makes a person or should make a person stay away from the things that Allah Subhanahu wa ta’ala has told him to stay away from.

Allah subhanahu wa ta’ala describes the qualities of the believers. And in this respect as a rule, we know that when the believers are described in the Qu’ran, this includes both men and women unless there is a proof, there is specific proof, either in the context of the verses or a Hadith of the Prophet sallalahu alayhi wa salam or through the Sunnah of the Prophet which explains the Qu’ran. To show that this particular command or prohibition is specific to the males, men of his ummah or to the women of his ummah. Otherwise the general rule is when the believers are addressed “O you who believe..” and when believers or righteous people are described, this refers to both men and women. So in terms of the obligation upon us all to believe in Allah subhanahu wa ta’ala and believe in the hereafter to accept the truth and then act upon the truth, to put it into practice in our lives – all of this ummah, all of the believers, men and women, are the same in the regard. And they have the same obligation and the same promise of success and the same promise of being forgiven for their shortcomings and their mistakes and being admitted into paradise and being saved from the fire.

However, in other places in the Qu’ran, there is also an emphasis given with regard to men and with regards to women. In some places, believing men and women are mentioned alongside each other in the verses of the Qu’ran. And in some places,there is specific address and a specific description about women believers, righteous women, women who have been commanded to d ocertain things, to put certain or obey Allah subhana wa ta’ala in a specific way or to stay away from some specific thing. We can say that all of those are descriptions and aspects of what make as successful Muslim woman.

So an example of the general description of the believers that should be true of the believing woman as well as the man, is the statement of Allah subhana wa ta’ala in surah Muminoon. Where He (what means)

” Indeed successful are the believers, those who are humble and submissive in their prayers and those who turn away from ill and false speech. And those who pay the Zakat. And those who guard their chastity.e. private parts, from illegal sexual acts) (Al-Mu’minon 1-5)

So for a person who want success in this life and the hereafter, he or she should consider the description and the attributes, the qualities that are mentioned in such verses. Again, success has been linked to a person being a believer, and then in this passage, these verses of the noble Qu’ran some of the qualities of the believers are mentioned. The first of them is khushoo in one’s salah. And al khushoo is to be humble and submissive and low in front of Allah subhana wa ta’ala -in one’s heart and physically in the movement and in the settling of the limbs in the prayer. This is really the soul and heart of a person’s salah, that when a person stands in front of Allah subhana wa ta’ala to pray, to establish the salah, that person standing humbly and submissively in his heart and in his body such that she thinks or she thinks about Allah subhana wa ta’ala and about the remembrances that she is saying, what she is remembering Allah subhana wa ta’ala with. And she thinks about the meaning of whats he is reciting which makes her turn to Allah subhana wa ta’ala and perform this act of worship according to, in the best way and hoping to gain forgiveness from Allah subhana wa ta’ala to get the reward of Allah subhana wa ta’ala through the worshipping Him. This should cause the person to pray with khushoo in one’s limbs, to be still and humble of Allah, to concentrate on remembering Allah subhana wa ta’ala in the prayer. And this is the thing that really gives a benefit to a person and is the real purpose of the prayer, to remember Allah subhana wa ta’ala, and to submit the limbs and to submit ones body, to submit your whole self to Allah subhana wa ta’ala.

……..And if we want to generalize,because sometimes it’s true or it’s beneficial to generalize,one of the things that many women are being tried with is false speech. Speech that is that involves disobeying Allah subhana wa ta’ala, and displeasing Allahazza wa jal. So back biting,slandering others, speaking indecently, speaking to males,speaking to men in an inappropriate manner, speaking and arguing and fighting with each other and cursing one another or saying things which involve belittling your fellow sisters. These things have to be considered because they draw you away from Allah subhana wa ta’ala and they draw a person closer to jahannam. These things are forbidden and one of the worse some of the worst sins are related to the sins of one’s speech.

These are also some of the qualities that Allah subhana wa ta’ala described of successful women. They have those same fundamental qualities that men are supposed to have to be successful, that women are supposed to also have, we are the same in this regard. Submitting to Allah subhana wa ta’ala,believing in correct iman and correct aqeedah, correct belief system, correct attitude,believing in all those things that we’re supposed to believe in and not rejecting any of it. To have iman, To be devout, obedient to Allah subhana wa ta’ala, to have this qunoot,, to put one self to the obedience to to Allah subhana wa ta’ala, to be truthful in one’s belief, in one’s speech, and in one’s actions. This is one of the most important qualities, and actually in reality, the quality of truthfulness is not just to speak the truth. This is one important aspect of being truthful. Truthfulness, begins by being true in one’s heart and in one’s actions. Meaning that when a person obeys Allah subhana wa ta’ala openly, they really mean it and they do it sincerely from the heart. Truthfulness in reality is to be the same on the inside a as you are on the outside. Truthfulness is to be the same on the inside as you are on the out side. This is the reality of truthfulness and one part of that and a very important part of that is to always say the truth. When you speak, speak the truth.Those who are patient from the men and the women. Assabr – patience, is to remain steadfast in obeying Allah subhana wa ta’ala, believing and trusting in the reward from Allah subhana wa ta’ala and that Allah will reward you and take care of you if you remain obedient to him. Thats the reality of patience.

Assabr has three aspects to it. The first is to steadfast,consistent, upon the obedience of Allah subhana wa ta’ala, to remain obedient to Allah subhana wa ta’ala so that no matter what hardships you have or challenges you have, you don’t allow yourself to do something or to leave obeying Allah subhana wa ta’ala. You stay obedient to Allah subhana wa ta’ala. When you pray, you remain someone who prays regularly. When you obey Allah subhana wa ta’ala in a certain way, you ensure you try to make sure that you’re always like this. You remain steadfast on this. This is the first pillar of patience to remain obedient to Allah subhana wa ta’ala.

The second thing is to remain patient and staying away from sins and staying away from the disobedience of Allah subhana wa ta’ala. So when you leave and you abandon a sin for Allah subhana wa ta’ala, to be saved from Allah anger and to be rewarded you stay like this. You maintain that and you don’t give up you don’t allow yourself to fall back into disobeying Allah subhana wa ta’ala. And the third pillar of sabr, or patience, is to remain steadfast and be patient in the face of what afflicts or what faces you, what Allah has written to affect you in your life. Trouble, danger,,stress, the loss of wealth, the loss of life, the loss of loved ones, those calamities and problems that may affect a person as a test from Allah subhana wa ta’ala. The third pillar of sabr is to remain patient of obedience. This is also a very important quality of the successful woman. This is a quality of the successful man,the believing man or the believing woman………”

Advice to Muslim Sisters Seeking Knowledge – Mustafa George [Audio|En]

Listen / Download Mp3 Here  (Time 1:08:36)

بسم الله الرحمن الرحيم

Brother began with Khutbatul Haaja

“We thank Allaah ‘Azzawajal for allowing us this opportunity to benefit one another with something from the book of Allah and his beloved messenger salAllahu alayhe wa salam. We ask Allaah ‘Azzaa wajall to benefit ourselves, family members and those around us, no doubt this type gathering or this type of event is something that is something tremendous and benefits are immense especially the fact this is mentioned by our Lord tabarak wata’ala where He says:

“Enjoin together in righteousness and piety and do not join together in sin and transgression..” (Surah Al-Maida 5:2)

This is from our Lord for believers , the followers of Muhammad to come together upon good and especially for the sisters to do so is taken from the sunnah of our beloved messenger, that which informs us women coming together for a purpose is found, in fact found in the sunnah

Sahl bin malik – abu saeeed al kudri RadiAllahu anhu – in the book of knowledge where he said:

“Women during time of prophet they said to the prophet said “Verily the men have taken over, so please give us a day that we can have with you..” The prophet promised a day that he would meet them in this particular day. Al hafid ibn rajab – he explained about this “Verily in this Hadith we have that which female companions were upon in their diligence in seeking knowledge..”

This is something legislated to seek a dependent time where they can benefit and their needs can be addressed in more detail.

Sheikh Zaid al-Madkhalee in his explanation in the book of knowledge in Sahih Bukhari (on that same hadith):

“In this Hadith it shows it is legislated that the women get a specific, independent time if the scholar has ability to do so and it is not befitting that the scholar in the society excuses himself from giving the woman their independent amount of time.”

No doubt that which the women have performed or intend of having their independent lessons this is something which is tremendous and its importance is immense, and we ask bi’idnilaahi ta’ala Allaah to reward those responsible for it by doing so because indeed they are implement sunnah of the prophet….”

May Allaah preserve our brother.

Dawatul Muminaat – Masjid As Sunnah Sisters conference  Jan 11th 2013 

The Ruling On Putting Personal Pictures In Social Networks [like Facebook, Twitter and etc]


This questioner asks on the ruling of putting personal pictures as a member on websites especially on Facebook and Twitter?

Shaykh ´Ubayd bin ´Abdillâh al-Jâbirî:

I say that the pictures of souls are haram and it is from the kabaa’ir (the major sins).

The Messenger, [salla Allaahu ‘alayhi wa sallam], said: “The people who will be most severely punished on the Day of Judgement will be the image-makers.”

And he, [salla Allaahu ‘alayhi wa sallam], also stated that the image maker will be presented with an image and it will say ‘Blow a spirit therein, which he will not be able to do’.

And from this we know that it is not permissible to publish pictures (images) of people in Twitter or other networks. When the agency responsible (for the networks) request a picture for a specific matter such as licences (for traffic) and security (passports etc) and other authority bodies that employs a person, then it becomes necessary or in need of. And it cannot exceed further than this.


Video Uploaded by adam ibn zuber

Two Da’wahs And What A Great Rift Between Them – Shaykh Muhammad al-Anjaree

Two Da’wahs And What A Great Rift Between Them
ash-Shaykh Aboo `Uthmaan Muhammad bin `Uthmaan al-`Anjaree
Translated by Aboo Sufyaan ‘Uthmaan Beecher

 The Da’wah Sharee’ah  The Da’wah Siyaasiyyah
(the political da’wah)
The Da’wah Sharee’ah [1] has its basis in the Book and the Sunnah, and its starting point is love for Allaah and desire for His Jannah (Paradise) and fear of His (Hell)Fire, and the way which the Prophet (sallallaahu alayhi wa sallam) and his Companions (radiAllaahu anhuma) were upon. Its end result is with Allaah, “Verily, you do not guide those whom you love, but Allaah guides whomever He wills.” [2] The da’wah Siyaasiyyah (the political da’wah) [3] has its basis in politics, its starting point is ideological, and its means are the party and the organization and the jamaa’ah, and its end result is planned and designed.
Ad-Da’wah ash-Sharee’ah seeks to unite the Ummah upon the foundations of the belief which the Prophet (Sallallaahu ‘alayhi wasallam) and his Companions embodied by the saying of Allaah the Exalted: “And hold on to the Rope of Allaah all of you together and do not divide amongst yourselves.” [4]

Ad-Da’wah as-Siyaasiyyah seeks to struggle for the promotion of parties (ahzaab) in the Muslim country to secure for itself a seat amongst the ranks of the [other] parties of the state. And they read the saying of Al-Haqq [Allaah], the Exalted: “And be not like those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is a terrible punishment.” [5]

And His saying, Exalted is He:

“But they have broken their religion into sects, each group rejoicing in what it has.” [6]

Ad-Da’wah ash-Sharee’ah criticizes by sincere advice, by eloquence and wisdom and handsome admonition, complying with the principles of the Sharee’ah. Ad-Da’wah as-Siyaasiyyah criticizes by open demonstrations, sit-ins and strikes, and through rousing the (people in the) street under the pretense of islaah (rectification)
Ad-Da’wah ash-Sharee’ah is concerned with the guidance of mankind to obedience to Allaah and adherence to His law(shar ‘) Ad-Da’wah as-Siyaasiyyah is concerned with the achievement of appeasing the people through success in elections, and then exerting pressure on the government to meet their partisan demands, the most important of which is their reaching power (in the government)
Ad-Da’wah ash-Sharee’ah looks to the Muslim for what is apparent, and that verily he is from among the Muslims, and you address him with the name of Islaam. Ad-Da’wah as-Siyaasiyyah looks to the Muslim for what is of benefit to the party (hizb) and the organization, so perhaps this is often the cause of their saying: “so and so is a secularist”, “so and so is a liberal”, “un-islaamic” , and so on.
Ad-Da’wah ash-Sharee’ah, its leaders are the `Ulamaa ar-Rabbaaniyoon [7] recognized for their leadership and protection [of the Ummah], like : al-`Allaamah Muhammad Naasiruddeen al-Albaanee, al-`Allaamah `Abdul-`Azeez bin Baaz and al-`Allaamah Muhammad bin Saalih al-‘Uthaymeen ? may Allaah have mercy upon them all -, so verily from them was an effect on hearts of the common Muslims and the students of knowledge. Ad-Da’wah as-Siyaasiyyah, its leaders are the politicians. They have no connection to knowledge, and they don’t have an effect on the hearts of the common Muslims, verily their effect is on the members of the Hizb (party) and the organization only.
Ad-Da’wah ash-Sharee’ah calls them to believe and work in the da’wah to earn Allaah’s Pleasure, and not on the basis of gaining status and prestige. Ad-Da’wah as-Siyaasiyyah, some of its call is their making an affiliation to the hizb (party) a means to achievement, so it is their means for obtaining position and status.
Ad-Da’wah ash-Sharee’ah, its callers spend from their own wealth, as embodied in the saying of the Prophet (Sallallaahu ‘alayhi wasallam) “And do not ask the people for anything” [8], and by that they are also in agreement with the Prophets (Sallallaahu ‘alayhi wasallam) saying: “The upper hand is better than the lower hand.” [9] Ad-Da’wah as-Siyaasiyyah , its collection boxes and bank allotments and asking of the people is their constant, inseparable characteristic. Indeed it is from their most apparent traits. And they believe that these financial resources are a mainstay of their da’wah and their activities.
The people of Ad-Da’wah ash-Sharee’ah, their manhaj (methodology) is clear for them, so there is no secrecy and no covertness, so they are “upon al-Baydaa’ (a clear proof), its night is like its day (in clarity).” [10] Ad-Da’wah as-Siyaasiyyah, their manhaj is secrecy and obscurity, and devoid of clarity in those matters that it is obligatory to make clear.
Ad-Da’wah ash-Sharee’ah, its positions are fixed and clear, and even if it differs with most of mankind. Ad-Da’wah as-Siyaasiyyah, its positions change, so what was correct yesterday perhaps will be wrong today, and what was wrong today could be correct tomorrow, and so on.
Ad-Da’wah ash-Sharee’ah derives the steps of islaah (rectification) through the legislative texts [i.e. the Qur’aan and authentic Sunnah], and even if this rectification wasn’t achieved, so verily he (Sallallaahu ‘alayhi wasallam) said: ” And a Prophet will come and there will not be anyone with him” [11]- meaning a Prophet from among the Prophets of Allaah will come on Yawm al-Qiyaamah (the Day of Resurrection) and not one person believed in him, and he didn’t change the condition of any one from the individuals of his society which he was sent amongst, so this Prophet (Sallallaahu ‘alayhi wasallam) called to rectification, and no one from his people answered him. Ad-Da’wah as-Siyaasiyyah derives the steps of islaah through achievement of forming the political decision, and through “the aim justifies the means”.
Ad-Da’wah ash-Sharee’ah, its flags and signs are known by their scholastic efforts through exerting themselves to spread the correct `Aqeedah and the Sunnah. Ad-Da’wah as-Siyaasiyyah, its flags and signs are manifest and known by the virtues of the Jamaa’ah and the Hizb and its wealth and its influence, so if you go back in your memory through history, you know that its leaders who were well known, they didn’t reach the position which they reached except through the Jamaa’ah, the Hizb, and its wealth. I will give you an example to make clear the difference between the true flags of al-Haqq (the truth) and other than them:So al-`Allaamah Naasiruddeen al-Albaanee, verily love of him is fixed firmly in the hearts of al-`Aalaameen, and his leadership in `uloomud-Deen (the sciences of the Religion) is firmly established through his strength and steadfastness in sharee’ (legislated) knowledge. And there was no charity to publish his books, and no committee to pay for his expenses, no organization to sponsor his residency visa, and no hizb which promotes his efforts, nor media to publish his essays and show his pictures. On the contrary, his establishment in knowledge was his sign, so he was able to face the nations and the people with his knowledge and understanding, without any organization or leader, and no support except through the Tawfeeq of Allaah. Therefore it was his knowledge which made his leadership a duty upon him in all areas. Noble reader, the saying goes:”And with its opposite, things are made known.”


[1] [TN]: The Da’wah of Ahlus-Sunnah wal-Jamaa’ah, those who adhere to the way of the Prophet (sallallaahu alayhi wa sallam) and the Salaf of this Ummah (his noble Companions and those who followed them perfectly).

[2] Sooratul-Qasas (28):56

[3] [TN]: The Da’wah of the political groups and parties and the political activists, like Ikhwaan al-Muslimeen, Jam’iyyah Ihyaa’ at-Turaath, and other than them.

[4] Soorah Aal-`Imraan (3):103
[5] Soorah Aali-`Imraan (3):105
[6] Sooratul-Mu’ minoon (23):53

[7] [TN]: Those scholars known for their cultivating the people upon the correct belief, methodology and understanding of the Deen.

[8] Saheeh Muslim (1043) and others from `Awf ibn Maalik. Saheeh. See Saheeh al-Jaami (2646)
[9] Saheeh al-Bukhaaree (1472) and Saheeh Muslim (1033, 1035, 1036).

[TN]: The narrations that show that the way of Ahlus-Sunnah is not asking the people for their filth (their sadaqaat) are many and clear. So those who ascribe themselves to the way of the Salaf and want to call to the Haqq, they do not establish their da’wah upon asking for the peoples money. Rather they establish their da’wah upon hard work and spending upon their da’wah from their own pockets. And Shaykh Ahmad as-Subay’ee explains, you will not find even one athar (narration) from the Companions, nor the Taabi’een, nor the Atbaa’ut-Taabi’ een, nor those who followed after them where they stood up in the masjid to ask the people for their sadaqaat ý not one! And if this had been their way and their guidance, they would have done it. And from those matters which distinguish the Da’watus-Salafiyyah from all the other da’waat is that we take the understanding of the Book and the Sunnah from these aathaar (narrations) from the Salaf of this Ummah, contrary to the political groups and parties.

[10] Ahmad (4/126), Ibn Maajah (43), and al-Haakim (1/96). Al-`Allamah al-Albaanee declared it Saheeh in Saheeh al-Jaami’ (4369).
[11] Al-Bukhaaree

Posted with permission

The Distinction between Doing an Action of Disbelief and Being a Disbeliever

Shaikhul-Islam Ibn Taymiyyah said: ‘A certain saying may be kufr (disbelief) and so it is declared, unrestrictedly, that the doer is a kafir (disbeliever) and it is said: ‘He who says this, then he is a kafir.’ But a particular person who says that is not judged to be a kafir until the proof – whose denier is a kafir – is established against him; and this is like the textual threat since Allah says: #”Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!”# [Sura An-Nisa’ 4 :10]

So this and its like from the textual threats are true, but we do not bear witness that a specific individual will receive that which has been threatened. Therefore, we do not bear witness that any person in particular from the people of the Qiblah will enter the Fire, because that threat may not be carried out on him due to the absence of one of its conditions or the presence of something to prevent it. Perhaps its forbiddance never reached him, and perhaps he will repent from it, or perhaps he has great good deeds sufficient to wipe it out, or perhaps trials befall him which expiate it, or perhaps an acceptable intercessor will intercede on his behalf (on the Day of Resurrection).

Likewise, for that who makes the utterances of kufr, it could be possible that the texts which convey the truth did not reach him, or maybe they did, but he did not regard them as authentic or did not understand them. It is also a possibility that he had a doubt for which Allah will excuse him. So if a believer strives to arrive at the truth but makes a mistake, then Allah forgives his mistake whether in matters of belief or action. This is the position of the Companions of the Messenger (sallallahu `alayhi wa sallam) and the great majority of scholars of Islam. [Majmoo` ul-Fatawa (3/345)]

Al-Qasimi says, quoting Shaikhul-Islam: ‘What is meant is that the position of the scholars is built upon the distinction between the position of action (i.e. it being an action of kufr) and the person in particular (who does the action). Indeed there is no difference reported about this issue from Imam Ahmad or the rest of the scholars of Islam such as: Malik, Abu Hanifah and ash-Shafi`e, that they do not declare the Murji`ah as disbelievers – those who say that eman (faith) is saying without action, and their texts are replete with the fact that the Khawarij and Qadariyyah and others are not declared to be kafirun (disbelievers).

‘When Imam ash-Shafi`e spoke with Hafs al-Fard, one of the heads of the Mu`attilah (deniers of Allah’s attributes), with regard to the question of the creation or otherwise of the Qur’an, he (ash-Shafi`e) said to him: ‘You have disbelieved in Allah, the Most Great.’ – declaring him to have done kufr, but he did not judge him to be an apostate because of that. Had he regarded him as an apostate and kafir, he would have hastened to ask for his execution.

‘However, a fatwa (religious verdict) was given that the callers to innovation such as Ghulatul-Qadariyya (deniers of pre-destination), al-Ja`d ibn Dirham and Jahm ibn Safwan, the leader of the Jahmiyyah (deniers of Allah’s names and attributes), and others were to be executed, but people prayed over them and they were buried with Muslims. So their execution was like that of the brigand. This was done in order to put an end to the harm they caused, not due to apostasy, and if they were disbelievers, the Muslims would have treated them as such.’ [Mahasinut-Ta’wel 5/1313-1314]

Adapted from: “Excusing out of Ignorance” By Ahmed Fareed

The Mahdi and Eesa – Shaykh Usaamah al-Utaybee [Audio|Ar-En]

Chapter of Ikhlaas: The Mahdi and Eesa
Shaykh Usaamah al-Utaybee (hafidhahullaah)

Riyaadh us Saaliheen of Imaam an-Nawawi
Class # 02 – 20/09/2012

Narrated ‘A`ishah (May Allah be pleased with her) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “An army will raid the Ka`bah and when it reaches a desert land, all of them will be swallowed up by the earth.” She asked; “O Messenger of Allah! Why all of them?” He answered, “All of them will be swallowed by the earth but they will be raised for Judgement according to their intentions.”

[Al-Bukhari and Muslim]

Listen / Download Mp3 Here (Time 1:07:05 )

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Visit Unity Upon Tawheed Bahamas Seminar 2012 with Shaykh Abu ‘Umar Usamah al-’Utaybi

Rulings On Possessing Birds In Cage And Some Animals – The Permanent Committee

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

 Q: What is the ruling on keeping birds in a cage and giving them food, drink, and medication?


It is permissible to raise birds, whether in cages or not, on the condition of giving them food, drink, and similar requirements. This is because the Prophet (peace be upon him) said about a cat: A woman entered the Fire because of a cat which she had kept locked, neither giving it food or drink, nor setting it free to eat from the vermin of the earth. Since this is applicable to a cat, it is also applicable to birds and the like.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member – Member – Member – Chairman
Bakr Abu Zayd – `Abdul-`Aziz Al Al-Shaykh – Salih Al-Fawzan – `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwa no. 18807

Q: I would like to ask your Eminence about the ruling on trading in and possessing animals and birds for the purpose of having a hobby or for decorative purposes. These include for example: 1- Decorative birds such as parrots and other colorful birds 2- Reptiles such as snakes and lizards 3- Predators such as wolves, lions, foxes, and so on.

These animals and birds are possessed either for their beauty or for their fur.

It should be noted that they are very expensive and will be kept behind bars, but dealing in them is very profitable.

A: First, selling decorative birds like parrots, colorful birds and nightingales for their voices is permissible because looking at and listening to them is permissible. There is no text in the Shari`ah which forbids selling or possessing them; at the same time, there are texts which may be understood to mean that it is permissible to keep them in cages, as long as they are fed and watered and given all the care that is needed.

Among these texts is the Hadith narrated by Al-Bukhari on the authority of Anas who said: The Prophet (peace be upon him) was the best of people in attitude. I had a brother called Abu `Umayr who had just been weaned, I think. When he (peace be upon him) came, he would say, ‘O Abu `Umayr what happened to the nughayr?’ – a nughar [young sparrow or small bird] with which he used to play… Al-Hafez Ibn Hajar said in his commentary Fath al-Bary, when enumerating the things that we learn from this Hadith: “… it is permissible for children to play with birds; it is permissible for parents to allow their children to play with things with which it is permissible to play; it is permissible to spend money on permissible things to entertain children; it is permissible to keep a bird in a cage and it is permissible to clip a birds’ wings – for one of these matters must have been the case with Abu `Umayr,and whichever one it was, the other is also implied in the ruling. There is also the Hadith narrated by Abu Hurayrah (may Allah be pleased with him) in which the Messenger of Allah (peace be upon him) said: A woman entered Hell because of a cat which she detained but she did not give it food or water, and she did not let it free so that it could eat of the vermin of the earth.

If this is permissible in the case of cats, then it is also permissible in the case of birds and the like. Some scholars saw that it is makruh (reprehensible) to keep them in cages. Others saw that this is not permissible because people do not need to listen to their voices and look at them. This is an unnecessary luxury and soft living, and it is also foolishness because it means that one is enjoying the voice of a creature that is calling out longing to be allowed to fly and grieving that it cannot fly freely in the open air. This view was stated in Al-Furu`, its Footnotes (4/9) and Al-Insaf (4/275) by Al-Marudy.

Second, among the conditions of valid sales is that the sold object should be something which is permissible to use and benefit from, even if there is no necessity as such. There is no benefit in snakes, which are indeed harmful, so it is not permissible to buy or sell them. The same applies to lizards – there is no benefit in them, so it is not permissible to sell or buy them.

Third, it is not permissible to sell predators such as wolves, lions, foxes or any other fanged carnivore, because the Prophet (peace be upon him) forbade that, and because it is a waste of money, which was also forbidden by the Prophet (peace be upon him).

May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

Extract from Fatwa no. 1692

…… According to the sound Hadith:

The Prophet (peace be upon him) saw a bird called “Al-Naghir” in the hand of Abu `Umayr Al-Ansary. Thereupon, he said: O Abu `Umayr, what did the bird do? He did not command him to release the bird and that was in the Sanctuary of Al-Madinah. Hisham ibn `Urwah said: The commander of the believers, `Abdullah ibn Al-Zubayr stayed in Makkah for nine years and saw birds in cages while the Companions of the Messenger (peace be upon him) used to come to Makkah and see them and they did not forbid that. …… 

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta’!
Member-Deputy Chairman – Chairman
`Abdullah ibn Ghudayyan – `Abdul-Razzaq `Afify – `Abdul-`Aziz ibn `Abdullah ibn Baz

The Blessing of Allaah Between Thankfulness and Ungratefulness – Shaykh Khalid ‘Uthmaan al-Misree [Audio|Ar-En]

The Blessing of Allaah Between Thankfulness and Ungratefulness by Shaykh Khalid 'Uthmaan al-Misree

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE tele-lecture on Sunday 6th January, 2013 with the Noble Shaykh, Abu ‘Abdul’Alaa Khalid ‘Uthmaan al-Misree (May Allaah Preserve Him) from the well-known mashaayikh of Egypt. The Shaykh addressed us with some beautiful admonition regarding the necessity of being grateful to Allaah (Subhaanahu wa Ta’aala).

This session was translated LIVE into English.

Listen / Download Mp3 Here  (Time 57:34)

Commencing the lecture, Shaykh Khalid ‘Uthmaan al-Misree (hafidhahullaah) first established two important principles related to the blessings of Allaah upon His servants:

  1. It is necessary for every Muslim to believe without any doubt that every blessing whether in one’s deen or dunyaa is from Allaah.
  2. Regardless of how much strength or knowledge the slave is given, he would never be able to enumerate the blessings of Allaah

Upon understanding these two issues, we will realise that showing gratitude to Allaah is from the most tremendous of the acts of worship.

Our Shaykh then went on to define the meaning of gratitude as stated by some of the scholars of the past and further delved into variations of the word in the Arabic language and the meaning that they carry.

He proceeded to explain, as stated by Ibn al-Qayyim (rahimahullaah), that gratitude is an act of worship that is only fulfilled when three components are present:

  1. Recognizing the blessings of Allaah in the heart and loving Allaah for His bestowments
  2. Praising and exalting Allaah with the tongue
  3. Seeking the aid of using these blessings in order to perform that which Allaah is pleased with and to refrain from the things that would earn His displeasure

Shaykh Khalid further explained that from the greatest of things that bring a slave closer to his Lord and is from the most certain of reasons for a blessing to be preserved and increased, is the application of the aforementioned components of gratitude. Moreover, since Allaah is Ash-Shakoor (the One Who is Most Grateful), the most beloved of His slaves to Him are those who embody this noble characteristic. Conversely, those who are most abhorred by Him are those who manifest ingratitude.

Next, he delivered some benefits regarding the Name of AllaahAsh-Shakoor, discussed what it means as well as provided us with some examples of the Gratitude of Allaah.

Our Shaykh Abu ‘Abdul ‘Alaa (hafidhahullaah) presented an abundance of proof from the Book of Allaah in explaining the topic at hand as well as provided the statements of our scholars particularly quoting from the works of Imaam Ibn al-Qayyim (rahimahullaah) for this much needed reminder.

We implore our brothers and sisters to listen to this lecture in its entirely in order to seek admonition from the tremendous benefits contained therein.

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

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A Glimpse Into The Creed of The Twelver Shi’a – Shaykh Muhammad ibn Rabee’ al-Madkhalee [Audio|Ar-En]

A Glimpse Into The Creed of The Twelver Shi' a

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE Tele-Lecture with the Noble Shaykh Muhammad ibn Rabee’ ibn Hadi’ al-Madkhalee (May Allaah Preserve Him), son of Ash-Shaykh al-Allaamah Rabee’ ibn Hadi al-Madkhalee (May Allaah Preserve Him) and a professor of ‘Aqeedah in TheIslaamic University of Madeenah.

This session was translated LIVE into English.

Part 01 : Listen / Download Mp3 Here (Time 1:11:11)

Part 02 : Listen / Download Mp3 Here (Time 1:28:15)

Our Noble Shaykh Muhammad Ibn Rabee’ (hafidhahullaah) began by saying that truly the shi’a have been a tribulation and test from Allaah upon the Ummah; it has been a calamity that befell this Ummah and surely this is the way of Allaah, that He tests His slaves. For  this dunya is a life of fitan, assessing the mettle of the servants of Allaah; it is an abode where good and evil mingle, contrary to the aakhirah which is the life of exclusive truth where evil does not mix with the good.

Shaykh Muhammad then went on to describe the history of this deviant group and how they came about. He explained the atmosphere after the murder of ‘Uthmaan (radhiyAllaahu ‘anhu) and the two positions held by the Sahabah concerning how the issue should be dealt with. He explained the role of the hypocrites in this fitnah and then went on to shed some light on the character of ‘Abdullaah Ibn Saba’ and the falsehood and shirkhe injected into the pure Islaamic Creed from within.  From them is his belief that ‘Ali (radhiyAllaahu ‘anhu)  had more right to the khilaafah thanAbu Bakr‘Umar and ‘Uthmaan (radiyAllaahu ‘anhum). He then went a step further and declared ‘Ali (radhiyAllaahu ‘anhu) to be the embodiment of Allaah and exalted be Allaah above the falsehood that he claime d.

Our Shaykh proceeded to explain that there is a group of shi’a who believed that ‘Ali (radhiyAllaahu ‘anhu) was the best of the companions. However, they did not see the first three khulafaa as evil men but believed in their virtue, loved them for the sake of Allaah and even prayed for them. This group is the smallest and for the most part no longer existent.

Now, the matter has changed and they base allegiance and enmity on a person’s stance on Abu Bakr‘Umar and ‘Uthmaan (radhiyAlllahu ‘anhum); they make it obligatory to hate them and render them enemies of Allaah and if one refuses to do such they claim that this individual is misguided or might even make takfir on him.

The Shaykh then went on to say that the shi’a fall into two groups – the twelvers and the zaydiyyah and between these two are vast differences in understanding and creed. The twelvers epitomize misguidance of the greatest magnitude; their beliefs are deeply rooted in shirk and even the affair of racism has entered upon them as they believe in the virtue of the Persian lineage.

Shaykh Muhammad (hafidhahullaah) continued by enlightening us about the linguistic meanings for the terms ‘shi’a’ and ‘raafidhah’ and explained the story behind them being referred to as the raafidhah.

He then proceeded to touch on their beliefs regarding the twelve Imaams whom they deify and deem to be infallible. Here the Shaykh listed the twelve Imaams and then explained that as for the twelfth Imaam, whom they claim has been alive for over 1200 years has never existed historically as his father, Hasan, never bore any children!

Our Shaykh further delved into some of their atrocious beliefs such as the deifying of Ahlul Bayt and their calling upon them in times of ease and hardship as well as their disgusting notion that the Qur’aan has been tampered with, is missing two thirds and the complete Qur’aan which they refer to as the version of Faatimah will only come in the time of the Mahdi. The consensus of the people of Islaam is that this is clear kufr.

Shaykh Muhammad (hafidhahullaah) concluded this sitting by saying that the danger and enmity of the shi’a is more severe than that of the jews and christians as acquisition of our wealth and land will please them (the jews and christians) but these shi’a have great resolve to spread their creed and would settle for nothing less than to drink our blood and ensure that no one from Ahlus Sunnah remains on the face of the earth. They sleep and awake upon their devilish schemes and plots.

This lecture is a must listen for the seeker of truth who wishes to acquaint himself/herself with the falsehood of the shi’a so that he/she may be wary of them as they seek to spread their repugnant beliefs.

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

Source : Posted from with permission

Who is The True Muslim? – Khutbah – Shaykh Usaamah al-Utaybee [Audio|Ar-En]

Who is The True Muslim ?
Khutub (Friday Sermon) – 21/09/2012
Shaykh Usaamah al-Utaybee (hafidhahullaah)

Listen / Download Mp3 Here (Time 31:29)

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The Truth is Not Known by Way of Men, Men are Known by Way of The Truth – Shaykh Haamid Khamees al-Junaybi [Audio|Ar-En]

The Truth is Not Known by Way of Men, Men are Known by Way of The Truth by Shaykh Haamid Khamees al-Junaybi

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE tele-lecture on Saturday 16th June, 2012 with Shaykh Haamid ibn Khamees al-Junaybi (May Allaah Preserve Him), one of the mashayikh from Abu Dhaby, U.A.E. The Shaykhstudied with Shaykhanna al-Walid ‘Ubaydullaah al-Jaabiree (May Allaah preserve him). He also studied with many of the prominent scholars of our time, like Shaykh Zayd al-Madkhalee, Shaykh Saalih as-Suhaymee andShaykh Muhammad al-Aqeel, whom he has written tazkiyyah from. The tele-lecture is entitled “The Truth is Not Known by Way of Men but Men are Known by Way of The Truth”. The Shaykh had a follow up to the first part on Sunday 24th June, 2012.

Part 01: Listen / Download Mp3  Here (Time 1:19:20)

Part 02: Listen / Download Mp3  Here (Time 2:03:12 )

The Shaykh started off by saying that the shayateen from mankind and jinn have misguided many of the slaves of Allaah by three mighty deviations that are nothing but lies upon Allaah.

  1. Taking people away from the texts i.e The Book of Allaah and the Sunnah of Muhammad (sallallaahu ‘alayhi wa sallam) to the opinions, desires and allegiances.
  2. Glorifying ignorance amongst the people so much so that it became an objective that the majority of the people be upon that mannerism of ignorance.
  3. Glorifying or thinking of some scholars as being holy and infallible.

As a result, it is necessary to clarify the straight path of Allaah and thus the Shaykh outlined some principles needed by the student of knowledge that he/she can use as a light on the path towards his/her Lord.

These principles include:-

  1. Allaah has clarified to the people the path of truth and the way to know the truth.
  2. It is a must to bring the Book of Allaah and Sunnah of Muhammad (sallallaahu ‘alayhi wa sallam) above and beyond the intellect and analogy of the people.
  3. It a must to understand the book and the Sunnah upon the understanding of the salaf-us-saalih.
  4. It is a must to know that the truth is being upon the understanding of the salaf-us-saalih or anybody upon that understanding i.e the scholars of this deen that have followed the first generations in ihsaan(perfection).
  5. We must believe that the truth is always present in every time and every generation and it is not possible that you would have a time, generation or century in which there is no person guiding the people to the truth.
  6. It is a must to know that even though the scholars are those who are guiding the people to the truth, it doesn’t mean that they are infallible and cannot or may not go against the truth even in one single matter.
  7. Whoever tries to seek the proof from the book and the Sunnah, he should never ever leave it for the statement of anybody else regardless of who that person may be but rather he must follow the book of Allaah and the Sunnah of Muhammad (sallallaahu ‘alayhi wa sallam).
  8. The truth is independent of any man but the truth cannot be known except through the men who transmit it.
  9. If the proof contradicts the statements of men, it is waajib upon us to bring forward the proof ahead of the statements of men.
  10. Whoever is ignorant of the proofs of the Quraan and Sunnah and understanding of the salaf-us-saalihmust go back to the rulings of the scholars.
  11. Nobody after the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) can be obeyed in everything he commands and forbids.
  12. It is not permissible to say that every mujtahid (one who has the tools and strives to derive rulings from the Quraan and Sunnah) is correct. The truth is only one and cannot be more than one.
  13. The people of the Sunnah will suspect/accuse the opinions of people but will never accuse/suspect the religion of Allaah.
  14. It is not permissible for anybody to delve into ijtihaad during times of calamity except if he is well qualified and has the capacity to be upon ijtihaad.
  15. It is not correct to use as a proof against those who are calling to the Book and the Sunnah with the understanding of the salaf-us-saalih that the four imaams of the four madhahib have more precedence to be followed than the pious predecessors of this Ummah.
  16. The people of the Sunnah will refute and correct whoever goes against the proofs of the Book and theSunnah even if the one who went against the proofs is a Shaykh of the Sunnah.
  17. IMPORTANT PRINCIPLE: It is a must to warn against the people of innovation and desires, to warn against their statements, and this is the way of the companions of Muhammad (sallallaahu ‘alayhi wa sallam) and those who followed them from the Taabi’oon and those who follow them in ihsaan till the Day of Judgment.

The Shaykh brought an abundance of proofs from the Quraan and Sunnah as well as the statements of our pious predecessors in explaining the aforementioned points.

A must listen for those who wish to acquaint themselves with the truth!

We ask Allaah to make us align ourselves to the truth and the people of truth and rid us of the sickness of blind following anyone, and to make us avid followers of Muhammad (sallAllaahu ‘alayhi wa sallam).

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

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The Story of the Sincerity and Tawbah of Ka’b ibn Maalik – Shaykh Usaamah al-Utaybee [Audio|Ar-En]

The Sincerity and Tawbah of Ka’b ibn Maalik (radhi Allaahu Anhu)
Shaykh Usaamah al-Utaybee (hafidhahullaah)

Explanation of Hadeeth : Riyaadh us Saaliheen of Imaam an-Nawawi
Read the Story Here : The Story of Ka’b Ibn Maalik (rahimahullaah)

Listen / Download Mp3 Here (Time 93:10)

Source:Posted from with permission.
Visit Unity Upon Tawheed Bahamas Seminar 2012 with Shaykh Abu ‘Umar Usamah al-’Utaybi

The Three Men in The Cave – Shaykh Usaamah al-Utaybee [Audio|Ar-En]

Ikhlaas (Sincerity) & Tawassul with Righteous Deeds
Shaykh Usaamah al-Utaybee (hafidhahullaah)

Explanation of Hadeeth : Riyaadh us Saaliheen of Imaam an-Nawawi

Listen / Download Mp3 Here (Time 39:00)

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Look to Whom You Befriend – Shaykh Muhammad ibn Abdullaah Baamusa [Audio|Ar-En]

Look to Whom You Befriend
Shaykh Muhammad ibn ‘Abdullaah Baamusa (hafidhahullaah)

Look to Whom You Befriend by Shaykh Muhammad ibn 'Abdullaah Baamusa

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications facilitated a LIVE tele-lecture with Shaykh Muhammad Ibn ‘Abdullaah al-Baamusa(hafidhahullaah). The Shaykh is a prominent student of Shaykh Muqbil Ibn Hadee al-Waadi’ee (rahimahullaah) and runs Markaz Dar-ul-Hadeeth in HobaishYemen.

This session was translated LIVE into English.

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This monumental admonition by Shaykh Muhammad Ibn ‘Abdullaah al-Baamusa (hafidhahullaah) was replete with abundant narrations of the Salaf regarding the issue of companionship and the effects of keeping the company of the pious as well as the harms of sitting with the transgressors.

The Noble Shaykh initiated this highly beneficial and heartfelt advice by saying that befriending the pious is from the signs of piety and is part of the religion of Islaam. It is also necessitated by the covenant that Allaah has taken upon the believers to be allies to one another; based on this we say that before it is an issue of methodology or behaviour and mannerisms, this topic is one that is related to ‘Aqeedah because it is related to al-Walaa’ wal-Baraa’ – where your allegiance lies and whom it is you take as an enemy.

The Shaykh then proceeded to mention the various ayaat and ahadeeth related to the issue of companionship.

He continued by stating, And remember my brother as you search for companions that Allaah (Jalla wa ‘Ala)has mentioned the conditions that must be found and met by those whom you take as companions in (the following ayah from) Soorah Al-Kahf.

“And keep yourself (O Muhammad sallAllaahu ‘alayhi wa sallam) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.” [Soorah Al-Kahf :28]

The conditions are:

  1.  At-Tawheed
  2. He is seen worshipping Allaah in all different times of the day; always hastening to accumulate good deeds
  3. Sincerity
  4. He is not seeking the dunya; the dunya is not his biggest concern.
  5. He should not be from the negligent – those who neglect abundantly remembering their Lord.
  6. He should not be from those who follow their desires.
  7. He should not be from those who have difficulty handling and controlling their affairs.

From the matters one must look into when choosing a companion:

  1. How does he behave when his desires are before him?
  2. How is he at the time of anger when something incenses him?
  3. How is he at the time when the thing he lusts for is in front of him?

The issue of choosing companionship can be of three types:

  1. The one who keeps the company of the transgressors.
  2. The who keeps the company of the pious as well as the transgressors.
  3. The one who keeps the company of the believers and the pious exclusively; and this is the one who will be saved by the permission of Allaah.

The harms of keeping the company of other than the pious:

  1. You may be affected with doubts regarding your sound creed.
  2. They will call and entice you to fall into the same types of sins and transgressions that they fall into.
  3. They will link you by common acquaintances to other people of evil.

In a time where finding pious companions is rare, everyone who seeks good companionship should listen to and adhere to the advice of Shaykh Muhammad (hafidhahullaah) as he beautifully explains exactly what we should look for in a companion and what we must steer clear of in order to avoid the transgressors.

We ask Allaah to grant us good campanions that encourage us upon goodness and prevent us from evil.

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

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