Al-Qaradaawee on the Scales – Naasir bin Hamad Al-Fahad

AUTHOR: Naasir bin Hamad Al-Fahad
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book: 

This is a translation of a small booklet titled: “Al-Qaradaawee fil-Meezaan” [Al-Qaradaawee on the Scales] compiled and prepared by Naasir bin Hamad Al-Fahd and published by Maktabah Asad as-Sunnah, Egypt (2nd Edition).

This small pamphlet provides a glimpse into some of the peculiar and strange opinions of the well known Dr. Yoosuf Al-Qaradaawee so that the Muslims could be aware of his reality. If it were not for his widespread fame throughout the Muslim and non-Muslim lands, there would be no need for treatises such as this, let alone detailed books, which have also been authored about him by various authors.

However, for the sake of advising the Muslims and warning them from the dangerous views and philosophy of this individual, these books and treatises were written – this pamphlet being one of the smaller abridged ones. This e-book is in no way meant to be a definitive source or a comprehensive refutation. Rather, the main goal intended here is to provide the readers with a glimpse of some of Al-Qaradaawee’s outlandish views and statements, which prove his remoteness from knowledge and the way of the true scholars.

We ask Allaah to make this treatise a source of guidance for the Muslims and a means for them to avoid deviation and misguidance and all those who call to it.

Excerpts from the Book: 

“He said about the Christians: ‘All of the issues that exist between us are common. We are all sons of one country – our destiny is one…our nation is one…I say about them that they are our Christian brothers…but some people condemn me for this…How can I say that they are our Christian brothers when Allaah says: ‘Verily the believers are only brothers?’…yes, we are believers but they too are believers from another perspective.’”

“As for the Raafidah, who inherited the beliefs of the Mu’tazilah and added more grotesque and bizarre views to it of which the least of them is enough to associate them with the likes of Abu Jahl, then you find him defending them and fraternizing with them. In fact, he even regards inciting any conflicts with them as an act of treachery against the ummah. And he considers their cursing of the Companions, their distortion of the Qur’aan, their beliefs that their Imaams are infallible, and their pilgrimage to the gravesites among other things as ‘marginal oppositions to Creed.’”

He said in quote: ‘Unfortunately, I am in my seventies and I go to America to participate in Islamic conferences, but the lectures in these conferences are held with the women on one side and the men on another side. So sternness has overcome the organizations there and they have forced customs on the western community itself to the point that they have followed the stricter views whilst abandoning the more favorable views. So this has resulted in men having their own gathering place apart from the gathering place of women.’”

“You will find that the elder figures and prominent members of the Ikhwan-ul-Muslimoon group do not allow one single hair to grow on their faces. And this is even though everyone knows that this person is from the Ikhwan-ul-Muslimeen – I mean by this (especially) the national security forces. So therefore, the issue (of shaving) is not that of someone who is fearful and afraid of being targeted, rather it is a matter of flattering the secular community and presenting the Ikhwani version of Islamic moderation!!! Did you not see their most recent caller, ‘Amr Khaalid, and how he always appears clean-shaven, charming the crowds and demolishing what Ahlus-Sunnah have built, since when confronting the low ones among them, they are faced with the argument: ‘Are you better than ‘Amr Khaalid?!’ As for those from the Ikhwan-ul-Muslimoon that do grow a beard, then it is only a light circular set of hairs around the face – the trademark of the Ikhwan and the practice of Hasan Al-Bannaa, not that of the Prophet! [Written by the Publisher]”

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Selected Examples from the Characteristics of the Extremist Khawaarij – Aadil bin ‘Alee Al-Furaydaan

About the Book: 

This is a complete translation of the small booklet “Al-Masaa’il-ul-Muntaqaat min Sifaat al-Khawaarij-ul-Ghulaat” [Selected Examples from the Characteristics of the Extremist Khawaarij] compiled and prepared by a student of knowledge, ‘Aadil bin ‘Alee Al-Furaydaan, and reviewed and examined by Shaikh Saalih bin Fawzaan Al-Fawzaan and Shaikh Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis.

In this treatise, the author briefly touches upon the definition, history, and characteristics of the Khawaarij, one of the first and most dangerous sects in Islamic history whose effects and ideologies continue to exist up to today and will remain until the Final Hour. The majority of the treatise is dedicated to outlining the major and distinguishing attributes of the Khawaarij, which the author counts at 58.

It is important to study and be aware of these attributes so that one may avoid characterizing himself with them and thus fall into the ranks of the Khawaarij. This is from the perspective of learning evil in order to avoid it. And it is also beneficial since today, the ways and ideologies of the Khawaarij are prevalent, as can be seen in terrorist acts, suicide missions, assassinations and political strife. So by understanding the characteristics of the Khawaarij, the reader will be able to identify the perpetrators of such crimes, acknowledge their remoteness from Islaam and the fact that they are indeed from the extremist Khawaarij.

Excerpts from the Book: 

“The word Khawaarij is the plural of Khaarijee, and that refers to a person that removes himself from the obedience of the true ruler, outwardly proclaims opposition to him and incites the people against him.”

“If someone (1) outwardly proclaims rebellion against the Muslim rulers or (2) holds Muslims to be disbelievers due to major sins, apart from Shirk, or (3) justifies the views of the Khawaarij and considers it permissible to shed the blood of Muslims in the name of Jihaad in the Way of Allaah and in the name of changing an evil, then these are all factors for identifying the Khawaarij.”

“‘Alee tried to convince ‘Aa’ishah, Talhah and Az-Zubair of the pressing importance of first declaring allegiance to the ruler and then to seek retribution for the murder of ‘Uthmaan. The matter finally became resolved in their mutual agreement to that. However, on the following day, the callers to mischief mobilized their forces and began skirmishes and clashes on both sides. So the peace-makers from both groups thought that the other group had deceived the other, and fighting broke out. The battle that ensued, which later came to be known as the Battle of the Camel, ended with the death of Talhah, Az-Zubair and ten-thousand members from each group.”

The Fifteenth Characteristic: They go to extremes in worship. So they perform acts of worship to the extent that those who see them become amazed with them and they become amazed with themselves. [As-Sunnah of Ibn Abee ‘Aasim (no. 945) from the hadeeth of Anas bin Maalik] Ibn ‘Abbaas said: ‘And I have not seen a people that are stricter in their exertion (of worship) than them. Their hands are like the calluses of camels and their foreheads are marked due to the traces of prostration.’ [Majma’-uz-Zawaa’id (6/240)]”

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The Following short articles are extracted from this eBook:

Origins of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

Attributes and Characteristics of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

Debating the Concepts of the Jamaa’at at-Takfeer – Imaam Muqbil

AUTHOR: Imaam Muqbil bin Haadee Al-Waadi’ee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book: 

This is a translation of the small treatise titled “Hiwaar ma’a Jamaa’at at-Takfeer” (A Debate with the Jamaa’at at-Takfeer) by Imaam Muqbil bin Haadee Al-Waadi’ee, may Allaah have mercy on him. The source used for this e-book was the treatise that is found within Imaam Muqbil’s book Fadaa’ih wa Nasaa’ih (pg. 168-186) [Dar-ul-Haramain: 1st Edition; 1999]

In this treatise, Imaam Muqbil refutes the false concepts of the Takfeeri Jamaa’at, a group that was founded in Egypt by a man named Shukree Mustafaa, and which later spread to other Muslim countries. Their beliefs revolve around declaring Muslims to be disbelievers, hence the name Jamaa’at at-Takfeer, declaring the leaders infidels and actively calling the people to revolt against the Muslim governments and anyone that supports them. Even though Mustafaa was executed in 1978, the false concepts of his group have still managed to creep into the hearts of many Muslims today.

This treatise is especially important, since it deals with the beliefs of those who in recent times call to rebellion, revolution, terrorism and those who seek to spread instability in the Muslim lands as well as throughout the world.

Quotes from the Book: 

“The best remedy for them is to seek knowledge. As for one of them remaining ignorant and not knowing anything about the Arabic language, and then he says: ‘We are men and the Companions are (also) men’, then yes, you are men and the Companions, too, are men. However, the difference between you and the Companions is like the difference between the heavens and the earth.”

“Who is it that the Jamaa’at at-Takfeer preys on? They prey on those individuals who have enthusiasm and zeal for their Religion based on ignorance. The founder of the Jamaa’at at-Takfeer, which has appeared during these recent times, was Shukree Mustafaa Al-Misree, who used to be part of the Bankrupt Brotherhood (Ikhwaan-ul-Muslimeen). Then he experienced great trials in prison and was hardened along with a group of individuals. The governments (at that time) strove hard to disunite the Muslims. So this group would call themselves the Jamaa’at-ul-Hijrah (The Party of Withdrawal). This Shukree Mustafaa used to have some knowledge and he would challenge the faculty of the Azhar University to debate with him, but the Azharees would be afraid due to two reasons: First: All that many of them had to offer was a scanty portion of knowledge of Hadeeth and knowledge of the Book and the Sunnah. So they were either only strong in their knowledge of Grammar or their knowledge of Fiqh. Second: They feared that if they beat him, he and his group (Jamaa’at) would come to them at night and kill them. As a result of this, the group grew and spread. So it originated in the Jamaal ‘Abdun-Naasir Prison and then spread to Sudan and to the lands of the Sacred Precincts (Makkah and Madeenah), inconspicuously, and to Yemen, openly. Jamaa’at Ansaar-us-Sunnah rose against them in Sudan after we said that there were some individuals from the Jamaa’at at-Takfeer amongst them. So they feared that people would hear this speech and therefore not support them anymore.”

“So the one who these Takfeeris prey on is the individual who has lots of zeal for the Religion based on ignorance. I challenge all of them – the Egyptians, Sudanese, Yemenis, Kuwaitis and Algerians among them to bring forth one scholar from amongst them. And they claim that they strive hard to have a scholar amongst their ranks! We seek refuge in Allaah from any scholar agreeing with your Da’wah, for he would then be one of the dogs of the Hellfire on the Day of Judgement, and he would shoot out from the Religion just as an arrow shoots out from the hunted game.”

“This is how Ahlus-Sunnah is, may Allaah preserve them – they are the ones who confront the people of falsehood, such as the Jamaa’at at-Takfeer. Don’t think that I am condoning the other groups, for I consider them to be the product of ignorance and calamities caused by the enemies of Islaam in order to split up the ranks of the Muslims. So I say to the Jamaa’at at-Takfeer: You must repent to Allaah and ask the people of knowledge (when you are unaware of matters), as Allaah says in His Noble Book: ‘So ask the People of the Reminder if you don’t know.’ [Surah An-Nahl: 43] This is since if you were to ask one of them what’s your proof on raising the hands in prayer, you would find him saying: ‘I don’t know.’ Or if you were to ask him what’s your proof for prostrating on the seven limbs, he would reply: ‘I don’t know.’ But yet after all that, he puts himself in charge of declaring Muslims to be disbelievers! So take things easy, you small ignoramus! How can you put yourself in charge of declaring Muslims to be disbelievers?? By doing this, you would be assisting the Communists, the Ba’athees, the Naasirees and the governments, rather, the enemies of Islaam, in splitting up the ranks of the Muslims. Then you would just dwindle away (and be forgotten) like Shabeeb, Naafi’ bin al-Araq, ‘Imraan bin Hattaan and other heads of the Khawaarij. So the ignorant ones melt way, but the Sunnah of Allaah’s Messenger remains and continues.”

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The following short articles extracted from the above eBook:

Some Questions and Answers related to Jamaa’at at-Takfeer – Shaykh Muqbil

Returning a Reply to the one who Requested me not to Print my Book – Shayikh Ahmad Najmee

AUTHOR: Shaikh Ahmad bin Yahyaa An-Najmee
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a traanslation of the small booklet Radd-al-Jawaab alaa man Talaba Minnee ‘Adam Taba’il-Kitaab (Returning a Reply to the one who Requested me not to Print my Book) by Shaikh Ahmad bin Yahyaa An-Najmes, may Allaah preserve him.

The original source for this booklet was a letter Shaikh Ahmad An-Najmee sent to Shaikh ‘Abdullaah bin Jibreen in response to a letter he received from the latter requesting him not to print his book Mawrid-ul-Adhb az-Zulaal, which is a valuable work consisting of about 300 pages and provides an in-depth analysis and refutation of the deviant groups, Jamaaat at-Tableegh and Ikhwaan-ul-Muslimoon.

This magnificent book was published in 1418H with forewords from Shaikh Saalih al-Fawzaan and Shaikh Rabee‘ bin Haadee Al-Madkhalee. The letter was also later published and distributed, in order to refute those who misuse Shaikh Ibn Jibreen’s erroneous  stances regarding Hasan Al-Bannaa and the Ikhwaan-ul-Muslimoon as a means to attack the Salafi Da’wah and create disunity amongst its ranks. May Allaah reward Shaikh Ahmad An-Najmee for the sincere advise, valuable work and exposition of the deviations of Hasan Al-Bannaa that he produces in this treatise.

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Read the Book Below:

Returning a Reply

In the Name of Allaah, the Most Merciful, Bestower of Mercy

From Ahmad bin Yahyaa An-Najmee to my brother and loved one for the sake of Allaah, a member of the Committee of Religious Verdicts (Daar-ul-Iftaa), Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Jibreen:

As-Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh. To Proceed:

I am in receipt of your kind letter written on 4/11/1418H as well as your valuable gift, which was copies of your precious books, may Allaah reward you with good, bless you, guide you and me and protect you and me from the evils of our souls. And since I am thanking you for the gift, I also thank you for your advice and for your openness, if only they were put in their proper place, since a Muslim is only obligated to accept the advice if that person’s advice implicates an incorrect understanding or an erroneous statement. So I apologize and ask your forgiveness beforehand if I state something in this discussion that you may interpret as being or having in it that which hurts your feelings. So I say:

You stated in your letter concerning my book “The Pure and Pleasant Spring containing criticisms of the beliefs and actions of some of the Methodologies used in Da’wah”:[1] “I was delighted by this splendid title … (up to where you said) … but when I reached the ninth chapter, I encountered that which I didn’t expect…” I felt saddened upon reading your letter that such a thing would emanate from the likes of someone with your standing, in terms of knowledge and status. Why did you not continue reading it in order to find out if what I had written in it was the truth or falsehood? So if it were true you would then support it, acting on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam), the prophet of guidance and the messenger of mercy, when he said: “Assist your brother whether he is oppressing or being oppressed.” It was said: “A person can help him if he is oppressed but how can he assist him if he is oppressing others?” He (sallAllaahu ‘alayhi wa sallam) said: “Impede him or prevent him from oppressing (others).”

And if what I had written in it were false, you would then assist me by clarifying the truth to me with proofs and evidences. And I would have been ready to accept that from you and to thank you and supplicate for you, because you would have saved me from a sin and a wrong that I would have fallen into. But this is on the condition that this criticism would be detailed with clear proofs and decisive evidences, which would clarify to me my error. But as for you reaching the ninth chapter and then abandoning reading the rest of it and thereafter launching an all-out attack without proofs, then I can never accept this from you or agree with you on it.

As for your saying that the title pleased you and that you decided to read the whole book, stating: “I was delighted by this splendid title such that I set out to read the entire book. However, in the beginning of it, I found beneficial subjects regarding Calling to Tawheed and the methodologies employed in Da’wah. But when I reached the ninth chapter, I encountered that which I didn’t expect from the likes of you, such as attacks on the personality of Hasan Al-Bannaa. And you unleashed great anger against him”, then I say:

First: Allaah, the All-Knower of what is seen and unseen, knows that I did not intend to attack the honor of anyone, not Hasan Al-Bannaa or anyone else. This is especially since I know that on the Day of Judgement people’s rights will be recompensed with the taking of good deeds (from others’ scales) and the giving of bad deeds (to others’ scales).

Second: You know that mentioning the bad qualities a person has in him is permissible if it is done for a beneficial reason, and this is from the allowable forms of backbiting. The proof for this is what the Prophet (sallAllaahu ‘alayhi wa sallam) told Faatimah bint Qays when she came to him seeking advice on who to marry. He (sallAllaahu ‘alayhi wa sallam) said: “As for Mu’aawiyah, then he is utterly broke, he has no money. And as for Abu Jahm, then he beats his wives. Instead, marry Usaamah.”

And he (sallAllaahu ‘alayhi wa sallam) consented with Hind bint ‘Utbah’s statement concerning (her husband) Abu Sufyaan that he was: “A stingy man who doesn’t give me enough money for me and my children.”

And he (sallAllaahu ‘alayhi wa sallam) said concerning a man who sought permission to enter his home: “What an evil brother of his family he is.”

Third: You also know that the Scholars of Hadeeth spoke against those narrators who had in them that which necessitated that their reports be rejected and declared weak. So they issued such statements as: “So and so is a liar”, “So and so is a fabricator”, “He narrates from reliable reporters that which is not found in their narrations”, “So and so has weak memory”, “So and so make many errors”, and “So and so is heedless.”

They did this out of sincerity to Allaah, His Messenger and the Muslims, and in order to defend the Sunnah of Allaah’s Messenger from having what isn’t part of it enter into it. This was such that when it was said to one of these scholars: “What will you do when these people – meaning those whom he spoke against and criticized – come to you on the Day of Judgement disputing with you (i.e. seeking their right)?” He responded: “That all of these people be my opponents (on the Day of Judgement) is more beloved to me than that the Messenger of Allaah be my opponent on the Day of Judgement.”

So because of this, they spoke out against the criticized narrators without any hesitancy and they considered that as being the best of their deeds, which they hoped would be stored for them and wished would be rewarded.

Fourth: You stated in your book “The Lone (Ahaad) Reports in the Prophetic Hadeeth” in the fifth chapter on “Efforts of the Scholars in Preserving the Hadeeth” (pg. 30), and you were correct in what you said that:

“2. Investigating the Conditions of the Reporters and Researching their Status in Hadeeth and their Qualification for conveying it: They took it upon themselves to speak out against them, from the aspect of sincerity to the ummah, since they were entrusted for conveying something from the affairs of the Religion that had a ruling in it. And they distinguished this aspect as being separate from the general forbiddance of backbiting, due to what it contained from overall benefit to the ummah.”

This is the view of all of the people of knowledge from the scholars of Fiqh and Hadeeth, without exception, may Allaah reward them with good. You will see in what follows that I only spoke against Hasan Al-Bannaa and those who follow his group in order to sincerely advise the ummah. And I am not praising myself, as Allaah knows all that we conceal and reveal and nothing is hidden from Him whether it is in the the heavens or the earth.

Fifth: Please think, what is the reason that caused me to speak against this man who died while I was still in my adolescence? [2] He didn’t shed any of my blood or destroy my honor, nor did he take any of my wealth. So what is it that caused me to speak out against him when he didn’t transgress against me personally in any way? If I had spoken against him without him having previously oppressed me or not due to some religious benefit, just speaking against him for the sake of it, then I would be an oppressor and a transgressor and Allaah would take his right from me.

Sixth: We are afflicted in this time of ours with methodologies of Da’wah that have come to us from abroad,[3] which turn the eyes away from Major Shirk and allow it to spread. The greatest of these in terms of self-corruption and corrupting of others is the methodology of the Ikhwaan-ul-Muslimeen for it indeed brainwashes the minds of the youth who are raised upon its way, transforming them into revolutionists, takfeeris, terrorists and khawaarij. The proofs for this are many, the most significant of them being the own acknowledgement of this by those who bombed the upper part of Riyadh – ‘Abdul-‘Azeez ‘Athaam and his cohorts. So this is what caused me to write about him (i.e. Hasan Al-Bannaa) and his group, before the story of this bombing occurred.

Seventh: Concerning your saying that when you reached the ninth chapter, you encountered that which you didn’t expect from me, such as attacking the personality of Hasan Al-Bannaa, and that I unleashed great anger against him and that I took his words to mean what he didn’t intend, my response to this is:

If you had read the entire book with impartiality, you would have known that I made clear what this methodology and its founder have in them from opposition to the Islamic Legislation and the Creed of the Salaf. He is the one, according to his own brother’s acknowledgement, who would boastfully say, and this is widely circulated in the books of his party:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

So if you think that I understood from his words that which he didn’t intend, then please interpret for me what this statement of his contains religiously and intellectually, other than wahdat-ul-wujood.[4]

And Secondly: He is the one who would recite the following poetry: “May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

Interpret these verses with an interpretation that this wording contains other than that of Major Shirk, as in his statement “And pardoned everyone of what they did and will do (of sins)” and other than that of a lie against Allaah’s Messenger, as in his statement: “This beloved one (i.e. Muhammad) along with his loved ones has attended”, as well as what these words contain from affirming the lies of the Sufis who say that the Prophet attends their innovated gathering, which is nothing else but the celebration of the Prophet’s Birthday.

Third: Explain to me his praise for Al-Mirghanee, who was well known for wahdat-ulwujood with an explanation that would please Allaah and His Messenger and then the believers other than that he was pleased with wahdat-ul-wujood and praised those who held that view.

Fourth: Explain to me the statement he made to the Associated Press: “There is no religious enmity between us and the Jews” with an explanation pleasing to Allaah and His Messenger and then the believers other than the fact that he was flattering the Jews and Christians by lying on Allaah, His Messenger and the Religion of Islaam.

Fifth: Explain to me why he attended the gravesite of Sayyida Zaynab (radyAllaahu ‘anhaa) on the occasion of the yearly migration, and why he didn’t mention the Shirk that occurred there nor forbid it, even though he saw people making Tawaaf around the grave and asking the one buried in it requests that only should be made to Allaah? Explain that to me in a way that pleases Allaah and His Messenger, and then the believers, other than that it was because he was pleased with Major Shirk and that he permitted it with himself and in his methodology.

Sixth: Explain to me why he would walk to the graves of Ad-Dasooqee and Sinjar on foot, 20 kilometers going and (another) 20 kilometers returning, with an explanation pleasing to Allaah and His Messenger and then to the believers other than that it was because he was either performing a polytheistic form of visitation or an innovated form of it.

Seventh: Explain to me why he strived to unite the Sunnees and the Raafidees with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of what the Raafidah were upon from innovations and deviations or that he was lenient towards them and their deviations and sacrificed the Islamic Creed for the sake of pleasing them.

Eighth: Explain to me how he could combine between opposing factors in the description of his Da’wah (Call), (stating) that it was a “Call to the Salaf, a Path upon the Sunnah and a Sufi Reality.” Is it possible that these opposing factors can be united? Is it possible to unite Sufism and Salafiyyah and to unite Sufism and the Sunnah? Trying to combine between these two is like trying to mix water with fire!

Ninth: Explain to me the ten pillars of his ba’yah (pledge of allegiance) with an explanation pleasing to Allaah and His Messenger and then the believers, other than that he brought a new legislation to the Da’wah.

Tenth: Explain to me why he took the bay’ah (pledge of allegiance) from people who bay’ah was binding on other than that it was because he was disobeying Allaah and His Messenger and introducing new laws into Islaam, which neither Allaah nor His Messenger gave permission for.

Eleventh: Explain to me why he made obedience to him, which he placed as a condition in his bay’ah, as something obligatory to be carried out immediately and without any reservations, even though according to Islaam, obedience is restricted by two things:

1. It must be with regard to something good, and
2. It is dependent upon one’s ability.

So isn’t this legislating a law into the Religion, which neither Allaah nor His Messenger authorized?!

Twelfth: Explain to me why he limited Islaam to just twenty principles or why he gave these principles the ultimate importance with an explanation that Allaah and His Messenger, and then the believers would be pleased with, other than that it was because he introduced a new legislation into Islaam.

Thirteenth: Explain to me why he said Tafweed was the madh-hab of all of the Salaf without exception, with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of the madh-hab of the Salaf regarding Allaah’s Attributes or because he forged a lie against them stating that the Salaf would believe in the meaning (of the Attribute) but return knowledge of how the attribute was to Allaah.

Lastly, I say: If you can interpret and explain these statements of his, which I just mentioned, with explanations that do not contradict the Religion and do not leave from the fold of what is contained in the wording, then I rightfully deserve your comment of me understanding from his words that which they don’t contain. And if you are unable to do that, then it becomes clear that you lied on me and slandered me with this statement. And know that I will not seek my right from you, even if your wronging of me becomes manifest, except before Allaah on the Day of Judgement. However I will place between you and I the noble Shaikh, ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, Chief Muftee of the Kingdom (of Saudi Arabia), head of the Committee of Senior Scholars, and head of the Committee for Religious Research and Verdicts, as well as his deputy, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah Aali Shaikh, and Shaikh Saalih bin Fawzaan Al-Fawzaan, Shaikh ‘Abdullaah Al-Ghudayyaan and Shaikh Saalih Al-Atram to read the ninth chapter of the book from its beginning to end. So if they find that I have misinterpreted Al-Bannaa’s words in a way that they were not intended then they shall pronounce me guilty, and if they find that the one who stated this wronged me and slandered me with this statement, then they will find him guilty.

As for your statement that I took my anger out on him, then Allaah knows that I didn’t write what I wrote except to clarify the truth and to advise the people. This is what I hope for and I am not praising myself nor am I purifying my soul from sin:

“Verily the soul commands to evil except for those whom my Lord has mercy on. Verily, my Lord is Most Forgiving, Bestower of Mercy.” [Surah Yoosuf: 53]

And if there was some anger on my part, then Allaah knows that it was only for His sake. This is since, it can hardly be imagined that I would be angry for my own sake towards a man that didn’t oppress me in any way, along with there being great distances and time-spans between him and I. And indeed I ask Allaah, may He be Glorified, to make my deed sincerely for His Face, intending to please Him by it, and to not make any part of it for the sake of anyone from His creatures. Verily, he is the All- Hearer, the One who responds to invocations.

As for your saying that you encountered that which you didn’t expect from me, then did you find that I disobeyed Allaah and His Mesenger and opposed the Religion of Islaam by clarifying the truth that I did? Didn’t Allaah take a covenant from the People of the Scripture that they would convey the truth to the people and not conceal it? Isn’t this covenant that He took binding upon us? Didn’t the Prophet (sallAllaahu ‘alayhi wa sallam) take this covenant from his Companions when giving the bay’ah (pledge), as is stated in the agreed upon hadeeth of ‘Ubaadah bin Saamit, where he said: “And (we pledge allegiance to you) that we will speak the truth wherever we may be and not fear the blame of the blamers?” Doesn’t Allaah curse those who conceal the truth in His Book, as He states:

“Verily, those who conceal what We have revealed from the clear proofs and the guidance after We clarified it to the people in the Book, they are the ones cursed by Allaah and cursed by the cursers. Except for those who repent, rectify matters and clarify. These people, I will accept their repentance, and I am the Acceptor of Repentance, the Bestower of Mercy?” [Surah Al-Baqarah: 159-160]

Isn’t refuting those who oppose the mandates and laws of the Religion an obligation upon the people of knowledge? So if they fall short of this necessary obligation and someone fulfills this task, the obligation is removed from the rest. And from the rights he has over others is that they should supplicate for success for him and thank him after thanking Allaah in a good and nice manner, and not that he be confronted with accusations and bad thoughts about him.

Didn’t the Salaf carry out this order and fulfill this obligation, thus authoring numerous books, the likes of which cannot be counted, refuting the innovators from the time of the Taabi’een to this time of ours, and they still continue to do this?

Didn’t you, O Shaikh, write two books refuting the people of innovation, the first of which is the book “Akhbaar-ul-Aahaad”, in which you refuted the Mu’tazilah and whoever holds their views, and the second of which is your book “Al-Faa’iq fir-Raddi ‘alaa Mubaddil-il-Haqaa’iq?”

And, by the One of whom there is no deity that has the right to be worshipped except Him, I truly love a man who defends the religion, protecting it and shielding it, and who refutes those who enter into it that which doesn’t belong to it. However, I don’t know why some of the Mashaayikh, may Allaah guide them, have swerved away from the truth, when they know (better), instead rebuking the one who rises to fulfill this obligation, calling him a criminal, transgressor and an oppressor! And yet on the other hand if this evil were to affect anyone else, the world would be in an uproar and huge commotion. But when it affects the Religion, violating it and oppressing its right, the whole world is peaceful and forgiving! Would we be giving justice to the Religion and fulfilling its right this way, or would we be violating it, disregarding it and neglecting its characteristics, especially if what was affected from it was its foundations, principles and fundamentals, such as Tawheed when it is demolished by Major Shirk, and the Sunnah when it is destroyed by innovations, and the truth when it is ruined by falsehood? So at this point, do you hold that we should remain silent? No, by Allaah! Unless some of us rise to fulfill this right, since it is a collective obligation. And as for the one who fulfills this obligation (of refuting innovation), he has a huge reward and a grand recompense with Allaah, the Mist High, the All-Able, as has been stated just now.

As for your statement that for the past forty years you received news about him from noble scholars such as Shaikh ‘Abdur-Razzaaq ‘Afeefee, Shaikh ‘Abdur- Rahmaan Ad-Dawsiree, Shaikh ‘Abdullaah bin Humaid and Shaikh ‘Abdul-‘Azeez bin Baaz, and that they praised his Da’wah and mentioned his positive effects and they examined news of him, then I say:

First: As for the Mashaayikh you mentioned, then you probably asked them before they were aware of what is well known today about his condition.

Second: Perhaps during that time news about the outer appearance of his Da’wah reached them. Many people are deceived by the outer appearance of his Da’wah even up to today, because they do not know this (Ikhwaanee) methodology well enough since they didn’t read about it during those times.

Third: If they didn’t say anything against him, then this was because they weren’t aware of any of the mistakes he made. So they had a right to refrain (from speaking against him) if this was the case.

Fourth: But as for now, then it has been made clear and manifest that there are many errors in his Da’wah. And “The one who preserved it is a proof against the one who didn’t preserve it.” This is a principle that is well known amongst the Muhadditheen, and acting on it with regard to this matter is an obligation.

Fifth: As for Shaikh ‘Abdul-‘Azeez bin Baaz, who is the only one who remains alive from them,[5] then he knows what they are upon and there is no doubt about this. He responded to a question related to the movement of the Ikhwaan-ul-Muslimeen founded by Hasan Al-Bannaa, in which the questioner said: “Noble Shaikh, the movement of the Ikhwaan-ul-Muslimeen entered the Kingdom (of Saudi Arabia) some time ago, and they became active amongst the students of knowledge. What is your opinion with regard to this movement and to what extent do they comply with the methodology of Ahlus-Sunnah wal-Jamaa’ah?”

He responded by saying: “The movement of Ikhwaan-ul-Muslimeen has been criticized by specialized scholars because they do not have any enthusiasm with regard to calling to the Tawheed of Allaah and rejecting Shirk and rebuking innovations. And they have specific methods, which are made deficient by their lack of efforts to call to Allaah and their lack of guiding towards the correct Creed, which Ahlus-Sunnah wal- Jamaa’ah are upon. So it is upon the Ikhwaan-ul-Muslimeen to give importance to the Salafee Call to the Tawheed of Allaah, and to reject the worship of graves, the devotion to the deceased and the seeking assistance of those buried in the graves such as Husayn or Badawee and so on. This is what I wanted to convey.” [6]

Did you hear, O brother in Islaam, what Shaikh ‘Abdul-‘Azeez bin Baaz said, may Allaah prolong his life? So why won’t you say similar to what he said concerning the Da’wah of the Ikhwaan-ul-Muslimeen and what it contains from oppositions to the methodology of the Salaf as-Saalih. By this, you would be aiding the truth, removing an evil and advising the ummah.

As for your statement that they would mention his positive effects, then if any of the Mashaayikh you mentioned, with the exception of Shaikh ‘Abdul-‘Azeez bin Baaz, stated that he had positive effects, then he has been deceived just like you. However, what seems apparent from your words is that you are convinced that he had positive effects, therefore I must ask you the following questions, which I hope you can answer clearly and truthfully. So I say:

1. Is it from his positive effects that he was silent about the polytheistic worship that the people committed at the gravesites and tombs present in Egypt and that he didn’t forbid it, as if it had been sent down definitively from the heavens in verses recited?

2. Was from his positive effects the partisanship and division that he left behind amongst the ummah?

3. Is it from his positive effects that he established the Call to the Khilaafah and abandoned the Call to Tawheed, which all the messengers called to?

4. Is it from his positive effects that he caused the youth to hate the leaders and the scholars and prepared them to overthrow the present (Muslim) countries in order to establish a Khilaafah, which they claim will be opposite to them?

5. Is it from his positive effects that he brought about the false ascription of faults and blemishes on the leaders and the scholars, which his followers do, claiming afterward that these leaders are not fit for ruling and that the scholars are only flattering them?

6. Is it from his positive effects that he transformed the youth and placed them in positions in Da’wah while they were ignorant?

7. Is it from his positive effects that he instituted giving bay’ah (pledge of allegiance) to common people whilst abandoning those who rightfully deserve the bay’ah, such as the rulers?

8. Is it from his positive effects that he called to the coming together of the Shi’ees and the Sunnees? What is meant by coming together, is that each group should refrain from criticizing any of the beliefs of the other groups, so that the first group can come closer to the second group.

9. Is it from his positive effects that he claimed that the Salaf would commit Tafweed, designating the meaning of all of Allaah’s attributes (back to Allaah)?

10. Is it from his positive effects that he said: “There is no religious enmity between us and the Jews” which means that the Jews are our brothers?

11. Is it from his positive effects that he said: “We will work with one another in that which we agree on, and overlook from one another that which we differ on” which means that we should nullify the acts of commanding good and forbidding evil, which Allaah described the believers with, while praising them, in His saying:

“You were the best nation brought forth for mankind – commanding towards good and forbidding from evil and believing in Allaah” [Surah Aali ‘Imraan: 110] and other ayaat?

12. Is it from his positive effects that he gathered together people whose beliefs differed and whose convictions varied? So this person is a Sunnee and that person is a Shi’ee. This person is a Sufi and that person is a Jahmee. This person is an Ash’aree and that person is a rationalizing Mu’tazilee and so on and so on. And he claimed that they are all brothers because they say Laa Ilaaha IllaaAllaah Muhammad Rasoolullaah!

13. Is it from his positive effects that he revived innovations, amongst which was the innovation of celebrating the Prophet’s Birthday and his attending a gathering for it?

14. Is it from his positive effects that he claimed that the Messenger (sallAllaahu ‘alayhi wa sallam) attended his gathering, blessed it and forgave the sins of those present?

15. Is it from his positive effects that he was immersed in Sufism, having passion and affection for it?

16. Is it from his positive effects that he limited Islaam to twenty principles, making that binding upon his followers?

17. Is it from his positive effects that he made the conditions of bay’ah ten and that he obligated conditions that are not found in the Book of Allaah or in the Sunnah of His Messenger?

18. Is it from his positive effects that he made blind obedience a condition for the bay’ah, where he said: “By obedience I mean that the command should be carried out and executed immediately in times of hardship and in times of ease, in things pleasing and in things detested. This is because the levels of this (Ikhwaanee) Da’wah are three…(up to where he said about the second level, which is the level of Formation)…Organizing the da’wah in this level is to be carried out purely in a Sufi way from the spiritual standpoint and militarily from the practical standpoint.” [7]

Hearing and obeying is obligatory to the one in authority. However it is constrained by two restrictions:

First: It must be obedience with regard to something good. So there is no obedience to be given if it entails disobedience to Allaah.

Second: It must be in those things that a person is able to do, therefore he is not required to do what he is unable to. The Prophet (sallAllaahu ‘alayhi wa sallam) would instruct his Companions to only obey in what they were able to.

19. Is it from his positive effects that he attended the gravesite of Sayyidah Zaynab (radyAllaahu ‘anhaa) on the occasion of the annual gathering, and did not reject one word of the Shirk that took place there? On the contrary, he would advise and encourage the attendees to purify their souls and hearts from spite and malice!

20. Is it from his positive effects that he allowed Coptic Christians to enter his organization, making them supporters of his Call? Did any of the callers ever do this?

21. Is it from his positive effects that he established an assembly for Muhammad ‘Uthmaan Al-Mirghanee, who is well know for his belief in wahdat-ul-wujood, praising him and saying in this gathering: “Indeed, we the gathering of Ikhwaan owe the Mirganee leaders pure affection and a warm welcome?”

22. Is it from his positive effects that he would go to public assemblies from the first night of Rabee’-ul-Awwal to the 12th of Rabee’-ul-Awwal in which he would recite a chant that consists of Major Shirk:

“May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

23. Is it from his positive effects that he and his associates would travel three hours on foot going and three hours returning in order to visit the graves of the elite among the Husaafee Shaadhilee Order? But if it is said that his intention behind visiting was for purposes related to the Sunnah (i.e. to remind himself of death), then we say that it is not permissible to set out on a journey to them.

24. Is it from his positive effects that he would chant the following verses, which clearly indicate wahdat-ul-wujood:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

25. Is it from his positive effects that he claimed that Tawassul, which is the greatest of ways that people fall into Shirk, is from the subsidiary issues, which should not be given importance?

Lastly, I ask you, by Allaah, are these things that I have just listed above in these numbers in agreement with the Religion or in contradiction to it?

And I ask you, by Allaah, a third time: Is the one who clarifies the truth to the people and defends the Creed considered erroneous and a criminal who deserves to be censured, reprimanded, incriminated and told that your books should not be printed?

As for your statement that they excused him from the errors he committed, then I say:

First: What are the errors that should be excused – aren’t they those that are made in subsidiary issues, which stem from Ijtihaad? So are the errors committed by Al- Bannaa on subsidiary issues, such that they can be excused? And is Al-Bannaa from the people of Ijtihaad whose status should be preserved? Who are his teachers whom he studied religious knowledge under?

Second: Errors made in matters of Creed are not excused based on the unanimous agreement of the scholars from Ahlus-Sunnah wal-Jamaa’ah. And the books that they wrote refuting the innovators during every era and every location, which are too many to be counted, from the time of the Taabi’een to our present time, bears witness to this.

Third: The Mashaayikh you mentioned are from Ahlus-Sunnah wal-Jamaa’ah, and if they knew of Al-Bannaa’s contradictions against the Religion in fundamental issues and matters of Creed, they would not make excuses for him.

Fourth: As for your saying that they excused him, then this is an allegation on your part. So if you have with you something that confirms this, then present it. This only applies to you with respect to those who have passed away. But as for Shaikh ‘Abdul- ‘Azeez [8] then he is still alive and his stance regarding them (i.e. Ikhwaan-ul-Muslimeen) is well known. And he is our Imaam and our role model, and we know from the Shaikh that he refutes every error that he hears or learns of even if the one who commits it may be far away and even if the error is in relation to subsidiary issues. So how many errors has he refuted – they are too many to be taken into account. And if they were to be counted, then it would be long. And if it is possible, I will write to him asking:

“There is a person that claims that you have excused Hasan Al-Bannaa for the errors in Creed that he made, so is this correct?”

Fifth: Even if we assume that someone from Ahlus-Sunnah excused him for what he committed from errors in Creed, then his opinion of excusing him is to be considered as irregular and in contradiction to what Ahlus-Sunnah wal-Jamaa’ah are upon.

Sixth: As for the one who excused him, did he say that he can’t be refuted? If he said that he can’t be refuted, then he has aided the innovators and troublemakers who seek to deviate others by it.

As for your saying: “And they found in his words that which makes it known that he is a Mukhlis (sincere), Muwahhid (affirmer of Tawheed)”, then I say:

As for his being sincere (mukhlis), then no one can know this except Allaah because sincerity is something hidden, which only Allaah has knowledge of. It is stated in the authentic hadeeth: “Actions are only base don’t heir intentions, and indeed every person will have only that which he intends.” [9]

And in the hadeeth of Abu Moosaa: “Whoever fights so that the Word of Allaah could be the highest, then it (his fighting) was for the sake of Allaah.” And in the hadeeth of Ibn Mas’ood reported by Ahmad: “Perhaps a person may be killed between two groups and Allaah only knows his intention.”

And in the hadeeth of ‘Ubaadah: “Whoever fights not intending anything except recognition, then he will have what he intends.”

And in the story of the (brave) man who would follow and kill with his sword every pagan he encountered (during a battle), and the Companions were amazed by him and said: “No one amongst us has profited today like so and so has profited.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “He is from the inhabitants of the Hellfire.” So a man followed him the next day (while the battle continued), and found him fighting (with polytheists). When he had suffered many wounds, the man placed the tip of his sword on his upper chest and fell on it, thrusting it in him and thus killing himself. The man (who followed him) then went to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “I bear witness that you are the Mesenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said: “Why is that?” He said: “That man about whom who said what you said yesterday killed himself.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Rise, O Bilaal, and announce to the people that no one shall enter Paradise except a believing soul, and that Allaah will indeed aid this religion by an evil man.”

The important point here is that sincerity is something hidden, which no one has knowledge of except Allaah.

As for you saying that he is a Muwahhid,[10] then this is a testimony and a commendation for him on your part that Allaah will question you about. It is obligatory for you to think carefully before sending out such commendations – where they put in their proper place or not? I don’t know if perhaps this is due to ignorance on your part of what Al-Bannaa fell into from Shirk, his disregard for those who committed it, as well as their polytheistic rituals, and his accepting them as members in his methodology. He is the one who said during the innovation of the Prophet’s Birthday:

“This beloved one (i.e. Muhammad) along his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

This means that the Messenger of Allaah attends their gathering, blesses it and pardons and forgives them! So I ask is this Shirk or not, O Shaikh?! And is the one who says such a statement and chants it a Muwahhid?! Is the one who takes the bay’ah (pledge of allegiance) in accordance with the Husaafee Shadhilee (Sufi) order a Muwahhid?! Have you come to know that the Sufis are Muwahhids and that they call to Tawheed, or that they commit Shirk and call to polytheism and innovation? Are you aware that Sufism is built upon Shirk and that it weaves its thread and fabric from polytheism and innovations?! Did you know that Hasan Al-Bannaa used to walk by foot, 20 kilometers going and the same distance returning, every Friday, to visit the graves of the (deceased) high members of Sufism, like Ad-Dasooqee, Sinjar and their likes? Is the one who does this a Muwahhid? O Shaikh, fear Allaah and know that you have severely damaged and violated your Tawheed by testifying that those upon Shirk (polytheism) and Bid’ah (innovation) are Muwahhideen. So repent to Allaah and turn to Him before time runs out.

Indeed, the true Caller who was a Muwahhid was Shaikh Muhammad bin ‘Abdil- Wahhaab, may Allaah have mercy on him, as well as those who treaded upon his methodology and followed his way from the scholars and the leaders from his time and the time of the Ameer, Muhammad bin Sa’ood up to this day of ours. May Allaah have mercy on those of them who passed away and preserve those of them who remain living.

And also the Shaikh, ‘Abdullaah bin Muhammad Al-Qar’aawee, who spread Tawheed throughout the southern areas (of Saudi Arabia) with the help of the late king, who went by the nickname of “The Falcon of Arabia”11 and who brought most of the areas of the (Arab) peninsula together under his sovereignty, uniting them under his rule, and cleansing them of aspects of polytheism and innovation. And he was followed in this by his noble children, may Allaah have mercy on those of them who passed away and may He preserve those of them still living.

I ask you, by Allaah, O Shaikh, if a person were to ask you: “What do you say concerning an individual who participated in a procession from the first of Rabee’-ul- Awwal to the twelfth of Rabee’-ul-Awwal and happily chanted verses of poetry, which I mentioned previously, amongst which was:

“This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins)?”

Will you make a ruling on him, that he is upon Shirk or Tawheed? What would be your answer?

And if you were asked about a man who endured the hardship of traveling by foot every week the distance of twenty kilometers to the Sufi gravesites and then the same distance returning, how would you judge this individual? Would you say that he is a Sunnee or an innovator, and would you say that he is a Muwahhid or a Mushrik?

So fear Allaah man and return to the truth, and repent to Allaah for indeed He accepts the repentance. Do not misguide the people, especially the students of knowledge, by defending the innovators. This traveling that Hasan Al-Bannaa and his associates would do every week is not free from three possibilities:

1. Either they intended to supplicate to those buried in the graves, which is Major Shirk and takes one out of the Religion, or

2. They intended to supplicate to Allaah while at these gravesites, which is an innovation, or

3. They intended to visit the graves as part of the Sunnah (i.e. to be reminded of death). However this couldn’t be achieved except by setting out on a journey, and setting out on a journey to make the lawful visitation of the graves, is an innovation. So based on this, the one who does it is either a polytheist or an innovator.

As for your statement: “Allaah granted benefit through his Da’wah and guided many people”, then:

What benefit came about for them? Is having disregard for Major Shirk and being silent about those who perform it, such as the deviants and the innovators considered a benefit? Is keeping silent about evil and not forbidding it – which stems from the principle that Hasan Al-Bannaa instituted: “We will work together in that which we agree on and pardon one another in that which we disagree on” – is this a benefit. Are those who are calling to the Khilaafah and who have abandoned calling to Tawheed, which was the way of all the messengers, a benefit?!

Is intending to destroy the present (Muslim) states and revolting against them, even if those who govern them are Muslims and rule by Allaah’s Legislation, establishing the penal laws, a benefit?

Rather, the Da’wah (Call) of the Ikhwaan (Al-Muslimoon) only destroys the youth and doesn’t benefit them, and it only corrupts them and doesn’t rectify them. As for your statement that you didn’t stop hearing him being praised in gatherings and his books being read until about seven years ago when the brothers turned against him and degraded his rank, then I say:

Is this a proof for him? If someone praises his methodology or praises him, who doesn’t know what is in his methodology from destructive ideologies and what he had from vile errors, this is not a proof for him or a scale determining the correctness of his methodology.

You know as well, deep down inside, that this is not a proof, and that they only praised him when they were misled by the general outer appearance of his methodology. But when they came to realize what he was upon, they rebuked it and censured him. and they had every right to do what they did.

O Allaah, You indeed know that we do not intend to disparage anyone nor to speak out against anyone, rather we only intend to clarify the truth and to warn the youth and the students of knowledge from the methodologies that consist of innovations and deviations. And we are only pointing out to them the errors in them so that they may not be deluded by them, entering into them and missing the path of truth, thus being misguided and misguiding those who come after them.

As for them having degraded his rank, then this is not correct. Rather they said about him what was conveyed to them with statements established in their sources, mentioning the names of the books and their page numbers. So are they degrading his rank when they relate these quotes to convince the youth that this methodology is erroneous because it contains truth and falsehood and mixes that which is correct with that which is wrong? This is like someone who drinks from water with impurities and dirtiness, and next to him is a person who drinks from water that is pure and free from pollution. Which of these two would you love most to drink from? So by doing this are they degrading or destroying his status?

I say: No, then again no. Rather, the heavens and the earth were not established nor were the messengers sent nor were the divine books revealed except to establish the truth and suppress the falsehood and to command the good and forbid the evil. So if the universe is void, or more appropriately, if the earth is void of one who will establish the truth for the sake of Allaah and those who command good and forbid evil, the earth will earn Allaah’s wrath and His punishment will descend. What indicates this is Allaah’s statement:

“And when the Word is fulfilled against them, we shall bring out from the earth a Beast for them to speak to them because mankind believed not with certainty in our ayaat (signs).” [Surah An-Naml: 82]

Ibn ‘Umar and Abu Sa’eed Al-Khudree, may Allaah be pleased with them, said: “When they stop commanding good and forbidding evil, (Allaah’s) Discontentment becomes binding upon them.”

Concerning the part “when the word is fulfilled”, ‘Abdullaah bin Mas’ood said: “It will be when the scholars die, knowledge goes away and the Qur’aan is raised up (to Allaah).”

I say: It is clear from this that commanding good and forbidding evil prevent torment from descending and Allaah’s Displeasure of His servants from being mandated.

And what falls into commanding good and forbidding evil is refuting the errors in Creed made by those who pronounce that, whoever they may be and wherever they may be. Would you like that the people of truth remain silent about clarifying it (i.e. the truth) and hold back from purifying it from that which is not part of it mixing and entering into it? Never! This will never be, by the Will of Allaah, so long as there are men to carry the Hadeeth and there is room for speech and there is force and strength for the truth and its people, who in doing this hope for Allaah’s Contentment.

As for your saying: “And they imposed themselves over him without there being anything mandating that he be specified (apart from others), for there were other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him”,

then I say: First: All praise be to Allaah who caused you to speak the truth even though you weren’t aware of it, for you have acknowledged that there is evil in his books, as well as deviation in his methodology and history. How close in resemblance is your statement O Shaikh to the speech of the people of innovation in terms of contradiction, so reflect!!

Second: The obligation on the scholars is to clarify to the people, according to the extent of their ability, what they are unaware of and to distinguish the truth from falsehood.

Third: We have been afflicted by this methodology in our very own lands and so it has corrupted the minds of our children. So now they reject the compassionate father, the affectionate friend and the educating teacher. And they do not take the advice of the advisor or the criticism of the critic unless he is a member of their party. So they resemble those who Allaah spoke about in His saying:

“And do not believe (in anyone) except he who follows your religion.” [Surah Aali ‘Imraan: 73]

And they say: “Do not believe anyone except the people of your group.” So this makes it necessary that one speak out against this methodology and its founder, as well as its offshoots, such as the Suroorees and the Qutubees. This is the reason that caused it (i.e. Ikhwaanee Manhaj) to be specified because it has spread amongst us and extended throughout our lands and regions. And it has corrupted the minds of our youth turning them into revolutionaries, takfeeris and terrorists.

So there is nothing strange if the Salafee students of knowledge rebuke this methodology and spread the errors it has in it, in order to uphold the truth, advise the people, seek nearness to Allaah and make Jihaad in His Cause:

“Verily We will not cause the reward of one who does a good deed to be lost.” [Surah Al-Kahf: 30]

As for your saying: “They have specifically chosen him and his books out of other well known books that are far worse than his books and callers, dead and alive, that are more deviant than him”, then I say:

I have already explained to you the reason for this. Also, along with this is the fact that the Salafees, all praise be to Allaah, do not remain silent with falsehood for they have refuted all of the deviant sects, past and present, old and new, as much as they were able to.

In this time, I specifically mean our noble teacher and our unique great intellectual and our sincere and dignified scholar, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah preserve him, grant him success and aid him, then the Committee of Senior Scholars after him, may Allaah grant all of them success, assist them with every good and aid them against every evil. So whoever flips through the fataawaa of Shaikh ‘Abdul-‘Azeez bin Baaz, whose number has reached seven volumes, will realize that he has written many refutations against the people of falsehood, with all of its components and all of their factions.

And this goes as well for what has been written from verdicts and refutations in the magazine of Islamic Research of the Committee of Senior Scholars, may Allaah reward them with good and bless their time

The point is that your statement: “Many of the brothers have imposed themselves over him without there being anything mandating that he be specified (apart from others), for there are other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him” means that they should not be refuted. This is a statement that is not put in its proper place. May Allaah forgive you and us and rectify our affairs and yours. This, O Shaikh, isn’t the way the arguments of the scholars are. On the contrary, their proofs were in affirming what the texts of the Book and the Sunnah, according to the understanding of the Salaf of the ummah, affirmed and negating what they negated.

Therefore, O brother in Islaam, if you hold that refuting Hasan Al-Bannaa and the people of his group from those who wallowed in Sufism and idolatry, entered innovations into the Religion and legislated into it that which Allaah and His Messenger didn’t legislate. If you consider that refuting these people and clarifying what their methodology consists of from falsehood and deviation – if you consider that to be a violation against the members of this methodology and its founder, then we have no control over guiding others, however it is upon us to supplicate to Allaah to remove from you this strange ideology and this false understanding that has deprived you and confused matters for you. And at the same time we fear that this ideology causes you to enter into the ranks of those whom Allaah spoke of when He said:

“And whoever opposes the Messenger after the guidance was made clear to him and follows a way other than the Way of the Believers, We will turn him to what he has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

Know that supporting the people of falsehood and defending them is not from the Way of the Believers, especially if they are polytheists or innovators, whose innovation leads to disbelief or sin. So I advise you and ask Allaah for you, O brother in Islaam, that you return to the truth and to supporting it. And I ask Allaah that He allow you to see it (i.e. the truth) and that he remove the veil that is before your eyes.

This is my advice to you, and it is the advice of every Salafee that loves good for you and fears for you the consequences of this foreign ideology and erroneous understanding. And with Allaah lies the success, to him I place my reliance and to Him I repent.

As for your statement: “Therefore I advise you O Shaikh to withhold your tongue and your pen from attacking this Caller, whom Allaah granted benefit by”,

I say: What a great advice this is, if only it were put in its proper place. This is a valuable gift for the one who wishes to preserve his Religion by it. However, you advised me not to advise, so is this a proper advice? So in reality it is only preventing good and hindering from the Path of Allaah. So fear Allaah, O Shaikh ‘Abdullaah [12], and return to the truth. By Allaah, of whom there is no deity worthy of worship except Him, there is not one percent of doubt in my heart that would lead me to undo what I have done. Rather, I hold that this is obligatory on me, since I have come to know about this man and his methodology that which entitles me to advise others and to clarify the observations made against this methodology, out of sincerity for the students of knowledge who have been deceived by them, in order to fulfill Allaah’s right over me that I defend the Religion of Islaam and to protect the Tawheed and preserve its honor as the Prophet (sallAllaahu ‘alayhi wa sallam) did.

As for your statement where you advised me to not attack the honor of this Caller, I say:

In your opinion, what has more right to be defended and protected – Tawheed and the authentic Creed, the Creed of Ahlus-Sunnah wal-Jamaa’ah or the honor of Hasan Al- Bannaa? Didn’t Allaah order us to fight the polytheists and the disbelievers for the sake of the Creed? Allaah says:

“And fight them until there is no more fitnah and the Religion is for Allaah.” [Surah Al-Baqarah: 193]

The word fitnah has been interpreted here as Shirk. Didn’t Allaah permit the termination of the lives of the disbelievers and the polytheists, the imprisonment of their women and children and the taking of their wealth as booty for the Muslims due to the Creed? Shouldn’t this be permitted for one who commits Major Shirk, agrees with those who perform it, and introduces innovations into the Religion as well as laws that have not been legislated?

Shouldn’t this be permitted against his honor, for the purpose of clarifying the truth to those who have been deceived by this man and his methodology?

Rather, by Allaah of whom there is no deity worthy of worship except Him, the obligation upon me and you and all of the seekers of knowledge is that aiding the Religion and exposing the truth must take precedence over everything in this world, out of obedience to Allaah, establishing His right, aiding his Religion and defending the beliefs of the Muslims from deceptions. And with Allaah lies the success.

As for your statement in which you advised me to not print my book, then:

First: I consider this to be hindering from the Way of Allaah on your part. This is because I hold this book as being one of the best of my good deeds since I aided the truth by it, preserved the honor of Tawheed with it and defended the authentic Creed through it. I hope that I have done this sincerely for Allaah’s sake, establishing His right and defending the sanctuary of His Religion, but I am not freeing myself from shortcomings and errors. And I ask Allaah to forgive me, for indeed whatever deed an individual performs, he is prone to deficiencies and shortcomings.

Second: I consider this to be an abandonment of the truth from you, a siding with the people of falsehood on your part and support for them. This is enough as an offense against the Religion and then against those who carry it, those about whom Allaah said:

“And who is better in speech than he who calls to Allaah and does righteous deeds and says: ‘I am from the Muslims.’” [Surah Fussilat: 33]

Third: I heard that some of the hizbees (partisans) buy the books that criticize and speak against their party in large amounts and then burn them. So what is the difference between one who burns my book after it’s printed and one who tells me not to print it?

Fourth: I consider this to be from interfering in other people’s affairs in order to prevent the spread of good. And it states in the hadeeth: “From the goodness of a person’s Islaam is that he abandons what doesn’t concern him.”

Fifth: If I printed it and the people disseminated it, then I would be printing a book that affirms Tawheed and censures Shirk, that affirms the Sunnah and censures Innovation, and that affirms the truth and censures falsehood. So it would be an obligation on you to request the expeditious printing of the book, in order to aid Tawheed, the truth and the Sunnah. However, you have done the opposite and instead requested me not to print the book. And by doing this, you are supporting the people of innovations and partisanship wrongfully against the people of Tawheed and the Sunnah, the followers of the way of the Salaf.

So seek forgiveness from Allaah and repent to Him before your life passes and comes to an end. For by Allaah, neither this person nor that person will be able to benefit you before Allaah (on the Day of Judgement). Rather, the only thing that will benefit you is your standing up for the truth and your support for it and its people. And Allaah is the only One whom we ask that He guide us and you to the truth and to supporting it and its people. And He is the only One whom we seek refuge in from vain desires and misguidance.

As for your warning me against printing the book out of fear for me that it will ruin my reputation, then I say to you:

Know that the ruining of one’s reputation comes only due to supporting falsehood and speaking it or doing it. And I, thanks to my Lord, have not committed any falsehood and nor have I supported the people of falsehood in order that my reputation would be ruined in front of the believers, who are Allaah’s witnesses on His earth. Rather, I have performed the truth and supported the truth, which I hope I will be rewarded for by Allaah and due to which I will be considered honest amidst the people.

As for the people of falsehood, then I am not concerned about my reputation with them. I ask Allaah the Most Great, Lord of the Noble Throne, to protect me from their evil and to save me from their plots. And I will continue to pursue my printing and distribution of the book, if Allaah wills, relying upon Allaah in whose Hand lies the forelock of all His slaves.

Was-Salaam ‘Alaikum wa Rahmatullaahi wa Barakaatuh.

Footnotes:

[1] Translator’s Note: This tremendous book written by Shaikh Ahmad An-Najmee was written and published in the same year as this letter (1418H). It is about 300 pages long and contains an in depth analysis of the two most popular deviant methodologies in the field of Da’wah today, that of the Jamaa’at at-Tableegh and the Ikhwaan-ul- Muslimeen. The book has introductory commendations from Shaikh Saalih Al-Fawzaan and Shaikh Rabee’ Al- Madkhalee, may Allaah preserve all of them.

[2] Translator’s Note: Shaikh Ahmad An-Najmee was born in 1346H and was around 22 years old when Hasan Al- Bannaa was shot and killed in Egypt on 2/12/1949 (1368H).

[3] Translator’s Note: He means by this outside of the Kingdom of Saudi Arabia.

[4] Translator’s Note: The belief of wahdat-ul-wujood is a deviant Sufi concept that entails the belief that Allaah and His creation are one existence. Thus there is no distinction between Creator and creation.

[5] This treatise was written during the lifetime of Shaikh Ibn Baaz, may Allaah have mercy on him

[6] In a magazine Shaikh An-Najmee has.

[7] From Majmoo’at Rasaa’il (Collection of Essays) of Al-Bannaa; Risaalah at-Ta’aaleem (pg. 268)

[8] He is referring to Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him.

[9] An “agreed upon” hadeeth from the narration of the Commander of the Believers, ‘Abu Hafs, ‘Umar bin Al- Khattaab, may Allaah be pleased with him.

[10] Translator’s Note: The word Muwahhid comes from Tawheed. Consequently it means someone who abides by the mandates of Tawheed, which means worshipping Allaah alone without any partners, and shunning all forms of Shirk.

[11] The “Falcon of Arabia” was King ‘Abdul-‘Azeez bin ‘Abdir-Rahmaan Aali Su’ood, may Allaah have mercy on him.

[12] He is referring to Shaikh ‘Abdullaah bin Jibreen.

“There is no ‘Itikaaf except in the Three Mosques” – Shaykh Muhammad Wassaabee

AUTHOR: Shaikh Muhammad bin ‘Abdil-Wahhaab Al-Wassaabee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a complete translation of a small booklet entitled: Eedaah-ud-Dalaalah fee Takhreej wa Tahqeeq “Laa ‘Itikaaf Illaa fil-Masaajid ath-Thalaathah¡¨(Clarifying the Evidence in Referencing and Verifying the Hadeeth: “There is no ‘Itikaaf except in the Three Mosques”) printed by Dar-ul-Athaar, San’aa in 2003H.

In this brief discussion, the author, Shaikh Muhammad bin ¡¥Abdil-Wahhaab Al-Wasaabee, presents the references and grading of the hadeeth: “There is no ‘Itikaaf except in the Three Mosques” through a discourse on the hadeeth’s narrators and sources. He also alludes to points of benefit drawn from the discussion on the verification of the hadeeth and presents the readers with advice concerning ‘Itikaaf.

‘Itikaaf is an important topic, especially in this month of Ramadaan, due to the many blessings and rewards contained within it. The matter of it being legislated in just the three mosques, i.e. Masjid al-Haraam in Makkah, Masjid an-Nabawee in Madeenah and Masjid Al-Aqsaa in Jerusalem, or in every mosque in which the Jumu’ah Prayer is established is an issue that has long been in debate. However, through the presentation of the evidence in this treatise, it is hoped that the readers may gain insight on the correct position with regard to this tremendous act of worship. It is also hoped that this book will aid the one who reads it into preserving and abiding by this sacred practice of Islaam, by which one¡¦s heart grows attached to the masjid and the servant dedicates himself entirely for a specified amount of time to the service and worship of His Lord.

About the Author: Shaikh Muqbil bin Haadee Al-Waadi¡¦ee said in his introduction to the book: “As for the author of these three treatises, then he is Shaikh Muhammad bin ‘Abdil-Wahhaab – the teacher of Tawheed and Fiqh, and of good manners, abstinence and piety; the compassionate educator; the caller to Muslim unity; the warner against repulsive partisanship; the one who is extremely patient with poverty and difficulties, and the one who is wise with regard to the field of Da’wah (Calling to Allaah). He loves the predecessors (i.e. Salaf) of this ummah and hates the innovators – each one according to the form of his innovation.”

Quotes from the Book: “In the report of Sa¡¦eed, there occurs the wording: “…or a congregational masjid.” This addition has not been mentioned by those who reported it in marfoo’ form or those who reported it in mawqoof form. Yes, the addition occurs in some of the paths of narration from Ibraaheem bin Yazeed An-Nakha¡¦ee. However, you have already read that the path of narration from Ibraaheem bin Yazeed is broken.”

“When a Companion states: “Such and such is from the Sunnah…”, the hadeeth takes on the ruling of being raised to a statement of the Prophet. This has been agreed upon in the books on Principles of Hadeeth. So based on this hadeeth, ‘Itikaaf is therefore permissible in every masjid in which the Jumu’ah prayer is established. However, performing it in the Three Mosques is better and more complete.”

“The summary of this study is that ‘Itikaaf is prescribed in every masjid in which the Jumu’ah Prayer is established. However, performing it in one of the Three Mosques is better and more perfect. This was the favored opinion of our teacher, the great scholar, the Muhaddith, the Faqeeh, Abu ‘Abdir-Rahmaan Muqbil bin Haadee Al-Waadi’ee, may Allaah have mercy on him.”

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Khutbat-ul-Haajah (The Sermon for Necessities) – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah E-Books
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a complete translation of “Khutbat-ul-Haajah” (The Sermon for Necessities, which the Messenger of Allaah would teach his Companions). The source used for the translation was the 2001 Maktabah al-Ma’aarif Edition.

This book is one of the famous works of Imaam Al-Albaanee written about 50 years before his death and having a profound impact on the Muslim ummah. This was such that through his effort, this once-forgotten and almost-abandoned Sunnah was able to be revived. Many people from the time of its publication to this very day have begun to implement this khutbah in their lectures, sermons, books, articles, and ceremonies. So may Allaah reward the author with the best of rewards.

We hope that this translation provides a glimpse into the wealth and ocean of knowledge of Imaam Al-Albaanee as well as give the readers a detailed understanding of the prescription of this blessed khutbah and some points of benefit related to it.

All footnotes are from the author unless otherwise noted. There is one large footnote at the end which was added by the original publishers, Maktabah al-Ma’aarif in their recent edition. Translation of the meanings of Allaah’s verses were taken from the Dar-us-Salam Noble Qur’an translation with slight adaptations and alterations.

Excerpts from the Book: 

“On the day of my marriage to my second wife, which took place after some months had passed since the death of my first wife, Umm ‘Abdir-Rahmaan, may Allaah have mercy on her, one of the brothers offered to give the wedding sermon, stating that many times he had felt its benefit and effect whenever he would give it. So I said to him: ‘I have no objection. However, I would like to give my opinion on it, so show me the sermon.’ After reviewing it, I found that, generally, there were no problems with it, even though I did make some corrections to it, such as removing certain weak ahaadeeth and putting authentic ones in their place. However, the most important change I made, in my opinion, was the incorporation of Khutbat-ul-Haajah (Sermon for a Necessity) as its introduction, which is the sermon that the Messenger of Allaah would teach his Companions. This was after I researched its paths of narrations and wordings from the various books of the purified Sunnah.”

“The wisdom behind this differentiation is clear. And it is because the Prophet is not in a position in which it could be understood from his words that he intended something unbefitting to Allaah’s Lordship and Worship. This is contrary to others, since that may be understood from their speech (whereas it is not the case with his speech). This is why he ordered us to avoid doubtful matters and to be clear in one’s intentions, based on the fundamental principle found in his statement: ‘Leave that which makes you doubt for that which doesn’t make you doubt.’

“It has become clear to us by way of the collection of afore-mentioned ahaadeeth that all sermons should be commenced with this sermon, regardless of whether these sermons occur during marriage ceremonies, the Friday Prayer or any other occasion. So it is not specific to just the marriage ceremony as some people think. In fact, in some narrations of the hadeeth of Ibn Mas’ood, it clearly shows this, as was seen previously. What further supports this is the actions of the righteous predecessors (Salaf as-Saalih), for they would commence their books with this sermon as was the case with Abu Ja’far At-Tahaawee, may Allaah have mercy on him, who stated in the introduction of his book Mushkil-ul-Athaar: ‘And I begin with what he ordered us to begin our necessities with, in that which has been reported on him with chains of narration that I will mention afterward, if Allaah wills: Verily, all praise is due to Allaah…’

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Condemning the Practices of those who claim Sufism – Imaam Ibn Qudaamah

AUTHOR: Imaam Ibn Qudaamah Al-Maqdisee [Died 620H]
TRANSLATED: isma’eel alarcon
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small booklet titled Dhammu maa ‘alayhi Mudda’oo at-Tasawwuf (Condemning the Practices of those who Claim Sufism) by Imaam Abu Muhammad Ibn Qudaamah Al-Maqdisee, may Allaah have mercy on him.

The booklet was published by Maktab al-Islami and is a short treatise containing a fatwa (religious verdict) from this great scholar of the seventh century on some of the practices that those who ascribed themselves to Sufism were upon in those days, and still are upon till this day.

The fatwa generally focuses on musical instruments and singing, which were practices the Sufis performed, taking it as part of the religion and using that as a means of drawing nearer to Allaah. The Shaikh has filled his response With Quranic verses, prophetic ahaadeeth and narrations from the Salaf.

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Articles extracted from this e-Book

Alleviating Grievances in Describing the Condition of the Strangers – Ibn Rajab

AUTHOR: Al-Haafidh Ibn Rajab Al-Hanbalee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a translation of a short treatise entitled “Kashf-ul-Kurbah fee wasfi Haali Ahlil-Ghurbah[Alleviating Grievances in Describing the Condition of the Strangers] written by the great Imaam, Al-Haafidh Zayn-ud-Deen Ibn Rajab Al-Hanbalee, may Allaah have mercy on him.

In this treatise, Ibn Rajab discusses the topic of the “Strangers”, listing the many ahaadeeth of the Prophet reported about them. They are given this name because they will be strange during the Last Days, due to their adherence to the Sunnah and to the Way of the first Muslims, the Salaf As-Saalih. So just as those who first accepted Islaam at the hands of Muhammad were considered strangers to their families and close ones, then indeed, those who adhere to the Sunnah in the last Days, when innovations and misguidance are rampant and widespread, will also be considered strangers to their families and close ones, not to mention the disbelievers.

It must be noted that Ibn Rajab uses several weak ahaadeeth in this treatise, which have been pointed out. Also, towards the end of his treatise, he begins to divert from the topic by going deep into the issue of inner strangeness, sometimes focusing on aspects that have no basis in Islaam, such as talk about wajdkhulwah and so on. These were Sufi concepts that were prevalent during his time. Consequently, the last pages of the treatise, which included several quotes and lines of poetry, were left out from this translation. However, the omission of this last part of the book does not detract from the overall meaning and intended theme of the treatise, and Allaah knows best. For the most part, the treatise is of great importance and is often referenced by the scholars, and that is what we hope to convey to the readers. All footnotes were added by the translator based on research and the use of several sources. We ask Allaah to accept this work as a sincere act and that He place it in our scale of good deeds on the Day of Judgement. And we ask that He benefit all the Muslims generally with it

Quotes from the Book:
“So when the Prophet was sent forth and began calling to Islaam, his call was not answered at first instance except by a few from each tribe. And those that did accept his call feared from their tribes and families lest they should be subjected to extreme punishment. And they would suffer while being patient with that for the sake of Allaah. Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would flee for the sake of their Religion to far-off lands as was shown when they migrated twice to the land of Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam, back in those days – they were the strangers. Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group. After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful and dominant, and they continued to be upon this condition during the times (i.e. khilaafah) of Abu Bakr and ‘Umar. Then the Devil unleashed his evil plot upon the Muslims and discord fell between them. And the trials of Doubts (Shubuhaat) and Desires(Shahawaat) became widespread. These two evils did not stop increasing at all until the plan of the Devil was established and the majority of the creation obeyed him.”

“Concerning the statement of the Prophet: ‘Islaam began as something strange and will return to being strange, as it began’, Imaam Al-Awzaa’ee (rahimahullaah) said: ‘As for this, then it does not mean that Islaam will go away, rather it means that Ahlus-Sunnah will go away, up to the point that there will not remain any from them in a land except one person.’”

“Based on this understanding, there can be found much praise in the statements of the Salaf for the Sunnah and their describing it as being strange, and describing its adherents and followers as being few. Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: ‘Oh Ahlus-Sunnah! Be gentle with one another, and may Allaah have mercy on you, for indeed, you are from amongst the fewest of people.’ Yoonus bin ‘Ubayd (rahimahullaah) said: ‘There is not a thing more strange than the Sunnah. But what is stranger than it, is the one who knows it.’ Sufyaan Ath-Thawree (rahimahullaah) said: ‘Treat Ahlus-Sunnah kindly, for verily, they are strangers.’”

“And from the words of Ahmad bin ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time of Sulaymaan Ad-Daaraanee, was: ‘Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began. In it, the description of truth has returned to being strange as it began. If you were to turn to the scholar, you would find him being tested with the love of this worldly life and the love for honor and authority. And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and fallen victim to his enemy Iblees (i.e. the Devil). He has mounted to the highest levels of worship while being ignorant of how to perform them so how can he be at that level? And the rest of the people are from among the ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a sheep, or a hungry lion, or a fox on the prowl. This is the description of the people of your time from the carriers of knowledge and the Qur’aan and the callers of wisdom.’ This was the description of the people of his time. So how much has the situation increased and the crisis become greater after it. Indeed, it has reached a point that would have never been thought of nor imagined!”

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Following articles were extracted from this book:

The Status of the Sunnah in Islaam – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a booklet titled Manzilat-us-Sunnah fil-Islaam (The Status of the Sunnah in Islaam) of Imaam Muhammad Naasir-u-Deen Al-Albaanee, may Allaah have mercy on him. The source for this booklet was a lecture he gave in Doha, Qatar during the month of Ramadaan, 1392H. The talk was later transcribed and published. This book can be downloaded in Arabic at sahab.org.

This treatise clarifies the position of the Sunnah in Islaam, in that it bears the same status as the Qur’aan when it comes to deriving religious rulings and laws. So one cannot possibly understand and implement the Qur’aan in the absence of the Sunnah, rather they go hand in hand. Imaam Al-Albaanee gives several examples for this.

The author then goes on to explain what is meant by Sunnah in his discussion, in that it refers to only the authentic Sunnah, and not the weak and fabricated hadeeth. This is a very important treatise, defining a key principle of the Salafi Manhaj, which consists of following the Qur’aan and the Sunnah, along with the understanding of the Salaf (i.e. Sahaabah, Taabi’een, Atbaa’ at-Taabi’een). This treatise is also a refutation of the deviant groups that rely on the Qur’aan alone, such as the Qur’aaniyoon, etc.

Quotes from the Book:

“It is unfortunate that there can be found some contemporary tafseer writers and authors that have taken the view of making permissible what has been mentioned in the last two examples, such as the permissibility of eating predatory animals and wearing gold and silk, relying upon the Qur’aan (as proof) only! In fact, there can be found in this present time a group that call themselves the Qur’aaniyoon, who interpret the Qur’aan according to their desires and intellects, without seeking assistance for that in the authentic Sunnah. Rather, the Sunnah, according to them, is subordinate to their desires. So whatever part of it conforms to their desires, they affirm it, and whatever doesn’t conform to their desires, they throw behind their backs (rejecting it).”

“From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.”

“In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.”

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The below articles are extracted from this eBook:

Sunnah refers to that is authentically reported on the Prophet صلى الله عليه وسلم – Shaykh Al Albaani

It is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan – Shaykh Al-Albaani

The Misguidance of those who are satisfied with the Qur’aan over the Sunnah – Shaykh Al-Albaani

The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani

Rectifying False Notions on an Important Issue – Shaykh Saalih bin ‘Abdil-‘Azeez As-Sindee

AUTHOR: Saalih bin ‘Abdil-‘Azeez As-Sindee
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

In this treatise, the author dispels many of the false claims and accusations that are spread and circulated about Imaam Muhammad bin ‘Abdil-Wahhaab died 1206H] by using the Imaam’s own testimony from statements he made in his writings. The author brings seven of the most popular misconceptions that surround Imaam Ibn Abdil-Wahhaab and his da’wah and refutes them through the words of the Imaam, as has been recorded in his writings and collected by reliable sources into compilations.

By doing this we clearly see the Imaam’s position with regard to these fundamental issues based on his own testimony and not having to rely on someone else’s explanation in his defense. We hope that through this treatise, those who have doubt about Imaam Muhammad bin ‘Abdil-Wahhaab and his call, can gain clarity about the true state of affairs and not listen to the lies and slander of his opponents who seek and strive to discredit the tremendous efforts of this great reformer.

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Rectifying False Notions on an Important Issue [PDF]

Read the Book Below:

INTRODUCTION

For many years and long decades now, there has been much talk and debate going on about Shaikh Muhammad bin ‘Abdil-Wahhaab (rahimahullaah) and his da’wah between those who agree and those who disagree, and those who accuse him and those who defend him.

But anyone who looks at the words of those who oppose the Shaikh, those who attach all kinds of accusations to him, will find that their words are void of any proof. This is since there can’t be found any basis for what they claim either in his statements or in his books. Rather, they are just allegations mentioned by those in the past and repeated by those in later times, nothing more.

I think a fair and just person would only agree that the best and most correct way to find out the truth about him would be by returning to and taking from the main source (i.e. the Shaikh himself).

So the books of the Shaikh are present and his words are preserved. And by looking into them, one can find out the truth or falsehood of what is being spread about him. And as for the claims that are void of evidences then they are just a mirage and not real.

In these following pages, I will present brief excerpts from the speech of Shaikh Muhammad bin ‘Abdil-Wahhaab, using quotes from him, which I relied on from the trustworthy books that have collected all of his statements. And I have not added anything to them except for arranging them in order.

These quotes consist of responses from the Shaikh himself against the most popular accusations that his opponents launch against him, in which he asserts the opposite of what they claim. I am certain that, by Allaah’s Guidance, these responses will suffice in clarifying the truth to those who seek it.

As for those who reject the Shaikh and oppose his Da’wah, those who spend their time spreading falsehood and circulating lies, then I say to them: Lie against your own selves for indeed the truth is clear and indeed the Religion of Allaah is victorious, and the sun shines bright, one cannot cover it with his hands.

So here is the speech of the Shaikh, which disproves these claims and refutes all of your accusations. So if you have some speech from him that contradicts it then bring it out in the open and do not conceal it. And if you can’t do this, and you will not be able to do it, then I counsel you with one piece of advice: That you stand up for Allaah, free from every vain desire or bigotry, and ask Him sincerely to show you the truth and to guide you to it. Then reflect on what this man said – did he bring forth something better than the Speech of Allaah and the speech of His Messenger?

Then reflect a second time: Is there any other way to salvation than speaking the truth and believing in the truth? So if the truth becomes clear to you, then return to your guidance and go back to the truth, for that is better than lingering upon falsehood. And to Allaah return all the affairs.

THE REALITY OF THE DA’WAH OF SHAIKH MUHAMMAD BIN ‘ABDIL-WAHHAAB

It is proper to begin this discussion by relaying some brief words from Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, in which he explains the reality of what he was calling to, far removed from the dark clouds of propaganda that his opponents have placed as an obstacle between many people and that Da’wah. He said:

“I say, and to Allaah belongs the Praise and the Blessing, and all might is by Him, that my Lord has guided me to a Straight Path, an upright religion, the pure monotheistic way of Ibraaheem, and he wasn’t from the polytheists. And I, all praise be to Allaah, do not call to a madh-hab (way) of Sufism or (a madh-hab) of a Fiqh scholar or a speaker or one of the Imaams that they magnify.

On the contrary, I call to Allaah alone and with no partner. And I call to the Sunnah of Allaah’s Messenger, which he advised the first part of his ummah and the last part of it to abide by. And I hope that I will not reject the truth if it comes to me. In fact, I call on Allaah, His angels and all of His creation to bear witness that if one of you brings one word of truth to me that I should accept it immediately and throw against the wall everything that opposes it, from the statements of my Imaams, with the exception of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) for indeed he doesn’t speak anything but the truth.” [Ad-Durar as-Saniyyah: 1/37-38]

“And I, all praise be to Allaah, am a follower (muttabi’) and not an innovator (mubtadi’).” [Mu’allafaat ash-Shaikh Muhammad bin ‘Abdil-Wahhaab: 5/36]

“The correct representation of the affair is that I say: No one should be supplicated to except Allaah, alone and with no partner, as Allaah says in His Book: ‘So do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] And He said about the Prophet (sallAllaahu ‘alayhi wa sallam):

‘Say: It is not in my power to cause you harm or to bring you to the Right Path.’ [Surah Al-Jinn: 21] So this is the Speech of Allaah, which the Messenger of Allaah mentioned to us and counseled us with. And this is what stands between me and you, for if he mentioned something besides this, then it is a lie and a slander.” [Ad-Durar as- Saniyyah: 1/90-91]

THE FIRST ISSUE: THE SHAIKH’S BELIEF WITH REGARD TO THE PROPHET

The Shaikh is charged by his enemies with terrible accusations related to his belief concerning the Prophet. These accusations are as follows:

First: That he didn’t believe he was the last of the Prophets. This is what is claimed (!), but yet all the books of the Shaikh are filled with a refutation of this misconception and they testify that this claim is a lie. Some examples are:

“I believe that our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) is the seal (last) of the prophets and messengers. And the Eemaan (Faith) of a servant (person) is not valid unless he believes in his messengership and bears witness to his prophethood.” [Ad-Durar as-Saniyyah: 1/32]

“So the most prosperous of creatures and those who will have the greatest blessing and highest level are those who are foremost in following him (sallAllaahu ‘alayhi wa sallam) and in conforming with him in knowledge and action.” [Ad-Durar as-Saniyyah: 2/21]

Second: That he violates the right of the Prophet and doesn’t give him the position he deserves. In order to find out the reality of this claim, I will quote some of his statements in which he clearly asserts what his belief is with regard to the Prophet (sallAllaahu ‘alayhi wa sallam):

“Because Allaah wanted His Tawheed to be supreme and His Religion to be completed and because He wanted His Word to be the highest and the Word of the disbelievers to be the lowest, He sent Muhammad (sallAllaahu ‘alayhi wa sallam), the last of the prophets and the loved one of the Lord of creation. So he did not cease to be known throughout every generation, being mentioned in the Torah of Moosaa and the Gospel of ‘Eesaa, until Allaah brought forth that pearl from between the tribes of Kinaanah and Zahra.

So he brought him out during a period of time that was void of messengers, and guided him to the most upright of paths. So he had signs and indicators that proved his prophethood before he was even sent forth (with the message), which amazed the people of his time. And Allaah brought him up in a good manner. That’s why he was the noblest, the best mannered, the nicest neighbor, the most lenient and the most truthful in speech amongst his people. This was such that his people would call him ‘Al-Ameen’ (The Trustworthy One), because of what Allaah gave him from righteous conditions and praiseworthy characteristics.” [Ad-Durar as-Saniyyah: 2/19, 90]

“He is the chief of the intercessors, possessor of the most praiseworthy station, and Aadam as well as those besides him will be under his banner.” [Ad-Durar as-Saniyyah: 1/86]

“The first of the messengers was Nooh, and the last and most virtuous of them was Muhammad.” [Ad-Durar as-Saniyyah: 1/143]

“He clarified with the most profound of clarifications (i.e. the Religion) and he completed and finalized it. He was the most sincere of creatures towards the servants of Allaah, and he was compassionate and merciful to the believers. He conveyed the message and fulfilled the trust, and he made true Jihaad in the Cause of Allaah. And he worshipped Allaah until certainty (i.e. death) reached him.” [Ad-Durar as-Saniyyah: 2/21]

Likewise, he (rahimahullaah) mentioned that one of the benefits derived from the Prophet’s statement: “None of you truly believes until I become more beloved to him than his father, his son, and all of mankind” is the obligation of loving him above loving one’s self, family and wealth. [Kitaab at-Tawheed: 108]

Third: They claim that he rejected the Prophet’s intercession. The Shaikh responds to this misconception by saying:

“They claim that we reject the Prophet’s intercession. Far removed is Allaah from imperfections, this is a great slander. Rather, we bear witness before Allaah that the Messenger of Allaah is the intercessor and possessor of the praiseworthy station. We ask Allaah, the Most Generous, Lord of the Mighty Throne, that He allow him to intercede for us and that he resurrect us under his banner.” [Ad-Durar as-Saniyyah: 1/63-64]

“No one rejects the Prophet’s intercession except for the people of innovation and misguidance. However, the intercession will not occur unless permission is granted first (by Allaah) and He is pleased with it, as Allaah says:

‘And no one will intercede except for he whom He is pleased with.’ [Surah Al- Anbiyaa: 28]

And He says:

‘Who is it that will intercede in His presence except by His permission.’ [Surah Al-Baqarah: 255]” [Ad-Durar as-Saniyyah: 1/13]

The Shaikh explains the reason why this false claim was spread about him:

“These people, when I mentioned to them what Allaah and His Messenger, as well as the scholars from all the groups, stated about the obligation of making the worship solely for Allaah and the prohibition of resembling the People of the Scripture who came before us in the aspect of taking their priests and rabbis as lords besides Allaah, they said to us: ‘You have degraded the status of the prophets, righteous people and the awliyaa (friends of Allaah)!’” [Ad-Durar as-Saniyyah: 2/50]

THE SECOND ISSUE: THE PROPHET’S HOUSEHOLD MEMBERS

From the many accusations directed at the Shaikh is that he didn’t love the members of the Prophet’s Household and that he violated their rights. The response to this is that what is claimed is in contradiction to the true state of affairs. In fact, he, may Allaah have mercy on him, fully acknowledged the right that they had of being loved and honored, and he abided by it. In fact, he would even rebuke those who didn’t abide by this, as he said:

“Allaah has obligated certain rights for the members of the household of Allaah’s Messenger, which they have over the people. So it is not permissible for a Muslim to abandon their rights thinking that to be part of Tawheed. Rather this is from extremism. The only thing we reject is honoring them for the sake of the (false) claim that they have the right to be worshipped, as well as honoring those who claim this.” [Mu’allafaat ash-Shaikh: 5/284]

Whoever reflects on the life and history of the Shaikh will realize the truthfulness of what he stated here. It is enough to know that the Shaikh named six of his seven children with names from the Prophet’s Household, may Allaah be pleased with them: ‘Alee, ‘Abdullaah, Husayn, Hasan, Ibraaheem and Faatimah. This is a clear proof of the great love and respect he had for them.

THE THIRD ISSUE: THE WONDROUS OCCURRENCES OF THE AWLIYAA

Some people spread around that Shaikh Muhammad bin ‘Abdil-Wahhaab denied the extraordinary occurrences (karaamaat) of the awliyaa (close friends of Allaah). What disproves this false claim is that the Shaikh has clearly affirmed in several places of his Creed the opposite of what is spread around about him concerning this issue. An example of this is the statements he makes in some of his speech in which he explains his belief and creed:

“And I affirm the karaamaat (wondrous occurrences) of the awliyaa.” [Ad-Durar As- Saniyyah: 1/32]

I wonder how the Shaikh can be accused of such a claim when he is the one who described those who deny the wondrous occurrences of the awliyaa as people of innovation and misguidance, when he said:

“And no one rejects the wondrous occurrences of the awliyaa except for the people of innovation and misguidance.” [Ad-Durar As-Saniyyah: 1/32]

THE FOURTH ISSUE: TAKFEER

From the greatest of misconceptions that are spread about the Shaikh and his followers is that they declare the general masses of Muslims to be disbelievers (i.e. takfeer), and that they claim that marrying them is not valid except for those who are part of them or those who join their group.

The Shaikh has refuted this misconception in numerous places, amongst them are: “The statement that we declare the Muslims to be disbelievers generally is from the lies of the enemies who wish to prevent people from this Religion. So we say: ‘Glorified and far removed are You (O Allaah), this is a tremendous slander!’ [Surah An-Noor: 16]” [Ad-Durar as-Saniyyah: 1/100]

“They have ascribed to us various lies, and so the fitnah has increased. Amongst these lies are: Spreading slander, which any sane person would be shy to transmit, not to mention be fooled by. An example of this is what you have mentioned that I deem all people to be disbelievers except for those who follow me, and that I claim that marrying them is not valid! How strange that such a notion could enter into the mind of a sane person! Would a Muslim say such a thing?! I absolve myself before Allaah from this claim, which only emanates from one with deficient intellect and no understanding. So may Allaah curse the people of evil and false objectives.” [Ad- Durar As-Saniyyah: 1/80]

“The person I deem to be a disbeliever is the one who knows the Religion of the Messenger (sallAllaahu ‘alayhi wa sallam), but then after coming to know it, turns to reviling it and forbidding the people from it and making enmity with those who adhere to it. This is the person that I declare to be a disbeliever. And the majority of the ummah (i.e. Muslims), all praise be to Allaah, are not like this.” [Ad-Durar As-Saniyyah: 1/73]

THE FIFTH ISSUE: THE WAY OF THE KHAWAARIJ

There are some people who accuse the Shaikh of being upon the beliefs of the Khawaarij, those who declare Muslims disbelievers because of sins. The response to this from the words of the Shaikh is as follows: He, may Allaah have mercy on him, said: “I do not testify for any of the Muslims that he is in Paradise or the Hellfire except for those who Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) testified it for. However, I wish well for the good-doer and I fear for the evildoer. And I do not deem anyone amongst the Muslims to be a disbeliever due to a sin, nor do I extract him from the fold of Islaam.” [Ad-Durar as-Saniyyah: 1/32]

THE SIXTH ISSUE: TAJSEEM

What is also spread about the Shaikh is that he was a mujassim, i.e. that he likened Allaah’s attributes to the creation’s attributes.[1]

The Shaikh has mentioned his belief concerning this aspect, and he is far removed from the lies his opponents accuse him of. He says:

“From the Belief (Eemaan) in Allaah, is that one believes in what Allaah has described Himself with in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam), without committing tahreef (distortion) or ta’teel (denial). Rather, he must believe that there is nothing equal to Allaah and that he is the All-Hearer, the All-Seer. So he must not negate what Allaah described Himself with, nor should he distort the words from their true state, nor should he deny His Names and Attributes, nor should he say how Allaah’s Attributes are or resemble them to the creation’s attributes. This is because Allaah has no equals or rivals or similars, nor can He be compared to His creation.

Indeed Allaah is the most knowledgeable about Himself and about others, and He is the most truthful in words and the best in speech. So He has removed Himself from what His opponents from the people who commit takyeef and tamtheel have described Him with, and from what those who commit tahreef and ta’teel have negated from Him, as He says:

‘Far removed is your Lord, the Lord of Glory and Might, from what they ascribe to Him, and peace be on the Messengers. And all praise belongs to Allah, Lord of all that is created.’ [Surah As-Saafaat: 180-182]” [Ad-Durar as-Saniyyah: 1/29] “It is well known that ta’teel is the opposite of tajseem, and those who commit this (ta’teel) are enemies of those who commit that (tajseem). The truth lies in between these two (extremes).” [Ad-Durar as-Saniyyah: 3/11]

THE SEVENTH ISSUE: OPPOSING THE SCHOLARS

Some people say that Shaikh Muhammad bin ‘Abdil-Wahhaab opposed the rest of the scholars in what he called to, not turning to their statements or relying on their books. Rather, he introduced something new and brought forth a fifth madh-hab. The best person to clarify the reality of this issue is the Shaikh himself. He (rahimahullaah) said:

“We are blind followers of the Book and the Sunnah and the righteous predecessors of this ummah, as well as what is relied on from the opinions of the four Imaams: Abu Haneefah An-Nu’maan bin Thaabit, Maalik bin Anas, Muhammad bin Idrees and Ahmad bin Hanbal, may Allaah have mercy on all of them.” [Mu’allafaat ash-Shaikh: 5/96]

“So if you hear that I have issued a ruling on something that does not conform with the unanimous agreement of the scholars, then reject my opinion.” [Ad-Durar as-Saniyyah: 1/53]

“If you claim that the scholars are upon something different than what I am upon, then here are their books present.” [Ad-Durar as-Saniyyah: 2/58]

“I challenge the follower of Abu Haneefah with the opinions of the old Hanafee scholars and also the followers of Maalik, Shaafi’ee and Hanbal with the opinions of the previous scholars of each madh-hab, who are relied upon.” [Ad-Durar as- Saniyyah: 1/82]

“In summary, the thing that I forbid is when one believes that someone other than Allaah can do things that it is not possible for anyone to do except Allaah. So if I said something to this effect from myself, then accuse me of that, or in a book you find, which doesn’t adhere to this, then accuse me with that also. Or if I quoted it from the people of my madh-hab, then accuse me of that. But if I stated it based on the Command of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) and based on what the scholars in every madh-hab have unanimously agreed on, then it is not appropriate for a person who believes in Allaah and the Last Day to reject it due to the people of his time or the people of his country or because most of the people in his time reject it.” [Ad-Durar as-Saniyyah: 1/76]

CONCLUSION

To conclude this discussion, we present two pieces of advice from the Shaikh:

First: For those who strive against this da’wah and its followers, conspiring against it and attaching all kinds of accusations and falsehoods to it, the Shaikh says to these people:

“I remind those who oppose me that the obligation upon the people is to follow what the Prophet counseled his ummah with (i.e. the Sunnah). And I say to them: The books are with you. Look in them and do not take any of my speech. However, when you come to know the words of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) that are in your books then follow it even though most of the people oppose it…Do not (unconditionally) obey me or anyone else except for the command of Allaah’s Messenger, which is found in your books. And know that nothing can save you except for following Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This worldly life is temporary and it is not proper for someone with common sense to be forgetful about Paradise and Hell.” [Ad-Durar as-Saniyyah: 1/89-90]

“I call those who oppose me to four things: Either the Book of Allaah or the Sunnah of Allaah’s Messenger or to the Ijmaa’ (consensus) of the scholars. And if he refuses this then I call him to a mubaahalah.” [2] [Ad-Durar as-Saniyyah: 1/55]

Second: To those who are confused about this matter, the Shaikh says: “You must constantly supplicate to Allaah and humble yourself before Him, especially during the times in which the invocations are answered, such as: the last part of the night, the last portion of the prayer and after the Adhaan.

And you must also use the supplications reported in the texts, especially the one that has been reported in the Saheeh, that he (sallAllaahu ‘alayhi wa sallam) would say: ‘O Allaah, Lord of Jibraa’eel, Mikaa’eel and Israa’eel, Originator of the heavens and the earth, All-Knower of the Hidden and the Apparent, You will judge between Your servants in those matters which they differed on. Guide me in that which is differed on from the truth, by Your Will. Verily, You guide whom You will to a Straight Path.’

You must be persistent in saying this supplication before the One who answers the call of the distressed when he calls, and the One who guided Ibraaheem to oppose all of the people. And say: ‘O teacher of Ibraaheem, teach me.’

And if you find difficulty in opposing the people, then reflect on Allaah’s statement: ‘Then we placed you upon a Legislation from Our Command, so follow it, and do not follow the vain desires of those who know not. Verily, they can avail you nothing before Allaah.’ [Surah Al-Jaathiyah: 18-19]

‘And if you obey most of those on the earth, they will mislead you far away from Allaah’s Path.’ [Surah Al-An’aam: 116]

And reflect on the Prophet’s words found in the Saheeh: ‘Islaam began strange and it will return to being strange as it began’ and his (sallAllaahu ‘alayhi wa sallam) statement: ‘Verily Allaah will not snatch away knowledge…’ and his statement: ‘Stick to my Sunnah and the Sunnah of the rightly guided Khaleefahs who come after me’ and his statement: ‘And beware of newly invented matters, for indeed every innovation is a misguidance.’” [Ad-Durar As-Saniyyah: 1/42-43]

“And if it becomes clear to you that this is the truth in which there is no doubt, and that it is an obligation to spread it amongst the people and to teach it to the women and men, then may Allaah have mercy on the one fulfills his duty, repents to Allaah and acknowledges this to himself, for indeed a person who repents from a sin is like one who has no sin at all. May Allaah guide us and you and our brothers to that which He loves and is pleased with, and peace be on you.” [Ad-Durar As-Saniyyah: 2/43]

May Allaah send His peace and blessings on His slave and messenger, our prophet and loved one, Muhammad, as well as His family and all of his Companions.

Footnotes:

[1] Translator’s Note: Tajseem comes from the word jism (body), and it literally means to make something into a body. This is the term applied when someone gives anthropomorphic (i.e. human-like) qualities to Allaah, by saying His hand is like my hand, and His seeing is like my seeing, etc.

[2] Translator’s Note: A Mubaahalah is when two people who are in opposition to one another come together to invoke Allaah’s curses on the one who is lying and upon falsehood between the two disputants.

Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

AUTHOR: ‘Abdullaah bin Salfeeq Adh-Dhufairee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a complete translation of a small booklet entitled: “Ar-Rakaa’iz-ul-‘Ashar Lit-Tahseel-il-‘Ilmee” (Ten Guidelines for Obtaining Knowledge) printed by Daar-ul-Minhaaj, 1st Edition, 2003.

In this short treatise, the author ‘Abdullaah bin Salfeeq Adh-Dhufairee, presents concise advice to the seekers of knowledge in the format of ten simple guidelines. These guidelines cover characteristics and etiquettes that a student of knowledge should adorn himself with in order to obtain knowledge.

The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit.

Excerpts from the Book:
“The greatest form of dutifulness (Taqwaa) to Allaah is making one’s intention purely for the sake of Allaah. As for the one who seeks knowledge for the sake of showing off, then apart from being a loser in this world, he will also be punished for this in the Hereafter as has been reported in the hadeeth about the three people who will be dragged on their faces into Hell, amongst whom will be a man who sought knowledge so that it could be said: ‘He is a scholar’ and such was said about him.”

“An upright heart comes about through awareness of Allaah and knowledge of His Names, Attributes and Actions. It also comes about by way of reflecting on His signs and creations, and by pondering on the Qur’aan. An upright heart also comes about due to one constantly prostrating (in prayer) and frequently observing the night prayer.”

“One of the ways that help in motivating a person to seek knowledge is: Reading the biographies of the scholars, as well as their patience and endurance in the face of trials. This also includes reading about the journeys they undertook for the sake of acquiring knowledge and obtaining Hadeeth.”

Download the Book in PDF Format

The following articles are extracted from this book :

Humbling Oneself before Allaah and asking Him to grant Knowledge – Shaykh Abdullah adh-Dhufairee

An Upright Heart : One of the Keys for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

The Jumu’ah Khutbah and Current Affairs – Sa’ood Ibn Malooh Al-‘Anzee

AUTHOR: Sa’ood Ibn Malooh Al-‘Anzee
SOURCE: Al-Asaalah Magazine (Issue 20, pg. 73-78)
PRODUCED BY: Al-Ibaanah.com

Many speakers introduce into the subject of the Jumu’ah khutbah that which is not part of it. And they divert it away from the purpose for which it was prescribed. So they have created a new methodology for the manner of conducting it, contrary to the way the khutbah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) was done, and likewise that of the righteous Khaleefahs and Imaams.

This methodology was innovated by speakers whose souls burn with politics, so they changed the sermon (khutbah) of Jumu’ah into a lecture for political analysis, taking the material for their lectures from newspapers, magazines and radio broadcasts!! This is such that you cannot even hear one ayah or one hadeeth in their khutbahs, disregarding the fact that the Salaf condemned the khutbah in which there was no mention of ayaat from the Book of Allaah or ahaadeeth from the Sunnah of the Messenger of Allaah.

And during the course of this gross political analysis – which is dispersed during the Jumu’ah khutbah – the Muslims who attend the Jumu’ah Prayer miss the chance to gain understanding of the affairs of their Religion. And they fail to find someone who can soften their hearts, which have been preoccupied with their daily affairs for the past seven days. So perhaps the Muslim comes with the hope of hearing an ayah that will lift his soul or a hadeeth that will, by just hearing it, soften his heart. But instead he doesn’t find anything except a repetition of what he hears in the news broadcasts!!

These speakers forget – or they neglect – the fact that a majority of the people who come to listen to them do not perform their worship properly, which they are obligated to do repeatedly throughout the day and night in the correct manner. In fact, there can even be found amongst the audience, those who commit acts of Shirk (polytheism) that negate Tawheed, which they mix into their worship thinking that they are doing something good. So there is no doubt that these people and their likes have an extreme need for being rescued from these acts of Shirk and for being corrected in their worship.

But unfortunately, we find a big negligence and reluctance on the part of these political speakers and callers to “current affairs” to fulfill this great duty, for which purpose the prophets and messengers were sent.

In fact these politically based khutbahs are the cause for the occurrences of many outbreaks of fitnah. So instead of their mimbars serving as torches that light the way of guidance, they serve as matches that kindle the fire of fitnah, of which many innocent souls have fallen victim to, and which our ummah is still being burned by. And the situation the Muslims are in today bears witness to the truth of this.

And because these speakers have a right upon us that we must advise them, then indeed I call them to fear Allaah concerning the ummah of Muhammad and that they leave off this innovated methodology, which they seek to introduce. And I call them to adhere to the guidance of Allaah’s Messenger, and his Khaleefahs after him, for their khutbahs.

Al-‘Izz Ibn ‘Abd-is-Salaam (rahimahullaah) said: [1]
“The speaker should not mention in his khutbah anything except that which conforms with its objectives – (which are) such as praising (of Allaah), supplication, targheeb and tarheeb (encouraging Muslims to do good and warning them from evil), mentioning the promises and the threats (of Allaah), as well as everything that incites one to obedience and restricts one from disobedience. And likewise there must be the recitation of the Qur’aan.

The Prophet (sallAllaahu ‘alayhi wa sallam) would give khutbah on Surah Qaaf (50) many times[2] because it contained in it the mentioning of Allaah, the praise for Him, His knowledge of what the soul whispers to itself and what the angels record from the human being of good or bad deeds. Then it mentions death and its pains. Then it mentions the Day of Judgement and its horrors and the testimony against the created beings of their actions. Then it mentions Paradise and the Hellfire and then it mentions when the people will come out of the graves to be judged. Then there is the counsel and the prescription of establishing the prayers.

So whoever goes out of the realm of these objectives, then he is an innovator. And it is not proper in it to mention the Khaleefahs, or the kings or the leaders[3] because this is a place specifically reserved for Allaah and His Messenger, in which one must incite the people to obey Him (Allaah) and restrict them from disobeying Him. [Allaah says]: ‘And the masaajid belong to Allaah, so do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] But if some incident has occurred with the Muslims, then there is nothing wrong with talking about what relates to this incident, so long as the Religion encourages and mandates it. This is such as when an enemy has come and the speaker incites the people to make Jihaad against him or to prepare to fight them. And also when there is a drought, the likes of which the Isitisqaa (asking Allaah to send rain) must be made for. So the speaker (khateeb) can supplicate for it to be uplifted.”

Ibn Al-‘Attaar (rahimahullaah) said: [4]
“The sermon – in every time and place – must be done in accordance to what the people are in need of from those things they lack knowledge of, such as religious rulings, as well as that which leads one towards obeying Allaah and His Messenger. And there must be brief talking about the worldly affairs apart from the affairs of the Hereafter. And there must be in it that which directs towards belief in the resurrection and the distribution (of people’s records of deeds), and Paradise and Hellfire. And there should be that which directs to doing good deeds and being sincere in that, as well as what leads to being righteous with one another, keeping contact with one another and being merciful towards one another. And also there should be that which directs towards the abandonment of breaking ties with one another, opposing one another and oppressing one another. And in it should be that which directs to mutual cooperation with one another on goodness and fearing of Allaah and helping the oppressed one as well as the oppressor, by refraining him from oppressing.

And he should encourage [5] the leaders to be just and fair and righteous and to abandon oppression, sin and transgression. And he should encourage the people to take on the task of commanding good and forbidding evil, which is a cause for which trials are removed and victory is gained over the enemies. And for which reason the Lord of all lords answers the supplication and the blessings are sent down and the sins are forgiven.

And he could mention the virtuous times and months and years [6] and encourage people to pray and fast and make Hajj and to abide by all the precepts of the Religion. This was the way of the Messenger of Allaah, the rightly guided Khaleefahs, and the Imaams and Scholars with regard to their khutbahs, admonitions and reminders. And their objective and aim was to give warning and to give good tidings. So this is the Sunnah, and what is outside of this then it is an innovation.”

Ibn Qayyim Al-Jawziyyah (rahimahullaah) said:
“The scope of the Prophet’s khutbah would be centered on: Praising Allaah, thanking Him for His blessings, describing His perfection and praiseworthy Attributes, teaching the principles of Islaam, mentioning Paradise, the Hellfire and the final Day of Return, commanding the people to be dutiful to Allaah, and explaining what causes Allaah’s Anger and what brings about His Contentment. This is what the khutbahs of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would be centered around.” [7]

He also said: “In his khutbah, he would teach his Companions the foundations and legislations of the Religion. And he would command and forbid them in his khutbah if a command or a prohibition was presented to him.” [8]

Imaam Al-Bayhaqee (rahimahullaah) said: [9]
“I love that the Imaam limit his khutbah to the praising of Allaah, sending Salaat on Allaah’s Messenger, admonishing the people and reciting the Qur’aan – and that he not go beyond this.” [10]

He also said: [11] “’Abdul-Majeed reported to us from Ibn Juraij that he said: ‘What the people call to nowadays in the khutbah, has it been conveyed to you from the Prophet (sallAllaahu ‘alayhi wa sallam) or from someone after the Prophet?’ So he responded: ‘No, rather it was innovated. The khutbah used to just be a reminder.’” [12]

Shaikh Sideeq Hasan Khaan (rahimahullaah) said:
“Furthermore, you must know that the legislated khutbah is that which the Prophet (sallAllaahu ‘alayhi wa sallam) would constantly do, from inciting the people towards good while forbidding them from evil (i.e. targheeb wa tarheeb). In fact, this is the main essence of the khutbah for which reason it was legislated.” [13]

In his book As-Sunan wal-Mubtad’iaat (pg. 90), Ash-Shuqairee (rahimahullaah) lists as one of the innovations of the Jumu’ah khutbah: “That one make his khutbah void of any admonishing, instructing and reminding, inciting and warning (targheeb wa tarheeb), and commanding good and forbidding evil.”

Ibn Qudaamah (rahimahullaah) said, while listing the obligations of the Khutbah:
Third: The Admonition – This is because the Prophet (sallAllaahu ‘alayhi wa sallam) used to admonish the people. And this is the whole point behind the khutbah, so it is not permissible to make one’s khutbah void of admonition.” [14]

In Summary: [15] The essence of the khutbah is that it be a fair admonition derived from the Qur’aan or other sources, as has been stated previously in the words of some scholars.

Considering the way the Prophet preserved his khutbah to consist of (mainly) the command to fear and be dutiful to Allaah, warning against His anger and inciting towards what brings about His contentment and recitation of the Qur’aan, it becomes clear that having these things in the khutbah is an obligation. This is because the Prophet’s action is an explanation of what is stated generally in the verse concerning Jumu’ah. And also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [16]

Other scholars stated that the Prophet’s constant persistence upon a matter indicates an obligation. It is stated in Al-Badr at-Tamaam: “This is the most dominant opinion and Allaah knows best.”

Jaabir Ibn Samurah described the Prophet’s khutbah and what it contained and was about – in brief – saying: “The Prophet (sallAllaahu ‘alayhi wa sallam) would give two khutbahs and sit once between them. And he would recite the Qur’aan and remind the people.” [17]

I will now summarize some things a speaker must abide by during his khutbah. So I say: Upon him are the following matters: [18]

1. He must instruct the common folk towards having knowledge of Allaah, and what is obligatory to affirm for Him from His perfect Attributes, what is permissible and impermissible with respect to Allaah and what the rights of Allaah’s prophets and messengers are.

2. He must educate them about the pillars of the Religion, such as the prayer, fasting, Hajj and Zakaat, and he must explain to them the wisdom of performing these pillars and the many benefits that they will profit from in this world and the Hereafter as a result of that.

3. He must call them to good and call them away from evil. And he must command them to do good and forbid them from evil, and incite them to hold onto the Religion, by way of it’s manners and virtues, and what Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) have commanded.

4. He must incite them to act and strive for the above, and He must tell them that each soul will be rewarded for what good it earns and punished for what evil it earns. Allaah says: “So whoever does an atom’s weight of good, he will see it. And whoever does an atom’s weight of evil, he will se it.” [Surah Az-Zalzalah: 7-8]

5. He must incite them to assist one another in performing the obligations and educating and upbringing the children, and he must encourage them to enter into every matter from its proper perspective and to guard their trusts and actualize the brotherhood, which is the source for the livelihood of all nations, and the cause for their prosperity in this world before the Hereafter. Allaah says: “And whoever seeks the reward of this worldly life, We will give him that (only).”[Surah Aali ‘Imraan: 145]

6. He must cleanse their hearts from the false conceptions, before they grow to become corrupt beliefs. And how many they are in these days, which have spread amongst the Muslims. This is such that the people can submit themselves to the Creator of the Heavens and the Earth, and the Compeller of all mankind. And this is such that they will say what Ibraaheem said: “Verily, I have turned my face towards Him who has created the Heavens and the Earth, sincerely for Him alone. And I am not from the polytheists.” [Surah Al-Ana’aam: 79] Similarly, Allaah Messenger commanded us to say: “Say: ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, Lord of the Worlds.’” [Surah Al-Ana’aam: 162]

So O you political speakers! What situation is it that calls you to tread such a methodology? We have stated here the way of the Prophet (sallAllaahu ‘alayhi wa sallam) and his righteous Khaleefahs in this regard, and it contains nothing of what you have brought forth in your politically based khutbahs! And here are the books of the Sunnah and History before you, which dictate the methodology of our Salaf (Predecessors). So anything that was newly introduced in opposition to what they were upon – in the least way of describing it – it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

So come with us and let us all act on the way Allaah has instituted for us in His saying: “Let there come out from you a group of people calling to that which is good, commanding the good and forbidding the evil. These are the successful ones. And be not like those who divided and differed among themselves after the clear proof had come to them. It is they for whom there is an awful torment. On the Day when some faces will become white and some faces will become black. As for those whose faces will become black, (it will be said to them): ‘Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith.’ And as for those whose faces will become white, they will be in Allaah’s Mercy (in Paradise), dwelling therein forever.” [Surah Aali ‘Imraan: 104-107]


Footnotes:

[1] Fataawaa Al-‘Izz Ibn ‘Abdis-Salaam (pg. 77-78)

[2] It is reported in Saheeh Muslim (pg. 873) that Umm Hishaam Bint Haarithah said: “I did not memorize (surah) ‘Qaaf. By the Glorious Qur’aan’ [Surah 50] except from the tongue of Allaah’s Messenger, which he would recite every Friday while on the mimbar (pulpit) while he was giving the sermon to the people.”

[3] In his Tafseer (18/107), Al-Qurtubee quoted Az-Zamakh-sharee as saying: ‘If it is said to you: How can the Remembrance of Allaah (mentioned in Surah Al-Jumu’ah) here refer to the khutbah, when it contains other than it in it. I say: What is found in the mention of Allaah’s Messenger, praise for him, his righteous Khaleefahs and the pious believers, admonishing and reminding – all of this – is from theRemembrance of Allaah. As for what is beyond that from mentioning the tyrannical leaders and their titles, praising them and making du’aa for them, even though the are more deserving pf the opposite of that – then that is from the Remembrance of the Devil.’” I say: The correct opinion, is that there is nothing wrong with supplicating for the oppressive leaders – that Allaah guide them – and so on. This is on the condition that it is not taken as a sunnah (constant habit), such that it would be considered as being part of the Jumu’ah khutbah. The previous words of Az-Zamakh-sharee come as a result of his Mu’atazilah Creed and their beliefs with regard to the Leaders.

[4] Adab-ul-Khateeb (pg. 125-126)

[5] According to the manners dictated in the Religious texts!

[6] Those times of which their virtues have been established in the Qur’aan and Sunnah!

[7] Zaad al-Ma’aad (1/188)

[8] Zaad al-Ma’aad (1/427)

[9] Ma’arifat as-Sunan wal-Athaar (4/373)

[10] See Al-Umm (1/202-203)

[11] Ma’arifat as-Sunan wal-Athaar (4/373)

[12] See Al-Umm (1/203; “Chapter: What type of speech is disliked in the Khutbah”)

[13] Ar-Rawdat-un-Nadiyyah (1/345)

[14] Al-Kaafee (1/328)

[15] See the book Al-Qawl-ul-Mubeen fee Akhtaa al-Musalleen (pg. 387)

[16] Reported by Al-Bukhaaree

[17] Reported by Muslim in his Saheeh (no. 862)

[18] See Tuhfat-ul-Waa’idh fee Al-Khutab wal-Mawaa’idh of Ahmad Fareed (pg. 11-12)

Can a Hadeeth contradict a Verse from the Qur’aan? – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 11-17)
PRODUCED BY: Al-Ibaanah.com

[3] Question: There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth:“Indeed the deceased person will be punished due to the weeping (i.e. wailing) of his family over him”[1] and use the statement of ‘Aa’ishah in which she quoted Allaah’s saying to refute this hadeeth: “And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18] So how do we respond to those who say this?

[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.

As for the response to this hadeeth – and I am referring here particularly to those who use the hadeeth of ‘Aa’ishah, may Allaah be pleased with her – then it is as follows:

First:
From a Hadeeth Standpoint:
 There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:

1. It has been reported through an authentic chain of narration from Ibn ‘Umar (radyAllaahu ‘anhu).

2. Ibn ‘Umar (radyAllaahu ‘anhu) is not alone in reporting it since he was followed in that by ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu). Furthermore, he and his son are both not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah (radyAllaahu ‘anhu). This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.

Additionally, if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration. So they cannot be rejected merely on the claim that they “contradict” the noble Qur’aan.

Second:

From a Tafseer Standpoint: This is since the scholars have explained this hadeeth in two ways:

1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death but yet he did not advise them. So (for example) he did not direct them to not weep over him since this weeping would serve as a means for him being punished in the grave.

The usage of the word “the” when referring to the “deceased person” is not all-encompassing and inclusive. So the hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” here is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the weeping of his family over him.

As for the one who takes charge of advising his family and directing them with religious guidelines such as not to wail over him and not to commit the offenses that are done particularly in these times, then such a person will not be punished. However, if he does not direct and advise (his family) with this, he will be punished.

This is the detailed breakdown that we must be aware of with regard to the first explanation. It is in accordance with the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement: “And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]

A contradiction only arises if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we understand the (true) meaning of the hadeeth that we just mentioned previously, then there is no more contradictions or obscurities since we would come to realize that the one who is being punished is only that way because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”

2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather that it refers to pain and sorrow. Meaning: When a dead person hears his family members weeping over him, he will feel bad and sorrowful for their grief over his loss.

This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it were correct, it would remove the misconception from its root. However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:

The First Fact: The report from Al-Mugheerah bin Shu’abah (radyAllaahu ‘anhu) that I indicated previously has an addition to it, which clarifies that the punishment here does not refer to just pain and sorrow but rather to actual punishment, i.e. punishment in the Hellfire, unless Allaah grants His forgiveness. This is clearly stated in Allaah’s saying: “Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]

In the narration of Al-Mugheerah (radyAllaahu ‘anhu) it states: “Indeed, the deceased person will be punished due to the weeping of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.

The Second Fact: When a person dies, he no longer has a sense of anything that goes on around him whether good or bad, as indicated by evidences from the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for only some, such as those whom Allaah enables to hear certain things that will cause them pain.

So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik (radyAllaahu ‘anhu) in which he narrated that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.”[2]

This authentic hadeeth affirms a special type of hearing that the deceased will have at the time of his burial while the people are walking away from him. This means that at the time the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away). So the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they are resurrected. No.

This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has come back to him.

Therefore, if we were to go by the interpretation of Ibn Taimiyyah, we would then be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before burial or after he is placed in his grave so that he can hear his living family members weeping over him. Such a claim requires textual proof, which is not present. This is the first point.

Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a vast topic and it requires an in-depth discussion. However I will mention one hadeeth with which I will conclude the answer to this question. And it is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam) in which he said: “Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [3]

What is meant by “roam” here is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet (sallAllaahu ‘alayhi wa sallam). Therefore, if the deceased were able to hear, the one with the most right to hear out of all of those deceased would be our Prophet (sallAllaahu ‘alayhi wa sallam) due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would be the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). And furthermore, if the Prophet (sallAllaahu ‘alayhi wa sallam) were able to hear anything after his death, he would hear the Salaat (praises) of his ummah on him.

So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet (sallAllaahu ‘alayhi wa sallam) – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger (sallAllaahu ‘alayhi wa sallam), he would not be able to hear them as is clearly stated in the Qur’aan: “And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]

And in His saying: “If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]

So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular issue – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.

Footnotes:

[1] Saheeh al-Jaami’-us-Sagheer (no. 1970)

[2] Saheeh al-Jaami’-us-Sagheer (no. 1675)

[3] Saheeh al-Jaami’-us-Sagheer (no. 2174)

Published on: May 9, 2007

The Relationship between Fiqh and Hadeeth – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Al-Asaalah Magazine (Issue # 7)
PRODUCED BY: Al-Ibaanah.com

[21] Question: What is the relationship between the Science of Fiqh and the Science of Hadeeth? And is a Muhaddith required to be a Faqeeh or just a Muhaddith only?

Answer: A Faqeeh is required to be a Muhaddith while a Muhaddith is not required to be a Faqeeh. This is since a Muhaddith is a Faqeeh automatically due to the nature of his condition. Did the Companions of Allaah’s Messenger, sallAllaahu ‘alayhi wa sallam, used to study Fiqh or not? And what was the Fiqh that they used to study? It is that which they used to take from the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam (i.e. the hadeeth). So they were in fact studying the Hadeeth.

As for those Fuqahaa who study the opinions of the scholars and their Fiqh, while not studying the Hadeeth of their Prophet, sallAllaahu ‘alayhi wa sallam, who is the source of (all) Fiqh, it must be said to them: “You must study the Science of Hadeeth.” This is since we cannot imagine there being a correct Fiqh without knowledge of the Hadeeth, memorizing them, authenticating them and declaring them weak. And at the same time, we cannot imagine there being a Muhaddith that is not a Faqeeh.

Thus, the Qur’aan and the Sunnah are the source for all of the Fiqh. As for the Fiqh that is commonly known today then it is the Fiqh of the scholars and not the Fiqh of the Book and the Sunnah. Yes, some of it exists in the Book and the Sunnah, but some of it consists purely of opinions and scholarly deductions. However, in much of these (opinions and deductions), there is a contradiction on their part with the hadeeth, for they were not able to encompass all the knowledge of it. [Al-Asaalah, Issue #7]

Published: March 26, 2006

Questions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

These are some questions and answers related the subject of this lecture, which we wanted to include here in order to complete the benefit:

[1] Question: It has been mentioned in a hadeeth that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The sins of my ummah were displayed before me, and so I didn’t see anything worse than that (sin) of a man who memorized a verse (from the Qur’aan) then forgot it.” What does this hadeeth mean?

[1] Answer:I am not aware of this hadeeth nor did I come across it in my research. However, I will note that forgetfulness is of two types: The first type is when forgetfulness occurs due to someone becoming confused and distracted or due to some sickness that has stricken him. In this case, he will not be held accountable for his forgetfulness. The second type is if the forgetfulness occurs due to him turning away from reciting the Book of Allaah. In this case, the person will be held accountable for his action, since he forgot it due to negligence.

[2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem?

[2] Answer: The solution can be found in that which Allaah has instructed when He said: “So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 98-100]

Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us.

And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it and incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart.

[3] Question: What is your advice to the youth concerning the simplest way to memorize the Book of Allaah?

[3] Answer: The Qur’aan is simple and easy to memorize. Allaah says: “And We have indeed made the Qur’aan easy to understand and remember, so is there anyone who will remember it?” [Surah Al-Qamar: 17]

The problem lies in a person’s determination and the truthfulness of his intention. So if a person has true determination and a strong interest in the Qur’aan, Allaah will facilitate and make easy his memorization of it. There are also some other things one could do to help in memorizing the Qur’aan such as allotting a specific suitable time every day for attending classes with one who teaches the Qur’aan in the masjid. All praise be to Allaah, the teachers today are many. You will not find a neighborhood except that amongst them there lives one who teaches the Qur’aan. This is a great opportunity that didn’t exist in previous times. So a person should choose anyone of the many gatherings or anyone of the many teachers present today and constantly attend these gatherings/sittings with a teacher daily until he completes the Qur’aan.

You should also constantly repeat over and over again what you recite, until it becomes firmly established in your heart and mind. You must also act upon (what you learn from) the Book of Allaah, for that is the greatest means of learning the Qur’aan. Allaah says: “So be dutiful to Allaah and Allaah will teach you. And Allaah is the All-Knower of everything.” [Surah Al-Baqarah: 282]

[4] Question: Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.

[4] Answer: The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed. What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.

There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.

As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.

[5] Question: What are the most important lessons that a student of knowledge should begin with, and what advice do you give him? Also, what do you say concerning someone that makes excuses for himself from studying when we desire to take him to attend lessons and lectures?

[5] Answer: The student of knowledge (in Riyadh) must enroll himself in one of the educational institutes under the Imaam Muhammad bin Su’ood Islamic University for they have excellent curriculums that are arranged according to the levels of the students – step by step – the first year, then the second year, then the third and the fourth. There is a curriculum for each year, which differs from the curriculum of the previous year and they progress in levels after each year. These are curriculums that have been chosen by our scholars and teachers who did well in establishing these institutes and selecting syllabuses for them.

So I advise the student of knowledge to enroll in one of these institutes, however he is able to do that. Thereafter, he should register with one of the collegiate faculties of the University, such as the faculty of Sharee’ah, the faculty of Usool-ud-Deen, the faculty of Hadeeth and its Sciences, the faculty of the Arabic Language and so on. If the student of knowledge is not able to enroll in one of these institutes and collegiate faculties, he should try to make time to sit in the classes of the scholars who teach in the masaajid. And they, all praise be to Allaah, are many and the classes they give cover a wide range of Islamic sciences.

I advise the student of knowledge to firmly adhere to these classes, whether those given in the University or those held in the masaajid. So it is not enough for him that he attend classes one week then is absent from them for several weeks afterward or that he attend one month, then is absent for several months. This person will not benefit at all. This is since if he misses out on receiving some of the knowledge, there will remain a void in his mind and comprehension and he will miss out on much good. So the student of knowledge must have diligence, a strong interest and eagerness.

[6] Question: Noble Shaikh, what is your opinion concerning what some people do today in that when the Imaam passes by a verse related to (Allaah’s) punishment during prayer, they seek refuge in Allaah (out loud) even though they are praying, and when he passes by a verse related to (Allaah’s) Mercy, they supplicate to Allaah. What is the ruling on this? May Allaah reward you.

[6] Answer: there is no doubt that this is something prescribed in the supererogatory prayers since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would do it in the recommended prayers. As for the obligatory prayers, then I hold that is not legislated to do this since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would not do this in the obligatory prayers. Rather, he (sallAllaahu ‘alayhi wa sallam) would only do this in the recommended prayers. So the one following in prayer should remain silent for the Qur’aan during prayer and not say anything at all. Allaah says: “And when the Qur’aan is recited, then listen to it and be silent in order that you may gain mercy.” [Surah Al-A’raaf: 204]

Imaam Ahmad, may Allaah be pleased with him, said: “This ayah was revealed concerning the prayer” – meaning: The reason it was revealed was with regard to the prayer.

So the one following in prayer should listen to the recitation of his Imaam during the obligatory prayer and not supplicate (to Allaah) upon hearing a verse related to Mercy or seek refuge in Allaah (by saying ‘Audhu billaah) upon hearing a verse related to punishment. This only applies to the recommended prayers.

[7] Question: Noble Shaikh, there is an Imaam in one of the masaajid in Riyadh that has a beautiful and pleasant voice when reciting the Qur’aan. This is such that people have begun to go pray with him in large amounts from remote areas, leaving off the masaajid in their vicinities. They do this during the prayers in which the Qur’aan is recited out loud and especially during the nights of Ramadaan for Taraaweeh. Is this permissible? Please benefit us, may Allaah reward you.

[7] Answer: Yes, this is a phenomenon that exists today, and it is that many people gather together in one of the masaajid, coming from distant areas, just for this masjid. This is something that is not encouraged, and I don’t consider it to be a good practice, since it is better to pray in and frequent the masjid that is in the vicinity of your home. The reason for this is because there is less of a burden in doing this and also because it is less likely that one will do this for showing off or to be seen by the people. Furthermore, there may occur personal differences and division between the Imaam of the abandoned masjid and his former congregation who no longer pray with him. If the people abandon their masaajid and instead go to pray in specified masaajid, the other masaajid will become inactive and close down. So I don’t approve of this. It is better for the residents of an area to pray in the masjid of that area.

Secondly, if too many people accumulate in one masjid, this may lead to people praying in the streets. And praying in the streets is not permissible except in cases of emergency, such as during the ‘Eid prayer or the Jumu’ah prayer, for in these occasions, the masjid becomes constricted and it is permissible to pray in the streets in these situations – when the masjid is overcrowded, since this is not done in other than these occasions. So if the result of too many people gathering in one of the masaajid is that the people will end up praying in the streets, on occasions other than the Jumu’ah prayer, then this is not permissible because praying in the streets is only allowed in cases of emergency.

[8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf?

[8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it.

As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.” [Surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.” Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.” 

This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-hafexcept from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier.

[9] Question: What is your opinion concerning someone who preoccupies himself with the significant affairs of the Muslims, such as Calling to Allaah and raising the youth upon the noble Qur’aan and the purified Sunnah, but does not find time to memorize the Qur’aan? What is your advice to these kinds of people?

[9] Answer: It is obligatory upon the Caller to first become qualified before he sets out on Da’wah (Calling), by way of studying the noble Qur’aan, its meanings and interpretation, and by way of studying the prophetic Sunnah, as much as he is able to, reading its explanation and learning the religious laws. So it is obligatory upon the Caller to Allaah to be qualified. No one is fit for Da’wah (Calling) except for he who has knowledge. Allaah says: “Say: This is my path, I call to it upon clear insight – I and those who follow me.” [Surah Yoosuf: 108]

“Clear insight” here refers to knowledge and wisdom. Allaah says: “Call to the way of your Lord with wisdom and good admonition.” [Surah An-Nahl: 125]

Therefore, an ignorant person is not fit to carry out the Da’wah since perhaps he might mess up the Da’wah by making lawful the forbidden or making unlawful the permitted. Or he may be severe on a matter that does not require that harshness be applied and so on. So there must be conditions for the Caller, amongst which the most fundamental of these conditions is that he acquires knowledge by which he can call the people to the Religion of Allaah.

Also, perhaps doubt-raising arguments may be presented to the Caller for which he will need to provide answers. So if he is ignorant, how can he respond to these doubts?

How can he reply to the objections of his opponents? How can he confront the deviants, sinners and confused individuals? If he doesn’t have knowledge, he will indeed face defeat in front of them. So the Caller must have knowledge of the Qur’aan, the prophetic Sunnah, the Hadeeth, Fiqh (Jurisprudence), ‘Aqeedah (Creed) and all of the other Islamic sciences.

Published: July 14, 2005 | Modified: July 14, 2005

Playing the Qur’aan (on tape) while not Listening to it – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 17-19)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

[4] Question: In the case where a recorder is turned on and the recitation of the noble Qur’aan is played, but some of the surrounding people do not listen to it because they’re busy talking with one another, what is the ruling concerning their not listening to the Qur’aan? Are these people sinning or just the person who plays the Qur’aan on the recorder?

[4] Answer: The answer to this issue varies depending on the different scenarios in which the Qur’aan is being recited from the recorder. So if the scenario is a gathering of knowledge, remembrance and the recitation of the Qur’aan, then in this situation, it is obligatory to pay complete attention to it. And whoever doesn’t do so, is sinning because he is disobeying Allaah’s statement in the Qur’aan: “And when the Qur’aan is recited, then listen to it and remain silent, in order that you may receive mercy.” [Surah Al-A’raaf: 204]

And if it is not a gathering of knowledge, remembrance and recitation of the Qur’aan, but rather, a normal gathering, such as when a person works at home or studies or researches, then in this situation it is not permissible for this person to turn the recorder on and raise the volume of the recitation such that the sound reaches the ears of the other people inside the house or gathering. This is since, in this scenario, these people are not responsible for listening to the Qur’aan, since they did not gather for that occasion. The one who will be held accountable is the person who raises the volume on the recorder and causes everyone else to hear it. This is since he is burdening the people and forcing them to listen to the Qur’aan in a situation in which they are not prepared to do this type of listening.

The closest example we can give of this is when one of us walks down a street and hears the sounds of the butter merchant and the falafel sellers as well as the one who sells these recorded cassette tapes. So the sound of the Qur’aan fills the street, and wherever you go, you hear its sound. So are those people who walk on the street – everyone on his separate way – responsible and required to remain silent for this Qur’aan that is being recited in other than its proper place?! No, rather the one who will be held accountable is only the person who burdens the people by causing them to hear the sound of the Qur’aan, whether because he does it for business purposes or because he wants to get the people’s attention or for whatever other materialistic gains he does it for.

So therefore, they are treating the Qur’aan, from one perspective, as musical instruments, as occurs in some ahaadeeth.[1] So they are purchasing a small gain with Allaah’s verses through this method, which differs from the method used by the Jews and the Christians, about whom Allaah said: “They purchased a small gain with the verses of Allaah.” [Surah At-Tawbah: 9]

Footnotes:

[1] Silsilat-ul-Ahaadeeth as-Saheehah: 979

Published: July 5, 2004 | Modified: July 16, 2005

The Ruling on Kissing the Qur’aan – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 28-34)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “How are we Obligated to Interpret the Qur’aan” of Imaam Al-Albaanee, rahimahullaah, being a translation of the booklet “Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan.”

Question: What is the ruling on kissing the Qur’aan?

Answer: According to our beliefs, this act falls into the general meaning of certain ahaadeeth (forbidding innovations), such as the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “Beware of newly invented matters for indeed every newly invented matter is an innovation, and every innovation is a misguidance.” [1] And in one narration of the hadeeth, it states: “And every misguidance is in the Hellfire.” [2]

Many people hold a certain position with regard to this issue, saying: “What’s wrong with that? It’s only a way of showing our love and respect for this noble Qur’aan.” So we say to them: Yes, that’s true. This only shows one’s love and respect for the noble Qur’aan. However, was this form of respect hidden from the first generation, which consisted of the Companions of Allaah’s Messenger? And likewise was it unknown to those who succeeded the Companions (Taabi’een), as well as their successors (Atbaa’ at-Taabi’een) who came after them? No doubt the answer will be as the scholars amongst the Salaf used to say: “If it were good, they would have preceded us in (doing) it.”

This is one perspective. As for another perspective then we must ask the question: What is the foundation with regard to kissing something – that it is permissible or forbidden?

This requires us to mention the hadeeth reported by the two Shaikhs (Al-Bukhaaree and Muslim) in their Saheeh collection, to remind those who wish to remember, and to make it known how far the Muslims are today from their righteous predecessors, their understanding and their methods used to resolve matters that occurred to them.

The hadeeth I’m referring to is the one reported by ‘Abbaas bin Rabee’ah who narrated: “I saw ‘Umar bin Al-Khattaab (radyAllaahu ‘anhu) kissing the (Black) Stone and saying: ‘I know that you are just a stone and that you can’t cause harm or bring benefit. So if it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you.’”

What is the meaning of these words from Al-Faarooq: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!” [3]

So why then did ‘Umar kiss the Black Stone, which as is stated in the authentic hadeeth: “The Black Stone is from Paradise?” [4]

Did he kiss it based on some logical reasoning that came from him, like that made by those who this question is about, who use their logic on this issue, saying: “This is the Speech of Allaah, and we will kiss it?”

Did ‘Umar say: “This stone is a relic from Paradise, which was promised to those who obey Allaah, so I will kiss it – I don’t need any text from Allaah’s Messenger to show me that it is legislated (in the Religion) to kiss it?!” Or did he treat this “trivial” matter, as some people nowadays want to say, with the slogan that we invite to, which we call the Salafee slogan – which is sincerely following only the Messenger and those who abide by his Sunnah until the Day of Judgement? This was the stance of ‘Umar (radyAllaahu ‘anhu), such that he said: “If it weren’t that I saw the Messenger of Allaah kissing you, I would not have kissed you?!”

So the foundation with regard to this type of kissing is that we treat it based on the past Sunnah, not that we pass judgement on matters based on our whims, as we indicated earlier, such that we say (for example): “This is something good, so what’s wrong with it?!”

Recall with me what the (first) reaction of Zayd bin Thaabit (radyAllaahu ‘anhu) was when Abu Bakr and ‘Umar presented him with the task of compiling the Qur’aan in order to protect it from being lost. He (radyAllaahu ‘anhu) told them: “How can you do something that the Messenger of Allaah didn’t do?” [5]

But the Muslims of today do not have this kind of understanding at all.

If it is said to the one who kisses the mus-haf: “How can you do something that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) didn’t do?” He will counter you with many strange answers, such as: “My brother, what’s wrong with that?! I’m only showing respect for the Qur’aan!” So tell him: “My brother, these words fall back on you! Are you saying the Messenger of Allaah didn’t used to show respect to the Qur’aan?!” There is no doubt that the Prophet (sallAllaahu ‘alayhi wa sallam) used to respect the Qur’aan, but in spite of this, he wouldn’t kiss it.

Or they may argue: “You forbid us from kissing the Qur’aan, yet look at you, you ride in cars and travel by plane. And these things are innovations!” The refutation of this is based on what you heard previously – that the innovation that is misguidance is only that which occurs with regard to the Religion.

As for those innovations that occur with regard to worldly matters, then as we stated previously, they may at times be permissible and at times be prohibited, and so on. This is something that is well known, and needs no examples.

So a person that rides aboard a plane in order to travel to the Sacred House so that he can make pilgrimage (Hajj), there is no doubt that this is permissible. And a person that rides on board a plane in order to travel to the west to make pilgrimage there, there is no doubt this is a sin, and so on and so forth.

As for matters related to worship, for which if someone is asked about it: “Why do you do it(?)”, his reply is: “To get close to Allaah!”

I say: There is no way to get closer to Allaah except by that which Allaah legislated and prescribed. However, I would like to remind you about something which, in my opinion, is very important for strengthening and supporting this principle “Every innovation is a misguidance” – there being no room for my intellect to consent with it at all.

Some of the Salaf used to say: “No innovation is introduced except that a Sunnah is caused to die.”

I take this fact to heart as if I can feel it with my hand, due to my constant scrutinization of matters to see if the are innovations, and if they contradict what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) brought,

When the true people of knowledge and virtue take hold of the Qur’aan in order to recite from it, you do no see them kissing it. Rather, they only act in accordance to what is in it. But as for the common people, who have not set of rules or guidelines to curb their emotions, then they say: “What’s wrong with that?” But yet they don’t act in accordance to what is found in it (from laws and rulings)!

So we say: “No innovation is introduced except that a Sunnah is caused to die.”

There is another innovation similar to this one. We see some people – even the vile sinners amongst them who only have a small portion of Faith left in their hearts – who when they hear the Mu’adhin calling to prayer, they stand up! And when you ask them: “Why are you standing up?” They reply: “Out of respect for Allaah!!” But yet, they don’t even go to the masaajid! They spend their time playing chess and backgammon and so on. And yet, they believe they are showing respect to their Lord by standing up like this. Where did this form of standing come from?? Naturally, it came from a fabricated hadeeth that has no source to it, which is: “When you hear the Adhaan (call to prayer), then stand up.” [6]

There is no source for this hadeeth. Rather, it came by way of a distortion (of an authentic hadeeth) by some weak narrators and liars, who reported “Stand” (qoomoo) instead of “Say” (qooloo), whilst at the same time abridging the authentic hadeeth: “When you hear the Adhaan, then say (qooloo) just as he says. Then send Salaat upon me…” [7]

So look at how the Devil beautifies innovations to people, such that they feel content with themselves that they are believers who respect the rites of Allaah – the proof for this being: when they take the mus-haf, they kiss it, and when they hear the Adhaan, they stand up!!

But does he act upon the Qur’aan? He doesn’t act upon the Qur’aan! So, for example, he may pray, but does he avoid delving into prohibitions? Does he avoid taking interest or giving it? Does he avoid spreading amongst the people the means that will increase them in their disobedience to Allaah? Does he…Does he…, and so on and so forth?? These questions may never end. This is why we stop and suffice with that which Allaah has legislated for us from acts of obedience and worship without adding one single letter to that. This is since the matter is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I have not left behind anything that Allaah commanded you with except that I ordered you to do it.”

So this thing that you do, will it bring you closer to Allaah? If the answer is yes, then bring a text from Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) concerning that. Their answer will be: “There is no text for that.” So therefore, it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

No one should find difficulty with this issue saying: “This is a minor issue, but yet in spite of that, it’s a misguidance that will take the one who does it to the Hellfire??”

Imaam Ash-Shaatibee responded to the likes of this question, saying: “Every innovation, no matter how small it may be, is misguidance.”

One should not look at this ruling – in the fact that it’s misguidance – to the innovation itself. Rather, one should look at this ruling to the place in which this innovation has been newly introduced into. What is this place? The place I am referring to is the Legislation of Islaam, which is perfect and complete. So it is not proper for anyone to try to “amend it” by introducing an innovation into it, whether big or small. This is where the “misguidance” of innovations comes from. The misguidance doesn’t come from just him introducing the innovation into Islaam, but rather because of the fact that he is giving (himself) the ability to amend the Legislation (of Islaam), above that of our Lord and above our Prophet (sallAllaahu ‘alayhi wa sallam).


Footnotes:

[1] Saheeh At-Targheeb wat-Tarheeb (1/92/34)

[2] Salaat at-Taraaweeh (pg. 75)

[3] Saheeh At-Targheeb wat-Tarheeb (1/94/41)

[4] Saheeh al-Jaami’-us-Sagheer (3174)

[5] Translator’s Note: Refer to Saheeh Al-Bukhaaree (Eng.) (vol. 6, hadeeth no. 201). Zayd bin Thaabit (radyAllaahu ‘anhu) was one of those who used to write down the revelation for the Prophet.

[6] Silsilat-ul-Ahaadeeth ad-Da’eefah (711)

[7] Saheeh Muslim (384)


Published: July 1, 2004 | Modified: July 2, 2007

The Tafseer of Surah Al-Faatihah – Shaykh Abdul-Muhsin Al-Abbaad

AUTHOR: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
SOURCE: Sharh Shuroot-is-Salaat (pg. 48-61, Dar-ul-Imam Ahmad)
PRODUCED BY: Al-Ibaanah.com

The author states: “The Third Pillar: Then there occurs the recitation of Surah Al-Faatihah, which is a pillar in every rak’ah (unit), as occurs in the hadeeth: ‘There is no prayer for he who does not recite the opening (chapter) of the Book.’ It is the foundation of the Qur’aan.”

— the explanation —

Reciting Surah Al-Faatihah in every one of the rak’aat (units) of prayer is obligatory upon the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid). This is based on the Prophet’s statement (sallAllaahu ‘alayhi wa sallam): “There is no prayer for he who does not recite the opening (chapter) of the Book.” [Reported by Al-Bukhaaree (756) and Muslim (393)]

The one being led in prayer should recite it behind his Imaam in both the silent and audible prayers. What proves that it should be recited behind him in the audible prayers is the hadeeth in which a man from among the Prophet’s Companions reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Perhaps you recite behind the Imaam while the Imaam is reciting?” They replied: “Yes, we do that.” He (sallAllaahu ‘alayhi wa sallam) said: “Then do not do it, unless one of you is reciting the beginning (chapter) of the Book.” Or he said: “The Faatihah (opening chapter) of the Book.” [Reported by Ahmad in his Musnad (18070) with an authentic chain of narration]

Something similar to this has been reported by ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) and in its chain of narration is Muhammad bin Ishaaq who narrated hadeeth explicitly which made his tadlees safe. It was reported by Ahmad in al-Musnad (22745).

The way to combine between this report, the hadeeth that was reported about people refraining from reciting behind the Imaam, the hadeeth: “Whoever has an Imaam, then his recitation serves as a recitation for him”, and the hadeeth: “When he recites, then remain silent” is to understand all of these texts to refer to the recitation of any surah apart from Al-Faatihah.

Then the author, may Allaah have mercy on him, goes on to provide a brief interpretation of (Surah) Al-Faatihah, saying:

*****

Bismillaah-ir-Rahmaan-ir-Raheem (In the Name of Allaah, the Most Merciful, Bestower of Mercy) is a request for blessing and assistance.

— the explanation —

What is meant by this is that a Muslim says Bismillaah seeking blessing from Allaah’s Name and seeking assistance in Allaah for his recitation. This applies also to anything for which he mentions Allaah’s Name prior to doing it. He is stating Allaah’s Name in order to seek blessing and assistance (by it).

He should recite the Bismillaah silently even though it is an ayah from the Qur’aan. Is it an ayah in every surah (chapter) or is it just an independent ayah used as a divider between surahs? And is it an ayah in Surah Al-Faatihah or is it not part of the surah at all? The scholars have many opinions on this. What indicates that it is part of the Qur’aan is that the Companions included it in the mus-haf and they didn’t include anything in there except for the Qur’aan. It is reported in the Sunan of Abu Dawood with an authentic chain (788) that Ibn ‘Abbaas said: “The Prophet (sallAllaahu ‘alayhi wa sallam) was not aware of the separation of a surah until Bismillaah-ir-Rahmaan-ir-Raheem was revealed to him.”

There is no disagreement amongst the scholars over the fact that the Bismillaah is part of an ayah within Surah An-Naml.

Surah Al-Faatihah consists of seven verses. Those scholars that believe that it is an ayah in Surah Al-Faatihah count the Bismillaah as being one of the seven verses. Those who believe that it is not part of Al-Faatihah make the seventh verse: “Not of those who earned Your wrath nor of those who went astray.”

From the proofs that are used to indicate that the Bismillaah is not an ayah from Al-Faatihah is the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement in the qudsee hadeeth: “I have divided the Prayer between Myself and My servant into two halves, and My servant will have what he asks for. So when the servant says: ‘Al-Hamdulillaahi Rabbil-‘Aalameen’, Allaah says: ‘My servant has praised Me…’” [Reported by Muslim from Abu Hurairah (radyAllaahu ‘anhu) (395)]

So he (sallAllaahu ‘alayhi wa sallam) did not mention the Bismillaah in it.

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Al-Hamdulillaah (All praise is for Allaah): Hamd means praise. The definite article (Al) before Hamd is for including all the commendable acts He does. As for the good things that one has no role in bringing about, such as beauty and so on, then praising that is called madah and not hamd.

— the explanation —

The servants’ praising of their Lord is worship and it falls under Tawheed-ul-Uloohiyyah, which is the Oneness of Allaah in His servants actions (i.e. worship). Allaah is the One deserving of praise and commendation for every blessing that the servants achieve regardless if one of the servants played a part in it or not. This is since all of the credit in that matter belongs to Allaah, as He says: “And whatever blessings you have, it is from Allaah.”[Surah An-Nahl: 53]

In his advice to Ibn ‘Abbaas (radyAllaahu ‘anhu), the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And know that if the entire ummah were to gather together to bring you some benefit, they would not be able to benefit you except with something that Allaah has already decreed for you.”

So therefore all commendable acts in reality belong to Allaah. So He alone is the One who deserves praise in every circumstance. And as for the servants, whatever good things they do out of their own free will and choice, such as nobility, kindness and doing good deeds, then they should be praised and lauded for that. And whatever good that is in them, which they played no part in producing, such as beauty and good appearance, then they should be commended for it but not praised.

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Rabb-il-‘Aalameen (Lord of all that is created): Rabb means the One who is worshipped, the Creator, the Sustainer, the King, the One who administers and brings up all of the creation through His favors. With regard toAalameen, everything that is apart from Allaah then that is considered Aalam. He is the Lord of everyone and everything.

— the explanation —

This consists of Oneness of Allaah in His Lordship, Names and Attributes since Tawheed ar-Ruboobiyyah means the Oneness of Allaah in His Actions. So He is One in His creating, sustaining, giving of life, and causing of death. He has no partners in His Lordship nor does He have any partner in His Worship. To Allaah belong the most perfect of Names and Attributes. Two of Allaah’s names have been mentioned in this ayah: “All praise is for Allaah, Lord of all that is created.” They are Allaah and Ar-Rabb. In another ayah, Allaah says: “Salaam – a word from the Lord (Rabb), Most Merciful.” [Surah YaaSeen: 58]

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Ar-Rahmaan” (The Most Merciful): means He grants a general mercy for all of the created beings. Ar-Raheem (The Bestower of Mercy): means He gives a specified mercy for just the believers. The proof for this is Allaah’s statement: “And He is ever an All-Bestower of mercy to the believers.” [Surah Al-Ahzaab: 43]

— the explanation —

Ar-Rahmaan and Ar-Raheem are two of Allaah’s names that indicate one of His Attributes, which is mercy. All of Allaah’s names are derivatives that indicate meanings, which are attributes. So an attribute from among His many Attributes can be extracted from every one of Allaah’s Names.

The name Ar-Rahmaan is more general than Ar-Raheem and it cannot be applied to anyone except for Allaah. So it can’t be said to someone that he is Rahmaan. But as for Raheem, it can be applied to Allaah as well as others. Allaah said about His Prophet (sallAllaahu ‘alayhi wa sallam): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you. For the believers, he is full of pity, kind and merciful (raheem).” [Surah At-Tawbah: 128]

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Maaliki-Yawm-id-Deen (Master of the Day of Judgement): refers to the Day of Reward, Recompense and Accountability, the Day when everyone will be compensated for his deeds – if they are good, then there will be good (for him) and if they are evil, then there will be evil (for him). The proof for this is Allaah’s statement: “And what will make you know what the Day of Recompense is? Again, what will make you know what the Day of Recompense is? (It will be) The Day when no person shall have power (to do anything) for another, and the decision that Day will be wholly with Allaah.” [Surah Al-Infitaar: 17-19]

There is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “The shrewd person is the one who subjects himself and works for what comes after death. And the feeble person is the one who allows his soul to follow its vain desires, while aspiring for Allaah to grant his ambitions.”

— the explanation —

Allaah is the Owner of everything. He is the Owner of the worldly life and the Hereafter. Allaah has only particularized the Day of Recompense here as Him being the Owner of it because it is the day in which all of the created beings will submit themselves to the Lord of all that exists. This is contrary to the worldly life for there can be found in it those who are insolent and haughty and who say such things as “I am your lord, most high” and“I didn’t know you had a god besides me!”

The hadeeth mentioned by the author was reported by At-Tirmidhee (2459) and its chain of narration contains Abu Bakr bin Abee Maryam who is weak.

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“Iyyaaka Na’budu” (You alone do we worship): meaning we don’t worship anyone except You. This is a covenant between the servant and his Lord that he will not worship anyone besides Him.

Wa Iyyaaka Nasta’een (And in You alone do we seek assistance): This is a covenant between the servant and his Lord that he will not seek the assistance of anyone besides Allaah.

— the explanation —

Allaah says: “And I did not create the jinn and mankind except to worship Me.” [Surah Adh-Dhaariyaat: 56]

When you place the object of the verb (You alone) before the verb (we worship) in issues of worship and seeking assistance, this indicates a limitation and particularization. So you are limiting the worship to only Allaah and particularizing Him alone by it. So no one is worshipped except Allaah and no one’s assistance is sought except for Allaah’s.

Therefore, a servant (of Allaah) does not ask assistance from the angels or the jinn or anyone absent. But as for him asking assistance from a person that is present and who is able to assist him and help him achieve the benefit or repel the harm, this is permissible and not forbidden.

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Ihdinaas-Siraat-al-Mustaqeem (Guide us to the Straight Path) means direct us, show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also believed that it refers to the Messenger and likewise that it refers to the Qur’aan. All of these meanings are true. What is meant by Mustaqeem (Straight) is that which has no deviations in it.

— the explanation —

The people’s need for being guided to the Straight Path is greater than all of their other needs. And their requirement of it is above any other requirement they may have. Their need for it is greater than their need for food and drink since food and drink are only means for them to continue remaining in this worldly life. But as for their being guided to the Straight Path, then it is a cause for their success and happiness in both this worldly life and the Hereafter.

Asking to be guided to the Straight Path consists of requesting Allaah to direct and show you to the path of truth and guidance. It also entails asking Him to grant you the ability follow this Straight Path. When a servant asks his Lord in every rak’ah (unit) of the prayer to guide him to the Straight Path, this entails asking Him to keep him firm upon whatever he achieves from guidance. It also entails asking for an increased and additional guidance, as Allaah says: “And as for those who are guided, He increases them in guidance and gives to them their Taqwaa (dutifulness).” [Surah Muhammad: 17]

There is no contradiction between interpreting “Guide us” to mean “show us, “direct us” or “keep us firm” nor with interpreting the “Straight Path” to mean “Islaam”, “the Messenger” or “the Qur’aan because that is only a difference of diversity and not a difference of contrast. This is why the author went on to say: “All of these meanings are true.” The interpretations of the Salaf are for the most part like this. Either their interpretation is by way of words that are close in meaning, which are all true and don’t contradict each other, as is the case here, or it is by way of example, which is done by interpreting a general word to mean some of the parts that fall under it, such as Allaah’s saying: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good.” [Surah Al-Baqarah: 201]

There is no contradiction in interpreting the “good” of this world to mean a righteous wife or a righteous child or pure wealth. This falls under interpreting by way of example.

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Siraat-aladheena An’amta ‘alayhim (The Path of those You bestowed Your Favor on): meaning the way of those who have received your Bounty. The proof for this is Allaah’s saying: “And whoever obeys Allaah and the Messenger, then they will be in the company of those on whom Allaah has bestowed His Favor, such as the prophets, the first to believe (in the prophets), the martyrs and the righteous. And how excellent these companions are!” [Surah An-Nisaa: 69]

Ghayr-il-Maghdoobi ‘alayhim (Not those who earned Your Anger): They are the Jews since they have knowledge but do not act on it. You are asking Allaah to protect you from their way.

Wa laad-Daalleen {Nor of those who went astray): This refers to the Christians, who worship Allaah based on ignorance and misguidance. You are asking Allaah to protect you from their way. The proof for those who went astray is Allaah’s saying: “Say: Shall we inform you of the greatest losers with respect to their deeds? Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds.” [Surah Al-Kahf: 103-105]

And there is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “You will indeed follow the ways of those who came before you, in exactly the same manner, to the point that if they were to enter the hole of a lizard, you would also enter it.” They said: “O Messenger of Allaah, do you mean the Jews and the Christians?” He said: “Who else?” Al-Bukhaaree and Muslim reported it.

And the second hadeeth is: “The Jews split up into seventy-one sects and the Christians split up into seventy-two sects. And this ummah (of Muslims) will split up into seventy-three sects. All of them will be in the Hellfire except for one.” They said: “Who are they O Messenger of Allaah?” He said: “Those who are upon the same way that I and my Companions are upon.” 

— the explanation —

The Straight Path that a Muslim asks his Lord to guide him to is the path of those whom Allaah bestowed His Grace upon, such as the prophets, the siddeeqoon (first true believers), the martyrs and the righteous people, as Allaah says: “And verily, this is my Straight Path, so follow it. And do not follow the other paths, for they will separate you away from His path. This He has ordained for you so that you may become dutiful (Muttaqoon).” [Surah Al-An’aam: 153]

He asks Allaah in every one of the rak’aat (units) of his prayer to direct him to the path of truth and guidance and to protect him from the path of those who are astray and in error, such as the Jews and Christians.

The hadeeth: “You will indeed follow the ways of those who came before you…” was reported by Al-Bukhaaree (7320) and Muslim (2669) from Abu Sa’eed. Its first part is found in Saheeh Al-Bukhaaree with the wording: “You will indeed follow the ways of those who came before you hand-span by hand-span and forearm by forearm…” and in Saheeh Muslim with the wording: “You will indeed follow the ways of those who came before you inch by inch and cubit by cubit.”

The hadeeth about the splitting of the ummah has been reported by a group of the Prophet’s Companions. For the referencing of this hadeeth, see the comments to hadeeth no. 16937 in the Musnad of Imaam Ahmad. Also seeSilsilat-ul-Ahaadeeth as-Saheehah of Al-Albaanee (203-204) who quoted its authenticity on Ibn Taimiyyah, Ash-Shaatibee and Al-‘Iraaqee.

What is meant by the word “ummah” in this hadeeth is the ummah (nation of people) that have responded to the Call. These seventy-three sects are Muslims. The “Saved Sect” are those who are upon what the Prophet and his Companions were upon. Seventy-two of the sects are under the threat of being placed in the Hellfire due to their deviating from the path of truth. Their affair is up to Allaah – if He wishes, He will punish them and if He wishes, He will pardon them.

As for the ummah (nation of people) that requires the Call, they consist of every human being and Jinn from the time of the Prophet’s advent to the establishment of the Hour. Those who fall in this category are the Jews, the Christians and all of the other religions of disbelief. This is based on the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “By the One in whose Hand is the soul of Muhammad, no one from this ummah (nation of people) hears about me, whether he is a Jew or a Christian, then dies without believing in what I was sent with, except that he will be from the inhabitants of the Hellfire.” [Reported by Muslim (386) from Abu Hurairah; Also see the Fataawaa of Shaikh-ul-Islaam (7/218) and Fataawaa al-Lajnat-ud-Daa’imah (2/157)]

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Published on: June 11, 2007

The Taabi’een known for their Proficiency in Tafseer – Shaykh Uthaimeen

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: His treatise “Usool fee at-Tafseer” (pg. 40)
PRODUCED BY: Al-Ibaanah.com

Those who were well known for their Proficiency in Tafseer amongst the Taabi’een

There were many amongst the Taabi’een who became well known for their proficiency in Tafseer, amongst whom were:

1. The People of Makkah: They are the followers of Ibn ‘Abbaas (radyAllaahu ‘anhumaa), such as Mujaahid, ‘Ikrimah and ‘Ataa bin Abee Rabaah.

2. The People of Madeenah: They are the followers of Ubay bin Ka’ab (radyAllaahu ‘anhu), such as Zayd bin Aslam, Abul-‘Aaliyah and Muhammad bin Ka’ab Al-Qurtubee.

3. The People of Koofah (in ‘Iraq): They are the followers of Ibn Mas’ood (radyAllaahu ‘anhu), such as Qataadah, ‘Alqamah, and Ash-Sha’abee.

We will provide a biography of the lives of two of these individuals, namely Mujaahid and Qataadah:

Mujaahid:
He is Mujaahid bin Jabar al-Makkee, the freed slave of as-Saa’ib bin Abee as-Saa’ib al-Makhzoomee. He was born in 21H and learned the tafseer of the Qur’aan from Ibn ‘Abbaas, may Allaah be pleased with him. Ibn Ishaaq reported from him that he said: “I reviewed the entire mus-haf– from its beginning to its end – with Ibn ‘Abbaas on three separate occasions, stopping at each ayah and asking him about it.”

Sufyaan Ath-Thawree said: “If the interpretation (of an ayah) comes to you from Mujaahid, then it is sufficient for you.”

Ash-Shaafi’ee relied on his tafseer (of the Qur’aan), as did Al-Bukhaaree who quoted often from him in his “Saheeh.” In the last part of his biography of him, Adh-Dhahabee said: “The ummah is in unanimous agreement that Mujaahid is an Imaam and that his tafseer is to be relied on as proof.”

He died in Makkah while in the state of prostration in the year 104H at the age of 83.

Qataadah:
He was Qataadah bin Di’amah as-Sudoosee al-Basree. He was born blind in the year 61H and strove hard in seeking knowledge. He had very strong memory. This was such that he said about himself: “I never told a Muhaddith (narrator of hadeeth): ‘Repeat that (hadeeth) to me again.’ Nor did my two ears hear anything ever, except that my heart retained it (in memory).”

Imaam Ahmad mentioned him and spoke highly of him at great lengths. He would spread his knowledge and understanding of the differences of opinions and tafseer, and he described him as being strong in memory and possessing great understanding. He said about him: “Rarely do you find anybody placed before him.” And he said: “He is the best at memorizing from the people of Basrah. He did not hear anything except that he memorized it.” He died in the middle of the year 117H while 56 years old.

Published: July 16, 2005 | Modified: July 16, 2005

Tafseer Ibn Katheer or Fee Dhilaal-il-Qur’aan (of Sayyid Qutb)? – Imaam Muqbil

Author: Imaam Muqbil bin Haadee Al-Waadi’ee
Source: Fadaa’ih wa Nasaa’ih (pg. 163-164)
Produced By: Al-Ibaanah.com

Question:

Al-Ahdal said: “A summary of Tafseer Ibn Katheer can be found in the tafseer Fee Dhilaal-il-Qur’aan (of Sayyid Qutb).”

Answer by Imam Muqbil (rahimahullaah):

Then let him bring us ten or twenty hadeeths with their chains of narration in the tafseer Adh-Dhilaal. Or let him bring us one example of where (Sayyid Qutb) declares a hadeeth authentic or weak! And let him show us where the ‘Aqeedah of the Salaf is in the tafseer, Adh-Dhilaal. Rather, the majority of what is in Adh-Dhilaal is from the (individual) ideologies of Sayyid Qutb.

As for Tafseer Ibn Katheer, then Imaam Ash-Shawkaanee said about it:

“His tafseer is from the best of tafseers, if not THE best.”

As-Suyootee said in “Tabaqaat-ul-Huffaadh”:

“His tafseer is from the best of tafseers.”

He has interpreted the Qur’aan with the Qur’aan, and he has interpreted the Qur’aan with the Sunnah. He has interpreted the Qur’aan with the statements of the Salaf, and he has interpreted the Qur’aan with the Arabic language. Then he authenticated and weakened (reports) and mentioned which ahaadeeth had no basis (i.e. source). And he refuted those who use some of these ahaadeeth as proof (for their views) by showing that they are not authentic.

I remember when I was in Madeenah, one person, who was from the seniors amongst the Ikhwaan al-Mufliseen, told me that he advises the youth to read tafseer Adh-Dhilaal, and that it is better for them than Tafseer Ibn Katheer!

But these farces will soon die just as the books of Sa’eed Hawaa, which served the ideologies of the Ikhwaan al-Muslimeen, died. And the books of Salaah as-Saawee, which aid the ideologies of the Ikhwaan al-Muslimeen will soon die as well.

And ‘Abdullaah bin Faysal Al-Ahdal will die (i.e. his da’wah) – the one who launches attacks against Ahlus-Sunnah. And we say to him: “Where is your attack against the Sufis, who have transgressed so much so that they supplicate and seek assistance from other than Allaah? Have you called the people to destroy and demolish the shrines (graves) in al-Hawta, and in al-‘Aynaat, and those which are in Shihr itself?

So I must say: It is as if the Devil has deceived you. So it is as if you are prepared to (only) wage war against Ahlus-Sunnah. However, Ahlus-Sunnah give no importance to you. And if it were not that I were encouraged and requested by others to make a refutation against you, I would not have refuted you. This is since these words that come out from you are demented and have no worth whatsoever. So all praise be to Allaah, the Sunnah and good are both widespread. And the people do not look to and rely in (anyone) except Ahlus-Sunnah.

So your words will only increase the people in their trust and reliance in the da’wah of Ahlus-Sunnah. One time, when the Communists were in ‘Aden, one person from the inhabitants of ‘Aden said to me: “We came to love you before we even saw you.” So it was said to him: “How is that so?” He responded: “Because the Communists used to say to us: ‘There exists a people in Sa’adah who go to their slaves from behind when they want to pray’, so we knew that the Communists did not speak against anyone except for righteous people.”

The people know ‘Abdullaah Al-Ahdal and what he is upon from deviation and misguidance, so his words only serve to aid the Sunnah…

Published: October 7, 2004 | Modified: October 7, 2004