Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They ( i.e. Ahl Hadeeth ) know with certainty and truth that the sinful from amongst the Ahl ut Tawlieed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.


[102] TRANSLATORS NOTE ~ The Messenger of Allaah, (صلى الله عليه وسلم) , said:

My pool takes one month to cross. Its water is whiter then milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.

Related by al-Bukhaaree [ 6579]

[103] TRANSLATORS NOTE ~ Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE ~ Contrary to what the Khawaarij say.


Part 01:

Part 02:

Listen to the full audio explanation of the Book:

Some of the Innovations (Bidah) in the Muslim World – Dr. Saleh As Saleh [Audio|En]

[Alternative Download Link]

Posted fromBidah-Innovation in the Deen

Ten Points about Jamaa’at-ul-Ikhwaan al-Muslimoon – Shaikh Ahmad bin Yahyaa An-Najmee

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’”[Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.


[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

The Suroorees – Shaikh Ahmad bin Yahyaa An-Najmee

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

Related Link:  This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

Shaykh Salih al-Fawzan’s Visit to A’id al-Qarni

About a week ago, I (Dawud Adib) received an image in a Whatsapp forum indicating that the noble scholar Shaykh Salih bin Fawzan al-Fawzan was standing at the bedside of one of the most notorious people of misguidance of our time, A’id al-Qarni. Within hours of that picture’s release, there was an abundance of comments—many unfavorable—about the Shaykh’s visit. One brother who was dismayed about this visit cited to me the statement of al-Imam al-Barbahari concerning not visiting the innovator or deviant who has fallen sick, from his Explanation of the Creed. Although the brother was sincere, he had become confused by the actions of the Shaykh, since, in his mind, they were at least in contradiction to this basic Salafi principle on how we deal with the People of Desires, Deviation, and Misguidance, or maybe even in opposition to it.

I responded to the brother with two narrations: one from the best caller to Allah, Abul-Qasim Muhammad bin ‘Abdillah bin ‘Abdil-Muttalib (may Allah raise him in rank and grant him peace), and the other from the Imam of the People of the Sunnah and Jama’ah of his time, al-Imam Ahmad bin Muhammad bin Hanbal.

I explained to the brother that this affair (visiting the innovator or deviant who has fallen sick) is not as black and white as one may think.

جاء في صحيح البخاري من طريق حماد بن زيد عن ثابت عن أنس رضي الله عنه قال. كان غلام يهودي يخدم النبي صلى الله عليه وسلم فمَرض فأتاه النبي صلى الله عليه وسلم يعوده فقعد عند رأسه فقال له. أسلم. فنظر إلى أبيه وهو عنده فقال له أطع أبا القاسم صلى الله عليه وسلم. فأسلم فخرج النبي صلى الله عليه وسلم وهو يقول. الحمد لله الذي أنقذه من النار.

It was reported in Sahih al-Bukhari from Hammad bin Zayd from Thabit that Anas (may Allah be pleased with him) said, “There was a Jewish boy who used to serve the Prophet (may Allah raise him in rank and grant him peace). He fell sick, and the Prophet (may Allah raise him in rank and grant him peace) went to visit him. He sat at his head and said to him, ‘Accept Islam.’ (The boy) looked towards his father, who was with him. (His father) said, ‘Obey Abul-Qasim (may Allah raise him in rank and grant him peace).’ So he accepted Islam, and the Prophet (may Allah raise him in rank and grant him peace) went out (from his house) saying, ‘Praise be to Allah Who has saved him from the Hell-Fire.’ ”

I told the brother that there are many benefits from this narration, and one of them that clearly stands out was the Prophet’s (may Allah raise him in rank and grant him peace) zealousness to have people guided and saved from the Fire by the permission of Allah.

The other authentic narration is from al-Imam Ahmad, found in the book Ahl al-Milal war-Riddah waz-Zanadiqah wa-Tarik as-Salah wal-Fara’id min Kitab al-Jami by Ahmad bin Muhammad Khallal, in The Book of Funerals, Chapter of Visiting the Sick, #602:

قال الفضل بن زياد سمعت أحمد بن حنبل سئل عن الرجل المسلم يعود أحداً من المشركين، قال: إن كان يرى أنه إذا عاده يعرض عليه الإسلام يقبل منه فليعده كما عاد النبي صلى الله عليه وسلم الغلام اليهودي فعرض عليه الإسلام.

Al-Fadl bin Ziyad said, “I heard Ahmad bin Hanbal being asked about a Muslim individual visiting one of the pagans who had fallen ill. He [al-Imam Ahmad] said, ‘If he thinks that if he visits him while he is sick and tells him about Islam, he may accept it, then let him visit him, as the Prophet (may Allah raise him in rank and grant him peace) visited the Jewish boy who was sick and told him about Islam.’ ”

Some days later, I came across an article posted on from someone responding to the same issue the brother and I were discussing, which provided an elaborate explanation to this timely affair. May Allah bless the brother and Sahab for their efforts in assisting Islam.

The following is my translation of his response:

All praise is for Allah, Lord of all the worlds. In addition, may prayers and peace be upon Muhammad, the most honored of the Messengers. As to what follows:

As salamu ‘alaikum wa rahmatullahi wa barakatuh,

There has been an increase in lectures and clamor from the People of Deviation and Desires, from amongst the Qutubis and Takfiris and their apprentices, concerning the [recent] visit of the erudite scholar Shaykh Salih al-Fawzan (may Allah protect and preserve him) to a [well-known] caller of fitnah. This individual who has deviated from the methodology of the Prophet (may Allah raise him in rank and grant him peace) and his Companions [is none other than] A’id al-Qarni.

Some students of knowledge have become puzzled about this matter, while others have become despondent. Likewise, some of the general masses of the People of the Sunnah have begun to doubt and their hearts have differed.

Consequently, I would like to point out some matters that clearly indicate the harmony of this methodology, its deep-rooted firmness, and its constancy.

First: The [true, erudite] scholar of the People of the Sunnah and Jama’ah is like the ruler who has [the responsibility of] the affairs of the citizens [in his hands]. He is the most knowledgeable of what benefits them and of what assists the call to Allah the Most High.

As a result, Allah has referred matters of a calamitous, problematic nature to their formal legal opinions and judgments. This is not [the case] for those other than them. Thus, [the meaning of what] Allah the Most High has stated:

“And when there comes to them information about [public] security or fear, they spread it around. However, if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed the Shaytan, except for a few.” [Surah an-Nisa 4:83]

Hence, there is [a clear] distinction between the common people and the scholars.

Second: This visit to this obstinate contravener [to the Book of Allah, the pure Sunnah of Prophet Muhammad and the methodology of the righteous Salaf] did not occur without [thorough] familiarity (with the issue) and [deep] research. If people have these types of thoughts about them [the scholars], then they [in reality] have judged them as those who waste time and indulge in frivolous entertainment, which is not commensurate with their [deep] knowledge and [vast] experience. Indeed, the major, senior scholars have spent their youth being actively engaged in seeking knowledge and shunning enjoyment and pleasures during the prime of their lives.

So how could this ever be assumed about them in their advanced age when worldly desires have been suppressed in their hearts, and while they are [consistently] upon what they have been upon?

Third: If we really understand these two principles from the two aforementioned points, [then we will also come to know and understand that] the scholar has already realized the predominant public benefit in visiting the adamant infringer for the purpose of advising and establishing proofs [against the infringer’s deviations and misguidance]. This is known from the [actions of the] Companions and their followers from amongst the Salaf of this ummah. Amongst the utmost proofs for this is ‘Ali bin Abi Talib sending Ibn ‘Abbas to the Khawarij for a discussion, causing a number of them to return to the truth right on the spot.

[That discussion] brings to mind two narrations from al-Imam Ahmad, [the first] from al-Imam Abu Dawud on p.276 of Masa’il of al-Imam Ahmad:

(a) I [al-Imam Abu Dawud] said to Ahmad, “We have relatives residing in Khorasan who have adopted the views of al-Irja’. So when we write to Khorasan, should we also extend to them the greetings of peace?”

Imam Ahmad retorted, “Subhanallah! You do not extend to them the greetings of peace?” So I said to Ahmad, “We should speak to them?” He said, “Yes, unless they are callers to [these deviated beliefs] and quarrel with [you] concerning them.”

Ibn al-Muflih said in “Al-Adab ash-Shar’iyyah,” vol. 1, p.229:

(b) In the narration of al-Fadl: “It was said to [al-Imam Ahmad], ‘And should one speak to any of them?’ He said, ‘Yes, unless you know of any nifaq from them, because the Prophet (may Allah raise him in rank and grant him peace) feared for the three [Companions] who stayed behind (from the campaign to Tabuk), thus he ordered the people not to speak to them. I said, ‘O Aba ‘Abdillah! Then how should the People of Desires be dealt with?’

“He replied, ‘As for the Jahmiyyah and Rafidah, then no [do not speak to them].’

“Then it was said to him, ‘So [what about] the Murji’ah?’ He replied, ‘They are less complicated, unless they are those who quarrel [with you]—then do not speak with them.’ ”

This indicates that the judgment to meet with the People of Innovation to advise them in a particular matter goes back to the scholars, who possess the discretional ability to deal with critical situations.

Fourth: Shaykh Salih (may Allah preserve and protect him) has never been known for trying to win applause, having affection for or displaying flattery to the People of Innovations, or including them in [the fold of those who adhere to] the methodology of the Salaf like those who oppose it do.

On the contrary, he continues to unleash upon them a firm, unchangeable, cast-iron tongue. He upbraids them; even more than that, he orders to withdraw from them and not come close to them. This is known from his writings and legal decisions to those near and far.

Fifth: As we have already clarified, Shaykh Salih (may Allah preserve and protect him) has not opposed the methodology of the Salaf, just as the erudite scholar Shaykh Rabi’ has not opposed it regarding this matter, the matter of giving advice and being patient with the obstinate violator [of the methodology of the Salaf]. Shaykh Rabi’ has displayed mammoth restraint toward the pig-headed opponent [of the Salafi methodology]. Everyone knows that he was patient with ‘Abdur-Rahman ‘Abdul-Khaliq for ten years before speaking out against him. At the same time, [Shaykh Nasir ad-Din al-Albani] (may Allah’s mercy be upon him) has distinguished [Shaykh Rabi’] with the title “the carrier of the flag of [knowledge] of Jarh wa Ta’dil,” which is why the enemies have unsheathed their swords against him. Assuredly, this is a distinct characteristic that Allah gives to whomever He wants, just as He distinguished al-Imam Ahmad in standing against the innovators, although during his time there existed many [renowned] scholars who were persecuted and killed.

Sixth: Those People of Desires, from amongst them the Haddadis and Qutubis, deem Shaykh Salih al-Fawzan as being from the remnants of the Salaf. They have said this about him; the innovator [Abu Ishaq] al-Huwayni recently called him “the remnant of the Salaf.” This is a proof that they deem him to be an extraordinary erudite scholar from among the scholars who call to the Sunnah. Despite this, they do not desire to follow the methodology of Shaykh Salih al-Fawzan in the issue of not revolting against the ruler, the issue of mawazanat, or the issue of bombings and calling a Muslim a disbeliever. This is because they oppose the Shaykh, heart and soul. But they are persistent about those issues in which Shaykh al-Fawzan and Shaykh Rabi’ have differed, focusing on those affairs to create conflict between the Salafi scholars and students of knowledge. Likewise, they intend to confuse and deceive the masses.

In summary, Shaykh Salih did not go out in opposition to the ruler (King Salman), may Allah protect and preserve them both, as the Takfiri Qutubis have done in revolting against the rulers and declaring them disbelievers. Rather, he went out on the authorization and order of the king (may Allah protect and preserve them both). Likewise, his visit has not opposed his previous comments regarding the callers of fitnah, and his visit is not a green light allowing the common Muslims to listen to the lessons and lectures of those individuals or to sit with them. How could it be so, when he himself has explained the narration regarding the strike of the tongue at the end of time being like the blows of the sword?

[Translator’s note: It should be noted that the aforementioned narration of “the strike of the tongue will be like the blows of the sword,” collected by Imams at-Tirmidhi, Abu Dawud, and Ibn Majah, is weak. This is due to the uncertainty of one of the narrators named Ziyad bin Saymin or Simin Kush, and the weakness of Layth bin Abi Sulaym. More than likely the Shaykh was using it to cite a point and Allah knows best!]

So it is upon the people to avoid the callers of fitnah and hold on to the well-known scholars. And [Shaykh Salih al-Fawzan] has not opposed the methodology of the Salaf in his evaluation of the benefits and wisdoms of calling to Allah the Most High, as I have previously mentioned.

From Allah comes every source of goodness.

Written by Abu Hammam Wamid bin Hasan al-‘Iraqi
Dated Jumu’ah 16 Jumada al-Akhirah 1437

Translated by Abu Dihyah Dawud Adib al-Amriki
Dated Jumu’ah 23 Jumada al-Akhirah 1437

Click the below link to read/download the the article PDF

Shaykh Salih al-Fawzan’s Visit to A’id al-Qarni

Prohibition of Swaying during the Salat or while reciting the Qur’an or while making dhikr – alifta


Q: What is the ruling on some people who sway from right to left and backwards and forwards while reciting the Qur’an? Please advise, may Allah reward you.

A: Swaying while reciting the Qur’an is one of the habits that should be abandoned. It contradicts the etiquettes required when reciting the Qur’an. When reciting or listening to the Qur’an, a person should listen carefully and not play with things so that the listener and the reciter ponder over the meanings of the Qur’an and their hearts be submissive to Allah (Glorified and Exalted be He).

Scholars mentioned that this is one of the habits of the Jews when reciting their Book, and we are forbidden to imitate them.

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

The Permanent Committee for Scholarly Research and Ifta’

Member – Member – Member – Deputy Chairman – Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

Related Links:

Ikhlaas & Mutaaba : A Nice Benefit regarding As-Shahadataan (Two Shahaadah) – Abu Muhamamd al Maghribee [Short Clip|En]

Listen / Download this Mp3 Clip (Time 10:56)

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

“Allah gave me intellect; therefore I can sit with the innovators” – Shaykh Sulaymaan Ar-Ruhaylee

Read the article here:…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy: Bilal Nahim

Shaykh said :

I swear by Allah O brothers;verily I know people personally, who were from the best of people upon the Sunnah,but they took lightly the matter of sitting with those known to be upon innovation and they were turned upside down

The Strangers (Ghurabaa) & The Evils of Doubts and Desires – Al-Haafidh Ibn Rajab

l praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is required for attaining the honor of His most Sublime Face.[1] And may the peace and blessings of Allaah be upon our teacher Muhammad, sallAllaahu ‘alayhi wa sallam, his family and his companions.Imaam Muslim reported in his Saheeh from the hadeeth of Abu Hurairah, radyAllaahu ‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:“Islaam began as something strange and it will return to being strange as it began. So Toobaa [2] is for the strangers.” [3]

Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood, radyAllaahu ‘anhu, with the addition at the end of it:“It was said: ‘O Messenger of Allaah, and who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘The Nuzaa’ (those who extract themselves) from their families and close relatives.’” [4]

Abu Bakr Al-Aajuree also transmitted it and in his report there occurs: “It was said: ‘Who are they, O Messenger of Allaah?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘Those who rectify (themselves/others) when the people have become corrupt.’” [5]

Others have transmitted it with the following words, in which he, sallAllaahu ‘alayhi wa sallam, said: “They are those who flee from trials (fitan) for the sake of their Religion.”

At-Tirmidhee reported it from the hadeeth of Katheer Ibn ‘Abdillaah Al-Maznee on the authority of his father who reported from his grandfather that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Verily, this Religion began as something strange. And it will go back to being something strange. So Toobaa is for the strangers – those who rectify what the people have corrupted after me of my Sunnah.” [6]

It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the Prophet, sallAllaahu ‘alayhi wa sallam. And in the hadeeth there occurs:

“It was said: ‘And who are they, O Messenger of Allaah?’ He said: ‘They are those who rectify and make corrections when the people have become corrupted.” [7]

He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa’ad, radyAllaahu ‘anhu, with a similar wording.[8]

Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa, on the authority of the Prophet, sallAllaahu ‘alayhi wa sallam. And it is stated in the hadeeth: “So Toobaa on that day will be for the strangers – when the people have become corrupt.” [9]

In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, the Prophet,sallAllaahu ‘alayhi wa sallam, said: “Toobaa is for the strangers.” It was said: “And who are the strangers? He, sallAllaahu ‘alayhi wa sallam, said:“A righteous people surrounded by people abounding in much evil. Those who disobey them are more numerous than those who obey them.” [10]

And it has been reported on ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, in marfoo’ and mawqoof [11] form in this hadeeth, that: “It was said: ‘Who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘They are the ones who flee for the sake of their Religion. Allaah, may He be Exalted, will send them with ‘Eesaa Bin Maryam’” [12]

Concerning his, sallAllaahu ‘alayhi wa sallam, statement: “Islaam began as something strange”, then it is referring to the people before his advent, who were upon widespread deviance. This is as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Indeed Allaah looked at the people of the earth and hated them, both Arabs and non-Arabs, except for some remnants that were from the People of the Book.” [13]

So when the Prophet was sent forth and began calling towards 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 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 of Abu Bakr and ‘Umar (during their Khilaafah).

Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them. And the trials of Doubts (Ash-Shubuhaat) andDesires (Ash-Shahawaat) became widespread. These two evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the creation obeyed him.

So from among them were those who entered into obedience to him by way of the evil of Doubts (Ash-Shubuhaat). And from among them, were those who fell into the evil of Desires (Ash-Shahawaat). And from among them, were those who combined between them both. All of that was from what the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, had warned us would occur.

As for the evil of Doubts:
Then it has been reported on the Prophet through many paths of narration that his ummah would divide into more than seventy sects. This is based on the differing found in the reports concerning the exact number with which they will exceed the number seventy. And it is reported on him, sallAllaahu ‘alayhi wa sallam, that all of these groups will be in the Hellfire, except for one group – and it is that (group) which adheres to what he and his companions were upon (during their time). [14]

And as for the evil of Desires:
It is reported in Saheeh Muslim on the authority of ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:“When the treasures of the Persians and the Romans are opened for you, how will your people be?” ‘Abd-ur-Rahmaan Ibn ‘Awf,radyAllaahu ‘anhu, said: “We will say what Allaah has ordered us (to say).”[15] He, sallAllaahu ‘alayhi wa sallam, said: “Or other than that. You will compete against each other, then you will envy one another, then you will turn your backs on one another.” [16]

And in Saheeh Al-Bukhaaree on the authority of ‘Amr Ibn ‘Awf, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said: “I swear by Allaah! It is not poverty that I fear for you. Rather, what I fear the most for you is that the pleasures of this world will be presented to you as they were presented to those before you. And you will compete against each other for it, as they competed against each other. And it will destroy you, just as it destroyed them.” [17]

And there occurs in the two Saheeh collections on the authority of ‘Uqbah Ibn ‘Aamir, radyAllaahu ‘anhu, a hadeeth from the Prophet, sallAllaahu ‘alayhi wa sallam, with a similar meaning.

And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep and said: “Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord between them.” [18]

The Prophet used to fear these two evils (of Doubts and Desires) for his ummah as has been reported in the Musnad of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Indeed, I only fear for you the desires of transgression found in your stomachs and your private parts and the calamities (fitan) that lead people astray.” And in another narration there occurs: “…and the desires (hawaa) that lead people astray.” [19]

So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with one another and they began to hate one another. This only came after them having been brothers, loving and supporting one another. Indeed the evil of Desires became something common and accepted amongst a majority of the creatures. And it tested people by way of the worldly life and its pleasures. So that became the goal of the people’s striving. They sought after it and became pleased with it. They became angry due to it and they hated for its sake and loved for its sake. Because of this, they would sever family relations and spill blood unlawfully. And for this purpose, they committed disobedience to Allaah.

As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims divided and became sects, some groups declaring others as disbelievers. Thus, they became enemies, divided into groups and parties. This only happened after having been brothers. Their hearts were united upon the heart of one man. So not one of all these sects is saved, except for the one saved sect (Al-Firqat-un-Naajiyah). And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa sallam:

“There will not cease to be a group from my ummah triumphant upon the truth. Those who oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order comes about (Day of Judgment) and they are in that state.”[20]

They will be the strangers – the ones who have been mentioned in the previous ahaadeeth – during the Last Days. They are the ones who will correct others when the people have become corrupt. They are those who will rectify what the people have corrupted of the Sunnah. They are the ones who will flee from affliction for the sake of their Religion. They are the ones who will extract themselves from their close relatives (for Allaah’s sake).

This is because they are so few that you will not find any among them in an entire tribe (family), except one or two. In some tribes, you will not find any of them, just as it was when the first people entered into Islaam. This is the way the majority of the scholars have explained this hadeeth.


[1] What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the Face of Allaah, as has been stated in various texts of the Qur’aan and the Sunnah.

[2] It is said that Toobaa means something good. Allaah mentions this word in Surat-ur-Ra’ad of His Final Revelation: “Those who believe and do righteous deeds, Toobaa is for them and a pleasant destination.” According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great Taabi’ee, said it means “good is for them.” Qataadah said: “When a man says Toobaa for you it means you have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise. And it is also said that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said: “Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years without being able to cover (it’s distance) completely.” [Saheeh Muslim] This is what seems to be indicated in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said: “Toobaa is a tree in Paradise. Its (shade’s) distance (in traveling) is one hundred years. And the garments of the inhabitants of Paradise will be extracted from its branches.” Imaam Al-Albaanee graded it hasan in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).

[3] Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)

[4] Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad (5/296). It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175). Shaikh Al-Albaanee declared it weak (da’eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)

[5] This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1). However the hadeeth with a different wording from the hadeeth of ‘Abd-ur-Rahmaan Ibn Sanah is weak. See Toobaa Lil-Ghurabaa (no. 10)

[6] This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh. It was also reported by Ibn ‘Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer(17/16), Abu Nu’aim in Al-Hilyah (2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami’ (1/112) as well as others. In his checking to the book Al-‘Itisaam of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee’s authentication of this hadeeth: “This is from the hadeeth that he, may Allaah have mercy on him, has overlooked. For indeed, Katheer (Ibn ‘Abdillaah) is very weak. Rather, Ash-Shaafi’ee accused him of being a liar! And he described him with that (lying) as being one of his main supports, as occurs inManaaqib-ush-Shaafi’ee of Al-Bayhaqee (1/547-548). This is a criticism (jarh) that reaches the highest level of severity. Thus his hadeeth are to be disregarded completely.” Therefore, the hadeeth is da’eef jiddan (very weak) as is stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no. 1441)

[7] This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa’ee in Sharh Usool ‘Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200). Al-Haythamee attributed it to At-Tabaraanee in his book Majma’-uz-Zawaa’id (7/278), saying: “In its chain is ‘Abdullaah Ibn Saalih, the scribe of Laith, and he is weak. However, he has been declared reliable.”

[8] At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104). Al-Haythamee said in Majma’-uz-Zawaa’id (7/278): “Its narrators are all of the standards of the Saheeh (collections), except Bakr Ibn Saleem, for he is reliable. Saleem Al-Hilaalee said in his checking of Al-‘Itisaam (1/18): “Bakr Ibn Saleem is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported. Al-Haafidh (Ibn Hajr) said in At-Taqreeb: ‘He is acceptable’ meaning when a hadeeth needs to be supported. And if this is not the case, then he is layyin.”

[9] This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa. Al-Haythamee said in Majma’-uz-Zawaa’id (7/277): “Its narrators are the narrators of the standard of the Saheeh (collections).” Saleem Al-Hilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)

[10] Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa’id (7/278): “In its chain is Ibn Lahee’ah and there is weakness in him.” The hadeeth can be found in the Musnad of Imaam Ahmad (2/177). It is authentic due to its many paths of narration. Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami’-us-Sagheer (no. 3291)

[11] A marfoo’ hadeeth is a statement that has been reported by a companion, yet “raised” to the level of being a saying of the Prophet. A mawqoof hadeeth is a statement that is reported by a companion and “stopped”, meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.

[12] This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’ form. It can be found in Az-Zuhd (77149). The hadeeth is da’eef as has been clarified by Shaikh Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 3)

[13] Saheeh Muslim (Eng.): vol. 4, no. 6853. What is meant by the remnants of the People of the Book are those who stuck to their religion upon truth without changing it.

[14] This hadeeth has been reported from a number of different routes. Perhaps the one most similar to what the Shaikh (Ibn Rajab) is paraphrasing here is that which has been reported by At-Tabaraanee in his Mu’jam-us-Sagheer (no. 724), in which the Prophet said: “This ummah will split into seventy-three sects, all of which will be in the Hellfire, except for one.” They asked: “And which is that sect?” He, sallAllaahu ‘alayhi wa sallam, said: “(The ones that adhere to) That which I and my Companions are upon today.” In another narration on the authority of Anas Ibn Maalik, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Every one of them will be in the Hellfire, except one and it is the Jamaa’ah.” And in another narration on the authority of Abu Sufyaan, radyAllaahu ‘anhu: “The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, stood amongst us one day and said: ‘Indeed those before you from the People of the Book divided into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two groups will be in the Fire and one of them will be in Paradise. And it is the Jamaa’ah.’” This latter hadeeth was reported by Ahmad, Al-Haakim, Abu Dawood and others. Al-Haakim authenticated it and Adh-Dhahabee agreed. At-Tirmidhee (no. 2641) also reported a similar hadeeth to it and graded it saheeh. Imaam Al-Albaanee listed all its paths of narrations and different wordings in his Silsilat-ul-Ahaadeeth As-Saheehah (no. 204) and clarified that it is an authentic hadeeth without any doubt about its authenticity. In summary, the hadeeth and its additions are hasan due to its various paths of narrations, which serve as supporting evidences.

[15] He means by this: We will praise Him, thank Him and ask Him for an increase in His Bounty.

[16] Saheeh Muslim (no. 2962) and Sunan Ibn Maajah (no. 3996)

[17] Saheeh Al-Bukhaaree (Eng.): vol. 5, no. 351

[18] Refer to Al-Bidaayah-wan-Nihaayah (7/70) of Ibn Katheer for an account of the event. It is recorded in his book under the section of the Battle of Jaloolaa’.

[19] Imaam Ahmad (4/423) and others reported this hadeeth. Al-Manaawee said that it had a good chain in his book Al-Jaami’-ul-Azhar (1/146). Al-Albaanee graded it saheeh in his checking of At-Targheeb wat-Tarheeb (no. 49)

[20] Saheeh Al-Bukhaaree (4/252), Saheeh Muslim (no. 170), Sunan At-Tirmidhee (4/504), and Sunan Ibn Maajah (no. 3952)

From the E-Book: Alleviating Grievances in Describing the Condition of the Strangers
isma’eel alarcon (all footnotes by translator)

Allah سبحانه و تعالى said : “This day, I have completed your religion for you” – Explained by Shaykh Salih Fawzan | Dawud Burbank

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Below are the Excerpts from Transcribed Audio

Allaah completed the religion through him and the proof is His saying, He the Most High: «This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3][68]

[68] He sallallaahu`alaihiwasallam did not pass away until after Allaah had completed the religion and the favour through him and had sent down to him His saying, He the Most High:

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3] 

This aayah came down to the Prophet sallallaahu`alaihiwasallam whilst he was performing the standing in `Arafah during the Farewell Hajj on the Day of Jumu`ah. And he sallallaahu`alaihiwasallam lived after it for a short time and then moved on to the highest company (of angels).

And he left his nation upon al-mahajjah al-baydaa (the clear white path) whose night is the same as its day; no one deviates from it except that he is destroyed.

This aayah contains a testimony from Allaah, the Perfect and Most High, that this religion is complete and that it covers everything of benefit to the servants and that it contains a solution for all of their issues and problems until the Establishment of the Hour. And that is suitable for every time and place; they do not need any other legislation after it or any other book to come down or any other messenger to be sent after the Messenger sallallaahu`alaihiwasallam.           

So, there is no matter to be found and there is no event that will occur until the Day of Resurrection except that in the Legislation revealed to Muhammad sallallaahu`alaihiwasallam there is a solution for it and the ruling concerning it. However, the matter relates back to who is competent to extract evidence and to derive proof, rulings and issues. If there are to be found ahlul-`ilm (people of knowledge) and people qualified to make ijtihaad (personal deductions in rulings) who fulfill the conditions of ijtihaad, then indeed, this legislation is complete and contains a solution for all problems. Deficiency only comes about from us from the aspect of deficiency in (our) knowledge and inability to fully understand what Allaah, the Perfect and Most High, has sent down – or from the aspect of desires, that there occurs a case of following of desires which diverts a person away from the Truth. Otherwise this religion is fully suitable and comprehensive and complete. Allaah has sufficed the Islaamic nation with it until the establishment of the hour if it acts upon it (the religion) correctly and refers back to it in its affairs.

He, the Most High, said:

«So if you disagree about anything then refer it back to Allaah and the Messenger [4:59]

Referring back to Allaah is to refer back to the Book of Allaah, and referring back to the Messenger after his passing away is to refer back to his Sunnah.

He, the Most High, said:

« And whatever you disagree about then its judgment is to be referred to Allaah [42:10]

This aayah (from Soorah al-Maa.idah) contains a refutation of those who make accusations against the Islaamic Legislation of its having shortcomings or of its being deficient, (these accusations coming) from the atheists and the evil heretics, or from the “semi students” whose understanding falls short in being able to understand the hidden wisdoms of the Islaamic Legislation. Therefore, these (foolish people) ascribe deficiency to the Islaamic Legislation and they do not know that the deficiency is with themselves alone.

So it (this aayah) contains a refutation against those who accuse the Islaamic Legislation of deficiency and that it does not cover all needs of the servants and all matters of welfare of the servants until the Establishment of the Hour.

Or those who say: “It was specific to a certain olden times,” – because there are many ignorant people who, when it is said to them, “This is the Islaamic ruling,” they say, “That was in the time of the Messenger and the initial time. As for now, conditions have changed and the matters have altered; and the legislated rulings were for people who have now passed away and for problems that have come to an end.”

They say this, and this is disbelief in Allaah, the Mighty and Majestic, and it is a denial of His Saying, He the Most High:

«This day, I have completed your religion for you [5:3]

Allaah completed the religion for this nation until the Hour is established for every time and place and for every generation of mankind.

It also contains a refutation of the innovators, those who introduce worship from themselves and ascribe it to the religion, when it has no proof from the Book of Allaah and the Sunnah of His Messenger sallallaahu`alaihi wa sallam. Rather they just introduce it in accordance with what they deem to be good or based upon blindly following others whom they have good thoughts about from the people of false ideas and people with their own goals and desires. So therefore, they introduce worship into the religion, which Allaah has sent down no proof for. He sallallaahu`alaihiwasallam said:

«Whoever introduces into this affair of ours that which is not from it, then it is rejected[1]

And he `alaihissalaatuwasallaam said:

«And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance[2]

Whoever introduces acts of worship which have no proof from the Book of Allaah nor from the Sunnah of the Messenger of Allaah, then he is accusing this religion of not being complete and he wishes to complete the religion himself. He is not actually acknowledging the fact that Allaah has completed it.

Whatever was not religion in the time of the Prophet sallallaahu`alaihiwasallam will never be religion after him. So this contains a refutation of these groups: The group who say that Islaam is not suitable for every time, or those who innovate newly invented innovations which have no proof from the Book of Allaah nor the Sunnah of His Messenger, and who ascribe them to the religion.

This aayah (from Soorah al-Maa.idah) contains a refutation of them because the religion was completed by Allaah, the Perfect and Most High. So there is no scope for addition in it nor for reduction from it. And there is no scope for raising doubts nor seeking to obscure the issue by saying that it is not suitable for the people in these later times.

«This day, I have completed your religion for you [5:3]

This is the Speech of Allaah, the Perfect and Most High. He is the Most Truthful One of those who speak.

And He, the Most High, said:

«And I perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3]

This was the last of that which came down to the Prophet sallallaahu`alaihiwasallam and it is a testimony from the Lord of the whole of the Creation for this religion that it is complete, comprehensive, and fully suitable for every time and place.

So His saying (in this aayah) is an address to this nation, from the first of it to the last of it, and it is not just an address to the first generation alone. Rather it is an address to the whole of the nation until the Hour is established.

As for ijmaa` (consensus), the whole nation are agreed in consensus that he sallallaahu`alaihiwasallam passed away. No one disagrees about this except the people of false beliefs, those say that the Messenger did not die. They negate death from the Messenger sallallaahu`alaihiwasallam. This is baseless speech and speech which is clearly rejected. It is refuted by what has been experienced and what is clearly the case, for the Messenger sallallaahu`alaihiwasallam indeed passed away amongst his Companions. He was bathed, shrouded, had the funeral prayer prayed over him and he was buried. Can these actions be carried out on a person who is still alive?  He sallallaahu`alaihiwasallam was treated as one who had died. He was washed and shrouded and prayed over and then he sallallaahu`alaihiwasallam was buried in his grave.

This is the way of Allaah, the Mighty and Majestic, with regards to His Creation. And then where are the Messengers who came before him? What occurred to him occurred to the Messengers before him. They died. And he is one of them, so he died. This is by consensus of the Ahlus-Sunnah wal-Jamaa`ah. No one disagrees about this except the people of false beliefs, those who seek to attach themselves to the Messenger sallallaahu`alaihiwasallam and seek deliverance through him besides Allaah, and say: “He is still alive.”

[1] Reported by al-Bukhaaree no. 2697 and Muslim no. 1718 from a hadeeth of `Aa.ishah, radiyallaahu `anhaa.

[2] Reported by Aboo Daawood, Ahmad, at-Tirmithee, and Ibn Maajah from the famous hadeeth of `Irbaad ibn Saariyyah, radiyallaahu `anhu. [al-Albaanee declared it saheeh].

Visit the below link for other transcripts :
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

To listen to the lectures of Ahl-ul-Bid’ah and to read their books is as sitting with them – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1427-11-19/2006-12-10
Translation & video: (site not exists now)

Question: Does the one that listens to the cassette tapes of Ahl-ul-Bid’ah or reads their books in order to know what they believe fall into sitting with innovators?

Shaykh al-Fawzân: It is as sitting with them or maybe even worse. But if he is learned and armed with knowledge and listens to them or reads their books to refute them and warn against them, it is okay.

However, were he not to have knowledge and insight and wants to read them or listen to them, it is not allowed. It will get stuck into his head and he has nothing to repel it with. It is not allowed for him to listen to them if he cannot defend himself against these poisons and evilnesses.


Some Scholars Praise An Individual, But Other Scholars Of The Sunnah Warn Against That Same Individual – Explained by Shaykh Ubaid al Jabiree

Question.3: How do we understand that some scholars praise an individual, but other scholars of the Sunnah warn against that same individual?

Ans: This situation has two ways of occurring, or three.

1. The scholar who praised this individual is unaware of what or why the other scholar has dispraised him, and therefore he continues to view him as someone reliable and trustworthy until knowledge comes to him about the reason for dispraise. Once knowledge does reach him, he will never persist to praise this individual. That which is known from the scholars of the Sunnah is that if reason for dispraise is justified, they will not hesitate to do so.

An example of this is the story where Imam Ahmed abandoned Dawud bin ‘Ali (may Allah have mercy on the both of them), and he (Imam Ahmed) refused to visit him. What was his reason for doing so? Because Imam Muhammad bin Yahya al Dhuhlee (may Allah have mercy on him) wrote a letter to Imam Ahmed informing him that Dawud bin ‘Ali held the belief that the Quran was created, and Imam Ahmed accepted this information because he held Imam Muhammad bin Yahya to be trustworthy and reliable. He (Imam Ahmed) did not seek proof from Imam Muhammad bin Yahya because he held him to be reliable, he likewise did not say: Do others agree with you in that which you have mentioned about Dawud bin ‘Ali?

This story clarifies the falsity of the belief that there must be a complete consensus of the scholars in order to justify the dispraise of an individual. This (false opinion) is one of the foundations which is supported by the followers of ‘Ali bin Hasan al Halabi.

2. The praise is limited (to a specific action or characteristic of the dispraised individual). This form of praise does not contradict what has been mentioned of dispraise of the person. That which contradicts the dispraise is a general, broad praise. For example: If an Ash’aree, Matroodi, or even a Mu’tezillee was correct in a number of his statements, we would say that his statements are correct and true and we are grateful to him because of his correctness.

This praise is limited to his statement of truth, and it is not a general, broad praise. As for the general praise, the people of the Sunnah do not apply this type of praise to the people of innovation because doing so would bring about confusion to the one who hears or reads such praise, but as we mentioned previously, this could possibly take place if the information pertaining to the dispraise of an individual has not yet reached the scholar, or it has actually reached him but it was presented in a manner which is unclear. However if the clear, certain proof has reached the scholar who is upon the Sunnah that a particular person has been dispraised, he would indeed not hesitate to agree, as I previously mentioned to you, and the proofs to support this are many.

3. There is in fact another possible situation, and that is the methodology implemented by the Ikhwan al Muslimeen. These individuals hold a (deviant) belief and that is that they assist and support one another regardless of their differences in beliefs and practice, and this very belief allows them to praise every individual. They may dispraise him or admonish him for certain actions, but in general, the hold him to be reliable and trustworthy. This belief is in contradiction to the methodology of Ahlu Sunnah (the people of the Sunnah). Ahlu Sunnah hold the belief that a person can leave the fold of the Sunnah due to falling into an innovation. This aspect of methodology was mentioned by Imam Ahmed in his beneficial book titled: Usool al Sunnah. He stated:

‘And from the Sunnah is that which if a person does not believe and adhere to it, he will not be considered from the people of the Sunnah.’

Therefore it is mandatory that a person adheres to all of the aspects of the Sunnah which he has knowledge of. Hence, if a person abandons a Sunnah that he is aware of, and instead chooses to practice an innovation, while being fully aware of it, he is certainly not considered a person of the Sunnah.

Translated by Mustafa George (hafidhahullaah)

Posted fromQuestion and Answer session with Sheikh ‘Ubaid al Jabiree – Mustafa George DeBerry

Know leavings the correct path occurs in two ways – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 55:41)[audio]

Leaving the correct path occurs in one of two ways:

  • The first is one who leaves the correct path but only intends good
    • He did not seek knowledge from the correct place and is heading for destruction
    • Following him in his error knowingly is a path leading to destruction
    • He should be advised privately (if he is not calling to his error)
  • The second one leaves the correct path deliberately, obstinately and knowing the Truth
    • He wishes to mislead the people and he is a devil
    • The devil misleads people from the Straight Path (aayah and hadeeth mentioned as proof)
    • It is obligatory to warn against this person otherwise he will fool the people
    • This is the role of the knowledge-based refutations, rudood
    • Clarifying the Truth is a trust and responsibility Allaah placed upon the scholars
    • Remaining silent about those who mislead the people is hiding the Truth

Beware of small innovations – Abu Muhammad al Maghribee [Audio|En]

The Creed Of Al Imaam Al Barbaharee – Explanation of Sh Ahmed Al-Najmee

Listen / Download Mp3 Here (Time 1:01:22)

Innovations are more beloved to shaytan than sinning – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 41:21)

Consensus of the scholars in boycotting the innovators – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 57:05)

The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaa’ee

The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaa’ee (d.418 H)
Source: Sharh Usool ul-I’tiqaad (Eng. Trans. by Dawud Burbank)

Click the below link to read or download PDF

The Salaf And Their Position Towards The People of Innovation And Desires – Imaam al-Laalikaaaa – Dawud Burbank [PDF]

Bid’ah – Innovation in the Deen – Dr Saleh as Saleh [Audio|En]

01- Innovation in the Deen – Bid’ah –  23:53

02- Innovation in the Deen – follow-up discussion  – 12:50

03- Innovations in the Muslim World  – 15:37

The Salafi Response & Condemnation of the Terrorist Attacks in Paris, France


The Story of a Young Man who “Allah chose” – Shaykh Muhammad Ramzaan Al-Haajiree

بسم الله الرحمن الرحيم

Listen / Download the Mp3 Clip Here (Time 5:06)

Audio Clip Courtesy : Bilal Nahim

In the lecture titled: The Danger of ISIS upon the Muslim Ummah – 11-03-1436 – Riyadh – Shaykh Muhammad bin Ramzaan al-Haajiree

The Shaykh (حفظه الله تعالى) told us a story of a young man.  He was a person who was involved in sinning.

He said: Normally when a person lives a life like this as soon as be becomes religious, if he lived previously in sin he wants to find the shortest or quickest path to Paradise.  And this individual arrived and sat in their localities.  He was their in their gatherings for 14 day.  One of the big players from them approached him and said:  ‘Ma shaa Allah, Allah has chosen you for a mission to go and blow yourself up.’

This individual said: ‘What?’

The big player said: ‘We’ll put an explosive vest and you will go in the midst of these people and blow yourself up killing the kuffar and the apostates.’

The Shaykh (حفظه الله تعالى) said:  They make takfeer for everything!

This individual said:  ‘I want Jihaad, I want to fight. I shoot them they shoot me, back and forth, we trade fire, this is what I want.  Blowing myself up…’

The response of the big player was:  ‘Allah has chosen you to be a martyr for shahadah (martyrdom)!’ 

This individual said: ‘I just came, 14 days.’  He then asked the big player:  ‘How long have you been in Jihaad for?’

The response of the big player was:  ‘I have been in Jihaad for 14 years, when the Americans first came in to Iraaq…’

This individual said: ’14 years and Allah hasn’t chosen you and 14 days and Allah has chosen me…’

When the leader saw the response of this young man in front of everybody. He said: ‘OK, the affair goes back to you, but we are going to consult amongst us and we will give you the final answer at Maghrib time.’

This individual he recants after he escaped from them.  He knew that the Maghrib time meant that they were going to kill him at Maghrib time.  They would say that you have apostated from Islam and kill him like this. Simple as that!

The Shaykh (حفظه الله تعالى) said:  ‘Cold blooded murder!’

The Shaykh (حفظه الله تعالى) said: ‘This young man saw them previously saw that they did this to some of the young men there.’

This individual said:  ‘I’m dead either way.  If I waited till Maghrib I’m dead. If I die on the way trying to escape, either way I am going to die!’

So he found an individual who knew somebody that he knew and this individual understood his circumstances and made easy for him an escape route.

The Shaykh (حفظه الله تعالى) said:  ‘And of course he had no paperwork, because when he came he came as a mujahid wanting Paradise so he ripped up all of his paperwork.  Once he reached the border with Turkey, there were individuals who came from the Saudi Embassy and spoke to this individual and now he is being advised…’ 

The completed translate lecture can be listened at

Translator: Abu Afnaan Muhammad ‘Abdullah حفظه الله

أبو بلال نعيم بن عبد المجيد
(وفق الله الجميع للعلم النافع والعمل الصالح)
(May Allah aid us in acquiring beneficial knowledge & righteous actions)

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