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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Sufi claim of worship through love alone – Permanent Committee

Q: What is the ruling on some people who say: “O Allah, I worship You out of my love for You. If I worship You fearing Your Hell, let me enter it and if I worship You seeking to enter Your Paradise, let me enter Your Hell”? 

A: Worshiping Allah just by loving Him is the Manhaj (methodology) of misguided Sufis, which is of their own invention.

Loving Allah is the highest degree of Ibadah (worship), but not the sole act of Ibadah.

The Manhaj of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) is to worship Allah through love, fear, hope and other expressive forms of `Ibadah.

Allah (Exalted be He) says:

Invoke your Lord withhumility and in secret.” [Surah Al-A`raf, 7: 55]

Allah says about His Prophets:

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” [Surah Al-Anbiya’, 21: 90]

Allah also says about the angels:

“And they stand in awe for fear of Him.” [Surah Al-Anbiya’, 21: 28]


“They fear their Lord above them, and they do what they are commanded.” [Surah Al-Nahl, 16: 50]

There are many Ayahs (Qur’anic verses) elaborating on this meaning.

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

Permanent Committee for Scholarly Research and Ifta’
Chairman : Abdul-Aziz ibn Abdullah ibn Baz

Fatwas of the Permanent Committee – Group 2 – Part 2 – Page 73

Knowing about Deviants is a PART of Seeking Knowledge – Shaykh Muhammad bin Hadi [Video|Ar-En Subtitles]

The Recitation of Soorat al-Faatihah For the Prophet’s Soul – Shaykh ibn Utahymeen

Question 62:

As regard those who bequeath that the Faatihah be recited on behalf of the Prophet’s soul, or on his behalf by the Prophet’s grave?

The Answer by Shaykh Uthaymeen (rahimahullaah):

It is not binding to execute this bequest, because it is a bequest of an unprescribed matter. For the Prophet (Sallallaahu alaihi wa sallam) does not prescribe for anyone to worship Allaah and then dedicate the reward of worship to the Messenger (Sallallaahu alaihi wa sallam). Since, had this been prescribed, then the companions, may Allaah be pleased with them, would have been the most preceding people in attaining it.

And also because the Prophet (Sallallaahu alaihi wa sallam) is in no need for this. For indeed there is no person who does a righteous deed except that the Prophet (Sallallaahu alaihi wa sallam) would have a similar reward. Because he (Sallallaahu alaihi wa sallam) is the one who has directed to this, and, [as the Prophet (Sallallaahu alaihi wa sallam) said]: “The one who guides to what is good is like the one who does it.” [92] So, this bequest is from the foolish and futile actions as well as a bid’ah, something which has not been reported from the righteous predecessors, may Allaah be pleased with them.

And similarly if he said: “Recite the Faatihah on my behalf by the Prophet’s grave,” then it is not binding to fulfill this bequest. The reason for this is that specifying a particular place for a particular worship not prescribed by the sharia, is from the bida’ as it is known in the aforementioned discussion pertaining to the issue of “Pursuance of the Messenger (Sallallaahu alaihi wa sallam).” [93] And that the following of the Messenger (Sallallaahu alaihi wa sallam) cannot be achieved until the act of worship agrees with the Sharee’ah in six matters: cause, type, extent, manner, time, and place.

References :

[92] Reported by at-Tirmithee (no.2672, Arabic). And also in saheeh Muslim: “One who guides to something good has a reward similar to that of its doer”, vol.3, no.4665.

[93] See page section on “Saved Group”.

Translated by Dr Saleh as Saleh rahimahullaah

SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 174

Beneficial Answers To Questions On Innovated Methodologies – Shaykh Saalih Fawzaan – Abu Muhammad al Maghribee [Audio|En]

Beneficial Answers To Questions On Innovated Methodologies - Shaykh Salih FawzaanThis is the weekly Wednesday evening class on the book Al Ajwibah Al Mufeedah ‘An As-ilat Al Manaahij Al Jadeedah (Beneficial Answers to Questions on Innovated Methodologies) by our noble Sheikh Saaleh al-Fawzaan, hafidhahullah.

You may download a copy of the original Arabic text here: الأجوبة المفيدة عن أسئلة المناهج الجديدة

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us.

If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

About the Book: 

Author: Shaikh Saalih Al-Fawzaan; Compiled by Jamaal bin Furayhaan Al-Haarithee
Publisher: Al-Ibaanah Book Publishing (01-May-04)
Pages: 208 Binding: Paperback

This is a translation of the tremendous book “Al-Ajwibatul-Mufeedah ‘an As’ilatil-Manaahij al-Jadeedah”, which is a compilation of questions presented to Shaykh Saalih al-Fawzaan and his responses to them. The source used for this was the 1997 second edition, published by Daar as-Salaf of Riyadh, Saudi Arabia.

From the topics covered in the book are: The Definition of the Salafee Manhaj, Obedience to the Rulers, Warning against Innovators, Exposition of Deviant Groups, Refutations of Innovated Practices such as Plays and Anaasheed (songs in the name of Islam), the Rulings on Groups and Parties, and Advice to the Students of Knowledge.

Altogether, this combination of a scholar’s guidance and wisdom with a student of knowledge’s research and investigation makes for an incredible and invaluable resource for Muslims everywhere to benefit from.

Beneficial Answers on Innovated Methodologies – 01 – 20140319
Beneficial Answers on Innovated Methodologies – 02 – 20140326
Beneficial Answers on Innovated Methodologies – 03 – 20140402
Beneficial Answers on Innovated Methodologies – 04 – 20140409
Beneficial Answers on Innovated Methodologies – 05 – 20140416
Beneficial Answers on Innovated Methodologies – 06 – 20140423
Beneficial Answers on Innovated Methodologies – 07 – 20140430
Beneficial Answers on Innovated Methodologies – 08 – 20140507
Beneficial Answers on Innovated Methodologies – 09 – 20140514
Beneficial Answers on Innovated Methodologies – 10 – 20140521
Beneficial Answers on Innovated Methodologies – 11 – 20140528
Beneficial Answers on Innovated Methodologies – 12 – 20140820
Beneficial Answers on Innovated Methodologies – 13 – 20140827
Beneficial Answers on Innovated Methodologies – 14 – 20140903
Beneficial Answers on Innovated Methodologies – 15 – 20140910

Question no. 32
Beneficial Answers on Innovated Methodologies – 16 – 20140917

Question no. 35
Beneficial Answers on Innovated Methodologies – 17 – 20140924

Question no. 51
Beneficial Answers on Innovated Methodologies – 18 – 20141022 Q51

Question no. 53
Beneficial Answers on Innovated Methodologies – 19 – 20141029 Q53

Question no. 55
Beneficial Answers on Innovated Methodologies – 20 – 20141105 Q55

Question 55, Footnote 153.
Beneficial Answers on Innovated Methodologies – 21 – 20141112

We continue with Question no. 60: How should we advise the rulers?
Beneficial Answers on Innovated Methodologies – 22 – 20141119

We continue with Question no. 61: Does Salafiyyah divide the Muslims?
Beneficial Answers on Innovated Methodologies – 23 – 20141126

We continue with the Question no. 62: What is Salafiyyah?
Beneficial Answers on Innovated Methodologies – 24 – 20141203

We start with Question no. 65: Is the one who performs an innovated action without knowing that it is an innovation, rewarded for it?
Beneficial Answers on Innovated Methodologies – 25 – 20141210

We continue with Question no. 67: What is the ruling of the one who loves a caller to Islam and doesn’t want him to be refuted?
Beneficial Answers on Innovated Methodologies – 26 – 20141217

We continue with Question no. 71: There are so many groups amongst the Muslims; which one is upon the truth and how can we tell?
Beneficial Answers on Innovated Methodologies – 27 – 20141231

We continue with the Question no. 74: What is the ruling on the one who speaks ill of the scholars?
Beneficial Answers on Innovated Methodologies – 28 – 20150114

We continue with Question no. 75: What is the ruling on taking disbelievers as allies?
Beneficial Answers on Innovated Methodologies – 29 – 20150121

We continue with the Question no. 78: What is the shaykh’s advice to those who accuse him of not outwardly repelling the faults of the rulers?
Beneficial Answers on Innovated Methodologies – 30 – 20150128

We continue with Question no. 85: What are the means that lead to unity?
Beneficial Answers on Innovated Methodologies – 31 – 20150204

We continue with Question no. 85: What are the actions that will lead to the unity of Muslims?
Beneficial Answers on Innovated Methodologies – 32 – 20150304

We cover Question no. 93: Is it possible for Muslims to be united even though they have different methodologies and creeds?
Beneficial Answers on Innovated Methodologies – 33 – 20150311

We cover Question no. 94: Is it possible for Muslims to be united even though they are split into different parties?
Beneficial Answers on Innovated Methodologies – 34 – 20150318

We cover Question no. 95: What is the ruling on suicide bombings?
Beneficial Answers on Innovated Methodologies – 35 – 20150325

We continue with Question no. 98: Are “protests” part of calling to Islam?
Beneficial Answers on Innovated Methodologies – 36 – 20150401

We continue with Question 99: What is your opinion of protests and demonstrations?
Beneficial Answers on Innovated Methodologies – 37 – 20150408

We continue with Question no. 102: Why did the Salaf warn against the “Qussaas” (the storytellers)?
Beneficial Answers on Innovated Methodologies – 38 – 20150415

We begin with Question no. 103: Where did these so-called Islamic groups come from?
Beneficial Answers on Innovated Methodologies – 39 – 20150422

We begin with Question no. 105: Who is the Jama’at at-Tableegh and what is their manhaj?
Beneficial Answers on Innovated Methodologies – 40 – 20150506

We continue with Question no. 108: Is there any advice that will serve as a guideline for those who have been deceived by the deviant groups?
Beneficial Answers on Innovated Methodologies – 41 – 20150513

These are ongoing series, check the below link for updates


Chain Letters – Circulating False Reports : Ibn Baaz Fatwas

Fatwas of Ibn Baz > Volume 8 > A note concerning a false report circulated by some ignorant people

Praise be to Allah. May Allah’s Blessings and Peace be upon the slave and Messenger of Allah, our Prophet Muhammad, and upon his family and Companions!

I have come across a false report that is being disseminated by some ignorant people who have little understanding of the religion of Allah. The text of this report is as follows:

“In the Name of Allah, the Most Gracious, the Most Merciful. Peace and blessings be upon the noblest of the messengers, our Master Muhammad (peace be upon him), and upon his family and Companions! Allah (Exalted be He) says: No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Allah is Most Truthful.

My Muslim brother, my Muslim sister. A thirteen-year-old girl was inflicted with hard illness and the doctor failed to treat her. One night her sickness grew worse and she wept until sleep overtook her. In her dream, she saw Sayyidah Zaynab (may Allah be pleased with her). She put some drops in her mouth, and when she woke up she was completely healed from her sickness. SayyidahZaynab (may Allah be pleased with her) asked her to write this story thirteen times and distribute it to the Muslims to demonstrate the power of the Creator, may He be Exalted, and how it is manifested in His signs and His creation, Exalted be He above all that they associate with Him. The girl did what she was asked to do, and this is what happened:

1 – The first copy fell into the hands of a poor man, who wrote it out and distributed it. Thirteen days later, the Lord willed that this poor man should become rich.

2 – The second copy fell into the hands of a worker who ignored it. Thirteen days later he lost his job.

3 – The third copy fell into the hands of a rich man, who refused to write it out. Thirteen days later, he lost all the riches that he possessed.

Hasten, O Muslim brother or sister, after reading this story, to copy it out thirteen times and distribute it to people, so that you may get what you wish for from the Most Generous Lord, may He be Glorified and Exalted. May Allah’s Peace and Blessings upon our Master Muhammad and upon all his family and Companions!”

When I read this false report, I thought it is necessary to point out that the benefits and good things that the author claims will come to those who copy and distribute it, and the bad things that will happen to those who ignore it and do not disseminate it further, are all lies and baseless. Rather, they are fabrications of the liars and charlatans. They want to divert the Muslims from putting their trust in their Lord alone, with no partner or associate, to bring them benefits and ward off harm, as well as taking the permissible means as prescribed in the Shari`ah (Islamic law). They also want them to put their trust in someone or something other than Allah to bring benefits and ward off harm and to take false means that are not permitted or prescribed in the Shari`ah, which lead them to become attached to something other than Allah and to worship someone other than Him. Undoubtedly, this is one of the plots of the enemies against the Muslims, who want to divert them away from their true Din (religion) of Islam by any means possible. The Muslims should beware of these plots and not be deceived by them. The Muslim should pay no attention to this false report and similar reports which appear from time to time. Warnings have been issued about several of them in the past. It is not permissible for a Muslim to copy out this and similar reports, or to distribute them under any circumstances. Rather, doing so is an evil action and a person who does that is committing a sin; there is the fear that he will be punished in this world and in the Hereafter, because this isBid`ah (innovation in religion) whose evil is great and whose punishment is severe.

This report is a kind of reprehensible Bid`ah and is one of the means that lead to Shirk (associating others with Allah in His Divinity or worship) and overestimation of Ahl-ul-Bayt (members of the Prophet’s extended Muslim family) and others among the dead; calling upon them instead of Allah, seeking their help, and thinking that they can bring benefit or ward off harm from those who call upon them and seek their help. It is also a kind of telling lies about Allah. Allah (Glorified be He) says: It is only those who believe not in the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, who fabricate falsehood, and it is they who are liars. The Prophet (peace be upon him) said: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. (Agreed upon by Imams Al-Bukhari and Muslim)

All Muslims who receive this letter should tear it up, destroy it, warn people against it and pay no attention to any promises or warnings that it may contain, because these are false reports that have no sound basis and nothing good or bad will result from it. But the one who invents it, those who copy it out and distribute it, and those who promote it and disseminate it among the Muslims are all sinful, because all of that comes under the heading of cooperating in sin and transgression which Allah has forbidden in His Book, where He (Glorified be He) says: Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.

We ask Allah to keep us and all the Muslims safe and sound from all evil. Allah is Sufficient for us and He is the best to deal with those who fabricated this report and similar reports, and introduced into the religion of Allah things that have nothing to do with it. We ask Allah to deal with them as they deserve, for telling lies about Allah, disseminating falsehood, calling people to the means that lead to Shirk and exaggeration about the dead and distracting them with something that will harm them and will not benefit them.

Sincerity towards Allah and His slaves demands that we point this out. May Allah’s Peace and Blessings be upon His slave and Messenger, our Prophet Muhammad, his family and Companions!

Following the authentic Hadeeth and to leave every statement that opposes it

Narrations of the Salaf part 2
Following the authentic Hadeeth and to leave every statement that opposes it
Translated by Abbas Abu Yahya

1.      From Yahya bin Saeed al-Qattaan (d. 198 A.H.) who said:

‘Do not look at the Hadeeth, but look at the Isnaad to see if the Isnaad is saheeh, otherwise do not be deceived by the Hadeeth if the Isnaad is not authentic.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 9/188]

2.      From Umar bin AbdulAzeez (d. around 100 A.H.) that he wrote to some people:

‘No one can have an opinion against the Sunnah which was established by the Messenger of Allaah -sallAllaahu alayhi wa sallam.’

[From ‘Jamia Bayyan al-Ilm’ 1/781]

3.      From Malik ibn Anas (d. 179 A.H.)  who said:

‘Every ones statement can be taken or left except for the inmate of this grave -sallAllaahu alayhi wa sallam.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 8/93]

4.      From Uthmaan who said:

‘A man came to Maalik and asked him about an issue.  So Maalik said to him: ‘The Messenger of -sallAllaahu alayhi wa sallam- said such and such’.  The man said to him ‘Do you hold that view?’ Imam Malik said:

<< And let those who oppose the Messenger’s commandment (i.e. his Sunnah) (among the sects) beware, lest some Fitnah befall them or a painful torment be inflicted on them.>> [Noor: 63]’

[From ‘Hileyat Al-Awaaliyah’  6/326]

5.      From Maalik ibn  Anas (d. 179 A.H.)  who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- established Sunnan, following them is following the Book of Allaah, and it is completion of obedience to Allaah, and strength upon the Deen of Allaah.  It is not permissible for anyone to change it, nor to look into that which opposes the Sunnah.  Whosoever seeks guidance by it, then he is guided.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 8/98]

6.      From Yahya bin Yahya at-Tameemi (d. 226 A.H.) who said:

‘I heard Abu Yusuf saying: Everything that I have given a verdict about, then indeed I take it back except for that which is in agreement with the Book and the Sunnah.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 8/537]

7.      From ar-Rabia’ who said: ‘I heard Shaafi’ee saying:

‘If you find in my book that which opposes the Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam, then take the Sunnah and leave that which I said.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 10/34]

8.      From Maalik ibn  Anas (d. 179 A.H.) who said:

‘Indeed I am a human, I can make mistakes, and I can be correct, so look into my opinion, everything that is in agreement with the Book and the Sunnah, then take it, and everything that does not agree with the Book and the Sunnah then leave it.’

[From ‘Jamia’ Bayyan al-Ilm’ 1/775]

9.      From Sufyan who said:

‘Learn a lot of Ahadeeth, indeed they are weapons.’

[From ‘Hileyat Al-Awaaliyah’  6/362]

10.  Abul Hasan Shabwayhi said:

‘Whoever wants knowledge about the grave then he should adhere to the Athaar, and whoever wants knowledge of bread then he should adhere to opinions.

[From ‘Tadreeb ar-Rawee’  2/565]

Adhering to the Sunnah and Reviving it, warning against Bida’ and its People

Narrations of the Salaf Part 1 : Adhering to the Sunnah and Reviving it, warning against Bida’ and its People
Translated by Abbas Abu Yahya

1-     From Ubay bin Ka’ab –RadhiAllaahu anhu- (d. around 30 A.H.) who said:

‘Upon you is to hold onto the correct path and the Sunnah, since indeed there is none from the slaves of Allaah who is upon the correct path and the Sunnah, and when he remembers Allaah Ta’ala whereby his eyes shed tears due to the fear of Allaah, then the Hell-fire will never touch him.’

[From ‘Zuhud’ by Abu Dawood/199]

2-     Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) said:

‘Limiting oneself to the Sunnah is better than striving in Bida’ (innovations).’

[From ‘Zuhud’ by Ahmad/198]

3-     Also by Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) that he said:

‘Follow and do not innovate because it is sufficient for you, and every Bida’ is misguidance.’

From Muhammad bin Muslim ibn Shihab Zuhri  (d. 124 A.H.)  that he said:

‘Adhering to the Sunnah is success.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/56]

4-     From Hasan al-Basri (d.110 A.H.) who said:

‘Statements cannot be correct except with actions; Statements and actions cannot be correct except with an intention; and statements, actions and an intention cannot be correct except according to the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee  2/57]

5-     From AbdurRahmaan bin ‘Amr al-Aawza’i (d.156 A.H.) that he said:

‘We follow with the Sunnah, where ever it goes.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/64]

6-     From Awn bin Abdullaah (d. around 110 A.H.) who said:

‘Whoever dies upon Islaam and the Sunnah, then he has the glad tidings of all that is good.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/67]

7-     From Ibn Yahya who said:

‘There is no Path leading to Paradise except the path of those who follow the ‘Athaar(narrations).’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/88]

8-     From Mujahid (d. around 110 A.H.) who said:

‘The best worship is having a good opinion which means following the Sunnah.’

[From ‘Hileeyat Al-Awaaliyah’ 3/293 ]

9-     From Wahab bin Munabih (d. around 110 A.H.) that he would say:

Tooba (a tree in Paradise) is for the one who looks at his own shortcomings rather than the shortcomings of others.  Tooba is for the one who humbles himself for Allaah without degrading himself. May Allaah have Mercy on the people of humility and servitude. He gives charity for the wealth gathered in a Halaal way and sits with the people of knowledge and gentleness and wisdom, and the Sunnah is sufficient for him and does not transgress to Bida’.’

[From ‘Hileyat Al-Awaaliyah’ 4/67 ]

10- From Fudayl bin ‘Ayaad (d. around 180 A.H.) who said:

‘Follow the paths of guidance and the few who follow it, and it  will not harm you.  Beware of the paths of misguidance and do not be deceived by the large number of those destroyed.’

[From ‘al-‘Itissam’ 62 ]

11-  From Muhammad Ibn Sireen (d. 110 A.H.) who said:

‘As long as a person is with the ‘Athaar then he is on the Siraat (correct path).’

[From ‘ash-Sharh wal-Ibaanah’161 ]

12-  From Muhammad bin Muslim ibn Shihab Zuhri  (d. 124 A.H.) who said:

‘Our scholars in the past would say: ‘Indeed adhering to the Sunnah is success.’

[From ‘Hileyat Al-Awaaliyah’]

13-  From al-Fudayl bin ‘Ayaad (d. around 180 A.H.) that he would say:

‘Follow a good life: Islaam and the Sunnah.’

[From ‘ash-Sharh wal-Ibaanah’ 174 ]

14-  From Muhammad bin AbdurRahmaan Ibn Abi Dhib (d. 157 A.H.) that he read a Hadeeth and it was said to him: ‘Do you take this opinion?’  So he hit the man’s chest and screamed.  And he said: ‘I narrate to you from the Messenger of Allaah, -sallAllaahu alayhi wa sallam- and you say that should I accept this? Yes I take this, and that is obligatory for me, and upon everyone who hears it. Indeed Allaah chose Muhammad -sallAllaahu alayhi wa sallam- from the people and guided them by him, and upon his hands, so it is upon the creation to follow him, the obedient ones or the disobedient ones, there is no exit for the Muslim from this.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 7/142 ]

15-  From ar-Rabeeya’ bin Sulayman (d. 270 A.H.) who said: ‘A man asked ash- Shaafi’ee  about a Hadeeth of the Prophet -sallAllaahu alayhi wa sallam-, then the man said to him: ‘And what is your opinion?’

Imam ash- Shaafi’ee trembled, shuddered and said:

‘Which sky will shade me and which earth will carry me if I narrate a Hadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- and say an opinion other than that of the Hadeeth.’ And he said: ‘If you find a Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then follow it and do not turn to the saying of anyone.’

[From ‘Hileyat Al-Awaaliyah’ 9/107 ]

16- From Abu Uthmaan al-Hayree (d. 298 A.H.) that he said:

‘Whoever commands the Sunnah upon himself in statements and actions then he speaks with wisdom. And whoever commands al –Hawaa (following of desires) upon himself then he speaks with Bida’.

Allaah Ta’ala said:

<<If they obey you then they will be guided.>>’

[From: ‘Siyaar ‘Alaam an-Nubala’ 14/64 ]

17- From Ayoob as-Sahktiaani (d. 131 A.H.) who said:

‘Indeed from the happiest of the youth and non-Arabs is whom Allaah guides to a scholar from the people of the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/60 ]

18-From Ibraheem bin Ishaq bin Ibraheem al-Harbi (d. 285 A.H.)  who said:

‘It is necessary for a man if he hears anything of the manners of the Prophet -sallAllaahu alayhi wa sallam- that he holds onto it.’

[From ‘al-Jamia akhlaaq ar-Rawee’ 1/142 ]

19- From al-Hasan (d.110 A.H.) who said:

‘Acting upon a little of the Sunnah is better than acting upon a lot of Bida’.’

[From ‘Shu’ab al-Eemaan’ 7/952 ]

20- From Sa’eed bin al-Musayib (d. 93 A.H.) who said that he saw a man doing a lot ofRuku and Sujood [praying a lot of optional prayers] after the Fajr prayer, so he prohibited him from it.  So the man said: ‘O Abu Muhammad, will Allaah punish me for the prayer?’

He answered: ‘No, but for opposing the Sunnah.’

[From ‘at-Tamheed’ 20/104 ]

21- From AbdurRahman bin Mahdi (d. 198 A.H.) that a group of the Ahl-ul-Bida’ were mentioned in front of him and their striving in worship, so he said:

‘Allaah will not accept except that which is upon the Deen and the Sunnah, then he recited: << But the Monasticism which they invented for themselves, We did not prescribe for them>> [Hadeed: 27]  So Allaah did not accept that from them and he reprimanded them about it.’

[From ‘Hileyat Al-Awaaliyah’ 9/8 ]

22- From Jafar bin Ahmed bin Sinan (d. 307 A.H.) who said: ‘I heard my father saying:

‘There is not a Mubtadi’ except that he hates the companions of Hadeeth.  And if a man innovates a Bida’ then the sweetness of the Hadeeth is torn out from his heart.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 12/245]

23- From Sufyaan ibn Sa’eed ath-Thawri  (d. 161 A.H.) who said:

Bida’ is more beloved to Iblees (Shaytaan) than sinning.  One repents from sinning, and one does not repent from Bida’.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 132 ]

Boycotting the People of Bida – Shaykh al Albaani

From the Manhaj of the Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Concerning Boycotting the People of Bida’
Translated by Abbas Abu Yahya

Part One

The Issue of giving Advice before Spreading a Refutation

Shaykh Albaani was asked:

‘What branches off from this[previous question: mentioning the good deeds of an individual while refuting him] is the statement of some of the people or more correctly should I say, the condition set by some of the people who say that in the case of refutations it’s necessary before it being printed, that a copy is sent to the one being refuted so that they can look into it.  They say that this is from the Manhaj of the Salaf?’

Shaykh Albaani answers:

‘This is not a condition, however if it’s easy to do, and it is hoped from this practice to bring that person closer without making the case well-known between the people, then there is no doubt that this matter is good.

As for firstly making it a condition, and then secondly making it a general condition then this is not at all from wisdom in any circumstances.

The people, as you all know, are of different natures, like the natures of gold and silver.  So the one whom you know from him that he is with us on the path and methodology and that he would accept the advice, wherein you can at least write to him without making his mistake public as you see it, then this is good.

However, this is not a condition, even if this was a condition it’s not a possible matter, where can you get that person’s address? How can you contact him? Then, will you get a response from him or not? These are matters which are absolutely speculative.. . . . implementing this condition is very difficult, that is why this point is not conditional.’

[Taken from the cassette entitled: ‘al-Muwwazanaat Fee Naqd’ Side A from the ‘Silsilah al-Huda wa Noor’ No.638]

Making (Hajr) Boycotting the Ahl-ul-Bida’

The Questioner: Regarding what is connected to boycotting the Mubtadi’ (person ofBida’) O Shaykh.

The Shaykh: Go ahead.

Questioner: What appears from what I heard is that you have a regard for the benefit of the Mubtadi’ himself.

The Shaykh: Yes.

Questioner: And you do not reject the principle of boycotting?

The Shaykh: I do not deny the principle of Hajr, this is obligatory, this Hajr is. .

Questioner: O Shaykh as you notice we see the opinion of the impermissibility of theHajr of the Mubtadi’ – we take into consideration the benefit for this Mubtadi’.  Do we not see the general benefit for those who might become misguided due his effecting them, then there’s another thing…

The Shaykh: Leave the other issue until we’ve looked into the first issue.  This issue in reality my brother, from a practical view needs precise knowledge and precise practical action, so just now you gave an example of a scholar who mixes with a Mubtadi’ and the general people think that there is good in this Mubtadi’, do you view this scholar as one who flatters people?

Questioner: No.

The Shaykh: Okay, so if you view the opposite of this, as I hoped then it is possible for me to say, that you hold the opinion, that this scholar criticizes them for this Bida’[they practice], he advises them, and he admonishes them.  So if this is the case, then from where will the danger come to the general people when they hear him, when he advises them and reminds them etc.

Questioner: Yes.

The Shaykh: So this danger which you notice and indicate towards is regarding the one who flatters people and not regarding the one who criticizes the Bida’, this is also better, so there is a difference between one scholar and another scholar.

Questioner: May Allaah reward you with good.

The Shaykh: I mean, in other words, the one who goes along with them and remains quiet about their Bida’ and their misguidance and is over-looking, then we criticize this and it is necessary to make it clear.

[Taken from]

Part Three

Is it permissible to defame a companion of Bida’ or to speak against him and criticize him?

Shaykh Albaani answers:

The people of Bida’ are of two kinds:

Either he conceals it to himself – or he is well known amongst the people. As for the first instance then there is no need to make it well know, because his misguidance is limited to his own self.

As for the other type then it is necessary to defame him and warn against him, so that the people who live amongst him are not deceived by him; And this is not backbiting at all – like some of the obstinate ones presume – and the hadeeth Of Backbiting: ‘you mentioning about your brother that which he dislikes to be mentioned’  this hadeeth is from those that are general and which is specific.

I have mentioned to you the saying of some of the Scholars in two lines of poetry, which gathers the type of backbiting which is exempted from being Haram, so they say:

القدح ليس بغيبةٍ في ستةٍ ……….متظلم ومعرِّفٍ ومحذرٍ
ومجاهر فِسقاً ومستفتٍ ومـن…… طلب الإعانة في إزالة منكر

Defamation is not backbiting regarding six types of people**

The oppressed and for recognition and the one warned against***

The one who openly sins and the one who necessitates a verdict***

The one who seeks aid in removing an evil***

Mutathalumin : being oppressed – Mua’arafin: recognition – Muhadeerin: Warning against Mujahir fisqan : One who openly sins – Mustaftin : Inquiring a fatwaa

Istee’ana fee Ezzalatin Munkarin : seeking assistance in changing the evil

So defaming the Mubtadi’ enters into this definition and it also enters into warning against him; this is why the Scholars of hadeeth –May Allaah reward them with goodness-  are agreed upon characterizing many of the narrators of hadeeth with what they had innovated into the Deen. The scholars of hadeeth mention all of this due to them standing up with the obligation of clarifying it for the people; So that it would be known who is the strong narrator and his ‘Aqeedah is accepted. The narrator who is aMubtadi’ is abandoned along with his deviated ‘Aqeedah.

[Taken from an audio clip :]

Who is A Mubtadi (Innovator)?

Compiled & Translated by Abbas Abu Yahya 

Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said :

‘The Bida’ by which a person would be counted as from the Ahl-ul-Ahwa (the people who follow desires) is that which is well known by the people of knowledge of the Sunnah in it opposing the Book and the Sunnah; such as the Bida’ of the Khawarij[1], Rawafidah[2], al-Qadareeyah[3] and the Murjiah[4].’

[From: ‘Majmoo’ al-Fatawa Ibn Taymeeyah’ 35/414]

Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said :

Whoever opposes the clear Book, and the elaborate Sunnah or that which the Salaf of the Ummah held a consensus about, and this opposition is without a valid reason, then this person is dealt in the same manner in which the People of Bida’ are dealt with.’

[From: ‘Majmoo’ al-Fatawa Ibn Taymeeyah’ 35/414]

Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said :

Whoever worshipped with an act of worship which is not obligatory nor recommended, and he believed that it was obligatory or recommended, then he is a misguidedMubtada’, and this is an evil Bida’ not a good Bida’, and the imams of the Deen are in agreement about this, since Allaah is not worshipped except with that which is obligatory or recommended.’

[From: ‘Majmoo’ al-Fatawa Ibn Taymeeyah’ 1/160]

Distinction Between a Bida’ and Ijtihad

Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said :

‘And many from those of the Salaf and those who of the consecutive generations said and acted upon that which is a Bida’ and they were not aware that it was a Bida’, either due to a weak hadeeth which they thought was authentic, or due to what they understood of the Ayaat which were not the intent of the Ayaat, or due to an opinion that they held in an issue where the text did not reach them.’

[From: ‘Majmoo’ al-Fatawa Ibn Taymeeyah’ 19/191]

Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said :

‘As for the one whose sin is hidden or performs a Bida’ in secret, that Bida’ does not take a person outside of Islaam, and this person is not made Hijra (boycotted) from, on the contrary the person who is made Hijra from is the one who calls to Bida’.’

[From: ‘Majmoo’ al-Fatawa Ibn Taymeeyah’ 24/175]

Shaykh Rabee’ al-Madkhalee was asked:

‘Question: Which Bida’ is it by which a person is counted as being outside the circle ofAhl-ul-Sunnah wal-Jamma’?

The Answer:

‘The Bida’ such as of al-Qadr[5], Bida’ of al-Irjaa[6], Bida’ of ar-Rafd[7], Bida’ ofKharooj[8], and the Soofeeyah Bida’ such as the Mawlid[9] which has Shirk and any other types of Mawlid.  Making journeys to graves and other types of Bida’ which are similar to this – may Allaah bless you.

In having loyalty to the Ahl-ul-Bida’ a person becomes from amongst them, and likewise if he aids them and defends them.

It was said to Ahmad bin Hanbal: ‘Indeed some people sit with the people of Bida’.’

Ahmad bin Hanbal said: ‘Advise him.’

The person said: ‘But he rejected the advice.’

Ahmad said: ‘Count him from amongst them.’

So, the one who sits with the Ahl-ul-Bida’ and associates himself with them then conclude from him that he is sick and that he is in agreement with these people, and regarding this point there are evidences, from them the saying of the Messenger :

‘The souls are enlisted soldiers, those who become familiar with each other, associate with one another, and those who oppose each other, differ.’

So this person who associates himself and becomes familiar with Ahl-ul-Bida’ then it is evident that there is an agreement and similarity between the matters, the two people and the two groups.

To clarify, what we have mentioned is concerning the one who leaves the circle of Ahl-ul-Sunnah wal-Jamma’.’

[Taken from: ‘Fatawa Fadeelata Shaykh Rabee’ al-Madkhalee’ 14/153]

Shaykh Rabee’ al-Madkhalee was asked:

Question: What are the rulings concerning the people of Bida’?


‘Indeed these people are divided into those who are Du’waat (callers to Bida’) and those who do not call to Bida’.

As for those who call to Bida’, then these people can be given punishments which have been mentioned by the Imams of Islaam. From these punishments are banishment, just as Umar banished Sabeeg and others. Also from those punishments, are capital punishment, like they killed al-Ja’ad bin Dirham and al-Halaaj and others from the leaders of Bida’ and misguidance.

As for their followers: then these are guided and it is explained to them and they are called to Allaah with wisdom and good exhortation.’

[Taken from: ‘Fatawa Fadeelata Shaykh Rabee’ al-Madkhalee’ 14/155]

Shaykh Rabee’ al-Madkhalee wrote:

When is a man treated as Ahl-ul-Bida’

‘Shaykh ul-Islaam Ibn Taymeeyah said: ‘If the scholars of the Companions and those who followed them and those after them differed in a matter then they would follow the command of Allaah in His saying:  <<  (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination. >> [4:59]

And they would debate an issue, in a consultative, advising manner. And perhaps they would differ in a knowledge based practical issue, yet, they would maintain their friendship and practice restrain to aid brotherhood in the Deen.

However, whoever opposes the clear Book, and the elaborate Sunnah or that which the Salaf of the Ummah held a consensus about, and the opposition is without excuse, then this person is dealt in the same manner as the People of Bida’.’

Abu Muhammad Abdullah bin Abi Zayed al-Qayrawani (386) in his book ‘al- Jamia’:

‘And there is a saying of the Ahl-ul-Sunnah: that this person (of the people of Bida’) is not excused, because his Ijtihad (exertion in deriving a ruling) attracted him to Bida’; because the Khawarij made Ijtihad in interpreting, yet they were not excused. Their (erroneous) interpretation caused them to rebel against the Companions. The Messenger – sallAllaahu alayhi wa sallam – labeled them as those that exited from theDeen. But as for Ijtihad (exertion in deriving a ruling) the Messenger – sallAllaahu alayhi wa sallam – made it such that the Mujtahid (the person who derives a ruling) in rulings is rewarded even if he made a mistake in that ruling.’

[Taken from: ‘al-Muhajjah al-Baydah fee Himayah as-Sunnah al-Ghara’ by Rabee’ al-Madkhalee p.144-145]

[1] Rebelling against the Muslim leader.

[2] The Shia, those who rejected the Sunnah and the Companions.

[3] Those who reject pre-destination.

[4] Those who do not accept that Eemaan increases and decreases.

[5] Those who reject pre-destination.

[6] Those who do not accept that Eemaan increases and decreases.

[7] The Shia, those who rejected the Sunnah and the Companions.

[8] Rebelling against the Muslim leader.

[9] Celebrating the Prophet’s birthday

The Consequences of Bida & Extremism in the Religion – Shaykh al Albaani

Taken from ‘Silsilah Ahadeeth As-Saheehah’ By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

2005 – ‘Indeed there people who read the Qur’aan, but it does not go pass their throats, they leave Islaam just like the arrow leaves the prey.’

Collected by ad-Darmi

From ‘Amroo bin Salamah:  We were sitting by the door of Abdullaah ibn Mas’ood before lunch, so that if he came out, we could walk with him to the Masjid.

Abu Moosaa al-Ash’aree came and said: Has Abu Abdur-Rahmaan come out yet?

We said: No.

So, he sat down with us, waiting for him to come out, and when he came out, we all gathered towards him, and Abu Moosaa said:

‘O Abu Abdur-Rahmaan! Previously I saw something in the Masjid which I disliked. But,Alhamdulillaah, what I saw, was nothing but good.’

He said: What was it?

Abu Moosaa said, ‘If you live, you will see it.’

Then Abu Moosaa said, ‘I saw a group of people, sitting in circles waiting for the prayer.  In every circle there was a man and in their hands were small stones and he would say: ‘Say Allaahu Akbar 100 times’ and they would say ‘Allaahu Akbar’ 100 times.  Then, he would say, ‘Say laa ilaha ilAllaah 100 times’ and they would say ‘laa ilaha ilAllaah’ 100 times and he would say, ‘Say SubhaanAllaah’ 100 times and they would say ‘SubhaanAllaah’ 100 times.’

Abdullaah ibn Mas’ood said, ‘So what did you say to them?’

He said: ‘I did not say anything to them, rather I waited for your opinion [or ‘I waited for your command’].’

He said: ‘Why did you not command them to count their bad deeds [i.e. seek forgiveness from your deeds] and guarantee them that their good deeds would not be lost?!’

Then he walked and we walked with him until he reached one of those circles and he stood there and said, ‘What is this that I see you doing?’

They said: ‘O Abu Abdur-Rahmaan! These are nothing but small stones with which we are counting, saying ‘Allaahu Akbar, laa ilaaha illAllaah and SubhaanAllaah.’

He said, ‘Count your sins; I guarantee that you will not lose anything of your good deeds!  Beware, O Ummah of Muhammad!  How quick you are to your destruction!

Here we are, the Companions of your Prophet – abundant, everywhere and here is his clothing which has not been [wasted away] and his utensils have not been broken. I swear by Him in Whose Hand is my soul, either you are an Ummah more rightly-guided than the Ummah of Muhammad or you are opening the door of misguidance.’

They said; ‘We swear by Allaah, O Abu Abdur-Rahmaan, we did not intend anything but good.’

He said: ‘How many people intend good but never achieve it.  Verily the Messenger of Allaah – narrated to us, ‘Indeed there will be a people who read the Qur’aan but it does not pass beyond their throats.’  I swear by Allaah, I do not know. Perhaps most of them are from amongst you.’

Then he went away.

‘Amroo bin Salamah said, ‘We saw some of those sitting in those circles fighting on the Day of Nahrawaan, along with the Khawaarij.’[1]

Shaykh al-Albaani mentions in the Takreej (research) of the above narration:

‘Indeed there is a lesson to be learnt from this narration, for those who follow Sufipaths and Dhikr gatherings which are against the Sunnah.  When someone forbids an evil action that they perform they accuse him of forbidding Dhikr from its very foundation!

This is Kufr which no Muslim in this world should fall into; the evil action which they adhere to, from those forms of Dhikr and gatherings which, were not legislated at the time of the Prophet sallAllaahu alayhi wa sallam-, otherwise why would Ibn Masood Radi Allaahu anhu disapprove of those who were sitting in their gatherings?

Is it not, a gathering done on a specific day, and doing an amount of Dhikr which is not indicated by the Sharia’ but is listed by the Shaykh of the gathering, and he commands them with the amount of Dhikr that they should do from himself, as if he is a legislator on behalf of Allaah Ta’ala!

<<  Or do they have partners with Allaah, who have instituted for them a religion which Allaah has not allowed. >>[2]

To add to this, the Sunnah which is established by the Messenger sallAllaahu alayhi wa sallam- verbally and practically is to perform the Tasbeeh (remembrance of Allaah) on your fingertips, as it is clear in ‘The refutation against al-Habshee’ and in other places.

From the benefits which can be reaped from the hadeeth and this story is; that the importance is not of performing a large amount of worship, but rather, is it according to the Sunnah and far away from Bida’.

Ibn Masood Radi Allaahu anhu also indicated to this point in his saying: ‘sticking to the Sunnah is better than striving in Bida’.’

And another benefit is: that a small Bida’ leads to a greater Bida’.  Do you not see that those people from these gatherings afterwards became from the Khawaarij who were killed by the rightly guided Khalifah ‘Alee bin Abu Taalib?  So is there anyone who will take heed?!’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 5/2005)]

[1] Narrated by ad-Darmi in his Sunan.

[2] Soorah Shura :21

Collection of Principles of Bida – Shaykh al Albaani

From the Works of The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

# Principles of Bida’ 1

Adhering to general texts which have not been implemented\acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh(understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’

[Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

# Principles of Bida’ 2

It is not a condition in order to reject every individual Bida’ that we need a narration conveyed with an authentic chain from one of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said during his refutation of Shaykh Al-Habshi, in his debate with him regarding the Bida’ of prayer beads:

‘. . . . . And is it a condition with the people of knowledge and intellect in rejecting every individual Bida’ that we should have a narration conveyed with an authentic chain from one of the Salaf rejecting every single Bida’? This is not something a person who has smelt the fragrance of knowledge says.’

[From: ‘ar-Radd ‘ala Taqeeb al-Hatheeth’ by Shaykh Albaani p.54]

# Principles of Bida’ 3

Shaykh Muhammad Nasiruddeen Albaani said:

Coming closer to Allaah Ta’ala cannot be done except with what Allaah has legislated.

From Anas bin Malik who said: I was sitting with Ubayy and Abu Talha, and we had just eaten meat and bread, then I called for water to make Wudu. Ubayy and Abu Talha said to me: ‘Why are you making Wudu?’

Anas said: ‘Because of this food we just ate.’

They said: ‘Do you make Wudu because of good things (food)?! One who was better than you(the Messenger -sallAllaahu alayhi wa sallam-), did not make Wudu after eating.’

[Collected by Ahmad, & Albaani said its Isnad is Jayyid]

Shaykh Muhammad Nasiruddeen Albaani commented:

‘This Athar (narration) indicates that the Companions would reject coming closer to Allaah- Ta’ala- with an action which the Messenger of Allaah -sallAllaahu alayhi wa sallam- did not legislate whether with statements or actions, as for Anas being concerned with making Wudu for eating meat, then perhaps the saying of the Messenger -sallAllaahu alayhi wa sallam- reached him: ‘Make Wudu for that meat which has been cooked on fire’, and it did not reach him that it had been abrogated and Allaah knows best.’

[From: Mishkat 1\107 #329]

# Principles of Bida’ 4

The Mubtadi’ is he who Exaggerates Worship.

Shaykh Muhammad Nasiruddeen Albaani said:

‘No one should presume that when we choose to limit ourselves to the Sunnah with regard to the amount of Rakat prayed during Taraweeh, and the impermissibility of increasing upon that, that we regard those from the preceding scholars and those who came after them as being misguided or that we see them as people of Bida’ because they don’t hold this opinion (of limiting to the Sunnah), as some of the people have presumed and believed that we see them as being misguided and they have then used that to justify attacking us!

This presumption of theirs, necessitates clarity, they assume that just because a matter is not allowed then it is automatically regarded as a Bida’, or that just because everyone who says it is permissible or recommended to pray more [in the Taraweeh prayer] that he is a misguided Mubtadi! We say no, never, this presumption is indeed false, and extreme ignorance. Because the Bida’ which a person is criticized for and the Ahadeeeth which are applied in curbing Bida’ are a result of the definition: ‘An invented way of religion which is similar to the Sharia’ but is not from it, intending to follow that way and exaggerating in the worship of Allaah -Subhanahu.’

Therefore, whoever innovates a Bida’ and intends by it exaggeration in worship, and he knows it is not from the Sharia’, then he is the type of person upon whom these Ahadeeth are applied. As for the one who falls into Bida’ unknowingly, and he did not intended exaggeration in worship, then those Ahadeeth do not include these people at all, and they do not concern them at all, rather they concern those Mubtada’ who stand in the way of disseminating the Sunnah, and regard all Bida’ as good, without knowledge or guidance, nor a clear Book, not even blindly following the people of knowledge and remembrance, rather they do this following desires and satisfying the common folk!’

[Taken from: ‘Salatul-Taraweeha’ p.35]

Calling to the Truth and Separating the People In Regard to the Truth – Shaykh al-Albaani

Taken from Silsilah Ahadeeth As-Saheehah
By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

No. 2823 – From AbdurRahmaan bin Jubair bin Nafeer, from his father who said: we were sitting with al-Miqdad bin al-Aswad one day, when a person passed by him and said: ‘Toobah (a tree in Paradise) for these two eyes which saw the Messenger of Allaah sallAllaahu alayhi wa sallam: ‘I swear by Allaah that we wish we had seen what you have seen and witnessed what you witnessed.’

Al-Miqdad became angry, I became astonished, because they did not say anything but good. Then he turned to the man and said: ‘What makes a person wish that he was present when Allaah has made him absent.  He does not know, if he had witnessed it, how he would have been at that time? I swear by Allaah there were a people that were present at the time of the Messenger of Allaah -sallAllaahu alayhi wa sallam, who Allaah will throw on their nostrils in the Hell-Fire, because they did not respond to the Messenger sallAllaahu alayhi wa sallam- nor did they believe in him. Do you not praise Allaah, for taking you out from your mothers’ wombs not knowing anything except your Lord and believing in that which your Prophet was sent with. Indeed you have been saved from trials by others being trialed instead of you.

I swear by Allaah, that Allaah sent the Prophet sallAllaahu alayhi wa sallam- in the severest time that any Prophet from among the Prophets was ever sent, in any period of time including the Jahileeyah time period (period of ignorance before Islaam).

They would not regard any religion better than the worship of idols, then the Prophet sallAllaahu alayhi wa sallam- came with the Furqan (the Criterion) he separated the truth from falsehood with this Criterion, and he separated a father from his son, so much so that a man would see his father and his son or his brother as a disbeliever.

And indeed Allaah opened the lock of his heart with Eemaan, and he knows if he is destroyed he enters the fire, it does not make him happy that his beloved is in the fire. And it is about those that Allaah –Azza wa Jal – said: <<And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of eyes>>’

Collected by Ahmad and Al-Albaani declared the Isnaad to be Saheeh

Shaykh Albaani commented saying:

‘(Notice): This separating mentioned in this hadeeth has a foundation in ‘Saheeh al-Bukhari’ from the hadeeth of Jaabir bin Abdullaah who said: ‘The angels came to the Prophet sallAllaahu alayhi wa sallam- while he was sleeping, some of them said: Indeed he is asleep and some of them said: ‘Indeed the eyes are asleep but the heart is awake…’ to the end of the hadeeth, and in this hadeeth it mentions: ‘So whoever obeys Muhammad sallAllaahu alayhi wa sallam- then he has obeyed Allaah, and whoever disobeys Muhammad then he disobeys Allaah, and Muhammad separated/divided the people.’

I (Albaani) say:

‘This hadeeth is a clear proof that shows that separating/division is not blameworthy in itself. So, some of the people push the people away from the Dawa’ to the Book and the Sunnah, and they regard warning against that which opposes the Book and the Sunnah as being from the innovated matters, or they claim that the time to call to the Book and the Sunnah has not arrived! Their claim is that the Book and the Sunnah pushes people away and divides them.

This is great ignorance with regard to the truthful Dawa’ and what is associated to thisDawa’ from differences of opinions and hostility towards this Dawa’, as is witnessed in every time and place.  This is the Sunnah (the way) Allaah has ordained for His creation, and you will never find a change or turning off in the Sunnah (the way) of Allaah.

<<And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree,- Except him on whom your Lord has bestowed His Mercy >>

[Taken from Taken from ‘Silsilah Ahadeeth As-Saheehah’ Vol. 6 p.779 Hadeeth no. 2823]

Speaking about the people of Bida – Imam Ibn Taymeeyah

By Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah-
Translated & Compiled by Abbas Abu Yahya 

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said:

‘And if giving advice is obligatory for general and specific religious interests: like regarding narrators of hadeeth who make mistakes and lie then like Yahya bin Sa’eed said: I asked Malik, Thawri, al-Laith bin Sa’ad – I think it was him – and al-Awza’ee about a man who is accused in hadeeth or he does not memorize hadeeth? They said: ‘Make clear his condition.’

Some of the people said to Ahmad bin Hanbal: ‘I find it difficult to say about a person that he has such and such problem, and so and so is like such and such.’

Imam Ahmad said: ‘If you remain silent and I remain silent when will an ignorant person know the authentic from the unauthentic?!’

Likewise the leaders of Bida’ from the people who have statements that oppose the Book and the Sunnah, or worship which opposes the Book and the Sunnah, it is obligatory to clarify their condition and warn the Ummah against  them and this is in agreement with the Muslims.  So much so that it was said to Ahmad bin Hanbal: Is a person who fasts, prays and makes Itikaf more beloved to you or speaking against the people of Bida’?’

He answered: ‘If he fasts, prays and makes Itikaf then that is for himself, and if he speaks against the people of Bida’ then that is for the Muslims and that is better.’

So it is clear that this benefit is general for all the Muslims for their religion and it is in the same class as Jihad in the path of Allaah. Since purifying the path of Allaah and HisDeen, His Minahij (methodologies), His Sharia’ and repelling the injustice of these people and their hostility upon this is  a general responsibility, which is something that is in agreement among the Muslims.

If it was not the case that Allaah made people in order to repel the harm of these people, the Deen would have become corrupted. The corruption of the Deen would be greater than the corruption caused by being conquered by the enemy at war. Since if these people take over they do not corrupt the hearts and what is in the heart is from the Deen, but they do it slowly, as for the People of Bida’ then they corrupt the hearts from the onset.’

[Taken from  ‘Majmoo fatawa’ 28/231-232]

The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Warning against Innovators & their Books – Shaykh Rabee

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
TRANSLATED: Al-Ibaanah Book Publishing

Excerpt from the forthcoming Al-Ibaanah Publication “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups”, may Allaah facilitate it!

About the Book:

This is a translation of a chapter from the book Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutubi wat-Tawaa’if (The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups) written by Shaikh Rabee’ Al-Madkhalee. This book has been highly praised and recommended by the scholars, and has become a classical work in its own time.

In this book, Shaikh Rabee’ Al-Madkhalee clarifies the correct methodology of Ahlus-Sunnah with regard to criticizing, explaining its foundations and principles and relying on the various statements of the Salaf (predecessors) to support his points. The book is primarily geared towards refuting a false concept that has crept into the Muslims’ ideologies and slogans in recent times, which is the principle of Muwaazanah. This principle dictates that when someone criticizes a person, book or group, he is obligated to also mention the good qualities of that person, book or group along with his criticism. By doing this one would be creating a balance and thus applying “fairness”, hence the term Muwaazanah, which means to make a balance, which in this case means a balance between the good and the bad aspects.

In this specific chapter of the book, Shaikh Rabee’ brings many quotes from the Salaf showing that it was from their methodology to warn against innovators and their books without requiring themselves to mention their positive aspects.

Quotes from the Book:

“Ibn Al-Jawzee said: ‘Abul-Wafaa ‘Alee bin ‘Aqeel, the Fiqh scholar, said: ‘Our Shaikh Abul-Fadl Al-Hamdhaanee said: The innovators in Islaam and those who fabricate ahaadeeth are worse than the disbelievers. This is since the disbelievers attempt to corrupt the Religion from the outside, whereas these individuals attempt to corrupt it from the inside. They take the likeness of the inhabitants of a land, who strive to corrupt its condition (from the inside), while the disbelievers take the likeness of raiders laying siege to the land from the outside. So it is the ones on the inside who open the doors of the land’s surrounding barrier (and let the besiegers in). These types (of people) are more dangerous to Islaam than those who don’t ascribe themselves to it.’”

“I say: Today, the opponents of the Sunnah and Tawheed are capitalizing on the pamphlets and cassettes of some individuals that ascribe themselves to the Sunnah and Tawheed, which defame the true scholars and callers of the Sunnah and Tawheed. Rather, what is worse in terms of danger and affliction is that these pamphlets and tapes have influenced many of the children of Tawheed and Sunnah, so that now they launch their arrows of disparagement and oppressive accusations towards the scholars of Tawheed and Sunnah, those who carry their banner and those who defend their sanctity. What is worse than this in terms of misfortune and grief, is that they attach themselves and join forces with the people of innovation and misguidance in their campaign of launching poisonous missiles at them, which the enemies of the Sunnah and Tawheed have been preparing as the ultimate attack to finish off the last remnants of the Sunnah and Tawheed.”

“Ibn Al-Qayyim said: ‘The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a book in the hand of ‘Umar (radyAllaahu ‘anhu) that he had transcribed from the Torah, and which caused him to be amazed at how much it conformed to the Qur’aan. So the face of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) became very angry to the point that ‘Umar went over to a fire and threw it in.

So how would it be if the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) saw what was written after him from the books that oppose and contradict what is in the Qur’aan and the Sunnah?! And we ask Allaah to aid us!

The Prophet (sallAllaahu ‘alayhi wa sallam) commanded everyone that recorded anything from him apart from the Qur’aan to erase what they had written down. However, afterward, he allowed his Sunnah to be written, but did not grant permission for anything besides that.

So all of these books that contain opposition in them to the Sunnah, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions (of the Prophet) burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan (radyAllaahu ‘anhu) out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…!?’”

“This is the rightly guided methodology, which all of the Salafee youth are obligated to know – it is the methodology indicated in the Qur’aan and the Sunnah, and which the best of this ummah – its scholars of Hadeeth and Fiqh – followed. One of the conditions for implementing this methodology is that the one criticizing must do that for the sake of Allaah and out of sincerity to Allaah and His Book and in order to preserve Allaah’s Religion and what it encompasses from beliefs, laws and acts of worship.

From the severely unfortunate matters is that the people of falsehood and innovation have succeeded in deceiving many of the smart and intelligent students of knowledge, not to mention others, by making them believe that it is not permissible to talk about (i.e. criticize) those active in the field of Da’wah (calling). They mean by this, those who call to innovation and misguidance! By doing this, they intend to broaden the field (of Da’wah) so that they can spread their destructive deceptions! And they hope that with this they will be able to put an end to the Call to Tawheed, Sunnah and the Methodology of the Salaf As-Saalih!

From the offshoots of this deceitful way of thinking are those conditions that some of the children of Tawheed have put forth, such as: When criticizing the people of innovation – or those whom they label “callers” – one is obligated to mention their good qualities alongside their bad qualities…”

[Download the Book Here]

The People of Innovations are Worse than the People of Sins – Jamaal Haarithee

AUTHOR: Jamaal bin Fareehaan Al-Haarithee
SOURCE: His book: Lam ad-Durr al-Manthoor (pg. 47-49)

Chapter 15: The People of Innovations are worse than the People of Sins

[134] Abu Moosaa said: “That I live next to a Jew and a Christian, and monkeys and pigs, is more beloved to me than that if I were to live next to a follower of desires (i.e. deviant), who will spread disease to my heart.” [1]

[135] Yoonus bin ‘Ubaid said to his son: “I forbid you from fornicating, stealing and drinking alcohol. But if you were to meet Allaah having committed these (sins), that would be more beloved (to me) than if you were to meet Him with the views of ‘Amr bin ‘Ubaid or the followers of ‘Amr.” [2]

[136] Abul-Jawzaa said: “If the apes and the swine were to live with me in a house, that would be more beloved to me than if a person from Ahlul-Ahwaa (deviants) were to live with me. They have entered into the ayah: ‘And when they meet you they say: We believe. But when they are alone, they bite the tips of their fingers at you in rage. Say: Perish in your rage. Allaah knows what is in the hearts.’ [Surah Aali ‘Imraan: 119]” [3]

[137] Al-‘Awwaam bin Hawshab said about his son ‘Eesaa: “By Allaah, if I saw ‘Eesaa gathering with the people of musical instruments, alcohol and falsehood, that would be more beloved to me than if I were to see him sitting with the people of argumentation – the innovators.” [4]

[138] Yahyaa bin ‘Ubaid said: “A man from the Mu’atazilah encountered me (one day), so I got up and said: “Either you pass on or I will pass on, for indeed if I were to walk with a Christian, that would be more loved to me than if I were to walk with you.” [5]

[139] Arta’ Ibn al-Mundir said: “If my son were one of the sinful wicked people, that would be more beloved to me than if he were a Follower of Desires (i.e. a deviant).” [6]

[140] Sa’eed bin Jubair said: “If my son were to keep the company of a sinning scoundrel upon the Sunnah that would be more beloved to me than if he were to accompany a worshipping innovator.” [7]

[141] It was once said to Maalik bin Mughawal: “We saw your son playing with the birds.” So he responded: “How wonderful that it preoccupies him from accompanying an innovator.” [8]

[142] Al-Barbahaaree said: “If you see a person whose manner and opinion is despicable, he is wicked, sinful, and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. And if you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words, and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him.” [9]

[143] Abu Haatim said: “I heard Ahmad bin Sinaan said: “That a Tanboor player were to live next to me is more beloved to me than if an innovator were to live next to me. This is since I can forbid the Tanboor player and I can break the tanboor (a mandolin-like instrument). But as for the innovator, he corrupts the people, the neighbors and the youth.” [10]

[144] Imam ash-Shaafi’ee, may Allaah have mercy on him, said: “If the servant were to meet Allaah having committed every sin except Shirk, that would be better for him than if he were to meet Allaah with some deviant belief.” [11]

[145] Imaam Ahmad, may Allaah have mercy on him, said: “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The sinners among Ahlus-Sunnah are the Friends of Allaah, while the pious among Ahlul-Bid’ah are the Enemies of Allaah.” [12]


[1] Al-Ibaanah (2/468, no. 469)

[2] Al-Ibaanah (2/466, no. 464)

[3] Al-Ibaanah (2/467, no. 466-467)

[4] Al-Bid’a wan-Nahee ‘anhaa (56)

[5] Al-Bid’a wan-Nahee ‘anhaa (59)

[6] Ash-Sharh wal-Ibaanah of Ibn Battah (132, no. 87)

[7] Ash-Sharh wal-Ibaanah (132, no. 89)

[8] Ash-Sharh wal-Ibaanah (133, no. 90)

[9] Sharh as-Sunnah (124, no. 149) [Translator’s Note: Refer to Explanation of the Creed]

[10] Al-Ibaanah (2/469, no. 473)

[11] The checker of the book Sharh as-Sunnah of al-Barbahaaree mentioned it (124) and attributed it to al-Bayhaqee in Al-‘Itiqaad (158)

[12] Tabaqaat al-Hanaabilah (1/184)

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

A Brief Overview of some Deviant Sects – Shaykh Uthaimeen

A Brief Overview of some Deviant Sects

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: His explanation of Lum’at-ul-‘Itiqaad of Ibn Qudaamah (pg. 161-163)

There are certain signs that indicate people of innovation, such as.

1. They attribute themselves to something other than Islaam and the Sunnah, due to what they have introduced from innovations in speech, action and belief.

2. They cling fanatically to their opinions and do not turn to the truth, even if it is clearly conveyed to them.

3. They hate the scholars of Islaam and the Religion.

From their groups are:

1. Ar-Raafidah – They are the ones who go to extremes with regard to the Members of the Household (Aali Bait). They declare the companions that opposed them as being disbelievers or they accuse them of evil (fisq). They are divided into many sects, among which are the extremists, who claim that ‘Alee is god, and among which are other than them. Their innovation first appeared during the Khilaafah of ‘Alee bin Abee Taalib when ‘Abdullaah bin Saba’ said to him: “You are God.” Due to this, ‘Alee commanded that they be set on fire. However, their leader, ‘Abdullaah bin Saba’, escaped to another city.

They hold various views concerning the Attributes of Allaah, so among them are those who performtashbeeh, those who perform ta’teel and those who are in conformity (with the correct view of the attributes). They are called the Raafidah because they rejected (rafd) Zayd bin ‘Alee Ibnul-Husayn bin ‘Alee bin Abee Taalib, when they asked him about Abu Bakr and ‘Umar and so he said “rahimahullaah” for both of them.

So they rejected him and distanced themselves from him. And they named themselves Shee’ah because of their claim and notion that they are taking sides (tashayu’) with the Aali Bait and that they support them and that they are reclaiming their right to Imaamship.

2. Al-Jahmiyyah – They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views concerning the Attributes of Allaah are composed ofta’teel (denial) and nafee (negation). Concerning Al-Qadar, they hold the opinion that mankind is coerced to do deeds (al-jabr).

Their view concerning Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu’atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.

3. Al-Khawaarij – They are the ones who set out to kill ‘Alee bin Abee Taalib (radyAllaahu ‘anhu) due to his rulership. Their methodology consists of freeing themselves from ‘Uthmaan (radyAllaahu ‘anhu) and ‘Alee (radyAllaahu ‘anhu), setting out against the Imaam if he opposes the Sunnah and declaring disbelief upon the one who commits a major sin. They believe that this type of person will remain in the Hellfire forever. They are divided into numerous groups.

4. Al-Qadariyyah – Their methodology consists of negating Al-Qadar from the actions of the servant and that his desire and ability are independent from the Desire and Ability of Allaah. The first to manifest this view openly was Mu’bad Al-Juhnee, in the last part of the era of the Sahaabah. He learned it from a Majoosee man from Al-Basrah.

They are divided into two groups, one that is extreme and one that is not extreme. The extremist group rejects the attributes of knowledge, desire, ability and creating from Allaah in favor of the actions of the servant. This type of people has now become extinct or close to it. Those that are not extreme believe that Allaah is knowledgeable of the actions of the servant. However, they reject its occurring by His desire, ability and creating. This is what their belief is founded upon.

5. Al-Murji’ah – They believe that actions are deferred from Eemaan (Al-Irjaa). Thus actions, according to them, are not part of it. Eemaan is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Eemaan, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts. And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. These are the views of the Jahmiyyah. And it, along in comparison with the views of the Khawaarij, are the two opposite extremities.

6. Al-Mu’atazilah – They are the followers of Waasil bin Ataa’, who withdrew (‘Itizaal) from the gathering of Al-Hasan Al-Basree. He determined that the sinner is in a level between two levels. Thus, he is neither a believer nor a disbeliever, yet he will reside eternally in the Hellfire. ‘Amr bin ‘Ubaid followed him in that and their views concerning the Attributes of Allaah are based on ta’teel, like the Jahmiyyah, and concerning Al-Qadar, like that of the Qadariyyah.

They reject the relation of the Qadaa and the Qadar of Allaah to the actions of the servant. In regards to the one who commits a major sin, they hold that he will remain in the Hellfire forever and that he is extracted from the fold of Eemaan into a level between the two levels of belief and disbelief. Thus they oppose the views of the Jahmiyyah in regards to these two principles.

7. Al-Karaamiyyah – They are the followers of Muhammad bin Karaam, who died in 225H. They incline towards tashbeeh and hold the belief of Irjaa. They are further divided into numerous groups.

8. As-Saalimah – They are the followers of a man who was called Ibn Saalim. Their views consist of tashbeeh.

These are the groups mentioned by the author. He then said “And those similar to them”, such as the Ash’ariyyah. They are the followers of Abul-Hasan ‘Alee bin Ismaa’eel Al-Ash’aree. At first, he inclined towards the views of the Mu’tazilah sect, until he reached forty years of age. Then he openly announced his repentance from that to the public and exposed the falsehood of the Mu’tazilah. So he took hold of the methodology of the Ahl-us-Sunnah, may Allaah have mercy on him.

As for those who attribute themselves to him, they remained upon a specific methodology, which is known as the Ash’ariyyah sect. They do not confirm any of Allaah’s attributes, except seven, which they believe are proven by intellect. And they distort the meaning of the rest of them. The seven (they affirm) are the ones mentioned in this verse:

“He is Living, Knowing, Able and has Speech
Desire, and likewise Hearing and Seeing”

They also commit other innovations with regard to the meaning of Speech, Al-Qadar and other than that.

Published: July 11, 2004 | Modified: July 11, 2004

Guidelines with regard to Criticizing Individuals and Groups – Shaykh Rabee bin Haadee

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
SOURCE: His book “Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd ar-Rijaal wal Kutub wat-Tawaa’if” (pg. 33-43 of 3rd Edition)

These are guidelines, which define those whom we are required to respect and honor from among mankind, such that it is not permissible to harm their honor. And they define those whom it is permissible to speak about and criticize, rather, whom it is obligatory to criticize at the time of necessity and benefit, without having to mention their good qualities.

· Those whom we are obligated to honor

First: The Messengers and Prophets, may Allaah’s peace and blessings be upon all of them

Allaah has related to us their stories, showing their striving and perseverance, while He has repudiated those who denied and opposed them. And He commanded the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) as well as his ummah to follow their example.

Second: The Companions, may Allaah be pleased with them

There is nothing that the Muslim ummah should feel towards them except love and respect. Allaah has praised them highly in His Book. And He spoke about their high rank, their efforts and the sacrifices they made with their wealth and their lives in the Cause of Allaah.

Similarly, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) praised them highly, both on an individual and a group level. This is such that the scholars of Islaam devoted special and close attention to their merits and qualities, writing many books concerning their virtues and special characteristics.

Furthermore, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from insulting them, saying: “Do not revile my Companions. For I swear by the One in whose hand my soul is in, if one of you were to give in charity the likes of mount Uhud in gold, it would not equal a mudd (handful using 2 hands) of one of them nor even half of it.” [1]

Ahl-us-Sunnah wal-Jamaa’ah are well aware of their position and status, and so they guard it with the strictest form of guarding. And they forbid others from speaking vainly about what occurred of dispute between ‘Alee (radyAllaahu ‘anhu) and Mu’awiyah (radyAllaahu ‘anhu) and those who supported them from the rest of the Companions. Rather, they assert for them the reward that is given to the mujtahids. And they ruled that all those who spoke about them – or even about one of them – were upon deviance, misguidance and heresy.

Third: Those who followed them in goodness

This includes those who reached the (time of the) Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and were guided by their guidance, such as the seven scholars of Fiqh of Madeenah and those who followed their way in the rest of the towns. Then after them, are the scholars of Hadeeth, Fiqh and Tafseer – those who strove upon the way of the righteous Companions and Successors. And it includes those who followed their methodology with regard to Creed, holding tightly onto the Book and the Sunnah, avoiding innovations, vain desires and its adherents, and defending the truth and its adherents, up until this day of ours and after it, until Allaah’s promise comes about.

They are the ones whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was referring to when he said: “There will not cease to be a group from my ummah, triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until the order (promise) of Allaah, the Mighty and Majestic, comes.”

They are better known as Ahl-ul-hadeeth, as has been agreed upon by the Imaams of Islaam and the scholars of guidance. And no one opposes them in regard to what they have agreed on except those from the people of vain desires, ignorance and misguidance.

Imaam Ahmad, Al-Haakim and Ibn Al-Qayyim have indeed accused those who criticize them of being heretics. And those who spoke vilely about them (the scholars) have been repudiated severely by Ibn Qutaybah, Ar-Raamaharzamee, Al-Khateeb (Al-Baghdaadee) and others.

And there is no doubt that no one speaks against them except for those whom Allaah has led astray and blinded. So if one of these (scholars) errs in an issue from the issues in which Ijtihaad is allowed, it must be clarified but not in the manner of condemning.

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said with regard to these (scholars):
“So whoever is known to have (the ability to perform) the allowable Ijtihaad, then it is not permissible for him to be mentioned in a manner of condemnation or blame, because Allaah has forgiven him of his error. Instead, it is an obligation due to what he possesses of Eemaan and Taqwaa to show loyalty and love to him, and to fulfill what Allaah has mandated from his rights, such as praising him, making du’aa (supplication) for him, and so on.” [2]

· Those whom it is permissible to criticize, disparage and warn the people against their harm:

First: The People of Innovation

It is permissible – rather obligatory – to speak about the people of innovation and warn against them and their fabrications, whether individually or as groups and whether they are absent or present. They include those among the Khawaarij, the Rawaafid, the Jahmiyyah, the Murji’ah, the Karaamiyyah and the people of Rhetoric – those whose knowledge of Kalaam (rhetoric) has brought them to corrupted and deviant beliefs,[3] such as the rejection of all or some of Allaah’s Attributes. [4]

So it is an obligation to warn against these types of people, their books and their misguided ways. And how great in number they are!

Likewise, the same applies to those who follow their methodology from the sects [and groups] of our time, such as those who separate themselves away from the people of Tawheed and Sunnah, oppose them and remain far away from their aspects of the methodology. In fact, they wage war against these aspects of the methodology and chase others away from it and its adherents (i.e. the scholars). The likes of these individuals are followed by those who support and defend them. And these followers of theirs mention their good qualities and praise them for it, praising their personalities and leaders. And they have preferred their (innovated) methodologies over the methodology of the people of Tawheed, the Sunnah and the Jamaa’ah!

Second: Reporters of Hadeeth and Witnesses, if they are deemed Unreliable

It is permissible to criticize these people according to the consensus of the Muslims. Rather, it is an obligation. This has been mentioned and related by An-Nawawee and Ibn Taimiyyah, may Allaah have mercy on both of them.

1. So if the scholars of the science of al-Jarh wat-Ta’deel all agree upon criticizing a narrator, accusing him of lying or making gross mistakes. Or they say: “His hadeeth are to be rejected”, “He has baseless (weak) hadeeth” or what resembles that, then it is permitted for everyone doing research or quoting to quote or report that. And it is not required of him – in the least – to mention that person’s good qualities, not to mention doing research on all of his good qualities and then mentioning them!

2. As for the narrators of which there is differing as to whether or not they are reliable or unreliable, or the narrators who were innovators, then:

The First Type: To list the mention of that narrator’s criticism first and accept it without considering the sayings of those who declared him reliable would be abandoning something from the Religion and from what has been established on the leader of the Messengers (sallAllaahu ‘alayhi wa sallam). And this is a great injustice and a negligence of something that is part of the Religion, which we are obligated to preserve. And it is a trust that falls on the neck of the scholars (i.e. it is their duty). So in this case, for the benefit of the Religion and for preserving it, and for the sake of giving a general benefit to the Muslims, we must seek to verify the reality of the matter. And we must weigh between the sayings of the scholars of Jarh wa-Ta’deel, taking that which is more established, whether it is from the criticism (jarh) or the approval (ta’deel).

All of this is for the purpose of bringing about this beneficial good, not because it is an obligation to make a balance for the condition of that individual who has been declared unreliable (between his good and bad qualities)! So if it is established that he is in fact unreliable after having done the research, it is permitted to relate his unreliability without mentioning this balancing (between those who criticized him and those who approved of him). And no scholar said that (mentioning) this (balancing) was obligatory.

As for the innovator, then if we are in the position of warning against the innovations, then we warn against him, mentioning his innovation only. And it is not an obligation on us to mention any of his good qualities. And if we are in the subject of narrating reports, then it is an obligation to mention his trustworthiness and honesty, if he was in fact trustworthy and honest, for the purpose of benefiting, attaining and preserving the narration. Not for any other purpose, such as the obligation of making a balance (muwaazanah) between his good and bad qualities, as some people claim! So it is not required on us to mention his generosity or his knowledge or his courage or his efforts and good manners, as well as all those other things that have no relation to the subject of narrating.

There were some among the Salaf who would reject the reports of the people of innovation and those who were accused (of weakness, lying).

Ibn ‘Abbaas (radyAllaahu ‘anhu) said: “There was once a time in which when a man would say: ‘Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said…’ our eyes would hasten to him and our ears would open wide (to listen) to him. But when the difficulties and disgrace befell the people, we did not take from the people except, for that which we knew.” [5]

And Ibn Sireen said: “The people never used to ask about the isnaad (chain of narration). But when the fitnah (afflictions) occurred, they began to say: ‘Name your men to us.’ So the Ahl-us-Sunnah would be looked upon and their hadeeth would be accepted. And the people of innovation would be looked upon and their hadeeth would not be accepted.” [6]

The words of Ibn ‘Abbaas and Ibn Sireen indicate that this was the general view of the Salaf at the time, during the days of the last of the Companions and their Successors (Taabi’een) after them.

Perhaps this existed in them due to their awareness of being in no need of the narrations of innovators. So they took this firm and solid stance against them. But when those who came after them were obliged to take the reports of the truthful ones among the innovators, they accepted it from them, only under certain conditions and stipulations, which consisted of taking the sound from it, while rejecting the crooked and corrupt aspects from it.

Imaam Abu Ishaaq Ibraaheem Ibn Ya’qoob Al-Jawzjaanee (rahimahullaah) said: “Among them was he who deviated from the truth, yet still possessed an honest tongue. And his hadeeth would be widespread amongst the people since he was forsaken for his innovation but trusted with his narration. So concerning these individuals, I see no other alternative but to take from their hadeeth that which is (already) known, so long as his innovation does not become strengthened because of that.” [7]

· Third: Those whom it is permissible to backbite:

An-Nawawee (rahimahullaah) said: “Chapter: What is permissible from backbiting:
Know that backbiting is permissible for a legitimate and legislated reason, of which the allowance for doing it (the backbiting) would not be possible without it. And they are six reasons:

First: Oppression

Second: Seeking help for changing an evil and returning a sinner to what is correct.

Third: When seeking a legal ruling

Fourth: Warning and advising the Muslims against an evil. This is in several perspectives, one of which is: Criticizing those who have been declared unreliable in narration and testimony. This is permissible according to the unanimous agreement of the Muslims. Rather it becomes obligatory for necessity’s sake…”

This is up to the point where he said:
“One last case is when one sees a student frequenting an innovator or a deviant, seeking to attain knowledge from him, and he fear that the student may be affected by that. Then it is upon him to advise him of the condition of that innovator, providing that his intention only be for the sake of advising…” [8]

His complete words will be mentioned later in its due place.

I say: So you see that he did not make it a condition for one to mention the good qualities of the person who is being warned against. And he did not say that it was an obligation to make a balance (between good and bad qualities) as those people make it an obligation, holding that if one abandons doing this balancing then it goes against the trust and it shuns equity and justice!

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: “Someone once said to Ahmad Ibn Hanbal: ‘It is becoming difficult upon me to say, This person is such and such, and that person is such and such (i.e. criticizing them).’ So he (Ahmad) said: ‘If you were to remain silent and I were to remain silent, then when will the ignorant person know the authentic from the weak?’

And since advising is obligatory with regard to (bringing) beneficial good in the Religion, specific and general:

Such as is the case when reporters of Hadeeth have made mistakes or lied, as Yahyaa Ibn Sa’eed said: “I asked Maalik, Ath-Thawree, Laith Ibn Sa’ad – I think – and Al-Awzaa’ee about a man that was accused with regard to hadeeth, so they all said: ‘Convey (expose) his affair.’”

And such as is the case when the leaders of innovation from those who voiced sayings contrary to the Qur’aan and the Sunnah and who performed worship contrary to that of the Qur’aan and the Sunnah.

Then indeed, clarifying their condition and warning the ummah against them is an obligation based on the unanimous agreement of the Muslims. This is such that it was once said to Ahmad Ibn Hanbal: “Is a man that fasts, prays and makes ‘Itikaaf more beloved to you or one that speaks out against the people of innovation?” So he (rahimahullaah) said: “If he fasts, prays and performs ‘Itikaaf then that is only for himself, but if he speaks out against the innovators then indeed this is for all of the Muslims. And this is better.”

Shaikh-ul-Islaam, Ibn Taimiyyah, said:
“So he has explained that the benefit of (doing) this is general for all of the Muslims with regard to their Religion. And it is from the types of Jihaad that is done in the Way of Allaah. This is since cleansing Allaah’s way, His Religion, methodologies and legislation, and repelling the transgression of these individuals and having enmity against them is a collective obligation (fard kifaayah), according to the consensus of the Muslims.

And if it were not for those whom Allaah placed to repel the harm of these individuals, the Religion would have indeed been corrupted. And the corruption experienced from these individuals is greater than the corruption experienced from being conquered by the enemies (of Islaam) during war.

For indeed, when these (enemies) conquered (the Muslim lands), they did not corrupt the hearts (of the Muslims) and what they contained from Religion, except for what came afterward. But as for these individuals, then they corrupt the hearts from the very start.” [9]

And he has lengthier words on this subject, which will be mentioned later.

So this is the true methodology of the Salaf, not just a claim. And it is that methodology, which was followed by Ibn Taimiyyah and others from the sincere and honest Mujaahideen. And no criticism of a critic ever rebuked them, because they did this for the sake of Allaah.

So where is it that making this kind of balancing (between good and bad qualities) must be a condition?!

And where is the obligation for mentioning a person’s good qualities (when criticizing him), which we hear so often repeated unjustly in defense of those callers to misguidance?!

Rather you have seen that Ibn Taimiyyah held that it was an obligation to refute the people of vain desires. And that it was from the different types of Jihaad in the Way of Allaah, since it is a way of cleansing His Religion, methodologies and legislation.

Sayings of the Imaams concerning the People of Innovation and (Hadeeth) Narrators:

Furthermore, the scholars of Islaam have indeed spoken out against the people of innovation and the (weak) reporters. And they did not indicate in the least towards the obligation of making it a condition to create this type of balancing (between good and bad qualities). They authored books on the subject of al-Jarh wat-Ta’deel and books in support of the Sunnah and in refutation of the people of innovation and in criticizing them. And they wrote books on the defects (of hadeeth) and books on the fabricated ahaadeeth. They did not make it an obligation to make this type of balancing (Muwaazanah) at all. In fact, they even wrote books specifically with just Jarh (discrediting of reporters) in them, and limiting them to mentioning only those (narrators) that were declared unreliable or those who were spoken about with criticism. So they did not place this principle (ofMuwaazanah) as a condition at all.

Thus Imaam Al-Bukhaaree – who was who he was with regard to possessing authority, religious characteristics, good manners and piety – wrote two books on weak narrators and he named them “Al-Kabeer” and “As-Sagheer“.

And An-Nasaa’ee wrote a book about the weak and rejected narrators called ad-Du’afaa wal-Matrookeen.

Al-‘Aqeelee wrote a book on weak narrators, which is known as ad-Du’afaa.

Ibn ‘Adiyy authored a book, al-Kaamil, about those who were criticized.

Ibn Hibbaan wrote a book specifically about those who were declared unreliable called al-Majrooheen.

Ad-Daaraqutnee and Ibn Ma’een have numerous books in which they answer questions concerning weak narrators and rejected reporters.

Al-Haakim wrote a book called ad-Du’afaa (Weak Narrators), which is a chapter from his (bigger book) al-Madkhal.

Abu Nu’aim and Ibn Al-Jawzee wrote on this subject also.

Adh-Dhahabee wrote three books on those who were declared unreliable and those who were criticized, which are al-Meezaan, al-Mughnee and Deewaan ad-Du’afaa.

Al-Haafidh Ibn Hajr authored Lisaan al-Meezaan.

And likewise, the books on al-Jarh wat-Ta’deel are filled with the discrediting of those who were declared unreliable (majrooheen), especially the books of Imaam Yahyaa Ibn Ma’een. So they did not make it a condition that this Muwaaznah (mentioning good and bad qualities) must be employed.

Indeed, this methodology, which makes this Muwaaznah a condition, is indeed from that which results in: The discrediting returning back to the (past) scholars of Islaam, and their falling into the web of being accused with injustice and treachery (i.e. since they did not mention the good deeds of those whom they criticized). We seek Allaah’s refuge from a methodology that produces such kinds of consequences.

Here, it is appropriate to mention some examples of the criticism of the Imaams (scholars) on some people, in which they just mentioned the criticism without showing any consideration to what they had from good qualities.

Imaam Ahmad, may Allaah have mercy on him:

1. Al-Marwadhee (rahimahullaah) said: “Abu ‘Abdillaah (Ahmad Ibn Hanbal) once mentioned Haarith al-Muhaasibee and said: ‘Haarith is the source of all this affliction – meaning the innovations of the views of Jahm. There is no calamity except for Haarith.'” [10]

2. Habeeb Ibn Abee Hilaal: Ahmad said of him: “He is rejected.” [11]

3. Habeeb Ibn Jahdar: Ahmad declared him a liar. [12]

4. Al-Hasan Ibn Dhakwaan: Ahmad said of him: “His ahaadeeth are forged” and in one report, he said: “He is of no significance.”

5. Khaalid Ibn Yazeed Ibn ‘Abd-ir-Rahmaan Al-Hamdaanee: Ahmad said: “He is nothing.” [13]

Imaam Al-Bukhaaree, may Allaah have mercy on him:

1. He said: “Jisr bin Farqad: Yahyaa Ibn ad-Darees and others reported about him that: ‘He is of no significance.'” [14]

2. Khaalid bin Iyaas al-Qurshee al-‘Adawee al-Madanee: “He is nothing.” [15]

3. Dawood Ibn al-Muhbir: “His hadeeth are rejected.” [16]

4. Dawood Ibn ‘Ataa Abu Sulaimaan al-Madanee: “His hadeeth are rejected. Ahmad said: ‘I saw him and he was nothing.'” [17]

Imaam An-Nasaa’ee, may Allaah have mercy on him:

1. Ibraaheem Ibn ‘Uthmaan Abu Shyibah: “His hadeeth are rejected and he was from Koofah.” [18]

2. Ibraaheem Ibn Al-Hakam Ibn Abaan: “His hadeeth are rejected. He was from ‘Adan.” [19]

3. Ibraaheem Ibn Khatheem: “His hadeeth are rejected. He was from Baghdaad.” [20]

4. Ibraaheem Ibn Yazeed Al-Khoozee: “His hadeeth are rejected. He was from ‘Adan.” [21]

5. Asha’ath Ibn Sa’eed as-Samaan: “He is nothing.” [22]


[1] Reported by Al-Bukhaaree and Muslim from the narration of Abu Sa’eed

[2] Majmoo’ al-Fataawaa (28/234)

[3] Shaikh-ul-Islaam (Ibn Taimiyyah) has stated that there is a unanimous agreement amongst the Muslims on this.

[4] Likewise, the Sufis, except for the one who ascribes himself to them, yet he in his reality and his methodology is not part of them. These include those whom the Imaams of Islaam have testified as tot heir virtue, uprightness and perseverance on the Qur’aan and Sunnah.

[5] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[6] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[7] Ahwaal ar-Rijaal (pg. 538)

[8] Riyaadh as-Saaliheen (pg. 489) with the verification of Al-Albaanee

[9] Majmoo’ ar-Rasaa’il (5/110)

[10] Bahr-ud-Dam (pg. 99)

[11] Bahr-ud-Dam(pg. 105)

[12] Bahr-ud-Dam (pg. 109)

[13] Bahr-ud-Dam (pg. 114)

[14] Bahr-ud-Dam (pg. 114)

[15] Ad-Du’afaa as-Sagheer (pg. 418) with the verification of At-Tanaawee

[16] Ad-Du’afaa as-Sagheer (pg. 18)

[17] Ad-Du’afaa as-Sagheer (pg. 87)

[18] Ad-Du’afaa wal-Matrookeen (pg. 42)

[19] ibid

[20] ibid

[21] ibid

[22] Ad-Du’afaa wal-Matrookeen (pg. 56)

The Meaning Of Bid’ah, its Types & Rulings: Dr Saaleh Al-Fawzaan – Abu Muhammad Al-Maghribee [Audio|En]

This is taken from  of the books of our noble scholar Dr Saaleh al-Fawzaan, hafidhahullahu ta’ala, entitled  محاضرات في العقيدة و الدعوة .  You may download the original arabic text by clicking on the title.  

Part 01: Listen / Download Mp3 Here (Time 57:30)[audio]

Part 02: Listen / Download Mp3 Here (Time 40:53)[audio]

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