The Conspirators – Sheikh Saaleh bin Sa’d as-Suhaymee

As sallamu alaikum wa rahmatullahi wa barakatuhu

A few days ago (13th Ramadaan), in the masjid of the Prophet (sallalahu alahi  wa sallam) in Medina, in his explanation of Usool-us-Sunnah of Imaam Ahmad, Sheikh Saaleh bin Sa’d as-Suhaymee (hafidhahullah) said:

“My brothers, do not forget your brothers in Palestine, Syria, Iraq and in every place in your supplications because of these well-known conspiracies which have been agreed upon by all from amongst the disbelievers from the Jews and the Christians, the hizb-ul-Iblees (the party of Iblees), the Raafidah and other than them. They are agreed upon in concocting these conspiracies to divert the Muslims away from Tawheed and to put them to trial and so that they can reach their goals of completely eradicating the Muslims of Ahlus-Sunnah.

However, they will bring in loss (upon themselves) – by the permission of Allah – whether it is the Jews and the Christians of the west and the east, or the party of Iblees, or the Raafidah or those who conspire with them against Ahlus-Sunnah, or the Khawaarij or other than them. All of these (groups) will come to an end – by the permission of Allah. Every time a tentacle from amongst them appears, it will be cut off, and Allah will cut off their tentacles – by the permission of Allah, The Most High…”

The Sheikh then stressed the importance of the Muslims returning back to Allah and to have reliance upon Him alone. He mentioned how the day before someone in Gaza had even called upon Salaah-ud-Deen al-Ayubee (rahimahullah) to help them and that this is the very essence of Shirk. The Sheikh said:

“How do you expect to be rescued (from these trials) whilst you are calling upon other than Allah?”

He then advised the Muslims to call upon Allah alone and not upon anyone else, including the Prophet (sallalahu alahi wa sallam). He then supplicated for the destruction of all these groups, whether it is the ‘devils’ of the Khawaarij and The Islamic state of Iraq and the Levant, or the ‘devils’ of the Jews and the Christians in the east and the west or the ‘devils’ of the Raafidah or the hizb of Iblees. He then said:

“…By Allah, the Jews and the Christians and the west and the east are not the enemies of the Raafidah. They are not the enemies of the Khawaarij. They are the ones who brought them in, they are the ones who armed them and they are the ones who sold weapons to them. This is because the goal which they have in mind is to completely eradicate Ahlus-Sunnah, the Salafees, Ahlus-Sunnah Wal Jammah. However, they will bring in loss, failure and disappointment (upon themselves) by the permission of Allah, The Most Merciful…”

The transcription of the Sheikh’s words can be found at:

May Allah save the Muslims from the conspiracies of the Jews and Christians, the Raafidah and the Khawaarij. Aameen.

Abu Yusuf, Sagheer
Courtesy : West London Dawah Yahoo groups

How will your soul depart? – As-Saheehah – Sheikh al-Albaanee

As sallamualaikum wa rahmatullahi wa barakatuhu

Here’s a narration which I just read today which I found to be very deep. I thought I’d share it with you all.

The Prophet (sallalahu ‘alaihi wa sallam) said:

“Instruct your dying ones to say ‘None has the right to be worshipped but Allah’, for indeed the soul of a believer departs through perspiration, and the soul of a disbeliever departs from the corner of his mouth just as the soul of the donkey departs.”

Reported by at-Tabaraanee in Al-Kabeer (1/77/3) as mentioned by Sheikh al-Albaanee (rahimahullah) in As-Saheehah No. 2151

After mentioning its chain of narration, the Sheikh said:

‘And this chain of narration is hasan (good)’. See As-Saheehah No. 2151.

May Allah make our last words ‘none has the right to be worshipped but Allah’. Aameen.

Sagheer, Abu Yusuf
Courtesy : West London Dawah Yahoo groups

How is that you can rest O Advising Believer ? – Shaykh Rabee’ bin Haadee

As sallamualaikum wa rahmatullahi wa barakatuhu

Sheikh Rabee’ bin Haadee al-Madkhalee (hafidhahullah) said:

“How is that you can rest O’ advising believer and you see the people of innovation plotting and the people of tribulation (fitan) and corruption plotting against your sons and your brothers  with respect to the ‘aqeedah (belief) and the manhaj (methodology)?!

How can you rest?!

By Allah, we do not rest. By Allah, sometimes we do not sleep out of sadness for our sons and out of fear for them from losing their (deen) religion and their dunyah (wordly life)…”

(Marhaban Ya Taalib-ul-‘Ilm, page 29, Daar-ul-Meeraathin-Nabawee, Algiers, 2nd Edition, 1434/2013)

May Allah preserve Sheikh Rabee al-Madkhalee. Aameen.

Abu Yusuf, Sagheer

Courtesy : West London Dawah Yahoo groups

Ruling on Ruqyah Clinics and adopting doing Ruqyah as a Profession– Shaykh Salih Fawzaan & Sheikh Saaleh as-Suhaymee

The following benefit posted by Abu Yusuf, Sagheer  on West London Dawah groups

As sallamualaikum wa rahmatullahi wa barakatuhu

Here are a couple of excerpts from the salafee scholars about issues pertaining to ruqyah which are very revealing about the state of the people in this day and age.

Sheikh Saaleh bin Fawzaan al-Fawzaan (hafidhahullah) was asked:

“What is your opinion on opening up clinics specialising in reciting (over people for ruqyah purposes)? “

So, the Sheikh replied:

This is not permissible to be done because it opens up the door of fitnah (tribulation) and it opens up the door of fraud for the fraudsters. And this was not from the action of the salaf that they opened up houses or opened up places for reciting (over people for ruqyah purposes).

And increasing in this (opening up clinics) brings about evil and corruption enters into it. And there enters into it (this activity) the one who does not do good because the people rush after greed and they want to attract the people to themselves, even if it is by doing things which are prohibited. And it is not to be said:

‘This is a righteous man (doing the ruqyah in this clinic)’

because a person is put to trial (through this) and refuge with Allah is sought. And even if he was righteous and he opened up this door (of opening up a clinic for ruqyah), it is (still) not permissible. “

(Al-Jinn Was-Sar’ Wa ‘Ilaajuhu [Fataawa from Sheikh Saaleh al-Fawzaan from the radio programme Noorun ‘Alaa-ad-darb – Collected and prepared by ‘Aadil bin ‘Alee al-Furaydaan] , Pp 18-19, Ad-Daar-ul-Athareeyah ‘, Cairo, 1st Edition, 1421/2010).

Sheikh Saaleh as-Suhaymee (hafidhahullah) was asked by a woman from Algeria about a man who proposed to her. This man is someone who preoccupies himself with performing ruqyah and does some strange things during the ruqyah. In his reply the Sheikh said:

“And I warn you against many from amongst those who do ruqyah, for indeed many from amongst them are not upon the guidance of Al-Mustapha (the chosen one) – sallalahu ‘alahi wa sallam. And indeed, the one who adopts doing ruqyah as a profession, then he is an innovator. (This is a) word by which I seek to get closer to Allah, because this (taking ruqyah as a profession) is not established from the salaf.

And as for the one who is requested by his brother to do ruqyah upon him, then:

“Whosoever is able to benefit his brother, then let him benefit him”

as the truthful and the one who is believed sallalahu ‘alahi wa sallam said. “

(  – posted on 6th November 2014 CE).

Coupled with some of the other emails I’ve sent out from the likes of Sheikh Muqbil (rahimahullah) and Sheikh Rabee (hafidhahullah) on this subject, there’s not much room left – inshallah – for all those ‘Jinn busters’ out there who have become superstars in the Muslim communities.

Sticking to the Sunnah is the only way out from all our problems.

May Allah save us from following our desires and from the deceptions of Iblees and his army of men and Jinn. Aameen.

Abu Yusuf, Sagheer

Guidelines on Children’s Clothes with Pictures and on Dolls – Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

Guidelines on Children’s Clothes with Pictures and on Dolls
Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)


Here, one of the sisters asks: What is the ruling on clothing children with clothes which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled?

So, the Sheikh replied:


Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forget…and he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it is…the changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if… so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about.

So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up. So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the disbelievers, those who are invading them in the midst of their own house with diverse ways – and that which is from them (these ways) are these clothes which are illustrated with pictures.And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and children’s toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls.

So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children… rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of ‘Aaishah (may Allah be pleased with her) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls’ toys and the Messenger (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her. Rather, indeed he (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (‘alaihi salaam) said to ‘Aaishah, playing about with her: ‘A horse which has two wings?!’ She said: ‘O’ Messenger of Allah, have you not heard’ or ‘has it not reached you that the horse of Sulaymaan (‘alaihi salaam) had wings?’ and he (‘alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girl’s toys (i.e. dolls) with images and sculptured forms.

However, there is a principle of fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle.

If this meaning is clear to all, inshaa’Allah, then at this time we say: The toys which Sayyidah ‘Aaishah (may Allah be pleased with her) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their share ‘ah. And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These sculptured forms contain the customs of those disbelievers and their habits and their mannerisms.

So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)…firstly…, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children.

So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere – according to our claim – to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Friday prayer, there comes to the Friday prayer, as you know, the one who does not pray except on the day of Friday, and most of his life he spends in play and amusement and despite that he (stills) attends the Friday prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture (whilst praying).

These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three- dimensional images which have a shadow. As for that which is not three- dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.

So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.

And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomings…I say if…., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (‘alaihi as salaam) said:

‘Indeed, the picture is but the head’.

So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaa’Allah.

Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil- Muslimah (guidelines for the Muslim woman) of Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him).

Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree

The Dislike of Praising (someone) to Their Face – By‘Alee Bin Zaid Bin Muhammad Bin Haadee Al-Madkhalee

The Dislike of Praising (someone) to Their Face

Taken from the book ‘Qabasun Min Rawaai’-il-Afnaan-in-Nadeeyah- Aadaabun Islaameeyah Wa Wasaayah Shar’eeyah WaAdhkaar Nabaweeyah’ [1] By‘Alee Bin Zaid Bin Muhammad Bin Haadee Al-Madkhalee

Translated by Abu Yusuf, Sagheer Ibn ‘Abdur-Rasheed Al-Kashmeeree

‘Alee Bin Zaid Al-Madkhalee says:

The twenty third advice: The dislike of praising (someone) to their face

And the reason for it being disliked is so that the one who is being spoken about does not become deceived by it and then feel arrogance, and that is an offense against him, and so that the one who is praising will not enter into anything of lying and bring about sin (upon himself).

And the proof for the dislike is what the two Sheikhs (Al-Bukhaaree and Muslim) have reported from the hadeeth of ‘Abdur-Rahmaan Bin Abee Bakrah from his father that a man praised a man in front of the Prophet (sallalahu alaihi wa sallam). So, the Prophet (sallalahu alaihi wa sallam) said:

Woe be to you, you have cut the neck of your companion”.

Then he said:

“If one of you is to definitely praise his brother then let him say: ‘I deem such and such (to be like that) and I do not praise anyone above Allah, Allah is his Reckoner’ – if he believes that he is like that. [2]

So, there is in this hadeeth a prohibition against the open praising (of a person) due to what it leads to in terms of harm which may beset both the one who is praising and the one who is being praised as I have already said, except that the Prophet (sallalahualaihi wa sallam) guided towards a substitute when a person wants to praise another person, as you have seen.

And in Saheeh Muslim from Miqdaad (may Allah be pleased with him) that a man began to praise ‘Uthmaan (may Allah be pleased with him) so Miqdaad proceeded (towards him) and went down on his knees and began to throw the gravel on his face. So, ‘Uthmaan (may Allah be pleased with him) said: ‘What’s the matter with you?’ So, he said: Indeed, the Messenger of Allah (sallalahu alaihi wa sallam) said:

When you see those who praise people (to their faces), then throw dirt in their faces.” [3]

And in the two Saheehs of Al-Bukhaaree and Muslim from Abu Moosa Al-Ash’aree (may Allah be pleased with him) who said: The Prophet (sallalahu alaihi wa sallam) heard a man praise a man and extol him in praise, so he said:

You have destroyed or cut the back of the man.” [4]

And indeed, some of the scholars have made an exception to the dislike of a man praising (another) man for a good action or a praiseworthy affair occurring from him so that it would incite in him a desire to do the likes of it (again), and as an exhortation for the people in taking it as an example to be followed in those things which are similar to it.

I say: So, whosoever has to praise his brother to his face for a correct purpose which has limited or diverse benefit, then it is upon him to beware of exaggerating in the praise and making it long-winded. And it is also upon him to use the method which the Prophet (sallalahu alaihi wa sallam) guided towards in the previous hadeeth.

Imaam Al-Baghawee said after mentioning the aforementioned hadeeth (of Miqdaad):

‘I say: And in totality, praise and commendation of a person (to their face) is disliked, for very rarely is the one who praises safe from a lie which he says whilst praising him, and very rarely is the one who is praised safe from the amazement (of himself) which enters him.’ [5]


[1] Translator’s footnote:, Daar-ul-Meerath-un-Nabawee , Burj-ul-Kayfaan, Algeria, 1st Edition, 1432/2011, Pp 138-1399. The author of this book is the son of the great scholar, Sheikh Zaid Bin Haadee Al-Madkhalee (hafidhahullah) and he has taken selected portions from his father’s book Al-Afnaan-un-Nadeeyah Sharh Mandhoomat-us-Subul-is-Saweeyah and added extra benefits connected to etiquettes, supplications and advice from the Sharee’ah. The Sheikh has also given an introduction to this beneficial work.

[2] Al-Bukhaaree in Al-Adab…(Vol.8, page 16) and Muslim in Az-Zuhd War-Raqaaiq…(Vol.4, No.3000, page 2296)

[3] Muslim in Az-Zuhd War-Raqaaiq…(Vol.4, No.3002, page 2297)

[4] Al-Bukhaaree in Ash-Shahaadaat…(Vol.2, No.2520, page 947- Al-Boga [Ed.]) and Al-Adab… (Vol.5, No.5713, page 2251) and Muslim in Az-Zuhd War-Raqaaiq…(Vol.4, No.3001, page 2297)

[5] See Sharh-us-Sunnah (Vol.13, page 151)

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